THE MEANING OF The fivefold Essential Instruction

The Fivefold Essential Instruction shows how the five elemental phases of earth, wind, fire, water, and space operate at deeper and deeper levels of reality.

At the outer level, which is the first of the five levels of understanding, the natural environment that we experience consists of five phases of earth, water, fire, wind, and space. These emanate from the primordial ground of being as a "spontaneous glimmering in five hues,” but are collectively experienced as five physical phases through a process of concretization. “Concretization” refers to the process of moving from a spiritual to a physical reality. The inner level shows how living beings of the six realms of samsara originate from the “active aspect” of the phases. Their mutual functioning produces life-sustaining processes such as the change of seasons and the growth of plants. On the hidden level, the functioning of the five phases is used to explain the ordinary experience of living beings in samsara, including their growth and aging.

The more hidden level takes us into the tantric understanding of the body and how to put this understanding into practice. Each phase has two aspects. One is our ordinary experience of the body and its interactions with mind and behavior. Another is a spontaneous presence, like a radiant hue, that transcends die dichotomy between material and spiritual. This presence, and its subde gradations, is referred to with terms such as the “creative potency,” “pristine awareness,” and “active energy” of the phases.

The more hidden level discusses how this creative potency can be accessed to both maintain vitality and experience enlightenment through the body. There are two ways to do this: one, by increasing the creative potency naturally; and two, by increasing the creative potency using a suitable partner.

The first is done by oneself. The phases and their creative potency cycle through the chakras in the course of a lunar month, and visualizing these energy centers at the appropriate times can increase their power. While the moon is waxing, these subde energies rise from the chakra at the sex organs to the crown chakra; with the waning moon, they expand downward again. For example, at the navel chakra one visualizes (by the fourth day of the month) dakas and dakinis of the Lotus family radiating the lightenergy of the five phases through all energetic pathways of the body.1 In this way the functioning of the phases is harmonized, health is maintained, and the various aspects of pure awareness are experienced. The tantric ritual calendar of new moon, full moon, dakinipractices, and so on, is based on this subtle movement.

The second method, utilizing a sexual partner, increases the efficacy of these visualizations. While some techniques associated with tantric sexual practice are discussed, so is the importance of going beyond technique, as we mentioned above. Here Padmasambhava also injects a rare personal statement, indicating that there is room for further investigation in the experiential realm of tantric practice: “If there are some errors in the wording here, intelligent people ought to investigate them. By this instruction may the path of passion be learned and the active energy of one’s phases increased and protected.”

The fifth level and final section of our text is a kind of addendum, for it shows how to heal various kinds of illnesses caused by the imbalance of the phases, and their interactions with thought and behavior. This was especially important practical advice for someone on retreat for an extended period of time in a remote location. The colophon states: “I, Padma of Urgyen, have composed this in the cave on top of Rust Mountain. Without spreading it everywhere, I make it an experience for myself.”

The fivefold Essential Instruction

Homage to the dakinisthe five families! I, Padma of Urgyen, shall give this essential oral instruction on the dakini.

I. The Outer Level

First, the five external phases are earth, the process that creates solidity; water, the process that creates cohesion; fire, the process that creates temperature; wind, the process that creates movement; and space, the process that creates an open dimension. What is the cause of these five phases? First, space, which has been an open dimension since the beginningless beginning, and pristine awareness, are indivisible.1 Pristine awareness denotes that aspect within the discerning capacity of the mind that has been there since the very beginning. In space, the intrinsic illuminating quality of pristine awareness is present as a spontaneous glimmering in five hues. Since no good or evil can be found in these, it is called primordially pure. Since it is primordial, it is called naturally complete.

In this above-mentioned pristine awareness, samsara and nirvana cannot be found. If neither of these exists from the very beginning, it is meaningless to claim that pristine awareness comes about now as a result attained. Fire does not appear as something new when one puts a torch very briefly in water, and it continues to burn after taking it out again. Therefore, since going astray exists as pristine awareness from the very beginning, in the end, when going astray has been swept away, this is the essence of buddhahood.

