SECRET TEACHINGS OF PADMASAMBHAVA: ESSENTIAL INSTRUCTIONS ON MASTERING THE ENERGIES OF LIFE

ALSO TRANSLATED BY KENNARD LIPMAN

Primordial Experience: An Introduction to rD{ogs-cAen Meditation

Secret Teachings of Padmasambhava 'ESSENTIAL 1NSTRUCTIONS ON 'MASTERING THE 'ENERGiES OF IFE

Translated by Kennard Lipman, PhD

Massachusetts Avenue Boston, Massachusetts 0111 J www.shambhala.com

First Edition Printed in the United States of America @Th.is edition is printed on acid-free paper that meetS. the American National Standards Institute 7.39·48 Standard. 0 This book was printed on 30% pos1consumer recycled paper. For more information please visit www.shambhala.com. Distributed in the United Sta1~ by Random House, Inc., and in Canada by Random House of Canada Ltd Designed by Daniel Urban-Brown Library of Congress Cataloging-in-Publication Data Padma Sambhava, ca. 717-ca. 761. SKret teachings of Padmasambhava: essential instructions on mastering d1e energies of life I translated by KeMard Lipman.-t st ed. p. em. Includes translations from Tibetan. Includes bibliographical references. 15BN 978-1-J903o-774-8 (pbk.: alk. paper) 1. Rdzogs-chen-Early works to 18oo.l. Lipman, Kennard. II. Title. IQ79JO.P313F.1J 1010 294.3 '4-- one should visualize the five energetic configurations as above. This harmonizes the power of the phases, increases their active energy, and prevents illness from arising. By relaxing the mind in a state beyond concepts and bringing the creative potency to the sex organs, the creative potency will go to its natural place. Therefore the highest capacities will be found within this great pleasure. This pleasure is immeasurable, and it will increase the active aspect of energy. Stable and pure states of concentration will arise, and through these states the joyous, pristine awareness of contemplation will also arise. The active energy will gradually fill the four energetic configurations,26 and one will realize various common accomplishments, such as the eight great siJJizis (Sanskrit). 27 The supreme accomplishment of contemplation that unites pleasure and emptiness will arise, and when one teaches the six realms of sentient beings, the highest capacities of buddhahood will be complete. Pristine awareness will be stabilized. The impure dimension will fade into buddhahood. If there are some errors in the wording here, intelligent people ought to investigate them. With this instruction, may the path of passion be learned and the active energy of one's phases increased and protected. This is the instruction on experiencing the more hidden level.

THE FINAL STAGE: How TO HEAL ILLNESSES BY HARMONIZING THE PHASES

Now the explanation of working on the final stage: illness comes about in our body, which is produced from· the active aspect of the four phases, as follows. 28 The causal creative-potency of the components of the body is mixed with the active energy of the phases and is found in each. Therefore these are completely pervaded with movement, which can be shown to produce illness through the six contributory conditions.,_, When passionate attachment is the contributory condition, warm disease arises. Because the power of fire and wind increase when this warmth arises, the phases are disturbed and there is illness. Further, when anger and unhappiness act as a motivating cause, wind arises, thereby increasing their power. Once again, the phases are disturbed and there is illness. Dullness acting as a motivating cause generates phlegm and cold. This increases the power of the water phase, disturbing the balance of the phases, and disease results. Illness comes about whenever the disharmony becomes great enough. Whenever the functioning of one of the three primary constituents is low,30 one falls ill; whenever two are low or high, one falls ill. When they are neither high nor low but equal, illness cannot come about. There is no human being who does not have a greater or lesser predominance of a phase. Sleeping during the day generally acts as a contributory condition for illness. Therefore if a person with a predominance of wind falls asleep during the day, they get a wind illness. Further, the wind can be combined with either heat J2

Translation of The Fivefold Essential Instruction

or cold. If a person with a predominance of earth sleeps during the day, they generate phlegm, which can in turn be associated with heat or cold disease. If a person with a predominance of water sleeps during the day, they can get a cold disease, which can in turn be associated with a warm or cold illness. If a person with a predominance of fire sleeps during the day, they generate heat, which can in turn be associated with a warm or cold illness. Therefore sleeping during the day increases the power of the active energy of whatever phase is predominant. When the phases are disharmonized, they begin to oppose one another. The disturbing phase produces the illness that is characterized by that phase itself. Therefore one ought to avoid sleeping during the day. Improper eating and behavior, which disorders the phases and leads to illness, also should be eliminated. In general, obsessing over thoughts associated with the conflicting emotions disturbs the active energy of the four phases. Because this generates illness, one ought to neutralize them in the fundamental dimension of embodiment, rather than letting any of the five poisonous conflicting emotions that have arisen become habitual.1 1 Further, because the active aspects of the four phases are based on the proper functioning of the stomach,n when these are disturbed they dry up and generate all illnesses. Therefore the palpable warmth of the radiance of fire, symbolized by the Lotus dalcini in sexual embrace at the center of the generative energetic configuration at the navel, grows faint. By concentrating on this, the active aspect of the four phases in the form of fire arises from the point of sexual union, and one thereby can imagine that this fills all the pathways radiating from the energetic configuration at the navel. The movement associated with the active aspect of the four 33

phases as a whole generates the heat of the stomach, and because of this one cannot be harmed by any illness. Also, in the case of warm disease, from the point of union of the cool, white, waterlike Vajra dalcin.i in sexual embrace at the hub in the center of the energetic configuration of bliss at the crown of the head, the active aspect of the phases descends in a waterlike form. One should imagine that its coolness descends into all the energetic pathways. By descending into the pathways where heat illness is present, imagine that the heat dissipates outward. Then imagine moon disks at the center of white lotuses that are equal in number to the energy pathways below the navel. At their centers imagine an equal number of principal dalcinis as above, from whose point of sexual contact the active aspect of the phases in a palpably cool form fills the area below the navel. In this way, all warm diseases will be quickly healed. If you wish, you can unite the illness into this cool active aspect with highly focused concentration, and then obliterate it with the creative energy of wind-movement and fire. In the case of a composite illness, generate the dalr.in.i of the Buddha family in sexual embrace at the center of the Dharma energetic configuration at the heart. Then generate such figures in all energetic pathways radiating from the heart, and then in all the energetic pathways of the body. Imagine that the nectar of pristine awareness, the active aspect of the phases, flows from the points of their sexual union, filling the whole body like milk. Hold the breath a bit, applying holds from below and above. 33 Meditate for three days on expelling the disease out of the body, as if it were a sieve or transparent medium, as before. Composite diseases are thereby removed. 34

n

Further, in the case of cold diseases, imagine a red lotus at the energetic configuration of the navel. On this imagine the orb of the sun, together with its rays. Then imagine the active aspect of phases, in the form of palpably hot fire, flowing downward from the point of sexual contact of the dalcini of the Lotus family residing there. Imagine that the space below the navel is filled with a circle of fire turning to the right. Breathe fiercely to make it rotate. In this way all cold illnesses are removed. For wind disease, imagine a dark green dalcini of the Karma family in sexual union at the places where wind is hidden. Then imagine that one's visualization enters the coarse and darkened creative potency there. Thereby wind illness is removed. When the phases are disordered, their active aspect dries up and disease enters. Therefore concentrate as above with whatever visualization is applicable wherever disease, such as a wound and so forth, is found. This will harmonize the phases, bring the active aspect of their energy there, and thus cure the illness. Thus one should know the visualizations for all types of illnesses. By so doing, one can solidly obtain direct knowledge of pure presence, quickly and without bodily obstacles.

I, Padma of Urgycn, have composed this in the cave on top of Rust Mountain. Without spreading it everywhere, I make it an experience for myself. Profoundly scaled away. Secretly sealed away. Sealed away as a treasure. Sealed away by the dalcini. This is good.

A Section of Hidden

Instruction, the Innermost Essence of the Dakini OuR SECOND TEXT, A Section ofHidden Instruction, the Innermost

Essence ofthe Dalcini, is a more comprehensive treatment of the five phases. It includes a presentation of the view of Dzogchen found in the Upadesha teachings, and quotes from several important Upadesha Tantras. 1 It begins, like the first text, with a discussion of how the natural environment, consisting of five processes of earth, water, fire, wind, and space, arises from the primordial ground ofbeing. Here the nature of this universal ground of being is discussed. What is the nature of this ground itself, independent of how it gives rise to both samsara and nirvana? According to the Dzogchen teachings, the ground has a structure, known as its essence, nature, and energy. Its essence is emptiness, its nature is radiant clarity, and its energy is pure presence.2 This ground is also the basis of going astray into samsara. The Fivefold Essential Instruction states that the five physical phases that we experience are concretizations of their "spontaneous glimmering in five hues" within the primordial ground. This section explains how this concretization occurs:

The Translations When, with the creative energy of pure presence, which is an energetic response to what is present, one concretizes these hues, one goes astray because one does not understand them as both a lucid presence and as nothing. By appropriating the presence of these five hues into one's existence as a thing, one goes astray into a conceptualized essence. By appropriating the presence of these five spontaneous hues, the five external phases arise, as in the view of the heretics in which they are taken as eternal. How does this Dzogchen view of rea1ity explain our present situation in samsara, especially rebirth in a human body? A new body is generated after the hardo state (intermediate state between death and Jifc),' including the stages of gestation of the fetus in the womb, by the interaction of the active and concretizing functions of the five phases. How the subtle body arises with its chakras and channels is also discussed not only from the perspective of Tantrism in general, but from the special viewpoint of Dzogchen. Padmasambhava states: In other teachings there are many explanations of how the pathways, energy, and creative potency are three different things; here these three are held to be indivisible. The five phases arise through primordial spontaneous presence and the energy of mistaken response to it. The body is produced from this, then the pathways, then energy, which creative potency pervades. Pristine awareness pervades all of this and is indivisible. The Tantra ofSelf-Generating Pure Presence states: "The body is pervaded by great pristine awareness like oil in a sesame seed."

The Meaning ofA Section of Hidden Instruction How the pristine awareness that belongs to pure presence is actually present in the body is discussed in detail. The body is a buddha-field where the five phases manifest their enlightened dimension through the channels and chakras. But in the Dzogchen teachings there are special channels and potencies not discussed in Tantrism, related to the experiences of "lamps" and "vajrachains" mentioned here. These are direct manifestations ofbuddhahood, associated with the thiigal practices of the Upadesha. 4 Padmasambhava does not avoid the obvious question: "Now, if in this treatise it is claimed that the mandala of buddhahood is indivisible from the pathways, energy, and potency of the aggregate of the body composed of the phases, then would buddhahood also be something relative?" To which he answers: While all sentient beings and their worlds are relative and impermanent, the buddha-mandala is free from conditioned existence, and the body according to this teaching is concretely held to be a buddha-mandala. The essential point is that it is not something relative. The whole generation of the perishable world arises from the delusion oflack of pure presence, which is itself the creative energy of pristine awareness. This is the essential point that distinguishes this instruction. The remainder of A Section ofHidden Instruction, the Innermost Ersence ofthe Dalcini clarifies some of the esoteric practices of The Fivefold Ersentiallnstruction. The colophon states: "This experiential core instruction from the cycle of essential teachings was put in writing on top of Rust Mountain and memorized by Yeshe Tsogyal. May it meet with someone who can use it. Thus A Section ofHidden Ora/Instruction ofthe Dalcini is completed."

the Innermost Essence of the Dakini I. PRESENTATION OF THE INITIAL /A. The Universal Ground of Being

GROUND OF BEING

"UNIVERSAL" REFERS TO what is elevated, in which there is no division into either samsara or nirvana. The Bla1_ing lAmp Tantra states:

The great primordial, initial purity is just so. Not made by anyone, self-luminous, From the beginning it is just itself.' This initial ground, which cannot be found as samsara or nirvana, is an open luminosity free from any extent or dimension. Further, its essence is empty, its nature is radiant clarity, and its energy is unceasing. The Sun and Moon Tantra states: There are three modes of pristine awareness present in the ground: Its essence is the pristine awareness of primordial purity, Its nature is the pristine awareness of spontaneous presence, 41

The Translations Its energy is the pristine awareness of dualistic manifestation. 2 Therefore one does not speak of many modes of pristine awareness other than these three present in the ground. Funher, the Garland ofPearls Tantra states: Although one speaks of the nature of reality having many facets, Pristine awareness has three. 1 ln this ground neither delusion nor nondelusion can be found. The Tantra Without Letters states: Since, in me, self-arising pristine awareness is primordially pure, One is beyond the limits of is and is not.4 The Penetrating the Essence ofSound Tantra states: Since lack of pure presence does not exist in the pristine awareness Of the primordial purity of the ground's essence, It is beyond enumerations of one and two. Indivisible, in its being it cannot even be found as pristine awareness. Its spontaneous actuality is called pristine awareness. It is unborn, unceasing, and inconceivable, since there is no determining it as an object. Since its qualities and creativity are unceasing,

Translation of A Section of Hidden Instruction

It is the ground that completes everything as a mere playful manifestation. The pristine awareness of its all-encompassing energy Is the gate for the arising of unceasing variety. The appearance of cessation is perfect in being the ground's essence.~ The Tantra ofthe Six Spheres states: Pristine awareness itself has three aspects; This distinction in the ground is a verbal one. The pristine awareness of the primordial purity of the ground's essence Is free from the stain ofloss of pure presence. The pristine awareness of the spontaneous presence of the ground's nature Is free from the danger of delusory language. The pristine awareness of the ground's all-encompassing energy Manifests by unifying everything into one dimension.' Moreover, these three modes of pristine awareness are indivisible. The Penetrating the Essence ofSowui Tantra states: From its own side pristine awareness is indivisible, Although its modes are three.7 Further, it is not an entity; it is empty, radiant, intelligent, and unchanging. It is also limitless. The Tantra ofSelf-Generating Pure Presence states: 43

Beyond the two extremes of eternal ism and nihilism8 And the Tantra ofSelf-Generating Pure Presence states: Intrinsically cleansed of the stain of the four extremes.9 In the ground neither delusion, nondelusion, and so forth, can be found. This is the presentation of the universal, primordial ground. lB.

