The Illumination of the Texts of Tantra

The Illumination of the Texts of Tantra The Principles of the Grounds and Paths of the Four Great Secret Classes of Tantra by Ngawang Palden

Translation into English by Voula Zarpani and Ian Coughlan Lightly edited by Ven. Joan Nicell for the Basic Program at Istituto Lama Tzong Khapa

© Voula Zarpani and Ian Coughlan All rights reserved No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or later developed, without written permission. Permission for use by the FPMT Basic Program has been granted by Wisdom Publications, September 2005

Contents THE THREE LOWER TANTRAS .................................................................................... 3 ACTION TANTRA ............................................................................................................ 3 PERFORMANCE TANTRA .............................................................................................. 7 YOGA TANTRA...............................................................................................................10 HIGHEST YOGA TANTRA............................................................................................ 18 THE SYSTEM OF KALACHAKRA................................................................................. 66

Note from the Editor The root text together with the commentary by Kirti Tsenshab Rinpoche, presented at Vajrapani Institute and translated and edited by Voula Zarpani, will be published by Wisdom Publications. The first section of the present translation, on the three lower tantras, was extracted from the manuscript for this publication. The remaining part is from an earlier edition of the translation, made available for the teachings at Vajrapani Institute. There may be some discrepancies between these two sections of the translation presented here. We hope to eventually update this edition and make the final edition available for the FPMT Basic Program once preparations for publication have reached their final stage. Suggested changes and corrections have been added by Ven Joan Nicell when the text was used for the Basic Program at Istituto Lama Tzong Khapa. These are indicated by footnotes starting with JN. The outline has been edited and added in the form of an appendix to make this work most accessible for use in the Basic Program; otherwise editorial changes have been kept to a minimum. Olga Planken, FPMT Education Department, October 2007

The Illumination of the Texts of Tantra The Principles of the Grounds and Paths of the Four Great Secret Classes of Tantra by Ngawang Palden Namo Guru Sumati Munindra Vajradharaya! May the great Vajradhara, Unifying the ultimate clear light innate mind and 1 The conventional pure illusory body, Bestow great blessings on myself and other migrators. May all supreme lamas, The great adept Nagarjuna, Father and Sons, Chandrakirti and Lozang Drakpa, Protect us until we reach enlightenment. With the wish to place imprints in my (mind) And to benefit others of equal fortune, I will present a short and clear (explanation of the) grounds and paths Of the four classes of secret Mantra. The chance to meditate on the proper method is rare But the resolution (to practice) this method is not inferior. May the Dharma Lords grant permission To proclaim the Dharma according to their intention. May those with a non-inferior fortune like the peacocks Carrying the womb’s burden of intelligence, Engage in the dance of explanation and debate Through the thunderous roar of Lozang’s explanations. In this context, there are two parts in the explanation of the principles of the grounds and paths of the four great secret classes of tantra: 1 A brief teaching of the way to progress on the path of the three lower classes of tantra 2 A more detailed explanation of the way to progress on the path of the Highest Yoga Tantra

1

JN: The original “relative” (kun rdzob) has been changed throughout the text to “conventional” as this is more familiar to Geshe Jampa Gyatso and ILTK BP students. 2

THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden

THE THREE LOWER TANTRAS 1 A brief teaching of the way to progress on the path of the three lower classes of tantra

has two divisions: 1 2

The actual lower classes of tantra The way of positing the five paths and the ten grounds for them.

1.1 The actual lower classes of tantra

This has three divisions: 1 2 3

The way to progress on the path of Action Tantra The way to progress on the path of Performance Tantra The way to progress on the path of Yoga Tantra

ACTION TANTRA 1.1.1 The way to progress on the path of Action Tantra

This has four divisions: 1 2 3 4

Becoming a vessel suitable to meditate on the path. Keeping the vows and commitments pure, after becoming a vessel. The way to perform prior approximation, while abiding in the commitments. The way to establish the siddhis after rendering the approximation serviceable.

1.1.1.1 Becoming a vessel suitable to meditate on the path

As is stated in the Great and Condensed Stages of the Path, (first) one trains one’s (mental) continuum well in the common paths. Then through relying on a qualified vajra master in the way that it is explained in the classes of Tantra, one enters in the mandala of any of the three lineages of Action Tantra and receives the empowerment. In what mandala is the empowerment bestowed? It is permitted to bestow the empowerment either in a mandala made of colored particles or one painted on cloth and so forth or for some special persons in an concentration mandala. There is no body mandala and so forth because in the case of the three lower classes of tantra, the conventions of the body mandala, conventional bodhichitta mandala, lotus-of-the mother mandala and the ultimate bodhichitta mandala are not mentioned. The reason for this is that these four (types of mandalas) are attributes of Highest Yoga Tantra only. What empowerments are bestowed? Only the vase empowerment (is bestowed). The three higher empowerments do not exist in the three lower classes of tantra. There is difference in the number of empowerments (given) in the four classes of Tantra. Action Tantra merely has the water and crown empowerments plus the final (empowerment 2 of) ritual objects . Performance Tantra has as well as the first two (empowerments), just the 2

Final [empowerment of] ritual objects (mtha’ rten): A type of empowerment given for breath and auspiciousness. It is bestowed by cards bearing pictures of deities, mandalas, the seven precious royal emblems, the eight auspicious signs, the eight auspicious substances etc. 3


vajra, bell and name empowerments (which constitute) the five knowledge empowerments plus the final (empowerment of) ritual objects. Yoga Tantra has as well as those, just the vajra master empowerment plus the final (empowerment of) ritual objects. Highest Yoga Tantra has as well as those, the three higher empowerments, (thus making) all four empowerments. In the specific Highest Yoga Tantra, the Kalachakra Tantra, there are seven empowerments as if entering childhood, the four higher empowerments, the four greatly higher empowerments, and the empowerment of the great vajra master lord, making sixteen empowerments. Still, the Vajra Rosary of Mandala Rites states that in Action and Performance Tantras, the five knowledge empowerments are bestowed. 1.1.1.2 Keeping the vows and commitments pure after becoming a vessel

If one is a suitable basis for the individual emancipation vows, one should take any of the 3 seven types of vows or at the very least, take on the ethics of abandoning the ten non-virtuous actions as a basis. The vows that are to be kept at the time of the empowerment are only the bodhisattva vows because, in (the case of) Action and Performance Tantra, there are no tantric vows to be kept. Due to this, the root downfalls to be guarded (against) are none other than the bodhisattva 4 root downfalls. Nevertheless, there are many specific mantra commitments to be kept. This is 5 understood from the quotation of the well-accomplished tantras in the Great Stages of Mantra. 6

As for the root downfalls, one should look them up in the Central Path to Enlightenment. Having come to know these, one must definitely put effort into not being polluted by the root downfalls. Even if one gets polluted by other faults, one must not leave it as it is without thinking anything about it. One needs to restore at night those downfalls that occurred during the day and to restore in the day, (down)falls that occurred during the night and to purify them through confession as is mentioned in the Great Stages of Mantra. 1.1.1.3 The way to perform prior approximation while abiding in the commitments

There are two (types of concentration):

3

The seven types of vows of individual liberation are vows for: 1) fully ordained monks, 2) fully ordained nuns, 3) novice monks, 4) novice nuns, 5) lay men, 6) lay women, 7) trainee nuns. 4 The fourteen commitments of Action Tantra in general are: 1-3) faith in the Three Jewels, 4) faith in mantra, 5) resolution in the Great Vehicle, 6) respect for the teachers and Dharma friends, 7) having no hatred for other deities of the past and future, 8) not failing to carry out one's offerings during the four days of the month (8th, 15th, 25th and 30th day of the Tibetan month), 9) not worshipping other barbarian or non-Buddhist religions, 10) offering food and drink to unexpected guests, 11) not giving up one's love for sentient beings, 12) increasing the accumulation of merit, 13) exertion in recitation, 14) keeping other commitments also. 5 Stages of the Path of a Conqueror and Pervasive Master, Great Vajradhara: Revealing all Secret Topics (Great Exposition of Secret Mantra) by Lama Tsongkhapa 6 byang chub gzhung lam. This text is Je Tsongkhapa’s commentary to the ethics chapter of the Bodhisattva Grounds. 4

THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden 7

1 2

Concentration with recitation Concentration not reliant on recitation

1.1.1.3.1 Concentration with recitation 8

One generates oneself as the deity by means of the six deities and having invited the wisdom beings (to the place) in front of oneself, one makes offerings and so forth. 9

One recites mantra without deterioration of the four branches , through restraining and 10 combining life-force and exertion. Though the same term ‘life-force [and] exertion’ is explained in the three lower classes of tantra, in the cycle of the Arya system of Guhyasamaja and in the Wheel of Time (Kalachakra), the meaning (in each case) is different. The meaning of ‘life-force [and] exertion’ as explained in the context of the three lower classes of Tantra exists because the wind (that circulates) in exhalation and inhalation through the doors of the senses and so forth, and the pores of head and body hairs is the ‘life force’. ‘Exertion’ is when mindful of other focal objects, one is mindful of being distracted to them. When these two are held internally without external dispersal, this is the meaning of restraining ‘life-force [and] exertion’. 1.1.1.3.2 Concentration not reliant on recitation

(One) meditates on: 1. Concentration that abides on fire 2. Concentration that abides on sound 3. Concentration that bestows emancipation at the limit of sound One establishes calm-abiding prior to the concentration that abides on sound, and from the limit of sound one meditates on insight. If there is too much analysis by analytical wisdom, the prior factor of abidance is destroyed. Due to that, one attains the union of calm-abiding and insight comprehending emptiness by combining analysis and placement. When one obtains insight comprehending emptiness, one transfers to the path of preparation and when one perceptually comprehends emptiness, one transfers to the path of seeing and so on, similar to the Perfection Vehicle.

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JN: “Absorption” (bsam gtan) has been changed throughout the text to “concentration” as this is more familiar to Geshe Jampa Gyatso and ILTK BP students. 8 Six deities: 1) empty deity (stong pa’i lha), 2) letter deity (yi ge’i lha), 3) sound deity (sgra’i lha), 4) form deity (gzugs kyi lha), 5) seal deity (phyag rgya’i lha) and 6) sign deity (mtshan ma1i lha) 9 Four branches of recitation (in the context of Action Tantra): 1) repetition while concentrating on the basis of sound (sgr’i gzhi la gzhol ba), 2) repetition while concentrating on the basis of mind (sems kyi gzhi la gzhol ba), 3) repetition while concentrating on the basis of other (gzhan gyi gzhi la gzhol ba) and 4) repetition while concentrating on the basis of oneself (bdag gi gzhi la gzhol ba). 10 JN: “combining life-force exertion and retention” has been changed to “restraining and combining life-force and exertion” (see Deity Yoga, pages 110-111). 5


However if one seeks to accomplish the limitless feats of special siddhis as stated in the Action and Performance Tantras, one needs as pre-requisites the four branches of recitation and the concentrations of just those three. The Great Stages of Mantra states that to establish many minor siddhis it is not definite that those are required. 1.1.1.4 The way to attain the siddhis, after rendering the approximation serviceable

There are three (types) of siddhis: (1) the supreme, (2) the medium and (3) the least, and there are many ways of categorizing them in three. 11

By means of nature, the supreme (siddhis) are knowledge bearing , higher perception, and 12 13 knowing all the treatises . The middling (siddhis) are: invisibility, taking the essence and swift footedness. The least (siddhis) are subduing others, killing, expelling, and so forth. By means of signs, there are three: substances blazing (with fire), emitting smoke, and heat. 14 15 16 By means of basis, there are siddhis of body, of substances, and of resources . By means of the speaker, there are (siddhis achieved through) mantras (pronounced) by arya 17 beings, deities, and those above the earth . By means of lineage, the Great Stages of Mantra states: 18

19

20

The actions of pacification , increase, and wrath will be achieved, in order, by (those belonging to) the Tathagata lineage, the Lotus lineage and the Vajra lineage. This is how the supreme, middling, and least siddhis are attained. And: Also, in every lineage there are three (types of) siddhis and three (types of actions:) pacification, increase and wrath. From these, the Lord of each Lineage, the Consort of the Lineage and the Wrathful (Deities) of the Lineage perform the three (actions of) pacification, (increase, wrath) and so forth.

11

Knowledge-bearing (rig ’dzin): the supreme siddhi of being able to proceed to a pure land with one's usual body. [Yoga of Tibet] 12 Knowing all the treatises: the supreme siddhi of knowing all the treatises immediately upon reading them. [YOT] 13 Taking the essence (bcud len): the medium siddhi of empowering a pill so that all nourishment can be derived from it. [YOT] 14 Siddhis of body: enhancing the body so that it becomes free from disease, youthful, etc. [Yoga of Tibet] 15 Siddhis of substances: using substances such as leaves, swords and so forth for gaining siddhis.[YOT] 16 Siddhis of resources: changing ordinary resources into marvelous ones. [YOT] 17 Those above the earth (sa bla’i sngags): Yakshas, Smell-Eaters, etc. [YOT] 18 Actions of pacification (zhi ba): include pacifying untimely death, illnesses, epidemics, harmers, and contagion. [YOT] 19 Actions of increase (rgays pa): include increase of life span, youth, magnificence, power, qualities [of realization] etc. [YOT] 20 Wrathful actions (drag po): include killing, expelling, [confusing], and so forth [of harmful beings]. [YOT] 6


Through just those statements (the issue still remains) unclear. Also I have not seen (this point) clearly explained by later authors. One scholar says: Trainees of Action Tantra with sharp faculties who accomplish the siddhi of knowledge-bearer for remaining alive for many eons, can become enlightened in one life-time. Ngawang Palden: Such a thing is not stated clearly in the Stages of Mantra and if one accepts the statement of the General (Presentation of the) Classes of Tantra, which states: In the Action and Performance Tantras there is no system of enlightenment separate from that (presented) in the Perfection system. one should examine the assertion of needing to attain enlightenment as a being of the Dense Array Akanishta Buddha Field. PERFORMANCE TANTRA 1.1.2 The way to progress on the path of Performance Tantra

There are four: 1 2 3 4

Becoming a suitable vessel Keeping the vows and commitments pure The way to approximate (the deity) The way to attain the siddhis

1.1.2.1 Becoming a suitable vessel

As it is stated in the Performance Tantra, one becomes a vessel suitable to meditate on the path by attaining the empowerment given in the mandala possessing the essence of great compassion and so forth. One requires the five knowledge empowerments, as (one is) not permitted by the Water and Crown empowerments alone (to meditate on the path). Apart from that, the rest is probably similar to Action Tantra. 1.1.2.2 Keeping the vows and commitments pure

The root downfalls are similar to (those in) Action Tantra. Also other commitments explained in Action Tantra are probably stated to be common (to both). 21 In the Manifest Enlightenment of Vairochana is stated that: It is necessary that one does not give up the immaculate Dharma and bodhichitta even for the sake of one’s life, (that one) is not miserly and does not cause harm to sentient beings, and abides in the foundation of the training in abandoning the ten non-virtuous actions. 1.1.2.3 The way to approximate (the deity)

There are two: 1 Yoga with signs 2 Yoga without signs

21

Perfect Enlightenment of Great Vairochana Sutra 7

THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden 1.1.2.3.1 Yoga with signs

There is recitation with the four external branches, recitation with the four internal branches, whispered and mental repetition without deterioration of each set of these four branches, and retaining life-force [and] exertion during mental repetition. 1.1.2.3.2 Yoga without signs

When one attains calm-abiding focusing on the body of the deity and so forth, one meditates on emptiness by combining it with deity yoga. One achieves the union of calm-abiding and insight comprehending emptiness through combining analysis and placement. (Concerning) the meaning of yoga with and without signs, the Stages of Mantra states: Yoga with signs is deity meditation and repetition without meditation on emptiness. Yoga without signs is deity meditation and repetition with meditation on emptiness. It is not meditation on emptiness alone. One scholar says: Deity yoga that is not qualified and (yoga that is) qualified by the discernment comprehending emptiness is respectively the meaning of yoga with and (yoga) without signs. Ngawang Palden: This should be examined because there is yoga with signs that is qualified by the discernment comprehending emptiness because it is said that if one meditates on emptiness prior to yoga with signs and at that time one has a strong discernment comprehending emptiness, the yoga with signs that follows after that will be qualified by it. That is because it is similar to what is stated in the Condensed Stages of the Path: If one has a strong wisdom comprehending emptiness, when one is practicing generosity, prostrations, circumambulations and so forth, although the mind that is focused on these (activities) does not comprehend emptiness, it is not contradictory that it engages (in these activities) through the strength of that (comprehension of emptiness). Similarly, if one generates strong bodhichitta at the beginning of the session, when (one later) engages in concentration on emptiness, at that time although bodhichitta is not manifest, it is not contradictory that (concentration on emptiness) is qualified by the presence (of bodhichitta). Although this is the way that method and wisdom are united in the sutric system, uniting method and wisdom is not (achieved) by that alone in the mantric system. This is because both the extensive (method of) deity yoga and the profound wisdom comprehending the lack of inherent existence are inseparably united as the collection of method and wisdom, at one time and in one awareness. The Stages of Mantra states: At the time of the result, both the deity adorned with the marks and signs and the

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mind of non-observation reliant on that abide indivisible in nature, at the same time. Similarly, at the time of the path, it is necessary that both the method, which 23 is one’s body appearing in the perspective of the mind of the yogi as the Tathagata’s body, and the wisdom focusing on the non-inherent existence of the 24 suchness of one’s mind and phenomena at that time, are indivisibly united as the collection of method and wisdom, at one time, in the indivisible nature of one awareness. And: Although that wisdom comprehending the lack of inherent existence of the appearance of the deity, the aspect held, is one in nature with the mind of extensive deity yoga, positing them as distinct method and wisdom is by the power of the convention of distinct isolates, which negates wrong (modes of) distinction. 25

Thus, the yoga without signs in this context is the yoga of non-dual profundity and clarity. It is not merely deity yoga qualified by discernment comprehending emptiness because without 26 meditation on emptiness it does not become a meditative stabilization without signs. The General (Presentation of the) Classes of Tantra states: 27

Although they have consummated the concentration with signs, they do not have the direct antidote that severs the root of samsara. Therefore to sever the root of samsara, yoga without signs is needed. To meditate on that one must meditate according to instruction through becoming expert in analytical and placement meditation on emptiness, that does not meditate on any conventional aspect such as the body of the deity and so forth. And: Yoga without signs familiarizes with the continuity of the determining awareness determining the emptiness of inherent existence of all dharmas through logic such as neither being one nor many and so forth. Regarding that someone says: Take as the subject the yoga without signs, it follows that it is not deity yoga because the body of a deity with the aspects of face, arms, and so forth does not appear. This is because it is a mind directly comprehending emptiness.

22

Non-observation (dmigs med kyi thugs): refers to emptiness JN: “at the time of the path” and “in the perspective of the mind of the yogi” is missing in the original translation. 24 JN: “and phenomena” is missing in the original translation. 25 JN: “profound and clear non-dual yoga” as well as “clear, profound, non-dual yoga” have been changed throughout the text to “yoga of non-dual profundity and clarity.” 26 JN: “concentration” (ting nge ‘dzin) has been changed throughout the text to “meditative stabilization.” 27 JN: “absorption” (bsam gtan) changed to “concentration” 23

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Ngawang Palden: There is no pervasion because one must accept that the subject, the basis 28 which is empty , appears to the conceptual logical awareness comprehending emptiness. This is because the Great Commentary to the Madhyamikakarika and the Stages of the Path state just that. I did not write on it on fear of proliferation. It should be known from my own book, Exposition of the Two Truths. To that someone says: It follows that when the yoga without signs perceptually comprehends emptiness by the strength of meditation, the body of the deity possessing the aspect of a face and arms appears because your thesis is correct. Ngawang Palden: There is no pervasion because although the body of the conventional deity does not appear, it is posited as deity yoga by means of continuum. In general, if it is either the yoga with or without signs, there is no pervasion that the body of the deity with the aspects of face and arms will appear, because in this context there are four 29 yogas : deity (yoga), empty (yoga), wind (yoga), and repetition yoga. The yoga with signs and the yoga without signs subsume these (four). This is because the Stages of Mantra states: In Action and Performance Tantras there are four important yogas: deity and empty yoga, wind and repetition yoga. In that, the two yogas of the conventional and the ultimate deity are the main establishing (factors) of the two bodies. Since repetition (yoga) is the branch for motivating the mind of whichever deity is meditated upon, it is subsumed as a branch of conventional deity yoga. Since wind yoga is the branch stabilizing both deity yogas, it is subsumed by both (yogas). Through that (the four) are subsumed by two: the yoga with signs and the yoga without signs. 1.1.2.4 The way to attain the siddhis

Through relying on external substances such as the sword and so forth, one attains knowledge bearing of the sword and so forth. Through meditation on the mandalas of earth, water, wind and fire in places inside (one’s) body, one attains the actions of pacification, increase and so forth. Through establishing Manjushri and so forth, if such a bodhisattva were to stroke one’s head or congratulate one at the end of one’s recitation, it is stated in this Tantra to be the (sign of the) attainment of the concentration not forgetting bodhichitta. Many ways to attain these and other siddhis are stated. YOGA TANTRA 1.1.3 The way to progress on the path of Yoga Tantra

This has four divisions:

28

The deity. The four yogas: in Action and Performance Tantras there are four yogas: 1) empty (ultimate) yoga is the main means for achieving the Truth Body, 2) deity (conventional) yoga is the main means for achieving the Form Body, 3) wind yoga 4) repetition yoga. None of these include the Stage of Completion that is found only in the Highest Yoga Tantras. [Yoga of Tibet, 201]

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THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden 1 2 3 4

Becoming a suitable vessel Keeping the vows and commitments pure The way to perform approximation The way to attain the siddhis

1.1.3.1 Becoming a suitable vessel

One becomes a vessel suitable to meditate on the path through attaining the empowerments bestowed in such mandalas as the Vajra Sphere and so forth. There is a difference between those who merely have the trainee empowerment who hold only the bodhisattva vows, and those who have the complete vajra master empowerment who hold both (the bodhisattva) and the tantric vows. 1.1.3.2 Keeping the vows and commitments pure

If one is suitable vessel for (holding) the emancipation (vows), one should practice through possessing the three (types of) vows. Therefore one should have all three vows and guard the 30 31 32 commitments as stated in the Supreme Glory and in the Peak . 1.1.3.3 The way to perform approximation