The reason the five external phases come about is as follows: first, in the open dimension that is without a beginning, five hues arise through the presence of the creative energy of pristine awareness. Because an uninterrupted pure presence exists within this, the concretization of these five hues can come about.2 This activity of concretization is called wind. In reality, it is the creative energy of pure presence. Within this creative energy, the illuminating quality of pristine discriminating awareness is red, and by going astray into reification, the red of the fire phase arises? The metabolic capacity of the creative energy of pure presence can arise as the movement of this phase. The pristine awareness of fundamental sameness radiates as a yellow hue, and when this is reified the earth phase arises. Then pristine mirrorlike awareness arises as a white hue, and because this is reified, the water phase comes about. The pristine awareness related to activity radiates as a green hue, and because this is reified, the phase of wind arises. The phase of space remains the same as pristine awareness from the very beginning, and fundamentally does not undergo transformation.

Since these hues, which are the intrinsic illumining quality of pristine awareness, are concretized into a “this,” the phases of earth, water, fire, and wind arise. “Wind” refers to the fact that these are pervaded with the creative energy of pure presence. Because the four phases are pervaded with wind, wind produces the wind’s power of lifting; fire’s powers of heat and burning; water’s powers of wetness and coolness; and earth’s powers of hardness and the ability to provide support. When the five forms of pristine awareness are reified, the five phases are established as substances, and because they are fundamentally moved by the creative energy of pure presence, the creative energy of the phases comes about.

By the combination of these phases, the environment of the perishable world-system arises. It originates as follows: when the open dimension, which has been there from the very beginning, is reified, the mandala of wind originates; on this water originates; and on this, earth. Fire is the creative energy of wind, and it pervades the other three.4 This is the way the external phases come about.

II. The Inner Level

Now, the way sentient beings, who are the inner life of the world,5 originate, is as follows: in the center of the double-va/ra-shaped wind mandala, a slight warmth arises through the creative energy of pristine awareness. Because this heats up the water phase, vapor rises like smoke through a hole, and that vapor heats up the earth phase. Therefore heat pervades all these phases.

From the active aspect of the four phases, and from being mixed with the hues intrinsic to pristine awareness, three condensation spots of light appear/

The gods, although they have no essence, arise from the first light. The four divisions of the realm of formlessness arise out of rays of this light. From this, the seventeen states of the realm of form originate out of the creative energy of pure presence when its own movement is reified. Then further reifying this movement leads to the arising of the twenty states of the realm of the sensuous. Thus, although pristine awareness has always been present, innumerable sentient beings of the six life-forms arise due to a lack of pure presence.7 This state of samsara, into which one has gone astray through lack of pure presence, itself neither increases nor decreases. Since sentient beings, who are the inner life of the universe, come about from the active aspect of the energy of the phases, they are called sentient beings who arc the inner life of the universe.

From the second light, the sun and moon come about. First of all, they exist in space because they come about from the active energy of the five phases and the luminosity of space. They are able to shine on everything because they are the creative energy of pristine awareness. They possess heat because they originate from the active energy of fire. Further, the sun is hot because it is the primary instance of the active energy of fire; the moon is cool because it is the primary instance of the active energy of water. The creative energy of these two makes them shine like the light from many stars.

The phases are produced one by one and mutually assist one another in their functioning. Further, when the phases are producing each other one by one, as when they mutually assist one another in the spring, their activity is increasing. Therefore daytime is longer and it is warmer. When the active aspects of the phases are equal, day and night are equal. When the phases are not equal, night is shorter because the power of one has increased slightly. When the phases then gradually act to restrain each other, their activity declines and days get shorter and cooler. The sun goes down because, at a certain time, the phases are dispersed; and then, having been reorganized by wind, they operate just as before. The changes of the moon and the stars are the same.

Further, because warmth arises from the center of the double-vajra of the wind phase, it heats up the water phase. The vapor that arises from the water heats and pervades the earth phase. Heat arises by its own power through the active energy of the fire phase; for example, strongly rubbing two sticks together produces heat, which is like fire arising. The heat-pervaded vapor of the earth forms fog by rising into the sky. Rain comes from the condensation of the fog, like the formation of curds or the dew formed on the cover of a pot. In this way the five phases are generated one by one.

