Treasury of Esoteric Instructions: An Explication of the Oral Instructions of the Path with the Result

THE TSADRA FOUNDATION SERIES

published by Snow Lion Publications

Tsadra Foundation is a U.S.�based nonprofit organization that was founded in :woo in order to support the activities of advanced Western students of Tibetan Buddhism, specifically those with significant contemplative experience. Taking its inspiration from the nineteenth-century nonsectarian Tibetan scholar and medi­ tation masterJamgOn Kongtri.il Lodr6 Taye, TsadraFoundation is named after his hermitage in eastern Tibet, Tsadra Rinchen Drak. The Foundation's various pro­ gram areas reflect his values of excellence in both scholarship and contemplative practice, and the recognition of their mutual complementarity. This publication is partofTsadraFoundation's Translation Program, which aims to make authentic and authoritative texts from the Tibetan traditions available in English. The Foundation is honored to present the work ofits fellows and grantees, individuals of confirmed contemplative and intellectual integrity; however, their views do not necessarily reflect those of the Foundation. Tsadra Foundation is delighted to ally with Snow Lion Publications in making these important texts available in the English language.

Treasury ofEsoteric 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) 273-8519

www.snowlionpub.com

Copyright© 20II Tsadra Foundarion and Cyrus Stearns

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

Printed in USA on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc.

ISBN-IO; 1-5593 9-337-8 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 (Lamdre).

Contents

Foreword by His Holiness Sakya Trizin

Xlll

Translator's Introduction

1

Vajra Lines 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

25

ONE: Homage and Promise to Explain

BooK Two:

Establishing the Actual Treatise

41

Section One: The General Meaning

43

Section Two: The Meaning of the Words

52

Subsection One: The Extensive Path

53

One: The Path Part One: The Path ofSa!]1sara and NirvaJ!a in Common

54 55

Chapter One: The Three Appearances

57

Chapter Two: The Three Continua

71

Chapter Three: The Four Authentic Qualities

198

Chapter Four: The Six Oral Instructions

204

Chapter Five: The Four Oral Transmissions

223

Chapter Six: The Five Dependently Arisen Connections 226

viii

Treasury ofEsoteric Instructions

Chapter Seven: Protection from Obsracles on the Path for a Yogin Who Is Over Inclined toward Method or Wisdom Part Two: The Mundane Path

234 261

Chapter One: A General Classificarion of rhe Path

263

Chapter Two: The Meaning of the Words I. The Brief Presentation of the Causes for the Arising of Meditative Concentration II. An Extensive Presentation in a Condensed Form III. The Presentation of the Path Free from Hope and Fear IV. The Path Presented as the Four Tests V. The 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 of Them

271

Part Three: The Transcendent Path

272 319 323 328 329 333 343 345

Chapter One: A General Classification of the Path

347

Chapter Two: The Meaning of the Words I. The Presentation of the Six Levels of the Vase Initiation II. The Presentation of the Four Levels Included in the Secret Initiation III. The Presentation of the Two Levels of rhe Initiation of Primordial Awareness Dependent on an Embodiment ofWisdom IV. The Presentation of the HalfLevel of the Fourth Initiation

350 351 364

375 385

Two: The Presentation of the Ultimate Results Achieved through Those Paths

400

Three: A Condensed Presentation of the Treatise

405

Subsection Two: The Presentation as the Three (Profound, Medium, and Inferior) Paths

407

Contents ix

BooK THREE: The Presentation of the Completion of the Treatise

409

Appendix: Complete Outline of the Treasury of

Esoteric Instructions

41 3

Glossary

437

Notes

443

Bibliography

465

Index

469

VAJRA NAIRATMYA Late sixteenth-century painting. Collection of Navin Kumar.

Dulma Phodr�ng 192 RajpurRoad

Jiis Jiofiness Saf(ya 'Irizin

PO Rajpur · 248009 Dehr� Dun UP India TeL (0135) 684081

HEAD OFTHESAKYAPAORDER

f'.IX: (OL\5} (>84498

OF ·nsETAN BlJDDHISM

· "·"('\1 1 �I (
1 �9 �

· '1!" · · · 1\<:i · ·?<s ""'�

,a_.a1r "'""f3l·"'aiil · a · "i r ¥i · "'""�'\·�¥: · r �a · , · � · ·�"i·lf·�·'(i"lil:"ii!" "''"i"'"'i""'� iil'""�"i.�'\·'li""J"1 · � · �"""1�"'� · ·:!1"1"'" · a'· """'""'(i"'"l"1'\"''�"'""lf· "i""'Y!!!"'.or"'�"'·"1¥i·z,·""'l"''"'��·�·�"'� " J;,. · �Jf\ · ·'(i;il""a;�,· '(ior'\"' · "�"l''ll "'i!"�"'·�"'"i · 1 �� "l''��a · �l � '1·$"'·"'·9"'4"1 ar"i·�ti·$"'�"� "1" · "w""'"'.'1"i Y "'\�1 s"'·�'\."'"'"<�'�·"·'1"1 a"'� """�"� '" � · "'�· "'"'�� "'�'" · a · ·"'!!J."'" · .,..,�· "' ��ii r r · "i "'"�:!i"'"' "'l '\ey;.lf · · ""i$ · j� �;;;l"j · o · "i ' '"�"'" · �·"'·'!!"'"'� "'""i:f'""' · ·t · "ia·!!!"Y"''\" �""' · · "'" " '""�I §l'"'"'"�-" ' ""'"'.'i ""'"' · ll""''""''>"'�· ""'i!f· "'orO!'\·��ilor<�·�"'"" · " · "' �:§: r "f l"'·"'-:'\·�'l · �"lt· "'" 'O'j'�'jli;l'<'a;("l''\5""' "1�'\ · �c;l a]"' l'�"i·�'\· "'"''"l"'Z'?ia·�o;·'(i��' '\�"1·"'· "'�"'"' ' " '."'""'i.�""'"'i.""'.il"' "'.""'.'>"'"'.�'l\·�·'\'U"ar"�'\·"'".�"i· ��·'ll"'(i

Foreword

Hrs HoLINEss SAKYA TRIZIN

Head ofthe Sakya Tradition ofTibetan Buddhism

HE VENERABLE LORD

Mafijusri himself, the single embodiment of

Tthe primordial awareness ofallthe 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 siitra and mantra by upholding, protecting, and spread­ ing 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 direc­ tions, was a second S akyamuni 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 ofnumerous precious qualities, Lama Dampa was born along with 1nany marvelous and miraculous signs on the morning ofthe eighth day ofthe Vaisakha month in rhe Warer Mouse Year of the fifi:h Tiberan cycle (in the year 1312 ofthe Western calendar), as the son of the father Dakchen Sangpo Pal and the mother Machik Shonu Burn. From the moment of his birth, he was untouched by faults and his rnindstrearn was rich with good qualities. From when he learned to speak, it was known everywhere that a person free from childish behav­ ior and possessing supreme confidence and great energy of body, speech, and mind had arrived. When he reached the age of rhree, Lama Dampa requested the read­ ing transmission and oral instructions of MaiijuSri Arapacana in the

Dolrna Phodri.ng !92RJjpurRoad POR;�jpur-148009

J/is J/o{iness Sa!i;ya 'Trizin

De-hra Dun UP India Tel.: (0135) 684081

HEAD OFTHESAKYAPA ORDER

F�x: {0135) 684498

OF TIBETAN BUDDHISM

�·��·�"i·"·�«�a·�'�"'·'l:l1 �1.1��·011"""�"·�"�·""1 "'"·Oi,.-"f·«�·�"�""�· Q��·�ar!l"i�·"l·af•T""·�Ol·;:jt;,.-\i'"f"'"'''-�'�""'"'"i·��'l·"''l:I""'.J:J"'1 �·�'\· "�"i·"'·�"�,..,'\.;))"�·'la;"·�"�"i·"a·;:J"'"'· "·�·l£la.·"'"""."'""'i. �%"1""'!:1'�''1�1 '\\IJ"·ar �"\i"i.""."\i"'"'l. �"i·"·�"i·lai<j·!:Jij'�·'l"l""$"'."�a\'j.'\"'"'."""2f�,.-"'l!i"l1 �·"i"""ll"'\·�·q"'�"�"'"" """i'i1 'i"'"ar�·§f"""?"i· "·"'"'"'·"'·"�"i.""""'\ ' '1':"1""�"1"1'1"'1:1'5"'."".�""'. "'·�s.,·s'�·"'""l"'\1 '\\ll"ar�'kl.""."\i"'.""'�.«l�"'�·�·""''i"�«l"'.!!l"�"""."'"�"" "'"''<�'Y"'".�"'"'I �a.�·���""l5'\.""�'<�'1·"r�a·��"1"'�'1·i!i-"'".£l""'·"'� �·qo;·�ii\'""''1"'4·'""��·1"·""'""1' "'1 �"f�<:.·'f"\i"'·�"l...�"f"l$·'1:-�� "''l:l"�'"\\"""1''\"f�·�t;·"'�""'·"'·q�·;;"'·f�·�q...Q.. "\i=a.'("i"'f\\'1. .

�·"'�'r�"·��� '1"�\\"i.�l!l·�"'\''i''\"riil«l"'·"�'\·�.,.jj'\."U'i ·�·l "!""'·"· '('l·'"�"i·"'aY�"'�'kl·"'·q:w>·�1 t'i .'\"15'\ ."'" ':$·\i.,.'l:l."4'1"'·�·"'· .,'I.,.Q"f\i""J"'·Qo;·'\"�.�'1·'\"�«1·"'9"""'"'\'fJ:J.'\".'?;'I·"'il,·�"'.,."'·«llf<j·
Foreword

xv

Sakya tradition from master Sangpopa ofDromonchen. The master also accompanied him in the practice and, when he meditated for about three months, an unimpeded wisdom arose. He rhus honored Maiijusri at the beginning of all his compositions. He studied the Two-Part Hevajra Root Tantra in the presence of mas­ ter Rinchen Palsangpo and thoroughly mastered it. At the age of eight, in the midst of numerous upholders of the Tripipka at Rinchen Gang, he clearly taught the tanrra in accordance with the many infallible systems of numerous expert and realized masters oflndia and Tiber, and those ofhis supreme ancestors, rhus displaying his great learning. All the upholders of the Tripi,aka 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 Madhyamaka 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. Then, relying on the great abbot Sonam Sangpo, Pang Lorsawa Lodro Tenpa, and others, he perfected the study of surra, mantra, and the fields ofknowledge. 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 prarimok�a to be the foremost sus­ taining 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, afi:ernoon food, and so forth, precisely as taught in rhe 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 train­ ing in the twenty sacred com1nitments of an upholder ofpure awareness. Endowed at all times with the pristine sacred commitments and vows, such as those of confession and restraint continually and on special occa­ sions, he reached a high level of realization. The illuminating light rays ofhis explication, disputation, and compo­ sition for the benefit of others radiated in the ten directions, producing

'}{is 'J{o[iness

Sakya

'Trizin

HEADOFTHESA.KYAPA ORDER OFTJBETANBUDDHJSM

Dolrna Phodrang 192 Rajpur Road PO Rajpur 248009

·

Deh"' Dun UP India TeL (0135) 684081

Fax· (0135) 684498

�·r""'i".l ?"l .�'i·;s'i·�'�" ';;,,.�,��·�"'·'i'll""�.� "l ·�·�·,�·"�"'"'·� · ar , ;"'�

a"l l·aral.".�"f"a:�,.�·"1fp_'il:�'\·aror�·�,.'i"'�·""l"'"',.�""'��"a:

�"l"�'�·'i""l''"l?·'\i!jt::."ft:rit""l"'j�""l·�"J4" l"l"�·"�'i·?l '\'�""""1"�."1�" �'�·� ,."�'i.�'i·�·"j'l"l·a.�"'"l·�, .tf$·��·,·�""'*\· •r�'l·a,!j�·�;:rii"'�"· '<'1("1""1�1 �'i.�"'"'ii'i"��lll �6!""-!l"'�"i·til"l·""f"l"i€"'"4""'\.i'i·�·'\'i"'\!!J q�q·�"ll ""'1.'1�·;(�·�'1�"�"l:lj" '1iif61"4"!f\"����,s.,. " 1�"4'\"'�'i""-"1""17""1�'\·�"l·iilt::."'�!!J"l "l""l"'l�l �'i·q·��'\�·�·=-�· <�"''i""·"'�'i·rr"l'\""·s, .�·"l�""'"a:·�'\·'��"·'i"l·�·m�·rr ·'\ "����a:·�'i· "f'J"l·�·�i!j""''\'i·�""'·�·ar'\·!II�"f"l"!l�·��·�"'·�·"i"" .�"' ·�""r�'i·flo;· 'll" 'l"ll 'jt::.•,.�:.;·ara.a;;r "·"f\"1·�'1"1\·"�"�""l�;g.,.'a"'ll_i'i.\.i"'iS�·�·'l�'il "1�"�""".4"7"-·"f'o;·afs""r "�'1" ""''1·��·,iJ'1""".�''\""S"'P.. �'i·£i·a;'1\.i. �"'"l.""'�·;:,· a,�'i·""·;;;·"'\·�� ""'.�""�""·ar�"'·"·a,f"( '·�"i·�"'"'i"'""-·�•r"'�t.,-,·,�·""'i.·�· ,�·"·

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 omni­ scient Longchen Rabjampa, the great lord Tsongkhapa, the great transla­ torJangchup Tsemo, KarmaJamcho, and [Tai Situ] Jangchup Gyaltsen. Then, to urge lazy people toward diligence and to produce renun­ ciation 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 Dampa had 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 Pramd!Javdrttika, a commentary on the Abhisamaydla1?'kdra, and manuals of guidance for the Path with the Result. Of rhose, this com­ position 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 ojthe Treatise. For people of acute faculties, the peerless Teacher, great Vajradhara, taught the Tantra Trilogy of glorious Hevajra, the king of all tantras. The fearless Lord ofYogins, glorious Virilpa, taught the entire profound quin­ tessence of their intended meaning. First, beginning with the presenta­ tion of the path of the three appearances to show that both the appear­ ances of sarp_sira and of nirvil).a arise as the experiential appearance of a yogin, up through the thirty protections of method and wisdom for pro­ tection from the many obstacles on the path of the three gatherings ofthe essential constituents, Viriipa presented the path of sarp.sira and nirvil).a in common by dividing part of the treatise of the Vttjra Lines into seven sections, combining the mode of existence of the entire environment and its inhabitants in the three realms of sarp_sira with the activities and vast domains of the three kayas of nirvi!fa. Second, because the depend­ ently 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. Third, since meditative concentration arises without interrup­ tion when the five dependently arisen connections are always effortlessly aligned, like the wheels of a cart that have been perfected, he presented

Dolm-.. Phodrang

J!is Jfofiness

Safi;ya

192RajpurRoad PORa)pur-248009

'Trizin

HEADOFTHESAKYAPAORDER

Debra Dun UP Ind!� TeL (0135) 684081

OF TIBETAN BUDDHISM

Fax' (0135) 684498

�·"�Ji"'·�·.,'f�"''��"�"'"�·"-"�·il"�'��""'i"#:"i·i!l·�"'·"'a.·i!l�·""r�·"ii'\.�'��""'."1"' �"'·"'�"i!l'\l �·"'·"ii"�"'.'\"�"i·"'a�·�·�·'li""''W'.'i"til'\·"'�·�"'"�""'1" qs·,·a,�·""'\."11 �".4"�"1'��"m�'\1 "f'"i·"-'1\.,."'�"i·"'a·"�"""''\"'·ar"�·'\"'"'. ""''\."i"�.,.!j"<.i!I'""'.'\"''".""" "'��""�O:'\·qll,·�arq ·i!l"i."-"f"'?:i!l�\a.�·�·\" "'"'"i·'".,."'"' '".�"·iif:�r" lm"'·"�·a,�r"'l "'"i'\·ii"i·'"·�·ii"J'��""'.""'"'·��'\· m�"'·��-�-� 'W\.�..,·�·'""'·Oj"i·"'" 'i"'·�q·�Q'�iif'\l �"�·p;·"""�·m" �·a,§fa" : �'"·q·.,q·q"'l �-li'"-�'"�f'"'·1l·"'"l "i"-l"�·'l."'·"'"'·ij".,.,.,"'.lif· "�"T"'�""�f'"i·�· '\"l "'"�.,."'"'"�"'.,.�·�..,·ii'��""�"'"'� "�·"'�S'\·"'8.· '\''i""'�"'·"'·"�" 'i"'·�i!l...� ·'\ilf'��"i!lf"'j""l�"i·'ll:'1"'"' . 'lf'<·Ot �·m"i·�'l[t;"fl:f�\ �q""\·6"-"\S'\·"��"'.�"·El·'�O:"\"i.,.€"'·�·�-a;" ['lj"'\""1�"4'\·0l"i·"-"1"97'-· "��'i·""'"'·'i�"i·til"'"1l."'"'."'il"'·�·q·a,�'l['\�·"'�·"�·�i!l"'lii"'·""'"''¥1'��"0)�· s·�"'."'''i"ij""'.,.'\9·i!l'""!.iff''��""·�·iift<:i?_., ...,.'!l."'i!"·"lo:'\·;:f·'\"l "lli\"i.�"i�"'"r
Foreword xix

the transcendent path of turning the wheels by dividing part of the trea­ tise into four sections. In short, Viriipa formulated a brief explanation of the Path with the Result, the gathered quintessence of the complete and unmistaken eso­ teric 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 bor­ dered by the ocean, there have been many treatises ofcommentary on the intention of the Vajra Lines. However, this Treasury ofEsoteric Instruc­ tions, the commentary composed by the sovereign of the doctrine, Lama Dampa Sonam Gyaltsen Palsangpo of the Khon 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 ofBuddhism in general and, more specifically, striv­ ing to carry out study, reflection, and meditation on the basis of the trea­ tises of secret mantra. Corresponding to their needs, Mr. Cyrus Stearns has overcome the difficulties and, after detailed comparative investiga­ tion, 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!

Translator's Introduction

HE TANTRIC GODDESS Vajra Nair3.tmya, who is the consort of THevajra, originally transmitted the teachings of the Path with the Result, or Lamdn' (Lam 'bras), to the great Indian adept Viriipa (ca. sev­ enth-eighth centuries). When Viriipa formulated her succinct instruc­ tions, they became known as the Oral Instructions, together with the Eso­

teric Instructions, ofthe Path with the Result (Lam 'bras bu dang bcas pa'i gdams ngag dang man ngag tu bcaspa), which is usually referred to simply as the Viljra Lines ( Rdo rje'i tshigrkang). The Path with the Result is a sys­ tem of tantric theory and practice based generally on all the highest yoga tantras, specifically on the three scriptures known as the Tantra Trilogy ofHevajra, and especially on the Hevajra Tantra itself The f/ajra Lines represents an oral revelation of the distilled essence of these tantras. The f/ajra 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. Virupa first gave the Viljra Lines to his disciple KiQ.ha as a summation of the entire path to enlightenment in the tradi­ tion of Buddhist tantra. Kai_J.ha spoke the lines to r;:>amarupa, who taught Avadhiiti. Avadhiiti transmitted the instructions to Gayadhara (d. no3). Gayadhara came to Tibet in 1041 and taught the great T ibetan trans­ lator 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. The Viljra Lines, now in Tibetan, continued to be memorized and passed down in an oral transmission until the time ofSachen Kunga Nyingpo (ro92-II58), who finally wrote it down when he first taught the Path with the Result in II4I, exactly one hundred years afi:er the arrival of the tradition in Tibet.' Sachen Kunga Nyingpo received the Path with the Result from Shangton Chobar (rosJ-IIJS) during a period of four years beginning

2

Treasury ofEsoteric Instructions

in u2o. He spent the next eighteen years in intense practice, forbidden by Shangton from teaching or even mentioning the name of the instruc­ tions. In 1138, when he was forty-six years old, Sachen experienced an extraordinary visitation from Vitiipa himsel£ who bestowed on him the direct transmission of the Path with the Result.' When the eighteen-year restriction expired, Sachen first taught the Path with the Result to Aseng Dorje Tenpa in 1141 and placed the VajraLines in writing for his benefit. From II41 until his death in IIS8, Sachen is said to have written about eleven commentaries explaining the cryptic meaning of the Viljra Lines. Other important texts to further explain the teachings were also written by Sachen's sons,Jetsun Drakpa Gyaltsen ( II47-121 6) and Lopon Sonam Tsemo ( 1142-82), and by his other disciples such as Phakmodrupa Dorje Gyalpo (1II0-70). The most essential of these works were edited by Drakpa Gyaltsen into a collection that came to be known as the Yellow

Volume ( Pod ser). The next influential commentary on the Vajra Lines was written by Marton Chokyi Gyalpo (c.II98-c.1259). In the text known as Account

ofthe J.VOrds ofMy Manjusri Master (Jam dbyangs bla ma'i gsung sgros) or as Mar's Explication of the Treatise (Gzhung bshad dmar ma), Mar­ ton recorded his teacher Sakya Pa!f<;lita Kunga Gyaltsen's (II82-1251) explanations of Viriipa's work. MartOn's commentary was proofread and praised by Sakya Par:><;lita himsel£ No separate reading transmission for the Account ofthe J.VOrds oflvfy Manjufri 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 fifi:eenth throne holder ofSakya, composed a monumental collection of esoteric instructions on the Path with the Result between the years 1342 and 1347. His collection became known as the Black Volume ( Pod nag ma) because of the color of the cloth in which these texts were wrapped. With the Black Volume, Lama Darnpa created a cohesive group of works that cover virtually all the major topics of the Path with the Result. The main text of the volume, entitled Treasury of Esoteric Instructions, was written in 1342. This commentary on the Jlajra 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 Resultfor the Benefit ofthe Sons

Translator's Introduction

3

( Lam 'bras gzhung bshad sras don ma) and the Explication ofthe Treatise for Nyak (Gzhung bshadgnyags ma)-and from Marton's commentary on the Tiijra Lines, while also fully incorporating several other small works by Sachen, Drakpa Gyaltsen, and Sakya Pal}<;lita.3 Lama Dampa's text was the last major commentary on the Vajra Lines written in Tibet, and represents the culmination of the tradition of commentary on Viriipa's work. It is also considered to be a commentary on the meaning of Sachen's two pre­ viously 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 �jra Lines. The Tibetan text of the Tiijra Lines (Rdo rje'i tshig rkang) is available in a number of editions that vary to a considerable degree. This 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 read­ ings found in the edition published in rhe Yellow VOlume ( Pod ser) have also been taken into account. Both these Tibetan editions of the �jra 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 impor­ tant variations exist berw-een 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. The small subscript numbers in the translation ofViriipa's �jra Lines indicate the page numbers in the translation of Lama Dampa's commen­ tary where the explanation of each phrase or word can be found. These 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. The numbers in brackets are the page numbers from the Tibetan text of the �jra Lines published with Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, found in volume 12. of the Sa­ skya-pa Lam-'bras Literature Series. Citations from Tibetan works in the endnotes are identified either by arabic page number (p. 1, p. 2., etc.) or Tibetan folio number (�a, 1b, 2.a, 2.b, etc.). The �jra Lines consists almost entirely of mnemonic phrases that list topics in a cryptic, unelaborated form. These lines are called vajra

4

Treasury ofEsoteric Instructions

or adamantine because they are extremely difficult to penetrate with­ out 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 ofi:en exceptionally difficult. Concerning the teachings ofthe Path with the Result, Rinpoche said that even his master Ngawang Lekpa Rinpoche (r864-194•) hoped to go to the paradise of Sukhavati when he passed away, because there he would be able to ask Sachen and Sakya PaJ:><.Iita 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 (Man ngaggter mdzod) is found in volume r6 of the Sa-skya­ paLam-'bras Literature Series. Unfortunately, the published text contains many serious scribal errors. In the opinion ofKhenchen Appey Rinpoche (1927-20IO ), 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. The most important points where readings from the manuscript have been followed instead of those found in the published edition have been mentioned in the end­ notes. In the manuscript copy, the words in the body of the commentary that are from the vajra Lines have usually been highlighted, and, with few exceptions, this convention has been followed in the translation. Thus the words in bold font in the prose sections of the translated commentary are the words from the vajra 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 ofthe vajraLines he is explaining. The 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 will not have memorized Vitiipa's text, I have added in bold font the individual lines or words (if

TranslatorS Introduction

Lama Dampa has not actually quoted them) at the beginning of sections in the commentary where they are explained. The lines are sometimes commented on in a different order than their original arrangement in the Vajra Lines, and individual phrases are sometimes pulled our of sentences and commented on out oforder. The nmnbers in brackets in the transla� tion 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 classi­ cal Indian works in the Kangyur and Tengyur are identified according ro rhe numbers in the Tohoku catalogue of the Derge edition of these collections: A Complete Catalogue ofthe Tibetan Buddhist Canons (Bka/;1/;Jgyur and Bstan-/;Jgyur), edited by Hakuju 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. The numbering of sections within the commentary also requires some explanation. There are situations where the Tibetan text may say, for example, "This has five topics;' and then not begin numbering until rhe third or fourth topic is reached. I have attempted ro add the miss­ ing numbers (and sometimes subject headings) into the translation. The 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. The 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 short glossary of selected key terms is also pro­ vided. This glossary and the translation of the Vajra Lines (with some revisions here) were previously included in Taking the Result as the Path: Core Teachings ofthe Sakya Lamdri Tradition ( © Institute of Tibetan Classics, wo6. Reprinted with permission from Wisdom Publications). Familiarity with the terms in the glossary will greatly facilitate an under­ standing of the translation. A helpful structural commentary to the Vajra Lines entitled A Pleasure Grove Where Satisfoction Arises for the Intelli­ gent, written by Jamgon Ameshap Ngawang Kunga Sonam (1597-1659), has also now been published as a small booklet ro accompany this transla­ tion of Lama Dampa's work.

6

Treasury ofEsoteric Instructions

In the fall of 1988, His Holiness Sakya Trizin first suggested to me that it would be beneficial to translate Lama Dampa's Treasury ofEso­ teric 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. This translation of the Treasury ofEsoteric Instructions has been com­ pleted 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 ofthis text, and His Holiness Sakya Trizin, who has patiently encouraged the translation of the text. Both these masters were very gen­ erous in explaining difficult terms and passages. The exceptionally clear explanations of Khenchen Appey Rinpoche were particularly helpful. Dezhung Rinpoche (1906-87) also kindly explained many crucial ele­ ments ofthe Path with the Result to me long before this project began. At the direction of His Holiness Sakya Trizin, the Vikramasila Foundation bestowed a generous grant for the translation. I am deeply grateful to Eric Colombe! of the Tsadra Foundation for his patient and extremely gener­ ous support of this project, and for his altruistic commitment to sponsor a high-quality publication. My heartfelt thanks go to Sidney Piburn and Jeffrey Cox of Snow Lion Publications for their willingness to publish such an arcane book. Several individuals have made substantial contribu­ tions toward sponsorship of the work. In particular, the initial contri­ bution of Kirsty Chalcravarty 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 Chi:idar generously made copies ofrare manuscripts avail­ able. Lama Kunga Rinpoche and Kurt Keutzer kindly read through the translation of the Vtljra Lines and offered helpful suggestions. The 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 Publica­ tions 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 & Ted2's fine design work has greatly enhanced this book.

J/ajraLines

Viriipa

VIR0PA Fifteenth- to sixteenth-centrny painting. After Pratapaditya Pal, Himalayas: An Aesthetic Adventure. Chicago: The Art Institute of Chicago, 2003, p. 238.

Afi:er 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 sar:rsira and nirvJ.J).a 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 forrh.90 Protecting the sacred commitments of meditative equipoise and so forrh.1s2 Propitiation of the vajra c,lakas and c,lakinis 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 Mahimudra, the resultant continuum, is omniscience by means of the four resultant initiations.195 [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 con­ tradiction and so forth.212 Resorting to food, behavior, the vital wind, the drop, and the mudra.215 The bliss of the five clear essences, the five sense organs, and resorting to the nectar without parting from the experience. 218

IO

Treasury ifEsoteric Instructions

Total release in the four sarp.sira channels219 and the cakras,220 and the others, and by opening the channel knots at each of the first and last lev­ els, and through ten triads in between.221 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 reject­ ing the five objects.210 Because pure phenomena arise as empty from the beginning, totally release them. 2u The oral transmission of secret mantra and four others are unbro­ ken.m [ 4] On the basis of an exceptional body, the dependently arisen connec­ tions set the limits of an entity-226 The dependent nature, which is the dependently arisen connec­ tions.227 The path ofgreat enlightenment.227 The authentic quality ofthe description ofthe dependently arisen con­ nections between all phenomena.228 The universal ground consciousness, the pure great enlightenment.228 The path is totally completed through five dependently arisen connections.229 A yogin who is over inclined toward method234 is protected from obstacles on the path by firm faith, the protection cakra, mantra recita­ tion, mantra knots,236 phenomena as the appearances of the nature of mind, the dependent nature, which is the dependently arisen connec­ tions, 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 miras,239 and a change will come in regard to the two paths and the eight views and culminations of attainment.240 The inner change the ten of the paths and so forth,240 and come if the signs are not known. Protection is through knowing.242 Protection from contamination, obscuration, and loss of the seminal drop.245 From the path of accumulation,272 the four results separate from the body, speech, and mind of an ordinary person are achieved.274

Vtljra Lines

II

By means of the three modes of gathering the essential constituents, random events occur.z78 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,283 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 constituents284 the channels are opened by the harsh winter wind.285 The mind rests, dreams of horses occur, and pains of the channels and vital winds.285 The 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.6294 Many drops bloom,294 blending together with the support.295 Dependent on that, the mind rests within.295 [ s ] The five types of consciousness gather within.295 The five aggregates are subdued.295 The advance and retreat ofprimordial awareness.296 The three triads of visual appearances, dreams, and experiences by which meditation is not lost, like those that are preceded by thought,297 appear as the entire three worlds. 298 If earth dissolves into water, there is mirage.298 Ifwater dissolves into fire, there is smoke.299 If fire dissolves into wind, there are fireflies.299 Ifwind dissolves into consciousness, there are blazing lamps.299 If consciousness dissolves into luminosity, it is like the cloudless sky.z99 Ifearth, water, fire, and wind gather together with the vital winds and mind, the three worlds appear as though on fire everywhere.300 The vital wind ofwater, and the hairs and body are cold.301 With the vital wind ofwind, there is gathering and diffusion, one flies, and birds appear.30, The 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.303 Together with space, the hairs and body are blissful.301 The five nectars, the enlightened bodies of the tatbagatas, and so forth.304 Frankincense and the sun. Camphor and tbe moon.304 Tiny drops in the tiny channels. And srars.3 05 In the channel strictures and so forth. Tree trunks and so forth.305 The five such as passion and harred.306 The channels of terror, grief, and ghosts.306 In the channels of tears. Yawns and tears.307 If the viral winds and mind gather together in the syllables of tbe six realms that first formed at tbe navel, there are tbe dances ofthe six realms, the mantras, being guided there, dreams, and similar experiences, which appear as the entire three worlds.307 From 0711, the meditative concentrations of meditation and so forth.314 If perfectly dissolved in the al;, the space of the mother, tbe three worlds are space.315 If dissolved in the mansion of the great mother Prajfiaparamita and so forth, tbe dharmakaya is experienced and tbere is freedom from subject and object.316 From hulfJ there is lucidity, buoyancy, and naturally arisen primordial awareness. A very immaculate sky.316 [ 6] At the middle gathering of the essential constituents, tbe channels are opened by a viral wind of reduced harshness.317 Pain ofthe drops, and stable visual appearances.317 In brief, in the rakea and so forth, rak�asa demons and so forth.319 The sound of the one with a bell.320 As with the pristine divine eye, one thinks that everything below the peak of existence appears in the experiences of meditative concen­ tration.319 The unexplainable is illustrated,320 and is secret on the five and the ten.322 For the outer dependently arisen connections by which meditation is not lost, there are the three triads of the reversal of the viral winds and so forth,323 and since the inner five <;lakinis and five enlightened

Vftjra Lines

13

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 clears away thoughts of hope and effort.32s By understanding the miiras 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 devaputrarnaras come on the path ofone who is overindined 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:lJ:lakiiyas are seen.334 As for the four perfect renunciations by which meditation is not lost, the awareness that occurs following the three initiations from the nirma1,1akaya 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-circulating vital wind and so forth, body, speech, and mind assume the vajra 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 The path of the inner buddhas.339 Gone to thepeak ofexistence.340 Theforbearance of emptiness, difficult to bear in relation to birthless phenomena.340 The mind lapses into a nonconceptual state in the central channel. When the mind moves, there isforbearance.340 Since the phenomena of saq1sara have been transcended and the phe­ nomena of the path of nirvii.t_J.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 afi:er the vital winds and mind have gathered together up into the external­ shape 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 nirmiQ.akaya is achieved.354 Through the path of the creation stage,353 the vase initiation that puri­ fies 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 mary<;lala, are seen.353 The advance and retreat of thoughrs.354 The ability to shake a hundred vast domains of the nirma!fakaya, lis­ ten, make a hundred gifi:s, spread forth a hundred lights, pass down a hundred explanations, and be absorbed in a hundred different meditative concentrations.3ss 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 dis­ gust.3s7 The indivisibility of sai)lsara and nirva!fa, 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 The 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.355 [ 8] The 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 connate­ ness, likewise the body is crazed with bliss, and one swoons.358 Oneself and others are not recognized.359 The inner sign is the cessation of the vital wind by one fingerwidth.359 The outer sign is the drops stable in half the genital area.359 The first level of the path of seeing.360 Again the four fourfold initiations from the nitm""akaya.360 From the second level of the path of meditation, there is the ability

Vajra Lines

r

s

to shake, and so forth, a thousand vast domains of the nirma!fakaya, and so forth.3 61 The qualities and so forth increase.361 Advance and retreat, and so forth, cease.362 The inner sign is the cessation of the vital wind by six finger­ widths.362 The outer sign is the drops stable in the genital area, navel, and heart.362 Some sambhogakiyas 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 ofreality 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 ma!f<;lala. Control is gained over the six seeds. One teaches Dharma in the languages of sen­ tient beings, and366 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 enjoy 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."'368 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.370 [9] The inner sign is the cessation of the vital wind by ten finger­ widths.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.m Again the four fourfold initiations from the dharmakaya.376

I6

Treasury ofEsoteric Instructions

Through the path of the mar:u;lalacakra method, which purifies the mind,375 the naturally spontaneous dharmak:iya is achieved.376 The initiation of primordial awareness dependent on an embodiment of wisdom is perfected.375 The 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.8376 After the maru;lala of the root enlightenment mind has been seen, the signs are displayed.376 After the initiations of the three kayas, the five types of primordial awareness, and so forth, have been received,377 if the five nectars are seen gathering in any channels, the buddhas are seen acting for the benefit of others.38 1 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�tha.381 Ifthe five nectars and the five vital winds are seen gathering in the ema­ nation 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 Ifthe clear quintessence ofthe clear essences ofthe mudra is seen, there is unimpeded paranormal ability.382 Ifthe clear essences are drawn into the channel syllables, there is unim­ peded magical ability.3 82 If they are transferred precisely there again, previous locations are recalled.383 The inner sign is the cessation of the vital wind by twelve fingerwidths.383 The outer sign is the drops stable in the entire crown of the head.384 The twelfth level of the path of meditation.384 Again the four fourfold initiations.386 Through the ultimate path, the ultimate are purified by the ultimate dependently arisen connection.386 Through the path of the vajra waves,3 85 there is the sublime attain­ ment of mahamudra, the child of the female embodiment of pure awarenesS.388

Vajra Lines

17

The path that totally purifies exisrence.385 The naturally spontaneous svabhavikakaya is achieved.388 The fourth, the initiation of body, speech, and mind, is perfected.385 The signs of reality.389 [ 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 This great earth is joyful, elated, and delighted. It shakes in six ways.389 Sounds resound in Mira's places.390 The three worlds are seen in the place of the mudra.390 :Oakas and qakinis gather from afar.392 The eight qualities of the power and wealth of harirna and so forth arise.39o The inner sign is the entry of the vital winds of life and exertion into the central channel.393 The outer sign is the drops stable in halfthe cranial dome.393 The twelfi:h-and-a-half level.393 The fourth, the initiation of mind, is perfected.394 The sign of reality is the attainment of a single result. The 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 9 domains of the sambhogakaya, and so forth.383 At the point ofgaining the thirteenth level, a female on the tenth level, and so forth, is mentally summoned." 395 The master is the combined quintessence of the sugatas of the three nmes.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 The naturally spontaneous, utterly pure svabhavikakaya is achieved. The result is perfected.398 The sign of reality,398 the result, is the ability to shake, and so forth, absolutely all the vast domains of the sambhogakaya," and so forth.394 The inner sign is the cessation of the vital winds of life and exertion in the central channel.398

18

Treasury ofEsoteric Instructions

The outer sign is the drops stable in the entire cranial dome.399 Since the flawed and flawless meditation experiences have been dis­ tinguished by meaus 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 depend­ ently arisen connections appear as aligned. At the point ofbuddhahood, there is buddhahood with one's circle, in a single group..a4 [ n] The Vajrayana of secret mantra is the causal, path, and resultant initia­ tions. Although conceptually imagined, the nonconceptual is realized. The appearance of primordial awareness is like rhat.405 The profound path of the master.•07 Sacred commitment.407 Analytic cessation on the basis of the body.407 The oral instructions, together with the esoteric instructions, of the Path with the Result are complete.411

Samdptam iti4ll

Treasury ofEsoteric Instructions

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

Lama Dampa Sonam Gyalrsen

LAMA DAMPA SON AM GYALTSEN Detail of a seventeenth-century painting. Private collection. Photograph by Sofia Stearns.

OJ?Z svasti Treasury ofEsoteric Instructions

AN EXPLICATION OF THE ORAL INSTRUCTIONS OF THE PATH WITH THE RESULT I prostrate to the venerable lords, rhe 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 KaJ!ha, whom he instructed by means of the four oral transmissions.11 I also bow to rhe excellent holders of an infallible lineage, such as the venerable lord Drokmi," quintessence ofwisdom and loving�kindness, who became rhe eyes of rhe world, introducing rhe system rhrough the fine translation of vajra words unprecedented in the Land of Snows. I bow in particular to rhe 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 rif'Esoteric Instructions

and who perfected meditative concentration and emitted various emanations.14 I bow to his son, the treasure holder of these sublime instructions, [125] whose intelligence encompassed everything knowable, who was widely famed as rhe ideal vajra holder, and who upheld the Conqueror's victory banner of the Vehicle of Secret Mantra." I constantly prostrate with a devoted mind at rhe lotus beneath the feet of the Dharma lord, the king of Dharma who mastered absolutely all the live fields of knowledge, and whose benevolent activity was equal for all." Glorious with learning, and a crown ornament of experts, you are a lion of speech and the ideal upholder of the doctrine." 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.'" 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 The explanation of these teachings includes both the history of the mas­ ters of the lineage, which is for confidence and an understanding of the legitimate origin, and the actual oral instructions just as transmitted

Treasury ofEsoteric Instructions

2.3

through those masters. [ 126] For the first topic, one should look at the historical text that I have composed.20 The 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.

B o o K ONE

Homage and Promise to Explain

This 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 ofthe Excellent Master

Afi:er bowing at the lotus beneath the feet of the excellent master, . . . This consists of the following topics: I. The definition of the master II. The definition of excellent III. The homage I. The definition ofthe master This has two topics. A. The essence The 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. The divisions This has five topics. 1. As applied to thepast The fifteen goddesses of Nairatmya, the �ak:ini of primordial awareness, the nirma1,1akaya, bestowed the four initiations on the Lord of Yogins. This blessed his four supporting ma1,1�alas and produced the realization of the sixth level, which aligned the dependently arisen connections of

28

Treasury ofEsoteric Instructions

the four kayas. The four activities were thus complete, so she was the mas­ ter, the vajra master. 2. As applied tofollowers 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 vajra master." 3. The individual meaning What is a master possessing the four activities? There are four topics con­ cerning the master who is a vajra master. a. The master who completely eliminates outer doubts b. The master who presents the inner naturally arisen primordial awareness [ 1 27] c. The master who presents the secret connate primordial aware­ ness d. The master who presents the utterly pure real nature of all phenomena in ultimate reality a. The master who completely eliminates outer doubts He bestows the purifying vase initiation on the channels of the body of the disciple, which are the ground ofpurification. 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 indivisibil­ ity of saq>sara and nirvfu:la arises from that, and so forth; and the result, which is the transformation of the body into the nirma(lakaya. b. The master who presents the inner naturally arisenprimordial

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 [caJJddli] that are the quintessence of inner 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 andPromise to Explain 1-9

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. The master who presents the secret connateprimordial awareness He bestows the purifying initiation of primordial awareness dependent on an embodiment ofwisdom 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 phenom· ena; and its branches, the characteristics of a female e1nbodiment of pure awareness; and how to control the downward-clearing 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 per· fection, the transformation of the essential constituent nectars into the dharmakaya. d. The master who presents the utterly pure realnature 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 j oys 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. The reasonfor those designations What is the reason for designating those four masters as outer, inner, secret, and ultimate? The master who bestows the vase initiation is referred to as such because he eliminates doubts about outer objects. This is because when the view arises through meditation on the creation stage presented by the

30

Treasury ofEsoteric Instructions

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. The master who bestows the secret initiation is referred to as such because he presents the naturally arisen primordial awareness occurring inside rhe body. This is because the fierce fire presented by the master is visualized and the key points ofthe inner supports, the four ma!fgalas, are targeted, causing a naturally arisen primordial awareness without refer­ ence to outer circumstances to arise in the mind. The master who bestows the initiation of primordial awareness depen­ dent 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 com­ mon vehicle, even respect for them is difficult, and so they should be secret and concealed. This is because the cultivation of that path causes the arising of the realization of connate melting bliss. The master who bestows the fourth initiation is referred to as such because he presents the ultimate path, the real nature of all phenomena. That sublime blissful emptiness, the fourth view, is the ultimate view, and the true nature of all phenomena. Therefore, since the four activities are performed, the designations are made in that way. The statement by Marton that the first master is labeled by the name ofthe path and the latter three by those ofthe views is doubt­ ful 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 ofpurifi­ cation for the secret initiation, which is the channel syllables, is concealed and unclear inside the body, it is the inner. Because the ground of puri­ fication for the third initiation, which is the clear essences, is extremely concealed and secret in the interior of the syllables, it is the secrer. The ground ofpurification" for the fourth initiation is the vital wind, which is the ultimate ground of purification, and because the purifying initia-

Book One: Homage andPromise to Explain

31

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 purifica­ tion 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. Therefore, because they bestow the four initiations on the four sup­ ports of the disciple and then eliminate doubts in the mindstream of the disciple and carefully point out that the three views" will also arise in the disciple's mindstream, each of those names is also applied to the four masters. [ 130] 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. The reasonfor the certainfouifold enumeration It is certain that the supports of the disciple on which the initiations are bestowed are the four mar:>dalas, 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. Therefore, it is certain that there is also a fourfold enumeration of the masters who present the initiations, the paths, the views, the culminations of attain­ ment, and so forth. II. The 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 rnindstream as it was presented by the master. Thus 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. The 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

32

Treasury ofEsoteric Instructions

the body ofNairatmya in the past, and of each individual master follow­ ing her. By whom? In the past, it was by the Lord ofYogins, and followinghim, by those who explain the esoteric instructions, and read or write them. For what purpose? It is for the purpose ofremoving all faults and caus­ ing all the precious mundane and transcendent qualities to arise. In what way? [131] Bowing is done by means of body, 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. The 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."

SEcTION Two

The 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 bow­ ing, what will be done? This 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? The Path with the Result. This has three topics: I. The meaning of the names for the path II. The meaning of the names for the result III. The meaning of their names together

I. The meaning ofthe namesfor thepath 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 aware· ness and consisting of the advance and retreat of thoughts. These 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. These also consist of the five paths, the twelve-and-a-halflevels, and the thirty· seven factors conducive to enlightenment. The 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,

34

Treasury cif'Esoteric Instructions

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 ofprogressing 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 of brief dura­ tion and unstable. One is also unable to avoid the intense sufferings of existence and must helplessly rake 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 rl1e half level 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 pro­ gressing on the levels by means of the four mal)<;lalas and the four initia­ tions. According to the experiences, it consists of their arising in flawless sequence. It is after seeing the truth. At those points there are some affiic­ rions 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 mal)<;lala and so forth have been actualized and whatever experi­ ences arise all arise as taintless primordial awareness, it is known as "the transcendent." [133] Those two paths have a number of names. Bringing the wheels into sync: For example, when carpenters are

Book One: Homage andPromise to Explain 3 s

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 maJf9alas have not been perfected, the outer and inner dependently arisen connections some­ times 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 carefully perfected, they constantly turn 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 nirma1,1akaya 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. Dur­ ing 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] These 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. These are all unclear and unstable, so rheir occurrence is sometimes deceptive and of little benefit. All experiences

36

Treasury ofEsoteric Instructions

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. These two are also said to consist of the advance and retreat of pri­ mordial awareness. On the mundane path, a slight advance and arising of meditative concentration occurs, but thoughts are in control, and it immediately retreats. Thus, like the sun between clouds, the primordial awareness is oflitt!e benefit. On the transcendent path, thoughts ofdual­ istic appearances seem to advance and arise, but the nonconceptual is in control, and they immediately retreat into the state of primordial aware­ ness, like waves dissolving into the ocean, and thus the thoughts cause little harm. These 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]. These 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. The meaning ofthe namesfor the result Three results are achieved through these paths: for oneself, the five kayas that are rhe 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. The first of these is the three kayas; the svabhavikakaya, which is the basic space of their nature; and rhe utterly pure svabhavikakaya, which is primordial awareness of the basic space of transformed mind.

Book One: Homage andPromise to Expla£n 37

III. The meaning oftheir names together This has eight topics: A. The oral instructions of the path with the result B. The oral instructions of the result with the path C. The oral instructions of understanding many points by understanding one D. The oral instructions of upholding faults as qualities E. The oral instructions of accepting obstacles as attainments F. The oral instructions ofremoving impediments to medita­ tion by recognizing meditative concentration G. The oral instructions ofremoving impediments of the miras by recognizing obstacles H. The oral instructions that are like a gold-transforming elixir A. The oral instructions ofthepath with the result During the situation of rhe 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. Thus the path is also present in the form of the result. B. The oral instructions ofthe result with thepath The seeds for the spontaneous generation of the four kayas are present as the four mat:t<,lalas, 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. The 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 rhe vajra Lines], one understands without doubt everything present in sarp_sira and nirvJ.:Q.a and the reasons for what arise as experiential appearance, as well as how they appear. [ 136] D. The oral instructions ofupholdingfoults as qualities The various illnesses and sufferings that occur as experiential appearances

38

Treasury ofEsoteric Instructions

of the path free from hope and fear, which are all taken by others to be faults, one knows in tbis tradition to uphold as qualities ofthe patb, such as the three experiences. E. The oral instructions ofaccepting obstacles as attainments Blows and threats by raksasa demons, carnivores and so forth, and moun­ tain savages and so forth, which others take to be obstacles, are recog­ nized 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 wel­ comed as attainments during the situation of the path. F. The oral instructions ofremoving impediments to meditation by recognizing meditative concentration Both dullness and agitation, which are taken by others to be impedi­ ments to meditation, are recognized in this tradition as meditative con­ centrations 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 tbe gatbering and diffusion of the vital winds have never been experi­ enced, as well as into the syllables ofthe five afflictions and both channels of tbe rasana and lalana. When allowed natural expression, these trans­ form into lucidity, buoyancy, and naturally arisen primordial awareness. G. 7he oral instructions ofremoving impediments ofthe mdras by recognizing obstacles During tbe middle and final gathering of tbe essential constituents, when tbe 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 tbe metl1od 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. The oral instructions that are like a gold-transforming elixir One ounce of 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 mar.u;lalas, and the supported mind as the fifi:h, into the five dependently arisen connections. How will this be written? It will be taught by the Lord of Yogins in accordance with the permission received from the explanation of the Conqueror, the nirmil}akiya, Vajra Nairitmyi, and the vast meaning will be presented condensed into a brief form with few words. In brief, these are vajra lines25 because it is difficult to decipher the meaning if one lacks the esoteric instructions of a master. They are the real nature26 of the Tripipka because rhe essence ofall rhe profound meaning ofthe Tripi\aka is gathered togerher as one. They are like a precious wish-fulfilling jewel because they fulfill all temporary and ultimate needs and wishes. This is what "I will write." For what purpose? It was for the benefit of K:ir).ha in the past and for those followers practicing the path of secret mantra wirhout error.

B o o K Two

Establishing the Actual Treatise

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

SECTION ONE

The General Meaning

This includes both the path and the result.

ONE: The Path

This has two topics: I. The division of the treatise into seven sections II. The calculation of their correlation in meaning I. The division ofthe treatise into seven sections This has two topics: A. The presentation as the three (extensive, medium, and con­ densed) paths B. The presentation as the three (profound. medium. and infe­ rior) paths A. Thepresentation as the three (extensive, medium, and condensed)paths I. The extensivepath In the presentation of the root text [of the Yajra Lines] in sequence, this has three topics: a. The presentation ofthe path of sarpsara and nirvJ.l)a in com­ mon b. The presentation ofthe mundane path of bringing the wheels into sync [138] c. The presentation of the transcendent path of turning the wheels a. Thepath ofsarrtsdra and nirvdl'}a in common "In common" is said because the mode of existence of the environment and its inhabitants in the three worlds of sal)lsara is presented in combi­ nation with all of nirval)a, the enlightened activities of the three kayas, and the vast domains. Here the treatise is divided into seven sections:

Book Two: Establishing the Actual Treatise

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 con­ nections, and the presentation of the special protections of the path for yogins who are over inclined toward method or wisdom. b. The mundane path ofbringing the wheels into sync This is known as bringing the wheels into sync because, like the wheels of a cart that have not been perfected, the dependently arisen connec­ tions 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 pre­ sentation of the path free from 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 presenta­ tion of a final summary. c. The transcendentpath ofturning the wheels This 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 sec­ tions. These four are: the six levels of the vase initiation consisting of the first culmination of attainment, which is the indivisibility of sarpsJ.ra and nirvJ.rya; 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 attain­ ment, 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 presen­ tation 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 exten­ sive path has eighteen topics.

46

Treasury ofEsoteric Instructions

2. The medium path This has five topics: a. The causes for the arising of meditative concentration b. The meditative concentration itself c. Its benefits d. The removal of the components of obstacles e. How the paths are demarcated a. The causesfor the arising ofmeditative concentration The eventual cause is the three modes of gathering the essential constitu­ ents. The immediate cause is the three modes of the mind at rest. b. 1he meditative concentration itself The fifteen experiences. c. Its benefits This has three topics: 1 ) The benefits ofattaining the four results on the mundane path and below 2) The benefits of reaching the four culminations of attainment on the transcendent path 3) The common benefits of the arising of the four malleable qualities 1) The benefits ofattaining thefour results on the mundanepath and below These 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) The benefits ofreaching thefour culminations ofattainment on the transcendentpath This is control of the four vast domains. 3) The common benefits ofthe arising ofthefour malleable qualities This is malleability of the enlightened body, the channels, the syllables, and the nectars.

Book Two: Establishing the Actual Treatise 47

d. The removal ofthe components ofobstacles 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 thepaths are demarcated The mundane path consists of the three gatherings of the essential con­ stituents and the transcendent path consists of the three paths of seeing, meditation, and the ultimate, or the twelve-and-a-halflevels. [ 140] 3. The condensedpath This 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 medita­ tive 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. The third is called the condensed path because the entire path is pre­ sented through condensing it into cause, path, and result. B. Thepresentation as the three (profound, medium, and inforior) paths The 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 ces­ sation on the basis of the body, which is the path of the five dependently arisen connections. II. The 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 sarp_sira and nirval).a both arise as the experiential appearances of a yogin, the path of the three appearances is presented first.

48

Treasury ofEsoteric Instructions

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 trans­ forms during the three situations of cause, path, and result, these are included in the single continuum. [141] Then the path ofthe 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. The path of the five dependently arisen connections is presented so that it will be understood r.'-lat for buddhahood dependent on those [pre· vious 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 con· stituents, so the thirty protections of method and wisdom are presented for protection from them. That completes the classification of the path of saiJ1sara and nirvaJ.la in common. For the path of bringing the wheels into sync, the causes for the atis· ing of meditative concentration are first briefly presented, so that it will be understood that the causes for the arising of meditative concen­ tration 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 concentra­ tion arisen from those, which are the inexplicable experiences consist­ ing of sarp_sara and nirval)a, there is an extensive presentation in a con­ densed form.

Book Two: Establishing the Actual Treatise 49

To allow them all natural expression, the path free from hope and fear is presented. Since that path brings all experiential appearances into meditative con­ centration, the obstacles of the maras begin, and so the path presented as the four tests is presented for protection from them. Then 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 pre­ senting 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 ofpeak, forbearance, and sublime amongphenomena 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,27 the six levels of the vase initiation are presented. Then, since the realization of four levels is produced through the efti­ cacy of the secret initiation, the four levels of the secret initiation are presented. Then, since the realization of two levels is produced through the effi­ cacy of the third initiation, the two levels of the initiation of primordial awareness dependent on an embodiment ofwisdom are presented. Then, since the realization of half of the thirteenth level is produced through the efficacy ofthe fourth initiation, the halflevel of the fourth is presented. Or else, since each of the four sets of levels, or all the paths, consist of cause, sign, result, and final summary, they can be presented in that way. The correlation in meaning of the medium and the condensed paths can be understood through this.

so

Treasury ofEsoteric Instructions

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 Vdjra Lines], will reach the culmination of attain­ ment within sixteen lifetimes. [143] For the inferior path, it is difficult for a person with inferior facul­ ties to believe and to align the dependently arisen connections, so the dependently arisen connections will gradually be aligned through con­ tinual meditation with intense effort, by abandoning with the body what is to be abandoned, and by the body acting as the antidote.

Two : The Result

As mentioned before, rbis is presented in the Yajra Lines with the phrase "pure appearance" and so forrb, and also by the lines "Omniscience. On the thirteenth level of a vajra holder, rbe dependently arisen connections appear as aligned. At rbe point of buddhahood, rhere is buddhahood with one's circle, in a single group."

SECTION Two

The Meaning ofthe Words

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

SUBSECTION ONE: The Extensive Path

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

ONE: The Path

This has three parrs.

PART ONE: The Path ofSaJ?Zsdra and Nirvd!Ja in Common

The path of sa.tpsJ.ra and nirvat)_a in common contains seven chapters.

CHAPTER ONE: The Three Appearances

The 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. This has three topics. A. The support In general, this consists of the six types of sentient beings who appre­ hend 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 igno� rant lack of awareness about cause and result, and about reality. That accumulates karma, and by the force of the habitual tendencies of karma and the affiictions, 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 mistak­ enly identified as permanence, bliss, purity, and self, and taken as objects. This is divided into two topics:

sS

Treasury ofEsoteric Instructions I.

2.

Confusing appearance Karmic appearance

1 . Confusing 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 sin­ gle 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 dis· places 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. Therefore, while one is an ordinary being, by the force of confusion this varied appearance acts as the cause of bondage, but afi:er 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.

Part One: lhe Path ojSa1'(Jsdra and NirvdJJa in Common 59

A. The support The support is a yogin with three characteristics in whose mindstream experience has arisen. [ 145] This has three topics: I . A person wirh 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 This 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 rhe paths of the supported rhird and the fourth initiations. The 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 liber­ ated lion. Since a cripple is afflicted 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 This is to be purified through learning and reflection, training, and initia­ tion. 1he first is to have eliminated doubts about outer phenomena with the wisdom of learning and reflection, and to have gained belief in the path. The 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 maJ).<,lalas. 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 medi­ tative concentration has arisen in the mindstream. B. The cause The statement "meditative concentration" presents by implication the

6o

Treasury ofEsoteric Instructions

blessing of one's mindstream through the inner dependently arisen con­ nections of the vital winds and mind (the ten father and mother dakas and dakinis) gathering within the mansions of the channel syllables, which is the secret dependently arisen connection. [ 146] C. The appearance 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 ofthe 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: r. The three paths 2. The three experiences 3 . The three dependently arisen connections 4. The three warmths 5 . The three meditative concentrations

1. The three paths This has three topics: a. The path of eliminating entry b. The path of severing attachment c. The path ofgreat enlightenment a. The 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 hit­ ting a vital point in a person with an arrow, or damming a flow of water, or reining in a horse. This is called "eliminating entry" because it stops the continuous entry of other thoughts. b. The path ojsevering attachment In meditation, the reference point, such as a deity, is meditated on, but the mind simultaneously rests in a nonreferential state without the atten­ tion flowing to any reference point. That is called "severing attachment" because one is free from clinging attachment to the reference point that is meditated on.

Part One: The Path ojSa1psdra andNirviiJ}a in Common

6r

c. Thepath ofgreat enlightenment While not resting in any referential or nonreferential state during medi­ tation, a rehted sign, such as smoke or a tree, arises, and the mind single­ pointedly rests on that. However that 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. [147]

2. The three experiences This has three topics: a. Physical experiences b. Mental experiences c. Dream experiences a. Physical experiences The mind is arrested by the force of meditation. That 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 ofpas­ sion 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. The three dependently arisen connections This has three topics: a. The dependently arisen connections of the reversal of the vital wind b. The dependently arisen connections of the visual appearances

62

Treasury ofEsoteric Instructions

c. The dependently arisen connections of the dream experiences a. The dependently arisen connections ofihe 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 depend· endy arisen connections of the reversal within of the four infusions of the vital winds," so they are called "the dependently arisen connections of the reversal of the vital wind:' b. The dependently arisen connections ofthe visual appearances This has two topics. 1 ) Visual appearances ofthefour supporting ma>Jdalas 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) Visualappearances other than that These are the signs, such as smoke, and various forms, such as the appear­ ances 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. The 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 rhe 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

Part One: The Path ojSa7?1sdra and Nirvdt;a in Common

63

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 mal)<;lalas, as well as from the stimu­ lus of sleep, many different dreams emerge." This is doubtful because immobility, such as an inability to cross a great plain, is also mentioned as a dream experience. Therefore, 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. Bur 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. The three warmths This has three topics: a. The warmth preceded by thought b. The warmth of the nine essential constituents gathering c. The warmth of the drops blazing and stabilizing a. The 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 flow to another ref­ erence point. This 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." [149] Others explain this as agitation, bur in this tradition it is main­ tained to be a naturally arisen experiential appearance that arises without dependence on meditation.30 b. The warmth ifthe nine essential constituents gathering 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 cit­ ies of the six realms, smoke, and the enlightened bodies of the tathagatas

64

Treasury ofEsoteric Instructions

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. The warmth ofthe drops blazing and stabilizing This has three topics: 1) The warmth of blazing 2 ) The warmth of wavering 3 ) The warmth of stabilizing I) The warmth ofblazing The expansion of the clear essences through the force of meditation stretches the channels, causing pain of the drops, together with pleasure.

2) The warmth ofwavering Afi:er the pain subsides, the pleasure grows greater, but sporadically.

3) The warmth ofstabilizing The pleasure remains stable wherever it arises. Since these arise from the gathering, expanding, and stabilizing ofthe essential constituents, they are called "the warmth of the drops blazing and stabilizing." 5. The three meditative concentrations This has three topics: a. The meditative concentration of the characteristic arising as a variety b. The meditative concentration of the nature arising as emptiness c. The meditative concentration of the essence arising as unity a. The meditative concentration ifthe characteristic arising as a variety The mind is arrested through meditation, and pleasure and pain and vari­ ous visual appearances arise to body and mind. Because it arises as a vari­ ety of lucid appearances, this is called "the meditative concentration of the characteristic as a variety."

Part One: The Path oJSarrtsdra andNirvdJJa in Common 6 5

b. The meditative concentration ofthe nature arising as emptiness Following that, afi:er 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 concentra­ tion of the nature as emptiness:' [ISO] c. The meditative concentration ofthe essence arising as unity This has three topics: I ) The unity of appearance and emptiness in relation to objects 2.) The unity oflucidity and emptiness in relation to awareness 3) The unity of bliss and emptiness in relation to rhe body

I) The unity ofappearance and emptiness in relation to objects This is the arising of nonconceptual awareness in dependence on a sin­ gle 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 concen­ tration.

2) The 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) The unity ofbliss and emptiness in relation to the body Through meditation, a bliss arises that pervades all or a part of the body. When the mind is focused on that, it is bliss because rhe 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. Thus whatever occurs should be recognized as meditative concentration and taken as the path. These experiences also arise unclear and unstable during the first

66

Treasury ofEsoteric Instructions

gathering of the essential constituents, somewhat dear and stable during the middle one, and very dear and stable during the final one. One might ask, "In that case, do they also arise like this on the ttan· scendent path?" No. They 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 5 I ] Ill. Pure appearance A sugata. Oruamental wheel of inexhaustible enlightened body, speech, and mind. Pure appearance. This has three topics. A. The support This is one who has gone to bliss, "a sugata:' because the unpleasant path of saf!Isara has been abandoned and one has gone on the blissful path of nirva1,1a. If that" is divided in accordance with the different qualities of the names of the parhs being given to the causes, there are four topics. The sugata of outer shape has gone to bliss rhrough the parh of the two assemblies. \Vhen meditating on the creation stage, since the various objects and the channels of the body are coarse and easily realized, it is outer. Because rhey are meditated on as the enlightened body ofrhe deity, in the forms of colors and shapes, it is shape. Beginning from rhe invita· tion of the divine assembly up until the outer and inner deities have been completely created through the four branches is the assembly of merit. The arising from that of any one of the three meditative concentrations is the assembly of primordial awareness. In brief, the nirma1,1akaya is the result that ensues from meditation on the creation stage of outer shape, which consists of the two assemblies.