There are two divisions: 1 2

Yoga with signs Yoga without signs

1.1.3.3.1 Yoga with signs

There are two divisions: 1

The coarse – focusing on the whole deity

2

The subtle – focusing on specific hand implements

33

1.1.3.3.1.1 The coarse – focusing on the whole deity

By obtaining merely the trainee empowerment, one has (the commitment for) the yoga of the deity upon which the flower has landed. By obtaining the master empowerment, in order to empower students and establish oneself as the deity, one engages in either the extensive approximation which meditates without any decrease of the three concentrations along with the great yoga of self completion, the medium approximation condensing the rite for 34 generating the supreme conqueror mandala , or the abbreviated approximation which includes the recitation of 100,000 (mantras) for each of the great yoga deities. 1.1.3.3.1.2 The subtle - focusing on specific hand implements 30

The fourteen commitments related to the Yoga Tantra: 1-3) taking refuge in the Three Jewels as the three commitments related to the ground of the Tathagata family, 4-6) commitment of holding vajra [mudra], bell mudra and master, as the three commitments related to the Vajra family, 7-10) being generous with Dharma, material things, fearlessness and love, as the four commitments related to the Jewel family, 11-13) holding the external action tantra, the inner yoga tantra and the Dharma of the three vehicles, as the three commitments of the Lotus family, 14) striving in the offering activities, as the commitment of the Action family. 31 Supreme Glory Tantra: Paramadya Tantra (pal mchog dang po zhes bya ba theg pa chen po’i nog pa’i rgyal po) 32

Vajra Peak Yoga Tantra: (Explanatory Tantra of the Yoga Tantras) (sang ba rnal ’byor chen po’i rgyud rdo rje rtse mo) JN: The words “The coarse” and “the subtle” are missing in the original translation. 34 Supreme Victory Mandala (dkyil ’khor rgyal mchog) 33

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While clearly (visualizing) oneself as the deity, one holds one’s mind on the small vajra hand implement at the upper opening (of the central channel), similar in color to one’s special deity. One should perform (acts) such as sending out and gathering (the hand implements) and so forth, when the mind has stability on that. 1.1.3.3.2 Yoga without signs 35

One resolves that oneself the deity and the deity in front of oneself, together with the letters of the mantra, do not inherently exist. When one attains certainty of that, and the continuum of that determining awareness combines analysis and placement, one establishes the union of calm-abiding and insight comprehending emptiness. When one obtains such insight, one transfers to the path of preparation and so forth, similar to before. 1.1.3.4 The way to attain the siddhis

Many siddhis are said to be attained through the three: concentration, recitation, and fire pujas. The Stages of Mantra states that from among those, the two, coming to hold the knowledge 36 mantra of a bodhisattva bearing the form of a complete buddha and attaining the siddhi in the form of the great seal of the body of one’s deity, are the purest siddhis initially established by the supreme disciples of Yoga Tantra. In Action and Performance Tantras attaining the siddhi of knowledge-bearer (is stated) as the attainment of the great siddhi of the body. Supreme attainment by (means of) the three lower tantras depends on the initial attainment of worldly siddhis. The Great Commentary of the Kalachakra states that in accordance with Highest (Yoga Tantra), it is suitable to establish the supreme siddhi by uninterruptedly meditating on the generation and completion stages without relying on those. Also the Stages of Mantra states: Initially one purely maintains the vows and commitments that are the sources of siddhis. One then attains potency by putting effort into four sessions (of) the yoga with and without signs. Then, having attained the common and uncommon siddhis, one progresses through the path. This way (of making progress) should be known in the three lower tantras. Also, it is unsuitable to assert that one progresses on the path by fusing wind, repetition, empty, and deity yogas. There is a reason why one must establish the common siddhis before establishing the supreme siddhi through the path of the three lower tantras because Engaging in the Bodhisattva’s Way of Life states: 37

All these branches are proclaimed by the Muni for the purpose of wisdom. 35

JN: The words “oneself the deity and” are missing in the original translation. Knowledge mantra (rig sngags): (Vidya mantra) mantras primarily meant for establishing the vajra wisdom aspect of mind and the enlightened activities as a deity in a female form together with its sound, mudras etc. 37 The first five perfections. 36

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The system of both Great Vehicles is that the wisdom comprehending emptiness is enhanced by the factor of method. According to the Perfection Vehicle, the wisdom comprehending emptiness is rendered 39 capable to abandon the knowledge obscurations through training for a limitless time in limitless clear divisions such as generosity and so forth. According to Highest (Yoga) Mantra, comprehension of emptiness in reliance on the essential point of combining both (types of) bodhichitta is enhanced by taking desire from the union of the two (sexual) organs as the path. As for the three lower tantras, it is not mentioned that one should train for a limitless time in the limitless clear divisions such as generosity and so forth, as in the Perfection Vehicle. Nor is it mentioned that one should train in the method of generating a special object-possessor comprehending emptiness as mentioned in Highest Yoga Mantra. Therefore, there is need to enhance the comprehension of emptiness through dexterity in methods such as the attainment of many common siddhis, being taken care of and blessed directly by buddhas and higher bodhisattvas. With regard to that, someone says: It is unacceptable to explain that the disciples of Mantra do not need to train in the various limitless, clear divisions of generosity and so forth, because from the awakening mind up to training in the conduct of the Six Perfections is the common path of both Great Vehicles. Ngawang Palden: There is no pervasion because only the gross body that is the path for training in the awakening mind (the basis of conduct) and the Six Perfections (the conduct) is common. The training in the various, limitless and specific divisions such as generosity and so forth is different from Mantra because this is stated in the Abbreviated Stages of the Path and in the Illuminating Lamp. Again, someone says: In the three lower classes of tantra, it is unacceptable to state that there is no method for producing the special object-possessor comprehending emptiness by means of taking desire as the path. This is because in the three lower classes of tantra, (1) taking as 40 the path, the bliss derived from oneself and the exalted wisdom knowledge woman one meditates on, looking at each other, smiling, holding hands or embracing exists, and (2) that this is for the purpose of developing the special object-possessor comprehending emptiness.

38

The two Mahayana vehicles: (Perfection ) Sutric Vehicle and Tantric Vehicle. Knowledge obscurations: obscuration to omniscience abandoned during the last three, pure grounds (according to the Middle Way Consequence school). 40 “Exalted wisdom” has been changed throughout the text by Joan Nicell to “exalted wisdom” as this is a more familiar translation of ye shes used in the texts for the Basic Program at Istituto Lama Tzong Khapa. 39

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Ngawang Palden: The latter part of the reason (2) is not established because taking desire as the path for the purpose of generating the special object-possessor comprehending emptiness is an attribute of Highest (Yoga Tantra) alone. This is because the Illuminating Lamp states: Taking desire to pleasurable objects as the path for the purpose of generating a special object-possessor comprehending emptiness does not exist for anything other than the Highest (Yoga Tantra). Again someone says: It follows that there is no comprehension of emptiness by the three types of bliss derived from looking, smiling, and so forth, because taking those as the path is not for the purpose of developing the special object-possessor comprehending emptiness. Ngawang Palden: This should be examined because, although most followers explain those to exist, one needs to research whether such is clearly stated in the explanations of the great Je Rinpoche. Again someone says: It follows that in the three lower classes of tantra, the path is no faster than in the Perfection Vehicle because with regard to their discernment comprehending emptiness, a difference in the strength in terms of taking or not taking desire as the path is not explained. Ngawang Palden: There is no pervasion because the Stages of Mantra states: The difference in speed between the three lower classes of tantra and the Perfection Vehicle is (the fact that in the three lower tantras) one completes the enlightened conduct through dexterity in many methods such as attaining many common siddhis through relying on the might of deity yoga and repetition. and from being directly taken care of by buddhas and great bodhisattvas and by being blessed by them. This states that they are quicker paths by means of the common siddhis. It does not state that they are quicker paths by merely the component of having a greater strength of discernment comprehending emptiness by means of taking desire as the path. Again someone says: It follows that through the path of the three lower classes of tantra there is enlightenment without having to rely on three countless great eons because in those three classes there is a difference in the speed of the path in comparison with the Perfection Vehicle. Ngawang Palden: There is no pervasion because, although in the three lower classes of tantra there is a mere difference in the speed of the path in comparison with the Perfection Vehicle, it is stated that there is not the difference of the speed of attaining enlightenment in one lifetime or attaining enlightenment without having to rely on countless eons. The Stages of Mantra states: 14


Since the difference in the speed of attaining enlightenment not reliant on practice exceeding countless eons is an attribute of Highest Yoga Tantra, a disciple of the lower classes of tantra relies on entering the two stages of Highest Yoga Tantra to attain that. It is not possible that they attain that merely by their path. Therefore, when debating the differences in speed of Mantra, one should not hold just (to the attribute of) attaining enlightenment in one life or attaining enlightenment not reliant on practice for countless eons. And: Attaining enlightenment in this life is not established by merely practicing the paths of the three lower classes of tantra because they do not excel the generation stage of the highest uncommon path of Mantra. 1.2 The way to posit the five paths and the ten grounds for them

The way to posit those (lower tantras) as five paths and ten grounds exists because there are three ways of positing the paths of Action, Performance, and Yoga Tantras in five paths and ten grounds. 1.2.1 The way of positing the paths of Action Tantra in five paths and ten grounds

The Action Tantra path of accumulation is the path (ranging) from producing the uncontrived experience of discernment pledging to attain enlightenment through the path of the Action Tantra, having obtained pure empowerment, up to (but not including) attaining insight comprehending emptiness through the strength of meditating on the absorption bestowing emancipation at the limit of sound. The Action Tantra path of preparation is the path (ranging) from that insight, up to (but not including) perceptual comprehension of emptiness through the strength of having meditated on that absorption. The Action Tantra path of seeing is the path (ranging) from the perceptual comprehension of emptiness through that absorption, up to (but not including) the generation of the direct antidote to the great of the great afflictive meditation-abandonment. The Action Tantra path of meditation is the path (ranging) from the absorption at the limit of sound, which is the direct antidote to the great of the great afflictive meditation abandonment, up to the point preceding the enlightenment attained through the path of Action Tantra. The Action Tantra path of no-more-learning is the path of buddhahood attained through the path of this tantra. From those, the first ground is posited as the path of seeing. The second ground is posited from the attainment of the direct antidote to the great of the great afflictive meditationabandonment. The third ground is posited from the attainment of the direct antidote to the 15


medium of the great. The fourth ground is posited from the attainment of the direct antidote to the small of the great. The fifth, sixth and seventh grounds are posited from the attainment of the direct antidotes 41 to the three cycles of medium afflictions . The eighth ground is posited from the 42 simultaneous attainment of the direct antidote of the three cycles of small afflictions. Again from the eighth ground, the great knowledge obscurations are abandoned. The ninth ground is posited from the attainment of the direct antidote of the medium knowledge obscurations. The tenth ground is posited from the attainment of the direct antidote of the small knowledge obscurations. The direct antidote to the subtle small (knowledge obscurations) is posited as the exalted wisdom of the final continuum and so forth. It is necessary to accept these assertions in accordance with the Sutra Consequence system because the method of abandoning both obscurations in the three lower classes of tantra is not explained in any source to be different from the Perfection Vehicle. Nor is that established by logic. 1.2.2&3 The way of positing the paths of Performance and Yoga Tantra in five paths and ten grounds

The paths of accumulation of each of these two tantras are the paths ranging from producing the uncontrived experience of discernment pledging to attain enlightenment through the paths of each of these two, up to (but not including) attaining insight comprehending emptiness through the strength of having meditated on the yoga without signs of each Tantra. The paths of preparation of each of these two tantras are the paths ranging from the insight comprehending emptiness, which is the yoga without signs of each of these two, up to (but not including) the perceptual comprehension of emptiness. All the rest should be known by applying the former instances of a similar type. To that someone says: Take as the subject the paths explained in the Perfection Vehicle such as love, compassion, bodhichitta and so forth, in the continuum of a practitioner on the path of accumulation of the lower tantras. It follows that they are paths of lower tantra because one accepts that method of positing the five paths and the ten grounds of these. That is unacceptable because these are not paths of Mantra because they are not uncommon paths of Mantra. Ngawang Palden: There is no pervasion. Again he says: Take that subject, it follows that they are Perfection Vehicle paths because they are common Perfection Vehicle paths.

41

The three rounds of the medium: the great of the medium, the middle of the medium and the small of the medium. 42 The three rounds of the small: the great of the small, the middle of the small and the small of the small. 16


Ngawang Palden: There is no pervasion because it is similar to the case in which even though 43 the exalted knower comprehending the sixteen aspects, such as impermanence and so forth, in the continuum of a bodhisattva is a common intermediate scope path, it is not an intermediate scope path. The way of attaining enlightenment reliant on those paths: If one is a basis for newly attaining enlightenment through the paths of the Perfection Vehicle and the paths of the three lower tantras, one must be a basis in the Akanishta Field because it is well known to be like that in the Perfection Vehicle. The way of attaining enlightenment in the Action and Performance Tantras: It has already been explained as being similar to the Perfection Vehicle. According to Yoga Tantra, both the masters Shakya Shenyen and Sangye Sangwa explain that when Prince Siddhartha was in equipoise at the supreme limit of the fourth absorption by the bank of the river Neranjana, all the buddhas of the ten directions awoke him by the sound of snapping their fingers and, having inspired him, took him to the Akanishta Field. There, after bestowing the crown empowerment, they made him meditate serially on the five-fold mode of 44 enlightenment . At the completion of that process, he attained enlightenment as the enjoyment body. However since that is incompatible with the general system of the Great Vehicle, it is not accepted in our system. The Stages of Mantra states: The Stainless Light and the uncommon Secret Tantra state that our Teacher had attained enlightenment before this, and here he demonstrated the way of attaining enlightenment. Also the assertion by many other mantric explanations that that being is an emanation not newly enlightened is similar in both the Mantra and Perfection Vehicles. Thus the master Kunga Nyingpo states that one must accept the explanation that this Teacher in his final existence, having accumulated merit for three countless eons, entered equipoise at the supreme limit of the fourth absorption in the Akanishta Field, and all the buddhas of the ten directions woke him through the sound of snapping their fingers and so forth, because the Illuminating Lamp states: In the root tantra, it only states “ When the bodhisattva Siddhartha was seated near the bodhi tree, the tathagatas inspired him...” without clearly mentioning either the Akanishta Field or the desire realm. Also in the Vajra Peak, he is 43

JN: “Pristine awareness” (mkhyen pa) has been changed to “exalted knower.” The five-fold mode of enlightenment (mngon byang lnga): The method of meditating on the body of a deity during the stage of generation. It involves the mode of enlightenment from the moon (zla ba las byang chub pa), enlightenment from the sun (nyi ma las byang chub pa), enlightenment from the seed [syllable] (sa bon las byang chub pa), enlightenment from the hand implement (phyag mtshan las byang chub pa) and enlightenment from the complete body [of the deity] (sku rdzogs pa las byan gchub pa). [Paths and Grounds according to Nagarjuna, pp 3132].

44

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explained as being placed in the Dense Array Akanishta Field. Someone says: This method of explanation teaches the method of attaining enlightenment through adding the path of Yoga Tantra at the end of the Perfection Vehicle path. Ngawang Palden: This is unacceptable because in Highest Yoga Tantra it is clearly explained that there are two different ways to attain enlightenment through differentiating one’s own path and the path of others. In Yoga Tantra that is not clearly explained. The Illuminating Lamp states: As it is explained, one attains enlightenment in two ways. Through entering one’s own path in the system of Highest Yoga Tantra from the beginning and attaining enlightenment in one life like a jewel-like disciple. Alternatively, one adds the mantric path at the end of the Perfection Vehicle. In the system of Yoga Tantra applying that previously explained to the Perfection Vehicle through differentiating one’s path and other’s paths does not appear and supplementing the way of attaining enlightenment at the end of one’s path does not clearly appear. Therefore I wonder whether those explanations of one’s path such as attaining enlightenment through the buddhas inspiring one, having completed the ground previously explained and so forth, are the system of Yoga Tantra. This should be well examined. Therefore I wonder whether one should not assert that in the system of Yoga Tantra, our Teacher attained enlightenment through entering that path of Yoga Tantra from the beginning, and so it is not necessary to add the path of Yoga Tantra in attaining enlightenment by the path of the Perfection Vehicle. The Explanation of the Two Investigations explains that the mantric path is added at the end of the Perfection Vehicle. HIGHEST YOGA TANTRA 2 The way to progress on the path of the Highest Yoga Tantra

This has two (parts): 1 2

The general system of Highest (Yoga Tantra) The system of Kalachakra

2.1 The general system of Highest (Yoga Tantra)

This has four: 1 2 3 4

Becoming a vessel suitable to meditate on the path Keeping the vows and commitments pure How to practice the path The way to manifest the results of practice

2.1.1 Becoming a vessel suitable to meditate on the path

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One becomes a vessel suitable for meditating on the path through entering any suitable mandala of Highest (Yoga Tantra) explained from within the authentic divisions of tantra and elucidated by a qualified mahasiddha, and by obtaining empowerment. Further, from the perspective of fully practicing of the path, one must obtain the fourth empowerment. In general, there are four (types of mandalas). Regarding the mandala where one attains the vase empowerment (bum pa’i dbang) there are three mandalas: (1) the printed, (2) the colored particle and (3) the body mandala, and for some special disciples (gdul bya) there is also (4) the absorption mandala (bsam gtan gyi dkyil ‘khor). 2.1.2 Keeping the vows and commitments pure

If one meditates on the path with effort to guard the commitments and vows taken at the time of the empowerment, one establishes the actual siddhis. Though one makes exertion for many eons yet neglects the vows to be guarded not only will one not establish the siddhis, it is stated that even a mere good migration will be hard to find. Therefore, having understood the advice given immediately on becoming a vessel through the empowerment, one needs to guard commitments and vows at the risk of one’s life. Especially, one should make strong exertion not to be affected by root downfalls and make exertion not to be affected by other downfalls. However, if they occur one should restore them by confession according to the rite. That is because it is stated that one will establish the supreme (state) within seven or sixteen lives even though one does not meditate on the path if one guards oneself from being affected by downfalls having obtained complete empowerment. It is stated that one will fall to the bad migrations however much exertion one makes in other (practices) though neglecting the vows to be guarded. These should be extensively known from the Explanation of the Fifty Verses of Guru (Devotion) and the explanation of the root downfalls and The Cluster of Siddhis. 2.1.3 How to practice the path

There are two: 45

1 2

The method of meditating on the two stages (rim gnyis) The practice swiftly producing (bogs ‘byin pa’i spyod pa) these two

2.1.3.1 The method of meditating on the two stages

This has two: 1

The way to meditate on the generation stage (bskyed rim)

2

The way to meditate on the completion stage (rdzogs rim)

2.1.3.1.1 The way to meditate on the generation stage

Panchen Lozang Chokyi Gyaltsen states that the definition of the generation stage is: ‘A yoga that does not occur from the entry, abidance, and dissolution of the winds in the central 45

Two stages: the stage of generation and the stage of completion. 19


channel by the strength of meditation, but which matures the continuum for the completion stage, its result, and which meditates on any of the three – birth, death, and the intermediate state – through discernment newly investigating any of their compatible aspects.’ Ngawang Palden: I think he intends the main generation stage because it is not pervasive that the generation stage meditates on any of the compatible aspects of birth, death, and the intermediate state. That is because (1) yogas prior to union with a knowledge consort do not meditate on any of the compatible aspects of the three – birth, death, and intermediate state; and (2) meditation on the protection wheel is not meditation on any of the compatible aspects of these three. The first (part of the reason) is established because Explanation of the Stages of Presentation (rnam gzhag rim pa’i rnam bshad) extensively states: 46

Those (yogas) prior to union with a knowledge consort are applied to the deeds in the context of attaining buddhahood, but are not applied to the stages of 47 existence. The second (part of the reason) is established because that (text) states: Since the protection wheel is a mere branch of or preliminary to the actual generation stage that is meditation similar to the stage of rebirth in existence, there 48 is no need to apply it in conformity with the stages of existence. Regarding that someone says: The protection wheel and yogas prior to union with a knowledge consort are not the actual generation stage because it is pervasive that the generation stage meditates on taking any of the three bodies as the path. That is because it is not pervasive that the path in the continuum of one on the stage of generation is the stage of generation. Ngawang Palden: There is no pervasion (to your assertion), however (your) reason is established because there are many common paths of the Perfection Vehicle and the lower Tantras in their continuum. (Your initial assertion) is unacceptable because it would contradict the explanation of the features of the four requisites of approximation and 49 50 attainment, the four yogas, the six requisites, and the three meditative stabilizations in the

46

JN: “to the deed” (mdzad pa) has been added to the original translation. JN: “on the ordinary (generation) stage, etc” (srid pa’i rim pa) has been changed to “to the stags of existence.” 48 JN: The original translation read: “The protection wheel is meditated on during (ltar) the ordinary (srid) generation stage, and since it is just a requisite or preliminary (state) to the actual basis of the generation stage, it is not necessary that dharmas compatible with the ordinary (srid) (generation) stage are applied to them.” 49 JN: The original translation that read “sadhanas” has been changed do “approximation and attainment” (bsnyen sgrub) 50 JN: The original translation read: concentration” (ting nge ‘dzin) 47

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classification of the general features that subsume the generation stage. These should be extensively known through the Stages of Mantra. If the generation stage is classified there are two: 1 The yoga of coarse single recall (rags pa dran pa gcig pa’i rnal ‘byor) 2 The yoga of subtle investigation (phra ba rtog pa’i rnal ‘byor) 2.1.3.1.1.1 The yoga of coarse single recall

is equivalent to the coarse generation stage (bsked rim rags pa) because the Bud of Precious Certainty (mtha’ gcod rin po che’i myu gu) states: It is not called ‘single recall’ because it recalls a deity on a single occasion or recalls just a single deity but (because) it recalls the deity singly, or recalls oneself and the deity as one. Though in general it engages in meditation on both the subtle and coarse, here it is the deity yoga of the coarse supporting (mandala) and supported (deities). And: 52

When one trains in the generation stage, initially the meditative stabilization to 53 which the coarse clearly appears is generated because it is up to and including the supreme victory mandala. 2.1.3.1.12 The yoga of subtle investigation

is equivalent to the subtle generation stage because that (text) states: In order to train in that, one trains in conceptual yogas such as meditating on the mandala inside a subtle drop and so on. Although conceptual or investigative yoga is the general name of the generation stage, in this context, it is given the general name of ‘subtle yoga’. Question: Now, do those training in the generation stage move to the latter (focal circle) when they obtain stability through meditating on the former focal circle (dmigs skor) as in the completion stage, or is it through meditating on the entire sadhana from beginning to end, in a single session? (In answer) to that, there are four (types of practitioners, differentiated) by means of the time that the path is generated in their continuum: 1. beginners (las dang po ba) 2. those attaining a little exalted wisdom (ye shes cung zad ‘bab ba) 3. those obtaining a little control over exalted wisdom (ye shes la cung zad dbang thob pa) 4. those obtaining perfect control over exalted wisdom (ye shes la yang dag par dbang thob pa’i gang zag). 51