Because they mutually assist one another, the increasing activity of the phases makes the sprouts, leaves, flowers, and fruits of all the trees, grasses, and fruit trees grow. In autumn, all the fruits ripen when the creative energy of the phases is reduced. When the functioning of the phases is low, they begin to mutually restrain one another.’

Because the sap and so on gradually descends, the trees, grasses, and fruits dry up, and all sentient beings decline and darken. In the winter all the sap and so on is low and in decline, and the active energies of the phases mutually extinguish each other. From then on the phases become stronger, and one by one produce each other as above. Thus we have explained the way in which sentient beings, who are the internal life of the universe, originate.

III. The Hidden Level

Now we shall explain the hidden level. All the happiness and frustration of samsara and nirvana are produced by the five causal creative-potencies that are the very essence of the active aspect of the phases.9 This is just like the case in which the flesh, blood, warmth, breath, and mental activity belonging to the body are produced and nourished with the energy of fruits, flowers, and grasses that are the active aspect of the phases.

Although pristine awareness exists within us from the very beginning, we don’t recognize it. Therefore, by latching onto concepts of affirmation and negation regarding the creative energy of pristine awareness, there is the split into samsara and nirvana. One enters into the mother’s womb by lack of pure presence. Then, by the combination of the causal creative-potencies of the parents and the pristine awareness that belongs to pure presence, the body is formed.

Further, the body is born with the mutual assistance of the five phases. When one eats food, it is digested by the fire phase; its active and residual parts are separated by the wind phase; it is synthesized by the water phase; and it is hardened by the earth phase. This produces the strength of the body. The active part pervades all the energetic pathways of the body.

Further, this active part increases from birth, and the creative energy operates harmoniously until men and women are thirty years old; this is because the five phases are assisting one another. In this way the active energy settles in the bodily constitution. The coarse aspect of this creative energy, together with the natural radiance of pure presence, establishes the beauty, corpulence, and level of activity of the body. From age thirty to forty the active energy maintains itself, but from then on the five phases mutually restrain one another. The bodily oils become hardened and therefore the active aspect dries up. All the organ functions become impaired and one declines and ages. The span of life is established because the phases have become disturbed in their functioning. Therefore it is very important to work with the energy of the phases when one is young. This is the way in which the body functions on the hidden level.

IV. Working with the More Hidden Level

The more hidden level is worked with in the following way: the happiness and frustration of all the interdependent relations of nirvana and samsara are produced by the causal creative-potencies.10 Therefore these causal potencies are the very essence of the active energy of the phases. Because the causal creative-potencies are the basis of the existence of the creative potency of pristine awareness, it is very important to increase them and not impair them.

Now, as to increasing them, there is the natural process of increase, and there is the increase that occurs by relying on a partner as a special condition. In both these circumstances, it is necessary to have the essential controlling point or method?1 if one does not, internal and external obstacles can arise.

Increasing the Creative Potency without a Sexual Partner First, 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.12 At this time, it expands into the constitution from the energetic configuration at the sex organs.” So then one should visualize the dakini of the Karma family in sexual embrace,14 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 energetic configuration. Pleasing and beautiful ornaments indicative of the full richness of being ornament the dakini. From the point of sexual union, the five colors of the active aspect of the phases each radiate uninterruptedly. This radiation fills the nexus of that energetic configuration, and from there pervades 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 dakinis in sexual embrace. One should imagine this as unwavering pleasure. One should also imagine such pleasure arising from all the dakas in sexual union, filling the body like a jar full of seeds, while also imagining that their creative potency of pure and total presence fills each of the pores of the body.

By doing this, the phases are harmonized and illness cannot arise. The expansion of their active aspect gives rise to meditative experience of the unity of pleasure and emptiness,15 the completion of countless accumulations of merit, a good constitution, enjoyments, healthy old age, the energizing power of dakas and dakinis^ as well as the mundane and supreme accomplishments. Thus one ought to meditate.

