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− | [[Nagarjuna]], in his [[Pindikrta-sadhana]], is consistent with his employment of this {{Wiki|terminology}} of [[yogas]], starting with verse 44 (in La Vallce [[Poussin's]] numbering). We learn that in [[yoga]] there is the [[rite]] involving the {{Wiki|recitation}} of the celebrated [[mantras]], Otp Sunyatajftanavajrasvabhavatmako 'ham, and Om dharma-dhatusvabhavatmako 'ham. With verse 51, he mentions the | + | [[Buddhism]] in {{Wiki|Sweden}} |
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| + | Couple of weeks ago I found a page in Facebook called or group of [[people]] called [[Buddhism]] in {{Wiki|Sweden}} . I wrote couple of words myself an english on their page and immediately reacted on my words site Admin Peter Olin and told that everybody here on this page have to use only {{Wiki|Swedish}} because it's a {{Wiki|swedish}} [[buddhist]] site. He [[sound]] quite convincible. |
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− | amtyoga and this culminates in the contemplation ofthe 'primeval lord' (adindtha). Then the [[atiyoga]] develops [[vajrasattva]] (the '[[diamond being]]') as the progressed [[self]] of the [[yogin]] with his [[body]] as a [[mandala]] (the deha-mandala mentioned earlier in our [[mandala]] section). The [[mahayoga]] starts with verse 70 and involves the [[blessing]] or [[empowerment]] of [[body]], {{Wiki|speech}}, and [[mind]], using the [[mantras]] of Guhyasamdja, [[chapter]] 6 ('Documents';.
| + | I explained to Olin that I have been doing the [[Chinese Buddhist Encyclopedia]] for 18 hours every day for 8 years After which he started to explain to me that many links in [[Chinese Buddhist Encyclopedia]] what are linked to Wikipedia are suspicious and may change over time, and what,ll happened with these articles in my {{Wiki|encyclopedia}} when there,ll be changes in Wikipedia , He seemed quite excited and determined in their [[own]] deliberations and positions. |
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− | Passing to some {{Wiki|individual}} explanations for the four steps, especially as they apply to the Stage of Generation, we note that the [[Pradipoddyotana]] ('Documents') is helpful for clarifying the 1st step. It is neccssary to placc [[consciousness]] in [[samidhi]].
| + | Then I posted couple of [[thangkas]] made by me and lot of critics or by other words a large avalanche of [[criticism]] arrived at my address. compared to my [[attitude]] towards the {{Wiki|Encyclopedia}} and other [[activities]] in {{Wiki|Asia}}, {{Wiki|Sweden}} had an extremely negative and rusty cold [[attitude]]. |
− | The [[practitioner]] then reviews the {{Wiki|evocation}} "from the spot of [[earth]], etc. up to the [[mandala]] circle." He then enters the [[realm]]
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| + | With this, I felt like the admin's ironic [[logic]] killed me wanting to participate in this site on Facebook and of course since the admin of the page was quite specific in his [[attitude]], I asked him what have you done for [[Buddhism]] yourself? He didn't answer. At the end I just left the {{Wiki|swedish}} [[group of buddhists]].. |
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− | of the [[void]] through [[contemplating]] the [[mantra]], "Om gunyata-jfianavajrasvabhavatmako 'ham" (Orp. I am the [[intrinsic nature]] of the [[knowledge]] [[diamond]] of voidncss). Hence in this step the officiant evokes the [[void]] [[mandala-palace]], also called the '[[perfection]] of [[Vajrasattva]]'.
| + | I spend there on site just 2 days. And then left because [[people]] started to scream about my work with [[Chinese Buddhist Encyclopedia]]. My secretary who has been a member of this group started to defend me and almost all [[people]] on the page started to talk that I serve the interests of the [[Chinese government]] and they pay me for that. |
− | Commenting on the 'vajra-ayatana' of the second step of [[sadhana]], namely upasadhana, Snags rim says (f. 363a-6 to 363b-l ): "Thugs-rje-iabs explains that [[vajra]] means the thirty-two [[deities]] from [[Vairocana]] down to [[Sumbharaja]]; while its base (dyatana) refers to the spots wherein are deposited the {{Wiki|syllables}} of those ([[deities]]) in the [[aggregate of form]] all the way down to the soles of the feet." ( / [[rdo rje]] ni [[rnam]] snari nas [[gnod]] mdzes kyi bar
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| + | I started the {{Wiki|encyclopedia}} in [[Australia]] and interestingly there were no negative [[attitude]] towards my work . [[Australia]] gave me a Distinguished Talented Visa for my [[activities]] and work in [[Buddhism ]]. |
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− | so gfiis so II debi skye mchcd ni [[gzugs]] phuri nas rkan mthil gyi bar [[yin]] te de dag gis [[yi ge]] hgod pahi [[gnas bstan]] par thug rje labs hchad do / ). This remark immediately shows the [[connection]] between the 'vajra-dyatana' of the second [[sadhana]] step with the second [[vajra]], the 'drawing together of germ {{Wiki|syllables}}' (bijasamhrta) (cf. preceding sub-section). This refers to the body-man ([[Jala]] where thirty-two {{Wiki|syllables}} representing the thirty-two [[deities]] arc deposited in the appropriate spots of the [[body]]. But without this commcnt, the [[relation]] between the two second ones would not be clear. Also the comment clarifies the Si.ags | + | I am struck by how two countries may have so different [[views]] on [[Buddhism]]. I arrived back to {{Wiki|Sweden}} a year ago and turned to {{Wiki|Swedish}} government and asked if they would like to help me with the {{Wiki|encyclopedia}}. I also wrote to the {{Wiki|Swedish}} {{Wiki|Academy}} of [[Sciences]] and asked them for a positive [[attitude]] towards my work. I wrote to 60 politicians in the government but did not receive any response to my letters at all. |
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− | rim remarks (362b-6, ff. through 363a-l, 2, 3) that on the
| + | The {{Wiki|Academy}} of [[Sciences]] was [[silent]] in {{Wiki|Swedish}} way. I [[thought]] when I arrived first time to {{Wiki|Sweden}} most of the world's press was {{Wiki|present}} and even {{Wiki|Swedish}} journalists but now it seemed embarrassing for {{Wiki|Sweden}} that they gave me {{Wiki|swedish}} citizenship, Which shows that my {{Wiki|political}} [[activities]] suited them but not [[Buddhist]] . |
− | Stage of Generation the second [[sadhana]] yields the 'incantation [[body]]' (mantra-deha) while the same [[sadhana]], interpreted on the Stage of Completion, yields the '[[knowledge body]]' (jildna-kdya).
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− | This {{Wiki|evocation}} of a [[sanctified]] [[body]], which the [[Pradipoddyotana]] calls the "[[form]] of [[Mahamudra]]', is alluded to in [[Nagarjuna's]] Pinifihtasadhana (verses 51-52) :
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− | .... anuyogam samacartt /tatas tryakfarasambhutam sitakundcndusannibham /ddindtham vicintya.... | + | I have organized a major international [[Buddhist]] conferences and ([[Buddhism]] and Nordland) and ([[Buddhism]] and [[Australia]]) what lasted 9 years. I myself have attended other conferences at the {{Wiki|University}} of [[Berkeley]], but I have never seen such a derogatory and monotonous [[attitude]] as in {{Wiki|Europe}}, and especially in Scandinavia haven't seen such negative [[attitude]] anywhere in [[world]]. We can say openly {{Wiki|Sweden}} denies [[Buddhism]]. |
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− | He should engage upon the [[Anuyoga]]. Then, [[Wikipedia:Imagination|imagining]] the primeval lord ([[adinatha]]) arisen from the three {{Wiki|syllables}} like the white-Jasmine [[moon]]............
| + | This summer, I approached the {{Wiki|University}} of Kalmar with a proposal to hold an international conference on [[Buddhism]]. In a month's time, my secretary, Marju Broder, sent them letters with a proposal to meet to discuss cooperation and [[activities]] in [[connection]] with the conference. |
− | As to the three {{Wiki|syllables}}, these can be either a, o, and ha, or they can be Om, [[Ah]], and [[Hum]]. Thus [[Mchan]] figrel, PTT, Vol. 158, p. 14-3, states : "a, o, and ha are the three basic {{Wiki|syllables}}...;
| + | the {{Wiki|university}} replied to me w month later with such this [[letter]]; |
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| + | Dear Marju Broder, |
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| + | I’m [[professor]] in the study of [[religions]] and like all my [[colleagues]] in the study of [[religions]] we are regularly contacted by, besides of course [[scholars]] of [[religions]], RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. |
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− | that means that from the thirty-two parts of the 'seminal drop' (bindu-bodhicitta) the three {{Wiki|syllables}} become 32-fold and generate the [[gods]] on the [[lotus]]." This alludes to generation of the
| + | Stefan Arvidsson |
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} |
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− | thirty-two [[Guhyasamaja]] [[gods]] from germ {{Wiki|syllables}}. Furthermore, Tsori-kha-pa's Rnal hbyor dag pahi rim pa (PTT, Vol. 160, p. 91-1), shows the process of [[Wikipedia:Imagination|imagining]] a single [[bindu]] (of
| + | At least someone dared to answer and say what is [[thought]] about of [[Buddhist]] [[activities]] in {{Wiki|Sweden}} . It is [[interesting]] that {{Wiki|Sweden}} is talking about [[religious]] freedom. How to understand it ? |
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− | [[bodhicitta]]) as the {{Wiki|syllable}} Bhrum and from its [[transformation]] generating the 4-cornered, 4-doored, etc. palace along with thrones (Step No. 1); and continues : | + | This freedom seems to [[exist]] only for [[Christians]] but not for [[Buddhists]] . In addition, we wrote to many other {{Wiki|Swedish}} organizations, but the answer was [[silence]] |
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| + | My secretary Marju Broder also wrote to others in Scandinavia, but the answer from them was either [[silence]] or a negative [[attitude]]. The same [[attitude]] was observed by those Swedes on Facebook who call themselves a [[Buddhists]]. |
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− | Then the single-part [[bindu]] becomes 32 parts upon the thrones, and from their [[transformation]] (there arise the {{Wiki|syllables}}) Om, [[Ah]], [[Hum]]. Then the incantation of each of the [[seed syllables]] [[Hum]], etc. gives rise to 32 Jfiana-adhisthanas of the [[three vajras]]. Therefrom there arise 32 hand [[symbols]] of [[thunderbolt]] ([[vajra]]), etc. (Step No. 2). Therefrom one generates sequentially the [[bodies]] of the [[deities]] (Step No. 3) :—the foregoing is the 'way of generating'.
| + | That's what they wrote in {{Wiki|Swedish}} newspaper; |
− | In the case of the third step—generation of the [[bodies]] of the [[deities]] (especially within the practitioner's [[own]] [[body]] as a bodymandala) is presumably what the h'rfnayamaritantra (op. cit.) calls the perfecting of all the circles. The [[Mchan]] hgrel on
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− | [[chapter]] XII (Vol. 158, p. 92-2, 3) adds [[information]] for the | + | [[Buddhism]] is a relatively small [[religion]] in {{Wiki|Sweden}}, but has seen an increase in recent years. The number of [[Buddhists]] in April 2011 is estimated at around 45,000 [[people]] or close to 0.5% of Sweden's population, making it Sweden's third largest [[religion]] after [[Christianity]] and {{Wiki|Islam}}. Most practitioners have an {{Wiki|Asian}} background and come mostly from [[Thailand]], [[China]] or [[Vietnam]]. |
− | third step that the [[perfection]] here comes from the five abhisam-bodhis. In summary of N'agarjuna's text, Ratnakaraianti's Pindikrta-sadhanopdyikd vrlti-ratnavali-nama (Vol. 62, p. 62) places here the [[blessing]] of the [[sense bases]] (dyatana), [[die]] [[personality]] [[aggregates]] ([[skandha]]), the [[elements]], the major and minor limbs, by the various 32 [[deities]]; and (ibid., p. 77) slates that by divi
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| + | In addition, the {{Wiki|Swedish}} government requested that {{Wiki|donations}} to [[Buddhists]] be taxed on the basis of income. |
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| + | http://religionsvetenskapligakommentarer.blogspot.com/2012/09/strukturell-diskriminering-nar.html |
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− | sions of the [[skandhas]], there are [[Vairocana]] and the other Tatha-gatas; and so on, down to [[Sumbharaja]] (in the feet). These are what the Guhyasamdja calls the '[[lords]] of the [[mantras]]'. The [[Pradipoddyotana]] ('Documents') alludes to verses XII, 70-71 to explain the [[blessing]], but thereby disagrees with both the Krfnayamaritantra and [[Nagarjuna's]] Pindikrta-sddhana which placc this [[blessing]] or [[empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] in [[the fourth]] step.
| + | http://religionsvetenskapligakommentarer.blogspot.com/2019/08/buddhistiska-tempel-beskattas-for.html |
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| + | It,s a [[shame]] to take a [[money]] from [[buddhist monks]]. [[Interesting]] how much {{Wiki|Swedish}} government pays for [[Christian]] {{Wiki|church}} to keep it alive. |
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− | The fourth step in the [[Pradipoddyotana]] treatment involves [[Wikipedia:Imagination|imagining]] the lord on the {{Wiki|crown}} of the officiant's head, and the five [[Tathagatas]] on the heads of all the [[deities]] in their particular families. [[Mchan]] hgrel (PTT, Vol. 158, p. 92-2, 3) brings in the {{Wiki|terminology}} of [[the fourth]] [[vajra]], the 'invariant ( = [[letter]]) placement', and states that this refers both to [[letter]] placement of the samddhi-sattva (tin ne hdzin [[sems]] dpali) and to [[letter]] placement in the
| + | it shows specifically how the {{Wiki|Swedish}} government and [[people]] view [[Buddhism]]. You could say frankly that they [[hate]] [[Buddhism]] |
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− | [[body]] of the vidyd (rig mahi lus la [[yi ge]] hgod pa), hence to [[letter]] placement of [[vajra]] and [[padma]] ([[rdo rje]] dan pa-dmahi [[yi ge]] hgod pa [[ste]]), referring of course to the mention of [[vajra]] and [[padma]] in the [[Pradipoddyotana]] comment ('Documents') on this step. This would then be the 'overflow [[mandala]]' (utsarga-mandala) spoken of in our [[mandala]] section. As was mentioned, other sources placc here the [[empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]].