JN: The original translation of “bond” (chings) has been changed twice in this sentence to “feature.” JN: The original translation of “concentration” has been changed to “initially the meditative stabilization” (thog mar… ting nge ‘dzin). 53 JN: The original translation of “prior to” (man chad) has been changed to “up to and including.” 52

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One should know what is stated (about) differentiating how they meditate and on what they meditate. 1. In the context of the first, (a beginner) must fully meditate on all the rites of the generation stage occurring in the sadhana. Further, all (practitioners) from those first meditating on the generation stage, up to but not (including) those capable of (generating) in an instant (yud tsam) the clear appearance of all (the elements) of the coarse mandala, are called ‘beginners’. 2. Those attaining a little exalted wisdom are capable of (generating) clear and stable appearance of all the main and secondary (aspects) all at once when visualizing the inestimable mansion and all the coarse deities arranged within it, but are not yet capable of 54 doing that for the deities of the bases (skye mched kyi lha), such as Kshitigarbha and so on. There is a difference in the method of realizational (mngon rtogs) meditation between beginners and those attaining a little exalted wisdom. Beginners must meditate by visualizing the entire supporting (mandala) and supported (deities) slowly and in stages. Those attaining a little exalted wisdom recall the coarse (aspects) all at once and after that they must meditate by visualizing the subtle (aspects) such as the deities of the bases in stages. 3. Those obtaining a little control over exalted wisdom are all those capable (of generating) clear and stable appearance of the coarse (aspects) all at once as well as all the main and secondary (aspects) of the subtle deities of the bases, up to but not (including) those capable of obtaining perfect control. It is said that for those obtaining a little control over exalted wisdom both the generation and completion stages exist. When one reaches this (level), since it is said that it is not necessary to differentiate the session and post session, it is permissible to do a single (self) generation each day without engaging multiple meditation (sessions) newly activating the realization (ngon rtogs) (of oneself as the deity etc). Just by reaching this stage, the stage of generation is not consummated because the Mantric Stages states:

54

The deities of the bases: visualizing the eight bodhisattvas and the five goddesses on the internal and external bases. The bodhisattva Kshitigarbha (Heart of the Earth) is visualized in the eyes, in union with the goddess Rupavajra (Vajra Form); the bodhisattva Vajrapani is visualized in the ears, in union with the goddess Shabdavajra (Vajra Sound); the bodhisattva Akashagarbha (Heart of Space) is visualized in the nose, in union with the goddess Gandhavajra (Vajra Smell); the bodhisattva Lokeshvara is visualized in the tongue, in union with the goddess Vajra Ishvari (Vajra Sphere of Dharma); the bodhisattva Sarvanirvaranaviskambini (Eliminator of Obscurations) is visualized in the secret place, in union with the goddess Sparshavajra (Vajra Tactile Object); the bodhisattva Samantabhadra is visualized in the joints and the bodhisattva Maitreya is visualized in the crown. 22


Still one must consummate the stage of generation and then meditate on the stage of completion. 4. It is said that one part of obtaining a little control over exalted wisdom is the completion stage and obtaining perfect control over exalted wisdom is reaching the higher levels of the completion stage. The uncommon objects to be abandoned on the generation stage are (1) (generating) the appearance of oneself as ordinary and (2) conceiving oneself as ordinary. (1) Ordinary appearance is not the appearance of the environment and its inhabitants to 55 sense consciousness but the ordinary appearance of the environment and its inhabitants to mental consciousness. The antidote to that appearance is the appearance dawning as the pure 56 supporting (mandala) and supported (deities). (2) The antidote to conceiving oneself as ordinary is meditating on the pride of being the pure supported (deity) in the supporting (mandala). Further, divine pride is said to be the main (practice) whilst the meditation on appearances is said to be a (secondary) branch of that. Through great familiarity, alternate appearances do not arise for eye consciousness etc., when in equipoise on deity yoga. It is stated: Due to consciousness being attached to alternate objects, 57 Lacking potency, other objects are not apprehended. Accordingly, through mental consciousness strongly engaging alternate objects, the potency of the immediate condition to generate (pure) eye consciousness and so on degenerates, whereby they are temporarily not generated, however the generation stage does not stop (ordinary) appearances to sense consciousness. Therefore, if one obtains the potency to stop ordinary appearance for mental consciousness 58 through exalted (khyad par can) appearance, the purpose is accomplished by that. The Mantric Stages states: Though phenomena have not turned into deities, still, uncontrived divine pride is 55

“Awareness” has been changed in this context by Joan Nicell to “consciousness” as this is a more familiar translation of rnam par shes pa used in the texts for the Basic Program at Istituto Lama Tzong Khapa. 56 Supporting and the supported: the residence and the resident, refers to the inestimable mansion and the deities residing in it. 57 JN: These two lines have been retranslated from the original translation. 58 JN: “the need for that is established” (des dgos pa ‘grub) has been changed to “the purpose accomplished by that” here and in the following citation from Mantric Stages. 23


generated, and the purpose accomplished by that. From among the two: (1) clear appearance and (2) divine pride, when meditating on (1) clear appearance, analytical meditation is predominant since one needs (to practice) analysis by visualizing again and again the aspects of the supported (deities) and supporting mandala. (2) After visualizing those aspects, since one must generate individual (divine) pride thinking: “Really, I am that and that”, (one) must do both. It is also said that in order to generate clear appearance one does not need to establish calm abiding focused on it first. Nor is it not generated if one does not become familiar with each deity in stages. Nor does one need to become familiar with the perfect meaning (yang dag pa’i don). If one places frequent attention on those aspects, indeed clear appearance is generated by just that but one does not attain continuous stable abidance. If there is no stable abidance, one lacks the potency to stop ordinary appearance and conception. Therefore it is certainly necessary to establish calm abiding when on the stage of generation and also that should be done through the yoga of the subtle drop. The complete meditation on the supporting mandala and supported (deities) inside the hand 59 symbol or the subtle drop is not a meditation for beginners nor for those attaining a little exalted wisdom but there is need for this meditation after having obtained a little control over exalted wisdom. Therefore, at the time of the first two cases, the mind holds the hand symbol or the subtle drop of the upper and lower (opening). Further, in the first two cases, meditation of the subtle drop is predominantly meditation on the realization (of self generation) and is for the purpose of severing (mental) sinking and agitation. Establishing the stable abidance of the mind encompassing (everything) in the subtle drop is said to be done from the third level (of those who have a little control over exalted wisdom). Although calm abiding is not established in the case of beginners, when the mind forcefully holds letters or subtle drops etc., at the upper and lower openings, or at the navel or the heart, this acts as a condition for the winds to gradually abide internally through the essential points of the place of meditation and the support of the focal object. Although the focal objects of analytical meditation are many and mixed, by the might of gradually taming the winds one is capable of quickly stopping mental agitation when

59

JN. “The complete meditation on the hand symbol or the supporting mandala and supported (deities) inside the subtle drop” has been changed to “The complete meditation on the supporting mandala and supported (deities) inside the hand symbol or the subtle drop.” 24


meditating on the supreme victory mandala (dkyil ‘khor rgyal mchog) and so on. Therefore this is different to the system for establishing meditative stabilization explained in the Perfection 61 Vehicle and the three lower classes of tantra. That is because, in the case of the Perfection Vehicle and the lower tantras even though one attains actual calm abiding, if analytical meditation becomes excessive it is said that the previous (stable) abidance (of mind) diminishes. However in this case, though one meditates through mixing many (types of) analytical meditation when one has not yet attained calm abiding, it is said that stable abidance is attained. The coarse generation stage is consummated because when one arrives at the third level because it is said that after attaining mental stability through (all) encompassing drop yoga one meditates on the subtle (stage). And when one (achieves) stability on the subtle (drop) of 62 the upper opening it is said that calm abiding is obtained. Then, by the wisdom of individual investigation repeatedly performing dispersal and gathering, one attains the peerless concentration of the union of calm abiding and insight. And when yoga such as this becomes stable it is posited as the consummation of the 63 generation stage which is stated in the Mantric Stages to be the system of both (traditions of) Guhyasamaja. One scholar says: When the subtle generation stage is consummated, calm abiding is obtained. Ngawang Palden: But this does not teach the full limit of new obtainment (because) by training in that way one obtains stability on each of the coarse and subtle generation stages. The mode of positing their individual measure of consummation should be known from the presentation of Grounds and Paths of our teacher, Yangchen Gawai Lodro. The explanations of each measure of consummating the obtainment of stability are formulated in accordance with Panchen Chogyen’s clear presentation of Khedrup Rinpoche’s intention. Still, there is some basis for analysis because the Mantric Stages states: Positing that one consummates the generation stage when such yoga (has become) stable, is the system of the two (traditions) of Guhyasamaja.

60

Supreme Victory Mandala (dkyil 'khor rgyal mchog): one of the three types of concentration practiced during generation stage in which one visualizes and places all deities of a particular practice in their respective place of the mandala by imagining them as having emanated from the bodhichitta drop of the principal deity in union with the consort. 61 Perfection Vehicle: the Sutric Vehicle. 62 Upper opening (sten sgo): is located between the eyebrows. 63 Two traditions of Guhyasamaja Tantra: Arya Nagarjuna's tradition (asserting thirty-two deities) and Acharya Jñanapada’s tradition (asserting nineteen deities). 25


And the Illuminating Lamp states: Beginner’s concentration is the yoga of the first stage and abiding in that is (attaining) stability in that or the consummation of that. Also the Analysis of the Array of the Four Commentaries states just that. But except for these (explanations) it does not appear that the terms ‘stability’ and ‘consummation’ are clearly and individually explained (gsungs). In this context someone says: It follows that there is no need for the three concentrations, such as the initial preparation (dang po sbyor ba) etc., to meditate on emptiness because apart from a few cases such as training in exalted wisdom or the special resolution (lhag mos) subsumed within clear light, generally in the context of the initial stage, the method of meditating on the appearance (snang phyogs) of the deity circle is explained as the main (practice). Ngawang Palden: There is no pervasion because in the context of the three concentrations, one must cultivate the yoga of non-dual profundity and clarity determining the meaning of non-inherent existence (the aspect) through focusing on the deities (the focal object). The Mantric Stages states: The yoga entering just that state (de kho na nyid) of selflessness of the mind possessing the aspect of the circle (of deities) was explained by Peldre Dorje (dpal ‘bras rdo rje) as the general function (spyi lgro) of the three concentrations and this was the opinion of Yeshe Shap (ye shes zhabs). Indeed in the context of the first stage one mainly meditates on the appearance (snang phyogs) of the circle of the deities, yet one trains in everything being like an illusion through inducing strong determination of the non-inherent existence of all dharmas. Then having meditated on the circle of deities, one enters emptiness which is the referent object (‘dzin stangs) of the discernment determining the meaning of non-inherent existence through focusing on the deities as the focal object. Then also the yoga of non-dual profundity and clarity of the appearance of the held aspect: the supporting (mandala) and supported deities, acts to meditate intermittently (??) (res kyis) on the realization. The yoga of non-dual profundity and clarity in the continuum of one on the generation stage and the yoga without signs of the lower tantras are superior in strength to the path comprehending emptiness in the Perfection vehicle from the perspective of method and wisdom being one in nature, because the Ocean of Attainments of the Generation Stage states: The discernment meditating on non-inherent existence through focusing on the circle of deities in the mandala generates both the nature of the accumulation of merit through focusing on the circle of deities in the mandala and the accumulation of exalted wisdom through generating (the awareness) possessing the 26


referent object of non-inherent existence. And: The discernment ascertaining non-inherent existence through focusing on the circle of deities as its focal object is one hundred times superior in its potency to act as an antidote to grasping at true existence than for example the discernment ascertaining non-true existence through focusing on a sprout. The etymology (sgra bshad) of generation stage, the method of how it meditates, the differences between each of the deities and the different modes of explanations set forth by each of the siddhas do not appear to be explained clearly in other texts. Therefore they are to be understood through the Mantric Stages alone. 2.1.3.1.2 The way to meditate on the completion stage

There are two divisions: 1 2

Explaining some classifications of the completion stage of the arya system Teaching in brief the completion stage of other Highest (Yoga Tantras)

2.1.3.1.2.1 Explaining some classifications of the completion stage of the arya system

(This) has two(types): 1 2

Examining the definition The meaning of each classification

2.1.3.1.2.1.1 Examining the definition

The yoga in the continuum of a learner derived through making the winds enter, abide, and dissolve in the central (channel) through the strength of meditation. This is the definition of the completion stage given by Panchen Chogyen (pan chen chos rgyan) but I think that it must be from the point of view of the completion stage of the general higher (tantras) because in general it is explained that if it is a completion stage (practice) it is not pervasive that it is derived from making the winds enter, abide, and dissolve in the central channel. That is because both individual (withdrawal) and concentration (sor bsam) of the Kalachakra system are preliminary (practices) for making the winds enter the central channel. Regarding this someone says: It follows that if it is a yoga in the continuum of a learner derived from causing the winds to enter, abide, and dissolve into the central (channel) by the strength of meditation, there is no pervasion that it is a completion stage (practice) because there is a generation stage (practice) similar to this. That is because yogas similar to this exist in the continua of practitioners of the generation stage because the four joys derived from making the winds enter, abide, and dissolve into the central channel exist in their continua. Ngawang Palden: There is no pervasion. The reason is established because the Illuminating Lamp states: If a specific (kha cig) individual has consummated the subtle generation stage, then through knowing that it is possible to cause (the winds) to enter the central 27


channel and (knowing) the technique (gnad) of converting union with an external 64 seal (phyi’i phyag rgya) into life-force exertion, he is capable of generating the four joys through dissolving the winds in the central channel in dependence on that. Though these two occur at the time of the generation stage, if they are posited as a path they must taken as a path of the completion stage because at the time of the empowerment prior to meditating on the path such an innate (bliss) is explained in the oral transmission (zhal lung) as the completion stage. (Your assertion) is unacceptable because, though the path derived from making the winds enter, abide, and dissolve into the central channel exists in the continuum of one on the generation stage, that is derived by the strength of consummating the generation stage and uniting with an external seal. Since this is not derived by the strength of meditating on the special method of penetrating (certain) points in the body, one has not yet transferred to the stage of completion. Regarding this, someone says: Take such an instance, it follows that it is the completion stage because in the text just quoted, it is mentioned as a path of the completion stage. Ngawang Palden: Although it is by type a realization of the completion stage, it is said to be a 65 path that is neither the generation nor completion (stage) or (alternatively it is described as) the completion stage existing in the continuum of one on the generation stage. This should be analyzed. 2.1.3.1.2.1.2 The meaning of each classification

There are two: 1 2

Enumeration and definite order of the five stages The meaning of each

2.1.3.1.2.1.2.1 Enumeration and definite order of the five stages

In establishing the final object to be established, one needs these common and uncommon paths and one does not need other paths not included here. The establishment of nonlearner’s union explained in the general Highest Yoga Tantras, must be preceded by a learners’ union combining both the meaning clear light (don gyi ‘od gsal) and pure illusory body (dag pa’i sgyu ma’i sku). The pure illusory body must precede it because if the pure illusory body does not precede it, it is not possible to obtain such a union. (However) the pure illusory body does not need to precede the obtainment of mere union because the pure illusory body and ordinary (phal pa) union must be obtained simultaneously.

64 65

External seal (phyi'i phyag rgya): external knowledge woman, eternal consort. JN: “a path that is” was missing in the original translation. 28


The obtainment of the pure illusory body must be preceded by the meaning clear light because the pure illusory body is derived from its perpetuating cause (nyer len), the very subtle fundamental wind (gnyug rlung) that is the mount for the (mind of) actual clear light. The obtainment of the actual clear light must be preceded by either amassing the (two) accumulations for three countless eons or the illusory body of the third stage as its equivalent. That is because it is impossible (mi rung) to manifest the actual clear light that has the potency to quickly exhaust the very subtle obscurations (sgrib pa), which other paths do not have the potency to abandon, when not preceded by either of these two. The obtainment of the illusory body of the third stage must be preceded by actual mental isolation or an equivalent completion stage (practice) because if it is not preceded by the dissolution of all karmic winds in the indestructible (drop) at the heart by the strength of meditation in accordance with the stages of death, the obtainment of the illusory body exactly in accordance with the intermediate state is not possible. The obtainment of actual mental isolation or an equivalent completion stage (practice) must be preceded by either the branch of life-force exertion imputed by the name ‘vajra recitation verbal isolation’ (ngag dben rdo rje bzlas pa) or an equivalent completion stage (practice) because it is impossible to generate actual mental isolation or an equivalent completion stage (practice) without completely releasing the channel knots of the heart by such a completion stage (practice). To completely loosen the channel knots at the heart in easy stages through such a yoga, it must be preceded by actual physical isolation or a completion stage (practice) similar in type because it is more difficult to loosen the channel knot at the heart than the other channel knots and it is easier to gather the winds in other places than to gather them at the heart. To fully generate such a completion stage (practice) in one’s continuum, it must be preceded by meditation in four sessions on the gross and subtle generation stages which definitely matures the continuum for the generation of the full comprehension of the completion stage. And one must obtain the complete pure empowerment and properly protect the commitments (samaya) and vows. To fulfill the definition of being a vessel protecting the commitments and vows one must train in the stages of the common path of the practices (spyod pa’i lam) of the two bodhichittas and (their) branches. Since practices which extract the benefit are represented by external lifeforce exertion (srog rtsol), such (practices) are definite in number for all the paths and they are also definite in (their) order. That exhausts their presentation (go bar zad). Regarding this someone says: It follows that it is pervasive that the learner’s union combining both the clear light and the illusory body is obtained before the obtainment of a non-learner’s

66

JN: “must precede” changed to “must be preceded by.” 29


union, because just that is pervasive for obtaining the non-learner’s union explained in the general highest (yoga tantras). Ngawang Palden: There is no pervasion but the reason is easily (established). Also your 67 assertion is unacceptable because it is said that obtainment of the non-learner’s union of the Kalachakra system must be preceded by the branch of concentration combining both the body of empty form (stong gzugs kyi sku) and the immutable great bliss (mi ‘gyur ba’i bde chen) but it is not said that it must be preceded by the union combining both the clear light and the illusory body. However, this is formulated as a basis for examination for those with analytical (wisdom), it is not to be taken as a final conclusion. Again, someone says: It would follow in consequence that it would be pervasive that the obtainment of the meaning clear light (don gyi ‘od gsal) must be preceded by the obtainment of the impure illusory body because the Illuminating Lamp states: The illusory body must be generated prior to the basis of perceptual entry to clear light. Ngawang Palden: There is no pervasion because that is explained as the mode of progression on the paths of one of definite lineage of highest (yoga tantra). (Also your assertion) is unacceptable because that being (possessing) the same continuum as the Teacher who had just obtained (thob ma thag) the meaning clear light, did not previously establish the impure illusory body because the Illuminating Lamp states: 68

Bestowing the last two empowerments without having previously bestowed the vase and the secret empowerment, and generating the last two stages without having previously generated (the stages) prior to and including the illusory body of third stage, should be understood as special cases (dmigs bsal)... Again, someone says: It follows that it is pervasive that in order to attain the impure illusory body, one must have previously established mental isolation (sems dben) because the Illuminating Lamp states: The wind and mind which are the basis for establishing any such illusory body... And: Since that generating the three (types) of exalted wisdom of mental isolation are the mind and the wind as its mount, mental isolation must proceed the illusory body.