The Ground of Going Astray

Now the explanation of how going astray arises from the ground of being. One goes astray because one does not understand the three facets of pristine awareness as what appears and as one's own pure presence; further, one does not understand one's own pure presence as the three dimensions ofbeing. 10 As the Radiant Sphere Tantra states regarding this going astray: From pristine awareness itself there is going astray into lack of pure prescnce. 11 Although there is no going astray in the ground of being, one goes astray due to a loss of pure presence, which is like a dream, an apparition, or a lion drowning in water. Moreover, the Garland of Pearls Tantra states: Although the ground of going astray has many explanations, they are summed up with the terms "spontaneous presence" (lundruh) and "integrative responsiveness" (thugje). 11 44

Translation of A Section of Hidden Instruction

The intrinsic illumination that is the essence of the ground shines in a spontaneous halo of five hues. When, with the creative energy of pure presence, which is an energetic response to what is present, one concretizes these hues, one goes astray because one does not understand them as both a lucid presence and nothing. By appropriating the presence of these five hues into one's existence as a thing, one goes astray into a conceptualized essence. By appropriating the presence of these five spontaneous hues, the five external phases arise, as in the view of the heretics in which they are taken as eterna\. 11 Furthermore, pure presence is the seed of everything. For example, it is like a wish-fulfilling gem, because it brings about what we intend. · The five phases originate as follows: Because the hues that intrinsically belong to pristine awareness are taken as entities by integrative responsiveness, they are established as something concrete. The phase of space arises when the presence of the blue hue of the pristine awareness of totality is appropriated. In the same way, the phase of water arises from the mirrorlike awareness; earth from the awareness of sameness; fire from the discriminating awareness; and wind from the all-accomplishing awareness. These arise when there is an appropriation of the luminosity that belongs to pristine awareness as a "this." These five phases, which possess a creative dynamism, all come about because they are pervaded with the creative dynamism of a loss of pure presence. This creative dynamism of the loss of pure presence is known as the pervasive wind. The phases have their individual functions because they are pervaded and energized with this wind. 14 The beings and their environments in the perishable worldsystems originate from the five phases as follows: in the expanse of space, a double-vajra-shaped wind arises; on this an ocean of water

arises; on this the golden earth arises; on this Mount Meru and the four continents arise. These are not born or manufactured; although they arise from the motivating cause of going astray due to a lack of pure presence, they are spontaneously self-originating because they remain the functioning of the pristine awareness that sustains them. Sentient beings and their environments originate from these as follows: In this world system that is established from the five phases, there arise the five hues, which are the creative dynamism of pristine awareness. From the yellow hue, the life-form of the gods originates; from the green hue, the life-form of the titans originates; from the red hue, the life-form of human beings originates; from the black hue, the life-form of animals originates; from the white hue, the life-form of hell beings originates; and from the grey hue, the life-form of spirits originates. The creative dynamism of these gives rise to innumerable sentient beings. The sun, moon, and stars originate from the sustaining power of pristine awareness and the collective merits of sentient beings. Because these five hues originate from the active energy of the five phases, sentient beings are called the internal quintessence of the environment. These beings are the result that is produced by the initial and motivating cause of a loss of pure presence. Because samsara is just this loss of pure presence, it neither increases nor is it destroyed. Thus the way in which sentient beings are the internal quintessence of their environments has been demonstrated.

II. How THINGS ARE IN THE MIDST OF OUR PRESENT SITUATION

Now we shall set forth how things are in our present situation. Of the six life-forms, it is important to discuss the human body in

Translation of A Section of Hidden Instruction

particular, because it is the basis for buddhahood, without which the latter will not come about. /lA. Tlte Stages in tlte Gestation ofrite Body From the active energy of the four phases that are characterized by a loss of pure presence, sentient beings are born after the form of their father and mother, who represent the aspects of appropriate structure and intelligent functioning. 15 Further, the active energies of the five phases ensure the full development of all parts of the body. While the body forms the basis for pure presence, the loss of this awareness manifests as the five poisons and the six aggregates. 16 As the Garland ofPearls Tantra states: Since the mind in its six modes subjectively latches on to things incessantly, Even the fundamental dimension of reality is imprisoned in its grasp. 17 So here one relishes the experiences generated by the force of the distorting passions, and in conjunction with the active energy of the phases, pleasure arises. Then, having generated attachment to this in oneself, one engages in intercourse. Then countless disembodied sentient beings gather there by the force of jaundicelike lack of pure presence; 11 one enters the womb and its body develops. By putting this attachment into practice, samsara flourishes abundantly and one wanders there through old age and death. Further, at the time of death when each phase separately vanishes into another, the manifestations of pristine awareness that arise in the 6ardo are not recognized. Then in the 6ardo of existence, through the jaundicelike ignorance regarding the parents

in intercourse, mind and motility get caught up in desire as long as the active energies of the phases are mixed together by the harmonization of the parents' pleasure. Thereby one enters into a limited form; that is, one is enveloped in the womb. With the two creative potencies and the mixing of mind and motility acting as cause and conditions, the four phases take on their functions on the relative level. Mind and motility are the functions of the four phases on the ultimate level. The stages in the gestation of the fetus can be divided into seven or eight: (1) oval (mer-mer), (2.) viscous (nur-nur), (3) fleshy (gor-gor), (4) elliptical (tar-tar), (s) hardened (trang-gyur), (6) dwarflike (lcyah-jug), (7) turtlelike (ru-hal), and (8) froglike (hal-pa) or fishlike (nya). 19 The first stage lasts seven days: in the first four days, the activity of each phase develops; in the fifth and sixth days, two of these phases are combined; and in the last day, all four phases function together. In the first day of this oval stage, the water phase functions to unify the oval form after four hours into a mass the size of a hundred tiny seeds, which is the basis of this stage. Second, the function of the earth phase condenses the oval form into the size of ten tiny seeds. Third, action of the fire phase makes the oval form into an unmixed drop the size of thirty tiny seeds. Fourth, the action of the wind phase disperses the drop, dividing the seeds like quicksilver. Fifth, the oval form is stabilized again through the cohesive action of the water phase. Sixth, the oval form is matured and developed by the fire phase into two tiny seeds. Seventh, through the combined action of the four, in the drop of the two seeds a single subtle oval-like eye is formed. Then, once again, the oval form is stirred up by the action of the phases: water breaks, earth presses, and fire condenses the oval

form. Thereby its oval form is burned and scattered by the wind into formlessness. Then, once again through the functioning of the phases, on the eighth day water condenses the developing fetus into the viscous stage, in which a mass the size of ten grains forms a single-energy pathway to the east the size of a piece of rabbit dung. 20 Once again, on the ninth day it is mixed by the earth phase into a mass the size of nine grains, forming the energy pathway to the south. Then on the tenth day the fire phase produces a mass the size of seven grains, forming the energy pathway to the west. On the eleventh day it is stirred up by the wind phase into a mass the size of five grains, forming the energy pathway to the north. Then, as above, with the phases acting two at a time, the viscous stage generates the two eyes and the energy pathways like threads. Again, through the agitating action of the four phases, the earth phase breaks it up after a fortnight, producing two seeds the size of a thumb. Then it is broken up by the wind and aU of the viscous form is divided, before water condenses and earth solidifies it, thus transforming it into the fleshy stage. The viscous form is matured by fire producing the energy pathways of the four energetic configurations and the pathway that is the basis for the sense organs. The first energetic configuration has sixty-four branches; the energetic configuration at the third eye, the focal point ofclarity, is the basis of mind and motility and has thirty-two branches. The increase of fire produces the sixty-two pathways of the taste unifying energetic configuration. From this the peak operating configuration with three hundred and sixty branching pathways, as weJl as the two eyes, matures. Then the agitation of the wind phase differentiates each one's causal action. The fleshy stage of the fetus is brought together by fire, mixed with earth, and by

being condensed it is hardened into a single mass. The maturing action of fire produces the three channels with the one in the center like a pillar. Then again through the functions of the phases, the developing fetus is hardened into the fishlike stage. Thus in seven days the fishlike stage assumes this form through the cohesive action of water. Earth condenses it, fire matures it, and the sense organs appear. The water phase produces the clarity of the sense organs. The earth hardens and forms the fetus into a turtlelike form, filling the mother's womb. Fire produces the limbs. The collecting action of wind is incorporated into the central pathway. At this time, because the phases, which are the foundation of embodiment, are in harmony, pristine awareness is generated. Then, with water acting as a maturing cause, the condensing action of earth produces flesh and blood, generating a froglike form. Fire brings clarity to the eyes and consciousness, and the limbs are further developed. The wind phase makes for the clarity and lack of clarity of the limbs, the sense organs, the base of perception in the heart, as well as the aggregate, base, and field of consciousness. Thus there arise all the proper functions and defects of consciousness, sense organs, limbs, and so on, and the distinction between normal and abnormal. Positive or deleterious actions during pregnancy can affect the functioning of the phases of the mother. Thus having originated in the womb, after developing through seven or eight stages, a human being is born. The active aspect of what is eaten and drunk by the mother, having entered at the navel pathway, generates the skin and hair in the early stages. The passions are latent and the wind phase makes for shaking and throbbing; fire increases consciousness so that at three months and twenty-one days, body and mind are active. 21

Translation ofA Section of Hidden Instruction Also at this stage there is taste, and by the combined activity of the four phases there is differentiation and maturation so that the whole body and its limbs can move. Two months and twenty-six days later, the fetus is viable. This is the nirmanalcaya. The Radiant Sphere Tantra states: The meaning of having entered (the womb) is the

nirmanalcaya.u The Garland ofPearls Tantra states: The great bliss of pure presence, pure and total presence, Through the union of appropriate function and intelligence Is produced by the projective movement out of the causal factor of father and motl1er. The seed whose cause is the five phases Is the objective manifestation of emptiness. By the blissful harmony of the two, there is the intelligence of appropriate function and the emry into the womb. This is the manifestation of pure presence from the ground. It has seven or eight stages, progressing through ten lunar months. Birth is the coming about of the nirmanalcaya. ZJ In this nirmanalcaya, the body and its energetic pathways are established at the same time. They are equal to the number of hair pores in the body; that is, eighty-two thousand. The generator energetic configuration at the (navel) has sixty-four spokes; the

memory configuration (at the heart) has thirty-two; the taste configuration (at the throat) has sixteen; the peak configuration (at the forehead) has three hundred and sixty; and the pleasure regulating configuration (at the crown) has twenty-eight. 24 Thus the five energetic configurations have a total of five hundred pathways connected to them. In the midst of these are three vertical pathways, like pillars. A branch of these is known as the crystalline. The Perutrating the Essence ofSound Tantra states:

Roma (lunar), lcyangma (solar), lcundlrarma (central), and Kati slrel6ug. 25 As to which phases generate these four pathways: the energetic aspect of water generates roma, earth generates lcyangma, wind generates lcundharma, and fire generates Kati shel6ug. Within roma the causal creative potency moves downward; in a man it is to the right, and in a woman it is to the left. Similarly the lcyangma is reversed according to sex. Within this, the creative potency of pristine awareness moves. The roma turns to the left from the navel and extends to the penis, enabling the creative potency to descend. The lcyangma extends to the left from the pathways at the heart up to the network of pathways at the throat. From there it divides into two upper pathways and enters into the brain. These channels, which are like the horns of an ox, extend to the pupils of the eyes and are responsible for visions due to pristine awareness. Kundarma is straight and is located along the center of the body; at its peak it divides into three. The central one enters the aperture of Brahma, while the right and left ones enter the ears. Within these pathways is the energy. We can classify it into two categories: karmic energy and the energy of pristine aware-

Translation ofA Section of Hidden Instruction ness. The energy of pristine awareness is mixed with mind; mind is mixed with karmic energy. Therefore they are inseparable. The Penetrating the Essence ofSound Tantra states: Mind and energy arc mixed nondually. Therefore, energy produces all forms of karma. 26 The energy of pristine awareness is itself unmoving; its creative functioning is called karmic energy. On account of the creative functioning of karmic energy, there is energetic movement. The movement of earth takes 5,400 forms; likewise the movement of fire, water, and wind, making for 2.1 ,6oo forms of energetic movement. The Penetrating the Essence ofSound Tantra states: The energies that arc based on creative functioning Have 21 ,6oo forms of movement. This is known as the energy of great movement. 27 The energy of pristine awareness also moves within the pathways, as the Penetrating the Essence ofSound Tantra states: True movement within the pathways has 126,6oo forms. By this movement there is what is known as the energy of subtle movement. 21 The functions of these pathways are the functions of samsara and nirvana, happiness and frustration, upward and downward movement. Further, within the pathways are the energies, and these are everywhere pervaded with the creative potencies. These can be divided into two: the causal creative potency and the pristine awareness creative-potency. The explanation of the sixteen forms of the causal creative potency and the three forms of pristine awareness creative-potency can be seen elsewhere.19 The functions of these potencies are the functions of samsara and nirvana, frustration and happiness. In other teachings, there are many explanations of how the pathways, energy, and creative potency are three different things; here these three are held to be indivisible. By primordial spontaneous presence and the energy of mistaken response to it, the five phases arise. The body is produced from this, then the pathways, then energy, which creative potency pervades. Pristine awareness pervades all of this and is indivisible. The Tantra ofSelf-Generating Pure Presence states: The body is pervaded with great pristine awareness Like oil in a sesame seed. The luster and radiance of the body Come from the moisture of pristine awareness pervading it.30