Part One: The Path ojSar(lsdra and Nirvdr;a in Common

67

The sugata of inner mantra has gone to bliss through the central path. From the central channel come both e and vmp, from them the set of eight,33 from them the fifi:y vowels such as a and consonant-syllables such as ka, and from them all mantras. The Samputa Tantra says: The characteristics of all mantras perfectly emerge from precisely this -" 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 sambhogak:iya is attained. The sugata of secret initiation has gone to bliss in the space35 of the mother, which is the path of the sugatas. [tSl] The bhaga" of a mudt:i with a completely pure mindstteam, who comes from one of the five fam­ ilies, 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 initia­ tion." When the vital winds and mind are refined by the mai,u;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 trans­ formed, and the dharmakaya is attained. The sugata ofultimate reality has gone to bliss through the path ofthe three gates to liberation. The path ofthe fourth initiation, the vajra waves, is the ultimate of the four paths, and its meditative concentration-sub­ lime blissful emptiness-is known as "the ultimate view." When meditat­ ing 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 accu­ mulated at the pistil of the sublime channel, the waves of subject, object, and both are paralyzed during the instants ofthe purification ofthe mind­ streams of the male embodiment of method, the female embodiment of wisdom, and both. The refinement of the three channels actualizes the

68

Treasury ofEsoteric Instructions

gates to liberation- the emptiness, wishless, and signless gates to libera­ tion-that are the real nature of all phenomena, and thus known as "the real nature:' The result of going to bliss on such a path as this is the trans­ formation of the vital wind and the attainment of the svabhavikakaya. I. Inexhaustible enlightened body That sugata's inexhaustible enlightened body is twofold: a. The inconceivable secret of enlightened body b. The omnipresence ofenlightened body a. The inconceivable secret ofenlightened body As taught in the Stack ofjewels,37 no one except a buddha can see the cranial dome on his head, and so forth. b. The omnipresence ofenlightened body Whatever will train someone, he displays that form to them by means of sublime emanations such as S akyamumi 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. The inconceivable secret of enlightened speech b. The omnipresence of enlightened speech

a. The inconceivable 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. The omnipresence ofenlightened speech The Dharma is taught with a variety of speech, simultaneously in har­ mony with the languages of a variety of potential disciples.

3. Inexhaustible enlightened mind Inexhaustible enlightened mind is twofold: a. The inconceivable secret ofenlightened mind b. The omnipresence ofenlightened mind

Part One: Ihe Path ofSartJsdra andNirvdr;a in Common

69

a. The inconceivable secret ofenlightened mind This is the transcendent awareness of the true nature of phenomena just as it is. b. The omnipresence ofenlightened mind This is the transcendent awareness of absolutely all rhe dependendy 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 sarpsira 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 nirma!fakaya for the benefit of others, with miracu­ lous emanations occurring without effort. "Wheel" means the wheel ofhis enlightened activities. Since both the beneficial nirm"'fakaya and sentient beings as the objects ofthe beneficial actions exist until saq1sira is emptied, he acts without interruption for rhe benefit of sentient beings. [154] B. The cause This is not actually presented here, but is mentioned later [in rhe Vttjra

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

70

Treasury ofEsoteric Instructions

Thus it is the dissolution ofthe pulsations ofthe four supporting ma1f1alas. This 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 nirviry_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 sa111sara to reject and no nirviir;ta to attain. Sarp_siira and nirvirya 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 trans· formed 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. The various thoughts were to be rejected before, but through ultimate familiarity with the path, all thoughts have been transformed into pri­ mordial awareness and what was to be rejected and the antidote are a single taste. The true nature ofall saQ1sara and nirvat;>a has 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 Hevajra Tantra this is also the meaning of"Precisely this is known as sarp_sara:· 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 hav­ ing the potency to produce the resultant vajra holder: the method con­ tinuum of the body, [ rssl 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 resul­ tant 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 They are known by these names because the universal ground is the root ofall sarpsara and nirvJ..Q.a, 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 rhus is the establishing agent; and because the enlightened-body, -speech, and -mind vajras are not enhancements above that.

ONE: The Causal Continuum ofthe Universal Ground

Since sarp_s:ira and nirv:i.Q-a are complete in the causal con­ tinuum of the universal ground, it is the root continuum.

This has two sections: I. The general meaning II. The meaning of the words I. The general meaning This has seven topics: A. The support B. The 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. The calculation of how the phenomena ofSaJ:!lSara and nirval)a are complete therein A. The support This is the channels of the body, the channel syllables, the essential con­ stituent nectars, and the quintessential vital wind of primordial aware­ ness that pervades and controls them. For the first, the coarse is the body as support, consisting of the sense organs and its interior. The 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

Part One: The Path ojSa1psdra andNirvd1Ja in Common 73

are condensed, there are thirty-two main channels in which the enlight­ enment mind flows, or thirty-seven when the five hidden channels are added. If these are condensed, there are the main three. [ r s 6] For the channel syllables, the coarse are all rhe channels that are in the form of syllables, such as the fourteen syllables in the bhaga ma!f<;lala rhat support the vital wind, the syllables of the four cakras, and rhe other thirty-seven, such as the puliramalaya." The subtle is the short a of the central channel. For the essential constituent nectars, the coarse are the inconceiv­ able essential constituents present within the channels. The subtle is the extremely clear enlightenment mind present like sunshine on a very transparent sea, or the throat of a cuckoo, or rhe dew clinging to the rip of a blade of grass. For the vital wind, the coarse is speech and expression. The subtle is the vital wind. Furthermore, in the context ofnumber, 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 universalground itself The 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 sa1]1sira and nirva!fa, and because if the methods are not applied it creates sal]1sara, 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 affiic­ tion of affliction occurs. That accumulates karma, and the affliction of karma occurs. And since the taking ofbirth in sarp.sara comes from that, the affiiction ofbirth occurs. [r s? J However, as a result of being 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

74

Treasury ofEsoteric Instructions

arises and the affiiction of affiiction is repulsed. Since karma is not accu­ mulated by that, the affiiction of karma is repulsed. Since one will not appear in sarpsiira when karma has not been accumulated, the affiicrion of birth is repulsed, and supreme enlightenment is achieved. C. How it is supported on that support This is how the supported universal ground is supported on the four sup­ porting ma1_1<;lalas. 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, every­ thing 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 sarpsiira, but if it does come in contact with the stimulus of an exceptional method, the four support­ ing mal)Qalas act as the causes for attaining the four kayas, and so it acts as the cause of nirviil)a. Thus it is known as "causal." From when one is a sentient being until one is a buddh�, its obscu­ rations are gradually removed by the gradual purification of the initia­ tions 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 of copper, which can be used for making a bedpan to hold filth, ornaments for men and women, and an image of the Con­ queror. Although these are different situations, the essence of the copper does not change. [rs8] 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:

Part One: The Path ojSaJpsdra andNirvdr;.a in Common 75

Sentient beings are precisely buddhas, bur obscured by incidental stains. Once these are removed, they are precisely buddhas.42 F. Establishing 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 sarp.sara 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," which are like the flowers; and even the sublime attainment, which is like the fruit. Therefore, it is known as "the root continuum" because it is like the root of a tree. G. The calculation ofhow the phenomena ojsa7!'sdra and nirvd>Ja are

complete therein This has two topics: The calculation ofthe completeness of sarpsara and nirvir;ta I. in the supporting body 2. The calculation of the completeness of saiJ1sara and nirv:i.J:!a in the supported mind 1 . The calculation ofthe completeness ofsaJ{tsdra and nirvd1Ja in the supporting body This has four topics. a. The calculation ofthe completeness ofsaJ{tsdra and nirvd;:ta in relation to

the channels ofthe body The four sarp_sara channels and so forth are sarp.sara and the central chan­ nel is the nirvJ.rya channel. b. The calculation ofthe completeness ofsaJ[tsdra and nirvd1Ja in relation to the syllables The syllables of the six realms are saiJ1sara and the syllables of the five

76

Treasury ofEsoteric Instructions

families, the a that is the syllable of the perfection of wisdom, and the hiitrt ofunity are nirvil).a. c.-d. The calculation ofthe completeness ofsatrtsdra and nirvdr.ta in

relation to the essential constituent nectars and the vital wind The essential constituents and the vital wind within the channels and syllables of sarpsira are sarpsira and the essential constituents and the vital wind within the channel and syllables of nirval)a are nirval)a. This is because those related to sarpsira produce sarpsira and those related to nirvil).a produce nirvil).a. 2. The calculation ofthe completeness ofsa'?'sdra and nirvdr;a in the supported mind All the phenomena of sat)lsara are complete in the form of the character· istic of the mind. [ 159] 1he characteristic is a variety, and also appears in that way. Since virtuous and nonvirtuous propensities have accumulated in the universal ground, at the point of death the propensities combine. The 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 appear­ ances 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. The paths of the sravakas and the pratyekabuddhas, the perfections, and secret mantra are the four truths, dependent aris­ ing, the six perfections, and the creation and completion stages. Their 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 nona­ biding. 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. The universal ground has the potential for produc­ ing the four pairs ofpersons, or the eight kinds ofindividuals," which are

Part One: The Path ujSaJ!'lSdra and Nirvd;:ta in Common

77

the path and result of the sravakas; the parh and result of rhe pratyeka­ buddhas, which are actions in groups and like a rhinoceros; the parh 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 inexhaust­ ible enlightened body, speech, and mind. [ 1 60] 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_s3.ra and ninr3..Q-a are complete in the cause, the experiences of sarp_sara and ninr3..Q-a also occur on the path, and precisely that causes sarp_s3.ra and nirv3..Q-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?" This 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 naturallypure. 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.46 The second is the reason it becomes great enlightenment, because if it comes in contact with the stimulus, it transforms into great enlighten­ ment. The third is the result, buddhahood. II. The meaning ofthe words It is "the universal ground" because it is the ground ofboth sal)lsara and nirva!fa, according to whether or not the methods are applied. Therefore, it is called "causal" because it has the potency to give birth to the results of both sarp_sara and nirv3..Q-a. It is a continuum because the nature of mind, pure awareness, remains uninterrupted from when one is a sentient being

78

Treasury ofEsoteric Instructions

until one is a vajra holder. Because all the phenomena of the path and result of sarp_sira and nirv:il)_a are complete in the form of the character­ istic, the qualities, and the potency, it is said that "saJ!1s
Two : The Method Continuum ofthe Body

Therefore, 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: [I] 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 pre­ sentation of the propitiation of the five qakas and qakinis 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.

SECTION ONE: The Causal Initiation, Which Is the First Topic ofthe Method Continuum

For the method continuum ofthe body and so forth, there is the causal initiation with four triads, the seats and so forth, and so forth.

The first topic ofthe method continuum is initiation because, ifinitiation is not correctly received from the master at the time of the cause, it is not appropriate to meditate on the path. The 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 ofsa.rpsira and nirvJ.I).a is realized and mastered through align­ ing the dependently arisen connections in the body. Now the later phrase "with four triads" will be brought forward and explained. The triads consist of four sets of three, one set for each initiation: I. What mal)<;iala it is from II. What initiation is received Ill. What stain is purified [162) I. What ma!Jdala it isfrom The four mal)<;ialas are: the mal)<;ialas of colored particles, the bhaga, the

Part One: The Path oJSa'f(lsdra andNirvdr;.a in Common

81

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. The three seats are the seat of the buddhas and bodhisattvas, the seat of the female embodiments ofpure awareness and the goddesses, and the seat 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 "seat" because it is the place or type of buddha. This has two topics: A. How the three seats are complete in the outer mal).<;iala B. How the three seats are complete in the inner mal).Q_ala

.\. How the three seats are complete in the outer ma7Jt/.ala This has three topics: r . The classification of completeness in absolutely all the divine seats 2. The classification of the three seats as complete in a single heroic deity 3 . The classification of the three seats as also complete in the nine deities and so forth I.

The classification ofcompleteness in absolutely all the divine seats

The buddha seat is in the center and the seat of the bodhisattvas is in Of the two for the female embodiments ofpure awareness, the seat of the imagined female embodi­ ment of pure or primordial awareness is in the center and the seat of the actual female embodiment of pure awareness is to the lefi:. The seat of the goddesses is also in the inner primary and intermediate directions, in the manner of being identical [with the bodhisattvas]. The seat of the male and female wrathful beings is in the outer primary and intermediate directions. These 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. the inner primary and intermediate directions.

2.

The classification ofthe three seats as complete in a single heroic deity

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

82

Treasury ofEsoteric Instructions

a. The classification of the three seats as complete in the context of purity b. The classification of the three seats as complete in the context of blessings and enlightened actions a. Ihe classification ofthe three seats as complete in the context ofpurity For any single heroic deity, in the context ofthe purified ground ofpurifi­ cation, which is the five aggregates and the eight types of consciousness­ the inner sensory bases-they are the seat of the tathagatas and bodhi­ sattvas. [I 63] In the context ofthe 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 ofthe head and the soles of the feet, making ten, they are the seat of the male and female wrathful beings. b. Ihe classification ofthe three seats as complete in the context ofblessings

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. The enlightened actions such as the benedictions are per­ formed by the seat of the bodhisattvas. The singing of the vajra song and the blessing as the four immeasurables, with the great bliss of the pris­ tine basic space of phenomena as the fifth, are performed by the seat of the female embodiments ofpure awareness. The offerings, praises, and so forth are performed by the seat of the goddesses. The enlightened actions of frightening away impediments, protection, summoning and placing, and so forth are performed by the male and female wrathful beings.

3. The classification ofthe three seats as also complete in the nine deities) and soforth One might ask, "If the three seats are complete in Guhyasamaja and so forth, how are they complete in Hevajra?" The seat ofthe buddhas is the main figure in the center, because he has the five types ofprimordial awareness that are the five purified aggregates. The sear of the female embodiments ofpure awareness is NairJ.trnya, who

Part One: The Path ojSa'I{Jsdra and Nirvd!}a in Common

83

resides in the center, because she is the female embodiment of pure or primordial awareness. The 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 ofMohavajra and so forth. The 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. [ 1 64] 1he sear of the male and female wrathful beings is also pre­ cisely them because they perform the enlightened actions such as sum­ moning 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 mar:><;lala 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 of initiation is nor expounded in the tantra. For example, although the abbot, master, and Sangha are complete, if there is no ritual, the act [of ordination] is nor fulfilled. B. The classification ofthe three seats as complete in the inner ma1Jt/-ala This is included in the second "and so forth:' In regard to the three sub­ lime 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 mar:><;lala, the three sears 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 pri­ mordial awareness dependent on an embodiment of wisdom, the three sears 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 viral wind.

84

Treasury ofEsotert"c Instructions

In the context of the body mat;u;!ala, the central figures of the five or six mansions are the seat of the buddhas and the female embodiments of pure awareness. [r6s] The 1 5 7 deities and so forth are the seat of the bodhisattvas and goddesses. The eight limbs of the body, and abso­ lutely 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 huddhas and the female embodiments of pure awareness, the thirty-seven chan­ nels 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 ma1,1<;lala, the five seed syllables

bhru71' iil?'jril?' khal?' hul?' are the seat of the buddhas. The five ofa7?' lal?' mdJ?Z pdJ?t tdJ?Z are the seat of the female embodiments of pure awareness. According to the mother tantras, the six of ma'f!l daJ?Z paJ?t raJ?t a'f!l nartt. or according to the father tantras, the six seed syllables sal?' k>il?' jril?' and so forth, the twenty-four syllables ofpuja and so forth, and the fifi:y vowels such as a and consonant-syllables such as ka are the seat of the bodhisattvas and goddesses. The eight great joints of the limbs, the top of the head, and the soles of the feet, in which ten long hul?'S are present, are the seat of the male and female wrathful beings. For the ma1,1<;lala of the enlightenment mind, the clear essences of the five nectars are the seat of the buddhas. The four elements, together with the fifi:h ofpleasure as the nature of space, are the seat of the female embodiments of pure awareness. The 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. The clear essences of the objects of one's body, such as form, ate the seat of the goddesses. The clear essences of all the limbs, fingers, and toes of the body are the seat of the male and female wrathful beings. These are the classifications of the meaning of the three seats as com­ plete in the three ma1,1<;lalas, in the context of the causes for taking the three kayas as the path. These are all also calculations of the completeness of the three seats with regard to the production of experiential appearances for one on the

Part One: The Path oJSarrzsdra andNirvd?Ja in Common 8 5

path of yoga, and their suitable transformation into those results. [166) In brief, rhis is established through the four authentic qualities. In the context ofthe quintessential vital wind ofprimordial awareness, each of the sets of nine hundred, in which each of the five ground, or root, vital winds ate primary, are the seat of the buddhas. Each ofthese is divided into the four elements, such as earrh, so that each of the 225 that circulate together are the seat of the female embodiments of pure aware­ ness. Precisely these, circulating through the eyes and so forrh, and the 92.4 branch vital winds, ate the seat of the bodhisattvas and goddesses. The 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. These are the specifics of the branch vital winds, which are named in respect to rhe actions each performs in each of the individual locations where they reside. These are all also established only through the four authentic qualities, primarily the authentic quality of the subsequent mindfulness ofexperi­ ence, such as visual appearances. Therefore, by maintaining that the three seats are complete in the fourth man<;lala (the quintessential vital wind of primordial awareness rhat is rhe essential nature of all the ma!}<;lalas), doubts ate eliminated within, the dependently arisen connections are aligned, and the method continuum ofthe body and the path free from hope and fear are all estab­ lished as the two trurhs. Those 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 re­ ceived in a ma!}<;lala of colored particles. To bless one's five aggregates and five aill ictions into the five families and five types of primordial awareness, there are the five initiations of pure awareness, which are those ofwater, crown, vajra, bell, and name. For blessing as the essence of rhe sixth family, there is the sixth initiation of a perfect buddha. [1 67) To become endowed with the strength to benefit others, there is the initiation of the vajra master. These are the seven main sections of the vase initiation.

86

Treasury ofEsoteric Instructions

As its branches, rhere is the ritual permission for the actions of self­ entry at d1e time of the path, in order not to be dependent on another. To show that rhrough the practice of the path one will become at a future time whichever buddha the flower struck [when cast on the ma1,1<;lala], there is the prophecy. To show that afi:er today one will become free from the sufferings ofexistence, there is the encouragement. For an exceptional joy to arise from that, and to be freed from a despondent mind, there is the congratulation. These are known as "the vase initiation" because in all situations the actions of the vase are used. One of the five forms of rhe secret initiation is received in the bhaga ma1,1<;lala of rhe syllables. Moreover, the three ways to receive this are divided into five ways to rake 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 rhan that, it is received from the father-taken with the tongue from the jewel ofthe father's vajra. A person with great conceptual thoughts receives it through the force of liberation. For that, those wirh great conceptual thoughts are divided into the d1ree categories of greater, medium, and lesser. The lesser of the great takes with the tongue the actual enlightenment mind that is taken by the rhumb and ring finger of the master from a vessel of conch shell or mother ofpearl. One with medium conceptual thoughts takes it given in combination with yogurt and liquor. The greater of the great rakes it by merely touching a drop to the throat. These are known as "'the secret initiation" because the substance is secret. Two initiations of primordial awareness dependent on an embodi� ment of wisdom are received in the ma1,1<;lala of the relative enlighten­ ment mind. [r68] These are the bestowal ofa mudraas a support, and the generation in the mindsrream of the experience ofthe supported primor­ dial awareness of the four joys. Those two are known as "the initiation ofprimordial awareness depen­ dent on an embodiment of wisdom" because the primordial awareness of the four joys is generated in dependence on a female embodiment of wisdom.

Part One: The Path ofSaJfl-sdra and Nirvd1Ja in Common 8 7

One of the five, such as the supported fourth initiation, is received in the m:u:t<;lala of the absolute enlightenment mind, or the quintessen­ tial vital wind of primordial awareness. When one's totally pure mind and the primordial awareness experienced at the time of the third ini­ tiation 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. The designated fourth is the presentation by the master that the experience of the path and the primordial awareness of the dharmakaya are no differ­ ent. 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. These last two are the fourth of the actualized result. These are known as "the fourth initiation" because they are the ulti­ mate of the four initiations. III. What stain is purified The bestowal of the vase initiation purifies the stains of the body. The blessing ofthe body as the deity 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 celes­ tial mansion, and the 1 s 7 inner channels suitable to be meditated on as deities. [169] Thus made into a fortunate person who practices the path of the creation stage, one is made into a vessel for the attairunent of the result, which is the nirma1,1akaya. The secret initiation purifies the stains of the voice. The 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 ra !a wa in the throat, the place where speech originates, causes the vital wind to reverse within and the natural eighty-four coarse thoughts to cease. Thus it is appropri­ ate to meditate on the fierce fire, which is the path of mantra, and one

88

Treasury ojEsoteric Instructions

is made into a fortunate person who will attain the result, which is the sambhogakaya. The initiation of primordial awareness dependent on an embodiment of wisdom purifies the stains of the mind. The bestowal of the third ini­ tiation causes the experience of connate bliss and emptiness to arise, by which all transient and intense affiiction is repulsed for some time. Thus it is appropriate to meditate on the path of the mudra, the ma1,1<;lalacakra, and one is made into a fortunate person who will attain the result, which is the dharmakaya. The fourth initiation purifies the stains of all three-body, speech, and mind. The bestowal ofthe fourth on the four supportingma1,1<;lalas makes all the vital winds fit to enter the central channel, and thus it is appropri­ ate that the meditative concentration of sublime blissful emptiness arises at the end of the four ascending joys. Therefore, it is appropriate to medi­ tate 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 cop­ per 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 primor­ dial awareness. These are known as "the causal initiation" because these initiations that align the dependently arisen connections of the four kayas in the

Part One: Ihe Path ofSal{lsiira and Nirvdr;a in Common 89

cause, which is the four supporting mal)<;lalas, must first be actually received from a master. For example, this is like purification by cleaning a vessel before eating good food, or clearing a field to plant seeds.

SECTION Two : The Twenty Topics ofthe Path andSo Forth

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. This has two topics: I. The actual oral instructions of the four paths II. The supplemental practice of the intermediate state I. Ihe actual oral instructions ofthefourpaths This has two topics. A. Ihe 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 mal)dalacakra, and the path of rhe 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 ofthe four initiations, it is "presentation by means ofthe four fives." The four paths are the path of accumulation because they accumulate the causes for the arising of meditative concentration. The 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." [ r7 r] If the culmination of attain­ ment is not reached during this life, the practice when passing away is like a substitute to attain the transcendent path. The intermediate state

Part One: The Path ofSarrtsdra and Nirvdt;a in Common

91

and the sacred commitments ate also included in the mundane path. The result is the dissolution of the pulsations ofthe support and the actualiza­ tion of the four lciyas. B. Ihe extensive explanation This will consist of four topics.

FIRST: The 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 medita­ tive concentration with the nature of the view ofthe three essences arises. From that, the culmination of attainment as the indivisibility of sarps3.ra and nirvacya is directly realized on the transcendent path. If the culmi­ nation 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 spon­ taneous nirmil).akJ.ya will be actualized.

1. Thepath ofthe creation stage This has two topics. a. The 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 Tantra says, "The 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 of Yog­ ins maintained that meditation on the body macy<;lala is primary. Thus, in accordance with his tradition, first fully perform the branches of meditation. 50 Then 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. Ali:er rhe presentation of the outer offering, the inner

Part One: The Path oJSaJ?lsiira andNirvii'tJa in Common

93

offering, the secret offering, and the offering of reality, and intense devo­ tion, he dissolves into oneself, causing the body maJ:>�ala to become clearly visible. [ 172] This is visualized in stages and includes two topics: I ) The visualization of the support 2) The visualization ofwhat is supported 1 ) The visualization ofthe support This has two topics. a) The visualization ofthe protection cakra The 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) The visualization ofthe 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. The spine is Mount Meru and the symmetrical body maJ:>�ala is a square. The circulation of the vital winds of the four elements through the four channels of the dharmacakra at the heart is the four gates. The eight sections of the limbs are the eight pillars. The eyes are the five walls. The nose is the jeweled balcony. The teeth are the garlands and half-garlands. The tongue and lips are the raised porch. The ears are the pediments. The head is the upper portion of Mount Meru. These are visualized as naturally established in the body, not produced as though from the sequential stacking of the outer elements. 2) The visualization ofthe supported deities 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. The dr(J 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 !eli:. He possesses the In

94

Treasury ofEsoteric Instructions

thirty-two excellent marks, such as a cranial dome [u;�:liea} on his head rhat cannot be seen by any sentient being, and rhe eighty excellent char­ acteristics, such as nails that are red like copper. [173] These should also be remembered for the following deities. The mother, Buddhalocana, purified earth, has a body rhe same color as the father. She embraces him, holding a curved knife in the right hand and a skull-cup in the left, and stands with her right leg extended and the left bent. The sixty-four goddesses of rhe retinue, with the same appearance as her, surround them. The emanated channels are visualized as deities with the forms of faces and arms. They all also have five ornaments of jewels and bone. Since the aggregate of feeling, and greed, which are to be abandoned, have been purified, they arise as the resultant primordial awareness of equality. This is rhe enlightened body as shape, because the channels themselves are visualized in the form of faces and arms. The form is bliss, because due to rhe force of the nectar, rhose channels also produce an experience of bliss. The nature is empty lucidity, because through rhe secret dependently arisen connection, which is the force of rhe gathering and diffusion of the syllables, these arise as rhe essence of empty lucidity. The essence is unity, because through the force of the vital wind gather­ ing in those channels, these are realized to be the essence of the unity of lucidity and emptiness. Therefore, since rhe single path ofshape is also able to produce all four views in one's mindstream, it alone achieves the four kayas. That is the first mansion. In the genital area is a hti that becomes the Blessed One, purified activ­ ity, 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 left. The mother, purified wind, is Samayarara, 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. [ 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, rhey arise as rhe resultant all-

Part One: The Path oJSarpsdra and Nirvd7Ja in Common 95

accomplishing primordial awareness. The enlightened body as shape, and so forth, are the same as before. That is the second mansion. At the heart is a hul?' that becomes the enlightened-mind vajra, Akjobhya, whose body is blue in color. He holds a vajra in the right hand and a bell with a handle made from a vajra in the !eli:. The mother, puri­ fied water, is Mamaki, whose body is blue in color. She holds a curved knife in the right hand and a skull-cup in the !eli:, and stands embracing him. They 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 hatted, which are to be aban­ doned, have been purified, they arise as the resultant mirrorlike primor­ dial awareness. The enlightened body as shape, and so forth, are the same as before. That is the third mansion. At the throat is an Oi?' 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 !eli:. The mother, puri­ fied fire, is Pil).�aravasini, whose body is the same color as the father. She holds a curved knife in the right hand and a skull-cup in the !eli:, and stands embracing him. They are surrounded by a retinue of sixteen god­ desses the same as her, all of whom also have the five bone ornaments. Since the aggregate of discernment, and passion, which are to be aban­ doned, have been purified, they arise as the resultant primordial aware­ ness 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 hal?' 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 [eli:. The mother, purified space, is Vajradhatv!Svari, whose body is the same color as the father. [ 175] She holds a curved knife in the right hand and a skull­ cup in the !eli:, and stands embracing him. They are surrounded by a reti­ nue of thirty-two goddesses the same as her, all of whom also have the five bone ornaments. Since the aggregate ofform, and ignorance, which are to be abandoned, have been purified, they arise as the resultant primordial awareness of the

96

Treasury ofEsoteric Instructions

basic space of phenomena. The enlightened body as shape, and so forth, are the same as before. Thar is the fili:h mansion. Then, in the manner ofa magical birth, the bodhisattvas, goddesses, and wrathful beings are created. According to the father tantras, one meditates on the eyes as Ksitigarbha, the ears as Vajrapal)i, the nose as Akasagarbha, the tongue as Lokdvara, the body as Sarvanivaral)aviskambhi, the mind as MafijuSrl, the joints as Samantabhadra, and the veins and ligaments as Maitreya. According to the mother tantras, one meditates on the eyes as Mohavajri, the ears as Dvqavajri, the nose as Mitsaryavajri, the mouth as Ragavajra, the body as lrsyavajra, and the mind as Nairatmyayogini. According to the father tantras, the six objects, which are the form of one's own body and so forth, 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 Gaur!, Caurl, Vetil!, Ghasmarl, Bhiicarl, and Khecarl. For the eight joints, Yamantaka is at the right arm, Aparajita is at the left, Hayagriva is at the mouth, Amrtakul)<;iali is at the vajra, Acala is at the right shoulder, Takkiraja is at the left, Niladal)<;ia 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 nirmal)akaya, the inner syl­ lables are the sambhogakaya, the secret nectars are the dharmakaya, and the ultimate vital winds are the svabhavikakaya. The path of the enlight· ened body as shape is itself a method for realizing the spontaneous four kayas. The 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 bless­ ings of enlightened body, speech, and mind, and so forth 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.

Part One: The Path o/Sal'(l-sdra and NirvdJ;Ja in Common

97

2. The view ofthe indivisibility ofsmpsii.ra and nirvii!Ja, which is the three essences These 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, des­ ignation, 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 igno· ranee and the thoughts of imaginary mind, which are to be stopped, have both been stopped. Thus the phenomenon and the true nature are estab­ lished 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. This has three topics: a. The three essences of meditative equipoise b. The three essences of postmeditation c. How to sustain these a. The three essences ofmeditative equipoise This has three topics.

I ) The 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. The lucid

98

Treasury ofEsoteric Imtructions

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. This is the true nature free from imaginary mind. This lucid appearance arises nonconceptual!y, 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) The essence ofthe empty aspect Through meditation, when there is an emptiness of all objects of refer­ ence 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. This 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) The essence ofunity When the mind is fixed on the central eye and so forth, but the form of the object such as the eye does not appear, nor does even an experience of emptiness appear, bur instead smoke, a mirage, the enlightened body of a sugata, and so forth appear, the mind focuses on that. That 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. Thus 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. Thus it is the phenomenon of a rever­ sal 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.

Part One: The Path ojSaf!Jsdra and NirviiJJa in Common

99

b. The three essences ofpostmeditation

I ) The 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) The empty aspect By the force of having apprehended the empty aspect during meditative equipoise, during the time when one has arisen from meditative equi­ poise, without intentional engagement the mind reverses from all appar­ ent objects and sees emptiness, or the mind focuses on empty space. [ 179]

3) The 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 single­ pointedly in reference to something, like a vase, and the mind will focus on it. Then 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 horn of a rabbit, and fix sin· gle-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 single� pointedly on it, the mindwill focus and conclude that all apparent objects are lucid yet empty like a reflected image in a mirror. If the mind is single· pointedly fixed with the right amount of concentration and relaxation, it

100

Treasury ofEsoteric Instructions

will be impossible for unity not to arise. Moreover, this is the practice of the statement in the Two-Part Hevajra Tantra: Birthless by nature from the beginning, and neither true nor false, likewise, yoginis, know that I maintain everything to be like the moon in water.52 When these views have been perfected, they arise as the culmination of attainment on the transcendent path.

3. The culmination ofattainment as the indivisibility ojsa1psdra and nirvdJJa When the creation stage has been perfected through meditation on these three essences, the appearance of the environment and its inhabitants as sarpsira, and the celestial mansion and deities as nirvil).a, will be indivis� ible, with everything that appears arising as the deities and the celestial mansion. [r8o ] That is also realized to be one's own mind. Mind is also directly realized to be without nature. Thus, on the six levels of the tran­ scendent path,53 externally the three-thousandfold world systems fit in a mustard seed without restriction of size. Walls, mountains, and so forth are nor impediments. At about that point, by the dependently arisen con­ nection 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 of control 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 attain­ ment will be reached at the moment of death.

4. The upward transftrence as thepractice when passing away If various signs of dying occur and are not turned back even by the meth­ ods for averting them, one should train in the transference for about a

Part One: The Path oJSarpsdra and Nirvdl}a in Common

IOI

month in advance of being stricken with the fatal illness. But if the con­ sciousness is transferred without the arising of the signs, the fault of kill­ ing the deity will occur. The Catul;pitha Tantra says: Perform transference when the time comes; at rhe wrong time it will kill the deity. By killing the deity, one will definitely burn in the lower realms -" Therefore, when the time has come, transference is necessary. This in­ cludes three topics: a. The examination of the signs of dying b. The methods for averting death c. The upward transference ifdead1 is not averted55 a. The examination ofthe signs ojdying This has two topics: r) The inner signs of dying 2) The outer signs of dying 1) The inner signs ofdying This has two sections: a) The solar and lunar death signs, which are reversible through the methods for averting death b) The extensive signs of dying, which are irreversible [ r8r] a) The solar and lunar death signs, which are reversible through the

methodsfor averting death This contains two topics. ( 1) The examination ofthe ordinary signs ofdying In general, the vital winds circulating through the lefi: nostril are rhe lunar vital winds and rhose circulating through the right are the solar vital winds. Thus the vital winds circulating many times through rhe lefi: are wholesome and lengthen life, but those circulating for a long time through rhe right are unwholesome and shorten life. In any case, in the predawn period up until sunrise, for most people

102

Treasury ofEsoteric Instructions

the circulation is through the left for the first, second, and third days of the lunar month. The circulation is through the right for the fourth, fifi:h, and sixth. The circulation is through the left for the seventh, eighth, and ninth. The circulation is through the right for the tenth, eleventh, and twelfth. The circulation is through the left for the thirteenth, fourteenth, and fifteenth. The circulation is through the right for the sixteenth, sev­ enteenth, and eighteenth. The circulation is through the left for the nine­ teenth, twentieth, and twenty-first. The circulation is through the right for the twenty-second, twenty-third, and twenty-fourth. The circulation is through the left for the twenty-fifth, twenty-sixth, and twenty-seventh. The circulation is through the right for the twenty-eighth, twenty-ninth, and thirtieth. Circulation through either nostril for many days and nights succes­ sively is not a great defect, but the opposite circulation is a defect. 56 More­ over, if the circulation is the opposite for six days and nights, intense con­ flict and sadness will arise. If it is the opposite for half a month, unbear­ able illness will occur. If it is the opposite for one month, close relation­ ships 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. [ r82] 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 cir­ culates 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, bur not through both nostrils, for a day and night-one transit­ one 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 depend­ ently arisen connection that will cause honors, offerings, and so forth for oneself.

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

Part One: The Path oJSar(l-sdra and Nirvd1J.a in Common

103

through the right nostril for five days without changing to the lefi:, 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 full 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 fifi:een. Ifthese occur, and the next year on the full moon ofSava1_1a, in the third month of summer, the viral wind circulates through the right for three days and nights, one will die in fourteen years. !fit circulates for four, one will die in thirteen. If it circulates for five, one will die in twelve. The next year, on the full moon of the lunar mansion ofJyeerha, 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 will die in ten. If it circulates for five, one will die in nine. The 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 will die in seven years. If it circulates for five, one will die in six years. The next year, on the full moon of the lunar mansion of Magha,57 in the third month of winter, if the viral 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 forth, in sequence. Without the eighteen-year sign hav­ ing occurred, it is also possible for the signs of dying afi:er fifi:een, twelve, nine, three, or one year to occur. These are the definite signs of dying. b) The extensive signs ofdying, which are irreversible The "extensive signs of dying" are mentioned in the Kiilacakra:

104

Treasury ofEsoteric Instructions

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. !fit 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. These 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 cir­ culates for seven days and nights, one will die in two years, nine months, and eighteen days and nights. !fit 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] !fir circulates for ten days and nights, one will die in two years. !fit circu­ lates for eleven days and nights, one will die in one year, eleven months, and six days and nights. If it 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. !fit circulates for fifi:een 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 nine­ teen 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. !fit 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

Part One: The Path ofSaJ?tsiira and Nirviir;a in Common

IO)

it circulates for twenty-three days and nights, one will die in four months and twenty-four days and nights. If it circulates for twenty-four days and nights, one will die in four months. If it circulates for twenty-five days and nights, one will die in three months. These also decrease from the fifth through the fifteenth by adding twenty-four days and nights each to the days and nights of the previ­ ous 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 will die in two months and two days and nights. If it cir­ culates for twenty-seven days and nights, one will die in one month and five days and nights. If it circulates for twenty-eight days and nights, one will die in twentydays and nights. Ifit circulates for twenty-nine days and nights, one will die in ten days and nights. If it circulates for thirty days and nights, one will die in five days and nights. If it circulates for thirty­ one days and nights, one will 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. These extensive signs ofdying are not averted by the methods for avert­ ing death. Until that [specified] time, one will not die even if one's head is cut off. The other definite signs ofdying are averted by the methods for averting death. These extensive signs of dying will not happen to most people. [rSs]

2) The outer signs ofdying This 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 of beads put on one's head or 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.

ro6

Treasury ofEsoteric Instructions

b) The examination ofappearances If these occur, one will die after six months: When the life-image is exam­ ined on the evening of a fifi:eenrh day, ir is seen to have incomplete limbs, and its color has become black. When a foot is placed on sofi: earrh, there is no evidenr prim. 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 whire fluid from rhat of a woman. The stars in the sky fade. When one gazes inro space, there is nothing, like for a person blind with cataracts. The illu­ mination of the eyes decreases, and when the eyes are pressed or shut, forms oflight do not appear in front. When the ears are blocked, there is no humming sound-the sound of the <;lakinis has faded. When look­ ing 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. [ r86] c) The examination ofbehavior This has four topics: (r) Sadness abour place ( 2 ) Sadness about friends (3) Sadness about behavior (4) Change ofbehavior

( 1) Sadness aboutplace 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 aboutfriends 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 of body and speech, it is discarded. (4) Change ofbehavior Prolonged joys become shorr and the short become long, rhe generous

Part One: The Path ojSa1(tsdra and Nirvdl}a in Common

I07

become greedy and the greedy become generous,59 and so forth, in reverse to the previous behavior. The outer signs of dying such as these are indefinite. b. The methodsfor averting death This has two topics. I) Averting the outer signs ofdying Generally, in death there is dying from a single exhaustion, a double exhaustion, a triple exhaustion, or complete exhaustion. The first is dying afier the exhaustion of either life, merit, or karma. The second is dying ali:er the exhaustion of any two. The third is dying ali:er the exhaustion of all three. As the antidote for the first, one should perform the methods for sus­ taining life, such as requesting U�-Q-l�avijaya, 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, sac­ rificial cakes, clay molds, offerings to the Three Jewels, repairing sacred representations, and giving generously. [ r 87] For these 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 This has two topics. a) The common meditates on a thousand or so pra-Q-ayama during each dawn ses­ sion, this will definitely turn back the signs. In particular, it is taught that absolutely no sudden illness can strike. These will also be turned back if one meditates on the union of the vital winds. If one

b) The 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

roS

Treasury ofEsoteric Instructions

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 sound­ lessly through the mouth. All the body is totally filled, and with one swal­ low 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. This definitely averts death. It is taught that ifone 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. VagiSvarakirri teaches: Averting all aspects of death is b1own as liberation. All who are not liberated extend the time a little while. The cessation oflife, sense faculties, and mind is the characteristic of death. To live a long time through methods is known as "averting death."'" [ r88] If even this kind of averting is not beneficial, there is the third topic. c. The upward trans.ftrence ifdeath is not averted Three practices are used when passing away: 1 ) The transference with transformation of appearances 2 ) The transference with a globe oflight 3 ) The transference with sound

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

Part One: The Path ojSaf?Zsdra andNirvdl')a in Common

109

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. Ifnot, 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-entry. Offer sacrificial cakes to the carnivo­ rous <;lakas and <;lakinis. Invite the <;lakas and <;lakinis of sacred commit­ ment, close companions, and so forth and hold a ritual feast. Then 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 sarp.sara 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) The transfirence 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. [ 1 89] Visualize a globe oflight, about thumb-size, within the heart calera of oneself as the deity. Individual globes of light 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. Then imagine at a point inside the navel a blue m:tl_l<;lala ofwind, like a halfmoon, of any suitable size. Visualize on it a moon, and on it an indigo hurrt, of any suitable size, which is the support of mind. The 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.

110

Treasury ofEsoteric Instructions

The key vocal point is to enunciate a strong hitl'fl, intense and long, and the key mental point is for the wind, moon, and hurrt 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 open­ ing into the heart ofthe special deity, like an arrow from a bow or an artil­ lery round from a catapult, or like a pigeon flying our 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. The 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) The transforence with sound Perform each of the preliminaries and the key physical points as before. The openings that were blocked before by drops are blocked by syllables, as in the fourth initiation practice when passing away. The wind, moon, and hurrt, 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. The result, which is the naturally spontaneous nirmdl}akdya This will not be mentioned here because it will be explained in the sec­ tion on the results themselves. Thus 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. These five are: r . The path of the stages of self-blessing 2.. The view of naturally arisen primordial awareness 3. The culmination of attainment, which is distinct and utterly complete 4· The practice ofluminosity when passing away s . The result, which is the naturally spontaneous sambhogakaya

1. Thepath ofthe stages ofselfblessing This has two topics. a. 1he meaning ofthe name This is called "self-blessing" because one's mindstream is blessed by natu­ rally 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 . . ."" b. How to practice it This has two topics.

1) The briefpresentation In recognition that many different key physical points, types of thoughts, and experiential appearances62 are produced, the Omniscient One taught an inconceivable variety of practices. However, their key points are con� densed into a set ofnine hundred. Whatever visualization is cultivated, it is impossible to meditate on the fierce fire without linking ir with the vital wind. [r9r] Thus the main purpose of the fierce fire is to target the key

112

Treasury ojEsoteric Instructions

points of the viral winds of the four ma!f<;ialas. For each of the ma!f9alas there are 221 viral winds. If the four ma!f<;ialas are combined together as one, there is a set of nine hundred that are to be taken as the path. These are also condensed into seventy-five. The key points in the body are targeted, which are the fifi:y vowels such as a and consonant-syllables such as ka, and the twenty-four such as puja, 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. These nine are condensed into five that are not dependent on cakras, three that are dependent, and others that are depen­ dent on key points of esoteric instruction. In dependence on these, expe­ rience quickly arises in one's mindstream. The following guidance on the path is by means of these.

2) The extensive explanation This has two topics: a) The key points of the encompassing esoteric instructions b) The key points of the encompassed esoteric instructions a) The keypoints ofthe encompassing esoteric instructions This has two topics: ( 1 ) The stages of instruction for the preliminaries ( 2 ) The main practice of the seven yogas of rhe vital wind Former masters taught these later in the mundane path, in the section about guidance on the path by the viral wind. Bur since this is the occa­ sion for meditation on rhe specific points of the methods, and the prin­ cipal methods for this-rhe nine yogas of the viral wind and the fierce fire-must include the preliminaries and the seven yogas of the viral wind, the Dharma lord brought rhem in and taught them at this poinr.63 Thus they will be taught here. ( 1) The stages ofinstructionfor thepreliminaries This has two topics: (a) The common preliminaries (b) The uncommon preliminaries

Part One: Ihe Path ojSamsdra andNirvd1Ja in Common

113

(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 instruc­ tion in the presence of a master, he should join the palms of his hands together full offlowers, and offer a supplication. [ 192] 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 ofthe sun, the presentation should not be made at that time. If the vital wind circulates through the lefi: nostril of both, experience will arise slowly, bur 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 ofjoy, or of gathering together, or of the moon, the presenta­ tion 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 lefi:. 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 lefi: for both persons, few obstacles will occur. At that time one should do as the Guhyasamdja 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."

1 14

Treasury ofEsoteric Instructions

First is the offering of man<;lalas for the purpose of accumulating the favorable conditions of the assemblies. [193] Take refuge three times in the master and the Three Jewels. Meditate for a long time on the enlight­ enmem 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 a bhriap, which becomes a jew­ eled celestial mansion, inside ofwhich 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 sur­ rounded by the lineal masters and all the buddhas and bodhisanvas, who reside around the edge of the moon. Then smear with perfumed water a mal)<;iala 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 clean 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 north 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 north 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 man<;lala 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, qual­ ities, and actions of all the buddhas of the three times, please complete the assemblies of merit and primordial awareness in my mind.

Part One: The Path oJSaJ!lsdra andNirvdiJa in Common

115

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 Vajrasatrva 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 hu111 on a moon mal)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 our all sins in the form of blackness, which is expelled through the two paths of excretion and the soles of both feet. Imagine that all vacant space is filled with the nectar ofprimordial awareness, and recite the hundred-syllable mantra. Thus 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, "This much has been done." At that rime, 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 Then, at the beginning of the path there are the uncommon preliminar­ ies, which are the nine branches of meditation." [195] First are the three purifications. For the physical purification, wash and massage the entire body with spir­ its 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.

116

Treasury ojEsoteric Instructions

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 will not occur. The vocal purification is to abandon much speaking and recitation and to reduce vocal activity. This will cause the breath to become gentle and pleasant. The mental purification is to temporarily put aside meditations such as deity yoga and just leave the mind resting in isolation without partici­ pating in any actions. This 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 may 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 three 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 vajra posture, and place the hands in tl1e 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 unsta­ ble. Place the arms in the meditation-strap mudra or the cooking-tripod mudra.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 rhe crossed-leg position when young, in rhe autumn and spring seasons, during illnesses of blood and bile, and at all rimes 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 auto­ matically arises. This is like the foundation of the walls of a house. Then blow the vital wind strongly out through the nostrils three times.

Part One: The Path ofSatpsdra andNirvd1Ja in Common

117

Observing this key vocal point is like sweeping the ditt out of a house. Then relax and settle the mind for a moment. This 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 benefit for others and taken as the Mahayana path. Think, "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. Then, to reject ordinary thoughts, the third topic is meditation on the deity. [ 197] Say "hul?' "while visualizing the protection cakra. Say "hul?'" again while visualizing the celestial mansion. Say "hul?' " again while visu­ alizing the chosen deity, either with the extensive mal).<;lala or as the two­ armed heruka. For obstacles not to affiict the body, imagine a white 01?' on a moon at the forehead. For obstacles not to afflict the voice, imagine a red d/; on a lotus at the throat. For obstacles not to affiict the mind, imagine a black hul?' on a sun at the heart. By saying and visualizing 01?' d/; hul?' three times, one is protected from obstacles. These nine branches of meditation are the preliminaries for all meditations.

(2) The main practice ofthe seven yogas ofthe vital wind Although there are many systems ofpractice for the main section of med­ itation, this Lord of Yogins refers to the first gathering of the essential constituents as "guidance on the path by the warmths and the signs ofthe fierce fire;' thus taking the yogas of the vital wind as primary. The 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 impos­ sible 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 lifi: a great boulder or hefi: a great load, ifthe vital

118

Treasury ofEsoteric Instructions

wind is not held, strength is not brought forth. Therefore, meditation on the vital wind is extremely important. This includes two topics: (a) The actual yogas of the vital wind (b) The removal of impediments (a) The actualyogas ofthe vital wind The completely perfect Buddha taught an inconceivable number ofvital­ wind yogas, but these can be condensed into 21,6oo esoteric instructions. [ 198] 1hese can also be condensed into one set ofnine hundred key points of esoteric instruction. These can also be condensed into 225. These can also be condensed into ten. And these can also be condensed into four: exhalation, inhalation, the pause, and all together. This Lord of Yogins prescribed seven practices: ' r PriQ.ayama or vajra repetition that takes all four esoteric instructions as the path 2'-4' The three branches of exhalation s'-6' The two branches of inhalation i The union that takes the pause as the path Each of these practices also contains four key points: the method ofprac­ tice, the measure of perfection, what qualities arise, and what problems are removed.

1' Prd1Jdydma or vajra repetition a' The method ofpractice For the practice of prfu).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:. Then 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 our when it circulates our, 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. Through mindfulness of a long circulation out, a short circulation in, and a pause within, the outer circulationwill 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,

Part One: The Path oJSa1ftsdra andNirvdva in Common

119

and train in the circulation through the lefi:. If it does not change even when blocked, train while imagining that it is circulating through the lefi:. When a meditative concentration has arisen, for the opposite key point, begin with the vital wind of life, 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 OT(t, the pause as d/;, and the outer circulation as

hitrrt. When a meditative concentration has arisen, as a branch for stabiliz­ ing 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 con­ centration will arise. Through meditation in that way, first the vital wind of the mind is arrested. That causes the inanimate vital wind to reverse within. That arrests the five ground, or root, vital winds. That causes rhe five branch vital winds to gradually cease within. That causes the flames of the fierce fire ro blaze. That opens the channels. That causes many drops ro bloom. They blend together with the support. Dependent on that, the mind rests within. The five types of consciousness gather within. The five aggregates are subdued. There is an advance and retreat ofprimordial awareness. The path ofthe first gathering is completed. When rhe 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 nirma1,1akaya is beheld, the final path is completed. Through the depend­ ently arisen connection of the lotus lady, the first culmination of attain­ ment is reached. The body ma1,1qala is actualized on the sixth level, so control is gained over the vast domains ofthe nirma1,1akaya. The maJ.lqala of the relative enlightenment mind is actualized on the fourth level [ afi:er that], so control is gained over the vast domains of the sambhogakaya. The bhaga ma1,1qala is actualized on the second level [afi:er that], so con­ trol is gained over absolutely all the vast domains ofthe dharmakaya. On the halflevel [afi:er that], the three worlds are beheld in tl1e womb of the mudra and all three m"l,lqalas are actualized, so control is gained over absolutely all the vast domains of the svabhavikakaya. [zoo J Then, by the dependently arisen connection of the dissolution of the four pulsations,

no

Treasury ofEsoteric Instructions

the five kayas of the support and what is supported are actualized. There­ fore, through just the path of pra1,1ayama alone one can go from first focusing the mind up ro the final level of a vajra holder, so it is a key point of esoteric instruction. b' The measure ofperfection ofprd1Jdydma This has two topics. Whichever nostril the five vital winds are circulating through, what is known as "clear 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, lefi:, above, and below, and so forth. "Certainty" is the abil­ ity to move the vital wind to the right or the !eli:, to send it through the openings of other sense organs, and to reverse it. c' The qualities ofmeditation This is the fulfillment of the four enlightened activities. Moreover, when the circulation of the vital wind of earth is clear, extensive activity is ful­ filled 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 para· normal ability of knowing the thoughts of another also occurs. d' Whatproblems 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. Then, for the purpose of stabilizing and enhancing the viral wind, there are the three branches of exhalation.

2' -4' The three branches ofexhalation 2' Exhalation through the path ofthe vital wind oflift The esoteric instruction of blocking the path of the vital wind of exer-

Part One: The Path oJSarpsdra andNirvdl}a in Common

121

cion and exhaling rhcough the path of the viral wind oflife includes four topics. [ 20 I]

a' The method ofpractice Afi:er completely performing the [nine] branches of meditation, focus the mind on the lefi: nostril. Blocking the right nostril, draw the vital wind in, and then exhale by blowing out the lefi:. 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, a nonconceptual meditative concentration will naturally arise. b' The measure ofperfoction Afi:er clearing out the vital wind, without any lefi: to be exhaled, it can be held our for as long as desired, without letting it return. c' The qualities The body is filled with bliss and nonconceptual awareness quickly arises. d' Theproblems Upper body pains and discomforts of the heart are removed. Even when not meditating on this path, when going to a terrifying place or ccossing water, all obstacles will definitely be removed if one blocks the path of the viral wind of exertion and exhales thcough the path of the vital wind oflife just seven times.

3'" Vigorous exhalation through both nostrils This has four topics. a'

The method ofpractice

Completely perform the branches of meditation, and focus one's atten­ tion between the eyebcows. The key point of the vital wind is to vigor­ ously exhale by blowing our thcough 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. Then focus the mind on about eighteen inches of empty space in front of one. Then focus the mind on about six feet of empty space, then on

122

Treasury ofEsoteric Instructions

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. [ 202] Or else focus the mind on totally nonconceptual awareness, and meditate. The key point of the vital wind is as before. b' The measure ofperftction This is the same. c' Ihe qualities An ultimate experience of lucidity arises. d' Ihe problems Headaches, bloodshot eyes, and so forth can all be removed.

4' Exhalation with sound through the mouth a

Ihe method ofpractice

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' Ihe measure ofperftction This is the same as before. c' Ihe qualities The body is buoyant on arising, and one is radiantly healthy. d' Iheproblems One is able to cure all fevers, such as from blood clotting and sudden epidemic.

Part One: The Path oJSaf!tsdra andNirvd;:ta in Common

123

5' Blocking thepath ofthe vital wind ofexertion and inhaling through

the path ofthe vital wind oflifo a'

Ihe method ofpractice

Fully perform rhe branches of meditation. While imagining that the vital wind is flowing down into an eggshell-like tetrahedron at rhe navel, white on the ourside and yellow on the inside, block the right nostril, breathe in fully through the left, swallow some saliva as the mount of the vital wind, and hold. b' Ihe measure ofperftction This is to be able to hold the vital wind as long as desired, and without discomfort. c' Ihe qualities Inconceivable warmth and bliss will arise. It has been taught that, "The experiences of the Lord ofYogins also arose from this:' d' Iheproblems Illnesses of cold, tumors, and indigestion are cured. 6' Inhalation through the mouth without sound a'

Ihe method ofpractice

Fully perform the branches of meditation. [wJ] lmagining 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 withour sound. b' Ihe measure ofperftction This is to be able even to hold it day and night without discomfort. c' Ihe qualities A blissful lucidity in conjunction with warmth arises.

124

Treasury ofEsoteric Instructions

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 distur· bances from the elements are cured. Other visualizations are also common to both these branches of inha­ lation. Visualize the vital wind Rowing into a red a that is like a vermilion line inside a white light at the navel. Or else visualize it Rowing into the red a itself, without the white 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 tet· rahedron to become larger and larger. Finally it encompasses the entire surface of the earth. The 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 viral 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 impercep· tible. 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: The 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 impera� tive not to repeatedly inhale during a single yoga of the vital wind when breathing in. The physical position is whatever is comfortable, bur for the three exhalations, sit with the knees drawn up, and for the two inhalations, with crossed legs."

Part One: The Path oJSaf!'lsdra and NirvdJJa in Common

125

7' The union This is the root of all paths and the cause for the development of all quali­ ties. For its practice, fully perform the nine branches of meditation. Spe­ cifically, 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'

The 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. Then 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 viral 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 abil­ ity perform the union of the vital winds without interruption. Those of excellent ability perform the union for sixty-four measures in each single session. Those of medium ability meditate on thirty-two, and for those of inferior ability it is indefinite. But this has mainly not been observed.

126

Treasury ofEsoteric Instructions

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. Then one should also train during all actions, such as perform­ ing work. [w6] b' The measure ofperfoction 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 concen­ tration 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 distinc­ tion of meditative equipoise and postmeditation, and all the mundane and transcendent attainments are achieved.

(b) The removal ofimpediments Through pral).ayama meditation, it is also possible for the vital wind to shifi: to the branch of inhalation, pervading all channel locations, and for

Part One: The Path ofSaJ?tsdra andNirvdJJa in Common

1 27

a sublime meditative concentration to arise in the body and the mind. It is also possible for it to shifi: to the branch of exhalation, and the passage out to be powerful but no intake to occur. It is also possible for the vital wind to be held at the entrance to both nostrils, without sbifi:ing to the outside or inside. It is also possible for it to shifi: 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. That will remove the impediment. When blocking the path of the viral 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 tech­ nique 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 applica­ tion of the practice, the impediment will be removed. [w7] 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, massag­ ing and rubbing the area of the nose itselfwill 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 irsel£ 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 mas­ saging the lips, gums, and skin from the outside with the hands, and from the inside with the tongue, will remove the impediment.

128

Treasury ofEsoteric Instructions

When performing rhe 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 viral wind, it is time to rake 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 viral winds, if a great warmth floats 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 ofpulling up the lower vital wind roo strenuously. Sudden death is a danger, so relax and put aside the viral wind practice. Ifthe orifice ofthe downward-dearing vital wind is blocked, wastes are not discharged, and the stomach swells, the upper vital wind has come rogether with the vital wind of life and leaked downward. If this is so, it can be relieved by the method of quick removal." From rhe union ofthe viral 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 rhe air, [w8] 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) The key points ofthe encompassed esoteric instructions This has rwo topics.

( I ) Thegeneral classification In general, clear visualization is crucial for a yogin who is meditating on rhe fierce fire. Even ifthe pressure on the viral wind is small, if the visual­ ization is clear, a good experience will arise. Ifit 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

Part One: Ihe Path ofSaJ?Jsdra and NirvdJJa in Common 12 9

lucid meditative concentration will arise with little pressure on the vital wind. If focused 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. These 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 noncon­ ceptual 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 con­ densed 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. Three ate dependent on cakras: those depen­ dent on one, dependent on two, and dependent on four. Furthermore, the quick ones are dependent on the key points of esoteric instruction. Thus 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 quickly arise. With the one dependent on four, a bliss that pervades every­ thing arises. It is taught that experience is quick with those dependent on the key points of esoteric instruction, so they are taught first.

(2) The actual way to practice According to the sequence of the treatises, this consists of three sets.72 (a) TheJive not dependent on cakras

I' 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

1 30

Treasury ofEsoteric Instructions

means of any of the yogas of the viral winds oflife and exertion. Four fin­ ger-widths below the navel, clearly imagine a dark red upside-down syl­ lable k,a, present as the nature of fire, and at the navel a light red-colored upright dl?Z· The 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 atrt at the navel, a fine stream of nectar flows from the at(t, feeding the flame of the k,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 viral 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 viral 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 pres­ ent in the form of an upside�down hiiJ?l. These 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. [ 210] By the yoga of opening and closing the anus, the tips of these two channel ends meet. The force of this gathers together the right and lefi: vital winds. These 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 dl?Z feeds the fire of the syllable k,a. This 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' Evaluating health h' Urging with the stimuli of food and conduct

Part One: The Path ofSarrtsdra and Nirvdl')a in Common 13 1 a

Training in thepath

Meditate energetically on this practice of the path during meditative equipoise. That is the cause of meditative concentration. b' Sustaining the view This is the actual meditative concentration. Examine whatever experi­ ences arise in the body and the mind from that previous visualization. If the mind rests single-pointedly on warmth and bliss, emptiness, the visu­ alization 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 natural expression ofthe warmths Whatever experiences arise, high or low, pleasant or painful, understand that they come from the dependenrly arisen connections and, without viewing them as faults or qualities, abandon thoughts oflike 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. [211] e' An indefinite amount in a session There is no amount, such as meditating twenty-four times in each session. f' Examining one's inclination Meditate if inclined, but do not meditate if not inclined. If one does not meditate while inclined, no enhancement will occur. But ifone does meditate while not inclined, it will become an impediment. Like with a skittish horse, ifmeditation 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 ele­ ments will become disrupted in the body.

132

h'

Treasury ojEsoteric Instructions

Urging with the stimuli offood and conduct

Eat light and nutritious food. Act 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, for 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' Brahmd's lightninf3 As spoken by the master: The arrow of fire on rl1e bow ofwind strikes the hal?' target of the enlightenment mind. Primordial awareness will quickly arise. There 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. The two thighs are the shafi of the bow. The two knees are the tips of the bow. The two shins are the string. The arrow of fire is the tetrahedron fire ma!fqala in the lower abdomen, with the tip pointing down. The 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 hal?' at the crown of the head, which is present as the essence of the enlightenment mind. [212] Dependent on that, nonconceptual primordial awareness will quickly arise with a single performance. A repeated application of this same visu­ alization 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 ses­ sion. Severe impediments may arise with this practice, so stay in the pres­ ence of the master, perform the visualization, and meditate. The method of practice is with the legs of the body crossed and both hands covering the knees. Having first performed the nine branches of

Part One: The Path ofSaJ!1Sdra and Nirvd1Ja in Common

133

meditation, with the other key physical points as before, the key mental point is to clearly imagine on the bow ofwind 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 harrt filled with the enlightenment mind at the upper end. The 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. Then 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 harrt at the crown of the head. Intensely draw up the lower vital wind. Then 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 harrt, 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 visu­ alization during that time, focus the attention on the nectar dripping from above down to the heart or the navel. [ 213] Ifone 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. The 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 harrt of the top of the head, which is the ceiling of the body.

3' The channelyoga 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

134

Treasury ofEsoteric Instructions

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 ses­ ame-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. [ 214]

4' The wheel ofthefire drill Perform the other preliminaries as before, such as observing the key point ofthe bodywith the knees raised. The key mental point is to clearly imag­ ine the central channel, red in color and with a suitable thickness, in rhe middle of the body from the navel up to the crown of the head. Imagin­ ing 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, rub­ bing 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. The 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' Theyoga ofthe drops This has four topics.

Part One: The Path ojSarpsdra andNirvdva in Common

135

a' The 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. Then imagiue 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 rhe mind on it, the sound "siiing" comes from the drop, and as a result a hole into which jusr a horse hair could fit appears in the sun above. [215] Mentally gaze down on it, soundlessly inhale the viral wind through the mouth, and imagine that it gradually seeps into the drop through the hole. Dependent on that, during the pause of the viral wind, a very tiny thread of luminosity 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. The 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 medita­ tive concentration will arise, and other paranormal abilities will quickly arise. This is the intention of the Mahdmdyd Tantra. The key points of esoteric instruction are as before. b' The lone hero at the navel The 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 ofwhite color, lucid form, and the unity of bliss and emptiness. Block the path of the vital wind of exertion and soundlessly inhale the upper viral 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 nonconceprual medi­ tative concentration similar to deep sleep will quickly arise.