67

The assertion is the subject plus the predicate: (Take as subject) the learner's union combining both the clear light and the illusory body. It follows it is obtained before the obtainment of non-learner's union. 68 The last two empowerment: refers to wisdom and word empowerment. 30


Ngawang Palden: There is no pervasion because stating that mental isolation must precede the illusory body, and that vajra recitation verbal isolation must precede mental isolation is from the perspective of the mode of progress on the path of a disciple for whom the Guhyasamaja (Tantra) was given. But that is not certain for the mode of progress of disciples of mother tantra because the (Illuminating Lamp) states: The substitute for inducing mental isolation by the wind of vajra recitation is the yoga of chandali (gtum mo). The substitute for mental isolation are the four joys, including great bliss, derived from the winds entering and dissolving in the central channel dependent on meditating on tummo. Those two are derived from the tantra of the Yogini. Therefore, in the Presentation of the Grounds and Paths of Yangchen Galo, he states that other paths of tantra are subsumed in the five stages of Guhyasamaja by their nature, but they are not subsumed by means of actually being (those stages). They must be subsumed by being compatible in function (byed las mthun pa). 2.1.3.1.2.1.2.2 The meaning of each

When we classify the completion stage of the Arya system (of Guhyasamaja), there are said to be six levels: (1) physical isolation, (2) verbal isolation, (3) mental isolation, (4) illusory body, (5) clear light, and (6) union. There are also said to be five and four levels and six branches of preparation (sbyor ba’i yan lag). It is said that there is no contradiction since these (differences in number) are due to (different ways of) classification (dbye bsdu). In explaining a little of the meaning of each, there are two: 1

The concentrations of the three isolations

2

The concentrations of the two truths

69

2.1.3.1.2.1.2.2.1 The concentrations of the three isolations

has three (subdivisions): 1

The concentration of the vajra body: (ordinary) physical isolation (lus dben sku rdo rje’i ting nge ‘dzin)

2

The concentration of the vajra speech: (ordinary) verbal isolation (ngag dbengsung rdo rje’i ting nge

‘dzin) 3

The concentration of the vajra mind: (ordinary) mental isolation (sems dben thugs rdo rje’i ting nge

‘dzin) 2.1.3.1.2.1.2.2.1.1 The concentration of the vajra body: (ordinary) physical isolation

The completion stage (practice) generated by a yogi who has consummated the subtle and gross generation stages of this system, from (that yogi) generating the exalted wisdom of the empties (ston pa’i ye she) derived from causing the winds to enter, abide, and dissolve in the central channel by meditating on the subtle (drop) in the lower opening (of the central channel), up to but not including the generation of the exalted wisdom that arises through dissolving of the upper and lower winds in the central channel at the heart’ is the nature of completion stage physical isolation. 69

JN: “two isolations” changed to “two truths.” 31


If classified there are two: 1

Individual withdrawal (sor sdud) in post equipoise (rjes thob) where all phenomena such as objects,

(sense) powers, etc., appear as the manifestation (rnam ‘gyur) of bliss and emptiness 70

2

Concentration where the manifestations of bliss and emptiness appear as deities

2.1.3.1.2.1.2.2.1.1.1 Individual withdrawal in post equipoise where all phenomena appear as the manifestation of bliss and emptiness 71

The reason why all appearances are sealed (rgyas btab) through recollecting the bliss and emptiness of equipoise is because when one has completed the analysis of view, one knows that emptiness is the essence of that subject which is the empty basis (stong gzhi) and that the subject is the manifestation (rnam ‘gyur) of that emptiness. This is common in sutra and tantra. In this context, just as subjects are (posited as) the manifestation (rnam ‘gyur) of emptiness through the point of being resolute (mos) in them being the single taste of bliss and emptiness, they are posited also as the manifestation (rnam ‘gyur) of bliss by the power of that resolution (mos). That is because in taking them as the path of great bliss, it is indispensable they function to assist to ignite all that appears as bliss through the power of familiarity with that. 2.1.3.1.2.1.2.2.1.1.2 Concentration where the manifestations of bliss and emptiness appear as deities

This has five (types): 1

The investigation (sgom pa’i rtog) meditating without detailed examination on the bodies of deities, the

object aspects (gzungs rnam) of undifferentiable bliss and emptiness 2 The analysis meditating with detailed examination 3

The mental bliss (yid bde) concordant with the exalted wisdom of undifferentiable bliss and emptiness

4

The bliss of pliancy (shin sbyangs) concordant with that

5

The concentration of single-pointed mind (sems rtse gcig pa’i ting nge ‘dzin)

From among those, the three, individual withdrawal, investigation, and analysis, are post 72 equipoise physical isolation and the three, joy , bliss, and concentration, are equipoise physical isolation meditating on the ultimate deity. The classification of physical isolation is the physical isolation of: 1. the 100 immaculate lineages 2. the 5 lineages of those 3. the 3 secret lineages 4. the 1 extremely secret lineage The 100 immaculate lineages: One meditates on the twenty gross (phenomena) – the five aggregates, the four elements, the six bases (of perception) such as the eye and so on, and the five such as forms, sounds and so on – through classifying them in five components, and one 70

JN: changed from the original translation. JN: “through recollecting” (dran nas) is missing in the original translation. 72 Joy here refers to the mental bliss mentioned above. 71

32


meditates on the twenty deities – the five Tathagatas, the four consorts, the six bodhisattvas such as Kshitigarbha and so on, and the five such as Rupa Devi and so on – through classifying them in five lineages. From among the thirty-two deities, the ten Wrathful Ones, Maitreya and Samantabhadra are not explained since they are not explicitly and clearly stated in the Root Tantra. In general there are thirty-two deities of physical isolation because the complete thirty-two deities are stated in the context of the physical isolation of the explanation of the hidden meaning of the 73 setting (gleng gzhi). This should be understood from the commentary in the annotations (mchan). I think the 100 immaculate lineages are mainly a classification for analysis. Individual withdrawal is not meditation on deities possessing faces and hands, and the three, joy, bliss and concentration, do possess the ultimate aspect (of the deities). Investigation is resolution (mos) in the aspects of the five lineages or Vajradhara through condensing all the bases of purification into the five without applying the twenty gross components to each of the twenty deities. That is because Gyaltsab Je’s Notes on the Five Stages states: Investigation is resolution in being the mere aspect of Vajradhara and detailed 74 contemplation applying individual deities to each place and power is analysis. The latter Tantras (rgyu phyi ma) state: The three secret ones are investigation... The Illuminating Lamp states: Investigation (reflecting that) the three – powers, objects, and sense power consciousness – are the three Secret Ones and the three divisions of five are the Lords of the five lineages is investigation. Due to that, the Sun Clarifying the Subtle Meaning states: Investigation of the nature of the deities is investigation and detailed analysis of the face, arms etc., is the branch of analysis. This should be analyzed. By meditating on the subtle (drop), we have the system of collecting the winds, the way to generate bliss through the melting (of the drops) caused by that, and the way to posit the four 73

JN “explained secretly in the index” (gleng gzhi’i sbas bshad) has been changed to “the explanation of the hidden meaning of the setting.” 74 JN: “object” (yul) has been changed to place. 33


joys and the four empties. That is because by meditating on the subtle (drop) at the lower opening through a yoga which has consummated the coarse and subtle generation stages of this system, the winds collect where the mind is held, through the essential point (gnad) that the wind and mind have the same (point of) engagement. In dependence upon that, by causing the winds to enter, abide, and dissolve in the central (channel) the four empties together with the signs arise. When the winds enter the central (channel), the downward dispelling wind reverses (log) in the central channel igniting the chandali (gtu mo). This causes the element (khams) to melt, bodhichitta to descend (rgyun ‘bab pa) and from its dripping (‘dzag pa) the four descending (yas babs) and ascending joys (mas brtan gyi dga’ ba) are generated. Further, it is stated in the Vajra Rosary that when bodhichitta moves (sleb) from the crown to the throat, from there to the heart, from there to the navel, and from there to the secret place the four joys (are generated). And it is stated in the Mahamudra Drop that for each of the four such joys there are sixteen joys from the perspective of the descent of white bodhichitta through differentiating them in four each; and there are twelve joys from the perspective of the descent of red (drops) through differentiating them in three each. These are the four descending joys. The method of generating the four ascending joys is that (joy) is generated through (bodhichitta) moving (sleb) from the secret place to the navel, from there to the heart etc., and the method of generating the sixteen and twelve joys is similar. It is said that the ascending joys are by far superior to the descending ones and if it is any of 75 the ascending joys it is pervasive that it is innate joy (lhan skyes kyi dga’ ba) In Ghantapada’s Explanation of the Five Levels it is stated that there is also a case for positing the first three descending joys to be innate bliss. All (cases of) generation of the four joys do not need to be generated according to the explanation as the five stages of descending bodhichitta because it is said that the four joys are generated from the gathering of the melted bodhichittas at the heart from above and below once the vajra repetition (rdo rje bzlas pa) has ignited the chandali (gtu mo). There are many things to be investigated in this (subject) and I (the author) will explain them briefly in the case of Mental Isolation. Since it is stated that for some types of individuals there is generation of the four joys without the winds having dissolved in the central channel, in general we do not posit the four joys as the four empties. Nevertheless, the four joys are generated in the nature of the four empties because many scholars explain (this point) in accordance with the Mahamudra Drop which states that the four joys are the four empties.

75

JN: “Explanation of the Five Levels of the Bell” changed to “Ghantapada’s Explanation of the Five Levels.” 34


In this context, in accordance with the assertion of Thupa Pel (thub pa dpal), the four empties 76 are explained to be serially generated when the bodhichitta reaches the root of the vajra, the neck of the jewel, the center of the jewel, and the tip of the jewel. The Illuminating Lamp states this to very serious point to be agreed upon (mthun tshabs che). If one explains all exalted wisdoms of the four empties to be just the four joys derived from the bodhichitta proceeding from the crown to the secret place and from there up to the crown, then Je Rinpoche has stated again and again that one has not comprehended the important points of this system. When one is able to generate innate joy from above and below, one should meditate in equipoise on through uniting the emptiness that is the lack of inherent existence with the 77 object (yul) and object possessor (yul can). When one arises from that through the power of the movement of the winds, one recalls the bliss and emptiness of equipoise, and one seals) whatever appears with that. If one restrains inappropriate attention, all appearing objects dawn as bliss. And later, through the condition of igniting bliss, the winds engaging (objects) through the doors of the senses re-enter and sense consciousness also withdraws. Therefore as stated before bliss is generated through the winds dissolving. The etymology of (the term) ‘physical isolation’ exists because the physical basis of isolation is the twenty gross (objects) etc. The cause of isolation is the appearance and conception of the 78 ordinary (tha rnal pa’i snang zhen). The meaning of isolation is meditating on those as being 79 the manifestation (rnam ‘gyur) of bliss and emptiness or as being deities. Thus, to be physical isolation it does not need (to conform to) that full etymology and if it (does conform) to the complete etymology of physical isolation it does not need to be physical isolation because from the verbal isolation onwards one meditates on everything that appears as being sealed by bliss and emptiness. 2.1.3.1.2.1.2.2.1.2 The concentration of the vajra speech: (ordinary) verbal isolation

The nature of the second stage in the six-fold (division) of the completion stage of the Arya system is: the completion stage (practice) of a yogi from the generation of the exalted wisdom of appearance derived from the winds entering, abiding, and dissolving into the central channel at the heart by meditating on the mantra drop at the tip (sna rtse) of the heart, up to (but not including) the generation of the exalted wisdom of appearance derived from causing the winds to enter, abide, and dissolve in the indestructible (drop) at the heart through completely loosening the channel knot at the heart by the strength of meditation. This stage is called ‘verbal isolation’ (gnag dben) or vajra recitation’ (rdo rje bzlas pa), but this is a one-sided designation (phyogs cig gi ming gis btags) because there are three yogas of life-force

76

JN: “root of the jewel” changed to “root of the vajra.” JN: This sentence has been changed from the original translation. 78 JN: This sentence has been changed from the original translation. 79 JN: “aspect” changed to “manifestation.” 77

35


exertion and the two yogas of life-force exertion meditating on the mantra drop and the substance drop (rdzas thig) are neither verbal isolation nor vajra recitation. The Illuminating Lamp states: The names ‘verbal isolation’ and ‘vajra recitation’ are a one-sided designation of life-force exertion because the general name of this stage is ‘life-force exertion, the third of the six stages in the later tantras’. Again, someone says: Take these two, they are not verbal isolation and vajra repetition because if it is either verbal isolation or vajra repetition, it is pervasive that it is a yoga of lifeforce exertion meditating on the light drop (‘od thig) at the tip [of the face]. That is because the winds arising (ldang ba), entering (‘jug pa), and abiding (gnas pa) in natural repetition (rang bzhin gyi bzlas pa) is the speech which is the basis of isolation, and conceiving that the tone of 81 the three letters to be different from these three is the object of negation (dgag bya), and the indivisible union (sbyor ba) of the tone of the three – the winds arising, entering, and abiding – and the tone of the three letters is the meaning of isolation. The Illuminating Lamp states: The repetition by nature the indivisible union of the three letters of the three vajras and the three tones of the three (phases of) winds is called ‘vajra repetition’. Regarding that, someone says: It follows that such a mode of explanation is unacceptable because the three (yogas of) life-force exertion explained in the latter tantras are explained through subsuming them in the stage of vajra repetition verbal isolation. Ngawang Palden: There is no pervasion because to subsume something in the stage of vajra 82 repetition verbal isolation, it does not have to be actual verbal isolation and vajra repetition. That text states: Since there are three (yogas of) life-force exertion meditating on the three (drops) at the (three) tips in the explanation in the Illuminating Lamp, a life-force exertion that is not an actual verbal isolation and vajra repetition exists. However, if we designate these two as the main (practices) of life-force exertion, they are subsumed in these two. Again, one says: If it is a yoga of life-force exertion, it follows that it is not pervasive that it is vajra repetition verbal isolation. That is because all yogas that gather the winds in the central channel by meditating on the letters, drops, and so on at important points at the body, are explained as yogas of life-force exertion in the Tathagatas’ Vajra and because Je Rinpoche (rje 80

Life-force exertion meditating on the mantra drop: is the yoga in which practitioners meditate on a mantra circle at the heart, visualizing the syllable HUM at the heart channel. The syllable should be very bright and by focusing on the nada of the syllable, the gathering and dissolution of the winds into the central channel at the heart is facilitated. 81 Three letters: OM, AH, HUM. 82 JN: This sentence has been changed from the original translation. 36


bdag chen po) has explained that all meditation on the letters and drops at the channel wheels are the method for gathering the winds in the central channel and has praised this expansion of life-force exertion as an amazing excellent explanation etc. There are stages of meditating the three life-force exertions because in the context of physical isolation in order to gather the winds in the central channel at the heart when unable to do so, even though one is able to gather the winds in the central channel, there is meditation on the mantra drop at the top of the heart, and, through long term familiarity with that, one initially generates the exalted wisdom of the four empties and then transfers to the stage of 83 life-force exertion designated as vajra recitation verbal isolation. Since this is a state compatible with (rjes mthun) mental isolation it is suitable to be designated as mental isolation but it is not the actual state (mtshan nyid pa). The Illuminating Lamp states: Having well understood the point of meditating on the indestructible (drop) at the heart, and through long familiarity with that, the exalted wisdom of the four empties is first generated. Since this is compatible with mental isolation it is suitable to be designated as that, but it is not actual (mental isolation). By meditating on the mantra drop as the method of gathering (sdud) the winds at the heart in that way, the winds gather and dissolve in the central channel. This is dissolution (of the winds) in the central channel near to the indestructible drop at the heart, but not dissolution of the winds in the actual indestructible drop. To dissolve the winds in the actual indestructible drop its channel knots must be loosened. For that purpose, that called “life84 force exertion meditating on the light drop at the tip of the face” is meditation on the vajra repetition of the indivisible union (sbyor) of the individual tones of the three – the wind (1) rising, (2) entering, and (3) abiding – and the tones of the three letters. That is because just as one opens (‘byer) a blocked hollow bamboo stem by inserting a long stick into it, one opens the channel knots by inserting winds into them. Though wind and mantra are indivisibly joined (sbyor), the tones of the three – the wind (1) rising, (2) entering and (3) abiding – are not taken as non-distinct from the written aspect of the three letters and they are not taken as non-distinct from the external speech recited as words. Also, although not recited as words, mentally engaging (yid la byed) the aspects recited as words also is not taken as non-distinct from the external tone. When the wind moves in the channel, one recognizes the resonance (sgrog bzhin) to be like the tone of the three letters, and directing the mind to that without distraction is the method of vajra recitation in this context. Regarding vajra recitation, if the object of recitation is classified by means of the winds there are two (types): main and secondary vajra recitation and also these are classified respectively in four and five (types). If we classify them from the point of view of the recited mantra there are 83 84

JN: This sentence has been slightly changed from the original translation. JN: This sentence has been changed slightly from the original translation. 37


two: vajra recitation of the two letters: HUM HO and vajra recitation of the three letters (OM, AH, HUM.) There are three occasions when completion stage practitioners perform vajra repetition because it is stated that (1) when they perform vajra repetition to establish the activities of pacification, increase, subjugation and ferocity, they do it through the four main winds. (2) When they perform vajra repetition to establish the five higher perceptions of the eyes, ears, nose, tongue and body, they do it serially through the five secondary winds such as the moving one etc. (3) When they perform vajra repetition to invoke (‘dren pa) the empties of mental isolation having previously established physical isolation, they do it first through the four main winds, then having attained mastery (nus pa) in that, they do it through the five secondary winds. Meditating on the substance drop at the tip of the secret (organ) has two (types): (1) Retention of the (drop of) bodhichitta (produced) from the union of oneself and an action 85 seal (las rgya) at the meeting point of the two (lower) openings of the central channels, without releasing it. (2) Meditation focusing on the drop at the meeting point of the two lower openings of the 86 central channels of oneself and a wisdom seal (yi rgya). There is a need to meditate in this way because to gather the winds at the heart when the two previous (types of) life-force exertion are unable to gather them there, this meditation on the substance drop is advantageous (bogs ‘don du ‘gro ba) in gathering the winds at the heart. The life-force exertion uniting (sbyor) both oneself and the seal (phyag rgya) exists both (1) before and (2) after the consummation of vajra recitation and one must understand the method of how this acts as the means for gathering the winds in the central channel through the Illuminating Lamp. Regarding that, someone says: It is pervasive that to dissolve the winds at the heart, the channel knots at the heart must be loosened. Ngawang Palden: It follows that this is unacceptable because dissolution of the winds at the heart exists without dissolution of the winds in the central channel at the heart. That is because to dissolve the winds internally, there is no pervasion they dissolve in the central channel. The Illuminating Lamp states: As explained earlier, when the definite sign of the winds entering the central channel occurs and the winds abide internally for a long period by their own force, if they dissolve they dissolve into the central channel and the empties dawn as explained. Though internal dissolution occurs on occasions different from this, since this is not dissolution in the central channel, the empties do not arise as 85 86

Action seal (las rgya): is an actual consort. Wisdom seal (yi rgya): is an imagined consort. 38


explained. Regarding that assertion, someone says: It follows it is pervasive that the channel knots at the heart must loosen for the winds to dissolve into the central channel at the heart because it is not suitable for the winds to enter the central channel at the heart without the channel knots at the heart loosening. Ngawang Palden: The reason is not established because the (Illuminating Lamp) states: One must loosen the channel knots at (the heart) to dissolve the winds into the actual indestructible (drop) at the heart. Therefore prior to that, the dissolution (of winds) in the central channel by means of gathering them at the heart is dissolution near to the central channel but not dissolution in it. Similarly, though the winds enter (tshud) the central channel one is not able to move (the winds) from the central channel at the site of the channel knots. Regarding that assertion, someone says: It follows that this method of explanation is unacceptable because explaining that to dissolve the winds in the indestructible (drop) at the heart the channel knots need to be loosened and to dissolve the winds in the central channel at the heart the channel knots do not need to be loosened is from the perspective of the channel knot at the centre of the heart (snying ga’i dbus). To dissolve the winds in the central channel at the heart, the channel knots above and below (the heart) must be loosened. The Grounds and Paths (of Guhyasamaja According to Arya Nagarjuna) of Yangchen Galo states: In dependence on performing vajra recitation in which the individual tones of the three – (the winds) arising, entering, and abiding – dawn as the tone of the three letters, the channel knots above and below the heart are loosened and the upper and lower winds dissolve into the central channel at the heart, one generates the exalted wisdom of appearance (snang ba’i ye shes) and one transfers from physical to verbal isolation. Ngawang Palden: This should be analyzed. In transferring from physical isolation to the level of verbal isolation there is no need to meditate on vajra recitation because (1) life-force exertion meditating on the mantra drop must precede vajra recitation and (2) at this time one transfers from physical isolation to the level of verbal isolation. (1) The first (part of the reason) is established because the Third Chapter states: Through stabilizing the precious state there is progress (spro). Through not stabilizing it there is no progress (spro). The Illuminating Lamp also states this in the context of explaining the final meaning of the text.

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In the final explanation (mthar thug du) of vajra recitation, the Concise Analysis of the Four layered Commentary (‘grel ba bzhi sbrag gi mtha’ gcod) states: This vajra recitation which generates union (zung ‘jug) is stated to be final through its suitability to perform (las su rung ba) vajra recitation. Or it is explained to be (final) through considering just one aspect (phyogs cig): the performance of vajra recitation which is similar to verbal isolation at the time (skabs) of union. (2) The second (part of the reason) is established because the exalted wisdom of the four empties derived from piercing the vital point at the heart during physical isolation does not exist. That is permitted through proliferation (spros). 2.1.3.1.2.1.2.2.1.3 The concentration of the vajra mind: (ordinary) mental isolation

The completion stage (practice occurring) (1) from the generation of the exalted wisdom of appearance derived from dissolving the winds in the indestructible drop at the heart through completely loosening the channel knots at the heart in dependence on the internal condition: vajra repetition and concentration as the two stages of gathering winds, and the external condition: the life-force exertion of a seal (consort) (2) up to (but not including) the attainment of the impure illusory body’ is the nature of the stage of mental isolation. Although the Sun Illuminating the Profound Meaning states that in order to newly generate mental isolation (one) performs vajra recitation focusing on the pervasive (wind), that is not stated clearly in the Illuminating Lamp and so on. Therefore one should seek the origin (of that statement). Regarding that, some scholar says: To generate the three (types of) exalted wisdom of mental isolation one must depend on an action seal. The intention of the statement in the Five Stages is just that. It states: From among all illusory (bodies) the female illusory (body) is superior. The classification of the three (types of) exalted wisdom, is clearly illustrated through that. The Notes of Khedrub Je’s Speech states: The three life-force exertions and especially vajra repetition are the three internal conditions and the external conditions are as stated in the Five Stages from ‘From among all illusory (bodies)’ up to ‘is clearly illustrated through that’. One can generate the exalted wisdom of mental isolation in dependence on those external and internal conditions through establishing the seal in life-force exertion. And: Any of the four empties which appear from (the point of) first meditating on verbal isolation up to (but not including) loosening (grol) all the remaining channel 40


knots without exception is verbal isolation. To loosen the remaining knots at the heart without exception, one needs both the external and internal methods previously explained. Regarding that, some scholar says: That one needs to depend on an action seal to generate the three (types of) exalted wisdom of the final mental isolation is the intention of the text on the Five Stages. But this does not apply to ordinary mental isolation (sems dben tsam) because the Illuminating Lamp states: To fully generate the three (types of) exalted wisdom of mental isolation which are 87 the basis of accomplishment (sgrub gzhi) of the illusory body, one needs an external seal. In teaching the Difficult Points of Guhyasamaja, Je Rinpoche states: Whoever trains their mental continuum in the common paths and Properly matures it by empowerment, and thoroughly purifies it through vows, Who consummates the yoga of mindfulness and Who attains the concentrations of the three vajras, Who engages the proximate causes of The illusory body and clear light, the paths of the two truths Which manifest both dharma and form bodies as visible dharmas, Should take the pure seal (phyag rgya) to be great bliss. 88

That is pervasive because the meditative stabilizations of these three vajras is the name of the three isolations, but it is not the meditative stabilizations of the three vajras of the generation stage because it should be known that it is stated to be the cause of buddhahood in one life. Regarding this someone says: This text does not teach the lower limit (ma mtha’i mtshams) where reliance on an action seal is indispensable (med du mi rung ba) but it teaches the limit where it is appropriate to engage in activities that extract the benefit of the completion stage. That is because it is pervasive that (that limit is from) having obtained mental isolation because the Illuminating Lamp states just that. Regarding this someone says: The lower limit for definitely needing to rely upon an action seal to attain enlightenment in this life is from having obtained the isolations because the 89 commentary of the Compendium of the Vajra Exalted Wisdom states: Here stating that the action seal and the three empties are definitely indispensable (rjes su ‘gro ldog) is done with the intention that one definitely relies on a seal for 87

JN: “establishes the basis” (sgrub gzhi) changed to “are the basis of accomplishment” JN: changed from the original translation. 89 Compendium of the Vajra Exalted wisdom Tantra (ye she rdo rje kyn las btus pa zhes pa'i rgyu): Explanatory Tantra of Guhyasamaja – canonical text. 88