How the Pristine Awareness That Belongs to Primordial Intelligence Is Present in tlt.e Body This presentation has two aspects: 1. The body as a buddha-field :1. How primordial intelligence itself is present

1. THE BODY AS A BUDDHA-FIELD

Within the five energetic configurations within the energetic pathways of the body, the active energies of the five phases obtained from the father and mother reside in the form ofletters, S4

Translation ofA Section of Hidden Instruction

self-effulgent in the five hues of pristine awareness, like quicksilver and the peelu flower. HA and RA are at the forehead; Rl and TSA at the throat; NAM and HRI at the heart; Nl and HRI at the navel; SA and YA at the secret place. These form the basis of primordial intelligence maturing externally into the five poisons, while internally they form the basis for the five forms of pristine awareness manifesting through their purification. Within the centers of the three primary channels are OM, All, and HUM. Externally these form the basis of appearing in their impure mode as the three poisons, while internally they form the basis of appearing in their pure mode as the three fundamental dimensions of reality. Therefore this body, in its relative existence, is a buddha-mandala. The Radiant Sphere Tantra states: The creativity of error arises from the primordial ground. In the mandala ofthe body in which the phases are combined, The active energy and its pathways are indivisible. In this the letters, which are the seeds ofbuddhahood, are present. The male and female aspects arc present in the five energetic configurations. Out of the three primary pathways, solar, lunar, and allencompassing, the three dimensions manifest. While externally there are the five aggregates of form, feeling, judgment, motivation, and consciousness, Internally there are the five poisonous pollutants. Secretly, there are the five dimensions of existence.31 More secretly, there are the five modes of pristine knowledge. While externally there are the five phases, Internally there are the five female aspects ofbuddhahood.

Secretly, there are the five dalcinis. More secretly, there are the five modes of appreciative knowledge. While externally there are the five energetic configurations, Internally there are their five creative potencies, the active energy of the phases. Secretly there are the five letters: HRI, HA, RI, NI, SA. More secretly there are the five dalcinis. All the constituents and energetic pathways of the body Are a buddha-field of dalcas and dalcinis, its male and female aspects. This actual body is a buddha-mandala.32 Therefore, because one's body is a buddha-mandala, when one makes an internal offering rather than an external one of desirable things, the merit is increased a thousandfold. Meditating on an external divine-symbolic form and making external offerings means that one does not recognize this divinity within, and this is deleterious. Why? Because the body is a buddha-mandala, speech is mantra, and whatever passions arise are actually pristine awareness manifesting. The two aspects of creative potency produce the variety of samsara and nirvana. If one does not develop the creative potency of pristine awareness, one wanders in samsara; if one does, there is buddhahood without any residue. If one damages the causal creative potency, one transgresses one's commitments, giving rise to much that is not virtuous, and one is reborn in hell. If one does not damage it, one accumulates all transcendent and immanent capacities, is inseparable from all the buddhas, generates all happiness and blessings, and does not generate all the obstacles created by nonvirtue. In short, one generates all the ordinary and extraordinary accomplishments. By increasing one's capacities and strengthening one's constitution, one masters the creative potency of pristine awareness, leading to indestructible buddhahood. IIB2.

PRIMORDIAL INTELLIGENCE ITSELF IS PRESENT

Pure presence is present in the fundamental dimension of one's embodiment. In the heart, there are the forty-two peaceful manifestations of buddhahood; in the head, the fifty-eight wrathful manifestations;n in the five energetic configurations, the dalcas and Jalcinis; in the three primary pathways, the three fundamental dimensions of reality; in all the energetic pathways and constituents of the body, the dalcas and Jalcinis are present like a heap of seeds. The nature of one's body is radiant light. Secretly, within the five energetic configurations there is a pathway that extends like a white silk thread, though it contains no matter or blood. From the genital region it extends to the navel, from the navel to the heart, from the heart to the throat, and from the throat to the brain. Within the head, from four pathways that turn to the right, there is a single pathway that makes for the appearance of sensory object-domains; dividing into five, it provides the basis for the individual senses. This pathway that makes for the clarity of the senses, their strengths and defects enters the eyes to the pupils. Thus there is the subjective experience of samsara and nirvana. How the energy of our primordial state shines like a lamp is explained in the Tantra ofSelf-Generating Pure Presence: Four lamps shine in the openness of unconditioned space: The lamp of the eyes, the lamp of the openness of

creative potency, The lamp of self-generating pristine awareness and the lamp of the pure field of reality. 14 The characteristics of these objective manifestations are given in the Tantra ofSelf-Generating Pure Presence: In the pale, windless sky, the dimension of light and color And the five forms of pristine awareness are selfmanifesting. In the lamp of the pure field of reality, Both delusion and the dimension of creative potency manifest. It is essence, nature, nonduality, beyond separation or unification. Here time is exhausted, it is free from activity, like the essence of space. n As to its objective manifestation, the Penetrating tlze Essence of Sound Tantra states: The field of reality has internal and external aspects. The external is the experience of the cloudless sky. The internal is the way of appearance of the lamps. 16 The Tantra ofSelf-Generating Pure Presence also states: The eye investigates the realm of space. The light subdy coils into formsY

Translation ofA Section of Hidden Instruction And: What this means is investigate the purity of space.38 An introduction is given in the Radiant Splr.ere Tantra: In the field of the Buddha Jakini, the Padma Jakini is mirrored. Space is opened up for the Ratna Jalcini, as well as a place for the Karma Jalcini. The reality-field of the Vajra Jalcini directly manifests.39 Such a visible manifestation of pure presence is not just something relative. The Penetrating tlr.e Essence ofSowul Tantra states: Pure presence itself manifests like a vajra-chain. It is not something made by anyone in the present, past or future. It is itself unconditioned. Since the nat!Jre of this vajra-chain is pristinely free of all judgments about it, It is undeluded buddhahood. For a person who relies on this direct experience, Even the name of the three realms of samsara does not exist. Therefore, existence in these three is cut off.40 Because one sees the indivisibility of pure presence and its field, this is called perspective; because one remains in this dimension,

this is called meditation; because there is no striving involved, this is called conduct; the result is called wholly complete space. Experiencing this is done according to the oral instructions. Now, if in this treatise it is claimed that the mandala of buddhahood is indivisible from the pathways, energies, and potencies of the aggregate of the body composed of the phases, then would buddhahood also be something relative? While all sentient beings and their worlds are relative and impermanent, according to this teaching the body is concretely held to be a buddha-mandala, and the buddha-mandala is free from the conditioned. The essential point is that it is not something relative. The whole generation of the perishable world arises from the delusion that there is a lack of pure presence, which is itself the creative energy of pristine awareness. This is the essential point that distinguishes this instruction.•• An individual who knows that there is no delusion in the primordial ground of being and then goes astray establishing sentient beings and their worlds: this is like a white shell appearing yellow to a jaundiced eye. Although a variety of seemingly conflicting passions manifests, one knows that there is no delusion in the ground. Fully realizing this, then whatever one does, one knows there is no cause for delusion. Knowing this, primordially there is the freedom of self-generating pristine awareness; at the time of delusion there is the freedom of self-generating pristine awareness; and in the end there is the freedom of self-generating pristine awareness. The Radiant Sphere Tantra states: First, light erroneously manifests as the phases. By this delusion, the form of sentient beings and their worlds is established. 6o

Now, this delusion is purified by intrinsic intelligence. The phases arc purified in the dimension of pristine awareness. This non residue itself is buddhahood. In other teachings, this is not the case.42 Other Buddhist teachings do not understand that the primordial ground is at first causal basis, then ground of delusion, and finally ground of freedom. They hold everything, all sentient beings and worlds, to be merely relative, impermanent entities conventionally produced by lack of pristine awareness as a first cause.° Further, they hold that the universe of sentient beings and their worlds is generated when the phases, arising within the mandala of space, mutually produce one another. When the four phases are in relative balance, the universe of worlds is generated. When the four phases become mutually destructive, at that time the universe is destroyed. In the same way, at the time when the phases mutually support one another, their active energy, which is found in all plant life, makes for the growth ofsprouts, leaves, flowers, and so forth. When the four phases are relatively harmonized, fruits mature and the energy settles in them. Then when the phases become mutually antagonistic, all the fruits and leaves fall. When each of the phases is functioning, there is dryness and so forth. In the same way, the body of a sentient being is produced by the four phases. Having been born from the mother, up until age thirty the body's phases mutually assist one another. The increase in the active energy of the four phases produces power, skill, and clarity of mind. From age thirty to forty, the phases are harmonized and the energy settles in the constitution. Then the phases become mutually antagonistic; therefore one's power declines and one ages. When 61

Tlae Translations the phases are in conflict and separate, there is death. In the same way, when the sun, moon, and stars' activity is developing through the mutual assistance of their phases, the days are long and it is warm in the spring. When the phases are equalized, day and night are equal. Then, when the phases are declining, the days are shorter and there is less heat in winter. When its phases are in conflict and separate, the sun dies. In the same way, the changes in the moon and stars are due to the functions of the phases; therefore because they are impermanent, they are held to be relative. These things are partially true or completely true for those of low capacity; therefore, when the phases are increasing and spreading, it is very important to apply oneself to their cultivation.

Ill. EXPERIENCING How PRISTINE AWARENESS Is PRESENT IN THE BODY

II/A. Expen"encing Thir Naturally The body, composed of the four phases, is the basis for selfgenerating pure presence. The basis of the body is the triad of pathways, psychosomatic energy, and creative potency. The pathways and their energy are united in the causal creative potency. The causal potency is the active energy of the four phases, the basis for pure presence, and is indivisible. The four phases each have their individual dynamism. Thus when these are equal or increasing, the body is maintained and all its excellent qualities are manifest. When these phases are disturbed by certain conditions, their energy goes out of equilibrium and they impair one another's functioning. As a result, a variety of conditions conducive to disease arise. It is very important not to disturb or impair the causal creative potency. Because this potency is the active energy of the phases, not

impairing but rather increasing, it gives rise to all the special accomplishments. Because all the happiness and frustrations of samsara and nirvana are its functioning, it is very important to know the essential point of how to increase and not impair it. First, increasing it naturally (see chapter 2, p. 25): from the first day of the lunar month, it increases in stages through all the energetic pathways. The natural process of increase is as follows: the causal creative potency, which is the active aspect of the phases, gradually increases from the first day of the lunar month. At this time it expands into the constitution from the configuration of energy at the sex organs. So then one should visualize the Jaldni of the Karma family in sexual embrace, symbolic of the active aspect of the phases, within the nexus at the center of the energetic configuration at the sex organs, known as the pleasure maintaining. Pleasing and beautiful ornaments indicative of the full richness ofbeing ornament the Jalcini. From the point ofsexual union, the five colors of the active aspect of the phases each distinctly radiate uninterruptedly, filling the nexus of the energetic configuration and from there pervading all the energetic pathways of the body. This fills the whole body with the creative potency of the pure and total presence generated by innumerable such dalcas and Jalcinis in sexual embrace. One meditates in this way on the first day. In the end this develops the experience of bliss and emptiness. By doing this the phases are harmonized and the conditions for disturbing body and mind cannot arise. The expansion of the active energy gives rise to meditative experience of the unity of pleasure and emptiness, the completion of the accumulations of merit, the purification of the taint of envy, mastery over samsara and nirvana, as well as realizing the mundane and supreme qualities and all the special accomplishments. Next the active aspect increases upward, expanding to the navel

by the fourth day of the month. One should imagine the Jal.:as and dalci'nis of the Lotus family at the nexus of the energetic configuration of the navel. As of the eighth day, one should imagine the Jal.:as and Jal.:inis of the Buddha family at the heart. As of the tenth day, one should imagine the dalcas and dalcinis of the jewel family at the throat. As of the fifteenth of the month, the energy expands to the crown of the head and so one imagines the Jalcas and Jal.:inis of the Vajra family at the nexus of the energetic configuration there. The visualization is as above. Because the phases are expanding (upward to the crown), whatever merits one accumulates are increased, and for the same reason one shouldn't apply bleeding or burning treatments {to the crown) or one loses the creative potency. Because one's constitutional energy is expanding, one can massage a shaved place at the crown of one's head with a mixture of sesame oil, sandalwood, and musk. By thus increasing the active energy, the phases of the body won't be in conflict and the conditions for illness won't arise. If one does not do this meditation when the energy of the phases is increasing, they will be thrown out of balance; because the phases won't be in harmony, then disease and so forth can come about. Then after this, the active aspect of the phases expands downward. By the nineteenth of the lunar month, it has expanded to the throat; by the twenty-second to the heart; by the twenty-fifth to the navel; by the twenty-eighth to the sex organs; and by the thirtieth to the soles of the feet. At these times one should proceed as above. One can apply a mixtUre of various oils, honey, and nutmeg to the soles of the feet as well as warm them in the sun. Thus the phases won't be disturbed and obstacles won't arise. Through the growing of the energy of the phases and their expansion into the constitution, the contemplation of bliss and

emptiness arises, and one makes oneself fit to practice with a partner. Further, innumerable positive qualities arise. Based on this natural process of increase of the active aspect of the phases, one can add the secondary ingredient of such an objective support. This concludes the presentation of the natural process of increase.