13 6

Treasury ofEsoteric Instructions

c' The drop ofbliss at thegenitals The preliminaries are as before. The 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 ofwisdom, about the size of a mus­ tard 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 opeuing and closing the anus dissolves the lower vital wind into the drop. [216] Furthermore, it is taught to medi­ tate with the anus closed and the lower vitalwind greatly drawn up. Relax slowly when relaxing it. !fit 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 [of the vajra] will split, and if the seminal drop leaks or pas­ sion arises, protect from that with the extreme stare. Focus the awareness between the eyebrows. This will alleviate it. By performing the rotations of the stomach at that time, a bliss pervading all the body will arise. The Samvara Tantra says that if vomiting occurs from meditating in that way, one should discontinue, and if diarrhea occurs, it is the expel­ ling of illness. The key points of esoteric instruction are the same as before. d' The seed ofwhite hair between the eyebrows The preliminaries are the same as before. The key mental point is to imagine between the eyebrows a crooked haY(J, facing inward and upside­ down, 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 SUY(J. At the heart cakra is an upright blue hiiY(J. When the vital wind of exertion circulates out, imagine that it goes from behind the uvula and strikes the haY(J, warming the haY(J, and that a stream of nectar falls from it onto the SUY(J of the uvula, filling it, and that the nectar also falls from it, satisfying the hiiY(J at the heart. Focus tl1e 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. The saliva will

Part One: The Path oJSarpsdra andNirvdva in Common

1 37

first become tbick. Then it will become like yogurt, and tben 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, tbe 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. The key points of esoteric instruction are as before. Those are the presentation of the five that do not depend on cakras. (b) Those dependent on cakras

1' The sharp, which is dependent on one cakra Observe the key point ofrhe body with raised knees. Complete the other branches of meditation. Clearly imagine the naturally present viral action wind at the anus and the fire of primordial awareness in the lower abdo­ men. 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 tbe 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 a711 is in the middle of tbe tetrahedron channel knot of tbe navel. According to tbe inner explana· rion, that a711 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. The yoga of opening and closing the sphincter of the lower vital wind causes rhe viral winds to meet at tbe lower tips of the channels, igniting the fire in the lower abdomen. That strikes tbe d77J of tbe navel, and fire rhar is red in color and hot in essence blazes from the a711 as high as about four finger-widths. Focusing tbe visualization on tbat, gradually perform the union of tbe viral 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 tbe key points of allowing their natural expression and so forth are the same as before. [218]

13 8

Treasury ofEsoteric Instructions

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

2' The quick, which is dependent on two cakras Perform the preliminaries as before. The key mental point is to imag­ ine, 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 hurrt, like mercury, facing down and about to drip. Then imagine that both arrt and hurrt are connected by a very tiny cen­ tral 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. The fire of the lower abdomen blazes, striking the al'(t at the navel, and a very tiny fire blazes from the arrt through the inside of the central channel up to the hitrrt. A tiny stream of the enlightenment mind drips from the hitrrt down 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 cus­ tomer has finished trading, so do not inhale. Finish the clear perfor­ mance of the visualization, slowly compress the upper viral 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. The key points of esoteric instruction are the same as before. Ten visual appearances consisting of the warmths may appear, which are the five signs and the five signs of the signs.

a' Thejive signs In the context of arresting the vital winds of the five elements that cir­ culate in sequence through the right nostril, the viral winds have natural locations. [ 219] 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 fireflies, arresting the vital wind of wind in the genital area causes the occurrence of blazing lamp flames, and arresting

Part One: The Path ofSaJ?tsdra and M"rvd1Ja in Common 1 39

the vital wind of space at the top of the head causes an occurrence like the cloudless sky. b' Thejive signs ofthe signs In the context of arresting the vital winds of the five elements that circu­ late 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 occur­ rence of a rainbow as a sign of the arising of the lamp flame 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 ofmoonbeams 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." Therefore, 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' The presentation ofthe stable, which is dependent onfour cakras The 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 aY(t. [ 220 ] 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 kea, are in a clockwise semicircle. The eight branches ofthe inner circle are the same as before. All the syllables are red in color and upright. Then for the eight branches of the one at the heart, there are the four

qo

Treasury ofEsoteric Instructions

of bhriirrt drrtjrirrt kharrt in the four directions, the four of larrt mdrrt pdrrt tdl!l in the four intermediate directions, and a hitJ?l 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 Olfl 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 six­ teen vowels such as a are in a counterclockwise semicircle, the sixteen consonant-syllables from ka through ta are in a clockwise semicircle, and a harrt is in the middle. All the syllables are white in color and upside­ down. Likewise, also clearly imagine the three channels. Visualize the red rasana to the right and the white lalana to the lefi:, extending from the navel to the top of the head, and the central channel in the middle, pos­ sessing the four qualities and reaching from the navel to the aperture of Brahma. 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 -" It strikes the arrt at the navel, causing that vital wind with the nature of warmth to go through the rasana on the right and incinerate the essential constituents of the syllables at the heart. It goes through the rasana again and incinerates the essential constituents of the syllables at the throat. It goes through the rasana again and strikes the harrt at the crown of the head, causing the harrt to melt into light and flow down the lalana. This resrores and expands the syllables at the throat, as before. It goes through the lalana and restores and expands the syllables at the heart. It goes through the Ialani again and strikes the am at the navel, causing the arrt to greatly blaze and the central channel itself to slightly open. [ 221] Like a streak oflight­ ing, the fire goes through the central channel, also completely destroying both the hiirrt at the heart and the OJ?' at the throat. And just by its touch, a fine stream ofnectar flows from the harrt down though the central chan­ nel, 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. Then focus and meditate on the one at the heart. If done for a long time, trembling and shaking of the heart may occur.

Part One: Ihe Path ojSa'Y(l-sdra and NirvdtJa in Common 1 4 1

Finally, visualize the blazing and dripping at a spot about four finger­ widths above the navel, where the attention is fixed, and perform the union of the viral winds for a suitable period. Allow the natural expres­ sion of all experiences. The rest is the same as before. (c) Those dependent on the key points ofesoteric instruction This has seven topics. I'

The visualization ofpale redfire

Place the body with the knees raised, the legs crossed, and both arms crossed and clasping rhe two shoulders, thereby observing the eighteen points ofthe 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. Then 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. Draw the vital wind in through the nostrils and com­ press 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. [222] Those with the effort of count­ ing 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 medirare until the length of rhe session and the number of sessions are completed. After they are completed, do nor meditate even when inclined. This is nor limited by health. Even if in bad health, rest and maintain the amount. Then, even if in good health, do nor medirare [more than rhar amount] . Use the stimuli offood and behavior. Allow the natural expression of all experiences. Definitely perform four sessions. Change the visualization afier three days and nights for a person of superior ability, after five for a person of medium abiliry, and after nine for a person of inferior ability. An experience of warmth may also arise quickly or slowly for the person of superior or medium ability.

142

Treasury ofEsoteric Instructions

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

2' The visualization ofblazingfire The preliminaries and main practice are the same as before, except for imagining a datk red ra'l' on the soles of both feet. Then, by the yoga of flexing and contracting the arches of the feet, fire blazes from the ra'?'S. It goes through the channels ofthe ankles, enters through the large chan­ nels 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' The battle ofthe drops Imagine a white drop about the size of a 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." During the union ofthe vital winds, these two crash repeatedly against each another, like smashing eggs, causing the inside of the body to be completely filled with flying sparks. [nJ] Focus the mind on that. When that is stable, [change to the next.]

4' The cakra visualization That fire in the genital area goes straight up, like the center pole of a stupa. The drops are on top of it. Imagine above them a cakra of fire with four or eight spokes, and with a pair ofthe long and short vowels such as a hang­ ing on each spoke with their heads meeting. This cakra does not touch the navel in from, 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. The key point of the center pole inside, the key point of the cakra in the midclle, and the key point of the array of the syllables on the outside are crucial for this.

Part One: The Path ofSamsdra andNirvdr;a in Common 143

5' The visualization ofintensely blazingfire 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.] In

6' The visualization ofgreatly blazingfire Imagine that when that fire becomes greater, the inside and outside ofthe body completely blaze wirh 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 aware­ ness will arise. [ 224] By keeping the mind just here, it will become a medi­ tative concentration of unity. Targeting rhe key points of the syllables is the dense fierce fire, visu­ alization of the dripping essential constituent is rhe full fierce fire, and visualization of blazing fire is the naked fierce fire. These practices belong to the third category. The 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 twenty­ one 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. The remedy for the first is to reduce the clothing in proportion to the warmth, and stay in a cold place. If rhat does not remove it, change the position, such as crossing the legs if it occurs when sitting with the knees raised, and sitting wirh the knees raised if it occurs with crossed legs.

1 44

Treasury ofEsoteric Instructions

Perform the rotations [of the stomach]. If the three hot herbs are finely crushed," 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. The remedy for the second impediment is that when the path ofmedi­ tation is lost one should seek it with the basic and initial meditation. When first starting to meditate, meditate on the pril_layama. 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 press­ ing on the left. That 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 space will cause warmth to arise. [ 225] If even that does not cause it to arise, use the esoteric instruction ofpounding the vajra pestle, straightening like a bow, firing like an arrow, and observing the eighteen­ fold mudra of the cooking tripod with the body. That 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. They are unneces­ sary 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. The view ofthejour types ofnaturally arisen primordial awareness This has two topics.77 a. The essence This arises naturally in the mind from the inner dependently arisen con­ nections, without dependence on outer objects and conditions. b. The divisions This has four topics: r ) The meditative concentration of naturally arisen affliction 2) The meditative concentration of naturally arisen thought

Part One: The Path oJSat{lsdra andNirvdJ}a in Common 1 45

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

1 ) The meditative concentration ofnaturally arisen affliction Wben 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 poison­ ous afflictions arise in one's mindstream even without an outer cause, and appear to arise in the mindstreams of others. Many visual appear­ ances and dream experiences of destroying the five poisons occur. The Guhyasamdja Tantra says: From affliction, severe affliction arises. Excellent enlightenment will be achieved.'"

2) The 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. The Two-Part Hevajra Tantra says: Thoughts are purified by thoughts and . . 79 .

3) The meditative concentration ofnaturally 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. [ 226] These three experiences are flawed, bur by means of the key point of allowing their natural expression, they will become flawless, lucid empti­ ness. 1he Samputa Tantra says: If one rests in nonconceptual meditative concentration,

it will become immaculate like space.80

146

Treasury ofEsoteric Instructions

4) 1he meditative concentration oflucidity, buoyancy, and naturally arisen greatprimordial awareness When the vital winds and mind gather in the hurrt ofunity and so forth, a lucidity of mind and buoyancy of body occurs, like an experience of rhe dharmakaya. The Samputa Tantra says: This 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 This has two topics. a. The essence One understands, distinctly and individually, various meanings and con­ ventional designations, and is able to teach them to others, utterly com­ pletely, with a single voice. b. 1he distinctions On the four levels of the secret initiation, qualities arise in one's mind­ stream, such as these seven: r )-2) Understanding the languages of the six realms and teaching Dharma in those languages 3 ) Gaining control of rhe vowels such as a and the consonantsyllables such as ka 4) The sublime attainment of speech 5) 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 ofthe six realms and teaching Dharma in those languages This comes from gaining control of the gathering of the vital winds and the enlightenment mind into the channels of the six realms.

Part One: The Path ofSarpsdra and Nirvdr;.a in Common

1 47

3) Gaining control ofthe vowels such as a and the consonant-syllables such aska Gaining control of rhe gathering of the vital winds and mind in the vow­ els 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 scripture8' and so forth. 4) Ihe sublime attainment ofspeech True speech is attained, and things happen just as they are expressed with speech. 5) Awakeningfrom conventional designations When all conventional designations are understood, the meaning is not obscured by any conventional designation. [22 7] 6) Gaining control ofthefour types ofindividual andperfoctpure awareness This consists of four topics: The individual and perfect pure awareness of words is knowing a great number of terms for each meaning. The indi­ vidual and perfect pure awareness of meaning is knowing the nature and general characteristics of phenomena. The individual and perfect pure awareness of etymology is knowing the reason for each conventional designation. The 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 ofBrahmti This is the enunciation of speech for a great distance. Just the essence of those is obtained on these four levels, nor their perfection. If the culmination of attainment is not reached in this life because of weak diligence, [the next topic is necessary]. 4. Ihepractice ofluminosity when passing away The viral wind of the moment of death acts as a catalyst, and all the viral winds enter into the central channel. This occurs as follows: Due to the

1 48

Treasury ofEsoteric Instructions

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 strengrh of the vital winds and mind of the individual channels, the vil­ lages of the tiny channels are emptied. The 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. That point is known as "the time when strength is robbed by the cen­ tral 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." This 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 attain­ ment, or become a holder of pure awareness and so forth, without an intermediate state. (228] 5. The result, which is the sambhogakaya achieved by that"' This will be explained in the context of the results themselves, so it is not mentioned here. Those are the five topics of the secret initiation.

THIRD : The Initiation ofPrimordia!Awareness Dependent on an Embodiment oJWisdom

This has five topics: 1. The path of the maJ!4alacakra, which is the path85 of method 2. The view, which is the four joys of connate primordial aware· ness J . The culmination of attainment, which is blissful emptiness of lesser extent 4. The practice when passing away, which is the approach of Vajrasatrva at the moment of death s . The result, which is the naturally spontaneous dharmakaya I. The path ofthe ma!Jr/.alacakra, which is the path ofmethod This has four topics. a. The essence The clear essences of the nectars present as the causes have a nature ofvar­ iegated 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. Through 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 mar:u;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

ISO

Treasury ofEsoteric Instructions

necessary. For that, a feeling of bliss is necessary. For that, it is necessary to melt the dear essences ofthe essential constituents ofthe body. The fire of passion is necessary to melt them. For that, the fuel of a pure female embodiment of pure awareness is necessary. [ 229] b. The meaning ofthe name One might ask, "Why is it known as 'mal)<;lalacakra'?" It is known as "mal)<;lala'' because it takes the enlightenment mind of great bliss, and as "cakra'' because thoughts are eliminated and the con­ stituents such as objects are purified. The Two-Part Hevajra Tantra says: "MaJ)<;lala" refers to "the essence," the enlightenment mind, great bliss. Because this is taken, it is a ma1J-4ala. An assembly is referred to as a mal)<;lala. "Cakra" is the constituent of space, which purifies the objects and so forth."' c. The categories Bliss is cultivated in dependence on an actual mudra, an imagined mudra ofprimordial awareness, or the secret union. d. How to practice thepath This has three topics: I ) The extensive path 2) The briefpath 3 ) The very brief path

1 ) The extensivepath In the scripture [of the Hevajra 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 b) Equal body and speech

Part One: The Path oJSaJ?lsdra and Nirvd7Ja in Common

151

c) Equal blessing d) Equal passion e) Retention by means of the key points of esoteric instruction a) Purity oftheftmale embodiment ofpure awareness This has two topics: ( 1 ) Attainment through birth ( 2) Attainment through training (I) Attainment through birth This has five topics. (a) The 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 nar­ row waist; the gait ofa 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) The conch-shell-bearing lady 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. [ 230] She has very great physical strength, moves quickly, and the tenor of her voice is very great and long. (c) The 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 intel­ ligent, and in particular arouses swarms ofbees. (d) The 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 ofpassion, are many and resplendent. If she becomes pregnant, a son will be born. One like her is particularly praised.

152

Treasury cif'Esoteric Instructions

(e) The variegated lady She possesses the qualities of four, the qualities of three, ot 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 [Virupa] as the support for the fourth initiation, she is not described here. (2) Attainment through training This 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 tantta, and so fotth, and then eliminating outer doubts. The Two-Part Hevajra Tantra says: Beginning with the ten virtues, fully describe the Dharma to her.'" In addition to that, she is restrained by the appropriate vow of individual liberation, and possesses the bodhisattva vow. The Two-Part Hevajra Tantra says: The 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." (b) Purity through initiation She has fully received the four initiations. The Two-Part Hevajra Tantra says:

Part One: The Path oJSmp.sdra andNirvd'l')a in Common

1 53

She has received the Hevajra initiation, has fine hair, and loves the meditator." (c) Purity through the meditative concentration ojyoga Remaining on the path of the two stages causes the arising of experience in the mindstream. The Two-Part Hevajra Tantra says: The mind of divine form and the mind of sacred commitment are identical.92 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 con­ text of taking the three kayas as the path, the result caused by those two is blessing as the nirmiii:lakaya (of the three kayas). The Samputa Tantra says: Both first imagining themselves in the form of the deity, . . .93 c) Equal blessing If an actual female embodiment of pure awareness is present, there is a mutual blessing of space and secret.94 1he father imagines that the ordi­ nary space of the mother vanishes, and from emptiness is blessed as an a/:1, which becomes an eight-petaled red lotus marked on the pistil with an a/:1. The mother imagines that rhe ordinary genital organ of the father vanishes, and from emptiness is blessed as a hit1tt, which becomes a five­ pronged blue vajra marked in the center with a hu1'(l. At the opening is a dark red upright phat, and on the jewel [of the vajra] is a garland of 01'(JS substituting for a garland of pearls, together with a jeweled roof from a svd. [232] 1his is the blessing as the sambhogakaya. d) Equalpassion In dependence on the female embodiment of pure awareness, one aban­ dons ordinary thoughts and wishes to actualize connate primordial awareness and attain the perfect enlightenment ofthe dharmakaya. Since

1 54

Treasury ofEsoteric Instructions

the female embodiment ofpure awareness also desires the same in depen­ dence on oneself, there is equal passion to attain perfect enlightenment. This is the blessing as the dharmakaya. e) Retention by means ofthe key points ofesoteric instruction This 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. This ignites the fire ofpassion, 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. This ignites the fire ofpassion, causing the semi­ nal 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 experi­ ences arise. In that way, the d1ree known as "descent and expansion, expansion and retention, and retention and gradual reversal of the seminal drop" occur in linkage. [233] 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. Then join together the bola and kakkola,95 and again the fire of pas­ sion 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. The two genital organs merely touch each other, bur do not rub each other. Since there is little effort and great bliss at that time, it is known as "the second moment of

Part One: The Path ojSa;p.sdra andNirvdJJa in Common

I SS

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 pratyeka­ buddha 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 chat, meditate on it. Slowly rub again, as before. When the seminal drop descends, meditate on bliss and nonconceptual awareness. If it 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 bodhi­ sattva will be completed. Because the drop moves slightly upward, it is known as "the warmth ofwavering." If it is difficult to retain the seminal drop at that point, leave the anus relaxed. Drawing in the uppet vital wind with the yoga ofblocking, block the right nostril with the ring finger of the lefi: hand and fill the lungs through the path of life. 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. !fit 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. The force of unbearable bliss is disruptive. Feces, urine, and so forth will sometimes not come forth and sometimes not be stopped. The 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

156

Treasury ofEsoteric Instructions

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 vajra and lotus occurs. The secret channel ofthe 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 ofthe two drops occurs. The two downward-cleating vital winds of the embodiments of method and wisdom come together, so a union of the vital winds occurs. This 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. That meditative concentration should be sus­ tained here. Between the two ofprotecting by means of the extreme stare and so forth and the practice of rhe secret control, protecting the seminal drop without loss is crucial. If rhe seminal drop is lost, rhe support is lost, and thus primordial awareness will not arise and various sufferings will be produced as a result. Therefore the Two-Part Hevajra Tantra says: Not concealing it causes the sufferings of snakes, thieves, earth spirits, and fire.97 And Indrabhiiti says: Ifthe enlightenment mind that is the support of all attainment is lost, the aggregate of consciousness will swoon, and how can exceptional attainments arise ?98 Therefore one should practice the secret control as taught in the Two­

Part Hevajra Tantra: Without exposing it, practice with total diligence.99

Part One: The Path ofSatrtsiira and Nirvii'l}a in Common

157

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 hfnp, and firing the arrow and bow of the hii'!' andphat ofmedi­ tative concentration and reversing it. Then, 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. The first of these is to contract the stomach against the spine. The sec­ ond is to intensely clench the fingers and toes. The third is to put the tongue against the palate and fold it back inside. [236] 1he fourth is to stare with the eyes and look into space above the crown of the head. The fifth is to imagine that the secret hii'!' from the earlier time of blessing pulls the phat, and the pha; pushes up the hii'!', while intensely blowing the vital wind out with the vocal sound of hii7!'. At that time, cross the vajra fists at the heart. The 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 vajra fists and, like tying a belt on the waist, push to the lefi: with the right hand behind the back and push to the right with the lefi: one in front. Also do the opposite of that. The seventh is to clench both hands in fists, and circle counterclock­ wise with the right one and extend it strongly to the right. Circle clock­ wise with the lefi: one and extend it strongly to the lefi:. The 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. The ninth is to place the body with the legs crossed and cover the knees with the hands. First to the lefi:, 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

158

Treasury ofEsoteric Instructions

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 con­ text of protection from loss of the seminal drop, they are not discussed here.100

2) The briefpath 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 lefi:, cross them and cover both knees. Continually train with nine long hraps and short hitrrts forward, three to the right, and three to the lefi:, by means of three exhalations and three inhalations. On the third day, the genitals will retract into the cavity.101 This is the meaning: Care for one's health with nutritious food. In a lofi:y residence, sit with the knees raised. Imagining the sun and the moon in the palms of the right and the lefi: 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. Then, three exhalations and three

Part One: The Path oJSmpsdra and Nirvd1Ja in Common 15 9

inhalations to the right. Then, three exhalations and three inhalations to the center. Then, three of each to the lefi:. Then, 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 lefi:. 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 after 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 viral wind. [ 238] Ifheadache and nausea occur from doing this, relax the anus. If heart· burn 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. The seminal drop will be retained by this. Or else, strongly exclaim ha and hal. Also perform the other physical yogic exercise. The seminal drop will also be retained by this. This 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 forrh;' resort to an actual mudra or an imag­ ined 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 sometilnes withdraw. Staring upward without blinking the eyes, put both the forefingers and

160

Treasury ofEsoteric Instructions

the second fingers of the right and left hands into the mouth. Holding them between the teeth, suck intensely with the lips, pulling them in but keeping them out with the teeth. When sucking on the right fingers, stare with the left eye. When sucking on the left fingers, stare with the right eye. This will certainly retain the seminal drop. Or else, draw it up with only the voice. Drawing the vital 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 hing 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. w' Spread it throughout the body with the mudra of the liberated lion. This is the meaning: Squat with the balls of the feet set on the ground. Rest the weight of the body on the raised heels. Cross the vajra fists at the heart. Imagining that the enlightenment mind is coming to the navel, inhale with hi. Exhale with hing. 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 hig. Then, imagining that it is drawn up to the crown of the head, inhale with hag. Exhale with hig. Then inhale through the nostrils, three times gently and once strongly. Nod the head and then shake it. Then practice the mudra of the liberated lion according to custom, by rotating the head clockwise and rotating it counterclockwise. Then spin it like a drill. Then close both nostrils with the index and middle fingers, strongly inhale the vital wind, shake the head, and shake the body.

Part One: The Path ofSaJ?tsdra andNirvdl'}a in Common 161

When these paths are practiced, four types ofunskillfulness may occur. Desiring union, if one 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. If one is not skillful in spreading with the mudra ofthe liberated lion and so forth, illness will occur. The four skills should be applied as the antidotes for these. Skill in descent is the movement of a turtle. [ 240] This is to rub slowly in propor· tion 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. These 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) The very briefpath This is called "the hook of passion:' It includes three topics: a) Preparation It is further taught: Intensely clenching the vajra fists, leave the anus open. Focus the mind on the expanse of the sky. The seminal drop will definitely be retained. This 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 lefi: in a vajra fist at the heart. Compress the stomach against the spine. Stare up with the eyes. Press the tongue against the pal­ ate. Focus the mind on the sky. Thinking of a white syllable a at the open­ ing 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 rhar way for a period such as seven days and nights.

162

Treasury ofEsoteric Instructions

b) Main practice This is like the brief path, bur the retention of the seminal drop is as before. c) Conclusion Practice this like the extensive path. The 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 linga. Rub with the thumb and ring linger ofthe inverted lefi: hand. Block the right nostril. Inhale the vital wind, and so forth, through the lefi:. Practice the preparation, main practice, and conclusion as before. The primordial awareness arisen from that yoga is the view.

2. The view) which is thefourjoys ofconnateprimordial awareness This has four topics in relation to the four joys: a. Sequence b. Location c. What is rejected d. Their own essence a. Sequence As a result of meditation on rhar path, during the four moments the expe­ riences of the four joys arise, as presented before. The Two-Part Hevajra Tantra 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

Part One: The Path ofSa1(tsdra andNirvdr;a in Common 16 3

The characteristics of those four moments are also the same as those pre­ sented before. The 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. The thought, "! am consuming bliss," is referred to as friction. Free from characteristic is other than these three, beyond passion and freedom from passion. "4 The four moments are the causes of these joys and distinguish them. The four joys are their results and what they distinguish. b. Location This has two topics: 1) In relation to outer location 2) In relation to inner location

I) 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. !fit 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. The Droplet ofMahamudra says:

r64 Treasury ofEsoteric Instructions From the cranial dome of great bliss down to the center of the cakra between the eyebrows, such is the location ofjoy, which is characteristic of the drops alone. From the calera 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. Then 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 The general cessation of thoughts of subject and object is joy. The gen­ eral cessation of thoughts of self is sublime joy. The cessation of thoughts about the mudra is joy free from joy. The cessation ofthoughts ofjoy free from joy is connate joy. The Two-Part Hevajra Tantra says: Sublime joy is referred to as existence. Nirvar:ta 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. Their own essence A lesser experience of bliss is joy. A great blazing of bliss is sublime joy.

Part One: The Path ofSarrzsiira and NirviiJja in Common I6S

Nonconceptual bliss is joy free from joy. A nonduality ofbliss and empti­ ness is connate joy. [243] 1he same source says: With joy some bliss occurs, and sublime bliss is more than that. Joy free from joy is free from passion. The remaining is connate joy. 107 When this stabilizes, it arises as the culmination of attainment on the transcendent path.

3. The culmination ofattainment, which is blissfUl emptiness oflesser extent On the eleventh and twelfth levels, the various phenomena of nirvaJ!a and so forth are realized as blissful emptiness. If that culmination of attainment is not reached, [the next topic is necessary] . 4. The practice when passing away, which is the approach ofVdjrasattva

at the moment ofdeath With the vital wind of death acting as a catalyst, the vital action winds reverse, openingtheknots in the channels. That 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. These two cannot be concep­ tually divided, and because this is the quintessence of blissful emptiness in which the three worlds are a single taste, it is Vajrasatrva. The Two-Part Hevajra Tantra says:

Vdjra 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.

5. The result, which is the dharmakiiya This is explained in the section on the results, so it is not mentioned here.

FouRTH: The Fourth Initiation

This has five topics: I. The path, which is meditation on the three vajra waves 2. The view, which is the utterly pure real nature of all phenom­ ena, the four ascending joys 3 . The culmination of attainment, which is blissful emptiness of greater extent 4· The practice when passing away, which is transference from mahamudra [ 244] 5· The result, which is the naturally spontaneous svabhavikakaya I. Ihepath, which is meditation on the three vajra waves This has three topics. a. The meaning ofthe name Yajra is bliss adorned with nonconceptual awareness. The waves are the thoughts of subject and object. Vtzjra waves means that, like the waves of rhe ocean dissolving into the water of the ocean, the waves of clinging ro duality also do nor pass beyond the narure ofblissful emptiness. b. Ihe categories The rhree vajra waves are the three of body, speech, and mind. c. Ihe individual meaning This has three topics. I) Ihe waves ofthe body, which are preceded by prdndydma Preceded by the physical exercises and so forth, fully perform the branches ofmeditation. Preceded by the seven vital wind yogas, such as pral)ayama,

Part One: The Path ofSarpsdra and Nirvdr;a in Common

r

67

meditate on the union of the vital winds, the waves of the body, which moves the lower viral wind. This is also called "the precious vase." It is the baseless vase retention, the waves of the body, known as "tbe oral instructions that eliminate the three flows below."w9 It can be enhanced on occasion by any of the eight enhancements.no

2) The calm and intense waves ofvocal inhalation Go to an isolated place and observe the key physical points with the legs crossed or tbe 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. Then, for the intense inhalation, the key physical points are the same as before, but train roughly at first, with e, hu7'!1, or hri7'!1. Then, 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. That vibrates the channels. [245] The vibration of the channels vibrates tbe enlightenment mind. That increases the drops, bliss arises, and by drawing those drops upward in coordination with the vital wind, the strengtb of the body expands. The outer complexion becomes clear, and control of the downward-clearing vital wind is obtained.

3) The 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) The characteristics ofa lotus lady There are three types oflotus ladies. The 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 teetb 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. The medium one has a light skin hue. Her skeletal frame is large. The

168

Treasury ofEsoteric Instructions

bones are rbick. 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 wirb her, rbe 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 topractice This has rbree topics: ( r) The purification of the mindstream of the male embodiment of merhod (2) The purification of the mindstream of the female embodiment ofwisdom [246] (3) The purification of the mindsrreams of both

( 1) The purification ofthe mindstream ofthe male embodiment ofmethod If an actual lotus lady is present, the embodiments of merbod and wis­ dom 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 rbe path, the same as for the parb of the third initiation. Then, following the instant union of the embodiments ofmethod and wisdom, all the clear essences of both farber and mother move rbrough rbe parb of the central channel according to the sequence of the four descending joys and arrive at the sublime pistil. They change into rbe form of!ight rays, which go through the right chan­ nel of rbe rasana. After they arrive at rbe navel, the navel cakra becomes pale like the dawn, bright like the sunrise, and expanded like an inflated lung. Again they go through rbe rasana on rbe right. Be mindful of rbeir rbree qualities at the heart. Again they go rbrough the rasana and arrive at the throat. Be mindful of their three qualities. Again they go rbrough rbe rasana and radiate from the right ear in rbe form oflight rays. Mar.H;lalas of the special deity radiate from openings in rhe light rays. The four ini-

Part One: The Path oJSarrtsdra and NirvdJJa in Common 16 9

tiations are bestowed on the mindstreams of sentient beings, 1naking the environment of the world into the celestial mansion and the inhabiting sentient beings into the special deity. The entire environment and its inhabitants change into the form of light rays. They blend together with the light rays that radiated forth. They change into the essence of nectar. This 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 mind­ stream has transformed into the five kayas. Imagine that, afi:er emerging from the navel cakra through the path of the purified channel, they rest in the space of the mother, as before. That stops the thoughts of object, paralyzing the waves of object on the right. [247] 1he rasana is brought under control. Control is obtained over the vital wind of exertion. The signless gate to liberation is actual­ ized, which is the first result. Also do likewise on the lefi:. By stopping the thoughts of subject, the waves of subject are paralyzed. The Ialani is brought under control. Con­ trol is obtained over the vital wind oflife. The wishless gate to liberation is actualized, which is the second result. Also do likewise to the central channel. By stopping the subtle thoughts of both subject and object, the waves of both subject and object are para­ lyzed. The central channel is purified. Control of the pause of the vital wind is obtained. The emptiness gate to liberation is actualized, which is the third result. That is the presentation of rhe purification of the mindstream of rhe male embodiment of method.

(2) The purification ofthe mindstream oftheftmale embodiment of wisdom Also do likewise for the mindstream of the female embodiment of wis­ dom. The light rays go through both the right and lefi: channels up to the openings of both the righr and lefi: ears, but do not radiate out. This is because the embodiment of wisdom is emptiness, and so she is free from the elaborations of activities.

170

Treasury ofEsoteric Instructions

Then 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 paralyzing of the waves, and also the three gates to liberation, are to be applied as before.

(3) The purification ofthe mindstreams ofboth Then, 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. Thus 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 rhe certainty of four sessions is also not necessary. [�48] It is uncertain what experiences will arise at that time, but whatever arises should be allowed natural expression. The radiating and return of the light rays in this practice are the dependently arisen connections for rhe purification of realm and poten­ tial disciples, and for the radiating and return oflight rays from the crown of the head and so forth when the result has been perfected. The experience from meditation on that path is the view.

2. The view, which is the utterly pure real nature ofallphenomena, thefour 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. 1his includes two topics.

Part One: The Path oJSarrzsdra andNirvdr;a in Common

171

a. Advantages that benefit body and mind That resembling the cause vanquishes white hair. The ripened grants strength. The personally created causes increase. The immaculate brings immortality.m When the clear 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 attractive to all living beings. Since this arises like its cause, it is the result resembling the cause. The Treasury ofAbhidharma says: Resembling the cause is like the cause.m When the clear essences stabilize at the heart, the neck lengthens, and with the strength ofNarayaQ.a, 113 one becomes invincible. Because its own essence arises unlike its cause, which is the sensory base of feeling belong­ ing to a sentient being, it is the ripened result. This is in accordance with a statement in the same source: The ripened is a nonneutral phenomenon. [249] Referring to sentient beings, the neutral occurs later. 114 The strength ofNatayaJ;la is equal to ten times the last of the following, each of which is ten times the strength of the former: the strength of Ele­ phant Chief, of Greatest of the Herd, of Suppressor, of Supreme Branch, and of Supreme Strength.ns At that time, some paranormal ability arises within. When the clear essences stabilize at the throat, the tongue lengthens and will reach the center of the forehead. One is able to enjoy a variety of

172

Treasury ofEsoteric Instructions

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. The same source says: Whatever result arises from whatever force, arises from the person's activity. n<5 When the clear essences stabilize at the top of the head, the stains of subject and object are 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 some­ what exhausted through their individual identification by wisdom, this is known as "the separated result." The Treasury ofAbhidharma says: 1he separated is exhaustion through the intellect."' b. Advantages that benefit the mind When the dear essences stabilize at the navel, the meditative concen� tration 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 nirval).a arise as blissful emptiness, so it is great. When they stabilize at the top of the head, a greater than great meditative concen­ tration of blissful emptiness occurs, which encompasses all sarpsara and nirval).a. [ 2 5o] This view becomes the culmination ofattainment on the transcendent path.

3. The culmination ofattainment, which is blissful emptiness ofgreater extent On the half level of the thirteenth level, all saiJ1sara and nirval).a are real­ ized as the state of a single blissful emptiness, and there is no acceptance

Part One: The Path ofSaJ?Zsdra andNirvd1Ja in Common 1 73

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

4. Thepractice when passing away, which is transferencefrom thepath of mahdmudrd This has three topics: a. Training b. Familiarity c. 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 ses­ sions ofseventeen repetitions of the vital wind ofprai;ayama. 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 viral wind of prai;ayama. Again, reduce the repetitions by one on the first day. Thus reducing them by one on every day, the number ofrepetitions will again be reached in twenty-one days and nights. Training in that way for forty-two days and nights, clear circulation and certainty of form will occur.118 b. Familiarity This has two topics.

1 ) Familiarity with the sounds Observing the key points, such as the body with crossed legs, fully per­ form the branches ofmeditation. Draw it'" up to the throat with twenty "hi ka" and rest with twenty "ka hi," performing the two alternately. Per­ form the twenty-first at the time of putting it into practice. But one's lifespan 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 of familiarity with the sounds. [ 251]

17 4

Treasury ofEsoteric Instructions

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 of blocking it there is a moon at the anus, on which are the upright white syllables k1a ma ra yul!'. 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 ma ra yul!'. Ifit exits from the navel, one will be born as a god ofthe desire realm, so there is a moon on which are red k)Ul!'S, 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 surps, with heads meeting or parallel. If it exits from the two nostrils, one will become a yak>a spirit. More­ over, from the right nostril one will become a king, and from the !eli: a commoner. To block that, there are yellow yul!'s 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 !eli: a commoner. To block that, there are two blue hii:;ps on moons. From the two ears, one will be born as a kinnara spirit, so to block that, there are two red JUJ?lS 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 ma rayuJ?l. 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 yurtz. 120 To have those last two upright can also be followed for a clear visualiza­ tion. The same applies for those that are upright. It should be understood that all those with heads meeting are separated by the moon. [252] These are in common with the vase initiation.

Part One: The Path ofSarrtsdra andNirvdr;a in Common 1 75

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 lefi: 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 bottmn during the vital wind of exertion. Clearly imagine them from bottom to top during the vital wind oflife."' Become familiar with this also in four definite sessions for seven days and nights. c. Putting it into action This has four topics. I) Applied to thepleasant 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 per­ form 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 ori­ fices with the syllables. Leaving empty the orifices (such as the eyes) of whatever pleasant destiny is desired, clearly imagine at the heart a blue huJ?Z, which is the support of the consciousness, on a ma.J;lqala 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

176 Treasury ofEsoteric Instructions the protection cakra rhe first night. For the second day and night, place that body in an isolated place and please the <,lakas and <,lakinis of sacred commitment and the carnivorous <;lakas and <;lakinls 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, lifi: 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 hit'!' at the heart. Then the previously cleansed vital wind of exertion separates a hii'!' from that support of the mind resting at the heart, and carries it our the opening of one's right nostril. It enters in through rhe lefi: nostril of the body. It stays at the heart. Let the vital wind of life come back easily through rhe left nostril. By doing this again and again, warmth will first appear at the heart of rhe body. Then the entire body will be filled with warmth. Then the eyes will open and shur, the voice will speak, and so forth. That point is known as "rhe time when a single mind occupies rwo bodies." If put into action at that point, it will work. If done intensely, draw the hit'!' up to the throat with twenty hi ka. On the twenty-first, it emerges from the right nostril and is ejected into the lefi: 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£ [ 254] With the last exhalation of the vital wind of exertion, it emerges from the right nostril and enters through the lefi: nostril of the body. It enters into the heart, and if a sepa­ ration from an inhalation of rhe vital wind of life has occurred, this will definitely be put into action and be successfuL At transference, the practice assistant should immediately separate the two bodies with a partition curtain. If they are not separated there is a risk rhat, because of habitual propensities, rhe 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. Then, to repay kindness, the old body should be cremated or cast into

Part One: The Path ojSa1(Jslira andNirvd1Ja in Common

177

the great ocean. The 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 huJ'!', which is the support of mind, on a ma1,1<;lala of wind and a moon in the heart. Then 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 flower 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. These 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. [ 255] 4) Transftrencefrom the path ofmahdmudrd This is the uncommon transference of the fourth initiation. For its prac­ tice, observe the key points, such as the body with crossed legs. First block all the outer orifices with the syllables. Likewise, block all the inner ori­ fices with the syllables, as one has become accustomed to before. At the time of the viral wind of exertion, the mind passes into the central chan­ nel from the external-shape a, up to the hal?' at the crown of the head. Again, at the time of the vital wind oflife, it also passes through the cen­ tral channel, from the hal?' down to the external-shape a. Likewise, at the point ofdeath it will also naturally enter into the cen­ tral 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. Afi:er they dissolve in that sublime path, one realizes mahamudra, the utterly pure real nature ofblissful emptiness, and by blending it together with the experience from before, one will reach the culmination ofattain­ ment or become a holder of pure awareness.

r78

S.

Treasury ofEsoteric Instructions

Ihe result, which is the svdbhavikaktya i

This is explained in the section on the results, so it is not mentioned here. Those are the five topics of the fourth initiation. Thus the twenty topics of the path and so forth have been presented for a person of inferior faculties who has little training. II. Ihe supplementalpractice 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 facul­ ties, known as "a yogin who makes the sacred commitments and vows the parh;' will achieve it in a period such as seven lifetimes. Of rhese, 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. This 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. The intermediate-state practice ofthe vase initiation The intermediate-state practice of the vase initiation includes two topics.

1 . Preliminaries These are the three topics of remembering the master, remembering the special deity he presented, and remembering the secret name derived from the deity. [ 256] The connection of rhese three should be remembered at three definite times.122 1he definite times are when eating food; at times when uncertainty, fear, dread, and so forth arise; and at the point ofgoing 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.

Part One: The Path ofSa1ftsdra and Nirvd1Ja in Common 1 79

2. Main practice Seven events occur during the intermediate state. There are four frightful sounds: When earth dissolves into water, there is the sound of a moun� rain 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 inter� mediate state. Since there is no other protection at that time, one is tor­ mented with fear. First one remembers the master who completely elimi� nated 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. 1hat dependently arisen connection causes one to be prophesied by the secret name of the chosen deity. When appear­ ances 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. The five odors are taught to be the five odors of the roots, hearts, leaves, flowers, and fruits on the actual surface of the earth. The opinion that "the odors appear in the form of colors;' made by those who have composed explanations, is incorrect. This is because odor and color are definitely the objects of different sensory cognitions."' [ 257] B. The intermediate-state practice ofthe secret initiation

1. Preliminaries The three points of remembering the naturally arisen master, remember­ ing the fierce fire that he presented, and remembering the meditative concentration ofnaturally arisen primordial awareness are crucial in con� junction during a single definite session.

2. Main practice When the intermediate-state consciousness fixates on the five olfac­ tory experiences, the seven events will occur at the same time. With that

180

Treasury ofEsoteric Instructions

acting as a catalyst, the three previous remembrances will occur, ofwhich the remembrance of the master who presented the naturally arisen pri­ mordial awareness will occur first. The 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. That will prevent natal conception, and one will definitely reach the culmination of attainment or become a holder of pure awareness. C. The intermediate-statepractice ofthe initiation ofprimordial awareness

dependent on an embodiment ofwisdom 1 . Preliminaries The 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 aware­ ness, which are crucial in a definite session.

2. Main practice The intermediate-state consciousness will fixate on the five odors or olfac­ tory experiences, and the seven events will occur at the same time. This 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. The remembrance of the path of the messenger will occur, and that will cause the remembrance of the view of connate primordial awareness. Those 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, with­ out a natal conception other than the appearances of the intermediate state. [258] Such is the significance of dependently arisen connections. D. The intermediate-state practice ofthefourth initiation Again, if the practice when passing away was not adequate, a correspond­ ing practice of the intermediate state is necessary.

Part One: The Path ofSarrzsdra and Nirvdl')a in Common 181

1 . Preliminaries First are the three remembrances: remembrance of the master of utter purity from whom the fourth 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 con­ junction 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 ofwhat was presented before, remem­ brance of the master ofutter purity will occur as the primary refuge. Then the path ofthe vajra 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 aware­ ness without the karmic natal conception. Then, 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. Ifclinging 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 expe­ rience 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. [259]

SECTION THREE: The Sacred Commitments

Protecting the sacred commitments ofmeditative equipoise and so forth.

The third section, the presentation of the collection of the sacred com­ mitments, has three topics: I. The enumeration of the sacred commitments II. How they are damaged The actual way to protect them'"

Ill.

I. The enumeration ofthe sacred commitments This has two topics. A. Thegeneralpresentation 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 commit­ ment 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. The extensive explanation This has four topics.

Part One: The Path ojSaJ!lsdra and Nirvd!Ja in Common 18 3

1 . 7he sacred commitments ofthe 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 ses­ sions. 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. The sacred commitment of protecting concerns the fourteen root infractions and the eight branch ones, making twenty-two. The sacred commitment ofnever separating concerns thevajra and bell, from which it is improper to be separated for longer than one month.

2. 7he sacred commitments ofthe secret initiation The secret initiation sacred commiunent of meditative equipoise is all the yogas of the channels and the vital wind. The sacred commitment of subsequent conduct is the four types of naturally arisen primordial awareness. The sacred commitment of food is empty yet lucid meditative concentration. The sacred commitment of protecting is to avoid everything that con­ flicts with naturally arisen primordial awareness, and with the channels and the vital wind. [ 260] The sacred commitment of never separating is to resort to either the gentle vital wind of pral)ayama or the intense ones of union.

3. 7he sacred commitments ofthe 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 mat:>�alacakra. The sacred commitment of subsequent conduct is connate primordial awareness. The sacred commitment of food is blissful yet empty meditative concentration.

184

Treasury ofEsoteric Instructions

The sacred commitment of protecting concerns the six losses of the seminal drop. The sacred commitment of never separating is to resort to either an actual mudra or an imagined mudra of primordial awareness. 4·

The sacred commitments ofthefourth initiation

The fourth initiation sacred commitment of meditative equipoise is the three vajra waves. The sacred commitment ofsubsequent conduct is the utterly pure real nature. The sacred commitment of food is meditative concentration of great bliss and sublime emptiness. The sacred commitment of protecting concerns the eight flawed experiences of the obscuration of knowledge, from among the two obscurations. The sacred commiunent of never separating concerns a lotus lady who is an actual mudra or an imagined mudra of primordial awareness. II. How they are damaged This has two topics: A. The damage of sacred commitments that draws one into the sufferings of existence B. The damage of sacred commitments that will long delay progress on the path A. 1he damage ofsacred commitments that draws one into the suffirings of

existence These are the fourteen root infractions and so forth, which are the vase initiation sacred commitments that were first pledged. If those are dam­ aged, one will be drawn into the sufferings of existence, such as the hells. B. 1he damage ofsacred commitments that will long 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

Part One: The Path ojSa7psdra and Nirvdl')a in Common

r8s

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. The 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 [261] A. Protecting without damage by theirperftct arising in one's 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 reflect upon the twenty sacred commitments every day, and if no fault has occurred, Ineditate in contentment. Confess if one has occurred, and protect the body as does the lion, who is king of beasts. The 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.'" 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

186 Treasury ofEsoteric Instructions meditative equipoise, which is the creation stage and so forth, one is nat­ urally liberated from all faults, like being liberated from the sufferings of poverty afi:er obtaining a precious wish-fulfilling jewel. Likewise, because all the sacred commitments are protected by the arising of any meditative concentration, such as lucid e1nptiness 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. Therefore, imagine the master residing on a moon seat on the top of one's head during the day and in the center of one's heart at night, and constantly offer intense devotion. [ 262]

SECTION FouR: The Presentation ofthe Propitiation ofthe Five l)dkas and l)akinis IfThose Sacred Commitments Are Damaged

This has two topics. I. The objects ofpropitiation Propitiation of the vajra qiikas and qakinis and so forrh.

Of the five <;lakas and <;lakinis, the vajra qiikas and qakinis are the mas­ ters. ''Vajra" is the possession of a meditative concentration undivided by thoughts. They are "<;lakas and <;lakinis" -"travelers through space"­ because they travel rhrough the space of emptiness with rhe primordial awareness of realization and are a single taste with the special deity. The following are included in the "and so forth." The <;lakas and <;lakinis of primordial awareness are rhe sambhogakaya hecause rhey enjoy and travel through rhe space of great bliss wirh taint­ less primordial awareness. The mitaral)- Q.akinis126 are the nirmil).akiyas because they travel, moti­ vated by compassion, through the space of various potential disciples, magically traveling with the forms of rhe twenty-four <;lakinis, and so forrh, for the benefit of sentient beings. The carnivorous <;lakas and <;lakinis are the Lords of the Charnel Grounds, lndra, Yama, and so forth because they travel rhrough space with rhe magical force of karma. The Q_akas and Q_akinls of sacred commitment are the vajra relatives because, through the effort of meditative equipoise, rhey travel to higher and higher realization in rhe space of mind.

188

Treasury o/Esoteric Instructions

II. How to propitiate them If those sacred commitments have been damaged, propitiation of those five qakas and qakinis should be performed. Moreover, if all the sacred commitments have been damaged, propitiation of the vajra qakas and qakinis should be performed. The next line applies to this: With the five sensory objects and so forth, one should please and so forth.

The 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 embodi­ ment of pure awareness, adorned with ornaments. If the master does not meditate on the path ofthe messenger, one should please him with offer­ ings 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] The following are included in the "and so forth." Ifthe sacred commit­ ment of meditative equipoise has been damaged, it is necessary to please the qakas and qakinis of primordial awareness, for which it is necessary to sustain the view to the full extent. The 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 qakas and qakinis, will expand and become clear. This pleases the inner qakas and qakinis of the sarnbhogakaya, who are the channel syllables, by filling them with the clear essences. This inner dependently arisen connection acts as a catalyst, and, as the outer dependently arisen connection, the qakas and qakinis of the sambhogakaya are pleased. Ifthe sacred commitment of subsequent conduct has been damaged, it is necessary to please the mataral;t qakinis. 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 filled with the clear essences and pervaded with bliss. By the dependently arisen connection of pleas-

Part One: The Path oJSarrtsdra andNirvd1Ja in Common 18 9

ing the channels of the inner nirm3J:l_akiyas, the outer nirmiryakayas 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 carnivo­ rous 4akas and 4akinis and the 4akas and qakinis of sacred commitment. Satisfy them with sacrificial cakes of flesh and blood, and with the vast enjoyment of a ritual feast. Those 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 con­ tinuum, will be presented first.

SECTION FIVE: The Initiation at the Time ofthe Path, Which Is the Main Topic ofthe Method Continuum127

Through 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. The 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 hu711 in the heart, inviting the deities who grant initiation. These are the deities of the complete three sears, who are the rarhagatas and the goddesses of primordial awareness, the bodhisattvas, and the deities of vajra wrath. Then the eight goddesses present the outer offering, the inner offering, the secret offering, and the offering of reality. The supplication is made with "abhik�iizcatumii711 sarva tathiigata." Imagine that, in front of them, resting on a lotus and moon seat, are the initiation substances. These 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. The 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 ma!f<;lala. Imagine that a vajra assistant with two arms separates from him, and that the mas-

Part One: The Path ofSaJ?Isdra and Nirvd1Ja in Common

191

ter performs the rites while the vajra 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; tbe sensory bases ate blessed by enlightened body, speech, and mind; [26 s] the summoning and entering of the circle of primordial awareness ate 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 tbat substance is used by the five herukas, led by tbe master, to grant initiation. At that time the female embodiments ofprimordial 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 Riipavajra, make offerings. Filling the sky, they grant initiation. For those taking the initiation, if the visualization is vast, the initia­ tion is taken by the r s 7 deities of the five mansions and the outer heruka, making rsS. If the visualization is small, it is taken by the lords of tbe five mansions and the heruka, making six. Imagine that it is obtained by the others. If tbe visualization is extremely small, it is taken by the outer heruka. Imagine that it is obtained by the others. The rest, such as the five offerings and the five explanations, tbe ini­ tiation 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

192

Treasury ofEsoteric Instructions

and supplication exactly as in the extensive initiation. Then imagine that the vase initiation is obtained by means of this: Hold the great vajra and the great bell, and you will be blessed as the vajra. Today you have become a vajra master. Gather groups of disciples."" [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. no Saying this, imagine that the fourth initiation is obtained: This primordial awareness is extremely subtle, adamantine, and like the midst of space, stainless, ultimate, and calm. And you are its father. m Also be mindful ofwhich initiation is obtained in which maif<;lala, which stain is purified, and so forth.

Part One: The Path ojSa'f(Jsdra and NirvdJ)a in Common 1 93

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 rhe 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. This 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. This initiation at the time ofthe path is to be raken because the unbro­ ken 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. [267] This is the reason: . . . and in dependence on the body, the obscurations to great bliss cease and enlightenment is clear, so it is the explana­ tory continuum.

The 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 depen­ dence 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 obscurations ofknowledge-in which subject and object are apprehended as different, and which obscure the

1 94

Treasury ofEsoteric Instructions

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 of!ucidity and emptiness in relation to consciousness, and the unity ofbliss and emptiness in rela­ tion to the body, cease with the realization that they are a single taste in the primordial awareness ofsublime blissful emptiness. By the very align­ ing 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 real­ ized and mastered through an aligning of the dependently arisen connec­ tions 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: The Resultant Continuum ofMahdmudrd

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

general, rhe term mahdmudrd has many meanings. The 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] The referential mahamudra of meditation is rhe single­ pointed settling of the mind in a nonconceptual meditative concentra­ tion on the enlightened body of a deity, which is apparent yet without self-nature. This is known as "the enlightened body of the deity as the sacred commitment of mahimudra." The experiential rnahamudra is the experience of nonduality that arises within thorough familiarity with the referential mahamudra. These are the designated mahamudras, but not the actual. The 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. This is the authentic mahamudra spoken of in the tantras. The real mahamudra of seeing is afi:er directly seeing the true nature of phenomena due to the outer abandoning of what is to be abandoned

19 6

Treasury ofEsoteric Instructions

on the path of seeing, and the inner release of the knots of the central channel. The 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 ofpure awareness;' because during all the circumstances of the cause, the parh, and the resulr 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 thar 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 resul· tant kayas, dependent on familiarity with the method continuum of the body. [269] The ultimate path, the immediate cause that accomplishes that, is the four resultant initiations. The 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 depen· dent on an embodiment ofwisdom is the dissolution of the pulsations of the essential constituent nectars; and the fourth initiation is the dissolu­ tion of the pulsations of the vital winds. The first: because all the channels dissolve into the central channel, only the central channel is seen. The second: because the color, shape, and force of the syllables dis· solve, they become the indestructible syllables. The third: the clear quintessence of the clear essences dissolves into the sublime cranial dome. The fourth: the vital action winds cease and become only the vital wind of primordial awareness. The result achieved by this is known as the omniscience ofenlightened body, the omniscience of enlightened speech, the omniscience ofenlight· ened mind, and the omniscience of enlightened body, speech, and mind.

Part One: Ihe Path oJSarp,siira andNirvii17a in Common 1 97

This 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: The Four Authentic 0falities

Now, because one will quickly progress on rhe 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. Afi:er establishing the result by means of the four authentic qualities, . . .

This has three topics: I. Establishment II. What are established III. How they are established I. Establishment This has three topics.

A. The characteristic Once an infallible and exceptional certainty has arisen, devotion cannot be stolen by others.

B. The divisions This consists of the authentic quality of scripture, which is the perfect word of the sugara; 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 connec­ tions that set the limits of an entity. [270]

Part One: The Path ofSaJ?lsdra and Nirvd1J.a in Common

199

C. The sequence The 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 Vajra 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 verifica­ tion of these two also depends on the four authentic qualities.133 The result is actually mentioned here because the result ofthe 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. The 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 mind­ streain, this consists of four topics. A. Establishing the cause This has two topics: I. Establishing the affiictions that are the cause of the six realms 2. Establishing the six realms that come from these

1. Establishing the afflictions that are the cause ofthe six realms When the vital winds and mind gather in the syllables of the five affiic­ tions during meditation and various afflictions arise in one's mindstream, this is the authentic quality of experience.

200

Treasury ofEsoteric Instructions

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, [ 2 71] this is the authentic quality ofthe master. As the master said, this is mentioned in the Vttjra Lines: "The five such as passion and hatred." This proves the authenticity of the oral instruc­ tions. 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

Hevajra Tantra: Passion, hatred, and jealousy, and likewise ignorance and pride.134 Thus 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 comefrom these When the viral winds and mind gather in rhe 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 authen­ tic quality of the master. Likewise, the Vttjra Lines say: If the viral winds and mind gather together in the syllables of the six realms, 135 there are the dances of the six realms, the mantras, being guided there, dreams, and similar experiences, which appear as the entire three worlds. This 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 This is the authentic quality of scripture.

Part One: The Path oJSaJ?Jsiiraand Nirvd1'}a in Common

2.01

B. Establishing 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. The master taught in just this way: "Your experiences that arise also come from the inner dependently arisen connections. Since these are only the experiential appearances ofmeditative concentration, you should not be attached to them. Do not let yourself stray from the view of the indi­ visibility of sarpsara and nirvit).a." Thus the arising of devotion to him is the authentic quality of the master. m Likewise, the Vajra Lines say: The five types of consciousness gather within. The five aggregates are subdued. The advance and retreat ofprimordial awareness. This is the authentic quality of the description. [272] Likewise the Two­

Part Hevajra Tantra says: All the Vedas, philosophical tenets, and . . . "" And also: Present to them the Vaibha,ya, and likewise the Sautrantika. Then the Yogacara, and afi:er that present the Madhyamaka. "' This is the authentic quality of scripture. C. Establishing the result through thefour authentic qualities Establishing the result by means of the four authentic qualities consists of two topics. 140

1. Establishing 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. This is the authentic quality of experience.

202

Treasury ofEsoteric Instructions

Likewise, the master said, "On the basis of the inner dependently arisen connections, the experience of the dharrnakaya 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 Vttjra LinesJ says: Ifdissolved in the mansion ofthe great mother Prajiiaparamita and so forth, the dharmakaya is experienced and there is free­ dom from subject and object. This is the authentic quality of the description. Likewise, the Samputa Tantra says: This naturally arisen essence is known as the dharmakaya.141 This is the authentic quality of scripture.

2. Establishing the rupakaya Due to Ineditation, the clear essences of the nectars gather in the four cakras, and one sees the five families of the tathagatas and so forth. This is the authentic quality of experience. Likewise, the master said, "Many experiential appearances of the bud­ dhas and bodhisattvas will arise for you. Since these come from the inner dependently arisen connections, do not be attached." Thus devotion arises, which is the authentic quality of the master. Likewise, precisely this [treatise of the Vajra LinesJ says, "The five nec­ tars, the enlightened bodies of the tathagatas, and so forth." This is the authentic quality of the description. Likewise, the Two-Part Hevajra Tantra says: Vairocana, Ak,obhya, Amogha, Ratna, Arolika, and Sattvika.'" [ 273] This is the authentic quality of scripture.

Part One: The Path oJSarpsdra andNirvdr;a in Common

203

D. Establishing the three continua Due to meditation, the inconceivable phenomena ofsarp_sira and nirvil).a 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. These are your own inner depend­ ently arisen connections, so do not be attached." Thus devotion arises, which is the authentic quality of the master. Likewise, precisely this [treatise of the vajra Lines] says: One thinks that everythingbelow thepeak ofexistence appears in the experiences of meditative concentration. The unexplainable is illustrated, and is secret on the five and the ten. This is the authentic quality of the description. Likewise, the Two-Part

Hevajra Tantra says: All living beings come from me. The three realms also come from me. I pervade all this and do not see another nature of living beings. 143 This 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 Oral 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. This includes three topics. I. The meaning ofthe name The equivalent term foe oralinstruction in the language oflndiais upadefa. This also means benefit, and so it is quickly beneficial to the meditator. The entice path ofa meditator consists of the four situations offirst bring­ ing to rest the mind that is nor at rest, recognizing everything as medita­ tive concentration once it is at rest, enhancing this after it is recognized, and removing whatever faults arise at that point. Because chat path estab­ lished by the previous four authentic qualities is beneficial in all four of these situations, it is referred to as an "oral instruction." [ 27 4] II. A summary All the oral instructions of the Path with the Result can be condensed into six. This includes two topics: A. The six general and common oral instructions B. The six oral instructions of this great Lord ofYogins A. The six general and common oral instructions These 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. The six oral instructions ofthisgreatLord ofYogins These six are the three of extracting the poison of meditation, resorting

Part One: The Path oJSaJPsdra andNirvdiJa in Common

20 5

tO the nectar, and total release, and the three of extracting the poison of rhe view, resorting to the nectar, and total release. III. Ihe individual meaning A. The sixgeneral oral instructions The first three [r.-J.] 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 viral wind of life. These will spread the bliss through all the body and remove the impediment. 5. Arousingfrom a swoon When the vital winds and mind gather in the essence a, a meditative con­ centration 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 ofthe nonconceptual state arises, and the pure awareness becomes dull. Finally, even the mindfulness to eat food will be forgotten, or mind­ fulness 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 cold stone 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] 1hen resorting to the nectar of various objects will remove this. 6. Gathering what has dispersed This has three topics.

:w6

Treasury o_{Esoteric Instructions

a. Dispersal in the channels At some point when the vital winds disperse into several channel loca­ tions of the body, this body may appear to 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 ofthe essential constituent nectars This is the essential constituent not remaining in the body. This 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 afi:er going out. This is cured by placing the fist of the !eli: hand on the ground, shifting the weight of the body onto it, and strongly inhaling the vital wind. B. The six oral instructions ofthis great Lord oJYogins The 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. These bring to rest the mind that is not at rest. Then, with the three ropics of medita­ tion, there is recognition of meditative concentration, enhancement, and the removal of faults. Therefore, there is the presentation of the three of the view.

1 . The three oral instructions ofthe view This has three topics. a. Extracting thepoison ofthe view Extracting the poison of the view by meditating on a thought that purifies the mind, which is the path of elimi­ nating entry.

This contains two topics.

Part One: The Path ofSaf(JSdra and Nirvd!Ja in Common

207

1) Classification In general, there

are two topics concerning the view, namely classifying mere understanding as the view and classifying the meditative concentra­ tion of experience as the view. In dividing the latter, there is both calm abiding and penetrating insight. [276] 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 ofmeditation) that are the causes ofbondage and are to be abandoned by means of both [calm abiding and penetrating insight].

2) The individual meaning "The poison of ignorance" is the mind of an ordinary person who is directly attached to things as real because the mind has not been trans­ formed by a perfect philosophical tenet and the mindstream has not been purified through study and reflection. As the antidote, chis will be alleviated by the cultivation of a discrimi­ nating view by means of the wisdom arisen from study in dependence on scripture and reasoning. The further division of [mere understanding as] the view includes five topics: a) The view that eliminates doubt with learning and reflection b) The view maintained about an individual scriptural tradition c) The view of devotion or intellectual understanding d) The view equal to chat of the Vehicle of the Perfections e) The view not apart from the truth of the ocean of reality a) The view that eliminates doubt with learning and reflection Through learning and reflection, it is generally understood that all phe­ nomena are mind, and that mind lacks self-nature. b) The view maintained about an individual scriptural tradition Through 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 con­ sciousness, or nondual reflexive awareness. This is the view formulated by the adherents of the philosophical tenets of the sravakas, the pratyek­ abuddhas, the Cittamatra, and so forth.

208

Treasury ofEsoteric Instructions

c) The view ofdevotion or intellectual understanding Without the experience of the state beyond conceptual elaboration and so forth, the view may have been established by means of one's scripture and reasoning, but this is just an understanding of the state beyond con­ ceptual elaboration by means of mere adherence. d) The view equal to that ofthe Vehicle ofthe Perftctions Afi:er eliminating doubts through learning and reflection, bur without having experienced it oneself, this is the understanding by a Vajrayana practitioner that the nature of all phenomena is beyond conceptual elaboration. This view that eliminates doubts is no different for both the Vehicles of the Perfections and of Mantra. e) The view not apartfrom 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 thoughrs:' This will not become a taintless path and the truth will not be seen, so it is called "the poisonous view." This is like food with a hundred flavors, which is of no benefit if it is poisoned. Why is that? Because no meditative concentra­ tion of calm abiding is present. Therefore, ro extract the poison of the stream of thoughts, calm abid­ ing is necessary. Dependent on calm abiding, penetrating insight will arise because, afi:er rhe head of the affiictions has been crushed by calm abiding, it will be totally eliminated by penetrating insight. Therefore, to develop calm abiding and penetrating insight, it is neces­ sary 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 rhe branches of meditation. Meditate on one of

Part One: The Path ofSarpsdra and NirvdlJa in Common

209

the yogas, such as the vital winds oflife and exertion, with the viral winds and the mind coordinated, "circulating our;' "circulating in;' and so forth. When the mind rests on this, and the entry of the stream of orher thoughts is stopped, the parh of eliminating entry has arisen in one's mindstream. One might ask, "Since rhar sort of meditation is also a thought, how is it different from ordinary thought? Won't rhar also bind?" Although this rhoughr focused on the viral wind is a thought, because this rhought is an antidote that purifies the stain of thoughts in the ordi­ nary mind, meditating on it will not bind. [278] The Two-Part Hevajra Tantra says: Thoughts are purified by rhoughts and . . . "' And also: The world is bound by desire. It is liberated precisely by passionate desire.'" Since this is meditation in coordination with the development of the meditative concentration of penetrating insight, it is also called "correct reflection." Through familiarity with rhis, 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 parh 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 rhe view." Although one meditates in that way, if rhe stream of thoughts, which is the poison of rhe 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 rhirsty person pursuing water. Thus the second oral instruc­ tion is for bringing to rest the mind that is not at rest.

210

Treasury ofEsoteric Instructions

b. Resorting to the nectar ofobjects Resorting to the nectar without the five types of conscious­ ness rejecting rbe 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 wirb the object, the con­ sciousness will rest single-pointedly on that very object, and a meditative concentration will arise. Moreover, when a mind not at rest before has enjoyed various objects, during meditation those objects seen and heard before will be remem­ bered, and the mind at rest on them will transform into a meditative con­ centration known as "the warmth preceded by thought." For example, this is like a child who is impatient to go to a spectacle, but afi:er 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 vari­ ous 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.'49 And also rbe Two-Part Hevajra Tantra: With rbe wisdom of their nature as the basic space of phenomena,

Part One: The Path ofSarrtsdra and Nirvd1Ja in Common

:LX I

enjoy form and sound, and likewise smell and taste, and likewise sensation.150 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?" They will not. Because pure phenomena arise as empty from the begin­ ning, totally release them.