Next the active aspect increases upward, expanding to the navel by the fourth day of the month. One should imagine the dakas and dakinis of the Lotus family at the nexus of the energetic configuration of the navel. As of the eighth day, one should imagine the dakas and dakinis of the Buddha family at the heart. As of the twelfth day, one should imagine the dakas and dakinis 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 dakas and dakinis 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 this reason one shouldn’t apply bleeding or burning treatments there. While experiences may increase or decrease, because one’s capacities, senses, and Bodhicitta which ought not to be eliminated, are expanding, one can massage a shaved place at the crown of one’s head with a mixture of sesame oil, sandalwood, and musk. Thus the phases of the body won’t be in conflict, and illness won’t arise. If one does not do this, the active aspect of the phases will be disturbed and won’t expand to the crown of the head; because the phases won’t be in harmony, disease can arise.

Then after this, the active aspecr 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 one won’t fall ill. Through the growing of the phases, the positive will increase. Through the increase of the active aspect of the phases, experiences of the unity of pleasure and emptiness will arise and one will make oneself fit to practice with a partner. 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.17

Increasing the Creative Potency Using a Suitable Partner Second, the explanation on how to increase the active aspect of the phases by relying on a suitable partner as a special condition has two parts:

(i) learning through establishing one’s ability to work with one’s energy, and

(2) learning according to the path of passion itself.18 Here the path of passion itself will be learned.

First, one must meet with a suitable partner who has the esoteric empowerment and imagines themselves as a deity,19 so that 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. (For a Dzogchen perspective on empowerment, see part 2, chapter 5.) If one 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.

When one first thinks of uniting with the partner,20 the bodily fluids that arise are the movement of the motile energy of the water phase. Water itself is the female polarity of buddhahood known as Mamaki.21 Next, one should find the energetic point of arousal of the partner and awaken it. Sometimes one can massage one’s partner with honey and beer.

When one moves the sex organs, there is enjoyment and warmth. This heat is the fire phase, which is the female polarity of buddhahood, Pandaravasini. Her pristine awareness is that of supreme enjoyment. The hardening of the sex organs produces pleasure; this hardness is the earth phase, which is the female pole of buddhahood, Buddhalocana. The movements and positions of the body also produce pleasure; this movement is the wind phase and the female aspect of buddhahood, Samayatara.

When one moves and this pleasure arises, one should visualize as above at the nexuses of the five energetic configurations, arousing pleasure and proceeding as before. By doing this, the active energy of the crown flows down, generating the pristine awareness of enjoyment at the throat; the pristine awareness of supreme enjoyment at the heart; the pristine awareness beyond enjoyment at the navel; and the pristine awareness that in its very arising is primordially pure, at the sex organs. The active energies move within the energetic pathways, mutually assisting one another, thus giving rise to innumerable enjoyments.

When one’s creative potency extends down to the navel with the accompanying pleasure, it is necessary to return it upward. One can say HIK three times, imagine it going back up, roll the eyes upward, apply the hold of pulling up from below and pressing down from above, touch the tongue to the palate, contract the toes, press the thumb with the ring finger, press the two middle fingers together firmly, and direct one ’s awareness to the crown of the head. In this way it is impossible not to retain one’s creative potency. Then one can generate pleasure again, and if one cannot retain it in this way one can press the point four finger-widths from the base of the sex organ with one’s right ring-finger. Thus there will be no outflow even though the creative potency is completely in the sex organs.22

One returns the active aspect of the energy thus retained upward and scatters it through the eyes. Some claim that the energy is returned upward through the contributory condition of an object of concentration, such as the pupils. This is not so. The unique controlling point is the utilization of the active aspect of energy and mind together; doing this, one stores the active energy within. At the time of retaining the active energy, relax the mind in a state beyond concepts. In this way, holding and scattering can happen at the same time. This is very profound. (See introduction, p. 7.)

In general there are sixteen aspects of creative potency.23 There are eight forms that are returned upward from the sex organs even though there is no action of holding. These are known as the active aspect that generates the bodily constituents and life energy. Therefore until one dies, they remain in the body. At the time of death they do not remain and there is death. There are two forms that are the residual part of the creative potency: that which is not returned

upward even when one tries to return it upward, and that which is not retained even when one tries to retain it. These arc the sexual fluids that are generated at the time of passionate attachment. It is like cow’s saliva: there is no benefit or harm in it whatsoever.