| + | It shows how wrong country I chose when I was expelled from the {{Wiki|Soviet Union}} by [[Gorbachev]] when I made, first time in [[Soviet]] history, an [[opposition]] party against [[Communist Party]], My [[idea]] that erupted the {{Wiki|Soviet Union}} and perestroika. |
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| + | Having lived in {{Wiki|Sweden}} for years, I did not come to the [[idea]] or [[understanding]] that {{Wiki|Sweden}} does not like a [[Buddhism]] because I was not involved in promoting [[Buddhism]] in {{Wiki|Sweden}}. |
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− | Furthermore, the [[Pradipoddyotana]] ('Documents') clarifies that the Mahasadhana, which is [[the fourth]] step, is the [[accomplishment]] of the aim of others. This agrees with the Guhyasamdja-tantra's explanation of Mahasadhana as a title for chapters 5, 9. 17, and 13, that these chapters have the [[teaching]] that [[liberates]] one's great soulcd [[disciple]]. The [[Pradipoddyotana]] mentions that the Mahasadhana includes the 'best victorious [[mandala]]' and the 'best victorious [[rite]]'. In fact, these are the second and third of a well-known set callcd the [[three samadhis]].
| + | I have been actively involved in [[Buddhism]] for 45 years, I established the [[Nyingma]] [[Buddhist tradition]] in {{Wiki|Estonia}}, built 5 [[stupas]] there, My friends also actively contributed to the translation of a large amount of [[Buddhist literature]]. [[Soviet]] times nobody paid [[attention]] to my work in field of [[Buddhism]]. |
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− | The set of [[three samadhis]] constitute a {{Wiki|terminology}} in common between the [[Yoga-tantra]] and the [[Anuttara-yoga-tantra]] classes of [[tantric]] {{Wiki|literature}}. Even though there are some differences in explanation of those three, there arc strong indications that the Stage of Generation of the [[Anuttarayoga-tantra]] is the portion of that kind of [[Tantra]] that has practiccs shared with the [[Yoga-tantra]]. The [[three samadhis]] arc callcd 'preliminary praxis' (prathamaprayoga), 'triumphant maijdala' (vijaya-mandala),
| + | Now when I went back to {{Wiki|Estonia}} and started [[to build]] a new [[stupa]] the new [[Estonian]] government arrested me and my friends and accused me that I am hiding [[weapons]] in my country house what I haven't visited already 15 years . |
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| + | They hold me in jail two days until {{Wiki|swedish}} ambassador Dag Hartelius called to the police. Why it's happened? Because in {{Wiki|Estonia}} old [[Wikipedia:Communism|communists]] are still in power. And they [[hate]] me because I destroyed the {{Wiki|Soviet Union}}. |
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| + | I built a [[stupa]] and large [[prayer wheel]] then left {{Wiki|Estonia}}., 1982 I build 4 [[stupas]] with my friends in {{Wiki|Estonia}}, first [[Buddhist]] [[thangkas]] were made by Arno Arrak it was the start for [[Buddhism in Estonia]]. |
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− | and 'victory of the [[rite]]' (karma-vijaya). Stags rim, f. 364a-1, 2, mentions as the implication of those remarks of the Prodi-poddyotana that the first three steps of service are the 'preliminary praxis' and amount to steps that accomplish one's [[own]] aim.
| + | At the same time, the {{Wiki|University of Tartu}} in {{Wiki|Estonia}} was extremely contemptuous of my [[activities]], led by Linnart Mäll,who was a chronic alcoholic plus his students Märt Läänemets and Maret Kark supported him. |
− | The employment of two [[samadhis]] to cover the 4th step of [[yoga]] helps to resolve the several ways of explaining the 4th step as not constituting rival [[methods]] of conducting the [[rite]] of that Stage, but rather as suggesting the grouping into two phases. The 'victorious [[mandala]]' is the [[initiation]] phase of the Stage of Generation, involving the five vidyd [[initiations]], as they are called. The 'victory of the [[rite]]' includes those rather strange [[rites]] filling up a number
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− | of verses in both [[Chapter]] 6 and [[Chapter]] 12 ('Documents') about the [[ritual]] eating of different kinds of flesh, in fact the [[meditative]] eating of that flesh, credited with leading to [[supernormal powers]] (on which I once wrote an article, "Totcmic [[beliefs]] in the [[Buddhist Tantras]]"). The apportionment of [[rites]] between the [[three samadhis]] can be seen rather clearly by placing in concordance with the four steps the [[mandala]] [[rites]] of the [[Guhyasamaja]] which can also be | + | It is striking that instead of cooperation, there is an immediate denigration against [[Buddhist]] [[activities]] from [[scientific]] side . Now that everyone is talking about a multicultural {{Wiki|era}}, both freedom of {{Wiki|speech}} and freedom of [[religion]], the {{Wiki|Swedish}} government is asking to tax {{Wiki|donations}} to [[Buddhists]] . |
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− | arranged in [[four parts]] following the {{Wiki|classification}} of [[Mkhas grub]] rye's Fundamentals of the [[Buddhist Tantras]], which in turn is based on the Snags rim. These two works enabled me to group the [[rites]] in Nagabodhi's Sri'guhyasamdja-mandaliipdyikdiimSati-vidhi-ndma (PTT, Vol. 62, pp. 12 to 18), where there arc actually twenty-one [[rites]] despite the 'vimSati' of the title. Admittedly, this correlation demands more {{Wiki|justification}} than here given, and a study of the [[Mkhas grub rje]] context will provide some of the missing links, for example, that the '[[rite]] of the site' also requires contemplation of [[voidness]] (as we saw in the case of the first [[yoga]] step).
| + | An example my secretary asked {{Wiki|Oxford University}} to participate on coming conference [[Buddhism]] and Nordland and she got such answer : |
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| + | I am sorry to say that I cannot give you any encouragement. The OCBS is a small institute with very limited resources. We are not even able to pay any {{Wiki|academic}} salaries. We also have nobody here who [[knows]] anything about [[Buddhism]] and Nordland, so we cannot offer any expertise |
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− | (A) [[Rites]] of the site:
| + | Yours sincerely, |
| + | [[Richard Gombrich]] |
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− | 1. Clearing the site (sa sbvori ba)
| + | And it is a solid old {{Wiki|university}} with English [[traditions]]. |
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− | 2. Seizing the site (sa yoris su gzun ba )
| + | The same time we have big site in [[Internet]] dedicated to this conference. |
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− | 3. Elimination of the obstructing {{Wiki|demons}} ([[bgegs]] fle bar
| + | The question arises as how [[Buddhists]] do not notice what other [[Buddhists]] are talking about [[Buddhism]] in their work on conference [[Buddhism]] and Nordland. |
− | ii ba)
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| + | It shows the [[stupidity]] and short-sightedness of the {{Wiki|Europeans}} and its [[universities]], And we talk about [[religious]] freedom here . Compared to the {{Wiki|University}} of [[Berkeley]], who immediately agreed to collaborate with leading [[professor]] [[Lewis Lancaster]] .The only company that is actively involved in translating texts and spreading [[knowledge]] about Buddhism,in our days which is [[Lotsawa house]] and its a very big contribution to {{Wiki|European}} [[Buddhism]], |
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− | (B) [[Rites]] of preparatory acts :
| + | https://www.lotsawahouse.org/ |
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| + | It,s [[interesting]] most of those [[people]] doesn't belong to {{Wiki|Europe}} who translate in [[Lotsawa House]]. I know {{Wiki|Erik Pema Kunsang}} because when I started with {{Wiki|Chinese}} {{Wiki|Encyclopedia}} he connected me and his relationship to my project was very positive and favorable. He is from {{Wiki|Denmark}} . And well known [[translator]] from [[Tibetan]]. |
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| + | https://lotsawahouse.blog/interviews/erik-pema-kunsang/ |
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− | 4. Pitching the lines with chalk (thog le kor gyis [[thig]]
| + | Another [[person]] who has helped me a lot is from [[Holland]]. I asked [[money]] to buy a new {{Wiki|computer}} and new glasses for myself because the old {{Wiki|computer}} is too old and slow he reacted immediately . The rest of the {{Wiki|europe}} was quiet. |
− | gdab pa)
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− | 5. Preparing the flask ([[bum pa]] [[lhag]] par [[gnas pa]])
| + | I understand because it,s a [[war]] in our days accely between [[christianity]] and [[Buddhism]] what has found new territories here in {{Wiki|Europe}},. |
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− | 6. Beseeching the [[gods]] (gsol gdab pa)
| + | When I was 11 years old I read the [[book]] about [[Buddhism]] and it was written that [[Buddha]] was talking about huge amount of other [[worlds]] and [[universes]] the same time I head in school that {{Wiki|Galileo}}, on the other hand, was tried by the Inquisition after his [[book]] was published. |
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− | 7. Preparation of the [[disciple]] (slob ma [[lhag]] par [[gnas pa]])
| + | He said that the [[Earth]] revolved around the {{Wiki|sun}}, a {{Wiki|theory}} now known to be true, I understood immediately value of the [[christianity]] who was telling such rubbish about [[cosmology]] . [[Buddhism]] for me as always been a [[science]] and I don't understand why others haven't found such values in [[Buddhist teachings]]. |
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| + | And {{Wiki|Europe}} still holds the same {{Wiki|principles}} as you can see here in {{Wiki|Sweden}}. For them {{Wiki|Sweden}} is a center of the [[universe]] with his 10.23 million (2019) population. So narrow minded [[people]] here.When you use your {{Wiki|brain}} at least little bit you can understand who,ll be the winner in this [[war]]. |
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− | (C) The main [[rite]], beginning with construction of [[mandala]]:
| + | [[Buddhist psychology]] has existed two thousand years , {{Wiki|Europe}} discovered it just couple of hundred years back. It seems now that {{Wiki|European}} way of [[thinking]] is really slow and and related to [[Christian]] [[thought]]. |
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− | 8. The five colored threads (tshon sna lna)
| + | One thing is a [[religion]] another is [[scientific]] approach. [[Buddhism]] is [[science]] because it helps you to understand yourself [[Christianity]] reveals that {{Wiki|Jesus}} is your liberator. In [[Buddhism]] you have to {{Wiki|liberate}} yourself. It means different way of [[thinking]] and [[understanding]] about the [[world]] and about your [[own mind]]. |
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− | 9. Putting in the colors (tshon [[dgyed pa]])
| + | Now you can see in web often [[word]] [[tantra]] what [[Christianity]] uses for [[own]] purposes it means borrowing from [[Buddhism]], but I havent noticed that [[Buddhism]] is using [[christian]] {{Wiki|terminology}}. It means {{Wiki|Europe}} and {{Wiki|European}} [[knowledge]] has nothing to offer anymore new [[ideas]] in field of [[spirituality]] and for a person’s personal [[spiritual]] development,Christianity has only one most important [[book]] the Bible [[Buddhism]] has them thousands. |
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− | 10. Invitation of the [[gods]] (spyan drari ba)
| + | [[People]] always like to have a rich friends then what about [[religion]]? [[Books]] consist [[ideas]] , teachings view of the [[world]] and I understand why [[people]] in our days who choose a [[buddhism]]. Because it has more real [[intellectual]] values then [[christianity]]. I understand how most of the [[people]] in {{Wiki|Europe}} and specially in {{Wiki|Sweden}} react on my words but someone have to be the first who says that [[king]] is naked. |
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| + | I was first who told the [[truth]] in {{Wiki|Soviet Union}} publicly and I was expelled does it mean that {{Wiki|Europe}} or {{Wiki|Sweden}} will expel me too ? You can see everywhere the new {{Wiki|political}} approach to be friendly, [[peaceful]], not to protest or fight with the government. |
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− | (D) [[Initiations]] of the flask :
| + | Why? Because the masses are being asked to be pushed into certain frames so that someone can [[calmly]] [[empty]] the people's pockets of [[money]]. Banks {{Wiki|rule}} everywhere, but if you ask them for [[money]] for their [[own]] [[activities]], you can [[die]] before they help you. |
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− | 11. Drawing the [[disciple]] into the [[mandala]] (slob ma g2ug pa)
| + | If you look at governments, they are filled with politicians, [[people]] who do not even have a specific [[education]] to work in a given place or area, and they all always vote diligently in an area that is distant and incomprehensible to them. Recalling Alfred Nobel's message about {{Wiki|democracy}}, he can be said that he was a [[wise]] and the only Swede who understood the basic {{Wiki|principles}} of {{Wiki|democracy}} and expressed them exactly. |
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− | 12. Diadem [[Initiation]] (cod pan gyi dbah bskur)
| + | {{Wiki|Sweden}} uses his [[money]] to share prizes in [[science]], but does not notice when someone is trying to spread [[knowledge]] about [[Buddhism]]. I was told in Öland by local politicians who need this {{Wiki|encyclopedia}} of no use or need for the [[people]]. Then I immediately understood what the term politician means today, [[Sven Hedin]], who was an eastern investigator, has been overlooked by the {{Wiki|Swedish}} government because he had correspondence with {{Wiki|Hitler}}. |
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− | 13. [[Diamond]] [[Initiation]] ([[rdo rje]] dbah bskur)
| + | Although he is highly valued and talked about by other countries. Not that he was in correspondence with {{Wiki|Hitler}}, but his [[scientific]] work is appreciated. I have [[realized]] over the years that I have lived in {{Wiki|Sweden}} and understood , Swedes are no longer Vikings but a {{Wiki|mass}} with whom the elective class does what they want. |
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− | 14. [[Mirror]] [[Initiation]] (me Ion gi dbah bskur) ( = [[Water]] [[Initiation]])
| + | if you do not belong to the official nomenclature does not support your work and [[activities]] it doesn't have any value for them, the same [[principle]] was chosen in the {{Wiki|Soviet Union}}, no authority in {{Wiki|Sweden}} responds positively to what I do. The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} they does not understand what it means. |
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− | 15. [[Name]] [[Initiation]] (mih gi dbah bskur)
| + | They have their [[own]] {{Wiki|Swedish}} opinion. expressed himself in very {{Wiki|Swedish}} wayas said Stefan Arvidsson |
| + | [[Professor]] in the History of [[Religions]], Linnæus {{Wiki|University}} ;RELIGIONISTS OF DIFFERENT SORTS, NOT RARELY WITH DEEP THEOLOGICAL ERUDITION. He even didn't want to meet us a or ask what kind of [[education]] I have. No authority in {{Wiki|Sweden}} responds positively to what I do. The same way reacted {{Wiki|Swedish}} [[buddhists]] on facebook. |
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− | 16. Emblem [[Initiation]] ([[phyag mtshan]] gyi dbah bskur) (— [[Bell]] [[Initiation]]).