These phenomena of subject and object, which are naturally pure and have nirviirya as their quintessence, are by nature the three gates to lib­ eration, birthless emptiness from the beginning. Therefore they are not causes of either bondage or liberation, and arise only as empty from the beginning. Through 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. Therefore, 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] This 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, resort­ ing to objects brings a variety of ordinary thoughts, which are known as "the series of rhoughrs;· or "the thief of thoughts, who is the mara of meditation:' which acts as a cause ofbondage. Therefore, know that liberation in resorting to objects depends on one's own skill in method, and totally release rhe objects in birthless emp­ tiness. "Total release" is just that alone,151 nothing else. Those points are also as the Two-Part Hevajra Tantra says:

212.

Treasury ofEsoteric Instructions

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

2. The 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.

This is the oral instruction of transformation into the path through rec­ ognition. Although the poison of the view has thus been expelled and meditative concentration has arisen, ifthe 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. These 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.

I ) The 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 affiictions 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

Part One: The Path oJSaJ?Jsiira and Nirvd1Ja in Common

213

ordinary affiictions 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 concen­ trations?" These are meditative concentrations because they arise in dependence on the meditations of the four paths. They resemble the affiictions, 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." These are indispensable because, if recognized as meditative concentration and allowed natural expres­ sion, they will become uncommon causes for the arising of the flaw­ less experiences. For example, to catch a sparrow hawk, a crow must be caught.153

2) The threeflawless experiences The three flawless experiences extract those eight poisons that would take one on the path of the three realms. This has three topics: a) The unity ofappearance and emptiness free from flaw of con­ tradiction in regard to the essences b) The unity oflucidity and emptiness free from flaw of contra­ diction in regard to great naturally arisen primordial awareness c) The unity of the connate joy of bliss and emptiness free from flaw of contradiction in regard to connateness and utter purity a) The unity ofappearance and emptinessfreefromflaw ofcontradiction

in regard to the essences Because the two flawed experiences have been allowed natural expres­ sion, 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/54 and if it is empty, that contradicts being apparent.'' There is no contradiction. When the mind rests on any suitable ref­ erence point, from the perspective of lucidity 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

214

Treasury ofEsoteric Instructions

emptiness. Since it also arises in that way in experience, it is free from flaw of contradiction in regard to appearance and emptiness. b) The unity oflucidity and emptinessfreefromflaw ofcontradiction in

regard to great naturally arisen primordial awareness Because the three flawed 155 experiences have been allowed natural expres­ sion, this leads the way, and an experience of the unity of lucidity and emptiness arises in relation to consciousness. [ 282] One might think, "If it is lucid, that contradicts being empty, and if it is empty, that contradicts being lucid." There is no contradiction. From the perspective ofbeinglucidly appar­ ent 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 experi­ ence, it is free from flaw of contradiction. c) The unity ofthe connatejoy ofbliss and emptinessfreefromflaw 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 plea­ sure 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,'56 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 of know!-

Part One: Ihe Path ofSaJ?Jsdra and Nirvd!Ja in Common

215

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. Then it will be impossible for the flawless experiences not to arise. If lucidity and emptiness have not been united in relation to con­ sciousness, observe the key points of the body and so forth in a some­ what 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. [LSJ] 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. Those 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 flawed themselves have not arisen, one should resort to the nectar of objects. There are seven ways to do this, but they are grouped under three headings. These are the seven topics: 1 ) The five nectars that produce the meditative concentration that has not arisen 2) The one that enhances what has arisen 3 ) The one that removes flaws

1) Ihefive nectars thatproduce the meditative concentration that has not arisen Resorting to food, behavior, the vital wind, the drop, and the mudra.

2.-16

Treasury ofEsoteric Instructions

This has five topics: a) Resorting to the nectar of food b) Resorting to the nectar of behavior 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.

( I ) Foods to avoid Avoid disturbing foods that are extremely salty, mountain garlic, bitter beer, and rancid meat.

(2) Foods to resort to "The application of a stream of nectar" is to make into soup or medicinal butter the type of garlic that is nor spicy and that grows extended leaves, and to rake a lirrle. "The oral instruction of boiling water and butter": mix together and boil a full measure of butter, 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. "The application of three fruits and honey": finely crush thirty myrobalan plums, thirty bastard myrobalan plums,'" and a little of emblic myrobalan plum. Mix these together with sugar and make a paste, or combine them with honey and make pills. [284] Take them every morning. By means ofthose applications, after a year the veins will become indis­ tinct and a sublime meditative concentration will arise. "The 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, "8 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

Part One: The Path oJSmpsiira and NirviitJa in Common

2.1 7

pill on the first lunar day at dawn, two on the second, and in this way, adding one pill every morning, when the fifi:eenth day arrives, take fif­ teen pills. Once again, from the first day of the waning moon, by reduc­ ing 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 bringabout an alchemical transmu­ tation causing the veins to become indistinct. These act as curative techniques for establishing the enlightenment mind, which is transformed into sublime nectar. b) Resorting to the nectar ofbehavior

( 1) What to avoid Avoid 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 The 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) Resorting to the nectar ofthe vital wind The 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 ofpral).ayama. d) Resorting to the nectar ofthe drop As for the drop, if one practices any of the yo gas of the drop, especially the seed ofwhite hair between the eyebrows, which is superior for gener· ating physical vitality, meditative concentration will quickly arise. [ 285] e) Resorting to the nectar ofthe mudra Resorting to the mudra is like the path of the third initiation. Those practices will produce the meditative concentration that has not arisen.

218 Treasury ofEsoteric Instructions 2) The enhancing nectar The 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 oflife. 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. Then the ache of bliss will greatly blaze, causing the drops to move upward. When these fill all rhe channel locations, it will be impossible for the flawless experience of a firm unity of bliss and emptiness not to anse.

3) The nectar that removesflaws . . . 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. Then, 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. This 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].

Part One: The Path oJSaf!Jsiira and NirvdlJa in Common

2I 9

c. Total release This has three topics: r ) Total release in the location of rhe channels themselves 2 ) Total release through strengthening the vital wind 3 ) Total release by allowing the natural expression of the warmths of mental experience"' [286] 1) Total release in the location ofthe channels themselves This has two topics: a) Total release in the sai)lsara channels b) Total release in the nirval_la channel a) Total release in the sarrtsdra channels In general, the sai)lsara channels are of six types: the channels that are like a wound-up ball of string are located at rhe 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 rhe groups ofjoints. When meditating after 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 rhe vital winds and mind gather in the second, a rumbling sound will rise in rhe 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 fifth, 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 dis­ comfort is, and totally release it. Total release in the four sarp.sira channels .

o o

The four sai)lsara channels are rhe rasana and lalana, which are both present above the navel in dependence on both the right and left of the body, bur below the navel split into four-two to the right and the left,

220

Treasury ifEsoteric Instructions

and two to the front and the rear-and are rhus held to be present as four. Moreover, to the right is the channel that discharges and holds frankin­ cense. To the Ieli: is the channel that discharges and holds camphor. '60 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 "saJTlsara channels"?'" They are called "saJTlsara 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. Thus there are eighteen. The first two are at the upper and lower ends of the central chan­ nel, where they join with the rasana and the Ialani 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. These are called "immobile" because the functions of movement and expansion depen­ dent 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. The BriefPresentation ofInitiations says: When all embodied beings die, the lunar nectar goes down, the essential red solar constituent up, Rihu appears, and consciousness has the characteristic of existence. 162 The four mobile cakras are the cakras of the navel, heart, throat, and the top of the head. These are called "mobile cakras" because they perform the exhalation and inhalation of the vital wind under the control of both the rasana and lalana. The rwelve joints are both joints of the wrists, both

Part One: The Path oJSal!Jsdra and Nirvd1Ja in Common 221

of the elbows, both ofthe shoulders, both ofthe ankles, both ofrbe knees, and both of rbe hips. If pains occur in these, totally release them in tbe specific place . . . . and the others, . . . The others in addition to tbese are the thirty-two channels, tbe seventy thousand tiny channels, and so forth. Ifpains in the channels occur there, totally release them in tbose places. [288]

b) Total release in the nirvd>Ja channel . . . and by opening the channel knots at each of tbe first and last levels, and through ten triads in between.

The central channel is squeezed by botb tbe rasana and lalana, so that when the clear essences ofthe viral winds and mind enter, there are thirty­ two narrow knots. But by tbe dependently arisen connections of having actualized the seven branches of enlightenment, each knot is loosened at delight, which is tbe first level, and at greatprimordialawareness, which is tbe twelfth and last of the levels. These are totally released by the enlight­ enment 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 tbe channel knots char are between those two levels, and which are the ten triads, the viral winds and the drops'63 stabilize in the specific channel, total release occurs, and the ten levels are achieved. Why is it called "the nirva(l.a channel"? Became when the viral 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 sarp_sara channels, why is the nirva(l.a channel explained at this point?" It is possible that tbe pains of the unceasing experiential appearances of the great channel strictures164 and so forth may arise when the vital winds and mind gather in tbe outer locations where the central channel has been narrowed by both the rasana and the lalana. The total release of

222

Treasury ofEsoteric Instructions

the outer knots at this point is for the purpose of relieving those prob­ lems, and as a supplement to that, the total release in the nirva.Q-a channel is presented to simplify the treatise. Thus the six oral instructions have been presented.

CHAPTER FIVE:

The Four Oral Transmissions

The six oral instructions such as those have also come from the <;lakini 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. [ 289] 1herefore, for this to be understood as a path free from doubt, the fifth chapter is the path presented as the four oral transmissions. The 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. The 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. The "others" are the four transmissions of the mean� ing, which are unbroken. This has four topics: I. The unceasing stream of initiation II. The undeclined transmission ofblessings Ill. The undisrupted sequence ofthe oral instructions IV. The ability to satisfy the mind with devotion I. The unceasing stream ofinitiation This has three topics.

22 4

Treasury ofEsoteric Instructions

A. The 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 supporting mat;<;lalas. B. The unceasing stream ofinitiation at the time ofthepath On the mundane path and below, either the extensive, medium, or con­ densed 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. The unceasing stream ofinitiation at the time ofthe result The initiations that are the dissolution of the four pulsations are obtained from the three kiyas without distinction. In brief, this is a treatise in which the path is completely perfected through initiation. II. The undeclined transmission ofblessings This is the quintessence of the four culminations of secret mantra, which has four topics: A. The culmination of practice B. The culmination of experience C. The culmination of blessings D. The culmination of attainment [ 290] A. The culmination ofpractice The 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. The culmination ofexperience Dependent on that, any of the fifteen experiences may arise as physical, mental, or dream experiences.

Part One: The Path oJSar(Jsiira andNirvii1Ja in Common

225

C. The culmination ofblessings When one is blessed by the outer and inner <;lakas and <;lakinis, the intense incidental afllictions are repulsed, little attachment to the eight worldly concerns and so forth arises, and any of the suitable four malleable quali­ ties occur, which are the malleability of the enlightened body, tbe chan­ nels, the syllables, and tbe nectars. D. The culmination ofattainment Then a transcendent state of mind is obtained above the first level, and the four culminations of attainment arise, such as the indivisibility of saq1sira and nirvil)a. III. The undisrupted sequence ofthe 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. Therefore, these are known as "the oral instruc­ tions of removing impediments to meditation by recognizing medita­ tive 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. The ability to satisfy the mind with devotion The excellent master taught that attacks by ghosts and rak,asa demons, seeing the enlightened bodies of tbe 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 chan­ nels 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. That 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 oforal instructions such as these, which pos­ sess the four oral transmissions, the five dependently arisen connections must be complete. [ 291] Therefore the sixth chapter is the path presented as the five dependently arisen connections. This has seven topics. I. The ground that aligns the dependently arisen connections On the basis of an exceptional body, . . . The dependently arisen connections are aligned on the basis of the four flawless supporting mal).c;lalas of an exceptional body. Bliss will not arise for those who are flawed, like people with damaged sense organs, such as a eunuch. This 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. The limits ofthe dependently arisen connections . . . the dependently arisen connections set the limits of an entity.

The entity is the ttiad 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 mind­ stream any meditative concentration has arisen following the bestowal of the four initiations. Its final limit is the ultimate, the experiences of the

Part One: The Path q{SaJ?Jsdra andNirvd'l}a in Common 227

five kayas, the result rhar arises from the transformation of these five� rhe supports and rhe supporred�on rhe thirteenth level, which is the level of a vajra holder. In brief, for sentient beings whose mindsrrearns have not been purified, rhe dependently arisen connections of the path have nor been aligned. Bur at the level of a buddha all rhe dependently arisen connections have been completed, so further alignment is not necessary. Therefore, between being a buddha and a sentient being five dependently arisen connections are accumulated. III. The dependently arisen connections themselves The dependent narnre, which is the dependently arisen connections.

The imagined nature is unfit to be the dependently arisen connections because it is not established by irs own nature, while the fully established nature is unfit to be the dependently arisen connections because it is immutable. Thus the dependently arisen connections are the dependent nature, which is the dependently arisen connections that depend on other causes and conditions. The 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 quintes­ sential viral 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 ofthefourpaths'65 The 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 nor exist because that is attained by means of rhe twelve qualities ofpurity and so forth. For the attainment of the result of a pratyekabuddha, rhis is also not necessary, because that is attained by means of the twelve links of depen­ dent arising and so forth.

2.28

Treasury ofEsoteric Instructions

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 self­ lessness, 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 enlight­ enment, 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 ofpurity, 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 huf!Z of the heart; the great enlightenment of experience, which is the three flawless experiences; and the great enlight­ enment of the result, which is the thirteenth level. Of these, this is the path for attaining the result. V. Which it is ofthefour authentic qualities The 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 siitras and tantras is condensed into this. This 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 recog­ nizing the mind will come. In the middle, this will come. At the end, this will come. Then on the transcendent path, from the first level up through twelve-and-a-half levels, these signs will come;· and so forth. Therefore, this is the authentic quality of the description. [293] For example, it is like someone who has knowledge of a correct path showing the correct path. VI. The meaning indicated and actualized by those dependently arisen

connections The universal ground consciousness, the pure great enlightenment.

Part One: The Path ofSaJ?Zsdra and Nirvdr;a in Common 229

The universal ground consciousness, the great enlightenment that is naturally pure from the beginning, nirval)a, the primal nature of mind, is directly indicated and realized.

VII. How many dependently arisen connections complete thepath 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. The five dependently arisen connections of the causes B. The five dependently arisen connections of the path C. The five dependently arisen connections of the result A. Thejive dependently arisen connections ofthe causes This has two topics. I . The classification ofthejive dependently arisen connections in regard to the outer and the body

This is calculated in relation to outer objects, the body channels, the chan­ nel 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 chan­ nels, 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 treat­ ments such as the alchemical transmutation of mercury and the applica­ tion of myrobalan plums are the outer dependently arisen connections. Freedom from the illness through meditation on a chosen deity, recita­ tion of mantra, love, compassion, the enlightenment mind, supplications

230

Treasury ofEsoteric Instructions

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 ofvarious channel syllables; visualizations of the flames of the fierce fire; the calm and intense vocal inhalations; the long hu'?', the short hurrt, the hag, the heg, and the phat; and so forth, are the secrer depend­ ently arisen connections. [294] 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 depend­ ently 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,'" 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. Ihe classification ofthefive dependently arisen connections in regard to the mind The dependently arisen connections of the five types of sense conscious­ ness 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. Ihefive 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 tl1e enlightenment mind during the preliminary section is

Part One: The Path oJSatrtsiira and Nirviir;a in Common

231

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 rhe fourth initiation is the ultimate.

2. Calculation in regard to the liberatingpath This has three topics: a. Application to the creation stage b. Application to the completion stage c. Application to the immediate causes of meditative concen­ tration a. Application to the creation stage Recognizing the environment to be the mal)<;lala is the outer dependendy arisen connection, understanding the body to be buddha is the inner, rec­ ognizing the voice to be mantra is the secret, recognizing the mind to be primordial awareness is that of reality, and recognizing all these as indi­ visible primordial awareness is the ultimate. b. Application to the completion stage This has three topics. I) Application to the self-blessing The 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 ofprimordial awareness is the ultimate. [ 295]

2) Application to the primordial awareness dependent on an embodiment ofwisdom The 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 ascendingjoys are the ultimate.

3) Application to the vajra waves The preliminaries to all the paths are the outer dependendy arisen con­ nection, the body waves are the inner, the vocal waves are the secret, the

2-3 2-

Treasury ofEsoteric Instructions

mental waves are that of reality, and the primordial awareness of these is the ultimate. c. Application to the immediate causes ofmeditative concentration The reversal of the vital wind, the visual appearances, and the dream expe· riences are the outer. The inner Q.akinis and the five vital winds are the inner. The enlightened bodies of the tathagatas and the five clear essences are the secret. The 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. Thejive 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 sa'f!'lsdra and nirvd7Ja in common The paths of accumulation and application are the outer dependently arisen connection. The six levels of the vase initiation are the inner. The four levels of the secret initiation are the secret. The two levels of the ini­ tiation ofprimordial awareness dependent on an embodiment ofwisdom are that of reality. The half level ofd1e fourth initiation is the ultimate. b. Application to the individual levels This has two topics: r) The paths 2) The levels 1) Application to the individual mundane paths The path of accumulation is the outer dependently arisen connection. The pad1 of application has four stages: warmth is the inner dependently arisen connection, peak is the secret, forbearance is that of reality, and sublime amongphenomena is the ultimate.

2) Application to the individual transcendent levels Taking the initiations from the nirma\lakaya of the six levels of the vase

Part One: The Path ofSarrzsiira and NirvdJJa in Common

233

initiation is the outer dependently arisen connection. Seeing the body mal)<,lala is rhe inner. Seeing the syllables is the secret. Seeing the clear essences is that of reality. [296] Seeing the viral winds is the ultimate. Taking the initiations from the sambhogakaya on the four levels ofthe 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 inro 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 wis­ dom is the outer dependently arisen connection. Seeing the clear essences of the five nectars is the inner. Seeing the syllables is rhe secret. Seeing the clear essences within the channel syllables is that of reality. Seeing the vital winds is the ultimate. Taking the initiations from rhe sviibhiivikakaya on the halflevel of the fourth initiation is the outer dependently arisen connection. Seeing the mal)<,lala of the vital wind is the inner. Seeing the syllables is the secret. Seeing the great clear essences is that of reality. The dissolution of the four pulsations is the ultimate. c. The presentation ofwhich areprimary The 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 As applied to the ultimate result, the nirmiil)akaya is the outer depend­ ently arisen connection, the sambhogakaya is the inner, the dharmakiiya is the secret, the svabhiivikakiiya is that of reality, and the utterly pure svabhavikakaya is the ultimate.

CHAPTER SEVEN: Protectionftom Obstacles on the Pathfor a Yogin Who Is Over Inclined toward Method or Wisdom

On the mundane path, obstacles to the accumulation of such depend­ ently arisen connections of the path arise. Thus, the seventh chapter is protection from obstacles on the path for a yogin who is over inclined toward method or wisdom. This has rhree topics: I. The eight protections against four obstacles for the yogin who is over inclined toward method II. The eight protections against four obstacles for the yogin who is over inclined toward wisdom III. The 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. [ 297] I. The eightprotections againstfour obstaclesfor theyogin who is over

inclined toward method A yogin who is over inclined toward method . . .

This has five topics. A. Theperson who is obstructed A yogin who is over inclined toward method can be classified according to two topics: 1 . Over inclination toward method due to devotion or engagement

Part One: The Path oJSa1?Jsdra andNirvd1Ja in Common 2.35 2.

Over inclination toward method due to experience and meditative concentration

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

2. Over inclination toward method due to experience and meditative concentration \Vhatever 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 mun· dane phenomena, the outer miras, the increased force of the miras, and not recognizing meditative concentration. C. 1he timing ofthe obstruction One is obstructed by rhe first obstacle ar the time of entering the path; by the second ar the time when one has entered the path and meditative concentration has arisen; by the third at the rime of the middle gathering, when the mind is slighrly stable; and by the fourth at the final gathering, when rhe mind is very stable. D. 1he means ofobstruction This 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 I.

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 forth. Family members who love and cherish one turn one away from the perfect path, and join

23 6

Treasury ojEsoteric Instructions

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. They 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 of livelihood.

3. Obstruction by producing suffiring 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 con­ tamination, obstacles are created by the mundane guardians of the doc­ trine, 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. Thus 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 one­ self or others to be impediments on the path, and physical and mental suffering arise. E. The methods ofprotection . . . is protected from obstacles on the path by firm faith, the protection cakra, mantra recitation, mantra knots, . . .

Preceded by minor material gifi:s, protection from the obstacle of family

Part One: Ihe Path oJSaf!lsiira and NirviiJJ.a in Common 2.37

ties is through the firm faith of one's desire to practice the path. Preceded by making material gifi:s, and by a loving attitude without becoming angry, one should apologize and yet protect oneself from the obstacles of the master and friends with firm faith, as before. [ 299] 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 man­ tra recitation that one believes in, such as that ofsumbhani and so forth; or mantra knots and so forth from a capable master and friends, depend­ ing on other circumstances. Those are the four protections with method against the obstacles of method. As for the obstacle of the increased force of the maras, Indra is unhin­ dered in destroying the vajra fence, S iva is unhindered by the fence of arrows, and Agni is unhindered by the blazing fire. Since the relative pro­ tections, such as the vajra fence, cannot withstand them, the protection cakra should be replaced with the following. . . . phenomena as the appearances ofthe nature ofmind, the dependent nature, which is the dependently arisen connec­ tions, and, since they are like reflected images, by not part­ ing from the truth ofthe 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 bur with no self-narure, 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. The reason for this is that, afi:er such rec­ ognitions, even if one boldly sleeps in a place that is frightening and ter­ rible, 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.

2.3 8

Treasury ofEsoteric Instructions

When the mind is stable, from the secret dependently arisen connec­ tion of the vital winds and mind gathering together in locations such as the syllable /qa, many unpleasant things occur externally, such as being attacked by ralqasa demons and carnivorous <,lakas and <,lakin!s. [300] Thus "the dependent nature, which is the dependently arisen connec­ tions" will be brought here and explained. Recognizing that these events arise from the dependent nature, which is the dependently arisen connec­ tions that come from the vital winds and mind gathering in the syllable k�a below the navel,168 but do not exist aside from that, removes impedi­ ments to meditation. Recognizing that those obstacles do not exist exter­ nally 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. The eight that 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.'" and the single protection with the dependently arisen connections against the obstacles of method. II. The eightprotections againstfour obstaclesfor theyogin 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 ofthe four tests.170

This is brought forward and explained in combination with the present section of the treatise. There are five topics. For wisdom . . .

Part One: Ihe Path oJSaf!Zsdra and Nirvd1Ja in Common 239

A. Theperson who is obstructed Those who are over inclined toward wisdom can be classified according to two topics: r. Over inclination toward wisdom due to devotion or engage­ ment 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 elaborations, 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. The essence ofthe obstruction For those two types ofpersons who are over inclined toward wisdom, the obstructions are twofold: r. The outer miiras 2. The inner maras 1. The outer mdras . . . there are the outer maras, . . . The 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. The inner mdras These have gone for refuge in the Three Jewels. They are the ten direction­ guardians, one's protector, and so forth who bring benefit if they are not offended and are happy, bur ifslighrly offended, use that as a pretext and cause obstacles. C. The timing ofthe obstruction It is during the three gatherings of the essential constituents.

2.40

Treasury ofEsoteric Instructions

D. The means ofobstruction Four obstacles apply. During the first gathering, the obstacles that pro· duce experiences and suffering occur.m 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 rwo paths and the eight views and culminations of attainment. The inner change the ten of the paths and so forth, . . . The 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;"' the views and culminations of attainment, about which it is said, "Those previous ones were wrong." These 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 forth to happen during the first gathering.

E. The methods ofprotectionfrom them This 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 ofthefour tests This includes four topics: a. The test by means of the experiences b. The test by means of meditative concentration c. The test by means of mantra d. The test by means of the view and the culmination of attain­ ment a. The 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. Furchennore, when fear, grief, and intense dislike occur as mental experiences, and suf-

Part One: The Path ofSaJ?Zsdra and Nirvd1J.a in Common 24 1

ferings such as illness occur in the body, one should rest 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. Ifthat is not effective, the obstacle has occurred because the meditative concen­ tration 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 nor 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 postmedita­ tion, the obstacle is a disturbance of the elements in the body. It can be removed by means ofthe 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 medita· rive 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 nirmiQ_akiya, which is blessing one's mindstream.

2..42

Treasury ofEsoteric Instructions

c. The test by means ofmantra 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. If it imitates whatever mantra one is reciting, it is an evil spirit. If it does not change from the first recitation, and some­ times happens and sometimes does not, it is a meditative concentration ofvisual appearance. The removal of those two is the same as before. If it does nor change and prophecy is granted with one's secret name, one should request the attainments because it is the chosen deity. d. The test by means ofthe view and the culmination ofattainment If there are only words or if, after displaying a form, it says, "This 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 miras to know the views and culminations of attainment of three initiations, but the fourth is not to be transcended by all the rarhagatas. 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 concen­ tration of visual appearance and should be allowed natural expression. If it knows the fourth initiation's view and culmination of attainment, and grants prophecy according to the Dharma, it is anirmaJ;takaya, and one should offer a ritual feast and maJ;tdalas, and request the attainments. That 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 meth­ ods, if the signs are not known, the inner miras will come and cause the four obstacles. [304] Protection is through knowing the signs of the four initiations. This consists of three topics.

Part One: The Path oJSarpsiira andNirvd1Ja in Common

243

a. Thefour root signs 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. The sign of the vase initiation is to gather the five fingers of the lefi: hand and press them with the right forefinger. This is the sign of having obtained the six, which are the five initiations of pure awareness, which are to be gathered, and the initiation ofthe master, who gathers. Mentally ask, "What is this?" If that is known, show the sign of the secret initiation. Join the tips of the !eli: thumb and third finger, making the triangular form of the Indian letter e. This is the source of the �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 lefi: fist. This symbolizes the arising of the meditative concentration of blissful emptiness, sublime enlightenment through the union of method and wisdom. Ask, "What is this?" Ifthat is known, show the sign ofthe fourth initiation. Extend the right forefinger and point into space. This 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. The branch signs It is taught: Show the five fingers individually, clench the vajra fist, [Jos]

244

Treasury ofEsoteric Instructions

show the three-pronged vajra raised, and symbolize space with the forefinger. For the first, extend the five fingers of the left hand directly at the left shoulder and hang them down. This is the sign of having obtained the five initiations of pure awareness. For the second, join the left thumb and forefinger at the heart and hold the remaining fingers. This is the sign of rhe enlightenment mind not parting from the tongue. For the third, press down the left little finger with the thumb and point the three middle fingers raised up directly at the left shoulder. This sym­ bolizes the triad of melting, bliss, and nonconceptual awareness at the time of the initiation of primordial awareness dependent on an embodi­ ment ofwisdom. For the fourth, raise the wrathful pointing gesture ar the heart. This symbolizes the space of the dharmakaya in great bliss. If one is overcome by the majesty of the maras and forgers those, the following should be performed. c. Thefour vocal signs [The channels] "ka lafa a" are present in the four directions of the top of the head. This is the sign of having obtained the vase initiation by means of the stream ofwater poured through the top of the head. Then ''ya ra !a wa." These are the channels within which the vital winds of the four elements circulate from the throat. This is the sign of having obtained the secret initiation by tasting the enlightenment mind there. Then show the sign "e varrt maya." E is the embodiment ofwisdom and the channel ofgeneral beauty. m Varrt is the embodiment of method, and the mouth ofhis lord ofthefomily. m From ma comes the fire ofmaharaga, or great passion, and incited by it, the enlightenment mind flows. [Yaj is vayu, '" or vital wind. When the slowly-circulating vital wind fills the entire body [with the enlightenment mind], the primordial awareness of blissful emptiness arises. Therefore, this symbolizes obtaining the third initiation. Then "orrt ab hu'!t Orrt." Orrt is the body. Ab is the speech. Hurrt is tl1e mind. Orrt is the vital wind that pervades all three�body, speech, and mind. [3o6] 1hrough targeting their key points, the real nature pervading

Part One: The Path rfSat?Jsdra and Nirvdr;a in Common 245

all phenomena is actualized. Therefore this is the sign of having obtained the fourth initiation. Thus it is taught: The four should be known as fourfold. Protection from obstacles is certain. Since there are four syllables for each of the four initiations, these sym· bolize the sixteen sections of the initiations. Without doubt, by means of these protection from obstacles is certain. Those are the presentation of the sixteen protections, eight each for those who are over inclined toward method or wisdom. III. Thefourteen protectionsfor the threeyogins in common The 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 obscura· tions during the final one. A. Contamination "Contamination" consists of three topics.

I . Theperson 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

246

Treasury ofEsoteric Instructions

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. This 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 facul­ ties who is careless with body, speech, and mind and who stays anywhere and associates with any companion. This 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. That 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 harm­ ful consequences ofcontamination will not occur, like a seed without the circumstances of a field and so forth.

2. Contamination arisenfrom a combination ofcauses and circumstances This 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 enhance­ ment of that which has, 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 This consists of both classification of object and classification of degree.

Part One: The Path ofSarrtsdra andNirvdl')a in Common

247

1) Classification ofobject This has six topics: a) Contamination ofsacred commitment b) Contamination ofevil spirits c) Contamination ofbad companions d) Contamination of food e) Contamination of place f) Contamination of a corpse a) Contamination ofsacred commitment This 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 This is harm by evil spirits due to the circumstance of haunting by ghosts and so forth, or from the circumstance of valuables connected wirb a ghost, or from sleeping in a dangerous place. c) Contamination ofbad companions This 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."' [3o8] d) Contamination offood This contamination depends on having eaten food that was touched by the hand of an unclean person, such as one with damaged sacred commit­ ments, one who has performed sins, a widow, or a spiteful person, or that has come from something unclean. e) Contamination ofplace This comes from staying for a long time at the place of one who has per­ formed sins, or where many living beings have been killed, or from stay­ ing at a site where various tragic events have occurred, such as hauntings, incest, or epidemic.

24 8

Treasury ofEsoteric Instructions

f) Contamination ofa corpse This 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 The first is great contamination. The middle four are medium. The last one is small. d. The signs ofcontamination This has two topics. 1) Signs in dreams The three degrees of contamination can be understood in dream experi­ ences. It is a sign of being struck by contamination of the sacred commit­ ments if one dreams such things as being reprimanded by the master, he turns his back, one follows him but does not arrive, rhe 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 begin­ ning, being crushed,'" 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 our from another's body and cover one's own body. [3o9] It is contamination of food if one dreams of food 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

Part One: The Path oJSaf!lsiira and Nirvii1Ja in Common

L49

contamination if they affect the body, a medium one ifthey adhere to the clothing, and a small one if they affect the residence. 2) Signs ofexperiences 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 miras 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 if by 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. The medium one causes the body to be heavy, makes one angry, and produces various suf­ ferings. Even the lesser one robs and damages meditative concentration.

3. How to remove contamination This has three topics: a. Removal of great contamination by means of initiation [ 3 r o] b. Removal of medium contamination by means of a ritual feast c. Removal of!esser contamination by means of bathing a. Removal ofgreat contamination by means ofinitiation Take initiation from the master ifhe is living, and if he is not living, from a qualified companion. If there is no one, construct the mal).c;lala one­ self and take it by means of the self-entry. That can revive all the sacred commitments. b. Removal ofmedium contamination by means ofa ritualfeast At a special time, such as the twenty-ninth day, gather together the vajra

2.50

Treasury ofEsoteric Instructions

relatives, who are the <;likas and <;lakinis ofsacred commitment, and please them with the offering of a ritual feast. c. Removal oflesser contamination by means ofbathing This 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

I ) Removal ofthegreat contamination ofevilspirits by bathing Carefully clean an isolated residence. Place there a ma!f<;lala 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 offive.179 Fill it with fragrant water. Pour in the exceptional substances, which are the ashes from a fierce 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 the dhara!fl thread. Arrange the five offerings and one sacrificial cake. Holding the dhara!fl thread, one should then completely meditate on the yoga of the special deity. Then imagine that the vase instantly disap­ pears, and from emptiness a moon ma!f<;lala appears, on which is a bhriap, which becomes a vase of jewels with the characteristics. Inside the vase, from the complete transformation of the five medicinal plants, the vow­ els 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 hurrt on top of the moon and sun becomes a vajra marked with a hurrt. The 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. The father holds a vajra 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, who­ ever 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-

Part One: The Path oJSarrzsdra andNirvdr;a in Common

25 1

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 bhuta spirits-the three sets of eight. Then imagine that light rays from the string of beads [with which the mantra] of the special deity is recited mount the dhara1_1i 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 Aksobhya 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 r,oo8, and at the end imagine that the vase is full. Then imagine that the deity ofthe Dharma conch shell melts into light, filling the offering vessel. By then pouring it into the vase, the Aksobhya of the vase melts into a particle-sized Aksobhya. 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 peri· ods, preceded by the recitation of auspicious verses and the heart mantra of the special deity, all six contaminations, such as the great contamina­ tion of evil spirits, will be removed. [312]

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

3) Removal ojthe lesser contamination ofevilspirits For the lesser, use the ash of a peaceful fire rima!. To break a local epidemic, use the ash of a powerful fire ritual. In general, all six contaminations are also removed by means of initia­ tion. They 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. They are also removed by bathing alongwith much recitation of mantra.

252

Treasury ofEsoteric Instructions

a) The clay 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 appropri­ ate ritual using pure soil. Arrange ten or more vajra relatives with pure sacred commitments in a row according to age. Have the vajra compan� ions, in the order of their ages, each offer a mal).9ala to everyone, each of them also confessing and purifying each of his own transgressions of sacred commitments. Then, 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. The same should be done to all of them. In from of the vajra relatives, one should then offer a mar;<;lala to each, and say, "Please purify and cleanse my transgressions of sacred commit­ ment, and the contamination." They should also discard half the clay molds in a stream and leave half in an isolated place. In the words ofthe great Lord ofYogins, " This will purify all transgres­ sions of sacred commirmem:' (313] Otherwise, contaminations are also removed by saving the lives of liv­ ing creatures, and by the hundred-syllable mantra. They are also removed by means ofvocal confession. Offer a mar;<;lala 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 holder called by the name '. , ' because of the power of karma and the afflictions throughout beginningless sarpsJ.ra, have made trans­ gressions 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." The recipient asks, "Do you see the transgression as a transgression?" One replies, "I see it."

Part One: Ihe Path ojSarrtsdra and Nirvd?Ja in Common 253

"Will you henceforth refrain?" "I will refrain.'' "It is done." "Good." This is the common intention of all siitras and tantras. b) Thefire ritual Contamination is also removed by a fire ritual. For this, place strongly­ burning 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. Then imagine oneself as the special deity. Imagine inside the blazing fire a lotus and a sun, on which is a black hiil'!'. From its complete trans­ formation appears a ravenous Q_aka 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. The primordial awareness aspect enters. The 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 maJ!<,lalas at the soles of one's feet vibrate. The fire in the lower abdomen blazes. Driven by the fire, the six-realm syllables of the bhaga dissolve into the hiil'!' at the heart. From it emerge countless black kal'!'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. They change into scorpions and dissolve into the black sesame seeds. Cast the sesame seeds with the thumb and ring finger, while reciting "01'!' vajra r;laka kha kha khahi khahi sarvapdpal'!' dahana fdntil'!' kuru svdhd," and imagine that they are devoured in the <,!aka'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.

2 54

Treasury ofEsoteric Instructions

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. This is taught in the J/ajrai/dka Tantra. This 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. This is also superior for eliminating the suffering of the unceasing purification of the places, and so forth.'"' 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. [315] For one who has passed away, ifthe name is known, produce (the deity] from the first syllable of the name; if it is unknown, produce it from a ni. While mindful of the hurrt in his heart as being the five aggregates, the five afflictions, 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. The signs of purification are the same as for the living. It is said that, in cases of very great sin, many creatures will actually appear and not allow this to be performed. Lord Giinpawa said, "Since this has very great blessings, it is needed for both the removal ofcontami­ nation 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 situations, and to teach it separately at an urgent request. The prac­ tice of the extensive fire ritual with eighteen components can be known elsewhere. Because these experiences mainly cause obstacles during the first gath­ ering of the essential constituents, the elimination of contamination is crucial. Those practices free one from the obstacles of the first gathering of the essential constituents, 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

Part One: The Path ofSar(Jsdra and Nirvdr;a in Common 1.55

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

1. The six losses 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 r 6] f. Loss due to the confluence with perspiration caused by activities a. Loss due to the arousal ofbliss and thefilling ofthe channels The clear essences increase due to the force of meditation, and by the strength of the arousal of a blissful meditative concentration, the drops greatly expand, greatly filling all the channel locations, like a leather bag filled with yogurt. They may be involuntarily lost by strenuous move­ ment, 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 compan­ ion, 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 con­ junction with the urine. d. Loss due to the arousal ofpassion caused by the catalyst oftheftmale

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, pas­ sion may arise and the seminal drop may be involuntarily lost.

2. 5 6

Treasury ofEsoteric Instructions

e. Loss by natural deterioration due to disagreeablefood Without any other catalyst, the seminal drop may be naturally lost by partaking of provoking foods, such as rancid meat. f. Loss due to the confluence with perspiration 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. Techniquesforprotection.fom that This has six topics. a. Protection.fom loss.fom thefilled channels Protection is by means of the six actions, the calm and the intense vocal inhalations, the four animal actions, and especially the forceful hur(l, and so forth.182 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.fom 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. Then 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 bat­ de, and smear it on an area about the size of a small mirror below the navel. Or crush thoroughly in saliva or beer rhe fresh bones of a cremated corpse, and smear it over the entire body. Ifthe seminal drop is lost during

Part One: The Path ofSarrtsdra and Nirvd1'}a in Common 257

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 ofVajrapd?Jis Initiation says: In safflower 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 This is the meaning: Three 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 shellac or saffron. [3 1 8] 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 r,oo8 times: "Orrt sukra dhara dhara bhanda mi si thar te sviiha." If the spittle is scattered on that and it is tied around the waist, one will definitely be able [to retain the seminal drop]. Ifmuch ofthe seminal drop has 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 propen­ sity, 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. Then mix together that dirt with saliva in the palm of the hand, and put it in both nostrils. Spread it on the orifices of the sense organs, such as the eyes, and also over the entire body. Block the right nostril, and breathe out through the left. c. Protection.from loss due to illness If the seminal drop is lost due to an illness, one should resort to nutri-

258

Treasury ofEsoteric Instructions

tious food. Take powders of the three hot herbs'84 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. This will definitely alleviate it. d. Protection}Tom thefourth loss The 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 tree­ gum 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 cha­ lungpa or the jedrokpa.'85 [319] Add this to milk and mash it so that it becomes like yogurt, and take it on an empty stomach. These foods and herbs are the best protection. Ifthose are unable to provide protection, there is a different protection. Visualize oneself as the deity Gyalwa Dampa, with all body hair plucked and pale ash in color. The body is naked and smeared with the ash of cattle dung, and a coconut filled with cattle dung is held in the lefi: hand. The right holds a peacock feather covering the genitals. While meditating in that way, continually recite "Orrt iirihandha tshug tshug tshug." If done a little too much, the bliss may vanish, 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. This mainly causes obstacles during the middle gathering of the essen­ tial constituents, so the protections are extremely valuable. C. Protectionfrom obscuration The obstacle during the final gathering of the essential constituents is referred to as "obscuration." This includes two topics:

Part One: The Path oJSarpsdra and Nirvdr;a in Common 25 9 I. 2..

Identification of obscuration How to protect from it

I. Identification ofobscuration

This 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 affiictions 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. [320] 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 concen­ trations 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 rwo obscurations have been removed by those protections, one is freed from the obstacles of the final gathering of the essential con­ stituents, 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. Thus the path of sa111sara and nirva!fa in common has been presented by dividing the treatise into seven sections.

PART Two : The Mundane Path

Now for rhe presenrarion of rhe mundane path of bringing the wheels into sync. The treatise teaches this in seven sections, bur there is both a general classification of the path and the meaning of the words.

CHAPTER ONE: A General Classification ofthe Path

This has two topics: I. The three modes of guidance II. The two modes ofprogression

I. The 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 The 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. The captain is the main requirement among them. Like� wise, 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. These 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 essen­ tial 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

26 4 Treasury ofEsoteric Instructions

the channels and vital winds occur because the channels have not been refined before. This is like the harsh winter wind. During the middle gathering ofthe 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. This 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 familiar­ ity, 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. That completes the mundane path. Then, on the transcendent path, there are four culminations of attain­ ment. 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. That 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 sambhogakaya. 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. [322] This creates the dependently arisen connection for the shaking of ten trillion vast domains of the dharmakaya, and so forth.

Part Two: The Mundane Path 1-6 5

For the fourth culmination of attainment, during the first 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, trans­ forming into the vital wind of primordial awareness alone, which trans­ forms into the svabhavikalciya. 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 constit­ uents 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 constitu­ ents that are mostly clear. At that time the malleability of the essential constituent nectars occurs because one has obtained control of the viral wind according to one's wishes. Because of that, meditative concentra­ tion becomes clear without regard to meditative equipoise or postmedi­ tation. It is like a mirror free from tarnish. That completes the mundane path. Then, 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 recog­ nizing oneself and others arises, and control of the vast domains of the nirmiQ.akaya is obtained. During the four levels of the secret initiation, one is guided on the path by the quintessence of the nectars. [There 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]

266

Treasury ofEsoteric Instructions

During the two levels of the initiation ofprimordial awareness depen­ dent on an embodiment of wisdom, one is guided on the path by the great clear essences. Unimpeded paranormal ability arises because con­ trol of the clear quintessence of the clear essences of the mudra has been gained, and control is obtained of the vast domains of the dharmakaya. Then, during half of the thirteenth level [of the fourth 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. Then, 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 rhe 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 rhe 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. That 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, bur they will nor arise when purposely focused on. [324] On the transcendent path, their force is pure, and they change into various channel syllables. When the

Part Two: The Mundane Path 267

vital winds and mind gather in these, one is able to display various physi­ cal forms. Then, on the transcendent path, during the six levels of the vase initia­ tion, one is guided on the path by the somewhat pure force of the sylla­ bles. At that time unimpeded miracles occur, and the dependently arisen connections are created for beholding the body mat_lqala. 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 ofthe six realms, teaches Dharma in their languages, and so forth. The depend­ ently arisen connections are created for beholding the hhaga mat�qala. During the two levels of the initiation of primordial awareness depen­ dent 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. The dependently arisen connections are created for beholding the man4ala 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 pos­ sesses qualities such as the retraction of the penis into the pelvic cavity. The eight qualities of power and wealth occur.'" One is able to display many miracles, such as earthquakes and breaking the pride of Mara. The dependently arisen connections are created for beholding the absolute manqala. As [the J!ajraLines] says: "The three worlds are seen in the place of the mudra." Then, after the pulsations of the syllables have dissolved, they become the indestructible syllables, and the dependently arisen connections are created for the attainment ofthe svabhavikakaya. II. Ihe 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 Perfec­ tions 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 [325]

z.68

Treasury o}Esoteric Instructions

The reason these are like way stations is rhar, for traveling to the Vajra­ sana, 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 indispens­ able for progression on the path, but are unnecessary afi:er obtaining buddhahood. A. Progression according to thefivepaths This has five topics. The path ofaccumulation consists of four topics, 188 which are the paths ofthe four initiations. The 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 aware­ ness during warmth. The 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. These are the warmth preceded by thought, that of the gathering ofthe nine essential constituents, and that of the blazing drops. These are the three (great, medium, and lesser) warmths. The reason for this is that it is easy for thoughts to arise during the first, and so the expe­ rience 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. This is also termed "the mediumforbearance" in the common vehicle. It is very difficult for thoughts to arise during the final. Because the essential constituents are clear, the three (outer, inner, and secret) dependently arisen connections also create the dependently arisen con­ nections for the cognition of the six subsequent mindfulnesses and the beholding of the nirmar:>akaya. It is certain that the culmination ofattain­ ment will be reached in this lifetime. This same stream of great warmth continues as peak,forbearance, and

sublime amongphenomena. As forpeak, the outerpeak is the primordial awareness ofgreat warmth. Through familiarity with this, the viral winds and mind gather at the lower tips of both the rasana and lalana. This is the outer peak of exis­ tence, which is the pinnacle of the mundane path. [326] Second is the

Part Two: The Mundane Path 1.6 9

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 tran­ scendent path. At about that point, a fearlessforbearance of emptiness arises in regard to the previous realization of the emptiness ofbirthless phenomena. Above that, sublime amongphenomena arises. This consists of two top­ ics. Since the vital winds and mind have gathered in the central chan­ nel, there is the sublime amongphenomena in which the phenomena of Saf)lsara consisting of the thoughts of subject and object, which are to be abandoned, are transcended. And there is the sublime amongphenomena in which the phenomena of nirvaJ!a, which are to be accepted, are per­ fected. This 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 accumula­ tion and application. After that is the transcendent path. The outer signs, inner signs, and signs of reality arise in the vital wind, the drops, and the mind. With the firsr of rhe rhirreen sers of rhree, there is rhe path of seeing. With the eleven sets of the three signs, there is the path of meditation. Wirh the thirteenth set of three, there is the dissolution of rhe four pulsations, the ulrimate 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 swifi:ness 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

270

Treasury ofEsoteric Instructions

four perfect renunciations are the antidotes for swooning with bliss. These twelve complete the mundane path. [327] Then, on the transcendent path, the dependently arisen connections of the channels ofrhe body are mainly created up rhrough the sixth level. This is the seven branches of enlightenment because the seven of the four channel mansions and the rhree principal [channels] are seen. During the [next] four levels, in the context ofrhe 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 nec­ tars being foremost, one progresses on the path by means ofthe 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 rhe parh by means of the eight branches of the noble path because at rhat time the eight types of con­ sciousness become the uncommon immediate cause of the creation ofthe five types of primordial awareness. Thus the transcendent path is completed by twenty-five factors condu­ cive to enlightenment. Those explanations are in conformity with the Vehicle of rhe Perfec­ tions and scripture, so that by a thorough comprehension of all rhe paths being free from exaggeration and denigration, no doubt will arise about the path.

CHAPTER Two : TheMeaning ofthe Words

Now, to explain the meaning of the words in sequence, the treatise is first divided into seven sections for the mundane path: I. The brief presentation of the causes for the arising of meditative concentration II. An extensive presentation in a condensed form Ill. The presentation of the path free from hope and fear IV. The presentation of the four tests V. The 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 of them

I.

The BriefPresentation ofthe Causesfor the Arising ofMeditative Concentration

This has six topics: A. The causes ofmeditative concentration B. The essence of meditative concentration C. The benefit ofmeditative concentration [328) D. How meditative concentration arises E. A condensed presentation by means of the three warmths F. The extensive presentation by means of the three modes of guidance A. The causes ofmeditative concentration This consists of four190 topics: r. The presentation of the path of accumulation with its benefits 2. The presentation of the three modes of gathering the essential constituents 3. The presentation as the three modes of the mind at rest 4. The presentation in the context of conformity to scripture

I . The presentation ofthepath ofaccumulation with its benefits This has three topics: a. The divisions of the path of accumulation b. The supplemental classification of the path of application c. The divisions of the interim results a. The divisions ofthepath ofaccumulation From the path of accumulation . . .

Part Two: The Mundane Path 273

This refers to the complete accumulation ofthe dependently arisen con­ nections that are the causes for the arising ofmeditative concentration on the mundane path and below. Therefore, all three modes of gathering the essential constituents are also the causes for the arising ofmeditative 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 ofaccumulation is fourfold. The 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. The 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. These are the path of accumulation because they accumulate the causes that produce the view of naturally arisen primordial awareness. The secret-initiation path ofaccumulation is from when the viral winds and mind accumulate in the space of the mother up until the arising of the primordial awareness of blissful emptiness, because this accumulates the causes for [the view of] connateness. [329] The 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,191 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 ifmeditative 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,

274

Treasury ofEsoteric Instructions

"familiarities" from the perspective of being empty of the stream of thoughts, "applications of warmths" from the perspective of experiences arising in the rnindstream that have not arisen before, and "realizations" because thoughts are overpowered or because objects arise as helpful. The journey of a yogin begins from here. b. The supplemental classification oj"thepath 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. This 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. This is called "the medium warmth" because it is not harmed by the influence of objects, and the suitable eliminations and acceptances are accomplished."' [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. This 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. The divisions rifthe interim results The 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: I) The four results that arise at the time of the cause ) 2 The four results that arise at the first culmination of attainment 3) The four results that arise at each culmination of attainment

Part Two: The Mundane Path 275

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. These are foremost because they occur during the three gatherings. As for the last two sets of four, the benefits of the warmths are termed that because they are the qualities that arise on the transcendent path. Therefore, on this occasion they are subordinate and supplemental. 1) Thefour results that arise at the time ofthe cause This has four topics: a) The results separate from the body, speech, and mind of an ordinary person b) The ripened result, because what is present in the universal ground ripens in oneself c) The connate result resembling the cause, because it is experi­ enced just as it was done d) The 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) The results separate.from the body, speech, and mind ofan ordinary

person After the experiences of the warmths of the 1neditative 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 inten­ tionally cultivated in the mind, it continues. [33r] This is known as being "separate from the body, speech, and mind of an ordinary person:' which is the first result. b) The 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 rip­ ened 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. Thus one also understands various languages of the animals and so forth, knows how to

27 6

Treasury ofEsoteric Instructions

speak a variety of tongues, and also thinks that one is totally unimpeded by appearances, which is the second result. c) The connate result resembling the cause Also at about that point, through the path of the mal).<)alacakra 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 aris­ ing of bliss, which is the third result. d) Thepersonally 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. Thus the intense temporary affiictions are repulsed, and the state of mind that thinks of the eight worldly concerns is also gradu­ ally 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 afl:lictions, 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) TheJour results that arise at thefirst culmination ofattainment When the true nature of phenomena is directly realized at the first level, one is separate from the body of an ordinary person and gazes on the faces of the nirmal).akayas of the buddhas. [332] Familiarity with the cre­ ation stage has been perfected, and oneself and the environment and its inhabitants are clear as the deity and celestial mansion. This is referred to as "total purity of body." At that time, since one is separate from the speech of an ordinary per­ son, by means of speech one is able to explicate a hundred different scrip­ tures, such as the siitras, to a hundred potential disciples, and so forth. This is purity of speech.

Part Two: The Mundane Path

277

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. These are the first result. Also at about that point, the habitual propensities present in the uni­ versal ground are ripened by the catalyst of the perfection of fierce fire as the path. When these are purified, one is unimpeded by walls and moun­ tains, 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. This is the second result. Also at about that point, through the path of the mudra the meditative concentration ofblissful emptiness becomes sublime, and the vital winds and mind are drawn into the central channel. The queen wraps around one's waist, and taintless bliss is continual. This is the third result. Also at about that point, the path of the fourth initiation is perfected, and the four pulsations dissolve up through halfof the central channel of the genital area. Thus the various concepts of the visual appearances and so forth subside. The discordant factors that are to be abandoned have little power. The antidote, primordial awareness, has great power, and an advance and retreat of thoughts occurs. This is the fourth result. 3) Thefour results ofeach culmination ofattainment The 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 ofprimordial awareness dependent on an embodi­ ment of wisdom, and rhe personally created or immaculate result applies to the half!evel of the fourth initiation.

2. Thepresentation ofthe three modes ofgathering the essential constituents For a condensed presentation of all the causes of meditative concentra­ tion, the meditative concentrations themselves, and the benefits, it is said:

2.

78

Treasury ofEsoteric Instructions

By means of the three modes of gathering the essential con­ stituents, random events occur.

This has two topics. a. The three modes ofgathering the essential constituents The three modes of gathering the essential constituents consists of three topics: I ) The natural gathering of the essential constituents for a person with residual karma 2 ) The gathering of the essential constituents through blessings for a person with devotion 3 ) The gathering of the essential constituents through exertion for a person with diligence 1) The naturalgathering ofthe essential constituentsfor a person with

residual karma The habitual propensity of meditative concentration that was refined in a previous lifetime is awakened by just a slight catalyst, and without resort­ ing to the exertion of meditation, the vital winds and mind involuntarily gather inside each individual channel from the very beginning, in depen· dence on which a sublin1e meditative concentration arises.

2) The gathering ofthe essential constituents through blessingsfor a person with devotion Dependent on the feeling that the master, as an exceptional being, is actu­ ally 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. This instantaneously aligns all the dependently arisen connections without resorting to exertion, and a sublime meditative con­ centration arises. Those two are the persons with the highest faculties.

Part Two: The Mundane Path 2.79

3) Thegathering ofthe essential constituents through exertionfor a person with diligence When one meditates on the path with intense exertion in four sessions and so forth, the essential constituents gather, meditative concentra­ tion becomes sublime, and all rhe dependently arisen connections on the path are instantaneously aligned. [334] This is a person with inferior faculties. b. The random 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 viral wind randomly reverses. That causes the random blazing of the flames of fierce fire. That causes the random opening of the channels. That causes the random gathering of the essential constituents. That causes the random arising of tainted paranormal ability. That 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. Then the flames of fierce fire blaze, warmth arises in the four mansions, and so forth. That releases the channel knots, producing the pains of the channels. Depen­ dent on the bliss, the drops greatly increase and fill the channel locations. These four are mainly physical experiences, bur in dependence on these one sees the vast domains ofthe nirmil).akiya, the locations ofthe six types of living beings, and so forth, which are mainly mental experiences. The 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. This 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.

280

Treasury ofEsoteric Instructions

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. [m] 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 con­ centration is present. One might wonder, "In that case, this contradicts the previous state­ ment 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 concentra­ tion, each of the middle five is the essence of the meditative concentra­ tion 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 mal).<;ialas 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. Thepresentation 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. This is divided into three topics: a. The mind at rest due to the reversal of the vital wind b. The mind at rest because one is blessed by the vital winds and mind

Part Two: The Mundane Path 2.81

c. The mind at rest because [the essential constituents have] blended together with the support a. The mind at rest due to the reversal ofthe vital wind The vital wind, which is the mount of the mind, reverses inward. [336] That 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. The 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 enlight­ enment 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. The 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 enlight­ enment, and so forth, which are known in the Vehicle of the Perfections, are not complete here. Therefore, to remove these doubts, [the next topic is presented]. 4. Thepresentation in the context ofconformity to scripture This has two topics: a. The general presentation b. The specific explanation of the bases for the miraculous

282

Treasury ofEsoteric Instructions

a. The generalpresentation 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 aware­ ness of the thirteenth level. "Conducive to the objective" refers to the causes for achieving this. "Thirty-seven" is the number. This applies to the thirty-seven factors of the dependently arisen connections, which are those of the vital winds (such as the viral wind of earth as a base for the miraculous), those of the channel syllables, those of the essential con­ stituent 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 rhe same but the meaning is different, because this is presented contrary to the Vehicle of rhe 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. The Vehicle of Secret Mantra maintains rhat through refining the body and targeting the key points of rhe four supporting maJ).<;lalas, the dependently arisen connections are aligned in the body and then realiza­ tion arises in the mind. Consequently, the thirty-seven factors conducive to the objective of enlightenment are primarily classified as mental fac­ tors by the Vehicle of the Perfections, bur are classified by the Vehicle of Secret Mantra as dependently arisen connections involving the four supporting mal)<;lalas. 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. This is also the key point ofthe rapid path because, when the key points ofthe vital wind have been targeted, the dependently arisen connections ofthe channel syllables and the essential constituent nectars naturally come into alignment.

b. The specific explanation ofthe basesfor the miraculous This has two topics: r) Identification of the essence 2 ) Explanation of their differences

Part Two: The Mundane Path 283

1 ) Identification ofthe essence In the context of the ease ofrapid 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 ofmeditative concentration, which are the four maJ)<;ialas together with the mind, are complete within oneself 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. The bases are its causes. There are four divisions. Arresting the vital wind of earth pro­ duces the exceptional meditative concentrations ofthe 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 oftheir diffirences This has two topics. a) The meaning ofthe name . . . which are the vital action winds, . . .

These 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) The divisions This has four topics: ( r ) The four infusions ( 2 ) The ten divisions

28 4

Treasury ofEsoteric Instructions

( 3 ) The seven key points of practice (4) The seventy key points of esoteric instruction ( 1 ) Thefour 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 sum­ marized, there are four. . . . and due to the masculine, feminine, and neuter vital winds and the blazing fire of the primordial awareness of direct transcendence, . . .

The 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 femi­ nine vital wind circulates through the !eli: 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 four for each of the viral winds ofwater, fire, and wind. For the four vital winds there are thus sixteen because of the four­ fold division of the infusions. These 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, bur if taken as the path, they produce experiences, and at the time of the result, their clear essences become the cause of taintless bliss. [339] (a) A definition of"gathering" Gathering consists of six topics.

Part Two: The Mundane Path 28 5 I'

Where they gather

Into the mansions, which are the four sires of gathering, and so forth.

2' What gather The ten father and mother <;lakas and <;lakinis ofthe vital winds and mind. The clear essences of the five nectars are the five fathers. The five vital winds together with them are the five mothers.

3' How they gather The sacred commitment aspect, which is the clear essences originally present, and the primordial awareness aspect, which is the clear essences expanded through meditation, both gather and are a single taste. This 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. 5' The simile ofgathering . . . the channels are opened by the harsh winter wind.

At about this point, the pains of the channels and viral winds occur because the channels have not been refined 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: The mind rests, dreams of horses occur, and pains of the channels and vital winds.

286 a'

Treasury ofEsoteric Instructions

The 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 refer­ ence point, like a fly touching glue. b' Dream experiences The cause having been created by rhe catalyst of sleep and the arresting of rhe 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' The threephysical experiences By the force of the mind resting within, rhe clear essences expand, join with the vital wind, and enter into channel locations wirh channel knots where theyhave never 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) The 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,"' and the five branch vital winds.

(3) The seven key points ofpractice These are the seven yo gas of the vital wind, which were already explained in the section on the path of sarpsara and nirvil).a in common.

(4) The seventy key points ofesoteric instruction This contains two topics: (a) The general meaning (b) The meaning of the words

Part Two: The Mundane Path 28 7

(a) The general meaning By arresting [five of] the ten, the ground, or root, vital winds, and so forth, which have seven specifics, . . . This has two topics.

1' lhepresentation ofthe thirtyjive esoteric instructions ofthe root vital winds This consists of two topics. a' lhe general classification There 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. Thus there are thirty-five. The first three are the mode of existence while an ordinary person, and are also called the "originally existing" and "the causal continuum." The next two are the meditative concentration oftaking it as the path. The pain of arresting is the physical experience, and the meditative con­ centration is the mental experience. The 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 afi:er seven days and nights have passed it will become an illness of the elements disrupted in the body. The method for treatment is that afi:er 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 ofthe 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.

288

Treasury ofEsoteric Instructions

b' The specific classification The name of the vital wind of water is "life-sustaining," because it length­ ens and expands the exertions of the vital winds and mind. The cause is the potency of the parents' vital wind ofwater, which ripens in the chil­ dren. This also applies to the other [vital winds]. The place where it rests is the life-channel. '95 The action is keeping the body and mind insepa­ rable, 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. The 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. The three methods of treatment are total release, blessing, and cultivation ofbliss. The 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 essen­ tial constituents, separates their clear essences and impurities. The place where it rests is the navel. It is dependent on and arises from the artt ofthe navel cakta. The action is the digestion of food and the separation of the clear essences and impurities. If it is arrested, the pain is swelling of the stomach, and stomach rumbles and so forth are released. The meditative concentration is the arising of blissful emptiness for a short time. If it is paralyzed, dropsy and so forth will occur. [34z] The method of treatment is as before. These are the seven. The name of the vital wind of wind is "downward-dearing;' because it draws feces, urine, semen, and uterine blood downward. The place where it rests is the genital area. It is dependent on and arises from the hartt between the two pathways of feces and urine. The action is the expel­ ling 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 con­ centration is the arising of blissful emptiness for a long time. If it is para­ lyzed, 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. These 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. The place where it rests is the

Part Two: The Mundane Path 28 9

throat. It is dependent on and arises from the ortt of the throat cakra. The 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. The 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. The method of treatment is as before. These are the seven. The name of the vital wind of space is "pervasive:' because it pervades all four elements, or because ir pervades all the limbs. The place where it rests is mainly the top of the head, and ordinarily in the twelve great joints. The action is to enable leaping, running, lili:ing, placing, and so forth. If it is arrested, the pain is headaches and aches in all the groups of joints. The 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. The method of treatment is as before. [343] These are the seven.

2' The explanation ojthe thirty-jive esoteric instructions ojthe branch vital winds When rhose five, rhe viral winds of earth and so forth, which are rhe essences of each of the five elements, circulate through the nostrils, rhey also circulate at the same time through the five sense organs, such as the eyes. These are thus given the name "branch vital winds" because of their specific places, bur they are nor different in essence [from rhe root viral winds]. Therefore, ir 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 viral wind of the vital wind of earth is "circulation." The place where it rests is both eyes. The action is to cause awareness of the three types of (superior, medium, and inferior) forms. These three are the beautiful, the ugly, and the neutral. If it is arrested, rhe 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 rhe primor­ dial awareness of realization. If it is paralyzed, blindness and so forth will occur. The method of treatment is as before. These are the seven. The name of the vital wind of the vital wind of water is "full circula­ tion." The place where it rests is both ears. The action is to cause awareness

2.90

Treasury ofEsoteric Instructions

of the three types of (superior, medium, and inferior) sounds. These three are the pleasant, the unpleasant, and the neutral. If it is arrested, the pain is aches and pains in rhe ear canals, and hearing is somewhat difficult. The 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. The method of treatment is as before. These are the seven. The name of the vital wind of the vital wind offire is "perfect circula­ tion." The place where it rests is the bulb ofthe nose. The action is to cause awareness of the three (superior, medium, and inferior) scents. These three are the fragrant, the neutral, and the foul. If it is arrested, the pain is aches in the nose and the nasal bones. [344] 1he meditative concentra­ tion 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. The method oftreatment is as before. These are the seven. The name of the vital wind of [the vital wind of] wind is "total cir­ culation." The place where it rests is the tongue.197 The action is to cause awareness of the three (superior, medium, and inferior) tastes. These three are savory, unsavory, and bland. If it is arrested, the pain is swell­ ing and aches in the tongue and uvula. The meditative concentration is unharmed by those objects, and they later act as assistants to the primor­ dial awareness of realization. If it is paralyzed, one becomes mute and so forth. The method of treatment is as before. These are the seven. The name of the vital wind of the vital wind of space is "definite cir­ culation." The places where it rests are the channels, the skin, and all the masses of body hair. The action is to cause awareness of the three (supe­ rior, medium, and inferior) sensations. These three are beneficial, neutral, and harmful. If it is arrested, the pain is heat, pressure, and so forth in all the body and hairs. The meditative concentration is unharmed by those objects, and they later act as assistants to the primordial awareness of real­ ization. If it is paralyzed, the skin cracks, becomes itchy, and so forth. The method of treatment is as before. These are the seven.

a' The methods oftreatment This has two topics:

Part Two: The Mundane Path 1

"

z.