The Essential Pointsofthe Experience Second, the explanation of the essential points of the experience is to be found elsewhere.44

The 06jects of the Meditation Experience Illness comes about in our body, which is produced from the active aspect of the four phases, as follows: The causal creative potency, on which the mind and the components of the body are based, is mixed with the active energy of the phases and is found in each. Therefore these are completely pervaded with movement, which can be shown to produce illness through contributory conditions (see chapter 2., p. 32.). When passionate attachment is the contributory condition, warm disease arises. Because the power of the wind-movement of fire increases when this warmth arises, the phases are disturbed and there is illness. When anger and unhappiness act as a motivating cause, wind-movement arises, thereby increasing its power. Once again, the phases are disturbed and there is illness. Then dullness acting as a motivating cause generates phlegm and cold. This increases the power of the movement of the water phase, disturbing the balance of the phases, and disease results. Illness comes about whenever the disharmony becomes great enough. Whenever the functioning of one of the three primary constituents is low, one

falls ill; whenever two are low or high, one falls ill. When they are neither high nor low but equal, illness cannot come about. There is no sentient being who does not have a greater or lesser predominance of a phase. Sleeping during the day generally acts as a contributory condition for illness. Therefore if a person with a predominance of wind falls asleep during the day, they get a wind illness. Further, the wind can be combined with either heat or cold. In the same way, if a person with a predominance of earth sleeps during the day, they generate phlegm. If a person with a predominance of water sleeps during the day, they can get a cold disease. If a person with a predominance of fire sleeps during the day, they generate heat. All of these can in turn be associated with a warm or cold illness. This condition (of sleeping during the day) increases the power of whatever phase is predominant. By disharmonizing the phases, they begin to oppose one another. The disturbing phase produces the illness that is characterized by that phase itself. Therefore one ought to avoid sleeping during the day. Improper eating and behavior, which disorders the phases and leads to illness, also should be eliminated. In general, obsessing over thoughts associated with the conflicting emotions disturbs the active energy of the phases. Because this generates illness, rather than letting any concepts of the five poisonous conflicting emotions that have arisen get into your system, one ought to neutralize them in the sphere of reality itself. Further, because the active aspects of the four phases are complete based on the stomach, when these are disturbed they dry up and generate illness. The visualization in this case to cure the illness is as follows: By concentrating on the palpable warmth of the radiance of the fire symbolized by the Lotus dakini in sexual embrace at the center of the generative energetic configuration at

the navel, the active aspect of the four phases in the form of fire arises from the point of sexual union. One thereby can imagine that this fills all the pathways radiating from the energetic configuration at the navel. This generates the heat of the stomach, and because of this one cannot be harmed by any illness. Also, in the case of warm disease, one visualizes the Vajra dalrini in sexual embrace at the crown of the head. In the case ofa composite illness, generate the dalrini of the Buddha family in sexual embrace at the energetic configuration at the heart. Further, in the case of cold diseases, imagine the Padma dalcini in sexual embrace with her consort at the navel. For wind disease, imagine the dalcini of the Karma family in sexual embrace with her consort at the sex organs. Further, in regard to all diseases one can visualize one's body as a sieve or empty form, as described above. Then allow the nectar to flow from the yah-yum forms that are the antidote to whatever disease is present. This will purify the body and its energies and eliminate the disturbance. Concentrate as above with whatever visualization is applicable whenever illness, such as a wound and so forth, is combined with heat or cold. This will harmonize the phases, bring the active aspect oftheir energy there, and thus cure the illness. Thus one should know the visualizations for all types of illnesses. By so doing, one can obtain mastery of pure presence, quickly and without bodily obstacles, thereby fully awakening oneself.

This experiential core instruction from the cycle ofessential teachings was put in writing on top of Rust Mountain and memorized by Ycshe Tsogyal. May it meet with someone who can use it. Thus A Section ofHUiden Ora/Instruction of the Dalcini is completed. Samaya. Sealed. Sealed. Sealed.

'PART 'TWO

Commentary

A Dzogchen Approach to Yoga The View ofDzogchen

IN THE TIBETAN TRADITION

{ogchenmeans the understanding of the total completeness, the primordial wholeness of a person. According to this perspective, this wholeness is present right from the very beginning of the path, from wherever we make a start. At first, this wholeness, this completeness, sounds very abstract and philosophical, as either a high-sounding platitude or the product of some long, complex process. A key to unlocking this seeming paradox, that the goal is present in the beginning, is to look direcdy to our experience in order to recognize that some kind of motivation already exists. From the point of view of Dzogchen, the whole teaching-its basis, path, and goal---can be understood by looking into our motivation.

THE IMPORTANCE OF MOTIVATION

AU the Buddhist schools talk in some way at the beginning of the path about the importance of motivation, hodhiciua. The Mahayana tradition, for example, emphasizes the motivation to attain enlightenment for the sake of all sentient beings. In that case, motivation is a basis for setting out on the path. But Dzogchen is said to be a direct rather than a gradual path; thus motivation is not the starting point for doing something else. The starting point is not separate from the path and the goal. What do we mean then by motivation in Dwgchen? Motivation, hodhicitta, is just another name for Dwgchen, the total completeness of one's being, present right now. More precisely, "motivation" here refers to that aspect of one's complete being, which is its ability to know itself. It refers to the pure fa~t ofbeing aware, our capacity and desire to know. The goal of our capacity and desire to know is nothing other than this awareness itself. Knowing wants to know. We experience this basic knowing as a desire to understand our world and ourselves. Motivation is always already there, working, shedding light, making conscious, mirroring the whole universe, overcoming boundaries to the unknown. Its intention is to know, and the practice ofDzogchen · is to experience and be this knowing. This motivation, this desire to know, goes beyond mere cliriosity. It is wholeness desiring to know, to mirror itself. Dzogchen is known in Tibet as the summit of all paths, a teaching directly from the mind of the primordial buddha, Samantabhadra. But this does not mean, as I have said, that it is not a practical path to buddhahood, nor that one cannot put into practice the perspective of Dzogchen right from the start of the path. It needs, however, to be transmitted in order to wake up or point out this primordial knowing in a person. In Dzogchen this is known as direct introduction. This direct introduction is like seeing all of one's being in a mirror and understanding that one's own awareness is that mirror. It is with this experience that the way of Dzogchen begins. But such a perspective is extremely difficult for our limited ego-structure to

Approach to Yoga

assimilate. It clashes with our self-image; it is too radical. We want to fit it back into our habitual perspective, to relegate it to the status of an experience, which easily becomes a memory that we can assimilate. It takes hard work to really be that mirror, to overcome that tremendous gulf of reified duality that prevents us from being it. We identify with too much of what the mirror reveals: all that we cannot accept and cannot understand in ourselves. We cannot be whole and overcome that split in ourselves that creates the observer who judges, who struggles, who strategizes, who defends, who needs such a self-image. Thus we can never truly relax and open up an awareness that is truly free to let everything be experienced, and to create out of that pure knowingness, hodhicitta. What I am saying is that this knowingness, which is revealed in the direct introduction of Dzogchen and likened to a mirror, also reveals the obstacles to its full realization. In this sense, the knowledge revealed in direct introduction also provides the basis for overcoming obstacles in its very desire to know. Another way to put this would be to say that the experience of direct introduction provides us with a unique perspective and way of working with our situation. Thus it provides us with something related to (but ultimately more than) the desire to know that is involved in psychotherapy. We have at least a glimpse of a radically new perspective from which to observe ourselves. The methods of Dzogchen also provide us with a means to nurture this new perspective itself. My primary teacher of Dzogchen, Namkhai Norbu Rinpoche, always said, "Observe yourself to discover how you are limited and conditioned, trapped in the cage of dualism like a little bird." What this means is that we need to see that all our obstacles have reified dualism as their root, that this is our fundamental limitation. 73

This is not our usual understanding ofour problems or of our positive qualities. Usually we take up the position of somebody who is getting better or worse, who is OK or not so good, who wants to be better or does not give a damn, and so on. Every path has its characteristic perspective. Without understanding this perspective you cannot put it into practice, which is meditation. That is how the path progresses, as one unfolds the dialectical dance between the perspective and its application in practice. For example, if one understands vipassana meditation as the cultivation of mindfulness, observing, noting, and letting go of experiences, this is only a preparation. It is cultivating mindfulness for the purpose of inner calm, sl.amatl.a, which is a very useful skill, but it is not the true meaning of vipassana, which is insight into the nature of reality. To practice vipassana, one has to understand the perspective one is implementing, which is explained in different ways in various Buddhist schools. Dzogchen too has its perspective, but with Dzogchen we are not looking at our limitations as something we need to do something to or with, to analyze or overcome, or transform or transmute. Why? Because the nature of primordial knowing is such that by knowing something in this way, you are already beyond reified dualism. To truly know one's obstacles is to no longer have obstacles. This kind of knowing initiates a very powerful yet subde dialectic in one's experience. At the very beginning of the Dzogchen path, one can begin to learn that the perspective and its practice are actually not separate, and that the motivation of our basic knowingness and its obstacles are really not separate either. This is what gives this path its uniqueness. Once we are introduced to this primordial knowing that serves as our basic motivation, we can begin to look further into both what it is and what our obstacles are.

For example, there is a Dzogchen approach to the practices of calming the mind, r._hine (Sanskrit: shamatha), and insight, lagtong (Sanskrit: vipassana). This approach is found in the Nature of Mind Series (semde) of teachings. The introduction to this fundamental knowingncss is very precise in the semde; one could say that it happens gradually. The reason that it is so precise is that it works step-by-step with the process of getting to know some fundamental aspects of our mind. It sets up a definite strategy about how we can come to experience ourselves beyond reified dualism. In this case then we must first know what this dualism is. In the semde one learns about it in two ways. The first is by direct confrontation through the power of the teacher's introduction and/ or through exercises one does oneself. The second is by thorough familiarization through trying to control one's mind according to the traditional practices of calm and insight. In the Dzogchen semde, one does not practice calm and insight for their own sake, as one does in other paths, but to reveal the inherent reification of subject and object in the effort of the mind to control and analyze itself. To practice them for their own sake means to progress gradually on the path by means of the experience and understanding these methods bring. To practice the nongradual path means to set about undercutting this inherent reification right from the start, but this does not mean one abandons all calm and insight. Rather, it means that one comes to recognize that these states are intrinsic aspects of our fundamental. knowingness, and one does not have to strive after them. The subject, who strives to control the objects of his or her own experience through techniques of meditation, is a mental representation, an image. When one sees this, one can begin to relax into another level of experience in which the object of meditation loses its power to disturb or distract.

THE HEART OF YOGA

We can apply the same approach to yogic practice. In the Tibetan tantric tradition there are yogic practices such as Yantra Yoga, involving movements and postures, breathing exercises, and visualizations. From a practical standpoint, what is the Dzogchen approach to these practices? If Dzogchen works with what is, in the sense of not struggling to change anything, and yogic practices require discipline and overcoming resistances to regular practice, how can we avoid struggle? In the Dzogchen view, these resistances, whether they are laziness, perfectionism, chronic health complaints, and so on, are to be respected. In this sense, this way of working has some similarities to the psychotherapeutic understanding of resistances. The resistances are intelligent; they cannot be bullied out of the way by a sovereign ego. What is the root cause of these resistances? Ignoring and not working with what is. In this case, "what is" means the reality that my body is not just an object, even if I treat it well with good yogic exercises and breathing practices. This reality includes the fact that our body has an unconscious meaning for us and that this meaning needs to be addressed. How is this meaning addressed in traditional practices? I am not saying here that this is a cultural issue, or that these yogic practices need to be understood in the context of the culture in which they were developed (although that may indeed be useful). Rather, in the traditional context, questions of body image, body

ego, the relation of mind and body, and so on, were addressed in terms of the esoteric meditations on the vajra or "energy body," with its channels and chakras. Now, the practices of the energy body are not beginning practices of this yoga; they can only really be done {that is, not just as visualizations) after one has mastered the method of held breath known as lcumhlzalca {Sanskrit), or "vase breathing." I low can one dissolve this difficulty, in which questions of meaning arc present from the start, but only seemingly addressed at an advanced level of practice? The solution is to realize first that the esoteric meditations on the energy body are actually the hean of this yoga and can therefore be placed at the beginning; and second, that these meditations can be understood to deal with the psychological issues of the unconscious meanings of the body mentioned above. To repeat: Dzogchen, the way of self-liberation, is a nongradual path. This means that its principle, the understanding of the reality of self-liberation, can be applied right from the stan of the path. Df.ogclzen, "wholeness," "completeness," means that understanding what is, in any moment or situation, is liberating. In Dzogchen this "what is" is explained in terms of essence, nature, and energy.' So whether one is a beginner or not, the oudook, the practice, and the way of taking the practice out into the world, are the same: to know and experience the essence-nature-energy of one's situation. This is to maintain beginner's mind. The essence of this beginner's mind is emptiness, its nature is clarity, and its energy is unceasing nondual manifestation. We can approach tantric yoga practices from the standpoint of the gradual path: first you do this, then you do that. In fact, it seems absolutely necessary, because there is no way to nongradually do practices such as vase breathing or advanced asanas such 77