| + | The {{Wiki|University}} of [[Berkeley]] immediately supported my [[activities]] in {{Wiki|Sweden}} does not understand what it means. Why and what i do it for. which raises the question may be should the government choose [[people]] based on {{Wiki|IQ}} . |
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| + | I have huge pile of different support letters from different [[universities]] and [[scientist]] who support my work and project. But {{Wiki|Sweden}} does not think so , Why? Because they have their [[own]] {{Wiki|Swedish}} opinion. It can be understood he has having more [[knowledge]] about [[Buddhism]] and about Eastern {{Wiki|culture}} as well than [[Berkeley]] and other [[universities]] in [[world]] , which I deeply [[doubt]]. |
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| + | I call such [[phenomenon]] connected to [[stupidity]] Another words it's a {{Wiki|swedish}} [[knowledge]] about Eastern {{Wiki|culture}} and [[knowledge]] about [[Buddhism ]]. Most stupid last {{Wiki|political}} maneuver what {{Wiki|Sweden}} made with [[China]] - {{Wiki|Stockholm}} was grappling with [[China]] over a [[book]] publisher's imprisonment , unthinking what is useful or harmful for {{Wiki|swedish}} business . |
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− | . [[Offerings]]: | + | Like many countries, {{Wiki|Sweden}} shares significant trade and business dealings with [[China]] -- [[including]] {{Wiki|Chinese}} ownership of one of its most {{Wiki|iconic}} brands, Volvo Cars. Gui Congyou, [[China's]] ambassador in {{Wiki|Stockholm}}, warned of "bad {{Wiki|consequences}}" if it went ahead, {{Wiki|Swedish}} [[Prime Minister]] Stefan Lofven could be barred from visiting [[China]]. "We treat our friends with fine wine," Gui said on a {{Wiki|Swedish}} radio show. "But for our enemies we've got shotguns. |
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| + | Now I understand why {{Wiki|Sweden}} does not like my work with [[Chinese Buddhist Encyclopedia]]. |
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− | . 17. [[Offerings]] to the [[gods]] ([[lha]] la yon hbul ba)
| + | [[China]] and [[Russia]] are friends now again what means its quite powerful [[friendship]]. [[China]] has plans to double his population on next 20 years. It means there,ll be 4 billion {{Wiki|chinese}}. [[China]] is building a aircraft mother ships. It seems they are planning to move to other continents soon. |
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| + | If they build ships for tourism then its a [[peaceful]] [[action]] it means they have an [[interest]] or need to explore other countries and continents but aircraft mother ships serve another {{Wiki|purpose}}, |
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− | 18. [[Offerings]] to the [[guru]] ([[bla ma]] la yon hbul ba) Permission and Unification :
| + | It's like {{Wiki|Sweden}} doesn't notice it. Maybe {{Wiki|swedish}} politicians doesn't understand what's going on in [[world]] because lack of [[education]] and {{Wiki|IQ}}. And {{Wiki|chinese}} have a lot of [[money]], And soon lot of [[people]] too. [[China]] has already [[worlds]] biggest {{Wiki|army}} . It means something especially in {{Wiki|politics}} soon. |
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− | 19. Conferral of permission (anujiia) on the [[disciple]] (slob ma la rjes su gnan ba [[sbyin pa]])
| + | Now about my [[own]] work . I understand that my {{Wiki|Chinese}} [[Buddhist]] Encylopedia has not the same [[quality]] to compare with Wikipedia where thousand [[people]] are working because I am alone and have to do everything myself. But I have totally different approach to compare with wikipedia. I want o educate [[people]] [[about buddhism]]. |
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− | 20. Unification (of the [[Guhyasamaja deities]] that are in various spots of the [[body]]) (ne bar [[bsdu ba]])
| + | Like one {{Wiki|swedish}} politician said to me, that I am using material what others are have produced it,s not your work.He is totally right . Seems that He didn't know that Encyclopedias mostly are based on other peoples work. |
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| + | Only difference is that an {{Wiki|encyclopedia}} is a reference work or compendium providing summaries of [[knowledge]] either from all branches or from a particular field or [[discipline]]. {{Wiki|Encyclopedia}} entries are longer and more detailed than those in most dictionaries. |
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| + | Historically, both encyclopedias and dictionaries have been researched and written by well-educated, well-informed content experts. {{Wiki|Encyclopedia}} article is typically not limited to simple definitions, and is not limited to defining an {{Wiki|individual}} [[word]], but provides a more extensive meaning for a [[subject]] or [[discipline]]. |
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− | Concluding Acts:
| + | It seems that this politician doesn't use wikipedia what quite exactly explains lot of things and meanings in our days in our [[world]]. And he is a politician.I was away from sweden years and so much has changed here during this time. {{Wiki|Swedish}} {{Wiki|politics}} has changed, everything cost more , prizes has been doubled , [[life]] costs more but [[people]] earn the same amount [[money]] as before . |
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| + | Totally different country is {{Wiki|Sweden}} now to compare when I arrived here. The general opinion today is that one should not be critical about anything or negative then you are enemy of the [[state]]. |
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− | 21. [[Release]] of the [[magic]] nail ([[phur bu]] dbyuh ba), i.e. dismissal of the [[deities]], along with a [[burnt offering]] ([[homa]]).
| + | There is a {{Wiki|mass}} of [[people]] in our days who has the same opinion about everything as the [[state]] dictates and at the same time we speculate on freedom of {{Wiki|speech}}. I [[wonder]] what it is about. We saw what happened when [[people]] in {{Wiki|Germany}} started to protest against Coronavirus. Police used [[water]] cannons against demonstrators. |
− | In summary, one can establish the first [[samadhi]] of 'preliminary praxis' to cover the three parts. A. [[Rites]] of the site, B. [[Rites]] of the preparatory acts, and C. The main [[rite]], where
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− | the three (as external [[ritual]]) are analogous to the first three steps of service (as internal [[ritual]]) which in both eases accomplish one's [[own]] aim. Then the [[second samadhi]] 'victorious [[mandala]]' covers the [[initiations]] of the flask for the [[benefit]] of the [[disciple]], but since in [[reality]] these [[initiations]] are conferred by the [[goddess]], the {{Wiki|female}} [[element]] enters at this point. The third [[samadhi]] 'victory of the [[rite]]' covers the [[offerings]], permission to the [[disciple]] (to repeat the [[ritual]] himself) and re-unification of the 32 [[deities]] into [[Bodhicitta]], as well as concluding acts. This helps to clarify the [[Mahayoga]] as the second and third [[samadhi]].
| + | It's called freedom and free {{Wiki|speech}} but for whom? Only government has right to express free {{Wiki|speech}} and those who are against it are enemies. of the [[state]] , In {{Wiki|Soviet Union}} was very popular to use psychiatric hospitals for those. It's time to use the same tactics in our days. Nothing new in here. Totalitarian way of [[thinking]] is flourishing everywhere . |
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− | Also, it is becoming apparent that there are various ways of stating the four steps of service or [[yoga]], and this may be the
| + | Bunch of [[people]] without [[special knowledge]] deciding what is useful and what is not. It's called sick [[society]] and [[sickness]] comes not from [[people]] but from the government side .Why because bunch of elected politicians vote and decide what to do and how. |
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| + | How they know what's best for me when they even don't know how I think and digest intellectually. When we go to the restaurant we choose what to order. Soon it,ll change we all have to eat the same [[food]] and drink the same drink not drinks. The difference enriches the {{Wiki|culture}}, [[society]] and people's [[minds]] . Everything is dictated by government. We call it {{Wiki|democracy}}. But is it? |
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− | implication of the remark in Snags rim, f. 364a-l, 2 that for accomplishing the four steps there is a lesser, a middling, and a great (churi hbriri rhen po [[gsum]] ga dgos pas).
| + | Small businesses have disappeared thanks for coronavirus. It means [[society]] or [[people]] get poorer and some of them get richer. It's called {{Wiki|democracy}}. I wrote to 60 politicians and got no {{Wiki|reaction}} it's called {{Wiki|democracy}}. I don't blame [[society]] . I talk about government who likes to feed [[people]] with slogans what are fake. |
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− | Besides, there is Tsori-kha-pa's insistence on correlating [[tantric]] materials with the three phases, [[birth]], [[death]], and the [[intermediate state]], which arc referred to in [[nidana]] verse 38, and those three with the three liodics of the [[Buddha]]. This is stressed among other places in his {{Wiki|independent}} work Don [[gsal ba]] on the [[Guhyasamajatantra]] PIT. Vol. 160, p. 128). In this way, Dharmakava goes with [[death]], [[Sambhogakaya]] with [[intermediate state]], and [[Nirmanakaya]] with [[birth]] (cf. the table about the
| + | I talk [[about buddhism]] what is not welcome to {{Wiki|Sweden}}. It's strange we talk about free {{Wiki|speech}} but it seems that we have forgotten about what is free [[thinking]]. And [[education]] looks different. Stefan Arvidsson is a product of [[education]] system who has [[taught]] him that [[religion]] is {{Wiki|opium}} for [[people]]. |
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| + | In [[Marxism]] it's very popular view. So I got answer from [[communist]] who declares that he [[knows]] [[Buddhism]] better than me. It's the same view had so called {{Wiki|university}} workers in {{Wiki|Estonia}} in Taru {{Wiki|university}}. But then it was {{Wiki|Estonia}} part of the {{Wiki|Soviet Union}}. Coming back to {{Wiki|Sweden}} after 10 years I [[feel]] as I returned back to {{Wiki|Soviet Union}}. |
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− | three phases in the preceding section). There Tsori-kha-pa argues at length about the '[[Adinatha]]' (which according to [[Nagarjuna]] is the germinal [[Vajradhara]]) to the conclusion that the generation of the '[[adinatha]]' agrees with the [[intermediate state]]. In the foregoing [[discussion]] ofthe [[four yogas]], the generation of the [[adinatha]] was placed in the second [[yoga]] called [[anu-yoga]]. In my article, "The Five-fold [[Ritual]] [[Symbolism]] of [[Passion]]," I showed Tsori-kha-pa's view that the contemplation of [[voidness]] is {{Wiki|equivalent}} to [[death]]; and since this contemplation t
| + | I understand what {{Wiki|reaction}}, ll be on my article from so called politicians side. So what I give a F,, as I did in {{Wiki|Soviet Union}}. {{Wiki|Brain}} of the [[human]] is magnificent and able to do things which seem impossible at first glance. As one [[professor]] at the {{Wiki|University}} of [[Berkeley]] said to me; how you were the only one who came up with such [[idea]] to dismantle the {{Wiki|Soviet Union}} and no one else wanted to do it. |
− | akes place in the first [[yoga]], this step can be correlated with [[death]]. That leaves the third step to go with [[birth]], which is
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− | reasonable since it is the culminating step for one's [[own]] [[sake]]. We therefore have the following line-up of the steps :
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| + | My answer to him was; My [[idea]] was that [[religion]] was banned in the {{Wiki|Soviet Union}} and the only way for [[Buddhism]] to re-emerge as a [[source of knowledge]] for many [[Buddhists]] was to change this {{Wiki|social}} order. [[Interesting]] when such an [[idea]] will come in [[connection]] to {{Wiki|Sweden}} ? As a [[monk]] I have no right to think about this because we live in [[sansara]] and big changes in [[society]] will bring a lot of problems in my next [[life]]. So I am already doomed. |
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− | 1. [[Yoga]] — [[symbolic]] [[death]] - [[Dharmakaya]]
| + | I {{Wiki|hope}} [[Chinese Buddhist Encyclopedia]] will be as the lifebuoy for me but {{Wiki|Swedish}} [[society]] and government doesn't want to help me with mu problems because they are doomed too I think. Sooner or later there must be certain reforms otherwise there ,ll appear someone who wants to change something in {{Wiki|social}} order. I understand that my talk and [[thoughts]] seem absurd and out of [[mind]] for {{Wiki|Sweden}} but it,s a [[life]] what dictates our [[actions]] and survival. |
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− | 2. [[Anuyoga]] — [[symbolic]] [[intermediate state]] — [[Sambhogakaya]]
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− | 3. [[Atiyoga]] — [[symbolic]] [[birth]] — [[Nirmanakaya]]
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− | Of course, such concordances arc not meant to suggest that the [[Yogin]] attains such [[bodies]] by following through with the several steps. Tsori-kha-pa makes it plain that this correlation is meant lo establish those steps as the [[causes]] in the "Stage of Generation' for the subsequent [[attainment]] of those [[Buddha bodies]] in the 'Stage of Completion'.