"

291

The objects of treatment The actual methods of treatment

I " The objects oftreatment This 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 a' Pains ofthe channels

These pains come from the vital wind entering places that have become narrow because the channel knots have not been opened. The reason they do not move is also because they are cut off by the channel knots. b" Pains ofthe 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. [345] d" Pains ofthe drops These 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" The actual methods oftreatment This has three topics: a" Total release b" Blessing c" Meditation on bliss a' Total release

This consists of three topics.

2.92.

Treasury ofEsoteric Instructions

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 This has six topics. 1 ' The 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. Then repeat­ edly dissolve rhe master into the place where the pain is. "

2"' The 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'" The blessing ofthe outer and inner (idkas and c./iikinis With an excellent ritual at a special time, please the dakas and dakinis with a rirual feasr.

4"' The blessing oftheprofound sutras and tantras ofthe Mahayana Look at the profound siitras and the vast and profound tantras, and lis-

Part Two: The Mundane Path 293

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 The blessing ofvarious appearances 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"' The blessing oftheprofound 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 concentra­ tion 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. The channel knots are thus released and the vital winds are drawn into their own locations, so that the mental vital wind is arrested. That 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 influ­ ence 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 influence of objects acts as an assistant to realization, so this

294

Treasury ofEsoteric Instructions

is known as "the time when appearances become spiritual friends and the five poisons become medicine." [347] (b) The meaning ofthe words The knot of various channels and so forth. "The 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. The 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. Those are the five vital winds that are divided by the five elements. The "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. The 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.

Part Two: The Mundane Path

295

. . . blending together with the support.

Then, 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 <,lakas and <,lakinis of sacred commitment and the <,lakas and <,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 By touching glue. [348] The mind is arrested by the force of the ten vital winds gathering and the essential constituents blending together. This becomes a nonconceptual meditative concentration in which the mind does not flow afi:er ordinary thoughts. The 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 benejit ofmeditative concentration The five aggregates are subdued.

Dependent on that, first the incidental afflictions are somewhat repulsed. Attachment to everything lessens. Thoughts of the eight worldly con­ cerns are gradually eliminated, as are inner and outer bugs. New illness does not arise. Old ones are cured. The three flawless experiences arise in one's mindstream. Then 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

29 6

Treasury ofEsoteric Instructions

wherever one wishes. As a result, illnesses are removed, various paranor­ mal abilities occur, and so forth. The 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. The malleability of the syllables is that by drawing the vital winds and mind into the syl­ lables 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 liv­ ing beings. The malleability of the nectars is the ability to draw the clear essences into whatever location in the body one wishes. At about that poinr, 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 grasp­ ing 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 pans 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 ofrhe first gathering ofthe essential constituents and so forth, an advance and retreat ofprimordial awareness occurs, and even when a nonconceptual meditative concentration arises, it is unstable. Since the thoughts are in control, it immediately retreats and is oflittle benefit, like the sun in the midst of clouds. Nevertheless, by becoming accustomed to this, the thoughts will lessen and the proportion of nonconceptual 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 ofhow meditative concentration arises.

Part Two: The Mundane Path 297

E. A condensedpresentation by means ofthe three warmths The three triads of visual appearances, dreams, and experi­ ences by which meditation is not lost, . . .

The way by which meditation is not lost is as before. The visual appear­ ances are smoke and so forth, which are appearances of meditative equi­ poise 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 chan­ nels and the vital wind. As for the three triads, each of the three experi­ ences 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 ofthe 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. [350] The physical experience is the occurrence of pains in the channels and so forth because the viral winds and mind have gathered by the strength of those experiences. The second triad involves the five nectars and the four viral winds (tak­ ing 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. These are the visual appearances. Dream experience is when those appear in various ways in dreams. Physical expe­ rience is when the vital winds and mind are gathered by that, and various physical and vocal actions occur.

29 8

Treasury ojEsoteric Instructions

The 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 experi­ ence 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.

These appear as the entire three worlds, and with other appearances invisible, rhose three experiences alone appear, which itself becomes a meditative concentration. F. The extensivepresentation by means ofthe three modes rifguidance on the path This has three topics: r. 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 thepath by the vital wind This includes four topics: a. The experiences of arresting the five vital winds in their own locations b. The experiences of the increased force of the vital winds c. The experiences of the four elements in equilibrium d. The experiences of the sixteen elements arrested in equilibrium a. The experiences rifarresting 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 con­ sideration 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

Part Two: The Mundane Path

299

of the dissolution of the vital winds, smoke happens first. [Jsi] Thus 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, yel­ low, white, and so forth, appears in the first two experiences, going up, down, to the right, to the left, and increasing and decreasing. Ifwater dissolves into fire, there is smoke.

Likewise, if the potency of the [vital wind of] water dissolves into fire because the vital wind ofwater 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. consciousness dissolves into luminosity, it is like the cloudless sky. If

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 lilce the cloudless sky of all the three-thousandfold world systems is seen.

300

Treasury ofEsoteric Instructions

The 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 nor circulate, while the viral winds of rhe other elements steal their places and circulate. This is not a dissolve that is like the vital winds blending together. The sequence of circulation is that each of the 221 vital winds of earth, water, fire, and wind circulate through the navel, heart, throat, and geni· tal area. The extent of circulation is that the vital winds circulate twelve finger-widths out, and also the same in. The arresting of these also consists of four topics. These four are the arresting of extent, number, force, and qualities. The first is a reduction of the number of finger-widths of each [circulation] out. The second is the number [of circulationsJ becoming fewer. The third is the force of the circulation out reducing, and becoming smooth and slow, so that the circulation is not perceived. The 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 ro a short period in which they rest within, [352J the period in which they do nor circulate out will then become longer. The first three are not rhe genuine arresting of the vital wind, because those kind also occur for some types of animals, and there would thus be rhe 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, deafness, inability to perceive smells, and muteness will occur if the circulation of the branch vital winds is interrupted. The fourth is the genuine arresting, because the experiences ofthe path arise in one's mindstream as a result of it.198 Moreover, ifthe 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. The experiences ofthe increasedforce ofthe elements199 If earth, water, fire, and wind gather together with the vital winds and mind, the three worlds appear as though on fire everywhere.

Part Two: The Mundane Path

301

The vital winds of earth, water, fire, and wind, which are originally pres­ ent 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 man­ ner of the <;lakas and <;lakinis of primordial awareness. Thus the force of the viral wind of fire in particular increases, raking control of and bless­ ing the other viral winds and the enlightenment mind, and creating an inner dependently arisen connection. As the visual appearance, the three worlds appear as though forms of blazing 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. These two experiences should be understood by implication. The 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. This is treated later [in the Vajra Lines]: Together with space, the hairs and body are blissful. The 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. These two should be understood by implication.

302

Treasury ofEsoteric Instructions With the vital wind of wind, there is gathering and diffu­ sion, one flies, and birds appear.

One's rnindstream 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 flocks of birds appear. As physical experi­ ences, one is as fast as a horse. As visual appearances, one sees the vital wind ma1.1qala and so forth. These are presented by implication. Although not actually outlined here, the experiences of the vital wind of earth are presented by implication. [354] Ifone's mindsrream 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 Vajra Lines, these [previous lines] applied the experi­ ences of the vital wind of fire to the visual appearances, and the other two were presented by implication. The vital wind ofwater and the vital wind of space were applied to the physical experiences, and the other two were presented by implication. The viral wind of wind was applied to the men­ tal experiences and the dream experiences, and both the physical experi­ ences and the visual appearances were presented by implication. The three experiences of the vital wind of earth were presented by implication. Thus dividing the vital winds of the five elements into three experi­ ences each makes fifteen, and if the mental experiences are added to the vital wind of wind, there are sixteen. c. The experiences ofthefour elements in equilibrium The vital winds of the four elements circulate together, and various goddesses offer dances. Each of the vital winds of the four elements consists of 225 vital winds, so, if combined, a ruling vital wind is a single set of nine hundred. When

Part Two: The Mundane Path

303

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, ifthe vital winds ofwater, fire, and wind are foremost, Mamald, Gauri, and Tara will be foremost. This is said to be the time when pride arises in great meditators. [355] Since the physical experiences are insignificant here, they are not n1entioned. d. The experiences ojthe sixteen elements arrested in equilibrium Due to the vital winds of the four elements, there is a vari­ ety, and smells and tastes.

Eighteen hundred vital winds circulate in each transit of the twelve tran· sits 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 225 vital winds of the four elements of two transits. Then 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 oftastes are experienced. Only physical experiences occur for this, and no visual appearances and dream experiences. These 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 rl1e 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.

3 04

Treasury ofEsoteric Instructions

2. Guidance on the path by the essential constituent nectars This has three topics. a. The experiences ofthe nectars in equilibrium The five nectars, the enlightened bodies of the tathagatas, and so forth.

When one's mindstream is blessed by the five nectars in superior, 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 bodhisattva Ksitigarbha and 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. The experiences ofthe increasedforce ofthe nectars Frankincense and the sun. Camphor and the moon.

In particular, when the frankincense obtained from rhe mother, which is rhe essential red constituent held in the genital area by rhe force of the rasana on rhe right, combines into a single taste with the blood from among the nine essential constituents that have been increased by medi­ tation, 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 domi­ nated by the blood. When one's mindstream is blessed by this, as visual appearances and dream experiences, one sees the suns of the three-thou­ sandfold world systems and so forth. As physical experiences, the body is surrounded by red-colored light. Then, 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-

Part Two: The Mundane Path 30 5

thousandfold world systems and so forth. As physical experiences, one is also surrounded by white light. c. The experiences ofthe expanded drops Tiny drops in the tiny channels. And stars.

By the dependently arisen connection of the viral 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. Those are the experiences of the characteristic arising as a variety; the other two experiences are presented by implication. [357] The 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 The 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 syllables'" a. Guidance on thepath 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 stric­ tures, 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 lalani

306

Treasury ofEsoteric Instructions

are squeezed by the other channels, which are included in the first "and so forrh:' the experience arises of the body being squeezed between split tree trunks. The five such as passion and hatred.

In particular, if the vital winds and mind gather in the hurt' and so forth of the heart cakra, which are the syllables ofthe five affiicrions 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 affiictions 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 ofjealousy released. As dream experiences, one dreams of many people saying rhey are going to do those things, and grinding poison, extinguishing fires, and so forth. As physical experiences, physical postures inspired by suffering occur. The channels ofterror, grief, and ghosts. The 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. [358] 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. They 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. They are also commonly in the fourth roes of both 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.

Part Two: The Mundane Path 307

In the channels of tears. Yawns and tears. The 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.

These are all also experiences in which the characteristic arises as a vari­ ety, 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.

This has two topics: r ) The general meaning 2 ) The meaning of the words

1) The general meaning The bhaga mar:H;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) The divisions of the syllables of the three worlds e) The divisions of the syllables of sal]lsara and nirva1,1a f) The divisions of the experiences g) The divisions of the syllables of the five affiictions h) The divisions of the four a

3 08

Treasury ofEsoteric Instructions

a)-c) The names, colors, and locations ofthe syllables The first three will be mentioned together to facilitate understanding. Below the navel, [359] both the rasana and lalana are crossed to the righr. !eli:, 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 01'(t ofmeditation. Below that is the white syllable a, the seed of the gods of the desire realm."' Below that rests the blue syllable nri, the seed of human beings. Likewise, the red a/.J of wisdom, the seed of the formless realm, is in the channel knot of the first portion of the lalana to the !eli:. Below thar is the yellow su of the anti-gods."' Below that is the red pre of the hungrY spirits. Below that rests the white essence a/.J. In the first outer portion of the lower tip of the central channel below the navel, where the three channels gather, the blue hit'?' of unity is between the white o'?' and the red a/.J. Below that is the yellow-black du of the animals, which is between the a and the su.'" 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 ksa of the rak�asa demons, which becomes red­ black 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 hitl!l 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-blackphat ofviolence, which is produced by the potency of the lalana. This releases the channel knots and becomes green when taken as the path. [360] 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 pep­ per with an open end. d) The divisions ofthe syllables ofthe three worlds These are the nine syllables of the desire realm. These nine are the six syllables of the six realms, such as the a, and the three (ksa, hit1'(t, and

Part Two: The Mundane Path 309

phat). The form and formless realms each has one, which are the orrt and the a. e) The divisions ofthe syllables ofsarrtsara and nirvana The experiences of SaiJlsara arise in the syllables of the three realms, which are the eleven sarp.sara syllables. The essence a!;, the hurrt ofunity, and the external-shape a give birth to the experiences of nirvi.Q.a, so these are the three nirva1_1a syllables. f) The divisions ofthe experiences Those of the apparent aspect arise from the external-shape a, from which it is impossible for the other two to arise. Those of the empty aspect arise from the essence a!;, from which it is impossible for the other two to arise. Those of unity arise from the hiirrt, from which it is impossible for the other two to arise. g) The divisions ofthe syllables ofthejive afflictions If the clear essence of feces mainly gathers in the Or(l, ignorance arises. If the clear essence of the enlightenment mind mainly gathers in the a!;, passion arises. If the clear essence of urine mainly gathers in the hurrt, hatred arises. If the clear essence ofblood mainly gathers in the k;a, pride arises. If the clear essence of human flesh mainly gathers in the phat, jeal­ ousy arises. h) The divisions ofthefour a These four are the a that is the seed of the gods, the wisdom a!;, the essence a/;, and the external-shape a. Six a are present in the body, because both the a according to the inner explanation and the a ofthe set are added.'04 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] These 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

310

Treasury ofEsoteric Instructions

are present are considered to be in the navel. The Cakrasamvara tradition considers them to be in the bhaga. The Guhyasamaja tradition considers them to be at the top ofthe head. The Catu]:lpi,ha and the Sampup tradi­ tions 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) The meaning ofthe words This has threeos topics: a) The experiences of the first gathering of the essential constituents b) The experiences of the middle gathering of the essential constituents c) The experiences of the final gathering of the essential constituents a) The experiences ofthefirst gathering ofthe essential constituents This consists of two topics: ( r ) The mundane experiences (2) The transcendent experiences ( 1) The mundane experiences This includes the explanation of three experiences: (a) The explanation of the experiences of the desire realm (b) The explanation of the experiences of the two higher realms (a) The explanation ofthe experiences ofthe desire realm This has two topics.

I ' The briefpresentation "First formed at the navel" refers to the syllables of the six realms, pres­ ent from the a syllable down through the genital area, which are the sup· ports 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 simi­ lar 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

Part Two: The Mundane Path

311

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] 1his is also dreamed in dreams. As mental experiences one also has similar thoughts of having 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 first 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. The dances are changes of the physical behavior, such as wearing a garland of flowers. The mantras are speaking the languages of the gods, such as Sanskrit. These are the first three purifications of the places.'06 For these, when the key points of the mind are targeted by the gather­ ing and diffusion of the viral 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. Then, because of a greater gathering of the viral winds and mind, as the second set of the purifications 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 ford1 of the gods themselves, adorned with all ornaments. One also sees oneself and others guided there. The dream experience is these occurring in various ways in dreams. These 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. The dances are taking on the behavior and costume of various countries. The 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. The three of visual appearance are that one sees the four continents,

3 12

Treasury ojEsoteric Instructions

which are the places of human beings, and sees in particular Magadha [in India], and so forth; one sees human beings themselves, with many con­ trasted 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. These 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. The dances are the taking on of the physi­ cal behavior of carrying clubs, carrying weapons, and so forth. The man­ tras are many exclamations, such as "Hit!" and "Kill!" The three arisings of the experiences in the mind and so forth are as before. The 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. The dream experiences are these occurring in various ways in dreams. These 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. The dances are the taking on of the behavior of hunger and thirst. The mantras are saying "preta," telling tales of food and drink, and so forth. The three arisings of the experiences in the mind and so forth are as before. The three ofvisual 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. The dream experiences are these occurring in various ways in dreams. These 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, and having less concern with cleanliness than before. The dances are the taking on of the behavior of animals, such as dogs and

Part Two: Ihe Mundane Path

313

cattle. The mantras are the uttering of many animal sounds. The three arisings of the experiences in the mind and so forth are as before. The three ofvisual 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. The dream experiences are these occurring in various ways in dreams. These 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. The dances are acting out the actions of suffering, such as having the body chopped into thirds. The mantras are the exclamations of suffering, such as "Alas!" The three arisings of the experiences in the mind and so forth are as before. The three of visual appearance ate 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. The dream experiences are these occurring in various ways in dreams. These are the seven. These are also experiences in which the characteristic arises as a vari­ ety. 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. [J6s] Ifone perfects these various forty-two purifications ofthe 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 ex­ periences 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.

31 4

Treasury ofEsoteric Instructions

(b) The explanation ofthe three experiences ofthe two higher realms From 01ft, the meditative concentrations ofmeditation and so forth.

When one's mindstream is blessed from the vital winds and mind gather­ ing together in the syllable 01?' 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. This is discursive because apprehension of form and so forth is present, and it is analytical because the awareness that phenomena appear, bur 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. This 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. The third is the meditative concentration of mere joy free from bliss. This is a meditative concentration in which the bliss of the body has dis­ solved 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, shak­ ing, and tears occur. The fourth is the meditative concentration of completely pure equa­ nimity. At about this point, since one has parted from attachment to the eight worldly concerns, one rests single-pointedly in meditative concen­ tration without the pursuit ofbliss. The 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.

Part Two: The Mundane Path 3 I S

Ifperfectly dissolved in the al;, 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 dl;, which represents the space of the mother, rhe experiences of the four formless sensory bases arise. The first is the sensory base of boundless space. An experience occurs in which it is realized that all phenomena of the three worlds are bound­ less and inconceivable like space. The second is the sensory base of boundless consciousness. All the phenomena ofboundless sarp.sira and nirvil).a are determined to be one's own mind. The third is the sensory base of absolutely nothing. This is the aware­ ness 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 real­ izes 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. These 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] The form and formless realms are each distinguished by those specific meditative concentrations. Those meditative concentrations have dif­ ferences in cause, but they are of a single nonconceptual type in their essence, so ir is merely the seed syllable concerning which there is a dis­ tinguishing 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 rhen joy. anguish, and so forth also appear in the mind, the syllables

316

Treasury ofEsoteric Instructions

that are the gathering places of the vital winds and mind are individually classified.

( 2) The transcendent experiences This has two topics. (a) Experiences ofthe result If dissolved in the mansion of the great mother Prajiiapara­ mita and so forth, the dharmakaya is experienced and there is freedom from subject and object.

This 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 af?, which is the mansion of the great mother Prajiiipiramiti and of all the mothers, such as Naitatmya and Varahi, who are included in the " and so forth;' then even ifone is not free from thoughts ofsubject and object, which are to be rejected, one thinks that there is freedom, and even ifthe great bliss ofthe dharmakaya, which is to be obtained, has not been obtained, one thinks that it is experienced. (b) Experiences ofthepath From hit1p there is lucidity, buoyancy, and naturally arisen primordial awareness. A very immaculate sky. From the vital winds and mind gathering together in the hit'?' 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 influ­ ence ofobjects occurs. For example, a lucid yet empty meditative concen­ tration 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 sal]lsara and nirva':la

Part Two: The Mundane Path 317

occur as experiences ofthe meditator. By this one will realize at the result that all sar:rsara and nirval).a are a single taste. This also shows that no matter what experiences of sarpsJ.ra and nirval).a 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) The 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. "The middle gathering of the essenrial 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 gath­ ering places. Afi:er 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 some­ what reduced sensation of cold in the spring wind, which is reduced in harshness. c) The experiences ofthefinalgathering ofthe essential constituents Pain of the drops, and stable visual appearances. Then "the final gathering" occurs, at about which point all the depend­ ently arisen connections of the vital winds and mind are aligned, and the drops blaze greater and flow through all the tiny channels. Thus a blissful pain occurs, and it is also crucial to protect from the loss [of the seminal drop]. At about this 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.

3 18

Treasury ofEsoteric Instructions

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 con­ stituents, the meditative concentration ofthe nectars then arises. After the increased essential constituents are stabilized by the vital wind, the expe­ riences 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 nonconceprual 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 nonconceprual awareness with visual appearances ofvarious 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 sarp_sira and nirviQ.a are presented in a con­ densed, briefform 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 bles are included in the first " and so forth." Of these, the syllable k;a is the location ofthe 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." This 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 rakjasa demons and so forth. Therefore, if the vital winds and mind gather together there, various experiences will arise as visual appearances and dream experiences, such as oneself being struck, threatened, and so forth by many ugly beings, such as rakjasa demons. The 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.

320

Treasury rif'Esoteric Instructions

As with the pristine divine eye, the visual appearances are stable, and one thinks that one experiences in meditative concentration and clearly sees the various specific forms ofthe three worlds below thepeak ofexistence, just as they relatively exist. [370] When this arises in one's mindstream, it is the arising of a tainted paranormal visual ability. The 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. The bell that is nor the sublime is the lalana on the lefi:, from the lefi: ear until the wis­ dom a. When the viral winds and mind gather and are somewhat stable there, various near and distant sounds of the three worlds are heard. ''As with the pristine divine ear" should be understood by implication. The gathering of the vital winds and mind includes four topics: the reversal, the arresting, the stabilizing, and the cessation of the vital wind. The first is mainly the entry of the vital wind within, because it gradu­ ally goes inside the channels, as when water is diverted into a large drain­ age ditch and also naturally enters into the other tiny drainage ditches. This and the arresting of potency are not the same. This is mainly related to inhalation, but the arresting of potency is related to aspects of both exhalation and inhalation. This 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. The unexplainable is illustrated, . . . "The 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

Part Two: Ihe Mundane Path

321

clear essence of the ears ro 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. The 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 exam­ ple, by the strong and weak inflation of an empty intestine, it will appear in various shapes. Likewise, when the channel knots are opened one afi:er the other, and the vital winds and mind enter inside them, they arise in the shape ofvarious different knots. By the force of that, they also appear in experiences as various external shapes, like, for example, when some­ one 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 malle­ ability of the syllables and the nectars, whatever phenomena are present in sarpsara and nirviQ.a arise as the experiential appearance of the yogin. This is known as "the esoteric instruction of the ak$ara syllables." Fur­ thermore, ak,ara [in Sanskrit means] unchanging, because without the shapes of the syllables changing from what they are, they also arise as outer appearances. This is known as "the esoteric instruction of infallible truth" because all the appearances of sarpsara and nirvat:u arise clear and stable in the experience of a yogin. This is also known as "the esoteric instruction of understanding many points by understanding one" because all the phenomena of sarrsara and nirva]1a are understood through understanding this single secret depend­ ently 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 of esoteric instruction on the inner dependently arisen con­ nections of the syllables. Therefore it is said, "What is unexplainable in even ten million years can be understood by a single phrase ofrhe esoteric instructions of the syllables:'

322

Treasury ofEsoteric Instructions

. . . and is secret on the five and the ten. The 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 eso­ teric 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."" Those 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.

Ill.

The Presentation ofthe Path Freefrom Hope and Fear

This has four topics: A. The presentation of the cause or reason for parting from hope and fear B. The presentation of the path free from hope C. The presentation of the path free from fear D. The presentation of allowing the natural expression of the warmths A. The presentation ofthe cause or reasonforpartingfrom hope andfoar This consists of two topics.

1 . The outer dependently arisen connections For the outer dependently arisen connections by which meditation is not lost, there are the three triads ofthe rever­ sal of the vital winds and so forth, . . . "By which meditation is not lost" is as before. These are "outer" because they coarsely appear outside. They are "dependently arisen connections" because they are contingent on other conditions, such as the four sup­ porting maJ;H;lalas. Therefore, this includes three topics. The outer and inner bouncing, shaking, and so forth are the dependently arisen connections of the reversal of the vital winds. The dependently arisen connections of the visual appearances ofsmoke and so forth and the dependently arisen con· nections of the dream experiences of dreaming ofhorses 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.

3 24

Treasury ofEsoteric Instructions

The 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. The things seen and heard ate dreamed in dreams, and the mind is arrested. The second is the three dependently arisen connections of the gather­ ing 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. These experiential appearances are also dreamed in dreams. [The 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. This is also dreamed in dreams. The cause for their occurrence is:

2. The inner dependently arisen connections . . . and since the inner five giikinis and five enlightened bod­ ies of the tathiigatas enact the dependently arisen connec­ tions for great enlightenment, . . . The inner <Jiikinis are the five vital winds, and the enlightened bodies of the tathagatas are the five essential constituent nectars. These ten inner father and mother giikas and <Jiikinis come and go in the four precious mansions of the channels, which are the spaces ofthe mothers. Moreover, they blend together in the manner of the <,liikas and <,liikinis of sacred commitment, who are originally present as the body's energy, and the diikas and <,liikinis of primordial awareness, the clear essences that have

Part Two: The Mundane Path

32 5

descended because of meditation on them as the support of primordial awareness. They bless one's mindstream and thus enact the alignment in one's mindstream of the dependently arisen connections for the thir­ teenth 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 rii.lqasa 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. Those present the reason for patting from hope and fear. Therefore: B. Thepresentation ofthe path.free.from hope . . . it is understood that the attainments come fro1n 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 <,lakas and <,lakinis, 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. Therefore, that the attainments of the five kayas, the four culminations of attainment and so forth, come from the depend­ ently arisen connections of the inner vital winds and mind of oneself, which are the father and mother <,lakas and <,lakinis, 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 nirmal).akayas. Therefore, 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.

326

Treasury cif'Esoteric Instructiom

C. The presentation ofthe pathfreefromfoar By understanding the m
Part Two: IheMundanePath

327

Both the hopeful and the fearful experiential appearances ate due to the alignment of the inner dependently arisen connections in sequence or not in sequence. Therefore, 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 the wrong order. It is uncertain. For example, the fearful experiences of being struck by rakjasa demons and so forrh may arise afi:er the experience ofthe great bliss ofthe dharmakaya has arisen. Therefore, 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.

The Path Presented as the Four Tests

Since the devaputra m
This will not be explained here because it was already presented before in the section on the presentation of the thirty specific methods of protec­ tion for those over inclined toward method or wisdom.208 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 irs presentation here?" Because the experiences of the middle gathering of the essential con­ stituents 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 rnaras-by means of the four tests. In brief, up through this point, in the context ofguidance on the path by the viral wind during the first gathering of the essential constituents, the antidote for appearances rising up as the enemy (when ordinary affi ic­ tions and thoughts arise dependent on the six objects and sense faculties) was presented as the four bases for the miraculous. This was because the various thoughts of passion and aversion toward rhe six objects would not occur when the key points of the vital wind had been targeted.

V.

The 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. This has four topics. A. The generalpresentation 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 pri­ mary in situations of the path after this. Since some control of the mind has been gained, all the collected causes ofmeditation 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 ofthe antidote, and application is the sin­ gle-pointed focus of mindfulness on the unity of appearance and empti­ ness in relation to objects. Four is the divisions, which will be explained later.

B. What to reject This 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

33 0

Treasury ojEsoteric Instructions

Emptiness that is free from subject and object 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 2.

3.

I . Emptiness in which visual objects cease

Since the vital winds and mind have dissolved in the wisdom a/;1, abso· lurely all visual appearances cease.

2. Emptiness that isfreefrom subject and object

Since the vital winds and mind have dissolved into the essence df?, 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 viral 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. This is empty of meditative concentration as a quality. 5. 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. Thus 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

Part Two: The Mundane Path

33 I

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 doubts are eliminated The view of intellectual understanding that eliminates doubts through learning and reflection. 9. Emptiness possessing the most sublime ofall aspects The 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 conceptual marks and because only coarse subject and object have ceased. This is also empty ofcalm abiding and penetrating insight as qualities, the meditation hut is empty of meditation,209 and it is empty ofwhat is to be rejected, the various visual objects. Therefore, since this is the main thing robe 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. The divisions . . . oneself is the chosen deity, the necessity of the signs is reflected upon, and, . . .

This has four topics. The application of mindfulness of the body is when a single-pointed mindfulness arises that the body ofoneselfis the chosen deity. Those 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 mind­ fulness of mantra, in which a single-pointed mindfulness of the heart mantra of the special deity arises; and the application of mindfulness

33 2

Treasury ofEsoteric Instructions

of Dharma, in which the necessity of the signs, which are the six orna­ ments, is reflected upon. The Two-Part Hevajra Tantra mentions the necessity: The 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. The necklace is the recitation of mantra, the bracelets the renunciation of killing creatures, and the apron is for resorting to the mudra.210 The reference to the six ornaments as "signs" is in the context ofthe mean­ ingof syllables. "Sign" is madra [in Sanskrit]. [379] By the addition ofthe vowel u, it becomes mudrd, which translates as "seal."211 The actual necessity is to meditate on the five mudras 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, . . . Through 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. That frees one from the precipitous pathway of emptiness rising up as the enemy, and appearances arise as the sphere of the mary.<;lala of the special deity. All sounds arise as mantra. One thinks that the stream of blissful primordial awareness is stable. At about that point, the name "One for Whom the Creation Stage Is Somewhat Sta­ ble" is obtained.

VI. The Presentation ofthe Perfect Renunciations as the Result

After becoming accustomed to the stream of that meditative concentra­ tion, 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 culmina­ tion of attainment. This 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. Therefore this is known as "the precipitous pathway ofgreat dullness;' which becomes an impediment on the path. This is from the strength of the vital winds and mind gathering in the external-shape a. The antidote for this is to engage in the greater conduct of the four perfect renunciations, the meaning of which is the authentic fourth ini­ tiation. Thus the sixth point is the presentation of the perfect renuncia­ tions as the result. This has two topics: A. The explanation of the actual four perfect renunciations B. The classificarion of the three paths ofapplication as their qualities [380] A. The explanation ofthe actualfourperfect renunciations This consists of six topics. 1. The 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 con­ stituents. The ten father and mother <;lakas and <;lakinis, who are the collected viral winds and mind that are mostly purified, gather together

334

Treasury ofEsoteric Instructions

in the manner of the sacred commitment and the primordial awareness aspects, and bless one's mindstream. Thus, when the knots of the chan­ nels are opened, the pains of the channels and the vital winds are allevi­ ated, 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 thar time, since the clear 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 saiJ1Sara and nirvaifa 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?" The drop of the hu'?' ofthe heart cakra is rhe support ofthe mind. The Samputa Tantra says: The form of the drop is the actual [support of the] mind."' Some nirm:il).ak:iyas are seen.

At that time, by the dependently arisen connections of the clear essences ofthe essential constituents, some authentic nirm:il).ak:iyas, between one and ten, are suitably seen. This is the culmination of the applications of mindfulness, and at that time the initiation is taken.

Part Two: The Mundane Path 335

2. The briefpresentation oftheperfect renunciations As for the four perfect renunciations by which meditation is not lost, . . .

"By which meditation is not lost" is as before. The four perfect renun­ ciations are known as "perfect renunciations" because all thoughts are renounced through the discovery of rhe 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;m and because all thoughts are renounced through the suppression of the vital wind by the drops. This can be known in detail later.

3. The sourcefrom whom the initiation is taken . . . from the nirmat).akaya is reflected upon, . . . It is only from the authentic nirmaJ;takaya.

4. Its own essence . . . the awareness that occurs following the three initi­ ations . . .

This is the supported fourth initiation. The four ascending joys, which are the primordial awareness that occurs in dependence on a young proph­ esied lotus lady following the three initiations, should be reflected upon and experienced. 5. The supportfrom whom it is obtained . . . and the channel of a two-decade lotus lady who is pleas­ ant and so forth is sought.

33 6

Treasury ofEsoteric Instructions

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 as beautiful cheekbones, and that she is not without bless­ ing 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 ofyoung 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. [382] The 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. Then 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. Cur and file down the fingernail of the ring finger of one's right hand. Afi:er rub­ bing the genitals with it in a stirring motion, the channel will become steadily thinner. The best length will be six finger-widths, the medium

Part Two: The Mundane Path 337

will be four, and the inferior will be three. Know it to possess four quali­ ties. It is fine like the toot 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 support for the arising of an ultimate nonconceptual awareness, which is the physical dependently arisen connection of the channels. [383] 1har 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 d/; located in the lefi: portion of the channel knot below the navel, which is the support that ptoduces the experience and realization of the dharmakaya, enters the tip of the central channel in the form of drops. Thus the external-shape a moves upward, which is the vocal dependently arisen connection of the channel syllables. The slowly-circulating vital wind is the vital wind ofwater, because it circu­ lates slowly. Each of the four vital winds of fire and so forth is included in the "and so forth." The mind, or central channel, being entered by these five gcound, or root, vital winds, which are refined because they have been very purified, is the dependently arisen connection of the quintes­ sential vital wind of primordial awareness. This presents the second per­ fect renunciation. The central channel is referred to as "mind" because it is the support of the mind. This 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 cen­ tral channel, and sometimes come together in the end of the central channel, and sometimes separate. When the distance is reduced by med­ itation, 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

338

Treasury ofEsoteric Instructions

winds and mind of both the rasana and lalana, and the front channel of urine dissolves into the lefi: lalana, and the rear channel of feces dissolves into the rasana. Thus 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 lefi:, which is speech, are drawn inside the central channel, which is mind. The three channels inseparably change into the shape of a letter cha, which is to assume the vajra position. This is the meaning of "The vajra position is perfect buddhahood."'" That causes the navel to protrude, and the belly to become very large and hard below. [384J This is "the great miraculous vajra belly.""' This presents the third perfect renunciation. Since the vital winds ate 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 lefi: vital winds are suppressed and cease. Because of that, coarse thoughts of subject and object cease. This causes a tainted bliss to arise, which is the most sublime experience below the stage of sublime amongphenomena. This presents the fourth perfect renunciation. 6. The 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. This 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

Part Two: The Mundane Path

33 9

are included in the "and so forth:' are not heard, one cannot be awak­ ened from meditative concentration even by many sounds. Even if the body is struck with weapons, meditative concentration is unharmed. This 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 mira of content­ ment with the experience or meditative concentration that previously took the tainted bliss below the path of the applications of mindfulness to be taintless bliss. This 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 mira of con­ tentment with taintless bliss, and the mara of great dullness and swoon­ ing from bliss. Those topics present how that meditative concentration consisting of the three warmths arises during the three gatherings of the essential con­ stituents. Thus, of the four paths of application, that is the presentation of the realization of warmth. Now the remaining three paths of application will be classified by means of the qualities of warmth. B. The classification ofthe three paths ofapplication as their qualities This has three topics.

1. Peak The path of the inner buddhas. The inner buddhas arethe vital winds and mind, the ten father and mother <;lakas and <;lakinis. Their path is both the rasana and lalana because the vital winds and mind repeatedly come and go through these.

340

Treasury ofEsoteric Instructions

Gone to the peak of existence. The peak of existence is the upper tip of both rigbt and lefi: 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 This 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 Theforbearance of emptiness, difficult to bear in relation to birthless phenomena.

The 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 ofthe central channel, a medi­ tative concentration also arises in which all the phenomena of saq1sJ.ra and nitvil}a are realized as emptiness, but by the force of the path and realization having become higher, a fearlessforbearance of it arises. The inner dependently arisen connection that is the cause for this to happen in such a way: The 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 Ialani. Thus all the cleat essences of the enlightenment mind enter and move in the central channel, and when one's rnindstream is blessed, the outer dependently arisen connection is the arising of the forbearance of emptiness. This is the third path of application.

Part Two: The Mundane Path

34r

3. Sublime amongphenomena

Since the phenomena of sa.q1s
3 42

Treasury ofEsoteric Instructions

because the rejection of what is to be rejected and the completion of the qualities that are to be obtained are different. These are sublime phenom­ ena because among the phenomena of the mundane path there are no orher phenomena of the path more sublime than this. Thus the fourth path of application is presented by means of the two stages ofsublime amongphenomena.

VII.

The Presentation ofa Final Summary ofThem

Now, to summarize the treatise ofthe paths that have been thus presented, the seventh point is the presentation a final 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, affiictions, and blankness; and the first three joys. The three flawless ones are the unity of appearance and emptiness, lucid­ ity and emptiness, and bliss and emptiness. These are the primary expe­ riences of the mundane path. After transcending the channels, the syl­ lables, 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 exter­ nal-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. These will be treated in the reverse order of the treatise.

344

Treasury ofEsoteric Instructions

The characteristic as a variety on the mundane path is the visual appearances, dream experiences, mental experiences, and physical expe­ riences. [388] On the transcendent path, it is shaking a hundred worldly realms and so forth, which are the appearances ofpure enlightened body and speech. The nature as emptiness on the mundane path is the first five types of emptiness and the emptiness in which doubts are eliminated. On the tran­ scendent path, it is the primordial awareness that realizes the true nature of phenomena, in which all sarpsira and nirvi.Ifa arise as emptiness. The 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 sarpsira and nirvil).a, 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. Thus the oral instructions of the mundane path have been presented.

PART THREE:

The 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.

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 condu­ cive to enlightenment; and in twelve-and-a-half levels, according ro the levels. But for now, if the levels are broken into groups, they can be con­ densed into four. There are five ways to do this. I. Demarcation by means ofinitiation Six levels are those of the vase initiation. Moreover, by becoming accus­ tomed to taking the vase initiation during four sessions daily on the mundane path, from the first level up through the sixth, one takes ini­ tiation from the nirmai.J.akaya. By the force of that, the realization of six levels arises because the phenomena of their qualities are the quali­ ties ro be obtained by the potency of the vase initiation. The remaining three should also be understood by similar treatment. [389 J Likewise, four levels are the levels of the secret initiation, then two levels are the levels of the initiation ofprimordial awareness dependent on an embodi­ ment ofwisdom, and half of the thirteenth level is the level of rhe fourth initiation. II. Demarcation by means ofpath The creation stage is perfected and stabilized during the six levels, so these are the levels of the creation stage. Then the self-blessing is stabi­ lized during four levels, so rhey are the levels of the fierce fire. Then the mai.J.qalacakra is stabilized during two levels, so rhese are rhe levels of the mai.J.qalacakra. The vajra waves are stabilized during the halflevel, so that is the level of the vajra waves.

34 8

Treasury ofEsoteric Instructions

III. Demarcation by means ofvast domain By means of the first six levels, control of the vast domains of the nirmaQ-akaya is obtained because one has the ability to shake a hundred vast domains of rhe nirmaQ-akaya, and so forth. Then, by means of four levels, control of the vast domains of the sambhogakaya is obtained because one has the ability ro shake a hundred million vast domains of the sambhogakaya, and so forth. Then, by means of two levels, con­ trol 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. Then, by means ofthe 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 ofmal}dala During the first six levels the body maQ-<;lala is actualized because the four mansions and three channels, making seven, are actualized. Then the bhaga maQ-<;lala is actualized by means of four levels because the syl­ lables that are the seeds of the six realms are seen just as they are. Then the maQ-gala 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] Then the maQ-<;lala in which the quintessence of the suga­ tas 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 sarpsira and nirvil).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 indi­ visibility of sarpsira and nirv8.I).a is reached because the true nature of sarpsara and nirvil).a is directly realized. Then the culmination of attain­ ment 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 ofnirviiQ-a as great bliss. Then the culmination of attainment that is blissful emptiness of greater

Part Three: The Transcendent Path 349

extent is reached by means of the halflevel because one has directly real­ ized all sarpsira and nirvi.Q_a as a single taste in the essence of great bliss. These can thus be conventionally designated as "such and such a level."

CHAPTER Two : TheMeaning ofthe Words

The meaning of the T'ajra 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 surnmary.220

I.

The Presentation ofthe Six Levels ofthe Vase Initiation

The first culmination of attainment includes two general topics: A. The classification of the first level of the path ofseeing B. The classification of the five levels of the path of meditation A. The classification ojthefirst level ofthe path ofseeing 1. The actual classification This has four topics. a. The presentation ofthe causes This consists of two topics: 1 ) The eventual causes 2) The immediate causes

1) The eventual causes This includes both the initiation and the path. The 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. [39r] The path is the creation stage, the yoga of external shape because, afi:er first obtaining it from the master, it becomes stable later by means of one's meditation.

2) The immediate causes This also includes two topics. The outer dependently arisen connec­ tion is taking the four initiations from an authentic nirmat)akaya. The inner dependently arisen connection is seeing the body mai:t<;\ala of the channels.

352

Treasury ofEsoteric Instructions

b. The presentation ofthe signs The outer sign arises in the drops. When the first knot of the central chan­ nel is released, the clear essences stabilize in half the genital cakra. The inner sign arises in the vital wind. One set of eighteen hundred vital winds dissolves into the central channel. The signs of reality arise in the mind. Seven sets of a hundred qualities arise. c. The result The nirmil)-akiya is actualized. d. Afinal summary This is the first level.

2. The meaning ofthe treatise This has six topics. a. The demarcations On the transcendent path, . . .

Afi:er 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 p ath. Of the five, this "presents the path of seeing." "

b. The presentation ofthe causes On the mundane path and below, the path was traversed by means of three dependendy arisen connections.221 However, the eventual causes are treated out of order in the treatise.

1) The eventual causes This includes both the initiation and the path. a) The initiation . . . the vase initiation that purifies the body is perfected.

Part Ihree: Ihe Transcendent Path 353

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) The path Through the path of the creation stage, . . .

By implication, the path of the creation stage is also first received from the master, and then perfected hy 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 The outer dependently arisen connections are the four initiations taken from the nirmil)akiya in innumerable sessions. Moreover, because that initiation depends on the nirmaf1akaya, precisely when and how many times it is bestowed cannot be grasped. [392] One might ask, "Ifall four initiations are taken, why are the first six levels called 'the levels of the vase initiation'?" They 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 ofreality, the seven branches of enlightenment, which are the four precious channel mansions and the three principals of the body maf14ala, 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. These seven are the channel knots of the four cakras of precious channels, in the shape of

354

Treasury ofEsoteric Instructions

mansions that are present in the form of four syllables with the shapes e varrt maya, and the three principal channels, which are both the rasana and lalana channels and the central channel. The body mat:�c;lala such as that is directly seen. c. Thepresentation ofthe result . . . the naturally spontaneous nirmat:�akaya is achieved. The cause, which is present as the channels, is purified by the depend­ ently 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 nirm"t::akaya. d. How what is to be abandoned is abandoned The 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 parh. 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 vajra holder and progression to higher and higher levels. In brief, it should be understood that since what is ro 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 imme­ diately caused to retreat, and dissolve and advance into primordial aware­ ness, like waves and the sea. e. Thepresentation ofthe signs This has three topics. 1) The signs ofreality The treatise is here broken into four sections: a) The presentation of the seven sets of a hundred qualities [393] b) The classification of the first level as the path of seeing

Part Three: The Transcendent Path 355 c) The presentation of other special qualities d) The presentation ofwhich 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 nirmal).akiya, 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 ofthe 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 sacrific­ ing 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 accor­ dance 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." This is also treated later [in the

Vajra Lines]:

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. The 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 mal).dala of the channels, is seen.

356

Treasury ofEsoteric Instructions

The outer are not seen without seeing the inner. Without seeing the inner mar.u;!ala, which is the seven branches of enlightenment that were presented before, the outer hundred vast domains of the nirma.Q-akiya and so forth are not seen. As the Two-Part Hevajra Tantra says:

Just as it is outside, so it is within. Thus the concealed nature is described.222 One might ask, "Why does this not contradict the statement in the Sutra ofthe Ten Levels'"' 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 sUrra they are divided into twelve by means of the different qualities. They are also complete here in the sense of cause and result, so there is no contradiction. b) The classification ofthefirst level as thepath ofseeing If the channels of the six realms, and in particular the sup­ port ofhuman beings, are seen, . . .

This 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 ofhuman beings, are seen, which creates the secret dependently arisen connection, and, as the outer expe­ riential appearance, the 1neaning 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 suf­ fering, such as that of a sentient being in hell. Thus 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

Part Three: The Transcendent Path 357

worry may occur in which one is afraid of again falling into sarp.s
c) Thepresentation ofother special qualities The indivisibility of sarpsira and nirvil).a, which was pre­ sented before by the master at the time of the cause, is real­ ized at about that point.

The view of the indivisibility of sal]lsara and nirvaJ;ta, 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. Therefore, signs arise at the first culmination of attainment. These 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.

35 8

Treasury ofEsoteric Instructions

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. The 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 sarp.sira, which have no essence. d) Thepresentation ofwhich ofthe 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 clear essences of the essential constituents thus firm in half the genital cakra, the liilga224 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.225 As the seminal drop rests at tl1e tip of the vajra, the place of connateness, likewise the body is crazed with bliss, and one swoons. The 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

Part Three: The Transcendent Path 359

the place where connate connateness. which is the sixteenth descending joy, and the first, second, and third ascending joys arise. [396] Likewise, when the primordial awareness of rhe 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 rwelve great and medium thoughts, since absolutely all the thoughts of subject that are to be abandoned on the path of see­ ing have been abandoned, oneself is not recognized,"' and because the thoughts of object have been abandoned, others are not recognized. Those present the signs of reality that arise in the mind.

2) The inner sign The inner sign is the cessation of the vital wind by one finger-width. The inner sign arises in the viral wind. In general, when the vital winds in the body of an ordinary person are in equilibrium, the five root vital winds circulate for a distance of twelve227 finger-widths in and out, so that the vital action winds circulate for 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, rhere 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 short a is established.

3) The outer sign The outer sign is the drops stable in half the genital area. The 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

3 60

Treasury ofEsoteric Instructiom

between the genital cakra and the navel is opened, the clear essences of the drops fill halfthe genital area cakra in the manner ofpreparation 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 lands"" of the top of the head, crown of the head, right ear, and back of the skull become empty. [397] f. Afinal summary The first level ofthe 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. Thepresentation ofthe classification ofthejive levels ofthepath of meditation included in the vase initiation This has four topics.

I. Thepresentation ofthe causes This includes both the eventual causes and the immediate causes. a. The 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. The path is perfected by meditating on the body rnac";lala during the creation stage. b. The immediate causes 1he outer dependently arisen connection: Again the four fourfold initiations from the nirmaJ;takaya.

The four fourfold initiations229 are taken in countless sessions from the authentic nirm3.Q.akaya.

Part Three: The Transcendent Path 3 61

The inner dependently arisen connection: the body ma!f<;iala of the channels is gradually seen to be clearer than before.

2. The presentation ofthe result The naturally spontaneous nirmil)-akiya is achieved.

3. The presentation ofthe signs This has three topics. a. The signs ofreality From the second level ofthe path ofmeditation, there is the ability to shake, and so forth, a thousand vast domains of the nirma!fakaya, 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 mulriplied to a thousand, so that there are seven sets of a thousand qualities, which are to shake a thousand vast domains of the nirma!fakaya, 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. There 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. The qualities and so forth increase.

Therefore, 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 sarpsira and nirviqa, nonreferential com� passion, taintless paranormal ability and bliss, and so forth-increase more and more. [398]

3 62

Treasury ofEsoteric Instructions

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, ofthe twelve links ofdependent aris­ ing, birth due to karma ceases on the second level, and control of birth is obtained. Therefore, on the third level karma is nor 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 fifi:h 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. Thus the links of dependent arising cease in reverse order. The force of six vowels increases. b. The inner sign The inner sign is the cessation of the vital wind by six finger­ widths.

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 The 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 calera, and fifteen knots between the navel and the

Part Ihree: Ihe Transcendent Path 3 63

heart. For each of the levels, three knots are released (as beginning, enjoyment, and dissolution), so that sixteen knots of the central chan· nel are opened during the five levels of the path of meditation. The 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.'" [399] Some sambhogakayas are seen.

At that time, some (between one and ten) authentic sambhogakayas are seen, and one is blessed. The villages of fourteen sacred lands, such as that of the lefi: ear, become empty. 4. The presentation ofafinal summary The 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 fifi:b as difficultiespurified, and the sixth as actualization. Thus 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

This has four topics. A. The causes This consists of two topics.

1. The eventualcauses a. The initiation A line that is our of order in the treatise deals with this. The secret initiation that purifies the voice is perfected. The 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 hy taking at the time of the path in either the extensive, medium, or condensed form.

b. The path Through the path of the stages of self-blessing, . . .

Afier first obtaining the path ofthe stages of self-blessing from the mas­ ter, one later stabilizes this oneself through meditation.

2. The immediate causes This has two topics.

Part Three: The Transcendent Path 3 6 5

a. 1he outer dependently arisen connection This is treated first: Again the four fourfold initiations from the sambhoga­ kaya. The four fourfold initiations, in which the secret initiation is foremost, are taken from tbe authentic sambhogakaya in innumerable sessions.

b. 1he inner dependently arisen connection This is treated later [in the J!ajra Lines]. When the seeds of the six realms are seen just as they are in tbe bhaga ma\l<.lala. control is gained over tbe six seeds and one is able to emanate in any shape one wishes. B. Thepresentation ofthe result . . . the naturally spontaneous sambhogakaya is achieved.

Because the cause. which is present as the channel syllables. has been puri­ fied by means of the initiation and the path, inexhaustible enlightened speech, the naturally spontaneous sambhogakaya, is achieved on tbe thirteenth level. [400] C. The signs This has three topics.

1. The signs ofreality The signs ofreality are the five powers, . . .

In the context of the signs of reality arising in the mind, this includes four topics. a. The qualities ofobtaining control ofthe vital winds The five powers have been obtained, so the vital wind of earth below the tufi of hair between the eyebrows becomes powerful in the central channel and one cannot be affiicted by harm from the element earth. The

3 66

Treasury ofEsoteric Instructions

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 nor 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 viral 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 viral winds and mind at the openings of the eyes, control of the four basic gazes is obtained, which are the gazes of falling,"' attracting, overpowering, and paralyzing, and of the eight branch gazes and so forth, such as that of vanquishing an enemy army. Thus one is established as unimpeded. b. The qualities ofobtaining control ofthe syllables The seeds of the six realms are seen in the bhaga maJ;u,lala. 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 maJ;u;lala, control is gained over the six seeds, and one is able to

Part lhree: The Transcendent Path 367

gather the vital winds and mind wherever one wishes. This creates the secret dependently arisen connection, and one is unimpeded in teach­ ing Dharma outside in each of the languages of the six types of sentient beings, in accordance with each of their inclinations. [ 40 r] 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 ofphenomena.

At that time, one is unimpeded in knowing the general characteristics that phenomena have in common, like the impermanence ofconditioned entities, and the individual characteristics, like the solidity ofearth, 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 ta pa 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 siitras."' 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 conven­ tional designations, this is also known as "the time of total awakening from conventional designations." The truthfulness of words has been established, so it is also known as "the time when absolutely all the sub-

3 68

Treasury a/Esoteric Instructions

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. The qualities ofobtaining control ofthe nectars The five nectars and the ability to enjoy the six tastes.

Since the clear essences of the five nectars have risen and stabilized in the throat cakra inside, one has the ability to enjoy without impedi· ment 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. Those that become the melody ofBrahma . . .

Furthermore, the essence a!; moving to the throat cakra creates the secret dependently arisen connection,"' and externally the branches of melodi· ous enlightened speech, such as the sixty and the sixteen, occur, which are being pleasant to rl1e ears of oneself and others, audible near and far, and so forth. These sixteen are because of the inner dependendy arisen connection in which the clear essences have stabilized in the sixteen channel branches of the throat cakra. Therefore, since it is audible for a long distance, it is said to "become the melody ofBrahma." . . . are clarified by six, such as "The a [is the most sublime of all] phonemes:'

Because of this, the Magical Net says: The a is the most sublime of all phonemes. Ofgreat benefit, it is the excellent syllable. It comes from within and is bitthless.

Part Three: The Transcendent Path 36 9

Defying expression as a word, it is the sublime cause of all expression. It totally clarifies all meanings."' This point is thus clarified by six verse feet. Furthermore, since the vari­ ous teachings that appear as an accumulation of syllables, words, and phrases arise from the essence ab, it pervades all phonemes and is rhus the most sublime of phonemes. Because benefit to oneself and others ensues, it is the essence of Rat­ nasambhava, and thus of great benefit. "Syllable" is aksara [in Sanskrit], meaning immutable, and abiding continually in the basic space of phe­ nomena. In reference to that, it is the quintessence of immobile mirror­ like 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. Thus it has been taught."' Two levels are established at each calera of the four cakras within. The inner dependently arisen connections for those [qualities of enlightened speech] to occur arise by the force of the clear 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."' Moreover, up through the sixth level, the nirmar:takaya is clear with the six ornaments, but it should also be understood that here the six orna­ ments of the sambhogakaya are clear as the essence of the six families."" Now, to present other qualities of the signs of reality that arise in the mind, rbere is the fourrb topic.

37 0

Treasury ofEsoteric Instructions

d. The presentation ofother special qualities

1) The meaning ofthe treatise [The signs] are treated out of order in the treatise. Above the seventh level, the mudras of the four cakras. The ability to shake, and so forth, a hundred million vast domains of the sambhogakaya, and so forth. As the outer dependently arisen connection, on the seventh level one shakes four hundred million vast domains of the sambhogakaya, and, as included in the first "and so forth;' obtains twenty-eight sets of a hun­ dred million qualities, such as beholding the faces of four hundred mil­ lion 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. The 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 cakia of the navel as the action mudra, the dharmacakra at the heart as the dharmamudra, the enjoyment cakra at the throat as the mudra of sacred commitment, and the cakra of great bliss at the top of the head as mahamudra. [ 404] Without seeing the inner cakras, the outet vast domains of the sambhogakaya and so forth are not seen. There are reasons for obtaining qualities like these. Generally these are similar, in that the qualities of the next one multiply tenfold. Bur in particular, up through the previous sixth level, the qualities of the result were multiplied in seven sets of a hundred by the force ofthe 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-

Part Three: The Transcendent Path 37 1

eight sets ofa hundred million. These are divided by seven essences of the qualities, so there are four, and so forth, for each set of qualities. This appears to have not been comprehended by Marton and others, who did not divide these in unbroken sequence."'

2) Thegeneral meaning This 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 con­ tinuum of the body c) How the four vast domains are complete in the pure appear· ance, the experiential range of a single primordial awareness a) How thefour vast domains are complete in the impure causal continuum This includes two topics.

( 1 ) Classification in regard to thefour supporting maiJdalas The channels of the body are the vast domains of the nirma!fakaya, the syllables of the voice ate 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 aware­ ness is the vast domains of rhe svabhavikakaya.

(2) Classification in regard to the supported mind Those 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 nirmit;akaya because the vast domains of the nirma!fakaya are actualized through that aspect being cleansed by the path. [ 405] This should also be understood and applied in the same way to the remaining vast domains. These are classified in relation to the lucid, bliss­ ful, 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.

37 2

Treasury ofEsoteric Instructions

b) How thefour vast domains are complete in the method continuum of

the body This has three topics: ( 1 ) How the four vast domains are present as the six cakras ( 2 ) How the four vast domains are present as the thirty-two knots of the central channel ( 3) How the four vast domains are present as the four ma1,1<;lalas

( 1 ) How thefour vast domains arepresent as the six cakras The 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 arepresent 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 arepresent as thefour mmp;lalas This is as presented before. c)241 How theJour 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 conti­ nents. A hundred sets of ten million of those are the vast domains of the nirma1,1akaya. A hundred sets often 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.242 The vast domains of the svabhavikakaya are absolutely all samsara and nirvana equally. This is the meaning of "a single mindstream between buddha and sentient being."

Part Three: The Transcendent Path 373

2. The inner sign The innersign is the cessation ofthe vital wind by ten finger­ widths. The 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 ofthe 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 nor established on the ninth level. Because ofthat, and because feeling, crav­ ing, 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. The force of four vowels increases.

3. The outer sign The outer sign is the drops stable in the throat and the point between the eyebrows. The outer sign is that the clear 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 clear essences of the essential constituents, which become stable and will not move down.

374

Treasury ofEsoteric Instructions

Of the twenty-four sacred lands, rhe villages of twelve are empty. D. The presentation ofafinal summary The tenth level of rhe path ofmeditation.

Of rhe four levels of rhe path ofmeditation, the seventh level is known asfor gone, the eighrh as immobile, the ninth asfine intelligence, and rhe tenth level as cloud ofDharma. This is in the context of conformity to the Vehicle of the Perfections and scripture.

The Presentation ofthe Two Levels ofthe Initiation of PrimordialAwareness Dependent on an Embodiment ofWisdom III.

A. The presentation ofthe causes This has two topics. I.

The eventual causes

This includes two topics. a. The initiation The initiation ofprimordial awareness dependent on an em­ bodiment ofwisdom is perfected. The initiation of primordial awareness dependent on an embodiment ofwisdom purifies the stains of the mind. [ 407] This 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. The path Through the path of the m;u;t<,ialacakra method, which puri­ fies the mind, . . . By the path of the actual mudra or the imagined mudra of primordial awareness, which is the m;u;t<,ialacakra method, the stains of the enlight­ enment mind are somewhat purified at the time of the initiation, and mostly purified at the time of the path.

376

Treasury ofEsoteric Instructions

2. The immediate causes This has two topics. a. The outer dependently arisen connection Again the four fourfold initiations from the dharmakaya. The 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. The inner dependently arisen connection This is treated later [in the Vdjra Lines]: Afi:er the mai;�gala ofthe root enlightenment mind has been seen, the signs are displayed. The m"I;�gala of the root enlightenment mind, the clear essences from which rhe quintessential great bliss is taken, which is the cause that estab­ lishes the three signs, has been seen. B. The presentation ofthe result . . . the naturally spontaneous dharmakaya is achieved. The naturally spontaneous dharmakaya is achieved, but this is not pre­ sented here because it is explained in the section on the results.

C. The presentation ofthe signs This has three topics.

1. The signs ofreality a. The actual signs ofreality The signs of reality, the five forces, are due to the five vital winds of the enlightenment mind and the clear quintes­ sence of the clear essences that they have moved.

Part Three: The Transcendent Path 377

In the context ofthe arising of the signs of reality in the mind, the quali­ ties of the five forces are that internally the five vital winds of the five clear 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 ofearth 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. The qualities ofthe initiation Afi:er the initiations of the three kayas, the five types of pri­ mordial awareness, and so forth, have been received, . . .

This has five topics.

1) Classification as the initiation ofthe three kdyas 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. Afi:er 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. 1hus the clear essences of the essential con­ stituents of the body are melted by the fire of subsequent passion, and from the locations of all the channels they gather into the harrt of the crown of the head.

37 8

Treasury ofEsoteric Instructions

That 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 ofjoy is actualized. In regard to the af!lictions 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:' The selflessness of persons is realized by means of this, and the path of the arhats is completed. The enlightenment mind moves to the heart. Since the experience of bliss expands, the primordial awareness of sublime joy is actualized. Of the two af!lictions to be abandoned, the actual have abated but the ten· dencies have not abated, so it is said that "three-quarters have abated, but one-quarter has not abated:' By means of this it is realized that appre­ hended 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." The clear essences move down to the navel. Since the bliss is adorned with a nonconceptual state, the primordial awareness ofjoy free from joy is actualized. In regard to the affiictions that are to abandoned, since the tendencies have also abated, all the af!lictions have abated. [ 409] Since it is also realized that the apprehending subject has no self-nature, both aspects of the selflessness [ofphenomena] 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. The clear essences of the essential constituents move down to the geni­ tal area. Since bliss and emptiness are united, the primordial awareness of descending connate joy is actualized. Since all the af!lictions 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 sarps3.ra and nirv3.r:ta 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 accord­ ing to one's wishes based on the descent, retention, and reversal of the drops, the initiation of the nirm3.r:takaya is received.

Part lhree: lhe Transcendent Path 379 In that way, these are the initiation of the three kayas.

This is also classified by means of different specific qualities.

2) The 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 ofmirror­ like primordial awareness. Since sarpsara and nirvJ.J)_a are realized as equal, it is the primordial awareness of equality. Since the viral 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 the all-accomplishing primordial 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 classifica­ tion in the context of similarity.

3) The initiation ofthejive mudrds From the perspective of 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 pri­ mordial 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 {ca>JJdlt}. This is also classified by other specific qualities. 4) The initiation ofthe eleven herukas In the realization ofconnate bliss, appearances ofform arise as the essence of blissful emptiness, so this is the heruka of form. Likewise, since any appearances ofsound, 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. These ate six.

3 80

Treasury ofEsoteric Instructions

The production of oneself as the deity arising as blissful emptiness is the heruka of sacred commitment. The primordial awareness aspect, which is the essence of blissful emp­ tiness, entering into that sacred commitment aspect is the other heruka ofprimordial awareness. The 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 of heruka, such as sri heruka and vajra heruka, are the labeled heruka of name. The 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 kiyas, the five types of pri­ mordial 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. This is the initiation of the twenty-four aspects of the real nature of the deity. This is also classified by benefits.

5) The initiation ofthefour aspects ofthe real nature'"5 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. [ 4n] Anything done with the feet becomes the ma1_1qala, so it is rhe initiation of the real nature of the ma1_1<;lala. 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, mat:l(;lala, 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 ofprimordial aware­ ness dependent on an embodiment ofwisdom." Concerning the treatment at this point, it should be understood that these are treated here because this initiation acts as the cause for the elev­ enth and twelfth levels.

Part Three: The Transcendent Path 381

Now, since the signs of reality arise in the mind because of the two outer and inner dependently arisen connections, the other infallible qual­ ities 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 con­ stituents, 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. Then, externally, the buddhas-the nirmal)akayas and sam­ bhogakayas-are seen acting with enlightened body and speech for the benefit of others who are their individual potential disciples. The mean­ ing 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 profun­ dity in the realm ofAkaniHha. Seeing the clear essences of the essential constituents gathering for a while in the emanation cakra of the navel, and then those drops gather­ ing and stabilizing in the cakra of great bliss at the top of the head, cre­ ates the inner dependently arisen connection. Then, outside, as experien­ tial appearances, the buddhas-the sambhogakayas-are seen infallibly residing and acting for the benefit of potential disciples in the Dense Array ofthe realm ofAkaniHha, without straying from the state of a sin­ gle profound primordial awareness of the great bliss of the dharmakaya, free from elaboration. [ 4n] This 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 bodhisatrvas.