as the wheel and the peacock. This is true; one proceeds further and further into the yogic methods in stages. The key word here is "methods." Relatively speaking, yoga works gradually on harmonizing the relationship between body, energy, and mind. Through movement and asanas, one controls breathing and thus motility; through control of motility, one can control the mind; through controlling the mind, one can in turn influence motility. But there are still the questions: What is the Dzogchen of our body-mind? What is the nature of its actual wholeness, unity, and integrity? The key point is to understand that the symbolism of the energy body, especially the central channel, is a way to begin to experience our embodied being as essence-nature-energy. The essence of embodied being is empty, or as I prefer to translate it, an open dimension, like space. The nature of embodied being is clarity, radiant transparency, like light. The energy of embodied being is the harmonious unity of the polarity of the male and female aspects of energy. How can we begin to get an inkling or a taste of what this is about? Through "visualizing" the central channel, whose symbolism encodes the reality to which it refers. I put "visualizing" · in quotes to indicate that visualization is not so much looking at something mentally as having a felt sense of the meaning that a symbol,Z such as a white letter A or a yidam, presents. The central channel is the cosmic tree, the ridgepole of the universe, the tai chi, the singularity at the origin of all things, which is everywhere and nowhere. Our body is empty like space, but it is not a mere vacuity; it also has all its radiant energies; and its tensions are manifestations of harmonious balancing. Another way to put this would be: the essence of body and mind are the same because both are like space; the nature of body

and mind are the same because both are radiant like light; and the energy of body and mind are the same because both are the harmonious play of the male-female polarity. So to find the unity or connection between body and mind, one must work with the "visualization," that is, the embodiment of the central channel. In this way tantric yoga is about discovering and Jiving the unity of body-mind. It is also about discovering fundamental healing, as well as learning about, in relation to the primordial field of bodymind unity, the ways in which one's habitual energy-field and deeply unconscious body image are distorted. Some connections to this way of looking at yoga are offered by Jungian psychology, as well as alternative approaches to bodywork such as those offered by Arthur Mindell and Julie Henderson.3 So it is important to try and convey this perspective from the start. One can actually begin with the training in the central-channel practice, which usually forms part of more advanced breathing practices.4 In this way one can make the goal the path. According to individual circumstances, one can work with the movements and breathing techniques of yoga, so one can physicalJy do the esoteric breathing practices that accompany visualization practices of channels and chakras. In this process one can actually begin to unify scattered energy, technically known as karmic motility, which moves in the rightleft, lunar-solar, male-female channels, into the central channel. This unification of energy in the central channel brings about an experience of light that dissolves the mental representation that we have of our body-mind as an object of attachment and manipulation. The quality of this experience depends on which of the chakras is the focus of the unification. This embodiment of the unification of energy in the central channel is the heart of tantric yoga. And the experienced meaning of the central channel is nothing other than Dzogchen, the hean and soul of beginner's mind/ body. Channels and chakras arc not organs or structures found in our anatomical bodies. They are not objects, but ways that we can experience the world through our body. There is a specific Dzogchen approach to the tantric practices that involves the channels and chakras. The key point is to understand that the symbolism of the energy body, especially the central channel, is a way to begin to experience our embodied being as Dzogchen, the presence of total completeness. This total completeness has its essence, nature, and energy. The essence is empty, an open dimension, like space, and we can experience our body as this essence. The nature is clarity, radiant transparency like light, and we can experience our body as this radiance. The energy is unification, the polarity of the male and female aspects of embodied energy, and we can experience our body as this unification. If we have this ever-present goal in mind from the stan of our practice of yoga, we will not get lost in technique or be discouraged by practical difficulties.

THE PATH OF PASSION

How can the Dzogchen approach to yoga that I have just outlined be applied more specifically to tantric, sexual. yoga? As The FiYefold Essentiallnsrruction says (p. 18): "At the time of intercourse when passionate attachment and the concepts associated with it arise, this is experienced as the creative energy of pristine awareness. Ifone does not know this, it is just attachment. Transforming this into pristine awareness means that by working with passionate attachment itself, passionate attachment is purified."

The key is to have present the experience of our body as the essence-nature-energy we have just spoken about, and apply it to sexual experience. If we deeply know that our body is an open dimension, like space, with porous boundaries, then there is no attachment to the body because we cannot grasp space. Rather we experience this spacious aspect of our body in a profoundly nonconceptual, inexpressible way (mitogpa). If we deeply know that our body is like radiant light, then there also is no attachment to the body, because we experience a brilliant clarity (salwa) by means of our body that is also ungraspable. If we deeply know that our body is like a field that unifies all dualities, then all sexual energies are unified in an experience of pure pleasure (dewa) that overwhelms the grasping mind. More specifically, sexual experience concentrates energy in the genitalia, and while men and women are different in their patterns of sexual arousal, it is important for both to know how to unite the polarities of genitals and head, for it is especially this unification that generates pure pleasure. To this end, it is useful to know how to use yogic techniques and visualizations to either draw energy upward from the genitals, bring it down from the crown of the head, or let it pervade one's whole body. In this way you can maintain the right state (for each person) of energetic tension. Let me give an example of working with another emotion using the same approach. The energy of anger concentrates in the heart and like fire spreads upward out of control, leading to angry concepts and actions. The energy of anger is itself mirrorlike pristine awareness; that is, we are adverse to a person or situation because we have projected that which we have rejected in ourselves onto the object. The object then acts as an irritating mirror showing us what we don't want to see in ourselves. If we directly experience 81

this mirroring function itself, rather than just its effects as angry concepts and actions, then while we may feel the energy of anger, it is not projected and it doesn't become a source ofirritation. We can keep this mirrorlike energyI awareness in the heart and just as with sexual energy, let it spread throughout the whole body. To this end, it is useful to know how to use yogic techniques and visualizations to draw the fiery heart-energy downward toward the navel so it does not get out of control. If we can hold the energy down in this way, perhaps with the aid of the seed syllable for fire, RAM, at the navel, as well as holding the breath through the lcum61talca technique. we can then spread this fire to the whole body. In this way, the angry concepts generated by the rising fire of anger will subside into the nonconceptual state of mirrorlike pristine awareness. The Dzogchen approach to yoga emphasizes simplicity of method, but it can do this only by virtue of its unique view of ever-present wholeness and nonduality.

Appendix! The Evolution of Our World: Buddhist Cosmology according to Longchenpa's Wisk-Fulfilling Treasure

BUDDHIST COSMOLOGY INCLUDES

much more than a description of how the five phases generate the cosmos. In order to better understand Padmasambhava's teachings, it is useful to have some background in Buddhist cosmology. Padmasambhava's teachings show us very practicaily how we are a microcosm of all the forces of samsara and nirvana. Buddhist cosmology describes the macrocosm, the totality of both samsara and nirvana. This is the subject matter of the opening chapters of Longchenpa's Wislr-Fulfilling

Treasaure ( Yit.lri'n Dt_od). As I mentioned above in the preface, I was fascinated with the Buddhist creation story, in which our present world-system originates from a mandala of wind, which itself originated from the karma of sentient beings of the previous world-system. This wind then condensed into the phases of water, earth, and fire to form the material world. Our world system consists of four continents in a cosmic ocean surrounding Mount Meru, where the various gods dwell. We live on the southern continent, ]ambudvipa. Was this creation story an integral part of the Buddhist view or merely a tale taken from the general stock of Indian mythology? Longchenpa gives us a deeper view by showing how Buddhist

Appendix 1 cosmology is the story of our universe told as a drama of going astray into samsara, and how the buddha-fields were manifested in response. Once we understand cosmology as this unfolding drama, we can better understand how it plays out in us, the microcosm. In this story, 1,ooo3 (r,ooo X I,ooo X r,ooo) world systems like our own are the field of activity of a nirmanakaya (Sanskrit) buddha such as Shakyamuni. These systems are further embedded in a much larger system, the "Field Adorned by Flower-Essences" (Sanskrit: Glzanavyuha), which is the field of activity of the samhlrogalcaya (Sanskrit) buddha, usually referred to as Vairocana. In order to express the enormity of this vision before the advent of modern conceptions of infinity, Buddhists used the image of the supercosmic buddha Vairocana. In his heart is a smaller supercosmic field. This field is made up of twenty-five universes in which different aspects ofhis enlightened qualities are manifested. In each of those universes there are nirmanakaya buddhas; that is, buddhahood taking on physical form. Of these twenty-five worlds, each an aspect of the body of the supercosmic buddha Vairocana, our world is located in the middle, the thirteenth world. This thirteenth world is a field ofoperation ofShakyamuni, equivalent to 10001 of the litde Mount Meru worlds described above. Furthermore, temporally speaking, during periods of stability in these little worlds such as ours, there are one thousand manifestations of the nirmanakaya. Our perishable world-system is divided according to the four defining characteristics of all entities of reality: origination, stability, destruction, and emptiness, projected into four epochs (lcalpa) of enormous lengths of time. In our world, Shakyamuni Buddha is the seventh nirmanakaya manifestation out of one thousand.

Tit~ Evolution of Our World

The point of these supercosmic visions of worlds upon worlds is not to study them as if they were scientific descriptions, but to make us understand the awesome, wonderful fact that we embody all these worlds. How? That is what Padmasambhava's teachings show us very directly. Longchenpa points to this symbolically in his description of Buddhist cosmology. Behind all this is a Tibetan conception of Buddhist teachings, known as the nine vehicles (ranas), which move deeper and deeper into the heart of reality, from Sutric teachings to tantra and then to Dzogchen. 1 "Cosmology" here means the manifestation of samsara, which itself manifests the display of the budd has. The drama of enlightenment takes place in this process, our world being a very small but important part of this drama. It is important because it is the world from which sentient beings begin their long road to awakening. In presenting this story, Longchenpa basically follows the outline of the third chapter of the A6kidlaarma-lcosa,2 but gives structure to a system that could have lapsed into mere mythology, originally adapted as it was from traditional Indian sources. We will focus on his teaching about the five phases. As mentioned, our world goes through four stages of origination, stability, decay, and cessation. Longchenpa divides the epoch of origination into: r. The site for the foundation of the world system (ten r.lat), the five phases. 2. The foundation (ten), the cosmic mountains, oceans, and continents.

3· Sentient beings, who inhabit the system (ten).

AppenJix 1 The following is a translation ofLongchenpa's discussion of the first topic, from his Wisk-Fuljilling Treasure (Yi{kin D{Oti). 3 His work is in verse form with his own commentary on the verses: Now, in order to present the nature of our world system in more detail, I shall first present a summary: Out of the appearance of the buddha-fields I shall present, in particular, the Saba world system, Which has four epochs: origination, stability, destruction, and emptiness. I have shown in the previous chapter how the t,ooo1 transitory world-systems arise from the Field Adorned by FlowerEssences,4 which is the display of the buddha-fields that I have just discussed. Now we should properly understand the sentient beings and their environments in this perishable worldsystem by means of the time periods of origination, stability, destruction, and emptiness: First, the appearance of the time period of origination: Sentient beings originate first from above And the environments that are founded on the phase space, originate in the same way. The environments founded on the earth phase, originate from below. At this time, if we take the origination from the start, that is, after the twenty interval epochs (6arlcal) of the epoch of emptiness have been completed,5 the palaces of light,' 86

The Evolution of Our World

founded on space, originate from above. Sentient beings, who are the quintessence of the world, also spread from above to below. First, the explanation in stages of that which is founded on the eanh phase: If I sum these stages up in brief, there are three: The site for the foundation, the foundation, and the founded. To make a proper stan, I shall make a presentation summed up according to the sutras of the ordinary pursuit, which give a mythological presentation of the perishable world-system; according to that which is superior to the above, the extraordinary pursuit represented by the Hua Yen teachings; and also according to the Tantras/ rli'St, in showing the Epoch of Origination, there are the site for the foundation of the world, the phases; the foundation, the cosmic mountains, and so on; and what is founded on this, the sentient beings. Ofthese: First I shall show how the phases are built up. Following the completion of the twenty interval epochs of the epoch of emptiness, The mandala of wind equal in extent to the 1,ooo1 world systems Arises on the surface of space radiant with white light called pure mind. It is said in the Summary Verses on the Precious Gem (Arya Ratna Guna Samcaya Gatha): "The wind phase is founded

Appendix 1 on space and water is founded on this. On this the great earth phase is founded, and on this the moving beings are founded." The explanation in stages is as follows: following the epoch of emptiness, at first there is space, a white light called Pure Mentation, whose motivating cause at this time is the collective karma of sentient beings, which gives rise to the environment of one world system of 1 ,ooo1 perishable worlds. 8 The remote motivating cause of the mandala of wind on the surface of this space is the collective karma of sentient beings born here. The proximate motivating cause is wind. If you ask how this is, the answer is as follows: Stirring up, all-encompassing, pounding, Collecting, maturing, separating: These are the six winds that gradually stir, spread, scatter, collect, originate, and separate. Out of that which is called the stirring up wind, which has just come up, the all-encompassing wind, by extending in all directions, condenses like fog in the sky; the pounding wind, which has as its symbol the seed syllable YAM, scatters this fog like clouds in the sky. The collecting wind, by bringing all these winds together, thickens and heightens this vast field of reality. After the shining, red, fiery maturing wind spreads and burns, the circle of wind then arises that is level and mild. Various colors are each scattered by the separating wind with the rising of roaring noises. From among these six winds, the stirring up of the stirring up wind is the real originator. If one asks what is the size and

Entire Evolution of Our World

color of this mandala of wind, the answer is as follows: Green in color, shaped like a double-dolje surrounded by a circle,' It is six millionyojanas 10 in height and of immeasurable width, And hard like a dolje. The color of this wind is like sapphire. Its shape is like a double-dolje with a circle around it. Its size is of unlimited width, and it is six millionyojanas in height. Its function is to solidify and harden, and based on this function, the functions of the mandalas of water and so on are founded. From this wind there comes the mandala of water. In the space above: From the condensation into clouds having the essence of gold, By the falling rain from above, the mandala of water forms. It is completely round, and called Fine and Clear. Following the origination of the mandala of wind, the motivating cause of the mandala of water is as follows: from the condensation in space of clouds having the essence of gold, there falls a stream of rain as thick as cart axles. It is called Fine and Clear Water. Its shape is round and it originates like the full moon. Its size: Its height is 1, n.o,oooyojanas. It is surrounded by the founding wind.