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− | D. The six members of [[yoga]] anil the five kramas in the Stage of Comfiletion
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− | The six members are stated in the Guhyasamdjatantra for the first time in [[chapter]] 10, which is generally regarded in commcn-tarial [[tradition]] as an [[Uttara-tantra]] 'continuation [[tantra]]' be-
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− | A
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− | [[cause]] it includes verses grouping the preceding chapters 2-17. However, [[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] 12 (see 'Documents') insists that verse 64 has the implication of these members, especially by the words sevajnanamrtena; and accordingly wrote in comment upon that verse a fairly lengthy account of the six members. This account, curiously, is almost [[identical]] with the work Sadahga-yoga (extant in [[Tibetan]]), attributed to [[Nagarjuna]] (in PTT Vol. 85). It may be that the comment
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− | was a [[traditional]] one for that block of verses in [[chapter]] 18. The same verse block that [[Candrakirti]] quoted, plus some more, were later quoted by Naro-pa in his SekoddeSafika, a commentary on part of the [[Kalacakra-tantra]]. Xaro-pa devotes much of his subsequent commentary to aspects of those members, following the [[Kalacakra tradition]]. This shows that it was feasible to carry through the [[tantric]] praxis in terms of those six members; and the occurrence in the [[Guhyasamaja]], [[chapter]] 18, indicates that this formulation was once a viable procedure in this [[tantric]] {{Wiki|cult}}.
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− | Of course, the names of the six members of [[yoga]] are [[ancient]]. They are almost the same names as the members of [[yoga]] in the [[Maitri]] Upanifad. However, over the centuries different interpretations have been made of the chief terms; and they do not always occur in the same order as in the Guhyasamdjatantra. Also, the order of the members in this [[Tantra]], while standard in the [[Anuttarayoga-tantra]], has occasioned some sharp [[disputes]]. Of course, [[Nagarjuna's]] commentary on the 18th [[chapter]], where the six members are defined, was examined carefully by the commentators, but their [[silence]] regarding his commentary when they engage in [[disputes]] on these matters is due to Nagar-juna's way of commenting, which we might call 'around' and not 'to' the point. However, it is [[interesting]] to observe how he did proceed in his commentary, the AfiadaSa-patala-ristara-vydkhyd.
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− | He found his first opportunity to go into the {{Wiki|matter}} when commenting on chaptcr XVIII, verse 24 :
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− | trividham kayavdkeittam guhyam ity abhidhiyaU / samajam milanam proktam san-abuddhdbhidhdnakam //
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− | The three types, [[body]], {{Wiki|speech}}, and [[mind]], arc explained as the 'secret'.
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− | 'Samaja' is said to be union, the [[definition]] of all the
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− | [[Buddhas]].
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− | Using remarks based on those three, [[body]], etc., he first explains the [[three samadhis]], 'preliminary praxis,' etc.; then the Stage of Generation and the Stage of Completion; then his five kramas in order; the '[[cause]]' ([[hetu]]), '[[action]]' ([[karma]]), and'fruit' ([[phala]]); then the six members of [[yoga]] in order. Then
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− | he starts over again, with somewhat different remarks based on those three, bod)', etc., with which he first explains the [[three samadhis]], then the two stages, then the five kramas in order, then those three, '[[cause]]', etc., and finally the six members in order. His next opportunity presented itself when
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− | commenting on the [[definition]] of [[Tantra]] ([[chapter]] XVIII, verse 33), in particular the expression 'asamhaiya' ('which cannot be led astray'). He says this means the [[Tantra]] of the Fruit, free from {{Wiki|fear}}, wherein the [[achievement]] [[Vajradhara]], and so on, is conferred by way of the [[yogin]] of [[subtle yoga]] in the Stage
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− | of Generation or the Stage of Completion, or of (the five [[krama]]) '[[Diamond]] Muttering, etc., or of the six members. By this comment he clarifies that his five kramas and the six members are alternate ways of expressing the [[tantric path]] (in fact, the Stage of Completion). Then in verse 35, still devoted to
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− | [[definition]] of '[[Tantra]]', the {{Wiki|expressions}} 'pai\cakam trikulam caiva. . . ." gave him the opportunity to talk about five-fold sets, three-fold ones, and so on. His five kramas are such a five-fold set, so they arc mentioned, along with the [[three samadhis]] again; and he cannot mention those without alluding to the six members, so now (PTT. Vol. 60, p. 6-3) he gives a brief [[definition]] of each of the six members. When he comes to the block of verses on which
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− | [[Candrakirti]] commented ('Documents') he has a rather lengthy treatment of the six members {op. cit., p. 14-3, 4, 5 and p.15-1 ) in a manner consistent with [[Candrakirti's]] statement, although having some other materials, and in particular agrees on the disputed point that the [[dhyana]] member has the five parts of non-tantric [[Buddhism]] and that these do reach up to the Spread-of-Light, Culmination-of-Light, and finally the [[Clear Light]]; while also placing the six members in the Stage of Completion. As though that were not enough, he continues (p. 15-1,2) with brief explanations of the [[benefit]] resulting from each member, for example, that [[dhyana]] yields the [[five supernormal powers]] (the [[teaching]] of non-tantric [[Buddhism]]). There can be no [[doubt]] that [[Nagarjuna]] gives the [[subject]] of the six members its proper due. He presents
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− | considerable [[information]], all taken together. But since he introduced his five kramas into this commentary when they were not mentioned in the original text of [[chapter]] 18, he could have been helpful to show the relationship between his five kramas and the six members, which he avoided committing himself upon. And so subsequent centuries of commentators had to dispute over what was meant. In the [[Guhyasamaja]]
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− | {{Wiki|cult}}, his Paiicakrama triumphed over the six-mcmbered {{Wiki|terminology}}, for which we are [[fortunate]] to have [[Candrakirti's]] [[Sanskrit]] commentary.
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− | As we consider [[Candrakirti's]] comments, it seems that the first two members [[pratyahara]] and [[dhydna]], amount to a summary of non-tantric [[Buddhist meditation]]. In standard [[meditation]], first there is withdrawal of the [[mind]] from the multiplicity of [[external objects]], with focussing upon one properly chosen [[meditative]] [[object]], which is contemplated in the [[mind]]. This is close to the [[pratyahara]] of [[Candrakirti's]] explanation which, however, adds some [[tantric]] remarks. T
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− | hen the five parts to [[Dhyana]] are the
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− | [[traditional]] parts assigned to the [[dhyanas]] in non-tantric [[Buddhism]] which teaches that there are four [[Dhyana]] levels or [[heavens]] constituting what is called the [[realm of form]] (iupa-dhdtu), below which is the [[realm of desire]] (kama-dhdtu) and beyond which is the [[formless realm]] (at upa-dhdtu). While it is true that the
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− | further explanations given by [[Candrakirti]] for the five parts of [[dhyana]] are not how those same words arc explained in the Abhi-dharma treatises, it is intriguing to notice his remark that the fifth part "is engendered as light-only and the [[Wikipedia:Absolute (philosophy)|ultimate]] that is one with [[universal void]]." This claim that [[dhyana]] reaches up to the [[Clear Light]] (of which '[[universal void]]' is a {{Wiki|synonym}}) practically admits that the [[Clear Light]] is an [[experience]] at the
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− | top of the [[realm of form]], which is precisely where [[Mahayana Buddhism]] places the Complete [[Buddha]] in a [[heaven]] callcd [[Akanistha]] with a [[body]] called Saipbhogakaya. But what [[sense]] is there to commenting that way, when dhyina precedes the next member, 3. [[pranayama]], in which there is no mention of [[experience]] of the [[Clear Light]], but which is a necessary preliminary of the next member 4. dharand which covers the [[mystic]] [[experience]] of entering the [[Clear Light]] ? It makes [[sense]] only if one takes
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− | into account the kinds of [[Clear Light]] as in the previous scction that summarized the varieties in a tabic. That is to say, the
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− | [[Clear Light]] reached by the [[dhyana]] member is not the [[Clear Light]] of the 'Supreme [[Entity]]'; but, on the other hand, what is its [[Clear Light]] is not definite without further [[information]] about this member of [[yoga]], especially since there was a [[controversy]] about the first two members.
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− | Tsori-kha-pa's commentary on Paiicakrama, PTT, Vol. 158, p. 196-4, savs :
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− | I [[sgron ma]] [[rab gsal]] las sor [[bsam]] giiis scms dben dan / [[srog]] rlsol rdor bzlas dan / hdzin pa hod [[gsal]] dan / [[rjes dran]] dan tin he hdzin zun hjug tu hdus par biad de / According to the [[Pradipoddyotana]], (among the six members) pratydhdra and [[dhydna]] are incorporated in secret [[state of mind]] (citta-viveka); prdndyama in [[diamond]] muttering (;vajrajdpa) (i.e. secret [[state]] of {{Wiki|speech}}, vag-vivekti); dharanH in [[Clear Light]]; [[anusmrti]] and [[samadhi]] in pair-united (yuga-naddha).
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− | This [[Tibetan tradition]] then proceeded to rejcct a portion of [[Candrakirti's]] position, and by implication, Xagaijuna's commentary on the 18th [[chapter]]. This is made clear in Tsori-
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− | kha-pa's commentary Mthah [[gcod]] 'PIT. Vol. 156, pp. 50-52, 'Deciding among the alternatives' for [[chapter]] 12). He says (p. 51-2-4) : "According to the [[Pradipoddyotana]], both pratydhdra and [[dhyana]] are the arcane [[mind]] (citta-viveka) (sor [[bsam]] giiis [[sems]] dben)_____" Later he says (p. 52-4-4): "In our school,
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− | if one treats the six members as six stages of the Stage of Completion, then we heartily endorse Sgra-dbyaris-bcu-gcig-pa (for his position) to treat both
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− | pratydhdra and [[dhydna]] as the arcane [[body]] (kSyaviveka)'' (ran gi [[lugs]] [[kyis]] [[rdzogs]] rimgyi rim pa {{Wiki|drug}} la [[yan lag]] {{Wiki|drug}} sbyar na / sor [[bsam]] griis lus dben la [[sbyor ba]]
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− | [[sgra]] dbyaris bcu gcig pa ltar {{Wiki|legs}} so / ). The mentioned author (*Ekdda(asvara) is the author of the Mahavajradharapathakramo-padeSdmrtaguhya ({{Wiki|Tohoku}} catalog No. 1823) . What Tsori-kha-pa means by the words "if one treats" is that some authorities treated the first two members as part of the preceding Stage
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− | of Generation. Thus, there arc three possibilities posited : 1. The first two members belong to the Stage of Completion as 'arcane [[mind]]'; 2. they belong there as 'arcane [[body]]';
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− | 3. they belong to the Stage of Generation.
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− | A part of the dispute is exposed in [[Bu-ston's]] commentary BSad sbyar on the [[Pradipoddyotana]] (Collected Works, Ta, f. 172 b,
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− | published in Part 9): "Here, the acarva [[Abhayakaragupta]] held that pratydhdra and [[dhyana]] belonged to the Stage of Generation; that prdnaydma is [[Diamond]] Muttering, dhdrand is the [[Illusory Body]] and the [[Clear Light]], and that [[anusmrti]] and [[samadhi]] arc [[Yuganaddha]]. And the author [[Kumara]] claimed that pratya-hdra and [[dhydna]] are the arcane [[mind]], and that [[anusmrti]] is the [[Illusory Body]]. Neither are correct" ( / hdir [[slob dpon]] a-bhyas/ sor sdud [[bsam gtan]] [[bskyed rim]] dan / [[srog rtsol]] rdo rjc bzlas pa dan I hdzin pa [[sgyu lus]] hod [[gsal]] daii / [[rjes dran]] tiii hdzin
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− | zun hjug bstan / ies pa dari / ku-ma-ras / sor sdud [[bsam gtan]] [[sems]] dben / [[rjes dran]] [[sgyu lus]] su [[byed pa]] mi hthad dc /).
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− | In the case of [[Abhayakaragupta]], [[Bu-ston]] gives the obvious [[reason]] that the position is in conflict with the [[Uttara-tantra]] (as cited in 'Documents') which places all six members in the
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− | {{Wiki|superior}} category understood to be the Stage of Completion; but the [[reason]] [[Abhayakaragupta]] was forced into his position is that [[Nagarjuna's]] [[Pancakrama]] begins with [[Diamond]] Muttering ( — prdndydma, member No. 3). However, [[Bu-ston]] apparently believes that the refutation of [[Abhayakaragupta]] takes [[care]] of Kumara's position as well—presumably on the grounds that pratydhdra and [[dhydna]] cannot be arcane [[mind]] except in the {{Wiki|conceptual}} meaning proper to the Stage of Generation; but, as we saw, [[Candrakirti]] may well have this position even though he places all six members in the Stage of Completion ('Documents'). [[Bu-ston]] continues by saying, "Some teach the caryd with pratyd-hdra and the arcane [[body]] with [[dhyana]]; that is most certainly wrong" ( I [[kha cig]] sor sdud [[kyis]] [[spyod pa]] bstan / [[bsam gtan]] gyis lus dben bstan / tcs pa [[Sin]] tu mi hthad de). By caiya' [[Bu-ston]] refers to the technical use of this term, of which there are three kinds alluded to in Tson-kha-pa's annotation of niddna verse 26 (which sec).
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− | Although [[Bu-ston]] denies 'arcane [[body]]' to [[dhydna]], he goes on to give his [[own]] position, "Hence, when one combines the six membered [[yoga]] with the five kramas, pratydhdra and [[dhydna]] arc included in [[Illusory Body]]" ( / des na [[sbyor ba]] van lag {{Wiki|drug}} [[lam rim]] pa lhar sdud na sor sdud [[bsam gtan]] [[sgyu lus]] su l.idus te/). He also quotes approvingly that "one sees [[samvrti-satya]] with pratyahdra" (so sor sdud pas [[kun rdzob]] kyi lxlcn pa mthon
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− | babo). Although there may be a difference in usage of the term 'arcane [[body]]', it appears to me that Tsoh-kha-pa accepts Bu-
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− | ston's position; and Tson-kha-pa's annotation of [[nidana]] verses 22-23 (on Ka-ya) seems indebted to [[Bu-ston's]] comment on this 'Ka' (op. cit., f. 55b). The {{Wiki|solution}} was to call these two members the 'samvrti-maya' stages.