382

Treasury ofEsoteric Instructions

At about that point, seeing the five nectars of the taintless essential con­ stituents and the five vital winds gathering in the emanation cakra at the navel becomes the inner dependently arisen connection. Then, out­ side, as the appearance of a taintless meditative concentration, the unique teachers, who are rhe fathers and mothers ofthe five families ofthe Con­ queror's sambhogakiiya, are seen residing in the unique location of the supporting maJ.l<;lala, the mansion that is the appearance of primordial awareness inside the tetrahedron of the mother's bhaga, and proclaim­ ing the meaning of the sublime secret of rhe profound Vajrayiina, the unique Dharma that is to be presented to the unique audience of fortu­ nate bodhisattvas on the eleventh and twelfi:h levels. Ifthe clear quintessence ofthe clear essences ofthe mudra is seen, there is unimpeded paranormal abiliry.

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 mudri, this creates the inner dependently arisen connection. Then, outside, in experiential appearances, the five paranormal abilities are unimpeded. Ifthe 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 dear essences] 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 impediment to a knowledge of the minds ofpotential disciples just as they are, and to knowing the minds of others.'46 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,"' creates the inner dependently arisen connection. Then, outside, there is the unimpeded paranormal magical ability of transforming into various forms, such as the emanated

Part Three: The Transcendent Path 38 3

forms of tigers and lions and the sublime emanation, Sakyamuni. [ 413] If they are transferred precisely there again, previous loca­ tions are recalled. If the vital winds and mind that were drawn from the mansions before are again mentally transferred and lefi: 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 viral 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 saiJ1sara 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 rhe 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.

38 4

Treasury ofEsoteric Instructions

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 worlds 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. The force of two vowels such as a is established.'" Absolutely all the twelve thoughts to be aban­ doned on the path of meditation, which are what are to be abandoned, cease.

3. The outer sign The outer sign is the drops stable in the entire crown of the head. The 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,'" 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 obrained."1 D. Thepresentation ofafinal summary The twelfth level of the path of meditation. By means of rhe concealed meaning, the eleventh level is known as pri­ mordial awareness without simile, and the twelfth is known as greatpri­

mordial awareness.

IV.

The Presentation ofthe HalfLevel ofthe Fourth Initiation

Now the halflevel of the fourth initiation includes four topics."' A. The presentation ofthe causes This has two topics. 1. The eventual causes a. The initiation This is treated later [in the T0:jra Lines]: The fourth, the initiation of body, speech, and mind, is perfected.

At the time of the cause, the fourth was obtained from the master. The right channel is body, the !eli: is speech, and the central channel is mind. All the vital winds and mind ofboth the channels ofbody and speech dis­ solve 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. The path Through the path of the vajra waves , . . . The path that totally purifies existence."' The path of the vajra waves is the path that totally purifies existence, which is the three channels; the triad of exhalation, inhalation, and rest·

386

Treasury ofEsoteric Instructions

ing of the vital wind; the triad of body, speech, and mind; and the three worlds. This 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 ) The aetna! meaning Through 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 vajra 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.

That 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 depend­ ently arisen connection. From what are to be abandoned, the ultimate

Part Three: The Transcendent Path 38 7

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 twelfi:h level, the time of those achievements of a vajra 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 afi:er 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. [ 41 6] 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 purifica­ tion, there is one moment. Thus 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." The Vtzjrapaiijara Tantra also says, "By means of a single day's yoga," and so forth."' b) Classification in three moments These three are the purification of the mindstream of the male embodi­ ment of method, the purification of the mindstream of the female embodiment of wisdom, and the individual purification.

388

Treasury ofEsoteric Instructions

c) Classification in two moments These two are one moment for the purification ofthe mindstream of the male embodiment of method and the purification of the mindstream of the female 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 resu!t."'55 Although many synonyms are presented, the meaning should be understood as a single direct realization. B. The presentation ofthe result . . . there is the sublime attainment ofmahamudra, the child of the female embodiment ofpnre awareness. The naturally spontaneous svabhavikakaya is achieved.

This 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 embodi­ ment of pure awareness;' because it is an attainment that depends on the female embodiment of pure awareness. A sublime attainment such as that, the natnrally spontaneous svabhavikakaya in which the three kayas are indivisible, is achieved. [ 417] C. The presentation ofthe signs This has three topics: I. The condensed presentation in the context oftwo results The extensive presentation in the context of one result 2... 3 · The extremely extensive presentation by means of its support 1. The condensedpresentation in the context oftwo results This includes three topics.

Part Three: The Transcendent Path 38 9

a. The signs ofreality The signs of reality

.

In the context of the signs of reality arising in the mind, there are also three topics.

1) The qualities ofliberation As for the noble path of eight branches, two results are achieved at the point of the purification of the eight types of consciousness.

This is in the context ofconformity to the Vehicle of the Perfections and scripture. Noble is the five types of primordial awareness. Their path is the cause. The eight branches are its parts, the eight groups ofconscious­ ness. These are thoroughly cleansed by the dependently arisen connec­ tions 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 lefi: 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 ofsubduing Mara This great earth is joyful, elated, and delighted. It shakes in six ways.

At the second moment [ afi:er enlightenment], the earth goddesses, who are the mistresses of the great earths of the universe/56 seeing the medi� tator reach buddhahood, know that "this is our Teacher, the perfectly

39 0

Treasury ofEsoteric Instructions

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. These six are shaking, severe shaking, and totally severe shaking,"' and likewise rumbling, booming, and resounding. [ 418] The first applies to the earth, the second to trees, the third to mountains, the fourth to thunder, the fifi:h to the ocean, and the sixth to clouds. By dividing each of these into triads ofgreat, medium, and small, there are eighteen marvelous signs, just as taught in the Con­ queror's slltras 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 lighming 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. This also applies to what is called "the time of subduing Mara in the eve­ ning;' or "the time without obstacles."

3 )"" Ihe qualities offreedom The three worlds are seen in the place of the mudra. In the place ofthe bhaga ofthe mother, who is a mudra on the thirteenth leveF59 and so forth, all the phenomena of sa111sara and nirva.Q-a in the three worlds are seen in a single drop of the great, clear quintessence of the clear essences of the essential constituents, without restriction of size or space, such that what is observed and the observing are no differ­ ent as a single taste, a single state, and a single manner. This is one small omniscience. The eight qualities of the power and wealth of harima and so forth arise. At about that point, hari,260 "robbing;' occurs. All the vital winds oflife 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

Part Three: The Transcendent Path 39 1

eight qualities ofpower and wealth, which are seeing the central channel and so forth. Moreover, rhey are like this statement:

Subtlety, buoyancy, disappearance in rhe 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.'" "Subtlety" means "making the black design the object of mind." [ 419] All the phenomena of satpsira and nirviil).a are seen as only the central channel. "Buoyancy" is the viral wind of primordial awareness. By its force, in just an instant one is able to miraculously gaze on the realms of the uni­ verse 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. Thus all dualistic appearances disappear. As for "ability for enjoyment;' since the central channel is the inner queen, from the dependently arisen connection of the viral 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 miras, 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

39 2

Treasury ofEsoteric Instructions

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 rhese 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. l_)akas and 4iikinis gather from afar. At about that point, the outer and inner 4akas and 4iikinis gather from afar. The ten inner father and mother 4akas and 4iikinis, who are the great clear quintessence of the clear essences of the vital winds and essen­ tial constituents of all the channel locations, are seen gathering in the mansion of the central channel in the manner of light rays. The outer 4akas and 4akinis, who are the nirmil).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 flock of geese will gather at the attractive site ofloruses, so also the 4iikinis, although they reside afar, will bless the site of the sacred commitments.263 The site of lotuses is a lake. Adorned with lotus flowers and so forth, it becomes a pleasant site at which a flock of geese will continue to gather, even if driven away. Likewise, those Q_akinls 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. Those lines also present what are called "the time of direct enlighten­ ment at dawn" and "the time of freedom."

Part Three: The Transcendent Path 393

b. The innersign The 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 vical wind, the vital winds of life and exertion in the two channels approach and enter the cen­ tral channel, from che external-shape a up to half the cranial dome, and become stable. c. The outer sign The outer sign is the drops stable in halfthe cranial dome.

In the context of the outer sign arising in the drops, the clear quintes­ sence of che clear essences of the drops becomes stable in the first halfof the cranial dome. [ 42.1] By the force ofchat, 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 cufi: of hair between the eyebrows are escablished.'64 D. AJinalsummary265 The twelfth-and-a-halflevel.

In the context of conformity with che 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 chat case, at chat time does one have a body like this present body?"266 No. From che three gatherings up co the ultimate path, che four sup­ porting m;u:t<;lalas become purer and purer, and having gradually cleared, transform into forms oflight or a rainbow. At that time, chis is called "the vaj ralike kaya that cannot be destroyed by any circumstance."

394

Treasury ojEsoteric Instructions

2. The extensivepresentation in the context ofone result The fourth, the initiation of mind, is perfected.

On the twelfth-and-a-half level included in the fourth initiation, both waves have been paralyzed. The right channel is body, the left is speech, and the central channel is mind. All the vital winds and mind of the two channels'" of body and speech first enter into the central channel of mind. Then, 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. The sign of reality is the attainment of a single result, The city of the young, the basic space ofphenomena, is pierced by the piercer, the enlightenment mind.

Then 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. The meaning of this is that what is to be pierced, which is the cen­ tral 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. [ 422] 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. The result is treated later [in the Vajra Lines]: , . . the result, is the ability to shake, and so forth, absolutely all the vast domains of the sambhogakaya, and so forth.""

There is the ability ro obtain absolutely all the seven qualities ofshaking, and so forth, absolutely all the vast domains of the svabhavikakaya,

Part Three: The Transcendent Path 395

and, as included in the "and so forth," behold the faces of absolutely all the svabhavikakayas, listen to the Dharma, and so forth.

3. Ihe extremely extensive presentation by means ofits support This has four topics. a. The presentation ofthe causes This consists of three topics.

1) Ihe support ofthefourth At the point of gaining the thirteenth level, a female on the tenth level,"' and so forth, is mentally summoned.

If one is a person who has progressed up to the thirteenth level in depen­ dence 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 embodi­ ment ofpure awareness will also be on the tenth level. 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 ofpure 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 recollec­ tion, without reference to outer methods, such as substances. In depen­ dence on her, the initiations that are the dissolution ofthe four pulsations on the ultimate path are taken by means of the dependently arisen con· nections of the immediate cause. The Great Secret Skill in Means Sidra says this: If a bodhisattva, a great spiritual hero who has gainedforbear­ ance in regard to birthless phenomena, wishes, direct perfect buddhahood occurs in seven days and nights."" [ 423]

396

Treasury ofEsoteric Instructions

And the vajrapaftjara 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 filth day, there is no doubt about this attainment.271 1he intention according to the first quotation is that one who has gained forbearance in regard to birthless phenomena is on the eighth level, and in dependence on the immediate cause, gains buddhahood 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. Then 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. Having progressed to the twelli:h level in a single day by means of the postmeditation practice of no loss, buddhahood is gained in five days. The Dharma lord taught that because the immediate causes are achiev­ able from the first level, ifthey are achieved from the first level up through the twelfth, a level is actualized each day, and thus they can be established in from twelve days and nights to one day and night."'

2) The sourcefrom whom the initiation is taken The master is the combined quintessence of the sugatas of the three times.

This is the master who teaches the meaning of liberation. His essence273 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.274 In brief, he is the combined quintessence ofthe

Part Three: The Transcendent Path 397

ma!},lalas of the channels, the vital winds, and the enlightenment mind, which is the great clear quintessence of the clear essences, about like the tip of a hair. [ 424] From rhe chosen deity and the master indivisible . . .

That same drop is the essence of the five families, the quintessence of rhe five vital winds and the five nectars. Because ir comes from rhe body and relishes bliss, it is also indivisible from rhe chosen deity. Since the master who blesses one's mindstream, the master who is an ordinary person, the master who is the nirmi.Q.akaya 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, . . .

The location in which such an excellent master resides is at the pistil of the sublime channel of rhe bhaga of a mother who is on the thirteenth level, and so forrh.

3) How attainments are received . . . the attainments are received, and due to the dependently arisen connection, there is the parh 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 attairunents that actualize the five kayas are received in the next moment, as the outer dependently arisen con­ nection, the vajra waves are perfected. These are the path that totally purifies existence, which is the three channels; rhe triad of exhalation, inhalation, and resting of rhe viral winds; rhe three poisons; and rhe rhree worlds. Therefore, absolutely all subject and object disappear. Those lines present the immediate causes.

39 8

Treasury rif'Esoteric Instructions

b. The presentation ofthe result The naturally spontaneous, utterly pure svabhavikakaya is achieved. The result is perfected.

The fifi:h kaya, the utterly pure svabhavikakaya, the naturally sponta­ neous 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. Thepresentation ofthe signs This has three topics.

1) The sign ofreality The 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;'m since this is the vast domains of the svabhavikakaya, that has already been presented. [ 425]

2) The inner sign The inner sign is the cessation of 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 pulsa­ tions have dissolved.

Part Ihree: Ihe Transcendent Path 399

3) Ihe outer sign The outer sign is the drops stable in the entire cranial dome.

As for the outer sign, since the great, clear quintessence ofthe clear essences 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. Afinalsummary'" For now, of both the mundane and the transcendent paths,277 in the con� text 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 enlighten­ ment, and twelve-and-a-half according to the levels.

Two :

The Presentation ofthe Ultimate Results Achieved through Those Paths

This has two topics: I. The general meaning II. The meaning of the words I. The general meaning This includes three topics: A. The 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 enlighten­ ment mind that has not been produced, and so forth C. The presentation of the great degree of benefit for both oneself and others-buddhahood together with one's circle, as a single group A. Thepresentation oftheperfoction ofthe assembliesfor oneself Dependent on those outer and inner dependently arisen connections presented before, the vase initiation is the gradual dissolution of the pul­ sations of the channels. The 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 primor­ dial awareness. Because of this, one can appear in forms beginning with "omnipresent enlightened body, the nirma!fakaya;· the blessed one, Great Vajradhara, blazing wirh the major and minor marks, and the sublime emanations, such as S akyamuni, down to the forms of all living beings

Book Two: Establishing the Actual Treatise 401

and the forms of anything in the environment, such as a heavenly tree, that will be for the benefit of all potential disciples. [ 426] The secret initiation is [the dissolution of] the pulsations ofthe syllables. When the essence d/:1 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 ! have been eliminated, the force of the a/:J, which includes the visarga,178 increases on the twelfth level. On the thirteenth level, the essence d/:1 dissolves into the har(l of the crown of the head. Furthermore, ofthe 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."' From the omnipresent force of the syllables, these become the syllable that overwhelms the four maras and takes form in a shape like a hur(l. From that emerges "omnipresent enlightened speech, the sambhogakaya;' in the languages of all living beings, beginning with San­ skrit, 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. The initiation of primordial awareness dependent on an embodiment of wisdom is [the dissolution of] the pulsations of the nectars. The 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, real­ ization 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. [ 42 7] The fourth initiation is [the dissolution of] the pulsations of the vital winds. The 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 pri­ mordial awareness on the thirteenth level. From that, the vital winds are transformed and "omnipresent enlightened body, speech, and mind

402

Treasury ofEsoteric Instructions

that is the svabhavikakaya'' is actualized. At the time of the omnipres· ent 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. Those present the four kayas of the transformed support. The transformation of the supported mind is called "the spontaneous kaya of the utterly pure svabhavikakaya." All four kayas of the trans· formed support are actualized in appearance as the essence of a single utterly pure primordial awareness. Those five kiyas are also mentioned in the Magical Net: A buddha with the quintessence of the five kayas.'"0 Their essence as a single kiya is also mentioned in the same source: The single eye of primordial awareness is immaculate.281 B. Thepresentation ofthegreat 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 awak­ ened, advancing from level to level, direct enlightenment, and enabling the blind to see. C. The presentation ofthegreat degree ofbenefitfor both oneselfand others "Buddhahood together with one's circle, in a single group;' is the simul­ taneous 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 <;lakin!, and one disciple who is an utterly pure recipient. [ 428] These are the key points for that: For oneself as the meditator, rhe dependently arisen connections are aligned in oneself, and so the primor­ dial awareness arises from oneself, and one is self-liberated. Because the mudra has previously refined her mindstrearn and perfected the assem-

Book Two: Establishing the Actual Treatise 403

blies, she is liberated by the force of her primordial awareness, which is equal to that of the meditator. The 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 <;lakin! 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. II. The meaning ofthe words Since the flawed and flawless meditation experiences have been distinguished by means of the outer dependently arisen connection and the inner dependently arisen con­ nection 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 embodi­ ment ofpure awareness who is on the twelfth level, and the inner depend­ ently 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 pri· mordial awareness is actualized here, are realized to be a single taste and are no longer distinguished. Thus 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 grasp­ ing occurs. Therefore, the meaning is that at about that point, "sarpsara and nirviQ_a 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."

404

Treasury ofEsoteric Instructions

Omniscience. On the thirteenth level of a vajra holder, the dependently arisen connections appear as aligned. At the point ofbuddhahood, there is buddbahood with one's cir­ cle, 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 assem­ blies 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'8'

The Vajrayana ofsecret mantra is the causal, path, and resul­ tant initiations. Although conceptually imagined, the non­ conceptual is realized. The appearance ofprimordial aware­ ness is like that.

Such a path ofbuddhahood by means of aligning the exceptional depend­ ently arisen connections in body and mind is secret because it is not in the experiential range of Brahma, Vi,nu. and Mahdvara, nor of all the transcendent arhats, praryekabuddhas, and bodhisattvas. It is mantra because the mind is protected from conceptual marks and thoughts by the blessing in the four supporting man<,lalas. It is vajra [adamantine] because one's own four supporting man<,lalas 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 yarra [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 concen­ tration that is realized is the view because from that one realizes the unity of saq1sira and nirv3..Q.a. The 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 noncon­ ceptual is realized" is the transcendent path, and the appearance ofpri­ mordial awareness is the result.

406

Treasury ofEsoteric Instructions

Or else, " conceptually imagined" is the characteristic as a variety, "the nonconceptual is realized" is the nature as emptiness,283 and the appear­ ance ofprimordial awareness is the essence as unity. "Like that" means, "Through purification by the path, those results are actualized exactly according to how they were presented as the cause." Those 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.'84

SuBSECTION Two:

The Presentation as the Three (Profound, Medium, and Inftrior) Paths

The 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, afi:er obtaining initiation from an authentic master, an uncontrived attitude in which the master is perceived as a buddha arises. Just through 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 culmi­ nation ofattainment will be reached, and so forth. This is like the case of the disciple of the yogin of S ri Dhanyakapka.'"' Sacred commitment. The medium is the perfection of the path by means of the sacred com­ mitments. The path will be perfected, the culmination of attainment reached, and so forth by a person with medium faculties also, by align­ ing 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. The inferior path is known as "the patl1 of the gradual cessation of what is to be abandoned by means of the gradual alignment of the five depend­ ently arisen connections through analytic attention on the basis of the

408

Treasury ofEsoteric Instructions

body." [ 431 ] The reason this is inferior is that it is difficult for the expe· riences 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 live depend­ ently 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."

B o o K THREE

The Presentation ofthe Completion

ofthe

Treatise

The oral instructions, together with the esoteric instruc­ tions, of the Path with the Result are complete.

These 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. Thus 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 subse­ quent mindfulness in experience. "Are complete" are the final words that show that this is not roo much or too little, not reduced or enlarged, and not inadequate. If it were less than this, the necessities for a single meditator would nor gathered. More is not necessary because it would be difficult for people oflesser intellect to comprehend. Samaptam iti

Thus the meaning of samaptal; [ in Sanskrit] is "complete and easily realized." Moreover, tl1e definition of the final added particle [iti} is "samyakpratita-perfectly realized.'' The glory that delights all living beings is produced by a wealth ofwisdom and loving-kindness, the mansion ofintelligence is enriched by the jewels of the heart of the doctrine, and the fine aroma of its fame [ 432] spreads even in the direction of adverse winds.

4 12

Treasury ofEsoteric Instructions

By the kindness of the venerable lords who uphold the Conqueror's victory banner of the oral instructions/86 and so that I may remember the difficult key points not clearly distinguished by earlier masters concerning the essence of the treasury of the Lord of Yogins' 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 dakas and dakinls for forgiveness. By what virtue there is, may all living beings enter the Vajrayana, and, afi:er the dissolution of the four pulsations, actualize the four kayas. The 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,"' the upholders of the unerring oral instruc­ tions 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 S av;u;a, in the Citra year [ 1342].

Samdpta mangalaJ?Z fubhaJ?Z Good fortune!

Appendix

Complete Outline of the Treasury ofEsoteric Instructions BOOK ONE: Homage and promise to explain 25 Section One: Homage at the feet ofthe excellent master 27 I. The definition ofthe master 27 A. The essence 27 B. The divisions 27 1. As applied to the past 27 2. As applied to followers 28 3. The individual meaning 28 a. The master who completely eliminates outer doubts 28 b. The master who presents the inner naturally arisen primordial awareness 28 c. The master who presents the secret connate primor­ dial awareness 29 d. The master who presents the utterly pure real nature of all phenomena in ultimate reality 29 4. The reason for those designations 29 5. The reason for the certain fourfold enumeration 3 1 II. The definition of excellent 3 1 I I I . The homage 3 1 Section Two: The promise t o explain the Path with the Result 33 I. The meaning of the names for the path 33 II. The meaning ofthe names for the result 36 IlL The meaning of their names together 37 A. The oral instructions of the path with the result 37 B. The oral instructions of the result with the path 37 C. The oral instructions of understanding many points by understanding one 37 D. The oral instructions of upholding faults as qualities 37 E. The oral instructions of accepting obstacles as attainments 38 F. The oral instructions ofremoving impediments to meditation by recognizing meditative concentration 38 G. The oral instructions ofremoving impediments of the maras by recognizing obstacles 38

414

Treasury ofEsoteric Instructions

H. The oral instructions that are like a gold-transforming elixir 39 BOOK TWO: Establishing the actual treatise 41 Section One: The general meaning 43 One: The path 44 I. The division ofthe treatise into seven sections 44 A. The presentation as the three (extensive, medium, and con­ densed) paths 44 1. The extensive path 44 a. The path of sarpsira and nirvil).a in common 44 b. The mundane path ofbringing the wheels into sync 45 c. The transcendent path ofturning the wheels 45 2. The medium path 46 a. The causes for the arising of meditative concentration 46 b. The meditative concentration itself 46 c. Its benefits 46 1) The benefits of attaining the four results on the mundane path and below 46 2) The benefits of reaching the four culminations of attainment on the transcendent path 46 3) The common benefits of the arising of the four malleable qualities 46 d. The removal of the components of obstacles 47 e. How the paths are demarcated 47 3. The condensed path 47 B. The presentation as the three (profound, medium, and infe­ rior) paths 47 II. The calculation of their correlation in meaning 47 Two: The result 5 1 Section Two: 1he meaning of the words 52 Subsection One: The extensive path 53 One: The path 54 Part One: The path of sarpsira and nirvii).a in common 55 Chapter One: The three appearances 57 I. Lnpure appearance 57 A. The support 57 B. The cause 57 C. The appearance 57 1. Confusing appearance 58 2. Karmic appearance 58 II. Experiential appearance 58 A. The 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. The cause 59 C. The appearance 60

Appendix: Complete Outline ofthe Treasury ofEsoteric Instructions

41 5

1. The three paths 60 a. The path ofeliminating entry 60 b. The path ofsevering attachment 60 c. The path ofgreat enlightenment 6 1 2. The three experiences 6 1 a . Physical experiences 6 1 b. Mental experiences 6 1 c. Dream experiences 6 1 3 . The three dependently arisen connections 6 1 a . The dependently arisen connections o f the reversal of the viral wind 62 b. The dependently arisen connections of the visual appearances 62 1) Visual appearances of the four supporting maQ.t;lalas 62 2) Visual appearances other than that 62 c. The dependently arisen connections of the dream experiences 62 4. The three warmths 63 a. The warmth preceded by thought 63 b. The warmth ofthe nine essential constituents gathering 63 c. The warmth ofthe drops blazing and stabilizing 64 1) The warmth ofblazing 64 2) The warmth ofwavering 64 3) The warmth ofstabilizing 64 5. The three meditative concentrations 64 a. The meditative concentration of the characteristic arising as a variety 64 b. The meditative concentration of the nature arising as emptiness 65 c. The meditative concentration ofthe essence arising as unity 65 1) The unity ofappearance and emptiness in relation to objects 65 2) The union oflucidity and emptiness in relation to awareness 65 3) The union ofbliss and emptiness in relation to the body 65 III. Pure appearance 66 A. The support 66 1. Inexhaustible enlightened body 68 a. The inconceivable secret of enlightened body 68 b. The omnipresence of enlightened body 68 2. Inexhaustible enlightened speech 68 a. The inconceivable secret of enlightened speech 68 b. The omnipresence ofenlightened speech 68 3. Inexhaustible enlightened mind 68 a. The inconceivable secret of enlightened mind 69

4 16

Treasury ofEsoteric Instructions b. The omnipresence of enlightened mind 69 B. The cause

69

C. The appearance 70 Chapter Two: The three continua 71 One: The causal continuum of the universal ground 72 L The general meaning 72 A . The support 72 B. The supported universal ground itself 73 C. How it is supported on that support 74 D. How the support and the supported are connected 74 E. Establishing it as the causal continuum 74 F. Establishing it as the root continuum 75 G. The calculation ofhow the phenomena of sa�p.sJ.ra and nirvJ..Q.a are complete therein 75 1. The calculation of the completeness of sarpsara and nirvii.Q.a in the supporting body 75 a. The calculation of the completeness ofsa�p.sira and nirvJ.Q.a in relation to the channels of the body 75 b. The calculation ofthe completeness of sarpsiira and nirvii.Q.a in relation to the syllables 75 c.-d. The calculation ofthe completeness ofsarp.sJ.ra and nirvJ.Q.a in relation to the essential constituent nec­ tars and the vital wind 76 2. The calculation of the completeness ofsarpsata and nirvii.Q.a in the supported mind 76 II. The meaning ofthe words 77 Two: The method continuum of the body 79 Section One: The causal initiation, which is the first topic of the method continuum 80 L \'Vhat ma.Q.!;{ala it is from 80 A. How the three seats are complete in the outer ma.Q.Q.ala 81 L The classification of completeness in absolutely all the divine seats 81 2. The classification o fthe three seats as complete in a single heroic deity 81 a . The classification o fthe three seats as complete in the context ofpurity 82 b. The classification of the three seats as complete in the context of blessings and enlightened actions 82 3. The classification of the three seats as also complete in the nine deities, and so forth 82 B. The classification of the three seats as complete in the inner mary.!;{ala 83 IL What initiation is received 85 Ill What stain is purified 87 Section Two: The twenty topics ofthe path and so forth 90 I. The actual oral instructions ofthe four paths 90 A. The condensed presentation through the meaning of the words 90

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions 417 B. The extensive explanation

91

First: The vase initiation 92 1. The path ofthe creation stage 92 a. The meaning of the name 92 b. How to practice 92 l) The visualization of the support 93 a) The visualization of the protection cakra 93 b) The visualization of the celestial mansion 93 2) The visualization of the supported deities 93 2. The view ofthe indivisibility ofsa�siira and nirviil).a, which is the three essences 97 a. The three essences ofmeditative equipoise 97 l) The essence of the apparent aspect 97 2) The essence of the empty aspect 98 3) The essence of unity 98 b. The three essences ofpostmeditation 99 l) The apparent aspect 99 2) The emptyaspect 99 3) The experience ofunity 99 c. How to sustain these 99 3. The culmination of attainment as the indivisibility of sa�siira and nirviil)a 100 4. The upward transference as the practice when passing away 100 a. The examination of the signs of dying 101 1) The inner signs ofdying 101 a) The solar and lunar death signs, which are reversible through the methods for averting death 101 (1) The examination ofthe ordinary signs of dying 101 (2) The examination ofother definite signs of dying 102 b) The extensive signs of dying, which arc irre­ versible 103 2) The outer signs of dying 105 a) The examination ofdreams 105 b) The examination ofappearances 106 c) The examination of behavior 106 (1) Sadness about place 106 (2) Sadness about friends 106 (3) Sadness about behavior 106 (4) Change ofbehavior 106 b. The methods for averting death 107 1) Averting the outer signs of dying 107 2) Averting the inner signs ofdying 107 a) The common 107 b) The uncommon 107 c. The upward transference if death is not averted 108

418

Treasury ofEsoteric Instructions 1) The transference with transformation of appearances 108 2) The transference with a globe oflight 109 3) The transference with sound ll 0 5. The result, which is the naturally spontaneous nirmii.l).akii.ya 1 10 Second: The secret initiation I l l 1 . The path of the stages o fself-blessing 1 1 1 a. The meaning o fthe name 1 1 1 b. How to practice it 1 1 1 1) The briefpresentation 1 1 1 2) The extensive explanation 1 1 2 a) The key points of the encompassing esoteric instructions 1 12 (1) The stages of instruction for the preliminar­ ies 1 1 2 (a) The common preliminaries 1 1 3 (b) The uncommonpreliminaries 1 15 (2) The main practice of the seven yogas ofthe vital wind 1 17 (a) The actual yogas ofthe vital wind 118 1' Pril;ii.yii.ma orvajra repetition 1 18 a' The method ofpractice 1 18 b' The measure ofperfecrion of prii.l).ii.yii.ma 120 c' The qualities of meditation 120 d' Whar pwblems ore removed 120 2' Exhalation through the path of the vital wind oflife 120 a' The method of practice 121 b' The measure of perfection 121 c The qualities 121 d' The problems 121 3' Vigorous exhalation through both nostrils 121 i The method ofpractice 121 b' The measure of perfection 122 c The qualities 122 d' The problems 122 4' Exhalation with sound through the mouth 122 a' The method of practice 122 b' The measure ofperfection 122 c The qualities 122 d' The problems 122 5' Blocking the path of the vital wind of exertion and inhaling through the path of the vital wind oflife 123

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions

419

a' The method ofpractice 123 b' The measure ofperfection 123 c' 1he qualities 123 d' The problems 123 6' Inhalation through the mouth with­ out sound 123 a' The method ofpractice 123 b' The measure ofperfection 123 c' The qualities 123 d' The problems 124 7' The union 125 a' The method ofpractice 125 b' The measure ofperfection 126 c' The problems 126 d' The qualities 126 (b) The removal ofimpediments 126 b) The key points of the encompassed esoteric instructions 128 (1) The general classification 128 (2) The actual way to practice 129 (a) The five not dependent on cakras 129 I' Feeding the lamp flame 129 a' Training in rhe path 131 b ' Sustaining theview 131 c ' Allowing the natural expression ofthe warmths 131 d' An indefinite number of sessions 131 e' An indefinite amount i n a session 131 f' Examining one's inclination 131 g ' Evaluatinghealth 131 h' Urging with the stimuli o ffood and conduct 132 2' Brahma's lightning 132 3' The channel yoga 133 4' The wheel of the fire drill 134 5' The yoga of the drops 134 a' The union ofsun and moon at the heart 135 b' The lone hero at the navel 135 c' The drop ofbliss at the genitals 136 d' The seed ofwhite hair between the eyebrows 136 (b) Those dependent on cakras 137 1' The sharp, which is dependent on one calera 137

420

Treasury ofEsoteric Instructions 2' The quick, which is dependent on two cakras 138 a' The five signs 138 b' The five signs of the signs 139 3' The presentation ofthe stable, which is dependent on four cakras 139 (c) Those dependent on the key points of esoteric instruction 141 1' The visualization ofpale red fire 141 2' The visualization of blazing fire 142 3' The battle ofthe drops 142 4' The cakra visualization 142 5 The visualization of intensely blazing fice 143 6' The visualization of greatly blazing fire 143 7' The visualization of totally blazing fi,e 143 The view ofthe four types of naturally arisen primordial awareness 144 a. The essence 144 b. The divisions 144 1) The meditative concentration of naturally arisen afHiction 145 2) The meditative concentration ofnaturally arisen thought 145 3) The meditative concentration ofnaturally arisen blankness 145 4) The meditative concentration oflucidity, buoyancy, and naturally arisen great primordial awareness 146 The culmination of attainment, which is distinct and utterly complete 146 a. The essence 146 b. The distinctions 146 1)-2) Understanding the languages ofthe six realms and teaching Dharma in those languages 146 3) Gaining control ofthe vowels such as a and the consonant-syllables such as ka 147 4) The sublime attainment ofspeech 147 5) Awakening from conventional designations 147 6) Gaining control ofthe four types ofindividual and perfect pure awareness 147 7) One's voice transforming into the melody of Brahmi 147 The practice ofluminosity when passing away 147 The result, which is the sambhogakiya achieved by that 148 r

2.

3.

4. 5.

Appendix: Complete Outline ofthe Treasury ofEsoteric Instructions

42. 1

Third: The initiation of primordial awareness dependent on an embodiment ofwisdom 149 1. The path ofthe mal).Q.alacakra, which is the path of method 149 a. The essence 149 b. The meaning ofthe name 150 c. The categories 150 d. How to practice the path 150 1 ) The extensive path 150 a) Purity ofthe female embodiment ofpure awareness 1 5 1 (1) Attainment through birth 1 5 1 (a) The deer lady 1 5 1 (b) The conch-shell-bearing lady 1 5 1 (c) Theox lady 1 5 1 (d) The design-bearinglady 1 5 1 (e) The 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 ofyoga 153 b) Equal body and speech 153 c) Equal blessing 153 d) Equal passion 153 e) Retention by means ofthe key points ofeso­ teric instruction 154 2) The bciefpath I 58 a) Preparation 158 b) Mainpractice 159 c) Conclusion 160 3) The very briefpath 161 a) Preparation 161 b) Main practice 162 c) Conclusion 162 2. The view, which is the four joys of connate primordial awareness 162 a. Sequence 162 b. Location 163 I) In relation to outer location 163 2) In relation to inner location 163 c. What is rejected 164 d. Their own essence 164 3. The culmination of attainment, which is blissful empti­ ness oflesser extent 165 4. The practice when passing away, which is the approach ofVajrasattva at the moment of death 165

422

Treasury ofEsoteric Instructions 5. The result, which is the dharmakaya 165 Fourth: The fourth initiation 166 1. The path, which is meditation on the three vajra waves 166 a. The meaning of the name 166 b. The categories 166 c. The individual meaning 166 1) The waves of the body, which are preceded by pr
Appendix: Complete Outline ofthe Treasury of Esoteric Instructions

423

1. Preliminaries 180 2. Main practice 180 D. The intermediate-state practice ofthe fourth initiation 180 1. Preliminaries 1 8 1 2 Main practice 181 Section Three: The sacred conunirmenrs 182 I. The enumeration of the sacred commitments 182 A. The general presentation 182 B. The extensive explanation 182 1. The sacred commitments ofthe vase initiation 183 2. The sacred commitments ofthe secret initiation 183 3. The sacred commitments ofthe initiation ofprimordial awareness dependent on an embodiment ofwisdom 183 4. The sacred-commitments ofthe fourth initiation 184 II. How they are damaged 184 A. The damage ofsacred commitments that draws one into the sufferings of existence 184 B. The damage ofsacred commitments that will long delay prog­ ress on the path 184 III. The 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 ofan experience 185 D. Protecting without damage by exceptional devotion to an excellent master 186 Section Four: The presentation of the propitiation ofthe five <;lakas and t;lakinls if those sacred commitments are damaged 187 I. The objects ofpropitiation 187 II. How to propitiate them 188 Section Five: The initiation at the time of the path, which is the main topic of the method continuum 190 I. The extensive initiation 190 II. The medium initiation 191 III. The condensed initiation 193 Three: The resultant continuum ofmahimudra 195 Chapter Three: The four authentic qualities 198 I. Establishment 198 A. The characteristic 198 B. The divisions 198 C. The sequence 199 II. What are established 199 III. How they are established 199 A. Establishing the cause 199 1. Establishing the afflictions that are the cause ofthe six realms 199 2. Establishing the six realms that come from these 200 B. Establishing the path 201

424

Treasury ofEsoteric Instructions C. Establishing the result through the four authentic qualities 201 1. Establishing the dharmakiiya 201 2. Establishing the riipakiiya 202 D. Establishing the three continua 203 Chapter Four: The six oral instructions 204 I. The meaning of the name 204 II. A summary 204 A. The six general and common oral instructions 204 B. The six oral instructions of this great Lord ofYogins 204 IlL The individual meaning 205 A. The six general oral instructions 205 ( 1 .-3. not explainedhere) 4. Repulsing attachment 205 5. Arousing from a swoon 205 6. Gathering what has dispersed 205 a. Dispersal in the channels 206 b. Dispersal of the essential constituent nectars 206 c. Dispersal of the vital wind 206 B. The six oral instructions of this great Lord ofYogins 206 1. The three oral instructions of the view 206 a. Extracting the poison ofthe view 206 1) Classification 207 2) The individual meaning 207 a) The view that eliminates doubt with learning and reflection 207 b) The view maintained about an individual scrip­ tural tradition 207 c) The view of devotion or intellectual under­ standing 208 d) The view equal to that of the Vehicle of the Perfections 208 e) The view not apart from the truth ofthe ocean of reality 208 b. Resorting to the nectar of objects 210 c. Total release 2 1 1 2 . The three oral instructions of meditation 212 a. Extracting the poison 212 1) The eight flawed experiences 212 2) The three flawless experiences 213 a) The unity of appearance and emptiness free from flaw of contradiction in regard to the essences 213 b) The unity oflucidity and emptiness free from flaw of contradiction in regard to great natu­ rally arisen primordial awareness 214 c) The unity of the connate joy ofbliss and empti­ ness free from flaw of contradiction in regard to connateness and utter purity 214

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions

425

b. Resorting to the nectar of meditation 215 I) The five nectars that produce the meditative con­ centration that has not arisen 21 5 a) Resorting to the nectar of food 216 (1) Foods to avoid 216 {2) Foods to resort to 216 b) Resorting to the nectar ofbehavior 217 (1) What to avoid 217 (2) What to resort to 217 c) Resorting to the nectar ofthe vital wind 217 d) Resorting to the nectar ofthe drop 217 e) Resorting to the nectar ofthe mudra 217 2) The enhancing nectar 218 3) The nectar that removes flaws 218 c. Total release 219 1 ) Total release in the location of the channels them­ selves 219 a) Total release in the sarp.s:lra channels 219 b) Total release in the nirv:l.Q.a channel 221 Chapter Five: The four oral transmissions 223 I. The unceasing stream of initiation 223 A. The unceasing stream of initiation at the time of the cause 224 B. The unceasing stream of initiation at the time of the path 224 C. The unceasing stream ofinitiation at the time of the result 224 II. The undeclined transmission ofblessings 224 A. The culmination ofpractice 224 B. The culmination of experience 224 C. The culmination of blessings 225 D. The culmination ofattainment 225 III. The undisrupted sequence of the oral instructions 225 IV. The ability to satisfy the mind with devotion 225 Chapter Six: The five dependently arisen connections 226 I. The ground that aligns the dependently arisen connections 226 II. The limits of the dependently arisen connections 226 III. The 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. The meaning indicated and actualized by those dependently arisen connections 228 VII. How many dependently arisen connections complete the path 229 A. The dependently arisen connections of the causes 229 1. The classification of the five dependently arisen connec­ tions in regard to the outer and the body 229 2. The classification of the five dependently arisen connec­ tions in regard to the mind 230 B. The five dependently arisen connections ofthe path 230 I. Calculation in regard to the ripening initiation 230

426

Treasury ofEsoteric 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 con­ centration 232 C. The five dependently arisen connections ofthe result 232 1. Application to the interim result 232 a. Application to sarpslra and nirviQ.a 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. The 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. The eight protections against four obstacles for the yogin who is over inclined toward method 234 A. The person who is obstructed 234 1. Over inclination toward method due to devotion or engage­ ment 235 2. Over inclination toward method due to experience and meditative concentration 235 B. The essence ofthe obstruction 235 C. The timing ofthe obstruction 235 D. The means of obstruction 235 1. Obstruction by a change of attitude 235 2. Obstruction by a decline oflivclihood 236 3. Obstruction by producing suffering in body and mind 236 4. Obstruction by not recognizing meditative concentration 236 E. The methods ofprotection 236 II. The eight protections against four obstacles for the yogin who is over inclined toward wisdom 238 A. The 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. The essence ofthe obstruction 239 1. The outer miras 239 2. The inner miras 239 C. The timing of the obstruction 239 D. The means ofthe obstruction 240 E. The methods ofprotection from them 240 1. Protection by means of the four tests 240

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions 427 a. The test by means of the experiences 240 b. The test by means of meditative concentration 241 c. The test by means of mantra 242 d. The 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. The four root signs 243 b. The branch signs 243 c. The four vocal signs 244 III. The fourteen protections in common for rhe three yogins of method, wisdom, and unity 245 A. Contamination 245 1. The person towhomit happens 245 2. Contamination arisen from a combination of causes and cir­ cumstances 246 a. The 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. The 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 fea.�t 249 c. Removal oflesser contamination by means of bathing 250 1) Removal ofthe great contamination of evil spirits by means of bathing 250 2) Removal ofthe medium contamination of evil spirits 251 3) Removal ofrhe lesser contamination ofevil spirits 251 a) The clay mold ritual 252 b) The fire ritual 253 B. Loss ofrhe seminal drop 254 1. The 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

428

Treasury ofEsoteric Instructions d. Loss due to the arousal of passion caused by the catalyst of the female embodiment of pure awareness 25 5 e. Loss by natural deterioration due to disagreeable food 256 £ Loss due to the confluence 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 257 d. Protection from the fourth loss 258 C. Protection from obscuration 258 1. Identification ofobscuration 259 2. How to protect from it 259 Part Two: The mundane path 261 Chapter One: A general classification ofthe path 263 I. The 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. The two modes ofprogression 267 A. Progression according to the five paths 268 B. Progression according to the thirty-seven factors conducive to enlightenment 269 Chapter Two: The meaning ofthe words 271 I. The brief presentation of the causes for the arising of meditative con­ centration 272 A. The causes of meditative concentration 272 1. The presentation of the path of accumulation with its benefits 272 a. The divisions ofthe path of accumulation 272 b. The supplemental classification of the path of application 274 c. The divisions ofthe interim results 274 1) The four results that arise at the time of the cause 275 a) The results separate from the body, speech, and mind of an ordinary person 275 b) The ripened result 275 c) The connate result resembling the cause 276 d) The personally created or immaculate result 276 2) The four results that arise at the first culmination of attainment 276 3) The four results ofeach culmination of attainment 277 2. The presentation of the three modes of gathering the essential constituents 277 a. The three modes of gathering the essential constituents 278

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions

429

I) The natural gathering of the essential constituents for a person with residual karma 278 2) The gathering of the essential constituents rhrough blessings for a person with devotion 278 3) The gathering of the essential constituents through exertion for a person with diligence 279 b. The random events 279 3. The presentation as the three modes of the mind at rest 280 a. The mind at rest due to the reversal ofthe vital wind 281 b. The mind at rest because one is blessed by the vital winds and mind 281 c. The mind at rest because [the essential constituents have] blended together with the support 281 4. The presentation in the context ofconformity to scripture 28I a. The general presentation 282 b. The specific explanation ofthe bases for the miraculous 282 I) Identification of the essence 283 2) Explanation oftheir differences 283 a) The meaningofthe name 283 b) The divisions 283 (I) The 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 ofthe three gatherings this is 285 5' The simile ofgathering 285 6' What the experiences of gathering are 285 a' The mind rests 286 b' Dream experiences 286 c' The three physical experiences 286 (2) The ten divisions 286 (3) The seven key points ofpractice 286 (4) The seventy key points of esoteric instruction 286 (a) The general meaning 287 1' The presentation ofthe thirty-five esoteric instructions of the root vital winds 287 a' The general classification 287 b' The specific classification 288 2' The explanation ofthe thirty-five eso­ teric instructions of the branch viral winds 289

430

Treasury ofEsoteric Instructions a' The methods of treatment 290 1" The objects of treatment 291 a" Pains ofthe channels 291 b" Pains of the vital wind 291 c" Paralysis of the vital wind

291 d" Pains ofthe drops 291 2" The actual methods oftreat­ ment 291 a" Total release 291 1"' Total release in the location of the channel itself 292 2'" Total release through strengthening the vital wind 292 3"' Total release by allow­ ing the natural expres­ sion of the warmths of mental experience 292 b" Blessing 292 1 " The blessing of the excellent master 292 2"' The blessing of the special deity 292 3'" The blessing of the outer and inner Qakas and 9-akinls 292 4'" The blessing of the profound sUtras and tantras of the Mahayana 292 5"' The blessing of various appearances 293 6'" The blessing of the profOund depend­ ently arisen connec­ tions 293 c" Meditation on bliss 293 (b) The meaning ofthewords 294 B. The essence of meditative concentration 295 C. The benefit of meditative concentration 295 D. How meditative concentration arises 296 E. A condensed presentation by means ofthe three warmths 297 F. The extensive presentation by means ofthe three modes of guid­ ance on the path 298 1. Guidance on the path by the vital wind 298 '

Appendix: Complete Outline ofthe Treasury of Esoteric Instructions 43 1

Il.

III.

a. The experiences of arresting the five vital winds in their own locations 298 b. The experiences ofthe increased force ofthe elements 300 c. The experiences of the four elements in equilibrium 302 d. The experiences of the sixteen elements arrested in equilib­ rium 303 2. Guidance on the path by the essential constituent nectars 304 a. The experiences of the nectars in equilibrium 304 b. The experiences of the increased force of the nectars 304 c. The 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) The general meaning 307 a)-c) The names, colors, and locations of the syllables 308 d) The divisions ofthe syllables ofthe three worlds 308 e) The divisions of the syllables ofsarpsiira and nirviiry.a 309 f) The divisions of the experiences 309 g) The divisions of the syllables of the five afflictions 309 h) The divisions ofthe four a 309 2) The meaningofthe words 310 a) The experiences ofthe first gathering ofthe essen­ tial constituents 310 (1) The mundane experiences 310 (a) The explanation of the experiences of the desire realm 310 1' The briefpresentation 310 2' The extensive presentation 3 1 1 (b) The explanation o fthe three experiences of the two higher realms 314 (2)The transcendent experiences 316 (a) Experiences of the result 316 (b) Experiences of the path 316 b) The presentation of the experiences of the middle gathering of the essential constituents 317 c) The experiences ofthe final gathering ofthe essen­ tial constituents 317 An extensive presentation in a condensed form 319 The presentation of the path free from hope and fear 323 A. The presentation ofthe cause or reason for parting from hope and fear 323 1. The outer dependently arisen connections 323 2. The inner dependently arisen connections 324

43 2

Treasury ofEsoteric Instructions B. The presentation of the path free from hope 325 C. The presentation ofthe path free from fear 326 D. The presentation of allowing the natural expression of the warmths 326 IV. The path presented as the four tests 328 V. The presentation of the applications of mindfulness as the cause 329 A. The 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 ofqualities 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 ofall aspects 331 C. The divisions 331 D. The benefits 332 VI. The presentation ofthe perfect renunciations as the result 333 A. The explanation ofthe actual four perfect renunciations 333 1. The time of taking the initiation 333 2. The briefpresentation ofthe perfect renunciations 335 3. The source from whom the initiation is taken 335 4. Its own essence 335 5. The support from whom it is obtained 335 6. The benefits 338 B. The classification of the three paths of application as their qualities 339 1. p,afi: 339 2. Forbearance 340 3. Sublimeamongphenomena 341 VII. The presentation of a final summary of them 343 Part Three: The transcendent path 345 Chapter One: A general classification ofthe 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 maQ.<;lala 348 V Demarcation by means of culmination of attainment 348 Chapter Two: The meaning of the words 350 I. The presentation of the six levels of the vase initiation 351 A. The classification of the first level of the path ofseeing 351 1. The actual classification 351 a. The presentation ofthe causes 351 1) The eventual causes 351 2) The inunediate causes 351 b. The presentation ofthe signs 352

Appendix: Complete Outline ofthe Treasury ofEsoteric Instructions 433

II.

c. The result 352 d. A final summary 352 2. The meaning of the treatise 352 a. The demarcations 352 b. The presentation of the causes 352 1) The eventual causes 352 a) The initiation 352 b) The P"h 353 2) The immediate causes 353 a) The outer dependently arisen connections 353 b) The inner dependently arisen connections 353 c. The presentation of the result 354 d. How what is to be abandoned is abandoned 354 e. The presentation of the signs 354 I) The signs of reality 354 a) The presentation of the seven sets of a hundred qualities 355 b) The classification of the first level as the .path of seeing 356 c) The presentation ofother special qualities 357 d) The presentation ofwhich of the sixteen untainted joys these are 358 2) The inner sign 359 3) The outer sign 359 £ A final summary 360 B. The presentation of the classification ofthe five levels ofthe path of meditation included in the vase initiation 360 1. The presentation ofthe causes 360 a. The eventual causes 360 b. The immediate causes 360 2. The presentation ofthe result 361 3. The presentation ofthe signs 361 a. The signs ofreality 361 b. The inner sign 362 c. The outer sign 362 4. The presentation of a final summary 363 The presentation ofthe four levels included in the secret initiation 364 A. The causes 364 1. The eventual causes 364 a. The initiation 364 b. The path 364 2. The immediate causes 364 a. The outer dependently arisen connection 365 b. The inner dependently arisen connection 365 B. The presentation ofthe result 365 C. The signs 365 1. The signs of reality 365 a. The qualities of obtaining control ofthe vital winds 365

434

Treasury ofEsoteric Instructions b. The qualities of obtaining control of the syllables 366 c. The qualities of obtaining control ofthe nectars 368 d. The presentation of other special qualities 370 1) The meaning of the treatise 370 2) The general meaning 371 a) How the four vast domaim are complete in the impure causal continuum 371 (1) Classification in regard to the four support­ ing mal).Qalas 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 maJJ.Qalas 372 c) How the four vast domains are complete in the pure appearance, the experiential range of a single primordial awareness 372 2. The inner sign 373 3. The outer sign 373 D. The presentation of a final summary 374 III. The presentation of the two levels of the initiation ofprimordial awareness dependent on an embodiment ofwisdom 375 A. The presentation ofthe causes 375 1. The eventual causes 375 a. The initiation 375 b. The parh 375 2. The immediate causes 376 a. The outer dependently arisen connection 376 b. The inner dependently arisen connection 376 B. The presentation ofthe result 376 C. The presentation ofthe signs 376 1. The signs of reality 376 a. The actual signs of reality 376 b. The qualities ofthe initiation 377 1) Classification as the initiation of the three kayas 377 2) The initiation of the five types of primordial awareness 379 3) The initiation ofthe five mudras 379 4) The initiation ofthe eleven herukas 379 5) The initiation of the four aspects of the real nature 380 c. Qualities other than those 381

Appendix: Complete Outline ojthe Treasury of Esoteric Instructions 435 2. The inner sign 383 3. The outer sign 384 D. The presentation of a final summary 384 IV. The presentation of the halflevel of the fourth initiation 385 A. The presentation of the causes 385 1. The eventual causes 385 a. The initiation 385 b. Th, path 385 2. The immediate causes 386 a. The outer dependently arisen connection 386 b. The inner dependently arisen connection 386 1) The actual 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. The presentation of the result 388 C. The presentation of the signs 388 1. The condensed presentation in the context of two results 388 a. The signs of reality 389 1) The qualities ofliberation 389 2) The qualities ofsubduing .Mira 389 3) The qualities offreedom 390 b. The inner sign 393 c. The outer sign 393 D. A final summary 393 2. The extensive presentation in the context ofone result 394 3. The extremely extensive presentation by means ofits sup­ port 395 a. The presentation of the causes 395 1) The support of the fourth 395 2) The source from whom the initiation is taken 396 3) How attainments are received 397 b. The presentation ofthe result 398 c. The presentation ofthe signs 398 1) The sign of reality 398 2) The inner sign 398 3) The outer sign 399 d. A final summary 399 Two: The presentation ofthe ultimate results achieved through those paths 400 I. The general meaning 400 A. The presentation ofthe perfection of the assemblies for oneself 400 B. The presentation of the great degree of benefit for others 402 C. The presentation of the great degree of benefit for both oneself and others 402 II. The meaning of the words 403

43 6

Treasury ofEsoteric Instructions

Three: A condensed presentation of the treatise 405 Subsection Two: The presentation as the three (profound, medium, and inferior) paths 407 BOOK THREE: The presentation of the completion of the treatise 409

Glossary

accumulate the assemblies

nams)

(tshogs gsog) The two assemblies of merit (bsod (ye shes) must be accumulated to reach full -

and primordial awareness

enlightenment. allow the natural expression {byung rgyaldu btang!skyang) - A phrase indicating how to deal with the various experiences that arise during meditation. Accord� ing to Chogye Trichen Rinpoche, the essential point is to allow all experiences to arise naturally, without attachment to the pleasant ones and without view­ ing the disturbing ones as faults. bhaga (bha ga)

-

A Sanskrit word not translated into Tibetan. The 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 ofthe key channel syllables are located in this region according to the Hevajra tradition. The same term is also used for the vulva. kayas

{sku)

-

The system of the Path with the Result speaks of five kiiyas: the

nirmal)akaya

(longs sku), the (ngo bo nyid kyi sku), and the svabhavikakaya (ngo bo nyid kyi sku shin tu rnam par dagpa). (chos sku),

cat;u:;lall

(sprul sku),

the sambhogakaya

the svabhavikakaya

(gtum mo) -

dharmakaya utterly pure

Literally, "fierce woman." A Sanskrit term used for the fire

visualized inside the body during completion stage practices. dear essences

(dwangs ma) - The clear or pure essences of the nine or ten father

and mother 4akas and 4iikinis, which are the nine or ten essential constituents of the vital winds and mind in a hwnan body. conqueror

(rgyal ba) - A

buddha. This term can also be used as an epithet for a

great Buddhist master. The Conqueror is Sakyamuni Buddha. continuum (rgyud) - The Tibetan word rgyudwas used to translate the two San­ skrit words tantra andsaJ?Ztdna, which are not synonyms in Sanskrit. The word tantra is primarily used for certain scriptures, systems of practice, and so forth. The word Sar[ttdna is used to mean "continuum," in the sense of the stream of being, mindstream, or continuum that constitutes a living being. In Tibetan,

43 8

Treasury ofEsoteric Instructions the word rgyud was used for both meanings. In this book

continuum means root explanatory continuum (bshad rgyud) have an

the continuity, or continuum, of a living being. Furthermore, the terms

continuum (rtsa rgyud)

and

additional resonance in Tibetan because of the dual meaning of the Tibetan word rgyud. In the context of irs meaning as "tantra" or "tantric scripture;' a root tanrra such as the Hevajra

Tantra is clarified by other scriptures referred Jlajrapaiijara and the Samputa.

to as explanatory tantras, such as the

culmination of attainment (grub mtha') - A culmination or limit ofattainment is

associated with each of the four initiations. These culminations of realization or attainment result from the specific practices of the respective initiations. These results arise at certain points along the path, and are not the ultimate and final results. The same Tibetan term also means "philosophical tener;' which is not applicable in this context. 4akas and 4ilinis

(mkha' ffo) - The neuter Tibetan term mkha' fro is purposely

used throughout the Tibetan texts. This term is the Tibetan translation of the masculine Sanskrit term (idka, but is also used as an abbreviation for the feminine Tibetan term mkha' 'gro ma, which is the Tibetan translation of the Sanskrit term (idkini. Thus 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' ffo 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' ffo has

been translated as ''<;lakas and 4akinis." This decision is based on conversations with His Holiness Sakya Trizin, Khenchen Appey Rinpoche, and Dezhung Rinpoche. dissolution of the four pulsations

{fros 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 viral winds. The advance and retreat

(Jug

!dog) of these four in and our of the sarp.sara channels of the rasana and lalana (gros). When the

and the central channel ofnirvil).a is referred to as pulsation

four pulsations have gone into the central channel and no longer retreat, this

is referred to as the dissolution oftheJourpulsations (ffos bzhi thim). drop/seminal drop

(thigle) - The translation "seminal drop" has been used for the

physical reproductive 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) - This 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 ofthe essen-

Glossary

439

rial constituents. Context dictates meaning. Often several layers of meaning exist simultaneously. female embodiment ofpure awareness (rigma) - One ofthe common terms used for the female consort, or mudra, whether imagined or actual. Another similar term isfomale embodiment ofwisdom five dependently arisen connections

(shes rab ma)

.

(rten 'brel lnga) - The 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 dependently arisen connections ofreality, and the ulti� mate dependently arisen connections. Sakya PaQQ.ita 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 fur�

ther 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 ofwisdom, and the vase initiation of the fourth initiation. four malleable qualities

(mnyen lcug bzhi)

-

The ability to totally control the

vital winds, the channels, the syllables, and the nectars, which have become completely malleable. four supporting maQQ.alas

(rten dkyil 'khor bzhi)

-

The four maw;lalas are the

channels of the body, the channel syllables, the essential constituent nectars (enlightenment mind, drops), and the vital wind of primordial awareness. These are the supports that transform into the four kiyas. The universal ground consciousness, or mind, is supported by these four and transforms into the fifth kaya. gathering of the essential constituents (khams 'duspa) - The first, the middle, and the final gatherings represent the gradual clearing and purification of the nine or ten essential constituents within the body. The four or five vital winds and the five enlightenment minds gather into different channel locations within the body due to the practice ofyoga. When these nine or ten essential constit­ uents (the <;lakinis and Q_akas 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 semi� wrathful deity. initiation of primordial awareness dependent on an embodiment of wisdom

(shes rab ye shes kyi dbang) - The term wisdom (shes rab) refers to the female

440

Treasury ofEsoteric Instructions

consort, or mudra, whether imagined or actual, who is the embodiment ojwis� dom (shes rab ma). Through 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 wis� dom"

(shes rab ma la brten nas !han cig skyes pa'i ye shes). His Holiness Sakya

Trizin agreed with this definition and the meaning is also clear in Lama Dam� pa's 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," bur also has many

orher uses. In the translated texts, perhaps the most common meaning of the term is "female consort:' whether imagined or actual. In orher contexts the word is used to mean "seal;' "ornament," "ritual gesture;' "formal position;' "yogic technique;' and more. Keeping rhese possible meanings in mind, a care� ful reader will be able to understand the intended meaning ofthe term in each specific instance. nine branches of meditation

(bsam gtan gyi yan lag dgu) - These are the nine

uncommon preliminary practices for all the yogas of the path. They are explained fully in Lama Dampa's commentary in the section on the path of the secret initiation. Briefly, these are three purifications of body, speech, and mind; three key points of body, speech, and mind; and three preliminary meditations. nine or ten essential constituents

(khams bcu!dgu) - Five of the essential con­

stituents are the five vital winds of earth, water, fire, wind, and space, which are also referred to as the five <;lakinis. The essential physical constituents of feces, urine, blood, reproductive fluid, and flesh are also referred to as the five nectars, or as the <;lakas or the enlightened bodies of the tathagatas. Sometimes the viral wind of space is considered to be all�pervasive, and so the reference is to just nine essential constituents. omniscient one

(thams cad mkhyen pa) - A buddha. This term can also be used

as an epithet for a great Buddhist master. The Omniscient One is Sakyamuni Buddha. paJ).t;lita - Sanskrit title for a learned master or scholar. rasana (rkyangma)

- One of the three main channels. The rasana is located to the

right of the central Channel. reading transmission

(lung) - The 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 bargshegs pa) - A buddha. Literally, "one gone to bliss:'

three seats

(gdan gsum) - The word seat is used to designate a group of deities. The

three seats are usually listed as the seat of the buddhas and bodhisatrvas, the seat o f the female 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 bodhisatrvas, and the wrathful beings.

(spyi bo), crown of the head (spyi gtsug), aperture of Brahrna (tshangs pa'i bu ga), cranial dome (ut!Ji$a, gtsug tor) - These terms are often

top of the head

very specific. The top of the head is eight finger-widths above the eyebrows. The crown of the head is twelve finger-widths above the eyebrows, and the aperture of Brahma refers to the juncture of the bones of the skull at that point. The cranial dome is a knob or dome that protrudes from the crown of the head at the point of enlightenment. total release

(la dor) - This 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 hin­ drances so that they are permanently removed. universal ground (kun gzhi) -The mental ground of an individual that is the basis for all the experiences included in sa1-psiira and nirvii.t:ta. vajra position

(rdo rje'i skyil krung) - The sitting position most

often 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 (zhingkhams) - Four vast domains are associated with the four kayas. In this context alone, the English translation "vast domain" has been used to clearly distinguish between this specific meaning and the more common gen­ eral meaning of"paradise" or "pure realm." vital wind o f 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. The 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 left channel of the lalana and for the inhalation of breath. The path of the vital wind oflife is thus the left nostriL vital winds and mind (rlung sems)

- Synonymous with the ten essential constitu­

ents and with the ten inner father and mother Q.akas and 9.akinis. Five of the essential constituents are the five vital winds of earth, water, fire, wind, and

442.

Treasury ofEsoteric Instructions space, which are also referred to as the five Q_akinis. 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 Q_akas 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 move­ ments and locations of the vital winds and enlightenment minds within the channel network of the subtle body. vowels such as a and consonant-syllables such as ka (d li kd li) - The fifty vowels

and consonant-syllables of the Sanskrit language. The crooked channel syl­ lables 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

I

Drokmi's dates and those for Gayadhara's arrival in Tibet and his death are found in Mangt6 Ludrup Gyatso, Bright Sun rif'Pure Altruism, pp. 83, 92, and 94· The same text, p. IJO, 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 Vtzjra Lines had not yet been recorded in writing.

2 The dates for Sachen's studies with Shangt6n and for Viriipa's manifestation in Sakya are both given in Mangt6 Ludrup Gyatso, Bright Sun ofPure Altruism, pp. 129�30. For example, most of Drakpa Gyaltsen's text on the nature of the universal ground and most ofSakya Pal).9-ita's text on the five dependently 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 Explica­ tion ofthe Treatisefor Nyak (Gzhung bshadgnyags ma) 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 Feastfor Those ofGood Fortune, 39b (p. 3 l4).