Appendix 1 This mandala of water is 1,1 20,000 yojanas in height. It does not pour over its edge because it is encircled by the founding wind. After this, the mandala of earth originates: Since water is stirred up by the stirring up wind, Earth originates on this as a four-sided mandala. The motivating cause of earth is as· follows: from the mandala of wind beneath the water, the stirring up wind arises with a grinding sound, and from all the motivating causes having been stirred up and combined together, the golden earth-foundation is established like a piece of cloth appearing on a lake. It is four-sided and golden in color. As to its size: Its height is 320,000yojanas While its diameteris 1,203.4 ~o yojanas. The depth of the water is 8oo,ooo yojanas and the height of the earth that remains above it is 320,000. The diameter of both the water and earth mandalas is 1,2o3,4~o .. Its circumference is three times that. These complete the presentation of the site for the foundation of the world.

On the Five Phases

one of the reasons I was originally attracted to these texts was because of their multileveled approach to the five elements. This was fascinating to me both as a student of Dzogchen and as a practitioner of traditional Chinese medicine (which employs a different version of five-element theory). What I loved about these texts was that the deeper I explored the realm of the body and matter, the further I went into the domain of spiritual experiences beyond mind. Conversely, the more I entered the domain of spiritual experiences beyond mind, the more I entered the world of the body as a microcosm of the Buddhist cosmos. Both mind and matter pointed to a qualitative field of experience that unified them. The usual translation for the Tibetan term jungwa is "element," well known from the ancient Greek classification of the four elements of eanh, air, fire, and water. Regarding this translation, Manfred Porkert's discussion of the translation of the Chinese term hsing as" element" applies also to the Tibetan term jungwa: Between the 16th and the 19th centuries, European missionaries aroused interest in and furthered understanding

of Chinese culture by alluding, wherever feasible, to familiar notions and concepts. Because of the limitations of their philological resources they rendered wu-lui'ng by "Five Elements" ... The ~ Evolutive Phases, as their name implies, constitute stretches of time, temporal segments of exactly defined qualities that succeed each other in cyclical order at reference positions defined in space. Or, couched in terms closer to practice, the ~ Evolutive Phases define conventionally and unequivocally energetic qua1ities changing in the course of time. They typify the qualities of energy by the use of~ concepts (wood, fire, earth, metal, water) that, because of the richness of their associations, are ideally suited to serve as the crystallizing core for an inductive system of relations and correspondences.' The Tibetans follow the Indian tradition of five phases: earth, water, wind, fire, and space. "Evolutive Phases" is clumsy; I prefer "phases" to indicate that we are primarily dealing with processes. The key idea regarding the phases in these two texts is that they have two modes of functioning: the active, emblematic of forces acting against entropy, the energetic functioning of the pristine awareness that is the quintessence (chud) of the evolutionary process; and the "structure-producing" ("structive" is Porkert's awkward term for processes that produce structures in nature), emblematic of entropic, structural materialization of the commonly experienced phases that make up the environment. But these two modes are complementary, acting together in a kind ofhomeorhesis, which is the dynamic, natural tendency of a living organism to continue its evolving development under different environmental conditions (as compared to homeostasis, the static maintenance of equilibrium).

On the Five Phasu Our static, perishable world-system, as presented in the standard Buddhist cosmology of Mount Meru, seven mountainchains, oceans, and four continents, is an imaginative model of our world as a closed system that is running down. 2 Experientially speaking, it represents a hardening into dead forms of our open universe of experience. Yet in such a dynamic process, ever-new possibilities for self-organization are being presented with each new instability (change). We can respond creatively if we can be guided by rigpa, which may here be translated as the organizing information-energ}' of the universe, whose creativity is the pristine awareness of life. Instabilities usually increase our randomness and disorganization, both physically and mentally, but this need not be the case, even in the physical world: Physical energy itself may be an agent in the service of evolution. It would then be superfluous to assume a dualism between physical and psychic organization-all organization in the universe would be physical and psychic at the same time.1 The active energy of the phases themselves is the dynamism of pure presence. This active energy expresses itself in the five forms of pristine awareness. Although our language makes it difficult to avoid using terms like "awareness, here, these five do not belong to the realm of sem ("mind"), but to the realm of semnyi ("mindas-such,). Mind-as-such, the nature of mind, is the informationenergy of an intelligent universe. Mind would then be a loss of the optimal information-energy of the organism as organizing agent, leading to a distorted view of the world (marigpa). This loss ofoptimal functioning manifests as a reification of the energy dynamics of the universe flowing through us. Out of this develops the duality of the apprehending subject and the apprehended object. Pure presence, however, is inseparable from the ground of being, and its unitary functioning is depicted in the texts as a selfpresentation or intrinsic luminosity, as opposed to a reflected radiation. This luminosity presents its dynamic transformations in the form of the five hues of pristine awareness. One mode, for example, is the pristine awareness of space as an open dimension of lived space. In our usual experience we convert this into a something that is standing opposite us and is against us: space as a container. And thus there is the origin of represented, measurable space as distance, whose origin in the oriented space of lived experience is losL These correlations between the phases and the forms of pristine awareness make it clear that the distinction here is not between mind /consciousness and matter, but between active and structive energies, each tending in a certain direction, like centrifugal and centripetal forces, although never wholly one or the other. Within the active energy there is a structive aspect (yin within yang). It must be remembered that both of these are fluctuations of the ground of being. While there is a breaking away from the ground, the ground remains unaffected by the fluctuations of samsara and nirvana. Translating the Tibetan term jungwa as "phase" rather than "element" is my attempt to render the dynamic, process nature of the world as understood in tantra and Dzogchen. Furthermore, they are phases because they indicate the cyclic nature of all processes, whether they be of a fetus or the whole universe, from birth to maturation to death.

I HAVE TRANSLATED TERMS in this book based on H. V. Guenther's approach to translation. Some examples are my translations for lrusum (Sanskrit: trikaya), usually translated as the "three buddha bodies." I translate leu as "dimensions of being" or "dimensions of embodiment" (sum means "three"). Likewise, I usc "fundamental dimension of embodiment" or "sphere of the pure fact of Being" for ciao/cu. H. V. Guenther employed various translations of the term lcusum throughout his career. A brief examination of these translations is a good way to understand the motivations behind his, and thus my, approach to translation, whether I use his terminology or not. Furthermore, such a discussion helps open us up to the depth and subtlety of the Tibetan tradition. As far back as •9S7, Guenther wrote in Plailosoplay and Psychology in tlae Ahlaidlaarma: The Buddhist term lcaya and the adjective lcayilca do not so much endnote the physical body but an integrated organization and function pattern. Kaya comprises the function patterns (slcandlaa) of feeling, sensation and motivation.... The

Apperulix3 texts are quite explicit on the point that kaya does not mean the physical body as contrasted with some mental or spiritual substance.• In The jewel Ornament ofLiheration (1959), he used the Sanskrit terms dharmalcaya, samhhogalcaya, and nirmanakaya.2 With The Life and Teaching ofNaropa he began his philosophical quest for an adequate translation:

slcu, gsung, thugs. These terms correspond to Sanskrit lcaya, vale, citra, which are usually translated by "body," "speech," and "mind." However, what we ordinarily understand by them is in Tibetan Ius, ngag, yiJ. The Tibetan terms slcu, gsung, thugs never refer to concrete phenomena, but rather to their significance. Genetically speaking,slcu, gsung, thugs are present even before there is a body, speech, or a mind in the conventional sense of these words. On the other hand, they are no Platonic ideas either. Hence whenever philosophical exactness becomes necessary the ordinary linguistic translations will not do and must be replaced by others.3 The question of when "philosophical exactness becomes necessary" depends upon the perspective and context a translator brings to a work. Guenther's approach since the 19sos was to understand Tibetan Buddhism from a Western perspective, which was the title of his 1977 collection of essays.• There is more than one valid perspective; perhaps, in the end the one we are attracted to is a matter of taste. In any case, in The Life and Teaching ofNaropa (1963), under the influence of post-Heideggerian existential thought, Guen-

H. V. Guenther's Approach to Translation

t

her referred to the kayas as the "existential norms" of "authentic being-in-the-world" (nirmanakaya), "authentic being-with-andfor-others" (samhlzogakaya), and "authentic dealing with situations" (dharmakaya). In The Royal Song ofSaraha ( 1969) the approach is still existential: the "three existential norms" are "authentic being," "communicative being," and "noetic being." He states: "The Tibetan term sku always indicates the dynamic character of being and existing; the static aspect of 'body' is termed lus." 5 Here we already see a hallmark of his approach. Guenther's work involved applying what he calls 'dynamic, process thinking' to Buddhism, along with an accompanying polemic against "static, substantialist" thinking. Despite this interest, he virtually never referred to process thinkers such as Whitehead or Hartshorne. Whether one thinks this distinction is important determines, I believe, whether one finds many of his translations of value or not. In The Tantn"c View ofLife (197.2, a rewriting of Yuganaddha, originally published in 195.2)/ he stated simply: "Embodied Being is termed sku (kaya), embodied loss of Being Ius (deha)." 1 He later elaborated: Dharmakaya is a term for Being-as-Such, experienced as an absolute value; Rupakaya is its representation in a perceptible way; that is, through being a Nirmanakaya, man represents the ultimate value of Being, and through simultaneously being a Sambhogakaya he is empathetically one with the ultimate value of Being.a In Kindly Bent to Ease Us: Part One; Mind (1976), employing a phenomenological approach, ku became "founding stratum" in

relation to the "founded" which isyeshe.9 This distinction comes from the phenomenological philosophy of Husser), as Guenther notes, where it refers to the relationship between two experiences. For example, a sense experience can be a "founding stratum" for a feeling, which is "founded" on it. This was important for Husser) because he wanted to describe the subtleties of experience rather than give causal explanations. In Kindly Bent to Ease Us: Part One, the three kayas are "founding stratum of embodiments and bearers of meaning," "founding strata of engagement in a worldhorizon," and "founding stratum of meaning. " 10 It is at this time that Guenther began his turn toward systems theory and cognitive science, especially as presented by Erich jantsch, who published Design for Evolution in 1975 and with whom Guenther became friends. Although the leitmotif of "dynamic, process thinking" continued throughout this phase of Guenther's work, an adequate appraisal of it deserves a separate discussion. 11 My approach to translation is outlined in the preface to Primordial Experience: An Introduction to r.Dt_ogs-chen Meditation. 12 This approach was further employed in You Are the Eyes ofthe World, 11 whose terminology is mostly used here.

Selected Technical Terms

THE FOLLOWING TERMS have been selected for this list because of their centrality to and frequent occurrence in the texts and commentary. The Tibetan translations are rendered first in Wylie transliteration and the phonetic version follows in parentheses. active energy, active aspect, dvangs ma (dangma) appropriate structure, thahs (tah) bodily constituents, !chams {lcham) causal creative potency, gyu 'i thig le (.gyu 'i tig/e) conflicting emotions, nyon mongs (nyongmong} contemplation, hsam gtan {samten) creative energy, dynamism, rtsal (tsal) creative potency, thig /e (tigle) dimensions ofbeing, embodiment, slcu (ku) divine-symbolic form, /ha (/ha) energetic configuration, nexus, 'Ichor lo (kor/o) energetic pathway, rtsa (tsa) epoch, hslca/pa (kalpa) essence, nature, energy, ngo ho, rang hr.hin, thugs rje (ngowo, rang

Appendix-# extraordinary pursuit, tlzun mong ma yin pa ~· theg pa (tunmong

mayinpay the/cpa) fundamental dimension of embodiment, sphere of the pure fact of being, clzos slcu (clzolcu) ground of being, g{lzi ({lzij integrative responsiveness, thugs tje (tlzugje) intelligent functioning, appreciative knowledge, sizes rab {sherab) lack of pure presence, ma rig pa (marigpa) metabolic capacity, drod (drod) motility, rlung (lung) motive force, snying po (nyingpo) ordinary pursuit, tlzun mong gi tlzeg pa (tunmongi the/cpa) phases, 'hyung ha (jungwa) primordial purity, lea dag (lcadag} pristine awareness,ye sizes (yeslze) pristine awareness of fundamental sameness, mnyam nyidye sizes

(nyamnyiyeslze) pure and total presence, byang chuh (clzangclzuh) pure presence, primordial intelligence, rigpa (rigpa) residual part, residual aspect, structivc energy, snyigs ma (nyilcma) spontaneous presence, actuality, rang h{lzin (rangrlzin) vase breathing, lcumhlzalca (Skt.), rlung hum pa can (lung humpaclzan) (Tib.)