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− | My [[own]] {{Wiki|solution}} of the [[nidana]] grouping took account of the mention in verse 22 of the [[word]] [[nispanna-krama]] (Stage of Completion) and in verse 23 of the [[word]] [[nispanna-yoga]] ([[Yoga]] of Completion). Since these two verses go with the [[word]] 'Ki-ya', it is clear that the author of the [[nidana]] verses of the Vajra-mdla [[explanatory tantra]] understood the Stage of Completion to begin with an {{Wiki|emphasis}} on '[[body]]'. To deny that this is 'arcane [[body]]' but then to affirm that it is [[Illusory]] Body—as [[Bu-ston]] did—seems an unnecessary [[quibbling]] over words. The [[nature]] of this '[[body]]' will become clearer as we proceed.
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− | Now, the Guhyasamdjatantra has an earlier treatment of [[yoga]] that seems to belong to the Stage of Completion, namely in its chaptcr 6 (see 'Documents'). Verses 3-6 constitute the important block, and we {{Wiki|present}} them here again with the [[Sanskrit]] corrected and translated with the help of the [[Pradipoddyotana]], Tsori-kha-pa's [[Mchan]] hgrel, as well as with the Samdhiiyakarana (PTT, Vol. 3, p. 239-3-8) for verse 5:
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− | mantranidhyaptikayena [[idea]] [[manasi]] coditah / sddhayct praiardm siddhim manahsantofandm priydm //3// cittanidhyaptinairdtmyam lata kdyai ibhdvanam / nifpadayet trisamyogam akdSasamatalayam // 4 // kdyavdkcittanidhyapteh svabhavo nopalabhyate / mantramurtipiayogena bodhir lina ca bhavanam // 5 // vicaryedam samdscna kayaidkcittalakfanam / bhavayed bodhisamyogam samadhim manlrakalpitam // 6 // The one who has [[body]] as the [[mantra]] [[visualized]] should accomplish, exhorted by {{Wiki|speech}} in the [[mind]], the 'surpassing one', 'successful one", 'one satisfying the [[mind]],' 'beloved one'.
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− | He should accomplish the [[selflessness]] of [[citta]] being [[visualized]], (then) the contemplation of {{Wiki|speech}} (tided) and [[body]], (then) the triple {{Wiki|conjunction}}, (finally) the abode {{Wiki|equal}} to [[space]].
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− | The self-existence of [[body]]-, {{Wiki|speech}}-, and mind-visualization is not reached by the praxis of mantra-body, nor is [[revelation]] in the absence of contemplation.
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− | Having pondered in brief this [[characteristic]] of l>ody, {{Wiki|speech}}, and [[mind]], he should [[contemplate]] the [[samadhi]] 'Conjunction to [[revelation]]' as [[constructed]] by [[mantra]].
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− | [[Candrakirti's]] comment on those verses implies a kind of sixmembered [[yoga]] amoni; them. 1. 'who has [[body]] as the [[mantra]] [[visualized]]'. 2. 'exhorted by {{Wiki|speech}} in the [[mind]]'. 3. 'surpassing one'. 4. 'succcssful one'. 5. 'one satisfying the [[mind]]'. 6. 'beloved one'. There arc four states ([[avastha]]) to be achieved in the [[stream of consciousness]] of a [[yogin]] ( yogi-samlana) : 'surpassing one' because it outlasts [[diamond]] muttering (vajrajapad adhikalral); 'successful one', i.e.
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− | the Svadhisihana (= mahtimudrd); 'one satisfying the [[mind]]' bccause it is the [[purification]] of the mahdmtidid (mahdmudid-iiSuddhikaralidl); 'beloved one', which generates the [[body]] of [[Mahavajradhara]]. And these four successive states are respectively, 'the [[selflessness]] of [[citta]] being [[visualized]]'; 'the contemplation of {{Wiki|speech}} and [[body]]'; 'the triple {{Wiki|conjunction}}' as the [[divine body]] made of [[mind]] (mano-maya-da-atdrfipam); and 'the abode {{Wiki|equal}} to [[space]]'. Therefore, 'exhorted by {{Wiki|speech}} in the [[mind]]' refers to the [[diamond]] muttering which is outlasted by the cilia [[visualized]]. This [[diamond]] muttering is preceded by an [[achievement]] referred to as '[[body]] as the [[mantra]] [[visualized]]'. The '[[body]] as the [[mantra]] [[visualized]]' must be the [[achievement]] of the Stage of Generation kept over for the Stage of Completion, because having already achieved that much, the [[practitioner]] will naturally carry over that [[bodily]] [[attainment]] to the next stage, that of Completion.
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− | The 'self-existence of [[body]]-, spcech-, and mind-visualization' means the self-existence of the three lights, respectively prajfia, [[upaya]], and [[upalabdhi]], that is to say, 'the [[selflessness]] of [[citta]] being [[visualized]]'. That self-existence is not reached by the praxis of mantra-bodv, i.e. by having '[[body]] as the [[mantra]] [[visualized]]', bccause, the foregoing mcmljcrs show that it is necessary to be 'exhorted by spcech in the [[mind]]'. On the other hand, without contemplation ('[[body]] as the [[mantra]] [[visualized]]') neither is [[revelation]] reached. Having appreciated this point, 'he should [[contemplate]] the [[samadhi]] "Conjunction to [[revelation]]" as [[constructed]] by [[mantra]].'
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− | While there are definitely six stages in that formulation, there is no expressed indication that the Guhyasamajalantra (first 17 chapters) has in [[mind]] here such a division—as the [[Uttara-tantra]] imposes, of Stage of Generation and Stage of Completion. It may have implied the two in the diandra of the tide, rahasyAti-rahasya. But our foregoing materials make it quite clear that
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− | the '[[body]] as the [[mantra]] [[visualized]]' is indeed the [[accomplishment]] of the Stage of Generation. If one leaves out that [[body]],
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− | the remainder of the members in that passage of [[chapter]] 6
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− | pertain to what became callcd the Stage of Completion. In
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− | such a ease, the first member in this second scries is the one called 'exhorted by {{Wiki|speech}} in the [[mind]]', that is to say, [[diamond]] muttering attended with prdndydma. Tsori-kha-pa's commentary 'Deciding the alternatives' for the chaptcr 6 (op. cit., Vol. 156, pp. 25-5 to 26-1) cites in this [[connection]] the Vajramdld [[explanatory tantra]] (actually in chaptcr 68, the last [[chapter]]):
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− | I [[rdo rje]] bzlas par rab [[sbyor]] bas /
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− | I rluii gi [[mtshan]] Hid Ses nas ni /
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− | I mam [[rtog]] rlun mams mam par [[gcod]] /
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− | I scms la dmigs pa Ihob par hgyur // / [[bdag]] la [[byin brlabs]] rim pas kyan / I dnos grub brgyad ni Ihob par hgyur I snaii ba la [[sogs]] dbye ba Ses /
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− | miion par byaii chub pa ni hlhob /
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− | I zuit hjug rim pa la [[gnas pa]] /
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− | I diios grub thams cad bsdus pa ni /
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− | Ishe hdi did la hgrub hgyur bar /
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− | I [[rnal hbyor pa]] yis the I shorn med 11
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− | The one who by the praxis of [[diamond]] muttering [[understands]] the [[characteristic]] of the [[wind]] (s), destroys the vikalpa-winds and attains v isualization of the cilia. Then, by the Svadhisthana-krama he wins the [[eight siddhis]]. [[Knowing]] (already) the {{Wiki|distinctions}} of {{Wiki|light}} (dloka), etc. he gains the [[Abhisambodhi]]. Stationed on the Yuga-naddha-krama, the [[yogin]] doubtless accomplishes in this very [[life]] the sum of all [[siddhis]].
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− | Immediately after this passage, Tsoh-kha-pa points out that this is the source of the five kramas. It cannot be doubted that
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− | [[Nagarjuna]] based his Paiicakrama work especially upon the sixth chaptcr of the Guhyqsamdja and the [[explanatory tantra]] Yajramila. He has not altered the {{Wiki|terminology}} in the names of the five kramas : 1. [[Diamond]] Muttering (\ ajrajjipa), 2. [[Purification]] of [[consciousness]] (CittaviSuddhi l, 3. Personal [[Blessing]] ([[Sva]]-
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− | dhi?thana), 4. Revelation-Enlightenment (Abhisaipbodhi).
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− | 5. Pair-wise united ([[Yuganaddha]];. Near the beginning of his first [[krama]], he has this summary statement consistent with that sixth [[chapter]] and with the Yajramdld position :
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− | 4B. mantranidhyaptim agamya zajrajapah suiikfyatc
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− | 5. vajrajapasthito mantri cittanidhyaplim dpnuydt mdyopamasamddhislho bhUtakofyam samdiiitl
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− | 6. bhutakoteh samutti} fhann adiayajiianam apnuyat yuganaddhasamadhistho na kimcic chi^ale punah
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− | Having understood the mantra-visualization, he trains himself with [[diamond]] muttering. Firm in [[diamond]]
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− | muttering, the [[yogin]] achieves the citta-visualization.
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− | Stationed in the [[illusory]] [[samadhi]], he enters the true limit. [[Emerging]] from the true limit, he achieves the [[non-dual]] [[knowledge]]. Stationed in the pair-wise united [[samadhi]], there is nothing more for him to learn.
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− | That is to say, after one has gained the mantra-bodv (in the
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− | Stage of Generation) he proceeds to the Stage of Completion
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− | with that kind of [[body]] prepared by [[yoga]] (which therefore may or may not be counted as the initial part of the Stage of Completion). If the mantra-body in its developed {{Wiki|status}} as an
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− | "arcane [[body]]" is not counted in the numbering, then the first member is the [[diamond]] muttering. The [[yogin]] oudasts this with the [[state]] of [[visualizing]] the three Lights with their associated eighty prakrtis. Stationed in the [[illusory]] [[samidhi]], to wit, with the [[Illusory Body]], he enters the [[Clear Light]] in this stage
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− | of Personal [[Blessing]] (siadhifthdna). In the stage of Abhisam-bodhi, by the reverse order of the Lights, he achieves the [[nondual]] [[knowledge]]. Finally, he attains the [[yuganaddha]] wherein
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− | there is nothing further to learn (asaikfa-yuganaddha).
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− | Now returning to our considerations of the six-mcml>crcd [[yoga]] on which [[Candrakirti]] wrote liis comments, it seems that the set of terms applies to the [[yoga]] praxis in a period prior
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− | to this {{Wiki|terminology}} of two main Stages. When it was decided
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− | (per [[Nagarjuna's]] system) to begin the Stage of Completion w ith the [[diamond]] muttering along widi prandydma, the third member of the other terminological system, it becamc a problem of howto define the first two members 1. pratydhdra and 2. [[dhydna]] in a manner applicable to the Stage of Completion. [[Nagarjuna]] evaded the issue in his commentary on the 18th chaptcr in w hich
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− | the six-mcmbcred [[yoga]] was presented. The {{Wiki|solution}} adopted by Tsori-kha-pa is that they represent the arcane [[body]] (kiya-viveka).
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− | With the help of [[Candrakirti's]] explanations ("Documents"), and availing ourselves of the preceding {{Wiki|data}}, the rest of the correlation in terms of the [[Guhyasamaja]] {{Wiki|cult}} can be set up as follows :
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− | six-membered [[yoga]] fjve stages
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− | 3. [[Pranayama]] — 1. vajrajapa
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− | 4. [[dharana]] — f 2. [[cittavisuddhi]]
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− | L 3. [[svadhisthana]]
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− | 5. [[anusmrti]] 4. [[abhisambodhi]]
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− | 6. [[samadhi]] 5. [[yuganaddha]]
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− | It should be emphasized that such a correlation may help us to understand the stages of [[yoga]] in a terminological [[sense]], and enable us to cross over from one system to the other one; and also that in practice authors settled on either set of {{Wiki|terminology}}; and that either could be used by authority of the [[Guhyasamaja-tantra]], which presents them in its [[Chapter]] VI and [[Chapter]] XVIII.
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− | Finally, I [[wonder]] if this remarkable description of [[yoga]] is meant to duplicate the [[Buddha's]] feat in the celebrated account of the Parinirvana-sHtra. Here the Budcjha passed beyond the [[realm of desire]] up through the various divisions of the [[realm of form]] and then the divisions of the [[formless realm]] until he reached the [[cessation]] of [[ideas]] and [[feelings]]. He then reversed himself, going through the downward stages in order until he arrived at the lowest [[division]] of the [[realm of form]]. He then proceeded upwards again until he arrived at the top of the [[realm of form]] and then entered [[Parinirvana]]. Later, in [[Mahayana Buddhism]], for example in the [[Lankdvatara-sutra]], the place where he had entered [[Parinirvana]] was considered the place where one is [[initiated]] as a Complete [[Buddha]].
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− | E. Grouping the niddna karikds
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− | The [[reason]] for [[including]] this topic under the general [[discussion]] of [[yoga]], is that repeated [[consideration]] of these forty verses with great labor of collecting commcntarial materials for them, finally convinced me that they represent a sequence of [[yoga]], and in that case the only [[yoga]] that can apply by authority
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− | of the Guhyasamdjatantra toward any grouping is the four steps in the Stage of Generation and either the six-membered [[yoga]] or the [[five stages]] in the Stage of Completion.