According to the Sakya tradition, the Vit.jraLines were spoken by Viriipa and not writ­ ten down, even though the text itself says "I will write" (bri bar bya). MangtO Ludrup Gyatso explains this troublesome point by saying that Viriipa wrote the Vit.Jja Lines "with the pen ofdiscernment on the tablet ofthe mind" (yidkyiglegs bu la rnam dpyod pirgyis). 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-na. 6 In translating this sentence I am following the spelling zinpas (instead ofzin pa'i) and the explanation in Sachen Kunga Nyingpo, Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, pp. 269 and 288. 7

The partial quotation is from the MagicalNet (Sgyu 'phrul drwa ba), which is another name for the Litany ofthe Names ofMafijufri (Jam dpal mtshan bljod). Toh 360, Kangyur, rgyud 'bum ka, P3·

8 The 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 "dharmakaya" {chos sku), not "sambhogakaya" (longs sku). Sec MartOn ChOkyi Gyalpo, Account of the

444 Notes topages I7-22 Words ofMy 1\1m2jufri Master, pp. 284-Ss, who mentions that Sakya PaQ<;lita told him that Drokmi Lotsiwa altered the Vttjra Lines (to sambhogakdya) to make it dif­ ficult to understand without a master's instructions. All the commentaries explain the concealed meaning ofsambhogakdya in this context. The translation thus follows the commentaries and the edition of the Vfzjra Lines published with Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. I o, instead of dharmakdya (chos sku) found in the Vajra Lines published in the Yellow Volume. See also the explanation ofthis line in Lama Dampa's commentary. Io

See note 269 concerning the different interpretations of this line in various commentaries.

II

According to the various commentaries, the meaning here is actually "'svibhivikakiya" (ngo bokyi nyidsku) and not "sambhogakiya" (longssku). BothSachen KungaNyingpo (Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 435) and MartOn Chi:ikyi Gyalpo (Account ofthe Words ofMy MaftjufriMaster, p. 287) say that the Vajra Lines were altered here in order to require reliance on a teacher. The commentaries thus explain the concealed meaning ofsambhogakdya (longs sku) in this context. The translation follows this reading, found in the edition of the Vajra Lines published with Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. ro, instead ofsvdbhdvikakaya (ngo bo nyid kyi sku) found in the Vajra Lines published in the Yellow Volume. See also the explanation of this line in Lama Dampa's commentary.

I2

Jetsun Drakpa Gyaltsen,jeweled TreeforDirectRealization ofthe Tantras, p. s, specifi­ cally gives the Indian name ofViriipa's disciple as Kahna pa. This must be a Tibetan rendering of the name KiQha, which is also found in a number oflndian siddha lists. The name Ki.Q.ha would seem to be a Prakrit form ofthe Sanskrit ��.Q.a. The four oral transmissions (snyan brgyud bzhi) are explained later in part one, chapter five.

I3

The venerable lord Drokmi Lotsiwa Shikya 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.

1 4 The venerable lord whose name ends in Nyingpo is Sachen Kunga Nyingpo, and the Powerful Lord is Viriipa.

1 5 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. 1 6 The Dharma lord, or kingofDharma, is Sakya PaQt;l.ita Kunga Gyaltsen. The five fields of knowledge (riggnas lnga) are usually listed as art, medicine, grammar, reasoning, and Buddhist doctrine. 1 7 The name Palden (glorious) Senge (lion) is woven into these verses. Palden Senge (Dpal ldan 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. 1 8 Woven into these verses is the name Si:inam (merit) Pal (glory). Drakpukpa SOnam Pal (Bragphugpa Bsod nams dpal, 1277-1346) 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�66

445

I 9 The six limits (mtha'drug) are guidelines for interpreting the teachings ofsecret man� tra. 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 hid� den intention,

(2.) no hidden intention, (3) literal language, (s) provisional meaning, or ( 6) definitive meaning.

(4) not literal language,

20 This 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

(Ngo mtshar

snang ba). 2 1 This and the following references are to Sakya Pal).<;lita's disciple MartOn Ch6kyi Gyalpo (Dmar stan Chos kyi rgyal po) and the statements found on pp. 7-9 of the

Account of the Words ofMy Maftjufri Master, his commentary on

the

Vd:fra Lines,

which records the explanations ofSakya Pal}.<;lita. It is interesting to note that Sachen Kunga Nyingpo's definitive commentary, Explication

the Resultfor the Benefit ofthe Sons, p.

ofthe Treatise ofthe Path with

15, 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. 2-2

Treasury ofEsoteric Instructions (Man ngag gl mdzod), 4a, which has the correct reading of sbyang gzhi, "ground of purification:' instead of the sbyanggzhi bzhi, "four grounds of purification," found in The translation follows the manuscript edition of the

the published edition. In the following notes this manuscript edition will simply be referred to by the abbreviation "Ms." 2.3 Both versions ofthe Tibetan text mention three views here, but it seems that it should actually be four views. 2.4 Nigirjuna, Ft've Stages. Toh I802., Tengyur, rgyudngt', 48a{-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 of"

2.7

The published text ofthis phrase is garbled. The translation follows the reading in Ms., 9a:

bum dbanggi nuspas sa dangpo druggi rtogs pa skye ba'i phyir.

2.8 The four infusions

{Jugpa bzhi) are explained later in this text, in the section on the

mundane path. 29 See MartOn's Account ofthe

Words ofMy Maiiju!ri Master, p.

2.7, but with different

wording. 3 o The translation of the previous two sentences follows Ms., na, which does not have the repetitive

mtshon

found in the published text, and which has

rgod,

"agitation;'

instead ofsgom, "meditation." MartOn's Account ofthe Words ofMy Maiijufri Master,

p. 2..7, also agrees with this.

3 1 The translation follows the reading in Ms., na, which has the "nine" in the last phrase, which has been omitted in the published edition. 3 2 The translation follows Ms., 13a, which has de nyid instead of the degnyis in the pub­ lished edition. Khenchen Appey Rinpoche agreed with this reading.

3 3 These are the eight syllables a ka ca {a tapa yafa, which form the eight inner branches

of the navel cakra. 34 Samputa Tantra. Toh 381,Kangyur, rgyud bumga, SiaL The firstline is quite different in the extant tantra itself. '

3 5 The word "space" (mkha') is used as a code word for the vulva. 3 6 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.

3 7 The massive

Stack ifJewels (RatnakUta. Dkon mchog brtsegs pa) fills seven volumes of the Kangyur and contains forty-nine slltras. Toh 45-93, Kangyur, dkon brtsegs

ka-cha. 3 8 YaSomitra, Commentary on the "Treasury ifAbhidhanna."Toh 4092, Tengyur, mngon pagu, 5a3. 3 9 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, wb4- The entire verse in the tan­ era reads: "Precisely this is known as sarr<siira. Precisely this is nirvil)a itself. Nirviil)a is not realized as something else after abandoning sarpsira." The surviving text of the Hevajra Tantra is often referred to as the Two-Part (Brtagpagnyispa), indicating that it is an abridgement of the huge original root tantra into two sections or parts (brtag

pa}. 40 The terms "root continuum" (rtsa rgyud) and "explanatory continuum" (bshad rgyud) have an additional resonance in Tibetan because of the dual meaning of 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 scripture," a "root tantra" such as the Hevajra Tantra is clarified by other scriptures referred to as "explanatory tantras;' such as the Vdjrapaiijara and the Sampu(a. This additional nuance is sometimes specified in other commentaries. 4 r Puliramalaya is the Sanskrit name of a channel at the top of the head. 42

Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 22a3.

43 These are the eight common attainments, often listed as those of the magical sword, medicinal pills, eye salve, swift feet, alchemical transmutation, sky traveling, invisibil­ ity, and penetration of matter. 44 The eight worldly concerns are profit and loss, pleasure and pain, fame and defama­

tion, and praise and blame. 45 The four pairs of persons (skyes bu zung bzhi), or the eight individuals (gang zagya brgyad), are types ofSrivakas. These are the pair that enters and becomes established in the stream to nirviil)a; the pair that enters and becomes established in a single rebirth; the pair that enters and becomes established in not returning to sarr<siira; and the pair that enters and becomes established as arhats. 46 Maitreya, Distinguishing the Middle and the Extremes. Toh 4021, Tengyur, sems tsam phi, 2a3· 47 The translation follows Ms., wa, which reads milS brtan, "ascending."

Notes topages 92-I16 48

447

Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 9b4.

49 The disciples each toss a flower onto the mal).<;iala during the Hevajra initiation. s o The nine branches ofmeditation are fully explained only in the section on the uncom­ mon preliminaries of the secret initiation. They are referred to many times in this text. 5 1 The translation follows Ms., 24a, which reads

'dod nas sgrubs, "deliberately created,"

which is also found in other commentaries. The published edition has gdod nas grub, "established from the beginning." 52

Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 18a3.

53 The translation follows the reading in Ms., 25a, where the mistaken

Jig rten dang of

the published edition is not found. 54

Catu/.Jpitha Tantra. Toh 428, Kangyur, rgyud 'bum nga, n6b3.

5 s The translation follows Ms., 25b, which has gong du instead of thcgangdu in the pub­ lished edition. 5 6 That is, circulation through the right instead ofthe left nostril for the first, second, and third day of the lunar month, and so forth. 57 The Sanskrit name here is uncertain. The Tibetan text has simply rta pa.

I have pro­

visionally taken this to be equivalent to rta chen, Magha, but it could also be used for

rta chung, Piirvapalgunl. s 8 Quotation not located. 59 According to Khenchen Appey Rinpoche, this passage is probably corrupt. Ms., 27b, has rtsingpo phangs por song ba/phangs po rtingpor song ba. The 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, "The rough become gentle and the gentle become rough." Go VagiSvaraklrri, Esoteric Instructionsfor AvertingDeath. Toh 17 48, Tengyur, rgyud sha, II933-4· 61

Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 20b2.

62 Ms., 29b, has Ius gnad bsam

rigs! nyams kyi snang ba, which is followed here in the

translation, instead of Ius gnad dam! rig nyams fryi snang ba in the published text.

6 3 The Dharma lord is Sakya Pal).<;lita. See MartOn, Account ofthe Words ofMy Maitjufri

Master, p. 63. 64

Guhyasamdja Tantra. Toh 442, Kangyur, rgyud 'bum ca, 102b3-4- The lines in the canonical text itself are quite different than Lama Dampa's quotation.

6 5 These 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 The 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.

4 48

Notes to pages 121-147

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 This quotation is from MartOn's Account ofthe

Words ifMy Maitjufri Master, p. 73,

recording the words ofSakya Pal)Q.ita. 70 Quotation not located. 71 The method of quick removal is described in Sachen Kunga Nyingpo's

Seven Precipitous Pathways, pp. 262 and 2.64-6s. The problem arises

Clearing the

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 tightly. Then 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 ofthe 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 mas­ saged. This will remove the problem. If one is alone, the feet can be repeatedly raised up and extended by oneself 72. The presentation of these practices follows the sequence found in Sachen Kunga Nyingpo's commentaries. 73 The inherent ambiguity ofthe term thog, which can mean either "'roof" or "lightning;' is resolved by Sachen Kunga Nyingpo's comments in the Explication ifthe Treatise if the Path with the Resultfor the Ben¢t ofthe Sons, p. 89: "'Lightning' (thog) is violent and quick, and experience is quicklygenerated by this practice." Sachen also says in the

Commentary on the Treatise ofthe "J?ajra Lines," (thog) means the fire strikes the ha1p like lightning (thog)."

commentary for his disciple Gateng, p. 205: '"Lightning'

74 As explained earlier in the text, the termsfire channel (me ma) and sleep channel (gnyid

ma) are synonyms for the rasana and lalana, respectively. 7 5 MartOn'sAccount ifthe Words ifMy MaitjufriMaster, p. 92, has the colors ofthe drops reversed. 76 The three hot herbs are galingale, long pepper, and black pepper. 77 The translation follows thegnyis, "two," of Ms., 44a, instead ofthe bcu gnyis, "twelve," of the published edition. 78 Quotation not located. 79

Hevajra Idntra. Toh 418, Kangyur, rgyud 'bum nga, r6a2.

8o

Samputa Tantra. Toh 381, Kangyur, rgyud 'bum ga, 158a3.

8r

Samputa Tantra. Toh 381, Kangyur, rgyud

'

bum ga, n7b7.

8 2 The twelve branches ofscripture (gsungrabyan lag bcugnyis) are the sii.tras, aphorisms, prophecies, verses, meaningful expressions, legends, extensive teachings, tales of past lives, miraculous events, narratives, fables, and oral instructions.

Notes to pages 14S-164

449

83 Rahu (sgra gcan) is the name of a demon said to cause eclipses. Here the term is used to indicate the eclipse of the solar and lunar viral winds in the central channeL 84 The translation follows Ms., 45a, which lacks the redundant grub pa found in the published edition. 8 s The published text actually has dbang, "initiation:' which is a mistake. The correct reading oflam, "path," is found in Ms., 45a. 86 The translation of this paragraph follows the reading in Ms., 45a. The published ver­ sion has reduplicated a line oftext that also appears later on the same page, and placed it at the beginning of this section (p. 22.8, lines 2-3). 87 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 17b4. 88 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, ISai. 89 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 27a7. 90 Hevajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga, 7a3. 91 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 20b6. 92 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, I Sal. 93 Samputa Tantra. Toh 381, Kangyur, rgyud 'bum ga, 87a5. 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 The translation follows Ms., 47a, which reads lto ba'i tJiur ba instead of lta ba'i tJur

ba. 97 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 6a3. 98 Quotation not located. 99 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 6n. roo The six protections against six losses ofthe seminal drop are explained later in the sec­ tion on the fourteen protections in common for the three types ofyogins. 1 o I These verses may have been passed down orally to Sachen Kunga Nyingpo or may have been composed by him. They are found in his commentaries on the Vt:i.jra Lines without quotation marks, as are the verses in the next sections. 102 These four actions are repeatedly referred to as "the four animal actions" (dud 'gr/i

'gyur ba bzhi). I 03 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, I7a2. 104 Hevajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, r6b7. 105 Dropletrif'Mahdmudrd. Toh 420, Kangyur, rgyud 'bum nga, Sobs. The last �·entence is nor found in the extant version ofthe tantra itself 1 o6 Hevajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga, wax.

450

Notes to pages I6S-I75

107 Hevajra Tantra. Toh 4I7, Kangyur, rgyud 'bum nga, 9b7. 108 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 2ar. I09 This practice is said to eliminate the three flows (rgyuggsum) below because it purifies the digestion offood and drink and renders the seminal drop immobile. I IO

The eight enhancements (bogs 'byin brgyad) are: (r-2) alternation between tension and relaxation of body and mind, (3-4) alternation between shortening and length­ ening meditation sessions, (s) alternation of food, ( 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. These eight techniques are found listed in several sources, such as Simok Tenzin Nyendrak's Music to Delight the Con� querors, pp. 127-28. I am grateful to Chogye Trichen Rinpoche for explaining these techniques.

III

Source not located.

rr

2 Vasubandhu, Verses on the Treasury ofAbhidharma. Toh 4089, Tengyur, mngon pa ku, 6as.

II3

Niiriiya.Q.a is the name of a powerful elephant and also an epithet of the god Vigm.

r r 4 Vasubandhu, Verses on the Treasury ofAbhidharma. Toh 4089, Tengyur, mngon pa ku, 6as. Irs

These are all names of elephants, used in the Treasury ofAbhidharma to illustrate the incredible physical strength of a buddha.

I I6

Vasubandhu, Verses on the Treasury ofAbhidharma. Toh 4089, Tengyur, mngon pa ku, 6as.

r

1 7 Vasubandhu, Verses on the Treasury ofAbhidharma. Toh 4089, Tengyur, mngon pa ku, 6as.

r r 8 "Clear circulation" and "certainty ofform" were explained earlier, in the section on the measure ofperfection in priiQ.iyima. I r 9 This practice assumes familiarity with the visualization for the vase initiation trans­ ference. A syllable hitnz, which is the support of the consciousness, is visualized on a maQ.Q.ala ofwind and a moon. I 20

The following note is found in the Tibetan text: "In the Sheaves ofEsoteric Instruction, it is taught to visualize ak�unz at the aperture ofBrahma, ahitnz below that, at the cen­ ter of the top of the head, a ham in the middle of the cakra ofgreat bliss, a sunz at the root of the tongue, a sa ma rayunz at the throat cavity, a hum at the eyes, ayunz at the openings of the nostrils and ears, a white-colored k�a ma ra yum at the three openings of the navel, anus, and urethra, and a red ha ma ra yunz at the shoulders and sa ma ra yunz at the heart." The Sheaves ofEsoteric Instruction (Upadefamaiijari, Man ngaggi snye ma) is an extensive commentary on the Samputa Tantra, composed by the Indian master Abhayakaragupta. Toh II98, Tengyur, rgyud cha, rb-3r6a.

I2r

MartOn's Account ofthe Words ofJJy MaftjuSri Master and Sachen's Explication for Nyak both say to visualize from the bottom during exhalation (the vital wind of exer­ tion), and from the top during inhalation (the vital wind of life), bur Ms., ssa, seems to agree with the reading of the published edition translated here.

Notes to pages qS�zoo

4SI

I 2-2 The translation follows Ms., 58b, which has dus gsum, "three times:' whereas the pub� lished edition only has dus, "time." 1 2 3 This is a curious statement, considering the fact that just previously, and also later dur� ing the main practices of the intermediate state connected with the next three initia­ tions, the olfactory experiences are described as appearing in various different forms. This entire paragraph is missing from the manuscript version of the text and may be a later addition by an unknown editor. 124 The text mistakenly has the following phrase here as well: "and the way ofpropitiation if they are damaged." This is actually the fourth of the five sections on the method continuum, which is the next section. 1 2 5 Quotation not located. I 26 The term ma mo mkha' po has been rendered with the exclusively feminine "miitara}:l Q.akinls" on the basis of the explanation in Sachcn Kunga Nyingpo'sExplication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 158, which specifically refers to them as mkha' po who have taken female form (mkha' gro bud med kyi gzugs

su bzung). I 27 Both Tibetan texts actually have the number 4 for this heading, which is a mistake. The translation follows the reading lam dus kyi dbangin Ms., Goa. The published edi� tion actually has rgyu, "cause;' but all other commentariesmake it dear that the correct reading is lam, "path." I 28 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bwn nga, 29b6. Several lines are quite different in the canonical tantra, reflecting GO Lotsiiwa ShOnu Pal's ('Gos La tsii ba Gzhon nu dpal, 1392-I48r) later revision of the Tibetan translation originally made by Drokmi Lotsiiwa. I 29 Hevajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 29b6. I 30 Hevajra Tantra. Toh 4I8, Kangyur, rgyud 'bum nga, 29b7. The first line is different in the canonical tantra, which is a later revision ofthe earlier Tibetan translation. I 3 r Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 29b7. The canonical tantra, which is GO Lotsiiwa ShOnu Pal's later revision, contains the important correction of thar sbyin (bestowing liberation) for the mtharphyin (ultimate) in the translation quoted here. The two terms sound nearly identical in Tibetan. The extant Sanskrit manuscripts have the term mok�adaf!l (thar sbyin). I 3 2 The translation follows Ms., 6Ib, which has phyag rgya, not phyag rgya chen po, as in the published text. I 3 3 The translation follows Ms., 62b, which has tshad ma bzhi, "four authentic qualities," instead of the tshad ma, "authentic quality," found in the published edition. Mar­ tOn's Account ofthe Words ofMy Mafljufri 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 417, Kangyur, rgyud 'bum nga, robr.

I 3 5 The following phrase in the VdjraLines is missing from the text here: «that first formed at the navel."

4 52.

Notes to pages 200-2I4

r 3 6 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 22a5.

r 3 7 The Tibetan text contains the following note: "The Samputa Tantra says, 'Infinite bodhisattvas, the perfect buddhas, and the Srivakas come from precisely this."' r 3 8 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, rob+

r 39 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 27a7. 140 The translation follows Ms., 6p, which reads gnyis, "two:' whereas the published edition has gsum, "three." 141 Samputa Tantra. Toh 381, Kangyur, rgyud 'bumga, ri]b]. 142 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, 6a7. 143 Hevajra Tantra. Toh 417, Kangyur, rgyud 'bum nga, IOas. 144 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 15bs. 145 The translation follows Ms., 64a, which has rlung sems, "vital winds and mind," whereas the published edition has just rlung, "vital winds." 146 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 16a2. 147 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum, nga, r6a4. 148 See note no. 149 Samputa Tantra. Toh 381, Kangyur, rgyud 'bum ga, 86as. Several of these lines are quite different in the canonical tantra. r so Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 21a3. r s 1 The translation follows Ms., 66b, which reads yin gyi, instead of theyid kyis in the

published edition. r 5 2 Hevajra Itzntra. Toh 418, Kangyur, rgyud 'bum, nga, r6a4. 1 53

r

This example is from a statement by Shang GOnpawa (Zhang dgon pa ba, IOS3-II3S), from whom Sachen Kunga Nyingpo received the teachings of the Path with the Result. It is explained in BartOn Dorje Gyaltsen, Bartiin's Summarizing Notes ofOral Instructions on the Teaching, 32b: "The master Shang GOnpawa said, 'In general, the flawed experiences are necessary for the birth of the flawless. Even they are quite dif­ ficult. For example, a crow is necessary to catch a sparrow hawk. And it is also difficult to catch the crow.'" I am grateful to Losel DOndrup, Guru Rinchen ChOdar, and Mat­ thew Akester for a copy of this rare manuscript.

54 Both copies ofthe Tibetan text have omitted the phrasesnangnastongpar 'gal, "if it is apparent, that contradicts being empty;' which is found in other commentaries. This phrase has been added here from the other commentaries for the sake of completing the argument.

r s s The translation follows Ms., 6sa, which has skyon can, "flawed," instead of the skyon

med, "flawless," of the published edition. r

s6 The translation follows Ms., 67b, which reads byang chub chen po'i rgyu, "causes ofthe great enlightenment," as docs MartOn's Account ofthe Words ofkfy Maiijufri Master,

Notes to pages 2I6-23 0

4 S3

instead of the byang chub serns dpa'i rgyu, "causes of the bodhisattva;' which is found in the published edition. I s 7 The translation follows Ms., 68a, which readssum bcu, "thirty;' instead ofthe sum cha, "a third," which is found in the published edition. The different myrobalans are types of dried plums. I 5 8 The three white foods are yogurt, milk, and butter. I 59 The second and third of these topics are not explained here. They are presented later, in chapter two of the mundane path, in the section entitled "II. The Brief Presenta­ tion of the Causes for the Arising of Meditative Concentration." They are found there in a subdivision of the section entitled "2' The explanation of the cl1irty-five esoteric instructions of the branch vital winds." I 6o As the text explains in more detail later, sihlaka (sihla) is frankincense, a code word for the female essential constituent received from one's mother, and karpitraka (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. The musk mentioned in the next sentence is a code word for urine. I

6 I The translation follows the reading 'khor ba'i rtsa, "sarp_siira channels;' in Ms., 69a, instead of 'khor ba, "sarp.siira," which is found in the published edition.

I62 BriefPresentation ofInitiations. Toh 361, Kangyur, rgyud 'bum ka, I7br. I 63 The translation follows the reading rlungdang thig le in Ms., 69b, instead of the read­ ing rlung sems dang thig le in the published text. Khenchen Appey Rinpoche also suggested this reading. . I 64 These experiences are described later in the section about guidance on the path by the syllables, when these lines from the Vdjra Lines are explained: "In the channel strictures and so forth. Tree trunks and so forth." 165 Both Ms. and published edition have "three paths;' which is dearly an error. All other texts, beginning with Sachen's Five DependentlyArisen Connections, p. r6s, have "four paths." I 66 The translation follows the reading in Ms., 7Ib, which has ye shes rlung la bsgrigs pas gang 'dodpa'i don, instead of the ye shes dang rlung la bsgrigs pas nang 'dodpa'i don in the published edition. I 67 The "yoga of many apertures" (bu ga mangpo'i sbyor ba) is first explained in Clearing the Seven Precipitous Pathways, p. 263, 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. The second ofthe seven pathways is the precipitous pathway of an exceptional paralysis 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 ofmany apertures." According to the annotations in the text, which are probably byJetsun Drakpa Gyaltsen, one should imagine many

454 Notes to pages 23S-254 tiny apertures, or holes, in the body. Then, while exhaling the wind through both nos­ trils, 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. r68 The translation follows Ms., 74a, which reads !te Og, "below the navel;' instead of the !te !kog, "behind the navel," which is found in the published edition. r

69 The transl�tion follows the reading thabs, "method;' in Ms., 7 4b, instead of the shes rab, "wisdom;' found in the published edition.

170 This phrase occurs much later in the Vajra Lines, toward the end of the section on the mundane path. 1 7 I This 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's Account ofthe Words ofMy Maiijuiri Master, pp. 174-75· The same meaning is found in Sachen's Explication ifthe Treatisefor Nyak, p. 63. 172 The translation follows Ms., 75a, which reads lam dang stsogs pas, instead ofthe pub­ lished edition's las dangpo pas. 173 The channel ifgeneral beauty (rtsa mdzes spyi) is the name of the channel in the female genitals. I 74

Lord ofthefamily (rigs bdag) is the name ofthe channel in the male genitals.

1 7 5 The translation follows the reading in Ms., 76b, which has the correct Tibetan translit­ eration ofbdyu (for the Sanskrit vdyu), whereas the published edition has the corrupt spelling ba su. r 76 The translation follows the readingmi thengpo found in Ms., 76b, which was also sug­ gested by Khenchen Appey Rinpoche, instead of the corrupt reading of mi thigpo in the published edition. 177 Both versions of this text provide the number three (gsumpa) here, but do not specify the heading. Although classification ofdegree was mentioned as the second topic of a previous section, it seems to fi.t 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 This 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 These fifteen are the five medicinal plants (sman lnga), the five grains ('bru lnga), and the five precious substances (rin po che fnga). The five medicinal plants are moonseed, cuttle-bone, blackberry, orchid, and sweerflag. The five grains are com­ mon barley, rice, wheat, peas, and sesame. Sometimes buckwheat and unhusked bar­ ley are substituted for sesame and rice. The five precious substances are gold, silver, turquoise, coral, and pearl. Sometimes these five are listed as gold, silver, copper, iron, and tin. r 8o Purification of the places (gnas) or birthplaces (skye gnas) refers to the removal or purification ofthe causes for future rebirth in the six realms. When the vital winds and mind gather in specific channel locations in the subtle vajra body ofthe practitioner,

Notes topages 254-zSS 4 55 experiences of being born in different realms may arise. These experiences actually purify or remove the causes for future rebirth in those realms. Forty-two of these expe­ riences are explained later in the text. According to Khenchen Appey RinpochC, the term ,byamspa, translated here as "unceasing;' refers to the various experiences arising but then never stopping, which becomes an obstacle. I

8 I Lord GOnpawa is ShangtOn ChObar, from whom Sachen Kunga Nyingpo received the teachings of the Path with the Result.

r

82. The six actions (gyur ba drug) and the four animal actions (dud gro'i gyur ba bzhi) were explained previously in the section on the practice of the third initiation.

I 83 r

Quotation not located.

84 The three hot herbs are galingale, long pepper, and black pepper.

I8s

The plant know by the names 'byar byed, man thangsbyin bu, cha lungpa, and byegrogs

pa has not been identified. I 8 6 The eight qualities of power and wealth are explained later, in the section of the transcendent path entitled "IV. The Presentation of the Half Level of the Fourth Initiation." I 87

I

The Vajriisana (Vajra Seat) in Bodhgayii in India is where Sakyamuni Buddha reached enlightenment. All buddhas are believed to achieve final enlightenment at the Vajriisana.

88 The translation follows Ms., 84a, which reads tshogs lam la bzhi, "the path of accumu­ lation consists of four topics:' instead of the tshogs lam Ia sogs pa bzhi, "the four such as the path of accumulation," which is found in the published edition.

r89 According to Khcnchen Appey Rinpocht':, the outer bugs are fleas, lice, and so forth, and the inner are parasites, such as worms and so forth. I 90 r

The translation follows Ms., 8sb, which reads bzhi, "four," instead of the gsum, "three," found in the published edition.

9 I The translation follows Ms., 8sb, which reads mas brtan gyi dga' ba gsum pa, "third ascendingjoy," instead ofthe mas brtan gyi dga' bagsum gyi dga' ba gsumpa, "third joy of the three ascending joys;' which is found in the published edition.

r 92

According to Khenchen Appey Rinpoche, there are two levels ofmeaning here. The first is that "elimination" (tshar gcad) refers to the elimination of evil beings, and "acceptance" (1jes 'dzin) refers to the acceptance of disciples. In the tantras, the same terms refer, respectively, to killing, or making fruit fall from a tree with a mere glance, and to the ability to restore to life, or make the fruit rise back into a tree.

I93

This sentence has been translated according to the reading don gyis bstan pa gnyis pa rnampar dbye ba bcu nillas kyi rlungde nyid Ia dbye nalgzhi rtsa ba'i rlung lnga in Ms., 90a, which agrees with the explanation ofKhenchen Appey Rinpocht':. The published edition has don gyis brten pa gnyis Ia rnam par dbye ba bcu nil las kyi rlunglde nyid Ia

phye na bzhilgzhi rtsa ba'i rlung lnga. I 94

The published edition omits the word las, "action," which is found in .Ms., 90a.

1 9 5 Also see Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benrjit of

45 6

Notes topages 233-]22 the Sons, p. 289: "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."

r

96 See note r6o.

197 MartOn's Account ofthe Words ofMy Mafijuiri MdSter, p. 2Il, has "tongue and uvula" (lee danglee chung) as does Sachen's Explication ofthe TreatiseforNyak, p. 78. r

98 According to Khenchen Appey Rinpoche, the previous four lines in the published text (or three paragraphs in the translation) were copied out of order. The reading in Ms., 94b, matches exactly the reconstruction suggested by Rinpoche without having seen the manuscript text. Thus 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 The experiences ofthe incredSed force ofthe elements. Both editions of this text agree at both points. Bur as will be seen, the topic here is actually the experiences of the increased force of the vital winds ofthe elements. The 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 MafijufriMilSter has "five dements" in both instances, but Sachen's Explication ofthe Treatise ofthe Path with the Resultfor theBenefit ofthe Sons has "five vital winds" in both instances. 200 This third topic is actually explained in the next section, entitled "II. An Extensive Presentation in a Condensed Form." 201 The positions ofthese two are reversed in MartOn'sAccount ofthe Words ofMy Maftjufri MilSter, p. 224, but are the same as here in Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 324. 202 The positions ofthese two are reversed in MartOn'sAccount ofthe Words ofMyMafijufri MdSter, p. 225, but are the same as here in Sachen'sExplication ofthe TreatiseofthePath with the Resultfor the Benifit ofthe Sons, p. 325. 203 The positions of the hitT(l and du are reversed in MartOn's Account ofthe Words ofMy MaiijufriMaster, p. 225, but are the same as here in Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 325. 204 The meaning here is somewhat unclear. Khenchen Appey Rinpoche thought the refer­ ence is probably to the short a (a thung) at the navel and the a that is the first member of the set of eight syllables in the inner circle of the navel cakra. 205 Both texts actually have the number 2 here, which has been corrected to 3· Ms., 98a, only lists d1e experiences of the first two gatherings of the essential constituents: khams 'dus pa dang po dang barpa'i nyams so, but the published text lists all three:

khams 'duspa dangpo dang/barpa dang/ tha ma'i nyams so. 206 See note r8o. 207 Ms., ro2b, has na ri ke la'i gling ( Narikeladv!pa). Narikeladvipa is the name of a known tantric pilgrimage site. MartOn's Account ofthe Words ofMy Maftjufri MdSter, p. 2.35, has the spelling na ri ke gla'iglingpa. Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 350, has the spelling na ri gi ri, and =

Notes topages 32S-352

457

describes it as a border region oflndia, where only fruit is eaten. No other peoples are know there, so that even the word "cattle" is unknown. 208 This sentence has been translated according to the reading in Ms., 104a: thabs shes rab

kyiphyogs su !hung pal: bsrung, instead of the thabs bsrung in the published edition. Sachen's Explication ofthe Treatisefor Nyak, 48a, also agrees with the Ms. reading. 209 "The meditation hut" is used as a metaphor for the mindstream of the individuaL 2I o

Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 26a3.

2 I I For this section, see especially Sachen's Explication ofthe

Treatise ofthe Path with the Resultfor the Bentjit ofthe Som, 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. The Sanskrit term madra given here as the equivalent of the Tibetan rermgug s/ryedwouldseem

to

be corrupt. I have

not been able to locate it with this meaning in any Sanskrit dictionary. 212

Samputa Tantra. Toh 381, Kangyur, rgyud

bum ga, 74b4.

'

2 I 3 The meaning of this phrase is explained later in the text. 214 Ms., Io6a, is the same. But :MartOn's Account ofthe Words ofMy MaiijufriMaster, p. 243, has "eight qualities;' adding "she is nor disrespectful but respectful and very pas­ sionate," which would better explain the earlier mention of four dependently arisen connections. Sachen s Explication ofthe Treatise ofthe Path with the Resultfor the Ben­ efit ofthe Sons, p. 369, agrees with Lama Dampa and lists "six qualities," but does not '

begin by mentioning "four dependently arisen connections." 21 s

Litany ofthe Names ofMaiijufri. Toh 36o, Kangyur, rgyud 'bum, ka, sa6.

216

Litany ofthe Names ofMaftjufri. Toh 36o, Kangyur, rgyud 'bum, ka, 6a7. The letter cha in some early Indian scripts, and in Tibetan, is similar in shape to the silhouette of a body seated in the vajra position.

217

Litany oftheNames ofMaftjufri. Toh 360, Kangyur, rgyud 'bum, ka, 4b5.

21 8 The translation follows the reading of khams dwangs ma, "clear essences of the essen­ tial constituents;' found in Ms., IO]a, instead of the

khams tha ma, "final essential

constituents," fOund in the published edition. 2 I 9 Sachen's Explication ofthe Treatise ofthe Path with the Resultfor theBenefit ofthe Sons, p. 375, makes it clear that phyin

(byon in our text), "gone� refers to the clear essences

of the essential constituents (khams dwangs ma). 220 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. 221 This sentence presents two problem�·. Both the published edition and Ms., uoa, say "three" dependently arisen connections. But MartOn's Account ofthe Words ofMy Maiijufri Master, p. 252, and a manuscript of ManOn's text in my pos�·ession both say "two" dependently arisen connections. All four texts say "mundane path and below" ('jig

rten pa'i lam man chad du). However,

the following discussion concerns the

45 8 Notes topages 3s6-36S 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 Bemjit ofthe Sons, p. }86, 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." 222 Hevajra Tantra. Toh 418, Kangyur, rgyud 'bum nga, 2ra6. 22} DafabhUmikasUtra (Mdo sde sa bcu pa). According to some sources, this is chapter 31 ofthe hugeAvatarpsaka SUtra. Toh 44, Kangyur, phal chen ka, kha,ga, and a. 224 The Sanskrit word liJiga is used here to refer to the penis. 22 5 The Dharma lord is Sakya P
Notes topages 369-3So

4 59

at the lower tip ofthe central channel, and the a within the navel are a single taste and move ro the throat calera. 23 s Magical Net (Sgyu 'phrul drwa ba) is another name for the Litany ofthe Names of Mafijufri (Jam dpal mtshan brjod). Toh 360, Kangyur, rgyud 'bum ka, 3a3. 2 36 This entire explanation ofthe verse, which is not in Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benqit ofthe Sons or MartOn's Account ofthe Words ofMy MaftjufriMaster, ends with ces so, indicating that it is possibly a quotation from an unknown source, perhaps one of the commentaries on the MagicalNet. 2 3 7 See also MartOn'sAccount ofthe Words ofMy MaftjufriMaster, p. 264, for a dear expla­ nation of this process, but with some differences. 2 3 8 The 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 Benqit o/the Sons, his Explication ifthe Treatisefor Nyak, and Mar­ tOn's Account ofthe Words ofMy Maftjufri Master. 239 See MartOn's Account ofthe Words ofMy Maftjufri Master, p. 265. But also compare Sachen's Explication ofthe Treatise ifthe Path with the Resultfor the Benefit ofthe Sons, p. 406, and BartOn Dorje Gyaltsen's BartiinS Summarizing Notes ofOral Instructions on the Teaching, ssb. 240 MartOn's Account ofthe Words ofMy Maftjufri Master, p. 266, classifies the release of sixteen knots as the vast domain of the nirmiiJ:iakaya, the release of twelve as the vast domain ofthe sambhogakaya, 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. 241

Both editions of the Tibetan text have the number 4 here, which is dearly in error, considering the list of topics in the text.

242 This 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 MaftjuSri Master, p. 266, also has tshad can, "measurable." 24 3 Both Sachen's Explication ofthe Treatise for Nyak and his Explication ofthe Trea­ tise of the Path with the Resultfor the Benqit of the Sons have sprul sku and longs sku, "nirmal)akaya" and "sambhogakaya," but our text and MartOn's Account of the Words ofMy Mafijufri Master both have longs sku and chos sku, "sambhogakaya" and "dharmakaya;' which more closely corresponds to the line from the Vdjra Lines. 244 This has been translated according to Ms., II7b, 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 ifthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons and MartOn's Account ofthe Words ofMy MaftjufriMaster also have the rcadinggar ma, "dancer woman." 245 For the sake of clarity, this heading (but not the number) has been added into the translation from Sachen's Explication ofthe Treatise ifthe Path with the Resultfor the Benqit ofthe Sons, p. 412.

460

Notes to pages 382-390

246 Sachen's Explication ifthe Treatise ifthePath with the Resultfor the Benefit ofthe Sons, p. 415, makes it clear that all the locations mentioned are in the body of the mudra. 247 MartOn's Account ifthe Words ifMy MaiijufriMaster, p. 274, clearly says, "If the dear essences of the mudra are drawn there . . ." (derphyagrgya'i dangs ma 'drongs na). 248 As mentioned earlier, the great master Drokmi Lotsiwa purposely altered certain phrases in the Vajra Lines to prevent anyone from understanding without access to a master. 249 Sachen's Explication ofthe Treatise ofthe Path with theResultfor 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 (phyi'iyul) have become empty villages. 250 "Top of the head" (spyi bo) is being used here as a synonym for "crown of the head" (spyi gtsug}. See Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 417, where "crown of the head" (spyigtsug) is found in both this and the following sentence. Sachen's Explication ofthe Treatisefor Nyak, p. I 17, also has spyigtsug. 2 5 1 The translation follows the reading "crown of the head" (spyi gtsug) found in Ms., 109a, instead of the reading "cranial dome" (gtsug tor), found in the published edi­ tion. Sachen's Explication ofthe Treatise ifthe Path with the Resultfor the Benefit ofthe Sons, p. 417, also supports this, as does MartOn's Account ifthe Words ofMy Maftjufri Master, p. 275. 252 The four are the causes, the signs, the result, and a final summary. For the fourth initia­ tion, Lama Dampa seems to follow the outline initially presented in MartOn's Account ofthe Words ofMy Maftjufri Master, pp. 275-76, while omitting a lot ofhelpful struc­ tural information. Numbers and structure are a problem in this part of the text. 25 3

Both these phrases are out of order and separated by other phrases in the "Vtzjra Lines. Sachen's Explication ifthe Treatise ifthePath with the Resultfor the Benefit ofthe Sons, p. 424, andMartOn's Accountojthe Words oflvfyMaftjufriMaster, p. 276, both explain them here.

254 This exact quotation was not located, but is perhaps a condensed paraphrase ofseveral lines in the "Vtljrapaftjara Tantra. See Toh 419, Kangyur, rgyud 'bum nga, 64a4. 2 5 5 The translation follows Ms., uoa, which reads gcig, "one:' instead of the bcu gcig, "eleven;' found in the published edition. Sachen s Explication ofthe Treatise qfthe Path with the Resultfor the Benefit ofthe Sons, p. 423, also supports this. '

2 s 6 Both Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benifit ofthe Sons, p. 427, and MartOn's Account qfthe Words ofMy Maftju!riMaster, p. 278, make it dear that it is the goddesses of the earths in all the three-thousandfold world systems who are delighted. 25 7 The translation follows Ms., nob, which lacks the reading kun tu g.yos, "total shak­ ing," found in the published edition, which would make seven instead of six types of 1novement. 2 5 8 Both texts actually have the number 2. (gnyispa), which seems to be an error.

Notes to pages 390-395

4 61

2.59 The various commentaries disagree here. For example, Ms., ura, has "tenth level:' both MartOn's Account ifthe Words oflvfyMafijuSriMaster, p. 278, and Sachen's Explication ifthe Treatise ofthe Path with theResultfor the Benefit ofthe Sons, p. 427, have "twelfth level:' and Sachen's Explication ofthe Treatisefor Nyak, p. II9, has "thirteenth level." 260 The word hdri means robbing in Sanskrit. 26 I Source not located. The translation of the common term dbangphyug as "power and wealth" in this specific context follows the explanation in Sachen's Explication of the Treatise ofthe Path with the Resultfor the Benefit ifthe 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" (phyugpo) because these qualities never cease. 2.62 Sachen's Explication ifthe Treatise ifthePath with the Resultfor the Benefit ofthe Sons, p. 430, labels this as "harima." 263 Source not located. 2.64 These are some of the special physical characteristics ofa buddha. 265 The number 4 and this heading are present in both examples of the Tibetan text. According to the structure of the outline, this is clearly out of place, but I have not been able to resolve the difficulty. At least one master of the tradition before Lan1a 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. The extensive presentation in the context ofone result" and "3. The extremely exten­ sive presentation by means of its support") have been explained. See BartOn Dorje Gyaltsen, Bartb'nS Summarizing Notes ofOralInstructions on the Teaching, 56b. 266 The translation follows Ms., 122a, which has da lta'i ius, "present body," instead of the de lta bu'i lus, "body like that," found in the published edition. 267 The translation follows Ms., 122a, which has rtsa gnyis, "two channels," instead ofthe sagnyis, "two levels:' found in the published edition. 268 See Sachen's Explication ifthe Treatise ofthe Path with the Resultfor the Benefit if the Sons, p. 435, and MartOn's Account ifthe Words iflvfy Mafiju.Sri Master, pp. 285, 287. Both specify that the same line should be understood here as applying to the svibhivik:akiya, not the sambhogakiya. MartOn's Account ofthe Words ifMyMafijufri Master quotes Sakya Pal)i)_ita as saying the great master Drokmi Lotsiwa purposely altered the treatise to prevent anyone from understanding without access to a master. 269 Sachen's Explication ifthe Treatisefor Nyak, p. 121, has sa bcugsum ma, "female on the thirteenth level," as does his Explication ifthe Treatise ifthe Path with the Resultfor the Benefit ofthe Sons, p. 432, but MartOn's Account ifthe Words iflvfy MafijufriMaster, pp. 285-86, has sa bcu ma, "female on the tenth level," and gives a lengthy explana­ tion. Lama Dampa follows MartOn in having sa bcu ma, "female on the tenth leveL" The Vdjra Lines published with Sachen's Explication ifthe Treatise ifthe Path with the Resultfor the Benefit ifthe Sons has sa bcu gsum ma, but the edition in the Yellow Volume has sa bcu ma. 270 Skill in Means SUtra. Toh 261, Kangyur, mdo sde za, 295b3-4- The wording is quite different in the siitra itself

271 Vitjrapafijara Tantra. Toh 419, Kangyur, rgyud 'bum nga, 64a4. 272 The Dharma lord is Sakya Pal)-9ita. Compare MartOn's Account ofthe Words ofMy MaiijufriMaster, pp. 285-86. 273 The translation follows Ms., np, which has de'i ngo bo, "his essence," instead of the published edition's de bzhi'i ngo bo, "the essence of those four." But see also Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benqit ofthe Sons, pp. 433-34, for an explanation ofthe four, which are basically the master indivisible from the four kiyas. This is also mentioned in the following paragraph of Lama Dampa's commentary. 274 Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, 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. 27 5 Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons, p. 435, says that these lines have been altered to require reliance on a teacher. Mar­ tOn's Account ofthe Words ofMy Mafijufri Master, p. 287, also says that this should be understood as "One is able to shake, and so forth, absolutely all the vast domains of the svibhavikakiya, and so forth." 276 Neither Sachen's Explication ofthe Treatise ofthe Path with the Resultfor the Benqit of the Sons nor MartOn's Account ofthe Words ofMy Mafljufri Master have a final sum­ mary here. Lama Dampa has taken the entire paragraph from Sachen's Explication of the Treatisefor Nyak, p. 123, where there is no number or final summary heading. 2 77 The translation follows Ms., 123b, '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." 278 The a/;, which includes the visarga (ab tsheg drag can), is last in the series of Sanskrit vowels. The visarga is the Sanskrit grammatical sign rendered in transliteration as /;. 2 79 Aham iti in Sanskrit means "I." According to Khenchen Appey Rinpoche, its meaning here is "selflessness" (bdagmed). 280 Magical Net (Sgyu 'phru! drwa ba) is another name for the Litany ofthe Names of MafljufrF {Jam dpal mtshan brjod). Toh 360, Kangyur, rgyud 'bum ka, 4a6. 28 r Toh 360, Kangyur, rgyud 'bum ka, 6a2. 282 Ms., nsa, has the number 2 for this heading. 283 The translation follows Ms., nsb, which has rang bzhin, "'nature," instead of the pub­ lished edition reading of ranggzhan, "self and other." 284 The medium path is briefly explained at the beginning of "Book Two: Establishing the Actual Treatise." The prediction ofpractice with the condensed path is performed at the end of the teachings of the Path with the Result. Briefly, a single quatrain of verse that sums up the teachings on many levels is spoken and explained by the master, together with predictions concerning future practice. 285 The published text omits the word "disciple;' which is found in Ms., n6a. Lama

Notes to page 4I2

463

Dampa here refers to a story found in BartOn DorjC Gyaltsen's Bartiin's Summarizing Notes ofOralInstructions on the Teaching, 57 b. A master at Srt Dhanyaka�aka, in India, was devotedly served by an attendant for years while he was in meditation retreat. This master had great abilities, and once made grain fall like rain to relieve a famine that had plagued the area for a year or two. The realization ofthe 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 ofhis devoted service to his teacher. 286 The names Kunga (delights all) Nyingpo (heart) andDrakpa (fame) Gyaltsen (victory banner) are woven into the preceding verses in a traditional style of homage. 287

Palden Senge and Drakpukpa SOnam Pal (1277-1346) were two of Lama Dampa's most important teachers.

Bibliography

WoRKS CITED THE AuTHORS BY

Kangyur (Canonical Scriptures) Erie/Presentation oflnitiations. Sekoddefa.Dbangmdor bstanpa. Toh 3 6 I, Kangyur, rgyud 'bum ka, 14a-21a. Catuhpitha Tantra. Sricatu/;pithamahdyoginitantrartijandma. Rna! 'byor mat rgyud kyi rgyalpo chen po dpalgdan bzhipa zhes bya ba. Toh 4L8, rgyud 'bum nga, 81a-231b. P67, nga. Droplet ofMahdmudrd. Srimahdmudrdtilakandmamahdyoginitantrardjddhipati. Dpalphyag rgya chen po'i thig le shes bya ba rna! 'byor ma chen mo'i rgyud kyi rgyalpo'i mnga' bdag. Toh 4LO, rgyud 'bum nga, 66a-9ob. Guhyasamdja Tantra. Sarvatathdgatakdyavdkcittarahasyaguhyasamdjandma� mahdkalpardja. De bzhin gshegspa thams cad kyi sku gsung thugs kyigsang chen gsang ba 'dus pa zhes bya ba brtagpa'i rgyalpo chen po. Toh 44L, rgyud 'bum ca, 9oa-148a. P81, ca. Hevajra Tantra. Hevajratantrariijandma. Kye rdo rje zhes bya ba rgyud kyi rgyalpol Kje'i rdo rje mkha' gro ma dra ba'i sdompa'i rgyud kyi rgyalpo. Also known as the Two Parts. Brtagpa gnyis pa. Toh 417/r8, rgyud 'bum nga, rb-3oa. Pro, ka. Litany of the Names of Maftjufri. MaiJjufrijiidnasattvasyaparamdrthandma­ samgiti. Jam dpalye shes sems dpa'i don dam pa'i mtshan yang dagpar brjodpa. Toh 360, rgyud 'bum ka, rb-rjb. P2, ka. Magical Net. Sgyu 'phrul drwa ba. See Litany rifthe Names ofMaitju.iri. Samputa Tantra. Samputandmamahdtantra. Yang dag par sbyor ba zhes bya ba'i rgyud chen po. Toh 38r, rgyud 'bumga, 73b-rs8b. P26,ga. Skill in Means Sutra. Aryopdyakaufa/yandmamahdydnasutra. 'Phags pa thabs mkhas pa zhes bya ba theg pa chen po'i mdo. Toh 261, Kangyur, mdo sde za, 283b-310a.

Vajrapaiijara Tantra. Aryarjdkinivajrapaiijaramahdtantrardjakalpandma. 'Phags pa mkha' gro ma rdo rje gur zhes bya ba'i rgyud kyi rgyalpo chen po'i brtagpa. Toh 419, rgyud 'bum nga, JOa-6sb. Prr, ka.

466

Treasury ofEsoteric Instructions Tengyur (Canonical Treatises)

Maitreya. Distinguishingthe Middle and the Extremes. Madhyiintavibhaitgakdrikd.

Dbus dAng mtha' rnam par 'byed pa'i tshig le'ur byas pa. Toh 4021, Tengyur, sems tsam phi, 4ob-45a. Niigiirjuna.Five Stages.Paficakrama. Rimpa lngapa. Toh 1802, rgyud ngi, 45a-s7a. P2667,gi. VagiSvarakirti. Esoteric Instructionsfor Averting Death. Mrtyuvaiicanopadefa.

'Chi ba bslu ba'i man ngag. Toh 1748, Tengyur, rgyud sha, nSb-IJJb. Vasubandhu. Verses on the Treasury ofAbhidharma. AbhidharmakoSakdrikii. Chos mngon pa'i mdzod kyi tshig le'ur byas pa. Toh 4089, mngon pa ku, 1b-2sa. Ps s 9 r , gu. YaSomitra. Commentary on the "Treasury ofAbhidharma." Abhidharmakofa(ikd. Chos mngon pa mdzod kyi 'grel bshad. Toh 4092, mngon pa gu, 1b-330a. Pss9 l· cu.

WoRKS CoNSULTED THE TRANSLATOR BY

Tibetan Works BartOn DorjC Gyaltsen (Bar ston Rdo rje rgyal mtshan).

Bartijn's Summarizing Notes of Oral Instructions on the Teaching. Gsung ngag zhal gdams zin bris bar stan ma. Dbus med manuscript, 59 fols. Jetsun Drakpa Gyalrsen (Rje brsun Grags pa rgyal mtshan).}eweled Treefor Direct Realization ofthe Tantras. Rgyud kyi mngon par rtogs pa rin po che'i !jon shing. In Sa�skya Lam� 'bras Literature Series, vol. 22 za, Ia-139a. Dehra Dun: Sakya Centre, 1983.

_, editor. Yellow Volume: Explications ofthe Treatise ofthe Path with the Result.

Lam 'brasgzhung bshadpod ser. In Sa�skya Lam� 'bras Literature Series, vol. II da. Dehra Dun: Sakya Centre, 1983. 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 rnam par tharpa ngo mtshar snang ba. In Sa�skya Lam� 'bras Literature Series, vol. 16 ma, Ib-6Ia. Dehra Dun: Sakya Centre, 1983. . Treasury ofEsoteric Instructions: An Explication ofthe Oral Instructions of the Path with the Result. Lam 'bras bu dang bcas pa'igdams ngag gi rnam par bshadpa man ngaggter mdzod. In Sa�skya Lam� 'bras Literature Series, vol. 16 ma, 62a-216b (pp. 12J-+J2). Dehra Dun' Sakya Centre, 1983. __. Treasury ofEsoteric Instructions: An Explication ofthe Oral Instructions if the Path with the Result. Lam 'bras bu dang bcas pa'i gdams ngag gi rnam par bshadpa man ngaggi mdzod. Kathmandu: Nepal� German Manuscript Preset� vation Project. Running no. L�so46. Reel no. L�472/2. Dbu med manuscript, __

I2 7 fols. Referred to as "Ms." in the endnotes to this translation.

Bibliography

467

Mangtii Ludrup Gyatso (Mang rhos klu sgrub rgya mtsho). Bright Sun

ofPure Altruism: A Chronicle ofthe Doctrine. Bstan rtsisgsa! ba'i nyin byed !hag bsam rab dkar. Lhasa: Bod ljongs mi drnangs dpe skrun khang, 1987. . SummarizingNotes on the Explications ofthe Treatise: 1he Words ifLudrup Gyatso. Gzhung bshad zin bris k!u sgrub rgya mtsho'i gsung. In Mang thos klu sgrub rgya mtsho'i gsung skor, vol. ca, ra-42b (pp. 345-42.8). Kathmandu, Sa

__

skya rgyal yongs gsung rab slob gnyer khang, 1999. Marron Chiikyi Gyalpo (Dmar ston Chos kyi rgyal po).Account ofthe Words ofMy

Maiijufri Master: A Commentary on the Treatise ofthe ''VIzjra Lines." A Teach­ ingofMar Chogyal. Gzhungrdo rje'i tshigrkanggi 'grelpa 'jam dbyangs bla ma'i gsung sgros ma zhes dmar chos rgyalgyi gsung. In Sa-skya Lam- 'bras Literature Series, vol. 30 a, xa-148a (pp. r-295). Dehra Dun: Sakya Centre, 1983. Sachen Kunga Nyingpo (Sa chen Kun dga' snying po). Clearing the Seven Precipi­ tous Pathways. 'Phrang bdun bsal ba. In Sa-skya Lam-'bras Literature Series, vol. I I da, IJob-r34a (pp. 2.60-67). Dehra Dun' Sakya Centre, 1983. . Commentary on the Treatise ofthe "Vajra Lines," Requested ofthe Glorious Great Sakyapa Lord ofYogins by Gateng ofKham. Gzhung rdo rje'i tshig rkang gi 'grel pa rna! 'byor gyi dbangphyug dpal sa skya pa chen po Ia khams pa sga thenggis zhus pa. In Sa-skya Lam-'bras Literature Series, vol. 28, 1a-172a (pp.

__

149-491). Dehra Dun' Sakya Centre, 1983.

. Explication ofthe Treatisefor Nyak. Gzhung bshad gnyags ma. In Sa-skya Lam-'bras Literature Series, vol. I I da, ua-64b (pp. 21-128). Dehra Dun:

__

Sakya Centre, 1983. Translation in Stearns (2oo6).

. Explication ofthe Treatise ofthe Path with the Resultfor the Benefit ofthe Sons. Lam 'bras gzhung bshad sras don ma. In Sa-skya Lam-'bras Literature Series, vol. 12 na, u-222b (pp. 11-446). Dehra Dun: Sakya Centre, 1983. . Five Dependently Arisen Connections. Rten 'brellnga. In Sa-skya Lam-'bras Literature Series, vol. 11 da, 82a-83b (pp. 163-66). Dehra Dun: Sakya Centre,

__

__

1983. Samten LodrO, the Great Abbot (Mkhan chen Bsam gran blo gros). Divine Feast

for Those ofGood Fortune: A Partial Biography ofthe Lord ofSecrets, the Vttjra Holder ]amyang Loter J!Vt.zngpo, Which Is a Fine Tree of Virtuous Gems That Grants the Sublime Attainment and Causes the Natural Liberation ofBody, Speech, and Mind. Gsang bdag rdo rje 'dzin pa 'jam dbyangs b!o gter dbang po'i rnam par thar pa cha !sam 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 Lit­ erature Series, vol. 8 nya, u-soa (pp. 237-335). Dehra Dun: Sakya Centre, 198). Simok Tenzin Nyendrak (Gzims 'og Bstan 'dzin snyan grags). Music to Delight the

Conquerors: An Explication ofthe Prayer Concerning the Stages ofthe Path of the Precious Teaching, Composed by Tsarchen, the King ofDharma. Tshar chen chos kyi rgyalpos mdzadpa'igsung ngag lam rim smon lam gyi rnam par bshad

468

Treasury ofEsoteric Instructions pa rgya! ba dgyespa'i ro! mo. In Sa-skya Lam-'bras Literature Series, vol. 26 Ia, 1a-38a (pp. 69-144). Dehra Dun: Sakya Centre, 1983.

Virl1pa.

Vtijra Lines. Rdo rje'i tshig rkang. Short tide for OralInstructions) Together with the Esoteric Instructions) ofthe Path with the Result. Lam 'bras bu dang bcaspa'igdams ngag dang man ngag tu bcaspa. In Sa-skyaLam-'bras Literature Series, vol. I I da, sb-wa, and vol. 12 na, 1b-6a. Dehra Dun: Sakya Centre, 198).

Other Works Stearns, Cyrus, trans. (wo6).

Taking the Result As the Path: Core Teachings ofthe Sakya Lamdrd Tradition. Boston: Wisdom Publications.

Ui, Hakuju, Munerada Suzuki, Yensho Kanakura, and Tokan Tada, eds. (1934).A

Complete Catalogue ofthe Tibetan Buddhist Canons (Bkab-hgyur and Bstan­ /;Jgyur). Sendai: Tohoku Imperial University.