TRANSLATOR's PREFACE

1. They are found in the Klzandro Nyinthig(Midza' 'gromying thig), vol. 3, pt. 2, of the Four Collections of Innennost Essence, the Nyingthig Yczrhi (Snying thigya h1_h1) (New Delhi: Thlku Tsewang, jamyang and L. Tashi, 1971) fols. 35~7 and 7-94· These works were compiled by Longchenpa. On the Nyingthi'g Yarhi and Longchenpa, see David Francis Germano, Poetic Thought, the Intelligent Universe, and

the Mystery of Self: The Tantric Synthesis of rD1_ogs Chen in Fourteenth Century Tihet (Madison: University of Wisconsin 2.

Press, 1992), chap. 2. C. G. Jung, Psychology and Alchemy (Princeton: Princeton University Press, 198o), 289.

INTRODUCTION

C. G. Jung, Man and His Symho/s (New York: Dell Publishing Co., 1968), 87. 2. See Robert E. Thayer, Calm.Ener,gy(Oxford: Oxford University Press, 2001), especially chap. 6, "Why Do We Have Moods?" and chap. 8, "The Biopsychology of Energy and Tension." 1.

3· A. H. Almaas has written about this polarity in terms of the psychological and essential qualities he calls Merging and Separation. See for example The Pearl Beyond Price: Integration of Personality into Being; An Object Relations Approach (Berkeley, Calif.: Diamond Books, 1988), 2.9(J--99· 4· Geshe NgawangDhargyey,A Commentary oftlze Kalaclzaha Tantra (Dharamsala: LTWA, 1985), SS· The vaselike meditation on the retention of breath (lcumhlzalca) is a means ofdirecting energy from the left and right channels into the central channel. "The stage ofgeneration" (lcyerim) refers to mandala visualizations. S· Matthew Kapstein, The Tibetan Assimilation of Buddhism (Oxford: Oxford University Press, 2.000), 48. 6. Quoted in Tibetan Assimilation, 2.5. 7· Ibid., 159· CHAPTER I. THE MEANING OF Tlze Fivefo/J Essential Instruction 1.

On the buddhas, dalcas, and dalcinis of the five families, sec H. V. Guenther, Matrix ofMystery: Scientific and Human Aspects of rDrogs-chen Thought (Boulder, Colo. and London: Sham-bhala, 1984), 105--9. For a historical perspective, see David Snellgrove, Indo- Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors (Boston: Shambhala, 1987), 1:189--98.

CHAPTER 2. The Fivefold Essential Instruction 1.

2.

The universe is "intelligent," the duality of matter and mind is the result of an evolutionary process. In the dance of creative energy lies the freedom to go astray. 102.

Notes

Chogyam Trungpa Rinpoche used the image of someone dancing in a completely free and open space, whose own movement leads them to stumble and fall. "Concretization" or "reification" is the name given to this process by which emanation (symbolized by the radiation of light) from the primordial source takes on hardened forms. In the next sentence the energy of this reification is called wind or motility (Sanskrit: prana; Tibetan: lung). 3· There now begins a listing of the correlations between the five phases and the five forms of pristine awareness (res he), found throughout tantric literature. These five are also correlated with the five psychophysical constituents. On these five, see for example, H. V. Guenther, Tlze Tantn"c View ofLifo (Berkeley, Calif. and London: Shambhala, 1972), 54-56. Only four are specifically mentioned in the text, but this is not unusual. The fifth form of pristine awareness, here representing the phase of space, pervades all the others. The four forms of pristine awareness often are depicted as the deities in the four directions of a mandala, while the fifth, representing the essence of all, resides in the center as the pristine awareness of the pure fact of Being (Tibetan: choying yeshe; Sanskrit: dlzarmadhatu jnana). 4· In Buddhist cosmology, fire is usually said to be the phase that matures the other processes, such as in the destruction of the perishable world-system. See appendix r. S· Sentient beings are likened to the precious contents (chud) of a vessel, the world. 6. The three spots of light are the basis for the three realms of formless gods, gods of form, and sensuous beings. 7· "Lack of pure presence" (man"gpa) refers to a nondual presence 103

Notes

(rigpa) in which objects are experienced like reflections in a mirror; that is, their appearance is not separate from the surface of the mirror. Taking the reflections in the mirror to be reality and acting toward them as such leads to embodiment in the six lifeforms. This going astray takes place both in the !Jardo, leading to a new embodiment, but also in our present experience. Mutual assistance and restraint of the phases by one another is also the principal mode of analysis of the phases in traditional Chinese medicine. See Ted Kaptchuk, The Web That Has No Weaver(NewYork: Congdon& Weed, 1983), 343-57· The outer level is the environment, the inner level deals with living organisms, and the hidden level deals with the feeling life of these organisms, their "happiness and frustration," their "active aspect." As we go deeper into the experience of energy we come to the level of the creative potencies (tigle) that underlie the energetic experiences of happiness and frustration in samsara. The practices at this level follow this energy as it moves between male and female polarities of the body during the lunar month. Esoteric practices have far-reaching, unconscious effects on one's body-mind. Therefore it is very imponant that their methods are applied correctly. See my remarks on view in the introduction. The following presentation of how the body is a microcosm of the tantric universe is critical to understanding much of the monthly cycle of Tibetan tantric rituals from new moon to full moon and back again. "Energetic configurations" (chakras) are extensively explained in the tantric literature. A thorough presentation, 104

particularly as it relates to the practice of inner fire, is found in Geshe Kelsang Gyatso, Clear light ofBliss (London: Wisdom, 198.1), chap. 1. •4· See chapter •, note 1 above. 'S· "Unity of pleasure and emptiness" is one of the three special methods of experiencing emptiness in the Vajrayana: through pleasure (Je), clarity (sal), and nonconceptuality (mitogpa). For a succinct presentation by Longchenpa, see H. V. Guenther, Kin.Jiy Bent to Ease Us: Pan Two; Meditation (Emeryville, Calif.: Dharma Press, 1976), 7.1-77. 16. Botlhicitta here refers to the energetic basis of orgasm. Because the subtle energies are rising to the crown of the head during this phase, one does not want to do anything that would draw them down. 17. "Secondary ingredient of such an objective support" refers to a sexual partner. This technical language here is very appropriate: sexual practice is only a special method of the Vajrayana, it is not essential and one has to "make oneself fit" for such a method by first training without a partner. One has to train in the breathing practices and visualizations related to the three energetic pathways and configurations, especially the ability to bring the energy from the left and right pathways into the central pathway. 18. The "path of passion" refers to the alchemical transmutation of sexual energy into pristine·awareness. In terms of the Anuttarayoga Tantra this means that passionate attachment is transformed into the pristine discriminating awareness, mentioned below (seep. 31). In terms ofDzogchen, it is selfliberated as the creative energy of p':istine awareness. If one does not know this, it is just attachment. 19. "Esoteric empowerment" (wang). Initiation is critical to esoteric IOS

practice, because it transmits to the student a "taste" of the particular view that underlies the practice. 20. Here begins the general tantric description of all aspects of sexual activity in terms of the five phases and their corresponding buddha-forms. The forms here are imaged as female partners of their male counterparts. See, for example, David Snellgrove, Tke Hevajra Tantra: A Critical Study (London: Oxford University Press, 1959), 1:93. 21. The female polarities refer to the experience of the phases; the male polarities refer to the means of experience. For example, the nondual experience known as the mirrorlike pristine awareness (melong tahu yeslze), unites the means of experience, ordinary perception (namslze), with whatever appears to it as an object in space. The means and object of experience are symbolized by male and female budd has. In the case of perception/space, they are Vairocana and Dhatvisvari in union. SeeMatrixofMystery, p. 1o6. 22. Most tantric texts on sexual practice were written from a male perspective. Because of the different patterns of male and female arousal, there is more attention paid to drawing sexual energy upward. Sometimes this upward movement is even presented as a goal, an opus contra naturam, to prevent the creation of new life. See introduction. On the Taoist context, see Kristofer Schipper, Tlze Taoist Body (Berkeley: University of California Press, 1993), 144-SS· For a comparative East-West perspective see Charles Mopsik, "Union and Unity in Kabbalah," in Between jerusalem and Benares: Comparative Studies in judaism and Hinduism, ed. Hananya Goodman (Albany: State University of New York Press, 1994), 238-42; and "The Body of Engen106

Notes derment in the Hebrew Bible, the Rabbinic Tradition, and the Kabbalah," in Fragmenu for a History oftlze Human Body, ed. Michel Feher, Ramona Naddaff, and Nadia Tazi (New York: Zone Books, 1989), •=49· :z. 3· Various numbers of tigle will be given in the text. In the simplest tantric analysis, there are two, the white and the red, found in the male and female channels, and in the body as semen (thought to be generated in the brain) and blood. A third is added that is related to the nondual central channel. The inner fire practice, for example, unites the rising, red, female fire with the descending, white, male water from the crown/ brain. See Clear Liglzt, chap. 3· For a survey of traditional ideas about sexual physiology, see Weston La Barre, Muelos (New York: Columbia University Press), 1984. In the Dzogchen Upadesha teachings, the number of tigle multiply according to the number of special channels discussed, usually four or six. See Daniel Scheidegger, "Different Sets of Light-Channels in the Instruction Series of Rdzogs chen," Revue d'Etudes Ti!Jetainu 1.2. (March 2007): 33-36. 24. Such ideas about the gender of the fetus are found in many traditions. See Surendranath Dasgupta, A History of Indian Plzilosoplzy (New Delhi: Motilal Banarsidass, 1975), :z.:J023I9; and Frances Mary Garrett, Religion, Medicine and tlze Human Em!Jryo in Ti!Jet (London: Routledge, :z.oo8), chap. 4· :z.s. The energy descends in the right, male channel. In tantric symbolism, the following associations are made: brain-white, water, male tigle, descent of energy uterus--red, fire, female tigle, ascent of energy

See chapter 2, notes 22 and 2 3 above. 26. At the navel, heart, throat, and crown. 27. "Common accomplishments" refers to paranormal powers, such as clairvoyance and clairaudience, most often categorized as the eight great siddhis. The "supreme accomplishment" is enlightenment itself. 28. This final section on how to prevent and treat illness through harmonizing the phases was particularly important on long retreats in isolated places. 29. The six contributory conditions (,(yen) operate together with a motivating cause (gyu). In the case of illness, they are the three poisons and the three primary constituents mentioned in the next paragraph. 30. Three primary constituents (Sanskrit: dosha) of the human body in Ayurveda: wind, phlegm, and bile. Ayurveda is the basis of Tibetan medicine. 31. The five poisons are delusion, attachment, aversion, pride, and jealousy. 32· Here "stomach" refers to the stomach and related organs of digestion, such as the spleen. There is a similar approach in traditional Chinese medicine that sees the imbalance of the phases as rooted in the stomach /spleen. This is both because the stomach represents earth, which is the central element in the Chinese cosmological system, and because good digestion is regarded as the foundation of health. See Weh That Has No Weaver. 33· See Chogyal Namkhais Norbu, Yantra Yoga: The Tilman Yoga ofMovement (Ithaca, N.Y.: Snow Lion, 2008).

Notes CHAPTER 3· THE MEANING OF A Section of Hidden lnstruction, th.e Innermost essence of the Dalcini

Dzogchen is divided into three series of teachings: theN anue of Mind Series (semde), the Expanse of Space Series (longde), and the Hidden Instruction Series (managde). See Manjusrimitra, Primordial Experience, 144, n. 5· 2.. On essence (ngowo), nature (rangrhin), and energy (thugje) as the metaphysics of Dzogchen, see the many presentations of Namkhai Norbu Rinpoche, such as Drogchen: The SelfPerfected State (London: Arkana, 1989), 2.5-2.8. Guenther translates these three as "facticity," "actuality," and "responsiveness." Ngowo denotes that something is, rangrhin denotes what it is, and thugje denotes that it is always interactive. 3· The "hardo of existence" is the founh hardo (intermediate state), in which the rebinh process is described. The other three are the states of living, dying, and dharmata (Sanskrit), the manifestation of the awakened state after death. For a concise presentation see Tsele Natsok Rangdrol, The Mirror ofMindfulness: The Cycle ofthe Four Bardos (Boston: Shambhala, 1989). 4· The two basic practices of the Upadesha are tregcho and thogal. In the tregcho one learns what may be called superrelaxation. One first has to relax into a level of experience in which the object of meditation and one's responses to it lose their power to disturb or distract. Then one can take this introductory experience into all aspects of life. In the superrelaxed state, often in the context of retreats in the dark, one

Notes can begin to experience the manifestations of buddhahood mentioned in our text, directly through the senses. This is discussed in the t!togal teachings. See H. V. Guenther, Meditation Diffirent/y (New Delhi: Motilal Banarsidass, 1991) and Shardza Tashi Gyaltsen, Hean Drops ofD!tarmalcaya (Ithaca, N.Y.: Snow Lion, 1993), 51-113. CHAPTER 4· TRANSLATION OF A

Section ofHidden Instruction, the Innermost Essence ofthe Dalcini 1.