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− | But before we can take up this {{Wiki|matter}} of grouping, it will be necessary to establish where to place what is called the "hundred [[lineages]]". This involves some disputed points about the "arcane [[body]]". Some authorities held that the "arcane [[body]]" was restricted to the Stage of Completion. In the course of
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− | Tsori-kha-pa's lengthy [[discussion]] of this topic in his Paiicakrama commentary, he states (PTT, Vol. 158, p. 201-4,7,8) : "Since the Catydmeldpaka has stated the arcane [[body]] of one hundred [[lineages]] to [[three lineages]] and then compressed into one [[lineage]], with the Stage of Generation as the basis of inclusion, they should be included there, and so (in that case) it is not proper to in-
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− | clude them in the Stage of Completion ([[rigs brgya]] nas [[gsum]] gyi bar gyi lus dben mams [[rigs]] gcig gi lus dben du sdud par [[spyod]] bsdus las gsuris pas / bsdu rgyu [[bskyed rim]] der de mams bsdus pa [[rdzogs rim]] du mi run [[bahi]] [[phyir]] ro/). When we know that
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− | [[Tson-kha-pa]] held [[Aryadeva's]] [[Caryamelapakapradipa]] in [[highest]] esteem and drew from that work the entire material on the "hundred [[lineages]]" after comparing three versions of Arya-deva's text then extent [[in Tibet]], we must conclude that Tsori-kha-pa gives his [[own]] position as far as the "hundred [[lineages]]" is concerned. Since Tsori-kha-pa refers to those "hundred [[lineages]]" as "arcane [[body]]", it is clear to mc that his "arcane [[body]]" annotations on niddna verses, starting with verse 14 in my third group, is his way of placing those verses in the set describing the Stage of Generation. Although the "hundred Uncages"
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− | stem ultimately from [[Aryadeva's]] work (in the {{Wiki|Peking}} edition, PTT, Vol. 61, p. 295-5, line 7, to 297-5, line 8), I have taken them from the edited [[form]] in Tsori-kha-pa's [[Pancakrama]] commentary. Here, Tsori-kha-pa (PTT, Vol. 158, p. 201-3-7) mentions that when the "arcane [[body]]" is included in the Stage of Generation, it is placcd in the [[Atiyoga]] step, which is the third of the four steps. Ratnakara&nti also implies that the "arcane [[body]]" is located in the third step by our [[information]] included from his [[book]] that the [[blessing]] is of the [[sense bases]], [[personality]] [[aggregates]], the [[elements]] and the major and minor limbs.
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− | The "arcane [[body]]", which thus begins with [[yoga]] praxis in the third step, must continue through [[the fourth]] step for the simple
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− | [[reason]] that it is {{Wiki|present}} at the outset of the next stage, that of Completion. We shall see that this observation agrees with the three kinds of catya of the Stage of Generation, which are illustrated in the [[Tathagata]] verses ([[nidana]] verses 18-21). It thus becomes obvious that the niddna verses which invite commentary of portions of the "hundred [[lineages]]" belong to the Stage of Generation, and also obvious that the niddna verses beginning with verse 22, which speaks for the first time about the [[yoga]] of ''completion", belong to the Stage of Completion. All my further collcction of material confirmed this [[division]] and worked out with continual consistency.
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− | Upon scanning the various commentaries on the Pradipoddyo-tana in the [[Tanjur]], I find only one commentator who attempts to group the [[nidana]] verses. One [[reason]] for the general [[silence]] of the sub-commentators is that the {{Wiki|commentarial}} flow is interrupted by stopping to comment in a completely different way, as would be necessary with arguments in the case of the [[nidana]] kdrikds, since [[Candrakirti]] had cited them only in a block without {{Wiki|individual}} remarks or grouping suggestions. Thus, even presuming that these commentators had their [[own]] [[thoughts]] about grouping, ordinarily it would be only such an {{Wiki|independent}}
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− | commentary as the [[Dalai Lama]] referred to (cf. Preface) that would try lo explain the verses from all possible angles [[including]] grouping. By the one commentator I mean the [[Kumara]] whose [[Pradipoddyotana]] commentary was noticed in a preceding section. He is probably the same [[Kumara]] who is listed as a [[translator]] of Bhavyakirti's long commentary on the same [[Pradipoddyotana]], so he may even have been a personal [[disciple]] of Bhavyakirti. His commentary is rather brief; he calls it a tippani-hrdayadarSa ('Annotation which is the [[Mirror]] of the [[Heart]]'), and so he concerns himself with what he considers the most important [[elements]] of the work he is commenting on, rather than commenting on everything. It is worthwhile to {{Wiki|present}} his soludon, even though I do not acccpt it. He apparently followed this initial course of {{Wiki|reasoning}}: At the end of the citation of the forty verses by the [[Pradipoddyotana]], there appears [[Candrakirti's]] signal 'garbhyarlha' (T. sbas pa or [[sbas don]]). In a previous introduction, I have shown that [[Candrakirti's]] 'garbhyartha' has the three varieties of '{{Wiki|pregnant}} [[sense]] clarifying the [[doctrine]] of [[lust]]', '{{Wiki|pregnant}} [[sense]] revealing [[conventional truth]]' ( = [[Illusory Body]]), and '{{Wiki|pregnant}} [[sense]] considering the three jilanas'. Also Tson-kha-pa's [[Mchan]] hgrel mentions these three varieties when annotating that [[word]] 'sbas pa' at the end of the forty verses, so it was quite reasonable for [[Kumara]] to expect that the three varieties would be found presented among the forty verses. However, it is one thing to exemplify the three varieties somewhere or other; and another thing for the forty verses to fall into [[three groups]], as [[Kumara]] forces them (PTT, Vol. 60, p. 219-5). His first group amounts to verses 1 through 9 :
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− | / E ni Ses rab [[dam pa]] iiid [[ces bya]] ba nas / [[rnam]] Ses Hid ni liia poho ies bya [[bahi]] bar gyis ni [[sems]] mam par dag pahi rim pa [[yin]] no 11 ye Ses [[gsum]] [[rnam]] par hbyed pa ni [[gcig tu]] sbas pahi don no /.
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− | From, ' ''E" {{Wiki|signifies}} the [[Noble]] Women [[Prajna]],' down to '[[perception]] (vijriana), the fifth', is the stage '[[purification]] of the [[mind]]' (citta-viSuddhi). Analyzing the three gnoses (jHanalraya) is one kind of '{{Wiki|pregnant}} [[sense]]'.
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− | The second group constitutes verses 10-18 :
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− | I miiam Hid [[so sor rtog pa]] daii ies [[bya ba]] nas / de dan der [[rigs]] las libyun ba / [[lha]] dan [[lha]] mo [[tha dad]] pa de ni [[yod]] min de med kyaA / hgro [[bahi]] don [[phyir]] [[ston pa]] [[yin]] ies bya [[bahi]] bar gyis ni I lhahi sku mam par [[dag pa]] mhon tu hgro [[bahi]] [[rdo rje]] bzlas palii rim pa bstan to I I dehi nan nas [[phyag rgya]] bii ni [[rgyas]] gdab cin ies bya bas ni sans [[rgyas]] spyan [[la sogs pa]] ham dgug pa dan iugs pa [[la sogs pa]] ham / [[las kyi phyag rgya]] la [[sogs]] paho / I de Aid hdod [[chags]] kyi [[chos]] ston pahi sbas pahi don gnis paho / From '(the [[knowledges]]) Equality, Discriminative.............'
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− | down to 'Of the different [[gods]] and [[goddesses]] generated by him and his [[family]], neither the [[gods]] nor the [[goddesses]] [[exist]], but are displayed for the [[sake]] of [[sentient beings]]' —shows the stage '[[Diamond]] Muttering* (vajrajdpa) which brings direcdy the [[pure body]] of a [[god]]. Among those
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− | (verses) the [[phrase]] 'sealed by [[four seals]]' (verse 16) implies either [[Buddhalocana]] and the other [[goddesses]]; or attracting, drawing in, etc. (the four steps in bringing [[nonduality]] with the jnana-being); or the karma-mudrd, etc. Exacdy that is the other kind of '{{Wiki|pregnant}} [[sense]]' which teaches the [[doctrine]] of [[lust]].
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− | The third group includes verses 19-40 :
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− | I fidi las gAis med mthori [[bahi]] ies [[bya ba]] nas / sbas paho ies
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− | bya [[bahi]] bar gyi ni [[sgyu ma]] lla buhi tin iu hdzin [[bstan pa]] [[ste]] I [[de kho na]] raft [[byin]] gyis [[brlab]] pahi rim bstan paho / / [[kun rdzob kyi bden pa]] la de ma thag miion par byah chub pahi rim pa ni sbas pahi don [[gsum]] paho /
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− | From 'Afterwards, who sees the [[non-duality]]' down to (the signal) '{{Wiki|pregnant}} sense'—teaches the [[illusory]] [[samadhi]] (mayopama-samadhi), and only that teaches the Svadhisthana-krama. Immediately after that '[[conventional truth]]', there is the Abhisambodhi-krama. So the third '{{Wiki|pregnant}} [[sense]]'.
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− | The weakness of Kumara's {{Wiki|solution}} can be judged from these viewpoints:
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− | (1) It was reasonable for him to impose stagesfrom [[Nagarjuna's]] Paiicakrama, but he docs not adhere to the order of the kramas, interchanging the first and second—CittaviSuddhi and Vajrajapa. By applying these stages throughout, which are prevalent on the 'Stage of Completion' he leaves no group of [[nidana]] verses to depict the 'Stage of Generation', which belies [[Candrakirti's]] verse to the effect that the forty verses explain the Guhyasamdjatantra, which on the strength of Kumara's divisions has no Stage of Generation at all.
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− | (2) It was reasonable for him to apply the {{Wiki|terminology}} of three kinds of '{{Wiki|pregnant}} [[sense]]' but it is contrary to the obvious {{Wiki|data}} of the verses to divide them into three consecutive groups on this basis. For example, the '[[three knowledges]] (jnanatraya) kind of {{Wiki|pregnant}} [[sense]] in fact covers the verses 1-7, 25-26, 30, 32, and 36-38. (3) His {{Wiki|solution}} takes no account of the words of the niddna sentence, because his second group (verses 10-18) goes down to the first ta of tathdgata. He evinces no indication that he tried to relate the [[subject]] {{Wiki|matter}} of the verses to the words which furnish the forty {{Wiki|syllables}}.
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− | Having by those considerations eliminated the one classical attempt to group the verses, the way is clear to group them by appeal to the {{Wiki|evidence}} of the verses themselves. The forty
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− | verses divide into sets on the basis of the Stage of Generation and the Stage of Completion, as previously discussed. Verse 22 employs the expression nitpanna-krama ('Stage of Completion'). Therefore, the last nineteen verses arc devoted to the Stage of Completion.
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− | Then, within the two sets of verses some groups arc obvious and others require further {{Wiki|justification}}. The most difficult group
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− | in the first set is formed of the verses for Ekasmin Samaye, to which I assign the second [[vajra]] or step of service, [[anuyoga]]. The [[decision]] to make [[three groups]] out of the second set yields a {{Wiki|solution}} compatible with the six-membcrcd [[yoga]], the five kramas, as well as with the four steps of service as shared with the Stage of Completion. The full picture in each case is provided in the respective groups. Now I {{Wiki|present}} the final arrangement with some minimal remarks :
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− | I. The Stage of Generation.
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− | A. Evam [[maya]] grutam. [[Yoga]] (- Scva)
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− | B. Ekasmin samayc. [[Anuyoga]] (— Upasadhana)
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− | C. [[Bhagavan]] [[Sarva]]. [[Atiyoga]] ( = [[Sadhana]])
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− | D. [[Tathagata]]. [[Mahayoga]] (= Mahasadhana)
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− | II. The Stage of Completion.
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− | E. Kayavakcitta. [[Pratyahara]] and [[Dhyana]]
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− | ( =[[kayaviveka]])
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− | [[Pranayama]] (=Vajrajapa); [[Dharana]] (= [[Cittavisuddhi]] and Svadhis(hana) —Scva
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− | F. Hrdaya-vajrayosid. Anusmni ( = Abhisambodhi)—Upasadhana
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− | G. Bhagesu vijahara. [[Samadhi]] (=Yuganaddha)—Sadhana and Mahasadhana
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− | It might be objected that E-VAM applies to both Stage of Generation and Stage of Completion, and therefore it is improper to restrict it to the Stage of Generation, as in my {{Wiki|solution}}. To this argument, one may respond that it is usual in the beginning of the [[path]] (e.g. the ten-staged [[Bodhisattva path]], or the {{Wiki|present}} [[Tantric path]] of two Stages) for the gum to tell the [[disciple]] the steps that lie ahead so that he may be {{Wiki|realistic}} alxmt the course he is to follow with its expected {{Wiki|fruits}}. Accordingly, it is quite proper for E-VAM, which condenses the entire [[path]], to appear first and to head the Stage of Generation. This would be the E-VAM of the [[path]] of [[attainment]], among the three kinds of E-VAM to be explained later.
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− | Here also a few remarks arc in order regarding the correlation of the shared steps of service with parts of the Stage of Completion. [[Seva]] in the Stage of Generation is the {{Wiki|conceptual}} reach up to the [[Clear Light]]. In the second stage, the [[yogin]] is held
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− | to enter the [[Clear Light]] with a [[subtle body]] in the [[krama]] of Svadhis(liana. Therefore, all the members and kramas up to Svadhisthiina arc the {{Wiki|superior}} kind of [[Seva]]. Upasadhana in the Stage of Generation evokes the 'primeval lord' {<idindtha) with a mantra-body (a kind of mahamudra). In the Stage of Completion, the Abhisambodhi-krama represents the emergence from the Clear Light with the Sambhoga body, a knowledgebody (also a kind of mahamudra). Therefore Upasadhana is the superior step in this case. The remaining correlation is by reason of the distinction in this literature of
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− | 'coupling in the realm of learning' (Saik;a-yuganaddha) and 'coupling beyond learning' (aSaikfa-yuganaddha). While there is a beginning of this Saikfa-yuganaddha in the Abhisambodhi-krama, both kinds of yuganaddha are proper to Yuganaddha-krama. Sadhana in the Stage of Generation accomplishes the body-mandala and one's own aim; therefore, in the Stage of Completion, it fulfills the Saikfa-yuganaddha of being a Buddha 'in this life' as the lord 'with eight gunas' (nidana verse 34). Mahasadhana in the Stage of Generation serves the aim of others; therefore, in the Stage of Completion it is the aSaik<a-yttganaddha, equivalent to the 'Nirvana of no-fixed abode', or the Complete Buddha (Sam-buddha or Abhisambuddha).