There are six aspects of creative potency to be retained in the practice of passion. There is an active aspect and a residual aspect; these are the white aspect that concretely arises. Within the white aspect there are six forms that are like small greenish seeds the size of the pupil of an eye. These are the seeds for generating a tulku. The creative potency of the mother is like a laksha flower, small and oily, and when it predominates a boy is conceived.24 The white residual aspect of the active energy is what comes out of the vagina.

Practitioners ought to retain all of the active aspect, but because these six seedlike forms of the active aspect of the active energy may not be retained in one’s practice, it is necessary to make a special effort to retain all of them. All of a human being’s highest capacities come from these six seedlike forms. The white residual aspect of the active energy merely produces the fleshy parts of the body.

The causal creative potency, which is the active aspect of the four phases, is present within all the definable and indefinable pathways of energy radiating from the five energetic configurations through the special condition of contact with a sexual partner. This gives rise to pleasure. The active aspect of the four phases is the creative activity of the movement of pristine awareness inherent in pure presence. This movement is all-pervasive. By making the phases mutually support one another, the creative potency gradually moves to the energetic configurations from the brain. When it arrives at the sex organs, pleasure subsides and the phases are harmonized. At this time, when one uses a visualized object to retain and return the creative potency, it coils up into a form at the place of one’s visualization.

If one docs not harmonize the active aspect of the energy of the four phases, illness arises. Therefore, as long as the potency has not reached the sex organs from the brain and right-hand pathway,15 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,16 and one will realize various common accomplishments, such as the eight great siddhis (Sanskrit).17 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 buddha-hood 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.

V. 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.2*

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 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

Further, because the active aspects of the four phases are based on the proper functioning of the stomach,’2 when these are disturbed they dry up and generate all illnesses. Therefore the palpable warmth of the radiance of fire, symbolized by the Lotus dakini 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 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 dakini 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 dakinis 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 dakini 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?1 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.

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 dakini 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 dakini 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 Urgyen, 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 dakini. This is

THE MEANING OT

A Section of Hidden Instruction, the Innermost Essence of the Vakini

Our second text, A Section of Hidden Instruction, the Innermost Essence of the Dakini, 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 of being. 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:

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 docs 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 reality explain our present situation in samsara, especially rebirth in a human body?

A new body is generated after the bardo state (intermediate state between death and life),3 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 of SelfGenerating Pure Presence states: “The body is pervaded by great pristine awareness like oil in a sesame seed.”

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 “vajra-chains” mentioned here. These are direct manifestations ofbuddhahood, associated with the thogal 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 of lack 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 of Hidden Instruction, the Innermost Essence of the Dakini clarifies some of the esoteric practices of The Fivefold Essential Instruction. 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 of Hidden Oral Instruction of the Dakini is completed.”

TRANSLATION OF A Section of Hidden Instruction, the Innermost Essence of the Dakini

I. Presentation of the Initial Ground of Being

IA. The Universal Ground of Being

“Universal” refers to what is elevated, in which there is no division into either samsara or nirvana. The Blaming Lamp Tantra states:

The great primordial, initial purity is just so. Not made by anyone, self-luminous, From the beginning it is just itself.1

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,

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. Further, the Garland of Pearls Tantra states: Although one speaks of the nature of reality having many facets,

Pristine awareness has three?

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?

The Penetrating the Essence of Sound 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,

t 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 of the 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 of loss 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.6

Moreover, these three modes of pristine awareness are indivisible. The Penetrating the Essence of Sound 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*.

Beyond the two extremes of eternalism and nihilism8

And the Tantra of Self 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.