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fully generating the three empties of mental isolation capable of establishing the illusory body. That is because if they do not exist, although all three (types of) exalted wisdom complete in some characteristics of mental isolation are generated, those with complete characteristics are not generated. I (the author) wonder whether this is Je Rinpoche’s intention, but since unanimous agreement would be difficult I put this (view) forward merely to stimulate analysis. Again, someone says: It is unacceptable to state that the limit for needing to rely on an action seal is from having obtained mental isolation because (1) there are fully qualified persons on whom the actual third empowerment is bestowed before they meditate on the two stages and 90 (2) the Secret Attainment states that if a beginner were to abandon the method of an external seal, the innate (bliss) of the four joys could not be accomplished (mtshon du med) by another method. Ngawang Palden: There is no pervasion because the first (part of the reason) it is just a possibility and not definite (nges gzung). Also for the second (part of the reason) it is explained that one needs to rely on an action seal in order to insert the winds in the central channel during the generation stage. The need for (a seal) is to cultivate bliss and emptiness of the generation stage and through that to act as the special maturer of the roots of virtue generating comprehension of the completion stage. Though there are many needs (for a seal) such as gathering the winds with extreme ease etc., through meditating on the methods for piercing the vital points of the body on the completion stage, it is stated that a fully qualified basis (yul rten) is extremely rare. And if one does not practice properly it is stated that there is the great disadvantage of falling to evil migrations. Therefore, it is extremely good to consummate the gross and subtle stages of the generation stage through a wisdom consort and then meditate on the means for piercing the points of the body of the completion stage. That is because such a path is capable of generating mental isolation and such disadvantages do not occur if one relies on an action seal having already obtained mental isolation. The sign (rtags) of the winds entering the central channel through meditating on the methods of gathering the winds, is when the movement of breath from each nostril is of equal strength (shed). The sign of (the winds) abiding (in the central channel) is the movement from the nostrils ceases. Although the movement from the nostrils is stopped (log) and (the winds) abide internally, it is stated that they if they do not dissolve it will be as if the body were to burst (lus gad pa). The sign of dissolution of the four (elements of) earth, water, fire and wind when the former (elements) dissolve into the latter is the serial dawning of the appearance like a mirage (smig rgyu), smoke (du ba), and fireflies in space (mkha’ snang me khyer). When the wind begins to 90

Secret Attainment, Invoking the Definite Meaning of All Tantras (rgyu ma lus pa'i don nges par skul bar byed pa - gsang ba'i grub): composed by Padmavajra Mahasuka. 42


dissolve into appearance, an appearance like a burning butter lamp dawns. The method of applying the dissolution of the twenty five gross (elements) to those should be known from the Explanation of the Principle Stages and the Precise Analysis of the Four Layered Commentary. It is stated that (1) these signs from former to latter are examples of a progressive (increase) in 91 clarity and (2) the awareness possessing those signs is the measure of stability (brtan g.yo ) and (3) (the awareness possessing those signs) dawns with an appearance similar to a mirage etc. From among these three assertions the latter is best. 92

When the essential conceptions (rang bzhin gyi rtog pa) along with their winds dissolve into (white) appearance, an appearance like moonlight pervading a vacuous autumn sky (dawns). When (white) appearance with its winds dissolves into (red) increase (mched pa), an appearance like sunlight pervading (the sky dawns). When (red) increase with its winds dissolves into near attainment (nyer thob) an appearance like thick darkness pervading (the sky dawns). When near attainment with its winds dissolves into clear light (‘od gsal), it is said that an appearance like the natural color of the sky free from the three polluting conditions dawns. Regarding (the term) ‘earth dissolving (thim pa) into water’ etc., the term (tha snyad) ‘earth subsiding’ (log pa), ‘water subsiding’ etc., is also applied. The meaning of that is through the subsidence of the potency of the constituent (khams) of earth of one’s body to act as the support of consciousness that potency transfers to the water, that being called ‘earth dissolving into water’. (The instances) up to ‘fire dissolving into wind’ are also similar to this. ‘Wind dissolving’ occurs through the subsiding of the potency of wind, which directly moves the essential conceptions, to act as the mount of consciousness and that potency transferring to the wind of appearance. That is called ‘wind dissolving into appearance’ but it is impossible that all winds dissolve. Also ‘the essential (conceptions) dissolving into appearance’ occurs through the subsidence of the potency of the essential conceptions to hold their objects. Further regarding the four empties, the dissolution of the former into the latter should be understood in this way. States compatible with earth dissolving into water are the union of male and female at the time of the basis, the time of going to sleep, the time of fainting (brgyal) etc., the third empowerment at the initial time of the path up to vajra recitation. The actual states (mtshan nyid pa) occur at the time of death at the time of the basis and from the commencement of mental isolation at the time of the path. This is stated in the Explanation of the Stages of Actual Enlightenment (mngon par byang chub pa’i rim pa’i bshad pa). Also the signs (rtags) which dawn from piercing the vital points in the body are the signs of initiating a minor reversal (ldog) inside of the winds which strongly move outside through the doors of the sense powers, their minor subsidence (log), and their minor insertion (tshud) in 91

brtan g.yo refers to the environment and its inhabitants Inherent conceptions (rang bzhin gyi trog pa): translated as "indicative conceptions" by Jeffrey Hopkins in Birth, Intermediate State and Rebirth. 92

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the central channel, etc. The Illuminating Lamp states that there are many special stages of the signs of reversal and subsidence in the context of establishing the higher (levels of) the path. Regarding that, someone says: It follows that if it is any (of the three – white) appearance, (red) increase, or (near) attainment – of mental isolation, it is pervasive that it is actual (dissolution) because those actual states commence from mental isolation Ngawang Palden: There is no pervasion because, although it is stated that actual (dissolution) commences from mental isolation, it is not stated that any of the three (types of) exalted wisdom of mental isolation are actual (dissolution). That is because although the Ornament of Realization (mngon rtogs rgyan) states that signs of irreversibility (phyir mi ldog pa) occur from the Great Vehicle path of preparation onward, if one is a practitioner of the Great Vehicle path of preparation it is not pervasive that one obtains the signs of irreversibility. (Also your assertion) is unacceptable because in order for the actual (white) appearance, (red) increase, and (near) attainment to occur at the time of the path, all the action winds (las rlung) must dissolve into the indestructible (drop) at the heart in just the way they do in the stages of death. And though one obtains mental isolation there are many who are not capable of gathering all the pervasive winds in the heart. With regard to that someone says: It follows that if it is any (of the three – white) appearance, (red) increase, or (near) attainment – of mental isolation, it is pervasive that it is actual (dissolution) because if it is any (of the three – white) appearance, (red) increase, or (near) attainment – derived from the dissolution of the winds in the central channel at the heart, it is pervasive that it is the actual state. The Illuminating Lamp states: At the time of death these dawn completely. At the time of sleep, since the movement (of winds) from the nostrils is not reversed they dawn merely as similar states (cha ‘dra). At the time of the path, the winds dissolve through entering the central channel at the heart and the actual states fully dawn. Dissolution in other (places) is a mere imitation (tshod) of this, but not the dawning (of the actual states). One should investigate (this matter) because the Sun Illuminating the Profound Meaning (zab don gsal ba’i nyi ma) states: The three empties associated with such (states) dawn as the actual states at the time of death in the basis and as similar states at the time of sleep. Having obtained final mental isolation at the time of the path, the actual (states) dawn, and prior to that states compatible (with them) dawn. It appears as if the text of the Illuminating Lamp sets forth the meaning of the (Sun Illuminating the Profound Meaning). The Notes on Khedrub Je’s Speech (mkhas drub rje’i gsung zin bris) states: 44


Those occurring at the time of physical isolation and so on are the actual four empties. However they are not the four empties of mental isolation. Someone says: If it is any of the three (types) of exalted wisdom of the time of the path, it is pervasive that it is the exalted wisdom of bliss and emptiness. Ngawang Palden: It follows that this is unacceptable because if the three (types) of exalted wisdom are not joined with (sbyar ba) bliss and emptiness, it is stated that only the appearance of the three – the white, red, and black – dawns, and also meditation on uncommon bliss alone is praised as an amazing meditative stabilization, and in the unconscious (state) of near attainment, there is no linking of bliss and emptiness. These should be known in detail from the Illuminating Lamp. Someone says: It follows that the four descending (yas babs) and four ascending joys (mas brtan) which are any of the four empties of mental isolation do not exist because the Sun Illuminating the Profound Meaning states: In this context of mental isolation, the four joys of the reverse order (lugs ldog gyi dga’ ba) which are by nature clear light are not posited (in dependence on) the four joys of the forward order (lugs ‘byung) which gather winds and bodhichitta from the upper and lower parts of the body. That is because if posited (in that way) one would need to posit bodhichitta in separate stages from the heart and, if that were so, the winds would move (gyo ba). This should be examined because the Illuminating Lamp states: If one is capable of generating the empties from the stages of dissolution through gathering the winds and bodhichitta at the heart, one is capable of either inducing the descending and ascending joys or (inducing) the special empties from separate stages outside (the heart), having gathered (them) at the heart. The Cluster of Completion Stage Siddhis (rdzogs rim dngos grub snye ma) states: It is explained that though it is unsuitable for (white) appearance, (red) increase, and (black near) attainment of the reverse order to be the exalted wisdom of clear light, the other three joys of the reverse order are posited as innate. Similarly, though the three – (white) appearance, (red) increase, and (black near) attainment – of the forward order (lugs mthun) are posited as the three joys, they are not posited as innate joy, yet there is a context in which the three descending (yas babs) joys of the forward order (lugs mthun) are posited as innate joy. Just stating that does not appear to clearly explain (the issue) and the Abbreviated Advice recorded in Je Rinpoche’s Collected Works states: 45


The ascending (joys) occur at the conclusion of the four descending joys without the winds arising, and the four descending joys occur in continuation (brgyud mar) at the conclusion of the four ascending joys. And: The four descending joys which (occur) without arising from the ascending (joys) are greater in bliss than the former ascending joys and the four must be posited as innate. The four descending joys generated after arising from the ascending (joys) are greater than the former but there is no certainty that the four are innate. And: Through the strength of meditation joining (sbyar) bliss and emptiness at the time of ascending innate (joy), the former winds do not arise and the coarse pervasive winds not previously gathered gather. Through that they enter, abide, and dissolve, inducing the four descending and ascending joys. Since Je Rinpoche stated that these points are extremely difficult to comprehend, those with intelligence should analyze them in detail. 2.1.3.1.2.1.2.2.2 The meditative stabilization of two truths

This has two (subdivisions): 1 2

Completion stage of the individual two truths Completion stage of the indivisible two truths

2.1.3.1.2.1.2.2.2.1 Completion stage of the individual two truths

This has two (subdivisions): 1 2

Completion stage of the conventional illusory (body) Completion stage of the ultimate clear light

2.1.3.1.2.1.2.2.2.1.1 Completion stage of the conventional illusory (body)

The completion stage (practice) (1) from establishing the actual body of the deity adorned with signs and marks through the metaphoric clear light of the final mental isolation acting as the co-active condition (lhan cig byed rkyen) and the fundamental winds (gnyug rlung) that serve as its mount acting as the substantial cause (nyer len), concurrent with establishing near attainment of the reverse order through the winds slightly moving from the metaphoric clear light of the final mental isolation, (2) up to generating the proximate causes which are the means of (achieving) the actual clear light, is the nature of the stage of the illusory body. Prior to establishing the illusory body one must be able to differentiate both the gross and subtle bodies. There are two: (1) differentiating the subtle and gross bodies through the strength of meditation. (2) differentiating the subtle and gross bodies through karma and affliction.

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A person who has obtained mental isolation and has not performed any of the three practices (sbyod pa), meditates on the stages of gathering (sdud) (the winds) of both vajra recitation and concentration through superimposing (sbrags) them on the stages of gathering the winds at the time of death through karma and afflictions. He generates the clear light of death in the nature of the metaphoric clear light of final mental isolation, and apprehends the illusory body of the third stage to be a substitute to taking an intermediate body, and the emanation body to be a substitute for taking a birth existence. Through meditating on the remaining stages he attains enlightenment on that basis. Differentiating the subtle and gross bodies through the strength of meditation; there is differentiation by the yogas of transference of consciousness (‘pho ba) and entering a corpse (grong ‘jug). Through previously training in unifying (sbyor) the winds (through such practices as) vase breathing (bum pa can) and so on, one repeatedly takes (as one’s) focal object the consciousness mounted on the wind issuing (‘don) from the heart. Though one does not need to practice that, through becoming familiar with the concentration of mental isolation one differentiates the two bodies in this life. Since it is extremely difficult for that differentiated body which is an illusory body to actually arise as the body of Vajradhara, it is stated that one must first definitely engage in any of the three practices. Sentient beings have both a gross, temporary body and mind and a more subtle, fundamental body and mind. As long as the gross body performs actions such as moving and so on, for that long the fundamental body does not arise in a similar aspect (bzhin lag). If one stops (chad) the gross body performing actions such as moving and so on by the strength of dissolving all gross winds without exception in the indestructible drop at the heart, the fundamental body arises in a similar aspect (bzhin lag) and performs the actions of coming and going. Although both gross and subtle mental consciousnesses simultaneously exist in the continua of sentient beings, it does not contradict sutra nor is there the error that in consequence there would be two continua because for as long as the gross mind performs the actions of holding its focal object and aspect, for that long the subtle mind does not hold its focal object and aspect. When the subtle mind holds its focal object and aspect, the gross mind is stopped and does not exist. This meaning is stated in the Notes of Khedrub Je’s Speech but since in debate it is difficult to posit awareness without an object of assessment we need to analyze this. Someone says: The impure illusory body (ma dag pa’i sgyu lus) established in this life only arises internally because it abides only in the central channel at the heart. The Notes state: Though the impure illusory body established in this life is differentiated from the gross body, it is not differentiated in terms of place (go sa) because it does not have the capacity for that. And: 47


Though that impure illusory body abides in the place of the indestructible drop inside the central channel at the heart, it is not pervasive that ‘it abides as a small body since it abides in a small place’, because this illusory body is a exalted wisdom body which is unobstructed (thogs pa med pa). Someone says: When the illusory body is first established it must arise outside the gross body because the Illuminating Lamp states: When this body of union (zung ‘jug gi sku) is first established it is established by means of abiding in a separate place from the former body. And: The enjoyment body is first established in a separate place from the former body and even the mode of holding the emanation body which enters the former body should be understood as previously explained. And: The mode of establishing the impure and pure illusory bodies are explained to be similar. Someone says: When the illusory body is first established, (the possibility of) either arising inside and arising outside exists because that yogi establishes it according to his wish (bzhed) to arise either outside or inside the body because that text states: At the time the illusory body is being established from the fundamental body of the winds and mind of mental isolation, (the illusory body) goes where (the yogi) desires (to arise), either outside or inside the body through differentiating it as separate from the gross body. That is pervasive because by stating ‘is being established from the winds of mental isolation’ it is clear that it is from the perspective of the impure illusory body. By not stating ‘at the time it is already established (grub) but by stating ‘at the time of being established (‘grub), it is clear that it is not from the perspective of it abiding having already been established. Ngawang Palden: One should analyze which of the three assertions is the (final) intention of Je Rinpoche. Also, any explanation that the impure illusory body obtained in this life cannot abide separately from the place of the gross body is unacceptable because (1) it contradicts the previous quote of the Illuminating Lamp and (2) that does not accord with the intention of Khedrub Je. The second (part of the) reason is established because the Extensive Commentary of the Wheel of Time states: 48


Although the fundamental body arises as the impure illusory body, as long as the relationship of support and supported between the gross and the fundamental bodies is not severed, it cannot abide at all times when the gross body is abandoned. However while in equipoise on the meditative stabilization like an illusion it can abide by means of not differentiating it in a separate place when the gross body is abandoned. If one cannot abide in that equipoise, at that time one should manifest the advice of merging (bsre) with the emanation body since the illusory body will enter the gross body by its own force. In addition to that reason, when union is obtained the relationship of support and supported projected by former karma between both the subtle and gross bodies, is severed by the strength of meditation. Therefore, if one desires to abide through fully abandoning the gross body, one is able to abide (in that way). If one desires to embrace the purpose of disciples, one is able to (abide) in just that way. Since the illusory body which attains enlightenment in the intermediate state severs the relationship of support and supported with the gross body by the strength of exhausting former projecting karma, it can fully discard the gross body. However, though the impure illusory body which attains enlightenment in this life severs the gross relationship of support and supported projected by karma between both the gross and subtle (bodies), the subtle (relationship) is not severed. Until the actual clear light is generated one is unable to fully discard the gross former body. When the body of union is obtained, since the relationship of support and supported projected by karma between both the subtle and gross bodies is fully severed, that basis for attaining enlightenment in one life attains enlightenment through exchanging (brjes) bodies. This is stated in Compendium of Conduct (spyod bsdud) and the Illuminating Lamp (sgron gsal) and it is explained in Explanation of the Stages of Presentation (rnam bzhag rim pa’i rnam bshad) etc. Now, (someone says:) a jewel-like disciple does not attain enlightenment in one life and one body because when obtaining union he must exchange his former gross body. Ngawang Palden: There is no pervasion because there is no pervasion that in exchanging his gross body he discards it. Moreover, in the notes composed by our guru Yanchen Galo (dbyangs can dga’ blo) to the statements of Shingza Rinpoche (shing bza’), it is stated that when the former Panchen (Lama) conferred the empowerment of Guhyasamaja at Drak Yepa (brag g.ye pa) to (the monks of) Gyu To, he stated that the Tibetans had asked Atisha whether attaining enlightenment in one body and one life existed. To this Atisha replied that attaining enlightenment in one life existed but attaining enlightenment in one body did not exist. The Tibetans (held) that Atisha made (this statement) without intending (this interpretation) but since this was a statement of Atisha who comprehended the salient points of mantra it was taken to be perfectly true (shin tu mad). But he explained that the Tibetans did not understand (Atisha’s statement). This should be analyzed. 49


Question: What is the reason for the impure illusory body dissolving when the actual clear light is generated? Ngawang Palden: The Notes of the Teachings of Khedrub Je states: When the actual clear light first dawns, the winds which are the mount of the exalted wisdom of metaphoric clear light become extremely subtle and by the strength of that, the impure illusory body also condenses (bsdus) and dissolves into clear light. However, both the metaphoric clear light of the final mental isolation and the actual clear light are fundamental minds and similarly both the winds that are the mounts of those two are fundamental winds. Therefore one must analyze how a gross and subtle difference exists. Although both the metaphoric clear light of final mental isolation and the actual clear light are similar in being extremely subtle fundamental minds, there is a difference in their being conceptual and non-conceptual (rtog med). Since all gross and subtle conceptions together with their winds must dissolve at the time of actual clear light, the winds that are the mount of conception and that act as the direct substantial cause of the illusory body must dissolve. (Concerning) the illusory body, the Compendium of the Vajra Exalted Wisdom (ye shes rdo rje kyi kun las btus) states the twelve examples such as the illusory, the moon in water, and so on to illustrate (the illusory body). When it is generated as the body of Vajradhara from mere winds and mind: 1. It is like an illusory person since it is nothing but mere wind and mind though it is complete in all the main and secondary limbs. 2. It is like the (reflection of the) moon in water since it pervades everywhere. 3. It is like an optical distortion, (mig yor) that is, the shadow body of a man, since it lacks flesh and bones etc. 4. It is like a mirage (smig rgyu) since it moves in each moment. 5. It is like a dream body separated from the gross body in a dream, since it is a body established from mere wind and mind. 6. It is like an echo (brag ja) since it appears to others though it belongs in the same continuum as the maturation body. 7. It is like the city of gandharvas (dri za’i grong khyer) since it is the supporting and supported mandala of that body. 8. It is like a apparition (mig ‘phrul) since it is one but appears as many. 9. It is like a rainbow (‘ja’ tshon) since the five colors of the body appear unobstructed and unmixed (ma ‘dres pa). 10. It is like lightning in the midst of clouds since it abides inside the aggregates of the maturation body. 11. It is like a bubble (chu bur) erupting (rdo) in extremely clear water since it arises suddenly (thol) from within an empty state. 50


12. It is like the appearance of a reflection (gzugs brnyan) of Vajradhara in a mirror since it is complete in all main and secondary limbs. The Illuminating Lamp states: These are ways of illustrating the learner’s illusory body (slob pa’i sgyu ma’i lus). When applied to illustrate the non-learner’s illusory body, the sixth and the tenth examples are applied to that which is compatible in that context. I wonder whether this means that in the context of the sixth and the tenth examples which illustrate the illusory body that has discarded the maturation body, they are applied to the emanated body as the substitute of the maturational body? From among the twelve examples, the example of the dream body is best. The other (eleven) examples are merely for understanding (go ba tsam) that there is definite generation of an illusory body through appropriately applying meanings to the examples. Not only that, from among those (eleven) examples, the illusory bodies of those illustrating examples are not generated in the nature of the path, but the dream body is. The three – the preparatory, actual, concluding (sbyor dngos mjug) (states) of a dream – illustrate (mtshon) the three – the preparatory, actual, concluding (states) of the illusory body, and the other examples do not do this. The three empties preceding the illusory body are illustrated by the three empties of sleep. The dream body illustrates the illusory body. One who has attained the illusory body (sgyu lus pa) seizing (bzung) the emanated body is illustrated by the dream body separated (zur du phye) from the gross body re-entering the gross body. 93

The instruction of the nine-fold mixing related to the illusory body should be understood from the Illuminating Lamp. And the Compendium of All Vajra Exalted Wisdom states that a benefit similar to consummating the generation stage occurs from merely (generating) a special resolution through properly understanding the meaning of the illusory body because the Tikka of that tantra states: One does not need to complete the other paths of this Vehicle, just the meditative stabilization of great bliss of the illusory body alone. But one does not need to manifest this. By the mere special resolution (to attain it) through properly understanding it, one obtains a benefit similar to consummating the generation stage on the ground of a beginner. 93

The nine-fold mixing (bsre 'pho dgu skor): 1) tummo mixing desirous attachment with great bliss, 2) illusory body mixing hatred with lack of true [existence], 3) clear light mixing confusion with non-conceptuality, 4) daytime meditation to mix tummo with illusory body, 5) night-time meditation to mix dream and clear light, 6) meditation at the time of death to mix the intermediate state with [consciousness] transference, 7) tummo for persons with great enthusiastic effort, 8) dreams for lazy [persons] and 9) [consciousness] transference [for persons with] short life. 51