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− | Besides, the basis laid in the Stage of Generation for the later accomplishment of the Stage of Completion can be treated in terms of Tson-kha-pa's correlation with the three Bodies of the Buddha.
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− | The set "Thus by me it was heard" is associated with silence, death, and the Dharmakaya. For as Nagarjuna pointed out in his commentary on chapter 18, when the Bodhisattvas were reduced to silence it was because they heard the teaching and entered one-pointed concentration. Thus they became affiliated with the Mind of the Buddha.
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− | The set "Upon an Occasion" is correlated with magical Speech, the intermediate state, and the Sambhoga-kaya, by evocation of the primeval lord.
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− | Then, the set "The Bhagavat—All" affiliates the yogin with the Buddha's Body, the Xirmana-kaya, or birth, as the fulfilment of the microcosm.
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− | The fourth set, "Tathagata", involves all the previous three, by imagining the Acts of the Buddha in projection upon the external world, the macrocosm.
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− | • Then, in the direct order of the three 'doors', the yogin ex-
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− | periences the Body, the Speech, and the Mind, arriving at the supreme plane, the Clear Light. The Diamond Ladies of the
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− | Heart draw the yogin from the Clear Light. In the pregnant
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− | 'bhaga' they train him in the great attainment of the three mysteries of Body, Spcech, and Mind, through which he can dwell, beyond training, to inspire the later candidates.
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− | Also there are technical and scholarly aspects. The principal authorities for that grouping and the consequent annotation of the forty verses are : Guhyasamdjatantra, especially chapters 6, 12, and 18; its explanatory tantras Vajramdla and Sar/tdhiiya-karana\ Nagatjuna's commentary on chapter 18, his Pindikrta-sddhana, his Paiicakrama and its commentary by Sri Laksmi; Aryadeva's Caiyamelapakapradipa; Candrakirti's Pradipoddyotana, especially on chapters 1, 6, and 12; and among native Tibetan works, Tson-kha-pa's Mchan hgrel on the Pradipoddyotana, his Gsal bahi sgron me on the Paiicakrama, and his Shags rim chen mo.
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− | PART THREE
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− | ===[[COMMENTARY ON THE FORTY NIDANA VERSES]]===
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− | ==[[I. STAGE OF GENERATION]]==
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− | A. Evam maya irutam (Thus by me it was heard).
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− | Those initial words of the Tantra can be treated in several different ways : (1) separate treatment of the expression 'Evam', (2) separate treatment of the expression 'Evam maya', and (3) treatment in terms of the six verses going with the words 'Evam maya Srutam'.
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− | (1) For separate treatment of Evam, there is the Pradi-poddyotana (Mchan hgrel, p. 13) citation of the Devendrapariprccha. This appears to be the only original passage extant from this Tantra; the selection found in Subhdfila-samgraha is included within this longer selection.
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− | / uktar/i bhagavata / devendrapariprcchayam / Sakras aha / kim artham evam ity etat kasmad ada'u prayujyate / kim idam saugatam lakyam kim va irdvakabhdfitam / elan me samiayam sanam apanelu bhavantakah 11 irutva lakyam surapates saddharmagunabhdfilam / sadhukdram tato datvd bhagaidn idam abravit 11 ddav nam iti proktam yad arlham sarvadariina / tat Srnu tvani surapate yathavad anupSrvaSah // dharmaskandhasahasrdnam caturai itisamkhyayd / sanairayam
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− | pitamata diyakfaram kathitam tatha // ekaras tu bhaven mala vakaras tu pita smrtah / bindus tatra bhaven yogah sa yogah paramadbhutafi 11 ekarah padmam ity uktarp vakare vajram eva ca / bindus tatra bhaved bijam tah prasMam jagat tray am // ekaras tu bhavet prajila vakdrah suratddhipah / bindui cdnahatam tatti am taj-jatany akfarani ca // yo vijanati tattvajno dharmamiidrdkfaradvayam / sa bhavet sarvasatlvdnam dharmacakrapravartakah // yo 'viditvd pat hen nityam akfaradvitayarp janah / sa bahyo buddhadhardnam dhanivad bhogavarjitah // evam dvir akfaram mdya sarvajiio 'Ira by avaslhitah / ddau saddharmaiaslrdndm lad evam praligiyate // tasmdt surddhipa iakra yadi eel SdSvatai/t padam / saddharmo guru kartavyah smara mayd dvir akfaram jjitij
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− | It was said by the Lord in the Devendrapariprccha : Indra asked : Why the term 'evam'? Why is it placed first? Is this an expression coming from the Lord, or is it a comment by a disciple? May the destroyer of phenomenal life remove from me all this uncertainty !
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− | Having heard this discourse of the master of the gods, concerning a merit of the Illustrious Doctrinc, the Lord then conferred a 'Sadhu' ('Excellent !') and spoke as follows :
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− | For the purpose of seeing everything, the term 'evam' is stated first. Master of the gods, listen to that which, in regular order according to its full extent, has the count of 84,000 dharmaskandhas, namely, the two syllables, father-mother, the universal receptacle, which express the same.
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− | E is the mother; VA the father, the bindu (ni) there the union, and that union a marvel. E is said to be the
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− | lotus; diamond the meaning of VA; the bindu there the seed, and this engenders the three degrees of living beings. E is insight (prajria); VA the lord of pleasure; the bindu is the inviolable reality, and from that arise the letters (of the alphabet).
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− | Whatever knower of the reality recognizes the two syllables as the 'seal of the doctrine', he becomes the setter into motion of the Wheel of the Law among all the sentient beings. Whatever person not knowing (the reality) would constandy recite the two syllables he, outside the Buddha-dharmas, would be like a rich man missing the enjoyment. The two-syllabled 'Evam' is illusion (maya); since omniscience is located therein, that 'Evam' is rehearsed at the outset of treatises of the Illustrious Doctrine. Therefore, Indra, master of the gods, if you would have (your) rank be perpetual, let the Illustrious Doctrinc be your master (guru). Remember that the two syllables are the may a !
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− | Vajrayana ('the Diamond Vehicle') is summarized by the three meanings of E-vam—( 1) the fruit to be attained, (2) the path of attainment, and (3) the 'signs' guiding that path, for which there is Tsori-kha-pa's summary from his Mlhah gcod, as
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− | presented in my "Female Energy and Symbolism in the Buddhist Tantras," p. 82 :
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− | 1. E is the secret place for teaching the doctrine (dharma), such as the sky, the bhaga ('female organ,' metaphorical), the dharmodaya ("source of natures'), the lotus, and the lion's scat. VAM is whoever the Tantra sets forth as the Teacher, be he Vajradhara, Hcruka, and so on, who dwells in the bhaga, lion's scat, and so on. (These deities symbolize the inseparable union of the void and compassion).
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− | 2. E. is 'insight' (prajna), 'voidness' (.(unyala). VAM is 'means' (upaya), 'great compassion' (mahdkaruna). Together they constitute the bindu (T. thig le).
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− | 3. E is the mother's bhaga place (adhara) (yum gyi bha-ga rlen). VAM is the father's vajra ('male organ,' metaphorical) placed (adheya) therein (de la brlen pahi yab kyi rdo rje). This again is of two kinds : (a) the external
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− | E-vam as 'signs,' the union with the 'seal' (mudra); (b) the internal E-vam as 'signs,' the guiding agent for the path of piercing the vital centers of the cakras (the 'wheels' imagined along the spinal column). "Here, 'signs' means signs of the genitals in the sense of shape." These shapes associated with the cakras arc the triangle and the circle (in other texts, the four geometrical shapes associated with the four elements).
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− | These three meanings of E-vam arc cs|>ccially explained in certain verses. The E-vam of the fruit to be obtained is in verses
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− | 30-36 (Vajrayosidbhagcsu). The E-vam of the [[path]] of
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− | [[attainment]] is in verses I and 2 of the first group of verses. The E-vam of the [[signs]] guiding that [[path]] is in verses 37 and 38 of the last group of verses.
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− | (2 The separate treatment of Evam mava is to indicate
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− | any four steps of [[yoga]]. The four {{Wiki|syllables}} are given [[symbolic]] values in [[Nagarjuna's]] Seka-caluh-prakarana (PTT. Vol. 61, p. 284-5), where the four arc said to summarize the meaning of all the [[Tantras]]. For example, he says, "E is the [[voidness]]-
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− | Light; [[VAM]] the further voidness-Spread-of-Light; MA great voidness-Culmination-of-Light; and YA [[universal voidness]]-
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− | the single {{Wiki|taste}} (.[[samarasa]])" E ni snari ba ston pas [[ste]]/ /[[VAM]]
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− | ni [[mched pa]] gin tu stori/ MA ni ner thob [[chen po]] stori/ /YA ni ro mnam thams cad ston,' These values are immediately
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− | applicable to the first four [[nidana]] verses since these serially introduce the four voids or four lights, [[the fourth]] {{Wiki|light}} being called the '[[Clear Light]]' ([[prabhasvara]]) in the verses, but callcd 'single {{Wiki|taste}}' by [[Nagarjuna]] at this point. Another set he gives suggests the four steps of sSdhana in the shared [[sense]] : "E achieves the unachieved; [[VAM]] reveals the [[achievement]]; MA is the going [[successively]] higher; YA is the becoming of a Complete [[Buddha]] in this [[life]]"/ E ni ma thob thob par [[byed]] I [[VAM]] ni [[thob pa]] bstan par [[byed]]/ /MA ni gori nas goti du hgro , YA ni [[tshe]] hdir rdsogs saris rgvas/. We can associate the four steps of [[sadhana]] (generalised) with [[Nagarjuna's]] four values:
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− | Syllable
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− | E 1. The [[void]] palace Achieving the unachicvcd
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− | [[VAM]] 2. Residents in the palace Reveals the [[achievement]]
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− | MA 3. [[Perfection]] of the circles Going [[successively]] higher
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− | YA 4. Entrance of the know- [[Buddhahood]] in this [[life]] ledge being
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− | (3) When we treat the words Evam [[maya]] Srutam in accordance with the [[nidana]] verses, they refer to [[Yoga]], the first of the
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− | [[four parts]] of [[sadhana]] in the [[sense]] of the Stage of Generation. As this part is discussed in my sub-section 'The [[Yoga]] of the [[Guhyasamaja]]', the performer must first make his [[consciousness]] soar to the [[realm]] of the [[void]]. According to [[Candrakirti]]'
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− | comment ('Documents') this is done with the help of [[mantras]], of which the most popular one is: /Om Sunyatajftanavajra-svabhavatmako 'ham/ "Om. I am the [[intrinsic nature]] of the [[knowledge]] [[diamond]] of [[voidness]] !" The {{Wiki|occupation}} with the four voids corresponds conceptually to the [[mandala]] [[ritual]] [[Rites]] of the Site'. To prepare the candidate for the later praxis in which the [[yogin]] learns to live in those [[void]] [[realms]], now he merely imagines in conformity. Since the subsequent praxis involves the [[ascent]] into the [[void]] stages callcd Light, Spread-of-Light, and Culmination-of-Light, followed by the [[Clear Light]], the candidate engages his [[mind]] with those same [[mystical]] states, principally along [[intellectual]] lines, but making a break with his previous [[habits]] of [[thought]]. He divides up the [[elements]] of consciousncss into [[three groups]]. There arc 33 {{Wiki|female}} [[ideas]], {{Wiki|obscuring}} the [[moonlight]]; 40 {{Wiki|male}} [[ideas]] {{Wiki|obscuring}} the sunlight; and 7 [[androgyne]] [[ideas]] {{Wiki|obscuring}} the dark
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− | {{Wiki|light}}. He [[contemplates]] the flow of those 80 [[ideas]] in day
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− | and night, making a total of 160. Verse E introduces the {{Wiki|female}}, [[VAM]] the {{Wiki|male}}, and MA the [[androgyne]]. Then verse YA, names the [[Clear Light]], [[the fourth]] {{Wiki|light}}, the {{Wiki|negation}} of the 160 [[ideas]]. Those groupings of {{Wiki|female}}, {{Wiki|male}}, and [[androgyne]] [[ideas]] may first give the [[impression]] that the [[discussion]] devolves about our ordinary consciousncss. On the contrary, they
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− | establish a kind of [[archetypal]] [[world]], because those [[ideas]] are deemed not to belong to us: they enter our [[minds]]. Then the verses SRU and TAM turn to the phenomenalization of that anterior [[world]], as indicated by the phrases "The vijfldna heard here" and "the [[wind]]... operates in the [[world]] of [[living beings]]".
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− | //E// ekaro 'pi [[sati]] prajiid mramadikfanatmikd / {{Wiki|clan}} mulam vinirdiffam parijiidnam bhavatraye //1 // "E" is the [[Noble]] [[Woman]] ([[sati]]) Prajfia, the moments of [[aversion]], and so on. This [[root]] is designated as the [[experience]] in the [[three worlds]].
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− | [[Mchan]] hgrel (hereafter '[[Mchan]]' when on the verses in their regular order': '[[Aversion]], and so on"—'the [[thirty-three]] [[ideas]], from [[aversion]] down to [[jealous]]) .' 'Moments'—'the wink of an [[eye]], etc.' 'Designated' - in the [[Tantras]]. 'The three worlds'—'of [[desire]], etc.', i.e. [[realm of desire]] l.ama-dhatu), [[realm of form]] ([[rupa-dhatu]]), and [[formless realm]] mupa-dhatu).
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− | Paiicakrama, II, 8-13: The [[thirty-three]] natures ([[prakrti]]) are night-time [[signs]] (niSd-samjiia) and {{Wiki|female}} [[ideas]] (stri-samjiia), 'with full-blown [[form]] of the covering process' (samrrlisphu-tarupena), as follows Paiicakrama order and my [[own]] grouping):
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− | 1-3. (incipient) [[aversion]], {{Wiki|medium}} [[aversion]], intense [[aversion]] ([[viraga]], madhyama-viraga, adhimatra-viraga).