IB. The Ground of Going Astray

Now the explanation of how gping 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 of being.10 As the Radiant Sphere Tantra states regarding this going astray:

From pristine awareness itself there is going astray into lack of pure presence.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” (lundrub) and “integrative responsiveness” (thugje))1

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 eternal.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-vayra-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 particular, because it is the basis for buddhahood, without which the latter will not come about. IIA. The Stages in the Gestation of the 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.1* As the Garland of Pearls 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;18 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 bardo are not recognized. Then in the bardo 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: (i) oval (mer-mer), (z) viscous (nur-nwr), (3) fleshy (gor-gor), (4) elliptical (rar-rar), (5) hardened (trang-gyur), (6) dwarflike (kyab-jug), (7) turtlelike (ru-bed), and (8) froglike (bal-pd) 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.2® 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 all 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 of clarity, 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 well 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

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 nirmanakaya. The Radiant Sphere Tantra states:

The meaning of having entered (the womb) is the nirmanakaya.11

The Garland of Pearls 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 mother.

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 entry 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 nirmanakaya?

In this nirmanakaya, 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 Penetrating the Essence of Sound Tantra states:

Roma (lunar), kyangma (solar), kundharma (central), and Katishelbug}

As to which phases generate these four pathways: the energetic aspect of water generates roma, earth generates kyangma^ wind generates kundharma, and fire generates Kan shelbug. Within roma the causal creative potency moves downward; in a man it is to the right, and in a woman it is to die left. Similarly the kyangma 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 kyangma 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 ness. The energy of pristine awareness is mixed with mind; mind is mixed with karmic energy. Therefore they are inseparable. The Penetrating the Essence of Sound Tantra states:

Mind and energy are 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 21,600 forms of energetic movement. The Penetrating the Essence of Sound Tantra states:

The energies that are based on creative functioning

Have 21,600 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 of Sound Tantra states:

True movement within the pathways has 126,600 forms.

By this movement there is what is known as the energy of subtle movement.28

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.29 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 of Self 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

I IB. How the Pristine Awareness That Belongs to Primordial Intelligence Is Present in the Body

This presentation has two aspects:

i. The body as a buddha-field

x. How primordial intelligence itself is present

IIB 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 of letters elf-effulgent in the five hues of pristine awareness, like quicksilver and the peelu flower. HA and RA are at the forehead; R1 and TSA at the throat; NAM and HRI at the heart; N1 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, AH, 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 of the body in which the phases are combined, The active energy and its pathways are indivisible.

In this the letters, which are the seeds of buddhahood, are present.

The male and female aspects are present in the five energetic configurations.

Out of the three primary pathways, solar, lunar, and all-encompassing, the three dimensions manifest. feeling judgment, motivation, and consciousness, Internally there are the five poisonous pollutants. Secretly, there are the five dimensions of existence.51 More secretly, there are the five modes of pristine knowledge. While externally there are the five phases, Internally there are the five female aspects of buddhahood.

Secretly, there are the five dakinis.

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 dakinis.

All the constituents and energetic pathways of the body

Are abuddha-ficld of dakas and dakinis^ 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 non-virtue. 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.

IIBi. How 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;” in the five energetic configurations, the dakas and dakinis, in the three primary pathways, the three fundamental dimensions of reality; in all the energetic pathways and constituents of the body, the dakas and dakinis 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 of Self 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.54

The characteristics of these objective manifestations are given in the Tantra of Self 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.55

As to its objective manifestation, the Penetrating the 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.56

The Tantra of Self Generating Pure Presence also states:

The eye investigates the realm of space.

The light subtly coils into forms.

And:

What this means is investigate the purity of space.58

An introduction is given in the Radiant Sphere Tantra:

In the field of the Buddha dakini, the Padma dakini is mirrored.

Space is opened up for the Ratna dakini, as well as a place for the Karma dakini.

The reality-field of the Vajra dakini directly manifests.”

Such a visible manifestation of pure presence is not just something relative. The Penetrating the Essence of Sound Tantra states:

Pure presence itself manifests like a vayra-chain.

It is not something made by anyone in the present, past or future.

It is itself unconditioned.

Since the nature of this vo/ra-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.41

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.

Now, this delusion is purified by intrinsic intelligence.

The phases are purified in the dimension of pristine awareness.

This nonresidue 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.45 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 of sprouts, 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 bom 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

he 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.