Not only that, one also comes to train in the grounds of definite lineage of this path through attaining irreversibility in this Vehicle. Those with intelligence who see such a benefit, generate the three exalted wisdoms of indivisible bliss and emptiness which meditate on the object of view in which the meaning of selflessness is fully settled (phu thag chod pa) through great bliss induced by skill in the methods of piercing the points of the external and internal body. As explained before, through attaining stable and exhaustive determination that the basis for establishing any vajra body is the fundamental body of mere wind and mind, they generate stable resolution in the method of establishing the illusory body from the mere body and mind of the empties through frequent and extremely amazing contemplation. 94

Also the Explanation of (Discriminating the Stages of) Self Blessing (bdag byin rlabs) states: The meaning of the method of mental engagement (yid la byed) being difficult to find even in the discourses (gtam) is that even though the illusory body is not established, if one finds the correct instruction on this and becomes familiar with it from now on, one lays down (‘jog byed) the uncommon latencies for establishing the state of Vajrasattva as the rainbow illusory body which is extremely amazing. This method of mental engagement (yid la byed) is meditating on the thusness that is one taste with all that appears after generating the innate joy (stated) in the Vajrayogini tantra. If one knows how to relate to the teaching, it is a state which is extremely amazing. I prostrate to the body of any being who has innate great bliss. From my heart I go for refuge to any being who has the illusion-like concentration. 2.1.3.1.2.1.2.2.2.1.2 Completion stage of the ultimate clear light

The completion stage (practice) (1) from the proximate causes which are the means for manifesting the actual clear light (2) up to (but not including) the obtainment of union (zung ‘jug)’ is the nature of the clear light of the fourth stage. The Sun of Siddhis (of the) Actual Completion Stage (rdzogs rim dngos dngos grub snyi ma) states: The (stage) prior to being able to directly generate the illusory body through properly loosening (grol) the channel knots is subsumed in mental isolation. The (stage) from being able to directly generate the illusory body up to training in that is subsumed in the stage of self blessing. Then, manifesting the meaning of thatness (de kho na nyid) and the proximate causes that are the means (for attaining) that are called ‘the stage of clear light’ and ‘the stage of manifest enlightenment’. 94

Discriminating the Stages of Self Blessing (bdag byin brlabs pa'i rim pa rnam par dbyed ba): Commentary on the Completion Stage of Guhyasamaja by Aryadeva. 52


This statement is similar to (our statement) here. The clear light of the fourth level is explained to be external manifest enlightenment (phyi mngon byang) through being the unique component (ldog cha) manifesting at the time of dawn through transcending the three external states: the moon, sun and evening darkness. It is explained to be internal manifest enlightenment (nang mngon byang) through being the unique component (ldog cha) of all-empty clear light through the dissolution of the three internal (states): appearance, increase, and near attainment. Obtainment of the actual clear light of the fourth level, perceptual comprehension of emptiness through innate great bliss, obtainment of the Highest Yoga Tantra path of seeing, and obtainment of the first ground of that (path) are simultaneous. If clear light is classified by mode of expression (sgras brjod) there are two: 1. Object clear light (yul ‘od gsal) 2. Subject clear light (yul can ‘od gsal). 1. The first is equivalent to emptiness. 2. Again, regarding subject clear light, the gross mental consciousness (yid shes rags pa) comprehending emptiness is for example the common general meaning of clear light of the perfection vehicle and the three lower tantras. Melted bliss (zhu bde) comprehending emptiness is for example the common general meaning of clear light of the generation stage. Metaphoric clear light of mental isolation comprehending emptiness is clear light of the hidden meaning (sbas don) because appearance is a hidden state (sbas pa) of mind, and that is metaphoric clear light. The metaphoric clear light subsuming the stages of physical isolation, verbal isolation, and the illusory body is also the clear light of the hidden meaning because I think stating hidden meanings to be three is the main (presentation). Also the Commentary of the Compendium of All Vajra Exalted Wisdom states that vajra recitation and physical isolation are subsumed within the hidden. Actual clear light is final actual clear light because the final meaning is not taken to be the final progression on the path, but it is taken to be the final comprehension of thatness by innate bliss. The clear light of the meaning of the letters can also be posited because both the meaning of the letters and the general meaning have a different mode of explanation and they do not exclude (each other). The Commentary of the Compendium of All Vajra Exalted Wisdom states: Those two are different in their mode of explanation. The meaning taught through explaining the meaning of the letters is not common to both persons. But 53


it is not that the meaning taught through explaining the general meaning is not suitable to be explained through the mode of explaining the meaning of the letters. The method of inducing (‘ong) this stage at the end of other paths exists because that bodhisattva in his final existence progresses to the tenth ground by the paths of the Perfection Vehicle and the three lower tantras. While abiding in equipoise in immovable meditative stabilization (mi g.yo ba’i ting nge ‘dzin) in Akanishta, he is awakened by the sound of the buddhas of the ten directions snapping their fingers. They motivate (bskul) him by saying ‘You cannot become enlightened by this meditative stabilization alone, you must manifest clear light’. They summon Devaputri Tilottama (lha’i bu mo thig le mchog ma) and at midnight confer the actual third empowerment which illustrates the actual clear light through first proceeding through appearance, increase, and near attainment. At dawn they confer the fourth empowerment through giving instruction on clear light and union. At dawn itself he arises in the body of learner’s union through manifesting actual clear light. Then in the third part of dawn just when the sun rises (skya rengs ‘char ka) he manifests a non-learner’s union. This method of explanation is stated in Yanchen Galo’s Presentation of (Tantric) Grounds and Paths. To confirm this understanding the Illuminating Lamp states: At midnight the guru confers the actual empowerment dependent on an action seal which illustrates the clear light. Then at dawn he instructs him on the method of meditating on clear light and after that the method of establishing union. He obtains actual clear light and after that union is established. Still, one should analyze whether this text explains the mode of progress in the path of those of definite Highest (Yoga Tantra) lineage from the beginning. C ontradictory to this mode of explanation, Khedrub Je’s Explanation of the Dual Analysis (brtag gnyis rnam bshad) states: When the actual third empowerment is conferred on bodhisattvas in their final existence (as a sentient being) they are able to generate complete and fully qualified (mtshan nyid pa) great bliss dependent on an action seal. Since they have already perceptually comprehended emptiness and that has not degenerated, when the actual third empowerment is conferred the three empties clearly appear through the serial dissolution of the winds in dependence on life-force exertion with the seal. At the time of the fourth empty, the exalted wisdom of great bliss perceptually comprehends emptiness. That exalted wisdom is actual clear light. When empowerment is conferred, instruction is given on projection etc., prior to the actual clear light. By the power of projection etc., when one arises in the reverse order (lugs ldog) from that clear light at the time of the empowerment, one arises in a body established from the extremely subtle wind and mind adorned with marks 54


and signs, with the (seven features of) divine embrace (kha sbyor) . This explains that the clear light at the time of the empowerment is the actual clear light and one arises from that in a body of union. The Sun Clarifying the Profound Meaning (zab don gsal ba’i nyi ma) appears to be compatible with this. And the statement in the Illuminating Lamp: Since conferring the third empowerment also illustrates conferring the fourth empowerment, empowerment is these two. When the third empowerment is conferred initially the three – appearance, increase, and attainment – (occur). Then through near attainment entering clear light, the actual innate (state) manifests through even the subtle dualistic appearance having been purified. also appears to depend on this (quotation). According to the latter mode of explanation, the four instructions on clear light are bestowed (‘bog pa) prior to conferring the third empowerment. Since it is unsuitable to confer the fourth empowerment before the third empowerment, one must assert that it is conferred after the obtainment of union. In accordance with that, the Explanation of Manifest Enlightenment (mngon par byang chub pa’i bshed pa) states: The order of practice (lag len) is to confer the fourth empowerment at the conclusion of conferring the third empowerment. If it were not like that, then prior to conferring the fourth empowerment there would be the error of explaining the mode of arising as the body of union as the mode of a fish arising from water. I (the author) think this statement is contradictory. Those with intelligence must analyze all previous thoughts of Je (Rinpoche) since it appears that those like myself who are confused and dull have difficulty in settling this issue. Someone says: It follows that the explanation that the proximate causes for manifesting actual clear light are the fourth level is unacceptable because the third stage exists in the continuum of one about to obtain actual clear light. That is because the impure illusory body in their continuum is the third stage, because that is the impure illusory body. Ngawang Palden: That is either not pervasive or otherwise it should be examined. 2.1.3.1.2.1.2.2.2.2 The completion stage of the indivisible two truths

The completion stage (practice) (1) from when one arises in the pure illusory body simultaneously with the slight movement in the wind from the actual clear light of the fourth 95

Seven features of divine embrace (kha sbyor yan lag bdun): seven features of Buddhas in the aspect of the enjoyment body: l) complete enjoyment, 2) embracing, 3) great bliss, 4) non-inherent existence, 5) completely filled with compassion, 6) uninterrupted continuity and 7) non-cessation. 55


stage dependent on the wind which is the mount of that clear light acting as its substantial cause and the mind of clear light acting as its co-active condition (2) up to the actual clear light at the limit of the learner (ground) is the nature of learner’s union or the completion stage of the indivisible two truths. Arising in near attainment of the reverse order from the actual clear light of the fourth stage, obtaining the pure illusory body, obtaining the abandoning union, abandoning afflictive obscurations (nyon sgrib), transferring to the second ground, and obtaining the path of meditation are concurrent. This is (asserted) from the perspective of those of definite highest (yoga) mantra lineage. One must assert that the clear light etc., occurring at the end of the other paths is exalted wisdom of the tenth ground and I wonder whether the learner’s union is indivisible from the nine grounds of the path of meditation. Innate afflictions are abandoned by the clear light of the fourth stage and the Illuminating Lamp states that they have been abandoned at the time of first obtaining learner’s union. Regarding this someone says: The actual clear light of the fourth stage is the uninterrupted path which is the direct antidote to the afflictions and the near attainment of the reverse order is the liberated path. In finding error with that another says: Take such a near attainment, it follows it is a discernment of emptiness in which dualistic appearance subsides because it is the liberated path. That is unacceptable because it is conception because it is either appearance, increase, or attainment. Therefore, in accordance with the explanation in other texts it is unsuitable to be designated as the uninterrupted or liberated path. Again regarding that, another says: Those two must be designated as the uninterrupted and liberated paths and they are suitable to be designated that because the Notes of Kedrub Je states: From another perspective just as they are explained through the designation “uninterrupted path” and “liberated path,” they are also designated that here. 96 Since it is not that the clear light does not last for more than a short while, that [clear light] is taken as the uninterrupted path. When near attainment of the reverse order dawns that is posited as obtaining the liberated path. There is no contradiction. Therefore, though both the clear light of the fourth stage and the near attainment arising from that are similar in perceptually comprehending emptiness there is a difference in their mode of holding (objects) or in their tightness and laxity (dam lhod kyi khyad par).

96

JN: The original translation “it is not that the clear light does not arise from one expulsion (khem) of short duration” (yun thung thung khem pa gcig las mi ‘ong wa ma yin pa) has been changed to “it is not that the clear light does not last for more than a short while.” 56


Again, someone says: It is suitable to either designate (tha snyad sbyar) or not (designate) those two as uninterrupted and liberated paths. There is no need that the two paths explained from another perspective are designated (in that way) through a similar logic (rigs pa mtshungs pa) because the two paths explained from another perspective are gross discernments with no difference in subtlety (phra rags). Since they are one continuum it is permitted to posit both as discernments of emptiness in which dualistic appearance subsides. Again, since there is a difference in subtlety of both clear light and near attainment and also a difference in their individual continuums, they are not similar to the two paths explained from another perspective. This clear light and near attainment are different in subtlety because the former is a fundamental mind and the latter is slightly grosser, and because it is pervasive that any of the three – appearance, increase, and attainment – are not fundamental minds, and because if a fundamental mind becomes a non-fundamental mind it would not be suitable to explain it to be an innate mind. Ngawang Palden: How one accepts (these issues) should be examined. Again, someone says: The Illuminating Lamp states: When such a clear light manifests, since one is capable of equipoise of long 97 duration, it is not that it does not exist for more than a short while (khem). To facilitate understanding of this, the Transmission (zhal lung) and the Condensed Five Stages are quoted which explain that exalted wisdom is experienced for eight hours, or from one day up to an eon, or a thousand eons. If it is really like this, one would not need to obtain union at that very dawn in which ultimate clear light is manifested. Or in the final analysis, if it teaches the potent might of the path, one should analyze how it would be acceptable (‘grig) that it facilitates understanding of actual clear light which is not of short duration. It is stated that obtainment of the pure illusory body and obtainment of the abandoning union (spang pa zung ‘jug) are concurrent. One who has obtained the pure illusory body obtains the realizational union (rtogs pa zung ‘jug) when s/he re-enters ultimate clear light. The twenty-one or twenty-three (types of) union should be known from the commentary to the Five Stages called the Treasure of the Jewels of Union (zung jug nor bu’i bang mdjod). Highest (Yoga) Tantras and their commentaries (dgongs ‘grel) explain the enumeration of the grounds in ten, eleven, twelve, thirteen, fourteen (grounds) etc. One should understand the difference between actual and imputed (grounds) from the Illuminating Lamp and these are also extensively explained in Yanchen Galo’s Grounds and Paths.

97

JN: The original translation “it is not that it is just one expulsion” (khem pa gcig las med pa min) has been changed to “it is not that it does not exist for more than a short while.” 57


Regarding the actual five paths and ten grounds of highest mantra, the Illuminating Lamp states: From the common paths up to but not (including) the capacity to directly induce the empties through dissolving the winds inserted in the central channel by the strength of meditation is the path of accumulation. From the capacity to do that up to but not yet (including) the illusory body perceptually comprehending thatness (de kho na nyid) through bliss is the path of preparation. From the ultimate clear light up to but not (including) obtainment of union is the Joyous Ground of the path of seeing. From learner’s union up to but not (including) the obtainment of non-learner’s union is the nine grounds of the path of meditation. The Short Letter of Advice (man ngag yig chung) states: In the context of the subtle drop of physical isolation, only bliss is induced. In dependence on that, recalling emptiness which has already been determined is conjoining (sbyor). If it is asserted as stated, that exalted wisdom of the appearance of physical isolation when first generated does not conjoin (sbyor) bliss and emptiness, then one may (chog) speculate (spros) whether insight comprehending emptiness is obtained or not. A scholar says: It is asserted, through taking as his source the Revelation of the Joyous Play of Yoga (rnal ‘byor rol pa’i dga’ ston), that the nine rounds of the path of meditation of a learner’s union serially abandon the knowledge obscurations through dividing them into nine rounds. However, it is unsuitable to assert that because dividing knowledge obscurations into nine rounds is the system of the Autonomist and Mind Only who assert that grasping at a self of phenomena is a knowledge obscuration, but in the context of the Consequentialists this is not asserted. The two – (1) the illusory body as substitute for (accumulating) the collection (of merit) for three countless eons of other vehicles, and (2) the perceptual comprehension of thatness by innate bliss – greatly excel the potent might of other paths. For that reason it is inappropriate (mi ‘grig) to assert that one session of equipoise in actual clear light is capable of abandoning those innate afflictions which are stated to abandoned by other Great Vehicle paths through seven successive abandonments (spong thebs bdun). Similarly it is inappropriate to assert that other Great Vehicle paths must abandon the knowledge obscurations through dividing them into nine rounds through this path being capable of abandoning (the knowledge obscurations) through four successive abandonments (spong thebs bzhi). Therefore in learner’s union one must assert that the abandonment of the knowledge obscurations begins from the eighth ground of the division into nine grounds or that the 58


actual clear light at the end of the learner’s (ground) simultaneously abandons the three cycles of knowledge obscurations, great, medium, and small. In that way there is no error of it being unsuitable to divide a learner’s union into nine grounds because for one who has attained union who progressively increases the might of the exalted wisdom of non-dual bliss and emptiness in dependence on any of the three conducts (sbyod) and who progressively increases the number of qualities etc., many differences exist. 2.1.3.1.2.2 Teaching in brief the completion stage of other Highest (Yoga Tantras)

In general, from among those proclaimed as the eight great commentaries of the completion stage of the Lower Tantric College (smad rgyud) (1-8), the five stages of the arya system of Guhyasamaja (1) have been explained. The six preparations (sbyor) of Kalachakra (8) will be briefly (cung zad) explained (later). (2) The four drops or four joys of the system of Guhyasamaja of Jñanapada (ye shes zhabs) are the four which are special meditations on: 1. the indestructible drop at the heart, 2. the secret drop at the jewel, 3. the emanated drop at the upper opening, and 4. once again the indestructible drop at the heart. The last one is also explained as ‘the drop of thatness’ (de kho na nyid kyi thig le). These four are completion stage (practices) from the perspective of the four joys in that order (rim bzhin). The first two train in the yoga of the drops (thig le’i rnal ‘byor). The third is vajra recitation. Through training in the yoga of the winds (rlung gi rnal ‘byor) and by the power of making the winds and drops flexible (las rung), one repeatedly meditates on condensing (sdud) them to clear light through the forward system (lugs ‘byung) and invoking them through the reverse system (lugs ldog). Through that one establishes the pure exalted wisdom body of profound and clear non-duality since it is stated that its (latter continuum) of similar type (to it) connects (sbyor) with the result. (5) In Heruka (bde mchog) there is the great yoga of the system of Luipa (lu’u i pa). (6) In the system of Heruka Ghantapada (dril bu pa) five stages of the completion stage are explained: 1. The stage of self blessing 2. The stage of the double vajra 3. The stage of filling (‘gengs pa) the jewel 4. The stage of Jalandhara (dza lan dha ra) 5. The inconceivable stage. Also since the great yoga of the completion stage of Luipa is the inconceivable stage of this (system), it is explained that it is not a completion stage (practice) which meditates through having just attained stability on the generation stage and that it must meditate initially (sngon 59


du) on either the four stages of Ghantapada or the stage of mantra of Krishnacharya (nag po spyod pa) etc. The first four stages thoroughly tame (dul) the channels, winds, and drops and serially condense (sdud) the environment and inhabitants in clear light in the context of the inconceivable stage. Then by the power of frequently practicing the yoga of rising, the body of non-dual exalted wisdom is established and its (latter) continuum connects (sbyor) with the result. This should be understood from both the Cluster of Siddhis of the Explanation of the Completion Stage of the Luipa System and Opening the Eye Viewing the Hidden Meaning, the Explanation of the Five Stages of Ghantapada. In that way, there are six different systems of classification for the completion stage of Heruka: 1. the six limbs of preparation (sbyor) conforming with Kalachakra stated in the first part of the Heruka Commentary (bde mchog stod ‘grel); 2. one of the two systems of the six preparations (sbyor) of tantra (stated) in the Incomparable Ocean (dpe med mtso); 3. one engaging the designation of the five stages as it occurs in the Guhyasamaja (Tantra) 4. the five stages of Ghantapada. 5. the four stages. 6. the completion stage of great yoga. (3) In the completion stage of Mahachakra (Great Circle) (‘khor lo chen po) there are four blessings: 1. the blessing of the body, 2. the blessing of speech, 3. the blessing of mind, and 4. the blessing of thatness. (4) From among the three, red, black and terrifying Yamantaka, there are four yogas: 1. mantra yoga (sngags kyi rnal ‘byor) 2. commitment yoga (dam tshig gi rnal ‘byor) 3. shape yoga (dbyibs kyi rnal ‘byor) 4. completely pure exalted wisdom yoga (rnam dag ye shes kyi rnal ‘byor). (7) The Six Yogas of Naropa I assume to be the following six: 1. the yoga of chandali (gtum mo) 2. the four joys 3. the illusory body 4. clear light 5. union 6. transference of consciousness (‘pho ba) and entering a corpse (grong ‘jug). Still, since most (scholars enumerate) the six without enumerating the four joys and union and by separately enumerating the intermediate state, transference and entering a corpse, this should be analyzed. 60


(Therefore) the eight great commentaries of the Lower Tantric College of Tibet are the commentaries to: (1) the five stages of the Arya system of Guhyasamaja, (2) the four drops of the system of Jñanapada, (3) the four blessings of Mahachakra, (4) the four yogas of the three: red, black, and terrifying (Yamantaka), (5) the great yogas of Luipa, (6) the five yogas of Ghantapada, (7) the six common dharmas of Naropa, and (8) the six limbs of preparation (sbyor) of Kalachakra. What does not occur here is the method of practice included (bsdus) in the paths of the three empowerments of the completion stage of Hevajra (kye rdo rje) explained in the instructions of the mahasiddha Virupa and many completion stage (practices) explained by valid (tshad ldan) mahasiddhas such as the mahasiddhas Dombipa and Mitub Dawa (mi thub zla ba) who explained the spring drop (dpyid kyi thig le) and the stage of the destruction of color (kha dog bshigs pa) etc. Except for the completion stage of Kalachakra, all completion stage (practices) of general Highest (Yoga Tantra) are explained by valid (tshad ldan) (masters) to establish the flexibility (las rung) of the channels, winds, and drops after attaining stability on the generation stage, then to condense (bsdus) the environment and its inhabitants in clear light by either of the two meditative stabilizations, and then to establish the exalted wisdom of union by serially and frequently entering and rising (from that), and its (continuum) of similar type connects with the result. However, there are many doors (sgo) to the system for establishing flexibility of the winds and drops, and venerable (masters) individually explain (bkral) them according to how they are stated in the individual tantras. Though there are many different doors to the system for establishing flexibility of the winds and drops, by that method the winds enter, abide, and dissolve in the central channel, the chandali is ignited, the bodhichitta melts, and the exalted wisdom of the resultant four joys or the four empties is generated. Then by cultivating the continuum of the exalted wisdom of innate joy or clear light, the substantial cause (nyer len) of the truth body and the completion stage paths are generated in conformance with (ji ltar bzhin) the birth, death, and intermediate states. The illusory body concordant with the intermediate state is established from the wind and mind of the clear light concordant with the stage of death, and by that acting as the substantial cause of the form body one attains buddhahood. If one understands that, then through attaining definite (conviction) in the many authentic (khung thub) texts of the completion stage, one comes to understand that though these texts do not teach the same meaning, their intention is not contradictory.