Index

a, rs, 368-69 essence, 13, 201, 205, 337 external shape, 14, 333, 337, 340, 343, J s 8-s9

force of, 359 four, 309-IO white, J I I absolute mal).Qala, 17, 267

Account ofthe Words ifMy MafijuSri Master (MartOn ChOkyi Gyalpo), 2 on dream experience, 62-63 on four levels of masters, 30-31 on vital wind yogas, 124 activities, four, 28-31 affiictions as cause ofimpure appearance, 9, 57 four authentic qualities, establishing by, 199-:z.oo

naturally arisen, 145 syllables of, 12, 306, 309 aggregates, five cessation of, 373 in creation stage visualization, 94-96 purity of, 82 subduing, II, 295-96 agitation, 38, 47, 63, 212 Agni, 237

d/.J

animals, 357 and arresting ofvital winds, 300 four actions of, r6o, 256, 449nr02 syllable of, 312-13 anxiety (on first level), 14, 356-57 Aparagodaniya, 114 appearance(s) blessings of, 293 confusing, 58 as drops, 324 dualistic, s7 emptiness and, 35, 6r, 65, 213-14, 215, 3)2, 343

essence of, 97-98, 99 karmic, 58 ofprimordial awareness, r8, 405 as signs of dying, 106 three, 57 (See also experiential appearance; impure appearance; pure appearance) during three gatherings, 293-94 Appey Rinpoche, Khenchen (Mkhan chen A pad Rin po che, I927-2010) , 4, 6, 438, 447n59, 453nr63, 454m76; 455nnr8o, r89, 192-93; 456nnr98, 204; 459n242,462n279

applications ofmindfulness, four, 13, )4,

essence, 316, 368, 401, 458-59n234 wisdom, 13, 315, 329-30

aham iti, 401, 462.n279 Akani��ha, 381

ak.rara syllables, 321, 369 Ak-?obhya, 95, 250, 251 all-accomplishing primordial awareness, 94-95, 379

Amitabha, 95 Amoghasiddhi, 94 analytic cessation, r8, 47, 407-8

49> 269, 329-32, 334

arhats, 154, 227, 378, 446n45 Aseng Dorje Tenpa (A seng Rdo rje brtan pa), 2 assemblies, two, 66, II), 392, 400-402 attachment, 6o, 73 attainment(s) eight great, 75, 77, 446n43 ofmahimudri, 196 authentic qualities, four, 9, 45, 48, 84, 198-203

470

Treasury ofEsoteric Instructions

cause and path, establishing, 199-201 and dependently arisen connections, Io,:u.8 result, establishing, I99· 20I-2. three continua, establishing, 2.03, 45Illl 33 Avadhllti, I awareness of everything knowable, 69 individual and perfect pure, 147 lucidity and emptiness, relationship w, 65 bases for the miraculous, four, 33, 2.S3, 32.S basic space ofphenomena, primordial awareness of, 17, 82., 95-96, 2.30, 369, 379· 394 bathing, 2.50-51 behavior, resorting to nectar of, 9, 215, H7 bhaga maJ].Qala, 12., 15, So, S4, S6, 119, 267,307-13 birth, 34, 73. 7 4> 177 Black Volume (Lama Dampa SOnam Gyaltsen), 2 blankness, naturally arisen, 145 blazing, 35-36, ISS, 2.6S dripping and, 128-2.9, 130, 13S, 140-41 fire visualizations, 142, 143 stabilizing, 63, 64 blazing lamps, appearance of, rr, 2.99 blessings of body as deity, S7 mind at rest due to, 2.S1 for pain relief, 292-93 as three kayas, 153-54 three seats and, S2 transmission of, 22.4-25 bliss aiding experience of, 2rS in creation stage visualization, 9 4 cultivating, ISO emptiness and, 35, 6s, 213, 214, 2IS, 343 four joys and, 163, r64-6s in maJ].Qalacakra path, 154 meditation on, 293-94 melting, 30, 67, 149-50 pain and, 291 suffering mistaken as, 9, 57-s8 tainted, 330, 338 untainted, 14, 359

blissful emptiness, 14, 35S-59 bodhisattva vow, 59 Bodhisattva Who Cannot Fall Back, 313 bodhisattvas, 77, ISS. 191, 22S, 37S body bliss and emptiness, unity of, 65, 214, ns and channels, alignment of, 35 dependently arisen connections and, IO, 226-30 disturbances of, 241 experiences of, 61 four joys in, 163 initiation dependent on, 9, I93 mind and, 74, 7S, So, 314 mindfulness of, 13, 331-32 purification o£ S7, ns-r6 and speech equal, IS 3 as support for causal continuum, 72-73 syllables of, II2 in third perfect renunciation, 13, 33S total purity of, 276 at twelfi:h-and-a-halflevel, 393 vajra, 59,309-10 vajra waves of, 166-67, 171-72 ofyogins, 59 body maJ].Qala, 83, S4, II9 on path ofmeditation, 361 on path ofseeing, I4, 351, 353-54, 3S5 primacy of, 92-93 syllables and, 267 bola, 154, 449n95 bondage, appearance as cause of, 58 bovine lady. See ox lady Brahmi aperture of, 1I o lightning of, 129, 132-33, 44Sn73 melody of, IS, 36S BriefPresentation if'Initiations, 220 Buddha, word of, 199-200 buddhahood causal continuum and, 7 4 dependently arisen connections and, 48 by means of initiation only, 193 method continuum and, So with one's circle, 18, 36, 51, 402-3, 404 path and, 26S as result for self and others, 36 time of, 3S7, 39s-96 as universal ground, 77 vajra position as, 33S

Index views of, differences in, 282 Buddhalocana, 94 buddha(s) activity of, 16, 381 faith in masters as, 32 inner, I3, 339-40 physical characteristics of, 393 physical strength of, IJI, 450mr5 sentient beings and, 70, JI, 227, 372, 403 bugs, outer and inner, 268, 295, 455m89 buoyancy, 12, 146,316 cakras in creation stage, 93-96 enlightened speech and, 369 five signs at, 138-39 four joys in, 163-64 of great bliss, r6, 67,381 mobile and immobile, 220-21 mudras of, rs, 370-71 protection, ro, 93, 96, 236, 2)7, 241 in three-kaya initiation, 378 total release in, 10, 219, 220-21 vast domains as, 372 visualization in esoteric instructions, '42 vital winds and, 129, 137-41, 298-300 See also genitals/genital cakra; heart/ heart cakra; navel/navel cakra; throat/throat cakra Cakrasamvara, 8r Cakrasamvara tradition, 310 calm abiding, 207, 208-9, 212, 331 camphor, 12, no, 304-5, 453n16o cm:u;lali. See fire, fierce cat, actions of, 124, 448n68 Catu/:!pitha Tantra, 101, 3JO causal continuum, 71 as root continuum, 9, 72 root vital winds in, 287, 288-89 of universal ground, 74, 77-78 vast domains in, 371-72 celestial mansion, 87, 93, 96, 100, H4, II], 169, 276, 358 certainty of form, 120, 173 channel, central arresting vital winds in, 300 dissolution ofpulsations of, 400 emptiness and, 391 great enlightenment of, 228

471

importance of, 326 as mind, 13,337,338 nirvil:ta as, 75 purification of, 169 in resultant initiation, 19 6 as source of mantra, 67 sublime bell of, 12, 320 at time ofdeath, 148, 177 at time ofenlightenment, IJ, 393 channel knots at final gathering, 13, 333-34 four initiations and, 263-65 in meditative concentration, II, 294 pain and, 291 on path ofmeditation, 363 on path ofseeing, 358 shape of, 321 total release in nirvil:ta channel, 10, 221-22 vast domains as, 372, 4590240 channel strictures, 12, 221-22, 305-6 channel yoga, 129, 133-34 channel(s) as deities, visualization of, 94, 95 dispersal in, 206 in fourth initiation, IJ, 385, 394 ofgeneral beauty, 244, 454lll73 of ghosts, 12, 306 ofgrief, 12, 306 in intermediate state, 18I malleability of, 46, 32.0-21 as nirmiil)akiiya, 9 6 nirviicya, 221-2.2 opening, 12, 317 pains of, u, 47, n6, 218, 279, 285, 341 pains of, alleviated, 334 posture and, II 6 sarp.siira, 10, 219-20 sarp.sara and nirviil).a, 75 ofsix realms, 14, 356-57 as support for causal continuum, 72-73 of tears, 12, 307 of terror, 12, 306 three seats and, 84 three times and, 396, 462027 4 tiny, n, 305 total release in, 219-22 and vajra waves ofmind, 168, 169-70 visual appearance of, 62 visualization of, 140 vital winds and, 130

4 72

Treasury ofEsoteric Instructions

vocal signs and, 244-45 ofyawns, 12, 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-s8, 162-63 lucidity as, 21 s Chogye Trichen Rinpoche (Bco brgyad khri chen Rin po che, 1919-2007), 6, 437, 440, 447n59, 448n68, 4500110 Cittamitra view, 97 clay mold ritual, 252 clear circulation, 120, 173 dear essences dependently arisen connections and, 232, 23J, 324-25, 334· 381 ofenlightenment mind, 340 in establishing riipakiya, 202 expansion of, 64 offather and mother, 156, 168, 170-72 and fourth perfect renunciation, 3 38 malleability of nectars and, 296, 320-21 ofmudra, 16, 266, 382, 390 on path of seeing, 352, 358, 360, 363 in resorting to the nectar ofmeditation, 9· 218 in syllables, 16, 188-89, 382-83 in third initiation, 16, 30-31, 149-50, 196,266, 376-78, 401 during three gatherings, 265, 284-86 three seats and, 84 on transcendent path, 265-66 visual appearance of, 62 vital winds and, rs, 16, 366, 368-69, 376-77· 381-82

Commentary on the "Treasury if Abhidharma" (YaSomitra), 69 companions, bad, 247, 248, 249 compassion, 14, 2.29-30, 246, 358, 361 completion stage, 76, 195, 231-32, 240 conch-shell-bearing lady, 15 r condensed path, 47, 4620284 conduct, 132, 134 See also subsequent conduct confession, r8s, 252-53 confidence, 147, 198, 408

consciousness eight types, 17, 82., 389 five types, 10, II, 2IO, 2.95 six groups, emptiness of, 330 on tenth level, 373 unity oflucidity and emptiness of, '-' 4 vital winds and, II, 299 See also transference; universal ground constituent nectars. See essential constituent nectars; nectars "consuming the sky for food," 107-8 contamination removing, ro, 249-54 signs of, 248-49 types of, 246-48 continua, three, 48, 70, 198, 203 See also causal continuum; method continuum of body; resultant continuum cooking-tripod mudra, n6, 141, 144, 447n66 corpse, contamination by, 248, 249 cranial dome ofembodiments ofmethod and wisdom, 170 of enlightened body, 68, 94 four joys and, 164 resultant initiations and, 196 stability ofdrops in, 17, 18, 393-94, 398-99 at thirteenth level, 401 vast domains and, 372 craving, 213, 362, 373 creation stage, 9, 90-91 and completion stage, unity of, 195 deity in, 92, 447n49 dependently arisen connections and, '-3 ' maQ.<;l.alacakra path in, 150-58 master's role and, 28, 29-30 meaning of name, 92 obstacles to, 240 outer, 30-31, 66 on path of accumulation, 273 on path of meditation, 360 on path ofseeing, 14, 351, 353 perfection of, wo, 276 sacred commitments of, 183-84 stability of, 332 and three essences, 97-100

Index 473 on transcendent path, 347 and vase initiation, 85-86 crown ofhead blocking, 17 4 ofembodiments of method and wisdom, 170 in mal_lQ_alacakra path, 377-78 and practice ofBrahmi's lightning,

132-33 sacred land of, 360 seminal drops and, r6o stability of drops in, r6, 384 at thirteenth level, 40I in uncommon transference, 177 culmination(s) of attainment first, II9, 357 four, 45, 225, 2.64-65, 32.5, 348-49 four results ar firsr, 276-77 offourth initiation, 172-73 as indivisibility ofsarp.sira and nirvil}.a,

92 of secret initiation path, 146-47 suitability of persons for, 178 of third initiation, I6S when it will occur, 2.79-80 Qakas and Q.akinis, 6o carnivorous, 109, 176, r87, r89, 2.38 ofprimordial awareness, r87, r88, 2.95,

301, 32.4-2.5 propitiation of, 9, 188-89 ofsacred commitment, 109, 176, 187,

I89, 2.S0, 2.9S· 30I, 32.4 at time ofdeath, ro6, 109 at time ofenlightenment, I], 392 types of, 187 Qakinis five inner, 12.-13, 2.32, 32.4-2.5 mitarab, 187, r88-89, 45m126 Oamarupa, I death and dying, II, 47, n6, 218,

28s-86 averting, 107-8 danger offrom vital wind yogas, 128 mind at time of, 76 nectars at time of, 220 practice of luminosity at, 147-48 signs o( IOI-? Vajrasattva, approach ofat, 165 See also transference deer lady, 151

deities fault of killing, 101, 109 in initiation at time ofpath, 190, 191 initiation of real nature of. 380 and master, indivisible, I], 397 in meditative concentration, test of.

24' mindfulness of, 13, 331, 332 mother and father tantra, differences in, 96 as nirvil_la, 100 in preliminary practices, II? seats of. 8r-8s visualization of. 92-96 See also special deity delight, level of, 14, 356-57, 36o dependent arising, twelve links of, I 5,

359· 362, 373. 384 dependent nature, 10, 227,237-38 dependently arisen connections, 45, 352,

457-s8n22.r alignment of. 10, 226-27, 229-30 blessings of, 293 ofcauses, 229-30 ofdream experiences, 62-63 five, 226-33 four, 319-22 inferior path and, 47, 48, so in initiation ofprimordial awareness dependent on an embodiment of wisdom, 376-83 in initiations at time ofpath, 9,

193-94 mind and mal_lQalas transforming into, 39 on mundane and transcendent paths,

34 and path with result, 37 primacy of, 233 of reality, 34, 35 ofresult, 232-33 three, 6o, 6r-63, 323-24, 352 ultimate, r6, 386-87 ofvisual appearances, 6r, 62 ofvital winds, reversal of, 6r, 62. See also under inner dependently arisen connections; outer dependently arisen connections; secret dependently arisen connections; ultimate dependently arisen connections

474

Treasury ofEsoteric Instructions

design-bearing lady, ISI desire realm, 154, 174, 310-IJ, 3IS-I6 devaputra miiras, 13, 238, 239, 32.8 devotion, 198 confidence and, llS meditative concentration through, II, 2]8, 279

as obstacle, 235, 239 on profound path, so view of, 208 Dezhung Rinpoche (Sde gzhung Rin po che, 1906-87) , 4, 6, 438 dharmakJ.ya, 401 blessing as, 154 constituent nectars, transforming into, 29 dependently arisen connections and, 233

as emptiness possessing the most sublime ofall aspects, 331 experience of, 146 four authentic qualities, establishing by, 201-2 initiation from, IS, 376 as result, 40 I and sugata of secret initiation, 67 in rhree-kJ.ya initiation, 378 vast domains of, 16, 17, 35, u9, 381, 383, 460lll48

diligence, 11, u6, 279 direct realization, 206, 387-88 disgust, 14, 357 dissolving, uses of term, 300

Distinguishing the Middle and the Extremes (Maitreya), 77 divine ear, 382 divine eye, u, 319-20, 382 doubt absence of, 334 eliminating, 28, 29-30, 31, 207, 208 inner dependently arisen connections and, 325 intellectual understanding and, 331 Drakpa Gyaltsen, Jetsun (Rje btsun Crags pa rgyal mtshan, II4?-I2I6), 2, ), 22, 412, 444nlll2, I S ; 463n286

Drakpukpa SOnam Pal (Brag phug pa Bsod nams dpal, I277-1346) , 22, 412, 444lll8, 463ll287

dream experiences, 6r , 62-63 ofelemental winds, 301-3

and guidance on the path by the fourteen syllables, 307, 3II-I3 ofouter dependently arisen connections, 12, 323-24 syllables of five afflictions and, 12, J06

dreams dying, signs of in, 105 at first gathering, II, 2.85-86 signs ofcontamination in, 248-49 three warmths and, ll, 297-98 vital winds and, II, 301, 302 Drokmi Lotsiiwa Shakya Yeshe ('Brag mi Lo tsii ba Shakya ye shes, 993-1077?) , 1, 4, 21, 444nn9, 13; 45Illi28, 46In268

Droplet oJMahdmudrd, 163-64 drops battle of, 142 blazing, 324 expanded, u, 305 in final gathering, 12, 317 in initiation ofprimordial awareness dependent on an embodiment of wisdom, 16, 381 as outer sign ofenlightenment, 17, 18, 393,399

resorting to nectar of, 9 , 217 within sensory bases, 13, 334 stability of, 16, 3s9-6o, 362-63, 373, 384

warmth of, 9, 64, ISS, IS8 yoga of, 129, 134-37 du, smoky, 312-13 dullness, 38, 47, 49,205,212,333,339 effort, freedom from, I3, 325, 333-34 eight worldly concerns, 76, 274, 295, 446n44

eliminations and acceptances, 274, 45Slll 92

emanation calera. See navel/navel cakra emptiness blissful, r6s, 172, 1 9 4 as enemy, 1 3, 4 9 , 329-31 essence of, 97, 98, 99 forbearance of, 13, 340 of greater and lesser extent, 29 lucidity and, 94, 288 meditative concentration of nature as, 6s

Index 475 nature as, I8, 406 as obstacle, 239 sublime blissful, 35, 67 view of, :w8 enhancements, eight, I67, 210, 450mro

enlightened activity, 16, 69, no, 38r enlightened body, speech, and mind body as shape, 94-96 branches of melodious speech, 368-69 five nectars ofbody, I3, 324-25 malleability of body, 46, 32I omniscience of, 196 in perfection ofassemblies for oneself, 400-402

pure appearance of, 9, 66-69 enlightenment certainty of, 9, 194 eighteen marvelous signs of, 390 seven branches of, q, 353-54, 356 signs of, 398-99 thirty-seven factors of, 33-34, 269-70, 282, 347

time of, 389-92 universal ground and, 73, 74, 77 See also great enlightenment enlightenment mind, 73 four animal actions and, r6o initiations from, 193 mary<;lala of, 267 meditation on, II? as piercer, I?, 394 relative and absolute, 81 in secret initiation, 86 stabilizing, 67 three seats and, 83, 84 equanimity, 158, 3I4

Esoteric Instructionfor Averting Death (VagiSvarakirti), w8 essence arising as unity, 64, 65-66, 303, 313, 406

on condensed path, 14, 47,343-44 single, 98 essential constituent nectars dispersal of, 206 as enlightened bodies of tathiigatas, 324-25

guidance by, 264-66 malleability of, 296 and mind, alignment of, 35

sarpsiira and nirviiJ:ta, in relation to, 76 as support for causal continuum, 72• 73

thirty-seven factors and, II, 282 See also nectars essential constituents clarifying and blending, II, 294-95 colors of, 149 miiras and, 38, 49 mind at rest due to blending, 281 obstacles associated with, 239-40, 245 evil spirits, 241, 242, 247,248, 249, 250-51

See also miiras exertion, 125-26 experiences authentic quality of, 198-203 eight flawed, 212-13, 452ni53 fifteen, 46, Go-66 (See also meditative concentrations) mental, 213 on mundane path, 34, 35, 66 natural expression of, 139 protection by test of, 240-41 syllables and, 309 three, 38, 6r (See also dream experiences; mental experiences; physical experiences) three flawless, 213-15, 228, 295 on transcendent path, 34, 36, 66 experiential appearance, 9, 49, 58-66 esoteric instruction ofsyllables and, 321 flawed and flawless, 14, 339-42 hopeful and fearful, 327 in initiation ofprimordial awareness dependent on an embodiment of wisdom, I6, 381, 382 outer dependently arisen connections and, 324 three seats and, 84-85 understanding, 37, 38 as unity, 98 explanatory continuum, 9, 7I, So, 194, 446n40

Explication ofthe Treatise ifthe Path with the Resultfor the Benefit ifthe Sons (Sachen KungaNyingpo), 2-3 extensive path, 44, 405-6 See also sarp.siira and nirviil).a in common, path of extreme stare, 154, 256, 258

476

Treasury ofEsoteric Instructions

factors conducive to enlightenment, thirty-seven. See under enlightenment faith, IO, 32, 236-37 families, five, 16, 67, 85, 190, 202, 332, 38!-82, 397

family ties, obstacle of, 235, 237 faults as qualities, 37-38 recognition of, 13, 326 feast, ritual, IO, r89, 2.49-50, 292 female embodiments of awareness/ wisdom initiations and, 88, 191 levels of, 3 95, 46m269 purification of, 169-70,387,388 training of, 152-53 types ofbirth, 151-52 See also mudras fire, fierce (car;t;lali) dear visualization of, 128-29 esoteric instructions for, 141-44 in intermediate state, 179-80 mantra and, 67 master's role in yoga of, 28, 30-31 vital winds and, n1-12, 128-29 (See also yogas ofvital winds) fire ritual, 251, 253-54 fireflies, appearance of, 299 first level. See seeing, path of Five Stages (Nagarjuna), 32 flows, three below, r67, 450mo9 food, 9, 132, 134 contamination of, 247, 248,249 protective, 258 resorting to nectar of, 9, 215, 216-17 sacred commitments and, 182, 183, 184, 189

forces, five, 16, 376-77

forbearance, 13, 268, 269, 340, 39s, 396 form realm, 12, ISS· 174,309, 314, 315 formless realm, 155, 174, 308, 309, 315 fourth initiation four perfect renunciations and, 13, 333, J3S

in four tests, 242 intermediate-state practice of, 180-81 levels and, 49, 87 master's activity of, 29, 30 in method continuum, 87, 88, 166-78 path of, 90 perfection of, 17, 385, 394, 398

sacred commitments of, r84 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, 220, 304, 453m6o fully established nature, 227 Garab Wangchuk (Dga' rab dbang phyug), 239 gatherings of essential constituents final, 12, 13, 264, 317,333 -34 first, II, IIJ-I8, 263-64, 284-86, 310-13, 328

"gathering" defined, 284-86 meditation on bliss and, 293-94 meditative concentration and, 277-80 middle, 12, 264, 317, 32-8, 329-32 on mundane path, 34, 48, 269-70 path of accumulation and, 273, 27 4 on path ofsaxpsiira and nirviiQ.a in common, 48 Gauri, 303 Gayadhara (d. rro3), I gazes, control of, IS, 36 6 genitals/genital calera clear essences at, 369, 378 in deity visualization, 94-95 drop ofbliss at, practice of, 136 drops in, IS, 362-63 half, stability ofdrops in, 14, 352, 358-6o

nectars, increased force ofin, 304-5 in practice with mudra, 151, IS3, I S 4S7, IS8-59, 336-37

syllables and, 308, JIO goddesses four elements as, II, 302, 303 in initiation at time ofpath, 190, 191 in retinues, 94, 9 5 at time ofenlightenment, 1 7 , 389-90, 46oms6

gold-transforming elixir, 39 great enlightenment five types, 228 of thirteenth level, 13, 214, 228, 324-25, 378

of universal ground, 10, 76-77, 228-29

Great Skillin Means SUtra, 395 greed, 94

Index Guhyasamiija, 8I, 310

on tathiigatas, 202

Guhyasamdja Tantra, IIJ, 145

on three continua, 203 on total release, 2II-I2

guidance, three modes of, 48 Gyalwa Dampa (Rgyal ba dam pa), 258

on training for mudras, 152-53 on unity, 100

harrt

on universal ground, 75 on Vajrasattva, I65

cakras and, 140, 177,377-78 in practice ofBrahm::i's lightning, I32-33, 448n73 and seed ofwhite hair between eyebrows, I36-37 on thirteenth level, 40I

in visualization of supported deities, 9 s vital wind ofwind and, 288 hatred, 12, 73, 95, 200, 306, 309 health, in context ofpractice, I3I, 158 heart/heart cakra clear essences at, IJI, 172 in creation stage, 92, 93-94, 95 devotion and, 186 drops in, 15, 362-63 in fire ritual, 253-54 hand mudriis at, 244 in initiation, 190 joy at, I63-64, 378 ofmudra, z6, 382 pains of, I2I, 128, 140, 173,288 syllables and, I40, I4S, 306 in transference, 175, 176-77 on twelfth-and-a-halflevel, 17,393 nnion ofsun and moon at, 135 herbs, three hot, I44, 258, 448n76 Heruka, 2I

Hevajra tradition, 309-10 homage, 9, 3I-32

hum in fire ritual, 253-54 forceful, 157,256,308 in heart calera, 136, q8, I40, 334 as outer circulation, 119 for overwhelming miiras, 401 in preliminary meditations, 117 as seat of buddha, 84 i11 transference, 109-IO, IJS-77• 4SOnll9 ofunity, 76, 146, 308, 309,316 in visualization ofsupported deities, 95 hundred-syllable mantra, us, 252 ignorance, 95, 97-98,207,208, 337 illnesses dependently arisen connections and, 229-30 nonarising of, 295, 296 ofvital winds, 287, 288, 2.89, 290 imagined nature, 227 immeasurables, four, 82 immortality, 108, 171 impermanence, 57-58

Hevajra, I, 92

impure appearance, 9, 57-58 Indra, I87, 237

Hevajra Tantra, I, 446n39

initiation ofprimordial awareness

herukas, initiation of eleven, 16, 379-80

on afflictions, 200 on creation stage, 92 on four joys, r62, I63, 164, r65 on initiations, 192 on maQ.Q.alacakra, ISO on meditative concentration, 145 on nectar ofobjects, 210-11 on outer and inner maQ.Q.ala, 14, 356 on path, establishing, 201 on purification ofthoughts, 209 on sarpsara and nirvaQ.a, 70

dependent on an embodiment of wisdom dependently arisen connections and, 2)1, 376 fourth initiation and, 87 intermediate-state practice of, 180 levels, realization of and, 49 in maQ.t;iala ofrelative enlightenment mind, 86 master's presentation of, 29, 30 perfection of, 16,375

on seminal drops, 156

purification in, 88 sacred commitments of, 183-84

on six ornaments, 332 on six realms, 200

signs of, I6, 376-84 at time of path, 192

on self-blessing, III

477

478

Treasury ofEsoteric Instructions

on transcendent path, 34, 35, 45 ultimate result of, 401 See also initiations, four; maQ.Qalacakra path initiations, four causal, 9, 18, 85-89, 405 contamination, removing by, 10, 249 in creation stage, 90 dependently arisen connections and, 230-3J, 2)2, 23)

and enlightenment, thirty-seven factors of. 270 essential constituent nectars and, 26s-66

extensive, I90-9I four culminations of attainment and, 264-65

four results and, 277 fourfold, IS, 360 , 365, 45Sn229 importance of, So masters and, 9, 27-31 on mundane path, 34 obstacles during, 10, 240 oral transmissions of, 223-24 path of accumulation and, 273 protection by signs of, 10, 242-54 resultant, 9, IS, 195, 196, 3S7-SS, 405 sacred commitments and, I81, 182 signs in, 243-44 substances in, I90, I 9I syllables and, 267 at time ofpath, 9, 190-94 on transcendent path, 34, 35, 45, 347 See also fourth initiation; initiation of primordial awareness dependent on an embodiment ofwisdom; secret initiation; vase initiation inner dependently arisen connections, 34· 35, 37, 6 o

forbearance and, I J , 340

of four vital winds, n, 303 offourth initiation, I6, 3S6-88 ofinitiation ofprimordial awareness dependent on an embodiment of wisdom, 16, 3 7 6 , 3 7 7 , 3 8 1 in parting from hope and fear, 12-13, )24-25, 327

on path ofseeing, I4, 351, 353-54, 355 of secret initiation, rs, 365, 366, 36S, 369, 370-71

on thirteenth level, 403, 404

ofvase initiation, 3 6 1 insight. See penetrating insight intellectual understanding, view of, 208 intermediate state, 90-9I, 178-8r See also death and dying Jambudvipa, 114 JamgOn Ameshap Ngawang Kunga SOnam ('Jam mgon A mes zhabs Ngag dbang kun dga' bsod nams, 1S97-x6s9 ), 5 jealousy, 94-95 joy, on firstlevel, 14, 356-s7. 35S-s9 joys, four, 29 ascending, 13, 67, IJ0-]2, 335 attachment to, I54, ISS connate, ISS in dependence on a female embodiment ofwisdom, 8 6 descending, 2 9 , 1 6 8 , 231, 3 8 0 essence of. r64-65 first three, 213, 343 location of. I63-64 sequence of, 162-63 in three-kaya initiation, 378 kakkola, 154, 449n95

Ktilacakra Tantra, 103-4 KiiQ.ha, r, 21, 39, 444m2 karma, 57 appearance and, 5 S meditative concentration and residual, II, 27S

on path ofmeditation, 362, 384 universal ground and, 73, 74 kayas, five actualization through pr:U;tayama, 119-20

actualizing, 17,397, 402,404 attainment of, 197 dependently arisen connections and, 232-33 as

result for oneself, 36 kayas, four, 27-2S in creation stage, 96 essential constituent nectars and, 265-66

four culminations ofattainment and, 264-65

four initiations and, 59

Index 479 as master, 3 6 resultant, 196 oftransformed support, 402 universal ground and, ]I, 7 4 vast domains of, 348, 371-72 kayas, three, I6, 36, 377-79, 386 knowledge five fields of, 22, 444016 obscuration of, 212, 214-IS k$a, I2, 38, 308, 3I9, 326 �itigarbha, 96, 191, 304 lalana increased force of nectars and, 12., 304 atpeak, I), 339 in third perfect renunciation, 337-38 at time of death, I48 total release in, 10, 2I9-20 in yoga ofvital winds, 130, 134, I45 lama Dampa SOnam Gyaltsen (Bla rna dam pa Bsod nams rgyal mtshan, 1312-75). 2-3, 4 Lamdre (Lam 'bras). See Path with the Result languages, attainment of, 68, I46-47, 26], 366-67 levels, 12, 32.2 buddhahood and, 396 channel knots and, 10, 22I-22 dependently arisen connections and, 232-33 eighth, 370, 373, 396 eleventh, 377, 380, 383, 384, 396 fifth, 36' first, I4, 351-52, 3s6-57, 360 (See also path of seeing) fourth, II9, 36I, 362 fourth initiation and, 49, 87 names o£ 374, 384 ninth, 370, 373, 396 ofpath ofmeditation, 360-63 second, I4-15, II9, 36I, 362 seventh, 15, 3JO- JI, 373 sixth, rs, 27-28, I99· 270, 360-63, 369, 3]0, 373 tenth, IS, 364-74 third, 36I, 362 on transcendent path, 347-49 twelfth, 377· )80, ) 83, 384 twelve-and-a-half, I], 33, 47,393 See also thirteenth level

liberation appearance and, s8 gates of, 17,389-92,394 three gates, 67-68, 169, 2II lifespan, no, 172, I73, 359 light rays, radiating and return of, I68-70 lights, five, 304 limits, six, 22, 44sm 9 limits of an entity, IO, 226-27 liilga, 14, 358, 458n224 locana, 303 long-life initiations, 107 lord of the family, 244, 454lll 7 3 Lord ofYogins. See Virlipa lotus ladies, 13, 167-68, 33s-36, 457n2I4 lucidity emptiness and, 35, 65, 94, 2I4, 215, 288, 343 as mental experience, 12, )I6 naturally arisen, 146 luminosity, II, IS, ]I, 135, 299-300 Magadha, 312 magical abilities, 16, wo, 172, 382-83 Magical Net, 368-69, 402 Mahdmdyd Tantra, 135 mahamudra dependent on female embodiment of pure awareness, r6, 388 resultant initiations and, 9, 71, 195-97 transference of, 173, 177-78 male embodiment of method, 168-69, 1]0, 38], 388 malleable qualities, four, I2, 46, 225, 295-96, 321, 322 Miimaki, 95, 303 mal).c;lala, I4, II4-IS, 3s6 of colored particles, So, 85 mal).c;lalacakra path, 67, 90 brief path, 158-6I essence and meaning, 149-50 extensive path, tso-s8 and initiation, r6, 375 sacred commitments of, 183-84 on transcendent path, 347 See also primordial awareness dependent on an embodiment of wisdom, initiation of

480

Treasury ofEsoteric Instructions

mat;u;lalas, four four kiyas as, 37 master's role in targeting, 30 on mundane path, 35 as support, 74 and three seats, 8o-8s on transcendent path, 34, 348 vast domains and, 371-72 visual appearances of, 62 vital winds of, 112 Maiiju.Srl, 369 mansions, 93-96 channel knots and, u, 294 inner dependently arisen connections and, 324-25 on path ofseeing, 14, 353-54 three gatherings in, 285 mantra, 223 hundred-syllable, IIS inner, 28, 30 knots of, IO, 236, 237, 24I mindfulness of, I3, 331 path and result of, 77 protection by, Io, 236, 237, 241, 242 source of, 67 three seats and, 83 Mantra Vehicle. See Vajrayina Mara, 17, 179, 267, 308, 389-90 miras ofcontentment, 333, 338-39 liberation through recognition of, 38 during meditative concentration, 49 obstructions by, 235, 236-37, 239 protection from, 238 recognizing. IJ, 225, 326 MarS Explication ofthe Treatise (MartOn ChOk:yi Gyalpo), 2, 30-JI, 62-63, 37I MartOn ChOkyi Gyalpo (Dmar stan Chos kyi rgyal po, c.1198-c.I259 ), 2, 3. 445112I master(s) authentic quality of, I98-203 blessings for pain relief, 292 designations of, 29-31, 445n21 devotion for, 186, 407, 462-63112.85 essence of, 27 excellent, definition of, 3I four activities of, 28-31 homage to, 9, 31-32 indivisible from quintessence of sugatas, 17, 396-97, 462n273

initiations from, I90-91 meditation on, II? on mundane and transcendent paths, 36 obstructions by, 236, 237 profound path of, I8, 47, so, 152, 186, I95· 403, 407 remembering in intermediate state, 178, 179, 180 requesting instructions from, IIJ sacred commitments and, 188 See also vajra master(s) meditation extracting poison of, 2.12-15 on mundane path, 36 nine branches of, IIS-I7, 4461165 not lost, n, 12, 13, 283,297, 323, 329, 33 5 postures for, n6, rsS meditation hut, 331, 45711209 meditative concentration(s), 241 aiding, 215-17 benefits of, I I , 295-96 causes of, 48, 272-95 ofcharacteristic arising as variety, 64 dependent nature of, 227 dependently arisen connections and, 2J2 empty of emptiness, 330 in equilibrium, 13, 332 ofessence arising as unity, 64, 6s in expelling poisonous view, 209 experiential appearances and, 58, 59-60 flawed, 212-13 free from recognition of bliss, 156 during gatherings ofessential constituents, 6s-66 inability to lose, I I , 283 like a very immaculate sky, 12, 316 of meditation, 12, 314 on mundane path, 34 naturally arisen, 144-46 of nature arising as emptiness, 64, 65 nonconceprual, II, 13, 97, 295,340,405 obstructions by, 235, 236 pain and, 292 on path ofaccumulation, 273 belowpeak, 12, 319-20 protection by test of, 241 random events during, II, 278-So recognition of obstacles as, 241, 326,327

Index 481 recognizing impediments, 38 root vital winds and, 287, 288-89 sequence o£ 318 stability of, 26 5 syllables and, 315-16 three, 6o, 64-66 and three purifications, n6 on transcendent path, 35 ofunity, 143 vajra waves o£ 167-72 view as, 208-9 meditative equipoise mudri of, u 6 obstacles during, 241 three essences o£ 28, 30, 92, 97-100 mental experiences of characteristic as variety, 344 at first gathering, )II flawed, 213 and four applications ofmindfulness,

J29 of lucidity, 316 on path ofaccumulation, 273-7 4 on path ofsa.1psira and nirvfu}.a in common, 61 random event of, 279 test of, 240-41 total release and, 292 ofvital winds, 287, 301, 302, 306 merit, 66. See also assemblies, two Meru, Mount, 93, Il4, 312 method path of, 405 universal ground and, 73, 74 and wisdom, protections of, 48 method continuum ofbody, 9, 71,

79, So four initiations at time ofpath, 190-94 mahimudri and, 195 vast domains in, 372 See also fourth initiation; maQ-Q.alacakra path; sacred commitments; self� blessing mind appearance as, 58 arresting, II, 295 benefits from vajra waves, 172 body and, 74, 78, So, 314 characteristics of, 76-77 dependently arisen connections and, 230

at first gathering, n, 285-86 great enlightenment and, 228, 229 mental experiences and, 61 during middle gathering, 329 of ordinary people, 207 physical posture and, II 6 purification of, 88, n6, 398 realization at perfection of creation stage, 1oo resting, 209-n as root, 194 supported, 73 thirty�seven factors and, II, 282 three modes at rest, 280-81 total purity of, 276 vajra waves of, 167-72 vast domains and, 371 view of, 207 vital winds and, 38 miracles, 267 on path of seeing, 14, 355 secret initiation and, 15, 366 on thirteenth level, 391, 392 mirages, 299 moments, four, 154-55, 157, 162-63 mother, space of, 12, 315, 324 mothers and children, four, tss -s 6 mudri ofliberated lion, 160, 161, 205,

256 mudri(s), 9, 150 with completely pure mindstream, 67 four, 15, 370-71 in four initiations, 243-44 initiation of five, 16, 379 mahimudri and, 196 of primordial awareness (actual or imagined), 29, 30, 162 resorting to nectar o£ 9, 217 twelfth-level, 87 See also lotus ladies mundane path, IO, 33-34, 229, 269,

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, 234-59 results on, 46 syllables on, 266

482

Treasury ofEsoteric Instructions

thirty-seven factors on, 33-34, 269-70, 282,347

three gatherings on, 263-64, 265, 266 warmths on, 35-36 musk, 220, 4530160 Nairitmya, 27-28, 32, 1 3 7 , 3 1 6 seat of, 82-83 transmission ofLamdre, r, 39 NarayaQ.a, 171, 450nii3 Nirikdadvipa, 322, 456-57n207 natural expression of characteristic as variety, 303, 307, 313 of experiences of the view, 2.09, 2.11-14 in mindstreams offather and mother, 170

in removing obstacles and obscurations, 2.41, 2.42, 259

in total release, 219, 292 transformation by, 3 8 , 1 4 5 of wannths, 13, 130, 131, 134,307, 323, 326-27

nature arising as emptiness, 64, 6s, 77, 303, 313, 406

on condensed path, 14, 47, 343-44 as empty lucidity, 94, 215 initiation of four aspects ofreal, 380 See also true nature natures, three, 10, 227, 237-38 navel/navel cakra channel knot of, II, 67, 294 dear essences at, 171, 172, 378 in deity visualization, 93-94 drops in, 15, 16, 362-63, 381-82 in esoteric instructions dependent on cakras, 137-38, 139-41 in Hevajra tradition, 309-10 in initiation ofprimordial awareness dependent on an embodiment of wisdom, r 6, 381 joy and, r64, 358-59 lone hero at, 135 of male embodiment of method, r68-69

syllables of, n, 15, 67, rr2, 147,288, JIO-II, 367, 383, 446n33, 4560204

in transference, 109-10 and vajra belly, 338 nectar, resorting to, 9, ro, 204-5, 210, 215-18, 241, 258

nectars control of, 15, 368-69 dissolution ofpulsations of, 401 malleability of, 46, 320-21 visual appearance of. 62 and vital winds, blending, 16, 376-77, 381-82

See also essential constituent nectars Ngawang Lekpa Rinpoche (Ngag dbang legs pa Rin po che, 1864-1941 ) , 4 nirmiiQ.akiiya blessing as, 153 body transforming into, 28 Q_akinis of, 187, r88-89 dependently arisen connections and, 232-33

initiations from, 13, 14, 334, 335, 351, j60

ornamental quality of, 69 as pure appearance, 67 as result, 13, 14, 15, 352, 3 54, 365, 4oo six ornaments and, 369 and rest of meditative concentration, 241 ,242

in three-kiya initiation, 378 vase initiation and, 14, 87, 92, 352, 354, 400-401

vast domains of, 14, rs, 35, II9, 265, 348, 355-56, 361

nirvi1).a in causal continuum, 7 2 completeness of, 9 first level of, 341 in the supported mind, 75, 76-77 in the supporting body, 75-76 syllables of, 309 See also under saty1siira

nri, 308, 3II-l2, 356 objects resorting to nectar of, 10, 205, 2IO-II unity of appearance and emptiness of, 213-14, 215

obscuration ofknowledge, 9, 193-94 obscurations, two immaculate result and, 276 impure appearance and, 57-58 protection from, 10, 258-59 total purification of, r6, 387, 398 obstacles as attainments, 13, 38, 326

four of wisdom, ro, 240 of method, ro, 234 protection from, II7 removing, 47, 120, 1 21, 122, 123,124, u6

See also mii.ras odors/olfactory experiences, 179, r8o, r 8 r offerings abandoning outer, 325 in common preliminaries, II4-I5 in creation stage, 92-93 in initiation at time ofpath, 190, 191

O'!'

ofmeditation, 12, 308-9, 314 in visualization ofsupported deities, 9 5 vital wind offire and, 288-89 01!J iil;J hitm, II], I19, 244-45 omnipresence, 68-69, 266, 400-402 omniscience, 9, r8, 196, 390, 404 oral instructions of arousing from swoon, 205 extracting poison of meditation, 9, 204, 212-15

extracting poison ofview, ro, 205, 206-9

of gathering what has dispersed, 205-6 meanings of, 204 repulsing attachment, 20S resorting to nectar of meditation, 9, 20S, 2IS-18

resorting to nectar ofobjects, ro, 2.05, 210-11

sequence of, 22S six, 45, 48 total release, ro, 2.05, 2II-I2, 219-22 oral transmissions, four, 45, 48, 223-25 ornamental wheel, 9, 66, 69, 77 ornaments, 190, 1 9 1 , 3 3 2 outer dependently arisen connections, 34. 3S. 37

offourth initiation, r6, 386 ofinitiation ofprimordial awareness dependent on an embodiment of wisdom, IS, 376 in parting from hope and fear, 12, 323-24

on path of seeing, 14, 351, 353 ofsecret initiation, 1s, 36o, 365, 370 on thirteenth level, 403, 404 ofvase initiation, 3S1, 353 ox lady, r s r

pain when aggregates are subdued, 296 of channels and vital winds, II, 47, u6, H8, 285-86, 29I, 292

ofdrops, 64, 2.91 of heart, 121, 128, 140, 173,288 transcending, 341 Palden Senge (Dpal ldan seng ge), 22, 412, 444017, 4630287

P3.I:u;l.aravasini, 95 paranormal abilities, 171, 266 on mundane path, 34 from priil).ayama, 120 tainted, 320, 334 unimpeded, r6, 382 untainted, 14,358 passion equal, 153-54, 1 5 8 hook of, 161-62 ordinary, 20s purified, 9 5 from universal ground, 73 path of accumulation, 33, 48, 90, 27274,352

dependently arisen connections and, 232

four initiations on, 268 four results and, ro, 27 4-77 meditative concentrations on, 343-44 suffering on, 341 path of application, 33, 48, 90 dependently arisen connections and, 2J2

four experiences ofview on, 268-69, 352

meditative concentrations on, 343-44

suffering on, 341 three gatherings on, 27 4 warmths on, 339-42 path ofmeditation, 34, 269, 347 five levels of, 360-63 names for, 363 qualities of, 15, 36I secret initiation and, IS, 364-74 signs on, 361-63 sixth level of, 363 See also secret initiation path of seeing, 34, 269, 279, 347 as first level, 14, 351-52, 356-57, 360 mahamudrii. on, r9s-96

48 4

Treasury rfEsoteric Instructions

maras of contentment on, 339 qualities of, 14, 355-57 signs on, I4, 3S2, 353-54, 357, 359-60 Path with the Result, 9, I8, 4II-I2 commentaries on, 2-3 meanings of names, 33-39 transmission of, I-2 parh(s) ofaccumulation. See path of accumulation of application. See path ofapplication ofbringing the wheels into sync, 33, 34-35, 4s, 48-49

condensed, 47, 4620284 divisions of, 44 ofeliminating entry, IO, 6o, 206, 209 extensive, 44, 405-6 five, 12, 33, 268-69, 322 four authentic qualities, establishing by, 20I foui- situations of, 204 free from fear, 13, 319, 326 free from hope, I3, 325 free from hope and fear, 49, 8s ofgreat enlightenment, Io, 6o, 6r, 109, 227-28, 32 5

inferior, 47, so meaning ofnames, 33-36 ofmeditation. See path ofmeditation medium, 46-47, 462n284 mind and, 76 ofno more learning, 34 profound, I8 , 47, so , 1 5 2, I86, I95, 403, 407

rapid, 282 and result, single taste, 70, 403 of sacred commitments and vows, I8, 47, ) 0, 9I, 407

ofseeing. See path ofseeing three, 6o-6I universal ground and, 73-7 4 See also mundane path; transcendent path; ultimate path

peak, I), 268-69, )IS, 339-40

penetrating insight, 207, 208-9, 331 perfect renunciations, four, I), 34, 49, 333· 335-38, 339

Perfections, Vehicle of, 97, 267, 269 meditative concentration in, 273 Secret Mantra Vehicle and, 281-82 view of, 208

permanence, 57-s8 Phakmodrupa Dorjl Gyalpo (Phag mo gru pa Rdo rje rgyal po, III0-70), 2 phenomena birrhlessness of, I), 340 characteristics of, knowing, IS, 367 dependent nature of, 23 7 distinctions in, 9 7 emptiness of, r o , 2 I I selflessness of, 378 single taste of. 403 view of, 207 See also true nature ofphenomena physical experiences buoyancy, 3 1 6 ofchannel strictures, 306-7 ofcharacteristic as variety, 344 of elemental winds, )OI-3 at first gathering, 286 of increased force of nectars, 304-5 of meditation, 12, 314 on path ofsarp.sara and nirvary.a in common, 6 r as random events, 279 ofvital winds, 287, 288-90, 297-98 places ofsix realms, JII-13 pleasure when aggregates are subdued, 296 as confused appearance, s8 of drops, 64 flawless experience of, 2I4 from mudra, n6 as nature of space, 84 transcending, 341

Pleasure Grove Where Satisfaction Arisesfor the Intelligent, A (Jamg6n Ameshap), 5 poisons five, I45, 294 ofmeditation, 2I)-IS three, 57• 207,397 See also afflictions postmeditation meditative equipoise and, 3 6 , 126, 265, 277· 403

on mundane and transcendent paths, 3 6 obstacles during, 241 three essences of, 97, 99-100 visual appearances in, 297 power and wealth, eight qualities of, 17, 390, 39I, 46rm6I

powers, five, rs, 34· 365-72. practitioners, qualities and capacities of, 78 Prajiiii.pii.ramita, 12., 316 prii.Q.ii.yii.ma, u8-2.0, r66-67 pratyekabuddhas, ]6, 77· ISS, 378 precious vase, 167 preliminaries, II3-15, ns-17, 2.31 pride, 2.00, 303, 306, 309 ofMara, breaking, 2.67, 308, 390 primordial awareness advance and retreat of, ll, 36 , 2.96 appearance of, 18, 405 five types, 16, 82, 94-96,266, 379 pure appearance and, 70 secret connate, 29, 3 0 primordial awareness, naturally arisen fierce fire practices and, 144 four types, 144-46 in intermediate state, 179-80 master's presentation of, 28-29, 30 without reference to objects, 316 profound path, 18, 47, so, 152, r86, 195, 403, 407

propitiation, five modes of, so protection from contamination, 10, 245-54 of four tests, 13, 240-42, 328 from loss ofseminal drop, 10, 254-58 from mii.ras, 49 from obstacles of method, ro, 234-37 from obstacles ofwisdom, ro, 238-45, j28

special, 45, 48 protectors, obstacles from, 239

puliramalaya, ]3, 446n41 pulsations, four, r8, 87, 119-20, r8r, 22.4, 23J, 266, 269, 27], 386, 38], 394· 395> 397· 398 , 403, 405

pure appearance, 9· 58, 66, ]0, 372 purification of existence, 17, 385-86,397 through initiations, 87-88 in master's four activities, 28, 29, 30-31

of thirteenth half-level, 387-88 three, in uncommon preliminaries, 115-16

ofvajra waves ofmind, r68-7o purity, s ?-s8, 77, 82 Purvavideha, II4

R:ilm, 148, 220, 449n83

rainbow body; 393 r�asa demons, 12, 38, 225, 238, 308, 319, 325-27

rasana, 38, 130, 145 increased force of nectars and, ll, 304 atpeak, 13, 339 in third perfect renunciation, 337-38 at time of death, 148 total release in, 10, 219-20 Ratnasambhava, 93-94, 369 reality, signs of in fourth initiation, 389-92, 398-99 in initiation ofprimordial awareness dependent on an embodiment of wisdom, r6, 376-83 in secret initiation, rs, 365-72 single result of, 394 in vase initiation, If, 3 5 3 , 3 5 4-58, 36!-62

realms, six arising of, 76 beings of, 357 dances of, 3II four authentic qualities, establishing by, 2.00 purifying birthplaces of, 253-54, 454-ssnr8o

rebirth in, 17 4 seeds of, 15, 363, 366-67 syllables of, 12, 307-10, 310-13 reasoning, view of, 207 rebirth clinging in intermediate state and, ,g,

on mundane path, 34 recalling previous, r6, 383 transference and, 17 4 recognition ofselfand others, 14, 3 5 9 remembrances, three, 1]8, 1 7 9 , r8o, r 8r result with path, 3 7 resultant continuum, 9, ] I , 195-97 See also mahii.mudrii. result(s), 45, 49, 51 appearance ofprimordial awareness, 405

benefits of, 46 dharmakii.ya as, r6, 376 experiences of, 12,316 four, 170-72 four at time of cause, 275-76

486

Treasury ofEsoteric Instructions

four authentic qualities, establishing by,

I99· 201-2 nirmfu;lakaya as, 13, I4, IS, 352, 354, 365 sambhogakiya as, IS, 365 for a single person, 47 svabhivikakaya as, 398 rhree, 36 ultimate, 405 retention, 113, I 54-58, 159-6o, r6r, r62

1!-g Veda, 243

root continuum, 9, ]I, 72, 75· 78,

446n40 riipakaya, 202 Sachen Kunga Nyingpo (Sa chen Kun dga' snying po, I092-us8), I-3, 2I,

412, 444lll 4, 4630286 sacred commitment(s) contamination of, 247, 248, 249 <;lakas and <;lakinls of, I09, 176, I87, r89,

250, 295. 301, 324 damaging, 184-85 offour initiations, I83-84 in initiations at time ofpath, 191 protecting, 9, r82, I8s-86 repairing, r88-89 revival of, 249, 252 sacred commitments and vows, path of,

r8, 47, so, 9I, 407 sacred lands, 360, 363, 374, 458n228 saddle, yoga of preparing, n6-37 Sakya Pa.If9-ita Kunga Gyaltsen (Sa skya Pal).9-i ta Kun dga' rgyal mtshan,

II82-I2SI ) , 2, 3, 22, 358, 444nr6, 458n225 Sakya throne holders, 2

Sakya Trizin (Sa skya Khri 'dzin), His Holiness, 6 Sakyamuni, 68, 383, 400

samdptam iti, I8, 411 Samayatiri, 94 sambhogakiya, 40I blessing as, I 53 concealed meanings of, I], 443-44n9,

444llii 9-akas and Q_akinls of, I87, 188 dependently arisen connections and,

2JJ ornamental quality of, 69 on path ofmeditation, 363 secret initiation and, IS, 365

six ornaments and, 369 speech transforming into, 29 sugata ofinner mantra as result, 67 in three-kiya initiation, 378 vast domains of, rs, 35, II9, 370-7I

Samputa Tantra, 67 on dharmakiya, 146, 202 on equal body and speech, I 53 on hiup, 334 on meditative concentration, 145 on nectar ofobjects, 210 syllables in, 310 sarpsira, 9, 72, 75, 76-77, 309 and nirvil).a, indivisibility of, 14, 28,

]0, IOO, 316-I], 357 and nirviil}.a, s ingle taste of, 70, 77, 403 sarpsira and nirvil).a in common, path of,

44-45> 47-48, 55

Seealso appearances, three; authentic qualities, four; continua, three; dependently arisen connections, five; oral instructions, six; oral transmissions, four; protection, special Samvara, 241

Samvara Tantra, 13 6 scripture authentic quality of, I98-203 twelve branches of, I47, 448n82 unimpeded knowledge of, IS, 367-68 view of, 207 seats, three, 9, 8I-85, 190 secrecy, 18, 405 secret control, I 54 secret dependently arisen connections,

34, 35, 37, 6o, 94, 2.38, 32I, 356, 367-68 secret initiation, 1 II-48 in bhaga mal).<;lala, 8 6 intermediate-state practice of, I79-8o levels, realization ofand, 49 master's activity of, 28, 30 perfected, rs, 364 purification in, 87-88 qualities arisen in, 146-47 sacred commitments of, 183 signs of, rs, 365-7 4 at time ofpath, 192 on transcendent path, 34, 35, 45 ultimate result of, 40I

See also initiations, four

Secret Mantra, ro, 223-25, 282 See also Vajrayina secret name, 178, 179, 241,242 secret union, rso, 1 62 seed syllables, 84 , 92, 191, 253, 31 5 self-blessing dependently arisen connections and, 231

meaning of, I I I path of, 90 stages of, rs, 364 on transcendent path, 347 selflessness, s7-58, 378, 401, 462n279 seminal drops descent and expansion, 154-56, rs 8 loss of, 254-56, 317 protection, 10, 1 55, 157, 256-58 retention, rs8, 159-60, r6r-62 stabilizing, 14, 358-59 sense organs, 9, 218, 320-21 sensory bases, 12, 82, 83,315, 373 sensory objects, 9, 14, r88, 358, 391 sentient beings, 9 buddhas and, 70, 71, 7 4, 77-78, 227 impure appearance and, 57. s8 Serkya (Ser skya), 312 shame, 14, 357 Shang GOnpawa (Zhang dgon pa ba, IOS3-Il3S) , I-2, 213, 254, 452lliSJ , 455nr8r

Sherab Dorje (Shes rab rdo rje), 403 signs, 45, 49 experiential appearance and, 6o on path ofseeing, 14, 352, 353-5 4, 357, 359-60

as six ornaments, 13, )32 on transcendent path, 33, 36 in vital wind yoga, 138-39 ofwarmth of nine essential constituents, 63-64 single continuum, 48 single taste of appearance and mind, 179 oflucidity and emptiness, 6s, 194 ofmind and space, 124 ofpure appearance, 70 ofsarp.sara and nirvar:u, 70, 77, 317, 344, 348-49> 4 03

on thirteenth level, 403 and three remembrances, r8I of three worlds, r6s, 390

words as, 87 sins, us, 247, 253-54 Siva, 237 sleep, 61, 62-63 SOnam Tsemo, LopOn (Slob dpon Bsod nams rtse mo, 1142-82) , 2 space of the mother, 67, 446n35 three worlds as, 12, 31 S special deity blessings for pain relief, 292 in fire ritual, 253 in intermediate-state practice, 178, 179 oneself as, 13, 331-32 in transference, no in vajra waves, u o, 168-69 speech attainment of, 14 7 and causal continuum, 73 enlightened, 368-69 purification of, 87-88, u6 and syllables, alignment of, 35 in third perfect renunciation, 13, 338 total purity of, 276 vajra waves of, 167 Sravakas, 76-77, 97, 1 54, 446n45 Sri Dhanyaka�aka, disciple of yogin of, 407, 462-63n28S

Stack ofjewels, 68, 446n37 stains in fourth initiation, 389 mar:u;Ialacakra method and, 375 purification by initiations, 87-88 universal ground and, 7 4-75 subject and object, freedom from, 12, 316

sublime amongphenomena, 13, 269, 341-42

sublime channel, 67 subsequent conduct, r82,

r83, 184, 188,

215

subsequent mindfulness authentic quality of, 85, 198, 325, 4II six types of, 13, II9, 266, 268, 334 substances, fifteen common, 250, 454nr79

subtle body four joys in, 163-64 as support for causal continuum, 72-73 See also channels; drops; syllables suffering mistaken as bliss, 57-58

488

Treasury ifEsoteric Instructions

on mundane and transcendent paths, 34 obstruction by, 236 protection from, 240-41 sugatas, 9, 66-68 Susiddhi Tantra, I8S Siitra ofthe Ten Levels, 356 sli.tras, blessings of. 292-93 svabhavikakaya, 36, 77 dependently arisen connections and, 23J mahamudra and, 17,388 as result, I?, 398 sugata ofultimate reality, as result, 6?-68 suitability for, 88 vast domains of, 35, II9, 394-95 vital winds, transformation into, 29, 402 sylhbles control of, rs, 366-68 in creation stage, 92, 93-96 as c;lakas and c;lakinis, 188 dependently arisen connections of, 225 ofdesire realm, 14, 356-57 dissolution ofpulsations of, 401 experiential experience and, 6o, 61 gaining control of, 147 inconceivable, 12, 319, 320-22 in intermediate state, I8o malleability of, 46, 296, 32I mother and father tantra, differences in, 84 ordinary, 12, 305-7 as path, III purification of, 28, 30-31 in resultant initiation, I96 sarp.sara and nirv�a in, 75-76 and scripture, knowledge of. 15, 367-68 secrecy of, I2, 322 ofsix realms, 12, 307-10 as support for causal continuum, 72, 73 thirty-seven factors and, II, 282 three gatherings and, 266 traditions of, differences in, 309-10 in transference, 174-75, 45Dlll20 tantra, I, 292-93 See also Vajrayana Tantra ofVdjrapdl}i's Initiation, 2S7 Tantra Trilogy oJHevajra, I

Tara, 303 tastes, six, 15, 368 tears, channels of, 12, 307 terror, channels of, 12, 306 tests, four, 13, 49, 240-42, 328 third initiation. See initiation of primordial awareness dependent on an embodiment ofwisdom thirteenth level, 378, 387-88, 403 dependently arisen connections for, 32S flawless experiences as cause, 2I4 great enlightenment of. 228 sambhogakaya at, IS, 365 summoning a female on, 39S· 46m269 See also buddhahood thoughts advance and retreat of, 14, rs, 36, 354, 362 four joys and, 164 in fourth moment, I57-58 gathering and diffusion of, II, 302 meditation as, 209 naturally arisen, 145 as primordial awareness, 70 renouncing, 13, 335 ofsubject and object, 13, 166, 169, no, 394 on twelfth level, 384 vital winds and, II7 ofyogins and ordinary people, differentiated, 211 throat/throat calera dear essences at, 171-72, 368, 45859n234 in deity visualization, 95 drops in, IS, 373 protection for, II7 purification of, 87-88 in transference, uo vital wind offire at, 288-89, 299 total release, 10, 204, 205, 2II-I2, 2I9-22 of obstacles, 241, 288 for treating pain, 292 transcendent path, ro, 33, 34, 49, 229 actualizing, 2S9 attainments on, 46, 92, Ioo, 165, 172 classifications of, q, 347-49, 352 demarcations of, 47 fifi:een experiences on, 66 four initiations on, 263, 264-66, 267 initial entry to, 343-44

meditative equipoise on, 36 nonconceptual realization of, 405 primordial awareness on, 36 signs, arising of, 90 signs on, 269 syllables on, 266-67 thirty�seven factors on, 270 wannths on, 275

transference to corpse ofanother, 175-77 from mahamudra path, 173, 177 to pleasant destinies, 175 training and familiarity, 173-75 upward, 92, IOO-IOI, w8-ro transmissions, four oral, 223-25 Treasury ofEsoteric Instructions (Lama Dampa SOnam Gyaltsen), 2-3, 4, 412, 443n3

Tripi�aka, 39, 445n26 true nature distinctions in, 97-9 8 enlightened mind, awareness of, 69 on first level, realization of, 276 four ascending joys and, 166, 170-72 in mahamudra, 195-96 on transcendent path, 344 truths, two, 8s Tsadra Foundation, 6 turning the wheels, path of, 33, 35, 45, 49 Two�Part Hevajra Tantra. See Hevajra

Tantra ultimate dependently arisen connections, 16, 34, 35, 229, 230, 233, 386-87

ultimate path, 16, 196, 269, 347• 386-99 union, on maJJ9-alacakra path, 150, IS4s6, 159-6o, 162, 377

universal ground causal continuum of, 9, 71, 72-7 4 as great enlightenment, 10, 228-29 meaning of, 77-78 refinement of, 76 as root continuum, 9, 75 Uttarakuru, I I 4 Vairocana, 95, 369 vajra belly, 338 vajra body, 59, 309-10 vajra fence, 237 vajra holders, 18, 70, 387, 403-4 vajra lines, 39, 445n25

"Vajra Lines (Viriipa) on afflictions, 2.00 commentaries on, 2.-3, 5 current translation of, 3, 4, 5 on path, establishing, 201 purpose of, 39 on result, establishing, 202. on six realms, 200 structure of, 3-4, 350 on three continua, 203 transmission of, 1-2., 443ll1, 443n5 vajra master(s), 2.8-31, 83, 8s, 191, 192, 198 Vajra Nairitmya. See Nairitmya vajra position, 13, 335,337,338, 457n21 6 vajra repetition, n8, U9 vajra song, 82 vajra waves, 29, 67-68, 166-73, 184 dependently arisen connections and, 231-32

fourth initiation and, 16, 385-86 perfection of, 397 on transcendent path, 347 Vajradhara, 21, 190, 191, 223, 332., 400 VajradharviSvari, 9 s Vajragarvi, us vajralike kaya, 393

"Vajrapafljara Tantra, 387, 396 Vajrisana, 2.68, 455ni87 Vajrasattva, ns, 165 Vajrayina, 16, 18, 208, 382, 405 See also Secret Mantra Varahi, 83,316 variegated lady, 1 5 2 vase initiation, 92-110 eleven aspects of, 8s-86 intermediate�state practice of, 178-79 levels, realization of and, 49 master's activity of. 28, 29-30 on path of meditation, 360-63 on path of seeing, 14, 351-60 purification in, 87 sacred commitments of, 183, 184, 185-86

at time ofpath, 192. on transcendent path, 34, 35, 45 transference and, 17 4, 175 ultimate result of, 400-401 See also initiations, four vast domains of dharmakaya, 16, 17, 381, 383, 4600248

490

Treasury ofEsoteric Instructions

four, 35,

44, 46, II9, 2.64�66, 348,

37I�72.

ofnirmiil)aka.ya, I4, 15, 279, 355�56, 36I ofsambhogakaya, IS, 370-7I ofsvabhiivikakiiya, 394�95

Verses on the Treasury ofAbhidharma (Vasubandhu), I] I, 172 view(s) classifications of, 207�8 experiences of, 213 poisonous, 206�9 protection by test of, 242 ofSaip.siira and nitvil)-a indivisible, 97�IOO

ultimate, 30 universal ground, realized as, 77 VikramaSila Foundation, 6 Viriipa, I, 2, 8, 21, 32, 444014 attribution oftext, 39 averting death, instruction on, 107-8 creation stage tradition of, 92-93 initiation of, 27�2.8 visual appearances cessation of, I3, 329-30 ofinner dependently arisen connections, 12�13, 325 meditative concentrations of, 24I, 242 of outer dependently arisen connections, 12, 323-24 stability of, 3I7, 328 syllables and, 3n-12 three gatherings and, 266 three warmths and, u, 297�98 visualizations in creation stage, 92-96 of drops, 142 offierce fires, I4I�42, 143 protective, 258 in viral wind yoga, I2I-2.2, I23�24, 128-29

vital action winds, 283 five root, II, 286, 287-89, 295 four infusions of, 284, 286 vital wind(s) ofaction and primordial awareness, alignment of, 35, 401 arresting, II, 62-63, 138-39, 283, 286, 28], 294, 298-303, 320

branch, 11, 286, 289�90, 294 cessation of, 13, 14, IS, 16, 17,320, 330, 338, 359 · 362, 373> 383-84, 398

changing circulation of, II3 clear essences and, 16, 376-77 control of, 365-66 as Q.akinis, 324�25 dispersal of, 206 dissolution ofpulsations of, 401 downward-dearing, 29 ofearth, II, 288, 28 9, 299, 302, 365, 377

ofelements, II, 288�90, 294, 298�303 ofexertion, 17, II3, n8�r9, 123, 393 experiential experience and, 6o of fire, 13, 288�89, 290, 299, 337 in fourth initiation, 30-3I general circulation of, IOI-2 oflife, I?, II3, n9, 120-22, 123, 393 malleability of, 295-96 master's role in yoga of, 28, 30-31 mind and, 38, 281 natural locations of, I38-39 pains of, n, 47, n6, 218, 285-86 paralysis of, 287, 291 ofprimordial awareness, 29, 72, 73, 85, 391, 401-2

resorting to nectar of, 9, 217 in resultant initiation, I 9 6 reversal of, 12, 6 2 , 232, 281, 320, 323-24 sarpsiira and nitviil)a, relationship to, 76

of space, 12,289, 290, 299, 3 0 1 , 3 6 6 , 377 stabilizing, 120-22, 320 strengthening, 292 three gatherings and, 263-64 at time of death, 102-5, ro7 visual appearance of, 62 ofwater, II, 12, 138-39, 299, 30I, 302 ofwind, 288 See also dependently arisen connections; vital action winds; yogas ofvital winds vocal inhalations, 1 6 7 , 2 5 6 vocal signs, 244-45 vowels, 147, 362, 373 · 384, 401

warmth(s), 268, 274-75, 339-42

warmth(s), u, 48, 63-64,297-98 aiding in arising, I44 experiential appearance and, 6o on maQQ.alacakra path, ISS on mundane path, 33, 35-36 natural expression of, 13, 326-27

Index outer dependently arisen connections and, 323-24 preceded by thought, 210, 2II three, 6o, 63-64 in vital wind yoga, 138-39 water, vital wind of, II, 12, 288, 289-90, 299, 301, 302, 337, 45s -s 6nr 9 s

White Changeling Lady, r68

wind, vital wind of, 11, 288, 290, 299, 302,330 wisdom method and, protections of, 48 protection from obstacles of, IO, 238-45 · 328 worlds, three

Yellow Volume (ed.Jetsun Drakpa Gyaltsen), 2, 3 yoga of many apertures, 230, 45 3-54lll67 yogas of vital winds, 117-18, 286 Brahmi's lightning, 129, 132-33, 448n]3 channel yoga, 129, 133-34 dependent on cakras, 137-41 exhalation, three branches of, 120-22 feeding lamp Harne, 129-32 impediments in, 120, 121, 122, n3, 126-28, 131, 132, 133, 136, 448n71 inhalation, two branches, 123-24 number of, rr8 pril).ayama/vajra repetition, u8-20

appearance as, II, 298, 301, 3II

preliminaries for, 112-l]

single taste of, 165, 390

sounds of, 12., 320

union in, ns -26 visual appearances in, 138-39

syllables of, 308-9

wheel ofthe fire drill, 129, 134

at time ofenlightenment, 17, 390 wrathful beings, 81, 82, 83, 84, 8s, 96 191 Yama, 187 yawns, channels of, 12, 307

491

yoga ofdrops, 129, 134-37 yogins three characteristics of, 9. s8, 5 9 types of, 234-3 5 , 239, 2.45-46

MAHAKALA PANJARANATHA Sixteenth-century painting. After Marylin M. Rhie and Robert A. F. Thurman, Wisdom and Compassion: The Sacred Art of Tibet. New York: Harry N. Abrams, 1991, p. 222.