Blaring Lamp Tantra (sGron ma '6ar 6a 'i rgyud) 3:304. This is one of the Seventeen Tantras of the Upadesha (Tibetan: mtuUJgde) collection of Dzogchen. All the quotations in this section are to chapters and page numbers from this collection,

The Seventeen Nyingma Tantras (rNying ma'i rgyutl6cu 6dun) (Thimphu, Bhutan: Drug Sherig Press, 1983). On the Seventeen Tantras, see Poetic Tlwug!tt, chap. 3·

Sun and Moon Tantra (Nyi ma dang r.la 6a lcha s6yor 6a chen po gsang 6a'i rgyud) 1:190. 3· Garland ofPearls Tantra (Mu tig rin po cite phreng 6a 'i rgyud)

Tantra With out utters (Yigemedpa'irgyuJc!tenpo)

S· Penetrating the Essence ofSound Tantra (Rin po cite '6yung 6ar 6yedpa sgra thai &rur chen po 'i rgyud) 3:1 51. 6. Tantra of the Six Spheres (Kun tu 6r_ang po lclong drug pa 'i rgyud) 4:178. 7· Sound Tantra 1:84. 8. Tantra.ofSe/fGenerating Pure Presence (Rigpa rang s!tarc!ten po 'i rgyru/) s:638. 9· Ibid., 50:40.

Notes 10. "Three dimensions of being": trilcaya, usually translated as "three bodies." On my approach to translation and its relation to that of H. V. Guenther, see appendix 3· 11. Radiant Sphere Tantra {Klong gsa/ nyima). In a shon preface to our text, Padmasambhava states that the Radiant Sphere Tantra, as explained in the tradition of Sri Singha, together with the Seventeen Tantras, forms the basis of his exposition (Micha' gro snying thig, vol. 3, pt. 2, Snying thig ya hrhi, 34). The Klong gsa/, whose full title is Kun tu hrang mo lclong gsa/ har ha nyi ma 'i rgyud, is found as no. 446 in vol. 2~ of the sDe dGe edition of the rNying ma rgyud 'hum, 361-82. It is sometimes included with the Seventeen Tantras, along with the hKa 'srung nag mo 'i rgyud, devoted to the protectress Ekajati; hence sometimes one refers to nineteen Upadcsha tantras. See Tibetan & Himalayan Digital Library (www.thlib.org); appendix to Mirror ofMindfulness; and H. V. Guenther, The Teachings of Padmasambhava (Leiden: Brill, 1996), 221. 12. Garland of Pearl·

13. This refers to the views of the ancient Indian philosophical systems. For example, in the Nyaya-Vaishesika system the atoms (Sanskrit: paramanu) that make up the elements (Sanskrit: hlzuta) of eanh, air, fire and water arc eternal, as well as the panless element of space. In the Samkhya-Yoga system, pralcriti (Sanskrit), the source of the physical world, is eternal although in constant transformation (Sanskrit: pan'nama). See M. Hiriyanna, Outlines of Indian Philosophy (London: George Allen& Unwin, 1970),chaps. Jo-11. 14. "Wind" (lung, motility) thus has two levels of meaning: as one of the phases, and here, at a deeper level, as pervading all the phases. In order to point to this deeper level, one can use Ill

Notes H. V. Guenther's translation of lung as "motility." "Motility" is "a biological term which refers to the ability to move spontaneously and actively, consuming energy in the process. It can apply to either single-celled or multicellular organisms." http:en/ wikipedia.org/ wiki/ Motility. 15. "Appropriate structure" (Tibetan: thah; Sanskrit: upaya) and "intelligent functioning" (Tibetan: sherah; Sanskrit: prajna), usually translated "skillful means" (which is compassion) and "wisdom" (which is the understanding of emptiness), are the two principle elements of Buddhist paths (Sanskrit: yanas), from Hinayana (Sanskrit) toAtiyoga (Sanskrit). Their meaning shifts depending on the context. 16. On the five poisons, see chapter 3, note 31 above. The six aggregates are the five senses and the mind. 17. Garland of Pearls 5=473· 18. "Jaundice like" refers to a lack of pure presence because one's experience is then colored by it, just as jaundice makes the body appear yellow. 19. The development of the fetus is discussed in the Explanatory Tamra of the Four Tantras of the Tibetan medical corpus (rGyud hrhz). See Religion, Medicine, chap. 5· 20. The four directions are here arranged east, south, west, and north. Because the body is a mandala, this clockwise rotation, the traditional movement for circumambulating a mandala, is used. 21. This statement has relevance for contemporary debates on abortion in regard to the first trimester. Other traditions also mark cenain stages. For example, in Jewish law, until fony days after conception the fenilized egg is considered as "mere fluid." See Fred Rosner, Biomedical Ethics and jewish Law (New York: KTAV, 2001). 112

Notu n. See chapter 4, note 11 above. 2.3. Garland of Ptarls See chapter :z., note 13 above. :z.s. Sound Tantra :z.: 12.6. Kati slat/hug is a channel particular to the Dzogchen Upadesha that makes possible the visionary experiences such as the "vajra-chain" discussed below (chapter 4, note 40). On this and other channels particular to Dzogchen Upadesha, see Scheidegger, "Different Sets." :z.6. Sound Tantra 1:61. 2.7. Ibid., 1:6:z.. :z.8. Ibid. 2.9. The three forms of pristine awareness of essence, nature, and energy of the Ground. See chapter 3, note :z. above. On different numbers of tiglt see chapter :z., note :z. 3 above. 30. Not found in Pure Prtstnct (Rig pa rang slaar) nor in the other sixteen Upadesha tantras. 31. On leu (Sanskrit: lcaya) see chapter 4, note 10 above. 32.. On the Radiant Sphere Tantra (Klong gsa/), see chapter 4, note 11 above. 33· The forty-two peaceful and fifty-eight wrathful deities manifest in the hardo of dlaarmata (Sanskrit). See chapter 4, note :z.o above. 34· Pure Pruence :z.:s:z.7. On the four lamps, see Meditation Diffirently and Scheidegger, "Different Sets." They are also found in the Bonpo teaching of Dzogchen; see Heart Drops, 91--94. 3S· Not found in Pure Presence (Rig pa rang slaar) nor in the other sixteen Upadesha tantras. 36. Sound Tantra 3:146. 37· Not found in Rigpa rang slaar. 38. Not found in Rigpa rang s!t.ar. 113

On the Klong gsal, see chapter 4, note 11 above. 40. SounJTantra4:177· 4'· On the "vajra-chain" see chapter 4, note 2.4 above. Therealization of the body as a buddha-mandala and experiences such as the "vajra-chain" are "not something relative." This presentation of Dzogchen creates difficulties for the Buddhist teaching of the "two truths," relative and absolute. In the sutra teachings, all phenomena are impermanent according to the relative truth and empty according to the absolute. The experiences of the chakras and channels in the tantras, which could not simply be categorized under relative truth as understood in the sutras, led Buddhist thinkers to create a category of "pure relative truth." See Kennard Lipman, "What is 'Buddhist Logic'?" in Tilman BuJJiaism: Reason and Revelation, ed. Steven D. Goodman and Ronald M. Davidson (Albany: State University of New York Press, 1991), 1~-44. The teachings of our text do not even fit into this tantric way of thinking. 41. On the Klong gsa/, see chapter 4, note 11 above. 43· The view of the sutras mentioned in chapter 4, note 41 above. 44· This refers to specific instructions on increasing the creative potency using a suitable partner, as found in chapter 1, p. 30. CHAPTER~· A DZOGCHEN APPROACH TO YOGA 1. 1.

See chapteq, note 1 above. The term is Eugene Gendlin's; see Eugene Gendlin, Focusing (New York: Bantam Books, 1981). Gendlin's work remains an important means of exploring the similarities and differences between Western somatic psychologies and Asian meditative 114

Notes methods. For example, Namkhai Norbu Rinpoche has always described the visualization method of the Anuyoga system of Nyingma tantras as "a Tantric method based on instantaneous, nongradual visualization" in which "elaborate gradual visualizations are not necessary. All that is therefore required in this method is the immediate presence of the dimension of the mandala, manifested in an instant." (Dt_ogchen: The Self-Perfected State, 21). The key point of difference, however, between the methods of Gendlin and related psychological schools and the methods of Asian meditative practices is that the former emphasizes personal meaning and its relationship to personal history. 3· Arthur Mindell, Working with YourselfAlone (Portland, Ore.: Lao. Tsc Press, lOOI) and others; Julie Henderson, The Lover Within: Opening to ~rgy in Sexual Practice (Barrytown, N.Y.: Station Hill, 1999). 4· Part of secret breathing and the third of group of yantras. See Yantra Yoga. APPENDIX I. THE EVOLUTION OF OUR WORLD: BUDDHIST COSMOLOGY ACCORDING TO LONGCHENPA'S

Wish-Fulfilling Treasure

On the nine vehicles and this holistic view of Buddhist teachings, sec H. V. Guenther, From Reductionism to Creativity: rf>(ogs-chen and the New Sciences ofMind (Boston & Shaftesbury: Shambhala, 1989). The Ahhidluuma-lrosa is a fifth-century compendium ofBuddhist thought by Vasubandhu. The third chapter deals with cosmology. See Vasubandu,Ahlzidharmalrosahhasyam, 4 vols., trans. Leo M. Pruden (Berkeley, Calif.: Asian Humanities Press, I 989).

3· Wislz-Fulfilling Treasure ( Yid b{lzin rinpoclze'i md\od 1cyi 'grel pa padma dkar po), Gangtok, Sikkim: Dodrup Chen 4·

Rinpoche, n.d., 41-45. Glzanavyulza. 1,ooo3 ( 1,ooo X 1,ooo X 1,ooo) such world systems are the field of activity of a nirmanakaya buddha such as Shakyamuni. Each of the four epochs is made up of twenty interval epochs; thus one cosmic cycle or Great Epoch (kale/zen) is equal to eighty smaller epochs. These are the residences of the gods who do not have the earth phase as their basis. They reside in the region of the thirtythree gods at the summit of Mount Meru. See Ablzidlzarmakosa 3:69. This means that their environment, originating from above, consists more of the active energy of the phases than those who originate from below; that is, from the structive energy. The "sutras of the ordinary pursuit" refers to the presentation summed up in the Ablzidlzarma-kosa; the "extraordinary pursuit" refers to the presentation of the Glzanavyulza system sketched in appendix 1, note 4 above. This statement clearly shows the nontheistic nature of Buddhist thought: the "cause," the motivating force for the origination of our world is the karma of previously existing sentient beings. The basic Indian Buddhist critique of a "creator" (Sanskrit: islzvara) is summed up in verse 2. of Santaraksita's Madhyamaka-

lamlcara: Since results are gradually produced, those entities that are said to be an eternal cause are not of a unitary nature. If results are each produced gradually by various causes, the eternality of these entities would be destroyed. 116

See The Adornment of the Middle Way (Boston: Shambhala Publications, %OOS), p. 9· That is, two vajra.r forming a cross, surrounded by a circle. Io. Estimates for a yojana vary between four and ten miles.

APPENDIX 2. ON THE fiVE PHASES

I. Manfred Porkert, The Theoretical Foundations ofChinese Medicine (Cambridge, Mass.: MIT Press, 1974), 45· 2.. For a summary introduction to Buddhist cosmology, see appendix I. 3· Eric Jantsch, Design for Evolution (New York: Braziller, 1975), 37· APPENDIX J·

H. V. Guenther, Philosophy and Psychology in the Ahhidharma (Berkeley, Calif. and London: Shambhala, I976), H· H. V. Guenther, The jewel Ornament ofLiberation (London: Rider and Co., 1959). H. V. Guenther, The Lifo and Teaching of Naropa (Oxford: Oxford University Press, I963), 119, n. I. H. V. Guenther, Tibetan Buddhism in Western Perspective (Berkeley, Calif.: Dharma Press, 1977). H. V. Guenther, The Royal Song ofSaraha (Seattle and London: University of Washington Press, 1969), 5· H. V. Guenther, Yuganaddha: The Tantric View of Lifo (Banaras: Chowkhamba Sanskrit Series, 1951; reprinted 1969)· 117

Notes 1· Tantric ViewofLifo, .2.1. 8. Ibid., 45· 9· H. V. Guenther, Kindly Bent to Ea.Je Us: Part One; Mind (Berkeley, Calif.: Dharma Publishing, 1976), .152. 10. Ibid., Ill. n. For a start, see the very perceptive remarks of A. H. Almaas in his The Inner journey Home (Boston and London: Shambhala Publications, .1004), 689-90. 1.1. Kennard Lipman, preface to Primordial Experience: An Introduction to rD{ogs-chen Meditation, by Manjusrimitra, trans. Namkhai Norbu and Kennard Lipman (Boston and London: Shambhala Publications, .1001), xvii-xxv. 13. Longchenpa, You Are the Eyes of the World, trans. Kennard Lipman and Merrill Peterson (Ithaca, N.Y.: Snow Lion, .1000).

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About the Author/Translator

PHD, studied for more than twenty years with teachers from all four schools of Tibetan Buddhism. He studied and worked with Tarthang Tulku at theN yingma Institute in Berkeley. He received his PhD under Dr. Herbert Guenther in Far Eastern Studies in 1979. In that same year he also met his main teacher, Chogyal Namkhai Norbu Rinpoche. In 1988, he graduated from the American College of Traditional Chinese Medicine in San Francisco. He was a professor and program director of the East-West Psychology Program at the California Institute of Integral Studies in San Francisco for many years. Dr. Lipman has written about Tibetan Yoga for Yoga journal magazine and about the mind-body connection in Advances: The Journal of Mind-Body Health. His previous books, Primordial Experience: An Introduction to rDrog-Chen Meditation and You Are the Eyes ofthe World, were authored in collaboration with Namkhai Norbu Rinpoche. KENNARD LIPMAN,