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2.1.3.2 The practice extracting the benefit of these two

98

In general our Teacher (Buddha Shakyamuni) taught three practices (spyod pa): (1) the practice of non-attachment to those of the Lesser Vehicle resolute in lesser (practices), (2) the practice of the perfections to those of the Perfection Vehicle resolute in great and extensive (practices) and (3) the practice of dharmas of attachment to those disciples of the four tantric divisions of secret mantra fully resolute in profound (practices). The practice in this context is the practice of attachment. Further, though disciples of the three lower tantras engage in the path of attachment focusing on goddesses as the five objects meditated in front of oneself, the attachment of union (mnyam spyod) with an action seal and a meditated goddess are not taken as a path. In the context of Highest (Yoga Tantra), for the purpose of enhancing the bodhichitta in one’s body which is the special object-possessor comprehending emptiness and the cause of generating strong innate great bliss, one takes attachment to the desire object of union (mnyam sbyor) with an action seal or exalted wisdom seal as the path. The method of generating the special object-possessor comprehending emptiness by means of that is stated in the Illuminating Lamp: By the method of piercing the vital points of the external and internal body, the bodhichitta melts and a special tactile object (reg bya) of the body which is an internal object is generated. By taking that as the focal condition, a special blissful feeling of body consciousness is generated. By that acting as the immediate condition, the mental consciousness is generated in the nature of excellent (phul byung) bliss. At that time, by being mindful of the meaning of thatness which has been (previously) determined, bliss connects with emptiness. This states that from the melting of the substance (khams), a special tactile object (reg bya), which is an internal object, is generated, then the feeling of bliss which is body consciousness focusing on that, then the mental feeling of bliss as its immediate result which is concordant with meditation on emptiness. Again, the Illuminating Lamp states: The order of generation of the bliss of sense consciousness and mental consciousness is stated by the Lord of Reasoning (rigs pa’i dbang phyug): Whenever there is increase through attachment and so forth Developing and so forth, it is generated through bliss or suffering. Further, the substance (khams) being in equilibrium and so forth Is from internal objects being near. 98

These two: refers to meditation of generation and completion stage. 62


And: Discernment generated from a special internal object acts to transform. This should be understood through logic. Therefore, it should also be understood that from an immediate condition which is the nature of great mental bliss, also sense consciousnesses are generated in the nature of bliss. This states that bliss meditates on emptiness. One should understand the system of asserting this philosophic point (zhib cha) in dependence on Pramanavartaka. If the practice in this context is classified by nature there are three: 1. the practice with elaboration, 2. the practice without elaboration, and 3. the practice without any elaboration at all. For the practice without elaboration there are three: great, medium, small. Both the former and latter (practices) are not classified in three. If classified by means of support there are two: 1. the practice of the generation stage and 2. the practice of the completion stage. For each of those there is (1) the practice with elaboration, (2) without elaboration, and (3) without any elaboration at all. If classified by means of time there are two: 1. the practice at the time of the empowerment to make (candidates) suitable to be vessels and 2. the practice at the time of meditating on the path. The latter has two (types): 1. practices to obtain the path not previously obtained and 2. practices to extract the benefit (bogs ‘byin) of that already obtained. The first exists from first meditating on the generation stage up to but not (including) obtaining non-learner’s union. Practices to extract the benefit (bogs ‘byin) of that already obtained has no more than four contexts: 1. engaging in practice to establish the common siddhis having consummated the generation stage, 2. engaging in practice to establish the illusory body having obtained mental isolation,

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3. engaging in practice to obtain the exalted wisdom body purified (sbyangs) by the clear light having obtained the illusory body, and 4. engaging in practice to obtain non-learner’s union having obtained learner’s union. Thus, it is stated that if one is a person suitable (ran) to practice to extract the benefit (bogs ‘byin) of the generation stage, it is pervasive s/he has consummated the gross and subtle generation stages. If one is a person suitable (ran) to practice to extract the benefit (bogs ‘byin) of the completion stage, it is pervasive s/he has obtained mental isolation. Though those on the generation stage establish many common siddhis without engaging in practice, they engage in practicing the means of quickly and easily establishing fully consummated common siddhis and many others. Practices to extract the benefit (bogs ‘byin) of the completion stage are to obtain enlightenment in one life because there is no attainment of buddhahood in one life without practicing any of the three practices. That is because when one is capable of generating the three exalted wisdoms by the power of consummating wind yoga, one is not capable of generating the fully qualified exalted wisdom of mental isolation without engaging (grags) an external consort. And though one attains (mthar son) the capacity to gather the winds and melt bodhichitta through igniting chandali (gtum mo) by the might of piercing the points in the internal body, one obtains a great improvement in those by means of a seal (phyag rgya) and thus (the seal) is stated to be the stage enhancing comprehension of thatness. Therefore meditation on thatness through combining (dril nas) the desirable enjoyments of the seal (phyag rgya) and associated requisites having already attained the method capable of piercing the points in the internal body, is stated to be the meaning of the practice of extracting the benefit of the completion stage. 1. Practices elaborated through wearing costumes (‘bag chas) similar to the action seal etc., making gestures (brda), and responding to gestures (brda’i lan) etc., are practices with elaboration. 2. Practices of wearing costumes (‘bag chas) similar to the action seal etc., but which are not elaborated through making gestures (brda) and responding to gestures (brda’i lan) etc., are practices without elaboration. 3. Practices meditating entirely (bsgril) on the exalted wisdom of bliss and emptiness through abandoning all external elaboration but related in part (zur du) to union with the exalted wisdom seal and cultivating the clear light of sleep, is the meaning of the practice without any elaboration at all. Though (when classified) by means of action etc., (the three practices) are like this, if one posits the three practices by means of the three meditations then (1) the practices of the generation stage are with elaboration, (2) the practices of the completion stage which have not obtained the actual clear light are without elaboration and (3) the practices of a learner’s union are without any elaboration at all. That is because in order they are practices in the 64


context of (1) the great elaboration of apprehending signs, (2) the small (elaboration) [of apprehending signs], and (3) completely without the elaboration [of apprehending signs]. These three in order are the practices of (1) the general meaning, (2) the hidden meaning, and (3) the final meaning. Though one engages in such practice, if these two stages do not quickly establish their individual results, the Illuminating Lamp states that the method of inducing (bskul tshul) the essence of each of the two stages should be understood from the tenth chapter of the Tantra Commentary (le’u bcu pa’i rgyud lgrel) and from Naropa’s Commentary of the Latter Tantras (na’ ro pa’i rgyud phyi ma’i ‘grel pa). 2.1.4 The method of manifesting the results of practice

The results of such paths have three aspects: 1. buddhahood is best, 2. the eight great siddhis are medium, 3. the enlightened activities of pacification, increase, subjugation, and ferocity are the least. Since the latter two are common siddhis, they are in brief the supreme and common siddhis. Also the method of attaining buddhahood has three aspects: 1. attaining buddhahood in this life, 2. attaining buddhahood in the intermediate state, and 3. attaining buddhahood after a series of births. 99 These three [persons] are similar in training in the common paths, obtaining pure empowerment, protecting the commitments and vows. 1. They are different since the first is capable of training in the two stages together with the 100 conduct and, if the illusory body is obtained, s/he is certain to attain buddhahood in that life. 2. If one obtains (the stages) from the generation stage up to mental isolation but does not engage in any of the three practices, one arises in the illusory body as a substitute for the intermediate state through generating the clear light of death in the nature of the metaphoric 101 clear light of the final mental isolation. Through meditating on the remaining paths on that basis, buddhahood is attained. 3. These are those who from obtaining empowerment and merely protecting the commitments and vows without great meditation on the path, obtain up to verbal isolation but do not obtain mental isolation. Though they do not attain buddhahood in this life or in the intermediate state, they definitely attain buddhahood in seven to sixteen lives. 99

JN: The original translation as “purifying” has been changed to “training in” (sbyangs pa). JN: The original translation as “training in the practices of the two stages” has been changed to “training in the two stages together with the conduct” (rim gnyis spyod pa dang bcas pa). 101 JN: The original translation as “the nature of final metaphoric clear light” has been changed to “the nature of the metaphoric clear light of the final mental isolation” (sems dben mthar thug gi dpe’i ‘od gsal gyi ngo bo) 100

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THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden THE SYSTEM OF KALACHAKRA 2.2 The system of Kalachakra

The mode of progressing on the path of the Kalachakra system has four (types): 1 2 3 4

Becoming a suitable vessel of the path Keeping the vows and the commitments pure The method of how one meditates on the path The method of manifesting the result

2.2.1. Becoming a suitable vessel of the path 102

One (first) trains (sbyangs) one’s (mental) continuum through the common path and then 103 through entering the colored-particle mandala of Kalachakra and obtaining the seven empowerments that one enters as a child (byis pa ltar jug pa’i dbang) as well as the high (gong 104 ma), supremely high (gong chen), the vajra-master great lord ((rdo rje slob dpon bdag po chen po) empowerments, one becomes a vessel suitable (to practice) the two stages. The mandala which the students enter is the colored-particle mandala alone. Naropa states in the Commentary on the Brief Teachings on Empowerments (dbang mdor bstan gyi ‘grel pa) that (a mandala) drawn on cloth is unsuitable. (Again) Kulika Manjushrikirti stated that rishis of Brahma such as ‘the charioteer of the sun’ were conferred empowerment in a mandala invoked by the mind, but this is a special case (dmigs bsal). (Further) it should be analyzed whether it is suitable or not to confer empowerment in an absorption mandala on a fully qualified student who has abandoned all. Regarding what empowerment is conferred, the seven empowerments that one enters as a child are dharmas similar to a newborn child being washed by the mother, then (the child’s) ears being pierced and ornaments attached, the hair being tied on top of the head, laughing, and so on. Further, the seven (empowerments that one enters as a child) are: Through facing the (white) body-face of Kalachakra in the north, the student is generated as Vajra Body, and the four mothers inside the accomplishing mandala confer (1) the water empowerment and the five tathagatas confer (2) the crown empowerment. Through facing the red speech-face of Kalachakra in the south, the student is generated as Vajra Speech and the ten shaktis (nus ma) confer (3) the silk-ribbon (dar dbyangs) empowerment and the main male and female deity confer (4) the vajra and bell empowerment.

102

JN: The original translation as “purifies” has been changed to “trains” (sbyangs). JN: “entering the colored-particle mandala of Kalachakra” is missing in the original translation. 104 JN: The original translation as “the great lord (bdag po chen po) and vajra master (rdo rje slob dpon)” has been changed to “the vajra-master great lord” 103

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Through facing the black mind-face of Kalachakra in the east, the student is generated as 105 Vajra Mind and the male and female bodhisattvas confer (5) the conduct (brtul zhugs) empowerment and the male and female wrathful deities confer (6) the name empowerment. Through facing the yellow exalted wisdom-face of Kalachakra in the west, the student is generated as Vajra Exalted Wisdom and Vajrasattva and his consort confer (7) the permission empowerment. As appendices (‘dogs) to that, there are two: 1. Branch 2. Main 1. This is giving the mirror and eye medicine etc. 2. This is the master empowerment bestowing the three commitments of the vajra, bell, and 106 seal compatible with yoga tantra. This includes (practices of) yoga tantra and below, and the Stages of Mantra states that this is not the master empowerment taught in highest yoga tantra The seven such as the water empowerment etc., are not designated ‘vase empowerments’ but they are called ‘water empowerments’ since all seven are followed by a water 107 (empowerment). The vase empowerment of the high empowerment and the vase empowerment of the higher 108 than the high (gong ma’i yang gong ma) empowerment are conferred through the bliss derived 109 from touching (reg pa) and embracing (‘khyud pa) the white (milk)-holding vase of respectively one and nine seals. These are master empowerments and though they are similar to the general master empowerment of Highest (Yoga Tantra) there is a difference in the seals. They are called ‘obtainment in the mandala of the body of the knowledge consort’. The secret empowerment of those two are conferred respectively through experiencing the secret substance derived from the guru entering into union with one and nine knowledge consorts (rig ma) and the bliss generated through looking at the lotus (bha ga) of one and nine 110 knowledge consorts (rig ma). They are called ‘obtainment in the mandala of the lotus (bha ga’).

105

JN: The original translation as “ritual” has been changed to “conduct” (brtul zhugs). JN: The original translation as “bestowing the three: vajra and bell, the seal, and commitments” has been changed to “bestowing the three commitments of the vajra, bell, and seal” (rdor dril phyag rgya’i dam tshig gsum). 107 JN: The original translation as “since those seven follow the water (empowerment)” has been changed to “since all seven are followed by a water (empowerment).” 108 Higher-than-the high (gong ma'i yang gong ma) empowerments: refers to the supremely high empowerment. 109 The white [milk]-holding vase: refers to the breasts. 110 JN: The original translation in two sentences has been changed considerably. 106

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The wisdom empowerment of those two is conferred through the bliss of melting the substance (khams) through entering into union with respectively one and nine knowledge consorts (rig ma). They are called ‘obtainment in the mandala of conventional bodhichitta. Someone says: This is not the meaning explained in accordance with general Highest (Yoga Tantra) since the order of the mandalas in which both this and the secret empowerment are obtained has been reversed. Otherwise the vase empowerments etc., of these two are similar except for some slight differences in the one and nine knowledge consorts and the system of introduction from among the four joys. The fourth empowerment of these two is not similar because the fourth higher empowerment is the innate joy of the bodhichitta abiding in the jewel without external emission which is the conventional fourth empowerment. The Stages of Mantra states: This is explained in the mandala rites of other mantras as the third empowerment. Though this is obtained, the fourth empowerment is not (yet) obtained and one is not empowered to listen to the complete tantra. When this is obtained from the cycle of Kalachakra, one becomes a (vessel) suitable to listen to the complete tantra. However, if one does not obtain the four higher than the high empowerments, it is not suitable for one to be a teacher of the complete tantra. The collection in one simultaneous indivisible nature of (1) the bodies of the male and female deities of empty form adorned with the marks and signs and (2) the mind of supreme, immutable, great bliss which engages emptiness as one taste, is the fourth higher than the high empowerment. This is explained as the ‘transcendent fourth empowerment’ or the ‘ultimate fourth empowerment’. The system of conferring, by means of words, the fourth empowerment which makes one a suitable vessel is similar to the general (system). The empowerment of the vajra-master great lord is conferred as subsumed in the rites of the seven empowerments in accordance with the mandala rite. 2.2.2 Keeping the vows and the commitments pure

One should guard (srung) oneself from the fourteen root downfalls (rtsa ltung) etc. Although 111 112 113 seven of the fourteen root downfalls of general mantra including the first, second, fifth,

111

First root downfall: Scorning and deriding the lama. Second root downfall: Despising the precepts. 113 Fifth root downfall: Giving up aspiring and engaging bodhichitta. 112

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115

116

117

sixth, tenth, eleventh, and twelfth are not directly explained as root downfalls in Kalachakra, one should guard oneself from them. The first downfall explained in the Kalachakra is disturbing the mind of the vajra master. The second is breaking the lama’s injunctions. The fifth is the emission of the kunda-like bodhichitta. The sixth is disparaging (smad) both the emptiness of the Mantra and Perfection Vehicles through holding one as superior and one as inferior. The tenth is relying on ‘illusory love’ which is love whose deeper (reality) is not compatible with its surface (appearance) since it holds to poisonous (thoughts) in its depths but appears as love on the surface. Darikapa (da’a ri ka pa) explains this point differently. The eleventh is through the power of doubt and being in two minds, conceiving and 118 assuming (dang du len) that immutable bliss is bestowed (byin pa) free of mundane examples. The twelfth is actually expressing the errors of yogis who are pure sentient beings. These should be understood in detail from the Exposition of Root Downfalls (rtsa ltung gi rnam bshed). The commitments of the each of the lineages explained in the Kalachakra are: In the Vajra Lineage there are four: holding the vajra, bell, seal and lama. In the Jewel Lineage there is giving the ten objects since it is stated: Jewels, iron, copper, ox, horse, elephant, daughter, land (nor ‘dzin) and a desirable wife, one’s own flesh, are asserted to be the ten aspects of giving. In the Wheel Lineage there is guarding the five meats, five nectars, and the collection of powers. In the Lotus Lineage there is protecting the vow of the pure practice of non-emission. In the Sword Lineage there is making offerings to the Three Jewels etc. In the One Vajra Lineage generating the Conqueror there is the generation of the siddhi of the great seal of the state of emptiness and compassion. One should guard against the twenty-five (types of) conduct (brtul zhugs): The five negativities (sdig pa) are: (1) killing, (2) taking what is not given, (3) sexual misconduct, (4) lying, and (5) drinking alcohol. The five secondary negativities are: (1) the three such as gambling (rgyan), playing dice (sho) and board games (ming mangs), (2) eating impure flesh, (3) speaking in a confused way where one says whatever comes to mind, (4) making offerings to one’s parent’s ancestors and (5) killing animals as a blood sacrifice. 114

Sixth root downfall: Deriding the doctrines of sutra and mantra. Tenth root downfall: Relying on a poisonous friend. 116 Eleventh root downfall: Not recollecting the view [of emptiness]. 117 Twelfth root downfall: Uprooting the faith of the faithful. 118 JN: The original translation “action” has been changed to “examples” (dper bya). 115

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The five (types) of killing are: killing (1) cattle, (2) children, (3) women, (4) men and (5) destroying the bases of (Buddha’s) body, speech and mind. The five aversions (‘khu ba) are: (1) non-faith in the Buddha and the immaculate Dharma, (2) resentment (khon ‘dzin) towards friends, (3) resentment towards rulers (rje bo), (4) resentment towards the sangha and (5) deceiving those who have trust in oneself. The (five) desires are: attachment to (1) form, (2) sound, (3) aroma, (4) flavor and (5) tactile objects. Again, I think that probably one must also guard most of the commitments explained in other (systems) of Mantra. 2.2.3 The method of how one meditates on the path

There are two: 1 2

The method of how one meditates on the generation stage The method of how one meditates on the completion stage

2.2.3.1 The method of how one meditates on the generation stage

External Kalachakra is the external environment, and internal Kalachakra is the channels, winds and drops of beings. These two are the bases to be purified. The purifier is alternate Kalachakra which is capable of purifying both the internal and external bases such as the complete body, speech, and mind or the mind mandala etc. One must meditate on the generation stage which definitely functions to mature the root of virtue which fully generates the six requisites of the completion stage and for that it is stated that one needs the mandala of five or more deities. It is stated that such (practices) as Solitary Hero and the innate etc., are methods for establishing various actions such as pacification etc., through consummating deity yoga, but they are not complete in acting to mature as the full generation of the completion stage. The restraints (‘chings ba) of the generation stage are the four requisites of approximation119 attainment (bsnyen sgrub): 1. propitiating (bsnyen), the Vajra Body, 120 2. proximate accomplishing (nyer sgrub), the Vajra Speech, 3. accomplishing, the Vajra Mind, 4. great accomplishment, the Vajra Exalted Wisdom. Or again there are four (types of) enlightenment: 1. actual enlightenment in one moment 119 120

JN: The original translation “sadhanas” has been changed to “approximation-attainment.” JN: The original translation “accomplishing” has been changed to “proximate accomplishing.” 70


2. actual enlightenment in five aspects 3. actual enlightenment in twenty aspects 4. actual enlightenment in the net of illusory emanation. These should be understood from other (sources). 2.2.3.2 The method of how one meditates on the completion stage

There are two: 1 2

The vajra body which is where the vital points are pierced The six requisites of preparation (sbyor ba) piercing the vital points

2.2.3.2.1 The vajra body which is where the vital points are pierced

There are three: 1 2 3

Channels Winds Drops

2.2.3.2.1.1 Channels

The right, left, and central channel above the navel are called respectively the channels of the 121 sun, moon and eclipse (sgra gcan); (associated with) the constituents (khams) of fire, water, and space; the color of white, red, and green; the main (avenues of) the flow of blood, semen, and wind. The continuation of those three below the navel are called respectively the orange, sheep, and 122 fire (at the end) of time (Kalagni); (associated with) the constituents of earth, wind, and exalted wisdom; the color of yellow, black and blue; the main (avenues of) the flow of feces (bshang), urine (gci), and semen (khu ba). These are called the six great channels. The six channel-wheels (rtsa ‘khor) are: (1) the crown channel-wheel with four channel petals (rtsa ‘dab), (2) the forehead with sixteen, (3) the throat with thirty-two, (4) the heart with eight, (5) the navel with sixty-four, (6) the secret place with thirty-two. 2.2.3.2.1.2 Winds

The ten winds are explained as: 1. life-bearing wind (srog ‘dzin) 2. equally-abiding wind (mnyam gnas) 3. ascending wind (gyen rgyu) 4. pervasive wind (khyab byed) 5. naga wind (klu) 6. turtle wind (rus sbal) 7. lizard wind (rtsangs pa) 8. devadatta wind (lhas byin) 9. dhanamjaya wind (nor las rgyal) 121 122

JN: The original translation “substances” has been changed “constituents” (khams). JN: The original translation “realms” has been changed to “constituents” (khams). 71


10. downward-voiding wind (thur sel). However, the designations ‘main’ and ‘secondary’ are not applied (to them). Other tantras explain that except at death at the time of the basis, the pervasive wind does not move and the winds do not move in the central channel. However here it is explained that both move. The first five winds are explained in order as the realms of space, wind, fire, water, earth and the latter five are explained in order as the realms of wind, fire, water, earth and exalted wisdom. 123

In the cavities (sbubs) above and below the channel knot at the heart, the life-bearing wind of space and the downward-voiding wind of exalted wisdom are respectively generated and abide. In the channel petals to the east and south-east of the heart the equally-abiding wind of wind and the turtle wind are generated and abide. In the channel petals to the south and south-west the ascending wind of fire and the lizard wind are generated and abide. In the channel petal to the north and north-east the pervasive wind of water and the devadatta wind are generated and abide. In the channel petal to the west and north-west the naga wind of earth and the dhanamjaya wind are generated and abide. When they move, each of them split (gyes) into many (winds), moving to pervade the channel petals of the body. Respectively by obtaining the seven water empowerments similar to childhood, the potential to obtain the seventh ground which is likened to a lay vow-holder of secret mantra is deposited, and this is like a lay vow-holder who depends on this empowerment and like the occasion of childhood. Due to obtaining the vase empowerment, the potential to attain the eight ground which is likened to a novice monk of secret mantra is deposited, and this is like a novice monk who depends on empowerment and like the occasion of youth. Due to the secret empowerment, the potential to attain the ninth ground which is likened to a fully-ordained monk of secret mantra is deposited, and this is considered to be like a fullyordained monk who depends on empowerment. Due to the wisdom empowerment, one acts to attain the tenth ground which is like an elder, and this is like an elder who depends on empowerment. One on the tenth ground, due to being similar to a buddha, is a lord of all beings adorned with the signs and exemplifications. Due to becoming attractive and supreme in the three worlds, the text says: “Lord of all beings… beautified...”

123

JN: The original translation “openings” has been changed to “cavities.” 72


Since one on the eighth ground of secret mantra no longer returns to cyclic existence and, through fully inducing the white constituent to the crown protuberance, manifests the exalted wisdom of the self-arisen, [the text] says: “Non-returner… in the manner of a rhinoceros…” Since one on the ninth ground is the best of paths to liberation and the immutable bliss that arises from a variety of empty forms is the sole cause that stops all the movements of the winds of the five great elements, [the text] says: “Definite emergence… child.” Therefore, one on the ninth ground is also likened to a fully-ordained monk who depends on the eighth-ground novice. One on the tenth ground – an elder foe-destroyer who has extinguished the contaminations – has subdued his sense powers by being free from attachment. Due to having gained supreme bliss, he attains fearlessness. Due to the force of innate joy, he is cool through having pacified all torment. Due to obtaining the exalted wisdom body that lacks the problems of material phenomena, [the text] says “Foe-destroyer… without problems…” In order to prophesize those who have received the higher empowerments of the vase empowerment, secret empowerment, and wisdom empowerment as being those on the eighth, ninth, and tenth grounds, they are respectively likened to novices, fully-ordained monks, and elders. Therefore, [the text] says “Shaven head... culminated…” The fourteen root downfalls of the Kalachakra system are: 1. disturbing the mind of the guru through engaging in that which should not be done (uncommon), 2. transgressing the Dharma advice of the guru (uncommon), 3. expressing faults out of anger at one’s vajra siblings (common), 4. giving up love for sentient beings (common), 5. ejaculating the drops out of the thought desiring liberation by means of the bliss of emission (uncommon), 6. disparaging the perfection vehicle through holding the sutra vehicle to be inferior and the mantra vehicle to be superior (uncommon) 7. proclaiming the secret to those who are not ripe (common), 8. relying on ascetic practices out of a desire to abuse the aggregates (common), 9. lacking conviction in emptiness, abandoning it (common), 10. while having a harmful mind, showing love with one’s body and speech (uncommon), 11. having a two-pointed mind with respect to the exalted wisdom of immutable bliss and emptiness (uncommon), 12. out of jealousy expressing the faults of yogis on the pure grounds (uncommon) 13. not readily accepting pledge substances (common), 14. through observing merely one woman, disparaging all women (common). The distinctions of the fetters and so forth are similar to those that occur in other highest yoga tantras. There are seven root downfalls uncommon to Kalachakra, and seven that are common to other highest yoga tantras.

73


I shall never transgress, even in a dream, the most minor rule of the pure moral trainings of the pratimoksha, bodhichitta, and vajrayana vows. I shall practice according to the Buddha’s words. As Buddha intended, I shall uphold the complete sacred Dharma of scripture and realization as gathered together in the three types of vehicle and four tantric classes. I shall liberate all beings by whichever means is suited to each. 2.2.3.2.1.3 Drops

At the four (points), (1) the crown, (2) throat, (3) heart, and (4) navel, respectively abide the 124 four types of drops that generate : (1) the time of waking (sad pa), (2) the time of dreaming (rmi lam), (3) the time of deep sleep (gnyid ‘thug po), and (4) the time of (sexual) union (snyoms ‘jug). Also in (1) the navel, (2) the secret place, (3) the middle (part) of the jewel, and (4) the tip of the jewel, the four types of drops abide in order as before. It is stated that at the navel two distinct latencies generating both waking and the fourth (sexual union) exist within one drop, and they are not distinct drops. The four types of drop in order are called the drops of (1) the exalted body, (2) exalted speech, (3) exalted mind, and (4) exalted wisdom, or the drops of (1) body, (2) speech, (3) mind, and (4) exalted wisdom. At the time of waking, since the upper winds (gather) at the crown and the lower winds gather at the navel, the mere appearance of objects and the appearance of impure objects is generated. At the time of dreaming, since the upper winds (gather) at the throat and the lower winds gather at the secret place, mere sound and mistaken speech (smra brjod) are generated. At the time of deep sleep, since the upper winds (gather) at the heart and the lower winds gather in the middle (part) of the jewel, non-conceptuality and unclarity are generated. At the time of (sexual) union of the male and female, since the upper winds (gather) at the navel and the lower winds gather at the tip of the jewel, bliss and emission (of semen) are generated. Therefore through purifying (sbyang) the potencies that generate (1) the appearance of impure 125 objects, (2) mistaken speech, (3) unclarity, and (4) the emission (of semen), one takes (1) the mere appearance of objects, (2) mere sound, (3) non-conceptuality, and (4) bliss as the path. 124

JN: The original translation “the four types of drops are generated and abide in order” has been changed to “respectively abide the four types of drops that generate…” 125 JN: The original translation “impure objects and appearance” has been changed to “the appearance of impure objects (ma dag pa’i yul snang). 74


Thereby, they transform into (1) empty form, (2) indestructible sound (gzhom med), (3) nonconceptual exalted wisdom, and (4) immutable great bliss. Through enhancing them more and more, they transform into the vajra body, speech, mind, and exalted wisdom of a 126 buddha. In this system all obscurations are included in the four types of obscurations. The explanation that those drops are instances of obscuration is stated with the intention that the extremely subtle wind and mind abiding in those drops are the basis on which the latencies of obscuration are imprinted. The nature of those drops is a globule (gong bu) which is a mixture of red and white substances (khams) each (the size of) a mere mustard seed (yungs ‘bru). The system of general Highest (Yoga Tantra) is to engage a path of skillful means to purify the potencies for the extremely subtle wind and mind existing at the time of the basis to generate the impure environment and inhabitants and to transform (sgyur) them into the dharma and form bodies. The feature of this system is to engage a path to purify the potency of the four types of drops to generate the (four) impure states (gnas skabs) so they act as causes of the four vajras. 2.2.3.2.2 The six requisites of preparation piercing the vital points

There are six requisites such as individual (withdrawal), concentration, and so on. Question: Why are six requisites posited in the completion stage? Ngawang Palden: Since there are three objects of obtainment – the body, speech, and mind of a buddha, there are also definitely six requisites of the completion stage which establish them. That is because (1) individual (withdrawal) and (2) concentration establish the body of the Conqueror by means of establishing empty form not previously established and stabilizing that which has been established; (3) life-force (exertion) and (4) retention establish the speech of the Conqueror by obtaining power over the winds at the root of speech; and since (5) subsequent recollection (rjes dran) is the proximate cause of immutable bliss and (6) meditative stabilization (ting nge ‘dzin) is the nature of immutable bliss, they establish the mind of the Conqueror. These pairs of subdivisions are also called the meditative stabilization of vajra body, the meditative stabilization of vajra speech, and the meditative stabilization of vajra mind respectively. The Stages of Mantra (sngags rim) states: In the context of the learner, collecting the special meditative stabilizations of the three vajras at one time, comes after obtaining the requisite of meditative 126

JN: The original translation has been considerably changed. 75


stabilization. The certainty of their order

The indivisible bliss and emptiness which is the final object to be obtained in this system is different from the indivisible bliss and emptiness explained in other texts. Emptiness is the bodies of the male and female deity of empty form. Bliss is supreme, immutable great bliss. The union of such bliss and emptiness must be established by causes compatible with it. Further, from one’s attachment to the female (yum) appearing within (the union of) the male and female desire deities of empty form, one’s mind obtains immutable bliss engaging (zhugs) thatness. This is the requisite of meditative stabilization capable of linking (zung du sbrel) the two because the Stages of Mantra states just that. Generation of that relies on subsequent recollection (rjes dran) because in the context of subsequent recollection, the innate joy generated from the bodhichitta melted by chandali progressing from the crown to the jewel without external emission, is the requisite of meditative stabilization of immutable bliss. Also in the context of subsequent recollection it is stated that the appearance as a deity of empty form which is unimputed (ma brtags) occurs. Such a subsequent recollection relies on holding (‘dzin pa) the winds without movement in the central (channel) because after chandali the substance (khams) must melt by the force (mthus) of that. Also that retention (‘dzin pa) relies on inserting (tshud) the winds of the right and left channels in the central channel by the yoga of life-force exertion (srog rtsog) because if they are not inserted into that, one is not able to hold them within that. Insertion of the winds of the right (ro ma) and left (rkyang ma) channels in the central channel relies on individual (withdrawal) and concentration purifying (sbyangs) the central channel because without making the winds workable (las rung) there is no insertion of the winds into the central channel. The Stages of Mantra states: Understanding the purification of the central channel (is as follows): Through individual withdrawal establishing the eleven signs (rtags bcu gcig po) and concentration stabilizing them, the winds become somewhat workable. Then the right and left winds start to go (‘gro ba rtsom) into the central channel by their own force. From that stage, if one has already engaged in the preparation (sbyor ba) to stop the movement of the left and right (winds), they go to the (vital) points. However since they do not go (there) if that is done before that, the first two requisites exist up to the limit (tshad ‘dzin) of meditating on life-force exertion. Regarding that someone says: It follows that the eleven signs appearing in the context of individual (withdrawal) and concentration, are not signs of the winds dissolving in the central (channel) because individual (withdrawal) and concentration of this system are preliminary states (sngon ‘gro) to the winds being inserted into the central (channel). 76


This assertion is unacceptable because it is explained in many of the notes to the six preparations that they are signs of (the winds) dissolving in the central (channel) Ngawang Palden: I think that there is no pervasion because although that is explained in many notes in that way, the Stages of Mantra and in the Illuminating Lamp state that they are preliminary states to inserting the winds into the central (channel). The Stages of Mantra states: Though the winds of the right and left winds are inserted into the central (channel) that relies on the purification of the central (channel) through individual (withdrawal) and concentration. And the Illuminating Lamp states very clearly: The signs in Kalachakra such as the mirage etc., which are stated in the context of individual withdrawal, are established through stopping (ldog) the winds of the (sense) powers engaging ordinary objects and these are signs at the time of stopping (ldog) (the winds) internally. The four signs such as the mirage etc., appearing in the context of mental isolation etc., are signs appearing at the conclusion (mjug thogs) of the four empties since one needs to dissolve the winds having inserted them in the central channel. This has been explained many times. Thus, seeing the aspects of the moon, sun, and Rahu (sgra gcan) is in no way equivalent to the moon-light of the three empties etc. In brief, the meaning of those is: (1-2) individual (withdrawal) and concentration purify the central (channel) by means of establishing the form which is the cause of the vajra body; (3) life-force exertion inserts both the winds of the right and left channel into the purified central channel; (4) retention holds the inserted (winds) in (the central channel) without external or internal movement (‘byung ‘jug); (5) subsequent recollection establishes immutable bliss by meditating on any of the three 127 seals in dependence on the retained (winds), through holding the descending melted bodhichitta without external dispersal; and (6) meditative stabilization exhausts all material aggregates etc., having fully enhanced the obtainment of immutable bliss through attachment to the great seal, having taken the form established by individual (withdrawal) and concentration as the body of empty form of the male and female desire deities. The Stages of Mantra states that this obtainment of the body of union of both (1) the vajra body which is an empty form body and (2) the mind as immutable bliss always in equipoise 127

Three types of seal: the exalted wisdom [imagined] seal, the action [actual] seal and the great seal of empty form. 77


on the thatness of phenomena is the essence of the condensed points of the three cycles of the Commentary of Mind (sems ‘grel). The method of (generating) the appearance of empty form such as smoke etc., in the context of individual withdrawal is to meditate through directing one’s focus to the drop that generates the time of waking in the centre of the channel wheel at the forehead. In that drop exists the potency to reveal (ston) the appearance of various objects, and through abiding there after waking, various empty forms appear there. The method of meditating through directing one’s focus to that (is explained) in accordance with the Words of Advice (khrid yig). In the depths of the darkness at night, having tightly bound the body (lus kyi byed bcing dam par by as nas) one looks upward with eyes half closed (mig gi mas phebs yar bkab pa’i phyed ming byas te). Then the mind conceives an empty space in the aperture (sbubs) at the center of the eyebrows and single pointedly meditates on that. By meditating in that way the four night signs (rtags) appear like (1) smoke, (2) mirage, (3) fireflies in space, (4) a burning butter lamp. Then the six day signs (rtags) appear like (1) fire (at the end) of time, (2) moon, (3) sun, (4) Rahu (eclipse), (5) lightning, and (6) the blue drop. Though the four night signs (mtshan rtags bzhi) appear when one first meditates on night yoga, when one meditates on day yoga it is not that they do not appear because it is stated that the six day signs (rtags) also appear to supreme practitioners through night yoga. Then it is stated that in the centre of the blue drop which is the last of the ten signs, within a black outline the width of a hair (skru’i tshad tsam), the complete enjoyment body possessing five certainties appears in the aspect of the male deity embracing the female deity. The five certainties are: 1. The certainty of time: it (exists) at the final completion of the tenth sign. 2. The certainty of abode: it (exists) in the central (channel). 3. The certainty of nature: it is established only as the appearance of one’s mind and not as an accumulation of particles. 4. The certainty of body: (it exists) as the body of Vajrasattva. 5. The certainty of aspect: it is seen in the aspect of the male deity embracing the female deity. In that way, (1) individual withdrawal establishes the eleven signs and (2) the requisite of concentration stabilizes them. Through that the winds become slightly workable (las rung) and when the winds of the right and left (channels) start to go to the central channel by their own 128 force (shugs) the potency of individual withdrawal and concentration is completed (rdzogs). From that stage (mtshams) one must meditate on (3) life-force exertion because one must insert (the winds) in the central channel through stopping (bkag) movement of the winds of the right and left (channels) through both the vajra recitation of indivisible wind and mantra and the yoga of vase breathing which causes the life-bearing wind and the downward-voiding wind to

128

JN: The original translation as “exhausted” has been changed to “completed.” 78


join (kha sbyor) in the central (channel). When the insertion of winds in the central channel 129 becomes stable, the potency of life-force exertion is completed. Then one must meditate on (4) retention because one must establish stable abidance (of the winds) in the central channel through retention which is outside the imprint (lag rjes) of lifeforce exertion. Then when the winds have entered (tshud) and have been inserted (btsud) in the central channel and abide there, by the might of the chandali yoga of (5) subsequent recollection, chandali is ignited, the substance (khams) melts and proceeds to the tip of the jewel without external emission, and innate, immutable bliss is established. Further, the first moment of immutable bliss is generated from holding (byas) one drop of the white substance (khams) at the tip of the jewel without it moving to another (place). Through that, one part of the matter of the body is consumed and one action wind is consumed. By such a method, for each of the six abodes: (1) from the tip of the jewel up to the channel wheel at the secret place, (2) from there to the navel, (3) from there to the heart, (4) from there to the throat, (5) from there to the forehead and (6) from there to the crown, 3,600 individual white substance (khams) drops are firmly (gyo med) and serially stacked up (brtsegs), that number of moments of immutable bliss are serially generated, that number of action winds are stopped (‘gags), and (that number of) particles of the material body are exhausted, and through that two grounds manifest for each. That is because through firmly stacking up 1,800 drops of white substance (khams) from the tip of the jewel to halfway to the (channel) wheel of the secret place, 1,800 moments of immutable bliss are serially generated, 1,800 karmic winds and 1,800 material particles of the body are consumed, and one manifests the first ground, Joyous (rab tu dga’ ba). The last moment of that bliss is asserted to be the path of seeing and the previous moments, the path of preparation. Then, from stacking up 1,800 drops of white substance from half way to the wheel of the secret place up to the (actual) wheel of the secret place, 1,800 moments of immutable bliss are serially generated. The generation of the last moment of that (bliss) and the obtainment of the second ground, Stainless (dri ma med pa), are simultaneous. Similarly, when drops of the white substance half and fully fill the navel wheel, bliss is generated as before, and the karmic winds and material parts of the body are consumed as before. Through that the third and fourth grounds are obtained etc., and the grounds above that (are obtained) through a (process) of similar type. It is stated that when 21,600 drops of white substance are stacked higher and higher from the tip of the jewel to the ushnisha wheel, 21,600 drops of red substance descend lower and lower from the ushnisha to the tip of the jewel. By restraining (bcing) the white and red substances

129

JN: The original translation as “exhausted” has been changed to “completed.” 79


without emission, 21,600 (moments) of immutable bliss are fully experienced (rdzogs) and both the white and red substances become non-existent. The Stages of Mantra states: When immutable bliss is fully experienced (rdzogs) through restraining (bcings) bodhichitta in the body, all material substance (khams) is exhausted and not even the semen remains. Then: Thus, when established as the vajra body of empty form, like a rainbow, it is not held to be like a stomach full of milk. In this context Gyalwa Gendun Gyatso raises doubt by stating: Is the immutable bliss of the system of Kalachakra far superior to the innate bliss of the general Highest (Yoga Tantras) or is there is no difference? According to the first, one must enter the path of Kalachakra once one has completed the general path of Highest (Yoga Tantra). According to the second, how could merely obtaining fully qualified immutable bliss in dependence on an action or exalted wisdom seal be not permitted? How could it be related to establishing immutable bliss in dependence on a seal of empty form? Offering a slight answer to that: There is no difference in quality (bzang ngan) regarding both the innate bliss of the general Highest (Yoga Tantras) and the immutable bliss of this system. However there are two different causes for generating the potency of those two paths to quickly exhaust both obscurations. That is because though these two systems are similar in their need to increase kunda-like bodhichitta as the basis of bliss, in order to generate a far greater strength of bliss, there are two different causes for increasing bodhichitta. According to Kalachakra, it is stated that a far greater strength of bliss is generated in dependence on progressively stacking the kunda-like bodhichitta which is the basis of bliss, in the path of the central (channel), without dispersing it. That must be established in 130 dependence on a seal of empty form, and action and exalted wisdom seals are not enough. According to the general highest yoga tantras, to increase kunda-like bodhichitta, it is stated that one must depend on a body possessing the sense powers since that is a body which is the root of bodhichitta. For that purpose one engages in any of the three practices. Further, the Powerful Conqueror (rgyal dbang) raises doubt by stating: Does a difference exist or not between both the body of empty form in the context of subsequent recollection and the body of empty form in the context of the requisite of meditative stabilization and the illusory bodies of the third and fifth stage explained in other tantras? According to the first, with the two bodies at the time of the path acting as 130

JN: The original translation as “are not permitted” has been changed to “are not sufficient” (mi chog). 80


individual substantial causes of the two form bodies, (a difference) in their superiority and inferiority etc., arises. But how should we accept emphatic statements (indicating) that the fundamental wind which is the mount of the clear light, acts as the substantial (cause) of the form body of a buddha? According to the second, if it must be asserted that the body of empty form is established from the fundamental wind, then no venerable (master) has explained (this issue) in that way. It is stated that the basis for establishing the body of empty form is the appearance of the male and female (deities) of Kalachakra which appear in the context of individual withdrawal and the four latter requisites establish (the result) through increasingly purifying (je bzang) it. Therefore, to make this clearly understood it must be taught whether (that appearance) in the context of individual withdrawal is established from the fundamental wind or, though not established at first (from it), how it is established from a path similar to it and they merge (khyad med du song). Since it is difficult to offer a definite answer to facilitate understanding we may put a question to those with the eye of Dharma: The Great Kalachakra Commentary and in many notes on the six preparations state that in the context of subsequent recollection, one as a yogi actually arises in the body of Kalachakra with consort. The Stages of Mantra states: As empty forms such as smoke etc., progressively develop (gnas ‘gyur), one appears as the male (in union with) the female desire deity of empty form in the context of the six requisites and this is the uncommon proximate cause of the resultant vajra body. At that time the phenomenon of the body merely appearing in that way is not established as the body of empty form because material substance (khams) has not been exhausted. To establish that body, one must annihilate (nyams) the body which is the collection of subtlest particles. Therefore by restraining bodhichitta in the body without emission, material substance (khams) is consumed, like an elixir transforming iron into gold. This states that to establish the actual body of empty form one must exhaust material substance (khams). How are these two statements not contradictory? What is the point from which the actual body of empty form of the deity is established? Also, does the time exist or not when (1) that mind of extremely clear light which is generated in the nature of supreme, immutable bliss as is stated in the Powerful Conqueror’s commentary to the Expression of Names, and (2) the fundamental wind indivisible in nature from that, transform into the body of empty form? Since I do not see how this should be clearly understood, how could someone such as myself pervasively settle (kha tshon) (the issue)? I write this down with the hope that this may be an invitation for the intelligent to analyze it. 81

THE ILLUMINATION OF THE TEXTS OF TANTRA by Ngawang Palden 2.2.4 The method of manifesting the result

Apart from attaining buddhahood in that very (life) in which one enters the Kalachakra path and attaining buddhahood at the end of a succession of lives, attainment of buddhahood in the intermediate state is not posited because in the context of both generation and completion stages, there is no meditation on a path which purifies the intermediate state separate from those purifying death and birth. There are two different traditions explaining the way Highest (Yoga Tantra) paths establish buddhahood: 1. establishing buddhahood within the maturational aggregates without exhausting them, is the general tradition of Highest (Yoga Tantra), and 2. establishing buddhahood through exhausting the maturational aggregates by a skillful (path), is the tradition of Kalachakra The (second) method is to stack upwards and downwards the 21,600 white and red substance drops in the central channel. Through that, the 21,600 moments of immutable bliss are serially generated and by that the 21,600 action winds and the 21,600 material substances of the body are serially consumed. One manifests the state of Vajradhara, the union possessing the seven requisites of embrace (kha sbyor yan lag bdun), by nature the vajra body of empty form, in aspect the main deity embracing his consort, and the supreme immutable great bliss simultaneously perceptually comprehending all dharmas. Through that billions (bye ba ther ‘bum) of emanation bodies arise in mundane realms without end to tame disciples. Here I say: Many jewel particles of the perfection vehicle have been heaped up, The steps of the four types of tantric classes are sublime. The Mount Meru-like system of the Muni adorned by the sun and moon – The union of the two truths, is entirely wondrous. From the churning of the great lake of Losang [Dragpa’s] excellent explanations This new moon of a previously non-existent composition has emerged. The intelligent Blue-Necked Ones who are impartial, Thoroughly analyze, setting it on the tip of a hair. Nonetheless the oceans of the tantric classes is deep and endless. I of ignorant mind am thoroughly devoid of learning. Whatever mistakes in the explanations I have made because of this, I confess them from my heart in the presence of the deity and guru. Having excellently striven in this, may the extremely white merit Destroy all the mental darkness of all migrating beings and Eliminate the torment of the heat of existence and peace without exception, Fully blossoming the garden of kunda flowers of the three exalted bodies.

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May I too in all the string of my future rebirths Obtain a good body and be cared for by the holy protectors. By soaring with the wings of the excellent paths of sutra and tantra, May I reach the island of jewels, [the state of] union.

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The Illumination of the Texts of Tantra

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