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− | 4-9. ([[thinking]] of) {{Wiki|future}}, ([[thinking]] of) {{Wiki|past}} (anagata, [[agata]] ; [[sorrow]], of three degrees ([[Soka]], madhyama-g, adhimatra-g) ; calnmcss (saumyam).
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− | 10-22. [[mental wandering]] ([[state of being]] scatter-brained) tvikalpa); {{Wiki|fear}}, of three degrees (bhita, madhvabhita, atibhita); [[craving]], of three degrees ([[trsna]], madhya-t, ati-t); {{Wiki|indulgence}} ([[upadana]] ; inauspiciousncss (nihgubham); hunger and [[thirst]] (ksut-trsa); [[feelings]], of three degrees ([[vedana]], sama-v, ati-v).
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− | I 186
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− | 23-30. [[intuition]] (vettivit); [[memory]] (dharartapadam) j {{Wiki|discrimination}} (pratyaveksanam); [[shame]] of ([[lajja]]); [[compassion]] (karunyam); {{Wiki|affection}} in three degrees (snehatas trayam), to wit: (a) [[protection]] of the [[object]], (b) adoration of it, (c) over-possession of it (as of a son). 31-33. {{Wiki|worry}} (cakitam); collecting (samcaya), of utensils, etc.; [[jealousy]] ([[matsarya]]).
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− | The annotations of this [[nidana]] verse did not clarify the claim that this [[root]] is the [[experience]] in the [[three worlds]]. It may be intended that [[knowledge]] through [[experience]] is made possible by the degrees of [[aversion]], which seems to be the [[psychological]] premise of the [[Apoha doctrine]] of [[Buddhist logic]]. In this [[doctrine]] a thing is defined by exclusion of what it is not. A '{{Wiki|cow}}' is the not not-cow. What might well be the explanation is that to have the {{Wiki|concept}} {{Wiki|cow}} in the [[mind]] requires that a {{Wiki|distinct}} [[idea]] of {{Wiki|cow}} be formed, the very clarity and [[determination]] of which invloves the removal ([[apoha]]) of all other non-cow entities. In this way, experiential [[knowledge]] (parijnana) occurs with the '[[aversion]]' to everything inconsistent with and contrary to that [[knowledge]]. [[Understanding]] begins with a kind of [[retreat]]. One must neglect the rest in order to appreciate something; and that thing understood means that a {{Wiki|faculty}} ofprajna has arisen which [[understands]] the rest.
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− | [[Pancakrama]], II, 29:
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− | I afuasasas lu muhurtam syan nimtfo 'kfinimefanam,.
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− | I [[matra]] tu hastatalam syat kfanadinam lu lakfanarn
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− | The [[characteristic]] of 'moments' etc. is the short time of an {{Wiki|inhalation}}, the wink of the twinkling [[eye]], the brevity in a clap of hands.
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− | In the Vajrajiianasamuccaya (PTT, Vol. 3, p. 252-5), [[consciousness]] ([[citta]]), which is like a bright [[moon]] in the [[water]], has the prakrtis, [[aversion]], etc. "In convention (sarpvrti), it is [[symbolized]] by the directly [[manifested]] woman, the [[bhaga]], the [[padma]], and the host of [[goddesses]]." ([[kun rdzob]] tu ni miion sum kyi bu med dan bha-ga dan pad-ma dari [[lha]] mol.ii [[tshogs]] kyi brdaho/).
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− | //[[VAM]]// varpias tad bhavad abhati argadiprasaianvitam' Slokabhasa-vijilSmm [[upaya]] ili samjililam //2//
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− | That Spread-of-I.ight vijUana called 'means' ([[upaya]]),
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− | attended with begetting of [[desire]], and so on, appears like an [[emerging]] {{Wiki|bamboo}}.
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− | [[Mchan]]: '[[Desire]] and so on'—'the forty conceptions from [[desire]] down to [[dishonesty]]'.
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− | Paiicakrama, II, 16-21: The forty natures arc daytime and {{Wiki|male}} [[ideas]] or [[signs]] (diia-purufa-samjiia), as follows (Paiica-krama order and my [[own]] grouping):
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− | 1-7. [[desire]] ([[raga]]); [[attachment]] (raktam); [[joy]], {{Wiki|medium}} [[joy]], [[intense joy]] (tustam, madhya-t, au-t); thrill (harsanam); [[bliss]] (pramodyam).
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− | 8-13. surprise ([[vismaya]]): laughter (hasitam); refreshment (hladana); embracing (aliriganam); kissing
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− | (cumbana); sucking (cusanam).
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− | 1*1-26. {{Wiki|firmness}} (dhairyam); striving (viryam); [[pride]] ([[mana]]); getting things done ([[kartr]]); theft (hartr); strength ([[bala]]); [[enthusiasm]] ([[utsaha]]); [[daring]], {{Wiki|medium}} [[daring]], super-daring (sahasam, madhyama-s, uttama-s); [[aggression]] [[raudra]]); coquetry (vilasa): [[animosity]] (vairam).
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− | 27-34. auspiciousncss ( *gubha; text reads '[[labha]]') clarity ofspeech( v.ik sphu(a); truth(satyam): untruth (asatyam) {{Wiki|certainty}} ([[niscaya]]): non-indulgence (nil [[upadana]]); giving (datrtva): exhortation (eodanam .
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− | 35-40. {{Wiki|heroism}} £urata ; [[lack of shame]] (alajja !; [[deception]] (dhuria ; wickedness dusja ; oppression Aha(ha); [[dishonesty]] kutila'i.
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− | The 'Sprcad-of-Light' : rf.ana or means [[upaya]]), is [[symbolized]] by the [[form]] of the {{Wiki|male}}.
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− | I MA mahaiidya siayam millam avi<fyay& lilnmalah! aiidyaya bhavee cailal lasmad alnl.asambhaiah //3// In the reverse order, the threat Science (=\Visdom) is itself the root of nescience. And the ('Spread-of-I.ight') arises from nescience (aiidya) while from that ('Spread-of-Light') arises Light.
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− | Mclian: 'the great Science' 'the Clear Light' (prabhdnara, hod gsal) (to be specifically mentioned in verse 4). 'nescience'— 'the mixture of prajiid and upaya, thus of cilia and cailla, and generates the seven conceptions of prakrtis. indifference, etc.* (which are therefore androgynous ideas). Prakaiikd (by Bhavyakirti) on MA, p. 292-5; "The great science (mahdnidyA) is the Dharmadhatu-naturc. the Clear Light; and why ? As the verse says, it is the reverse of nescience (avidyd)" (rigs chen ni crfbs kyi dbyins kyi no bo ste hod gsal baho / / gan gi phyir fe na I ma rig pa ni bzlog pa yin ics smos te). Paiicakrama, II 24-25: The seven prakrtis are as follows (Paiicakrama order and my own grouping) :
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− | 1-4, indifference (madhyaraga) ; forgetfulness (vismrti); illusion (bhranti); speechlessness (tusnimbhava).
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− | 5-7. weariness (kheda); indolence (alasya); ambivalence (dandhata).
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− | Vajrajilana-samuccaya (PTT, Vol. 3, 252-4) : "Here, the Clear Light is without location, without cessation or orgination, is Supreme Truth (paramartha-satya), and True End (bhutako(i). The dark light arisen therefrom is nescience (avidya)"\ de la bod gsal ba gnas pa med pa / hgag pa med pa / skye ba med
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− | pa / don dam pahi bden pa / yan day pahi mthah ste /d e las
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− | byuri bahi mun pahi snaii ba ni ma rig paho /. Guhyasamdjatantra (VII, verse 35):
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− | /tatra katham anutpaddnusmrtibhavanaj
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− | prakrtiprabhdsvaram sarvam nirnimittam nirakfaramj na dvayam nddvayam Sdntam khasadriam sunirmalam 11
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− | Here, what is the contemplation, recollection of non-origi-nation ?
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− | The Clear Light with the intrinsic nature is completely signless, unlettered, neither dual nor non-dual, quiescent, spodess like the sky.
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− | Pancakrama, II, 53:
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− | SiatyatrayavUuddhir yd prabhasvaram ihocyattj sarvaSDnyapadam tac ca jUanatrayaviSuddhitah 11
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− | That purity of the triple void is here callcd Clear Light. And that is the plane of universal void through purity of the triple knowledge.
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− | Paiicakrama, II, 57-62:
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− | 57. tathd coktam mahdydnasQtre lalitavistare / abhisambodhikdmo 'yam Sdkyasimhas tathagatah //
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− | 58. mahdSDnyena buddhatvam prdpsydmity abhimdnatah / niranjandnaditire nifpddydsphdnakam gatah //
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− | ii»r
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− | 59. tilabimbiva sampumab kharajraslhd jinds (add / ekasvarena lam prahur acchalena jinaurasam //
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− | 60. aviiuddham idam dhydnam na cailad /,< takavaham / prabhdsiaram lu alambyam akdSalalavat param //
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− | 61. prabhasiarapade praptc srecchdriipas lu jdyase / sarvaiSvaryai/i tatlid prdpya vajrakaye pramodase //
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− | 62. evam Srulvd lu lam Sabdani visrjydsphanakam lalah / ni<drdhasamayc lallram dlambyaiva jinaurasah //
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− | So it was said in the Mahayanasutra Lalitavislara:
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− | The Lion of the Sakyas, the Tathagata, thought, "I shall attain Buddhahood through the great void;" and seated on the Xairanjana river bank, went into the Asphanaka-samadhi (the breath-holding concentration). Thereupon the Victorious Ones dwelling in the diamond of the sky and fulfilled like the sesame fruit, spoke to the Son of the Victorious Ones with a single sound by the snap of fingers. 'Impure is this meditation and non-conducive to the desired goal. Take as meditative object the Clear Light, beyond like the dome of the sky. When you have attained the plane of the Clear Light, you shall emerge with a gratifying form, in that way acquiring universal sovereignty in a delightful diamond body.' Having thus heard that sound, he abandoned the breath-holding concentration, and at midnight visualized reality—did the Son of the Victorious Ones.
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− | Of course, the account as the tantric N'agarjuna states it, is not actually found in the I.alitavistara in those words. It appears to be one tantric interpretation of the purport of the Lalita-vistara, the Mahayana biography of the Buddha. Tson-kha-pa, when citing the same passage in his Paiicakrama commentary (PTT, Vol. 159, p. 59 states (ibid., p. 59-2) that the passage maintains that after coming to the limit of the Mahayana
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− | path of the Paramita, one bccomcs a Buddha by the supreme path (anuttara-marga) (which of course is the Anullara-lanlra) (ces pha rol tu phyin pahi thcgchen pahi lam gyi mthar bla med kyi lam gyis htshari rgya tshul gsuris so /). Tsori-kha-pa goes on to point out that while the part about dwelling in the 'Motionless Samadlii' (dniiljya-samddhi) (apparently equivalent to the 'breath-holding, concentration") on the NairaAjana river bank is indeed in that scripture, the rest of the account
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− | is not expressly stated in the Lalitavistara. Mkhas grub rje's Fundamentals of the Buddhist Tantras devotes its first chapter to the various theories of how Gautama become a Complete Buddha; and in the Tantras the main theories diverge between the Yoga-tantra and the Anuttarayoga-tantra specialists.
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− | Sri Laksmi's discussion in her Paiicakrama commentary (PTT, Vol. 63, p. 29) mentions that the 'single sound'
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− | (ekasvara) refers to 'Thus' (evam) 'on an occasion' (ckusmin
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− | samaye) by purport of single meaning (/dc la dbyaris gcig ni don gcig la dgons nas dus gcig tu hdi skad gsui'is so /). She goes on to the two varieties of the Clear Light discussed previously in my introduction on this topic, and claims that the
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− | 'Clear Light of consciousness' is meant in the present account: "Here, according to what I heard from my venerable teacher, we maintain it is only citta-prabhasvara" ( / hdir rje btsun gyi ial sna nas kyis/scms kyi hod gsal ba kho no b2ed pa yin te/). Her statement implies the word 'prabhasvara' qualifying the word 'citta' in the Abhisambodhana chapter of the Lalitavistara,
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− | where the word is employed three times for each of the three
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− | watches of the night (an old division of time) during
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− | which Gautama attained Complete Enlightenment. According to my introduction, the 'Clear Light of consciousness' is equivalent to the Clear Light of deep or dreamless sleep.
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− | //YA// yati vijndnam adau tad dlokabhasa-samjiiitaml tan mahdiUnyatdm ya'ti sa ca ydti prabhdsvaram , 4.7 At first, that vijiidna (i.e. Light) passes to what is called 'Spread-of-Light'. That passes to the Great Void and the latter passes to the Clear Light.
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− | Mchan-. 'Passes to' in each case means 'dissolves in'.
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− | This is the direct order, anuloma, of the three Lights leading into the fourth or Clear Light, the latter being mentioned in
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− | the niddna verses for the first time along with the terminology ofvoidness. For the sequence, cf. Paiicakrama, II, 4: "Void, further void, and great void, the third, as well as universal void, the fourth—by distinction of fruit (the succeeding one) and cause (the preceding one)" (/Sunyam ca atigunyam ca mahagunyam trtlyakam/ caturthamsarvaSunyam ca phalahetuprabhedatah//).
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− | Besides the direct and the reverse order, there is the recitation order, frequently indicated by the Sanskrit words raga, dvesa, moha, as in Guhyasamdja (Chap. VIII, p. 32) :
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− | COMMENTARY ON THE FORTY NIDANA VERSES 191
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− | rdgadvtfamohavara vajrayanapradcSikal dkd<adhdtukalpdgra ghofa pujdm jindlaya/l "O, the best of lust, hatred, and delusion, explaining the Vajrayana;
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− | O, the best like the plane of the sky, the womb of the Victorious Ones,
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− | Pray announce the piija !"
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− | Pradipoddyotana on the preceding: 'best of lust, hatred, and delusion', because the Vajrayana purifies lust, hatred, and delusion.' Mchan ligrel on Chap. VIII {PTT, Vol. 158, p. 62-2): The three 'poisons' or basic defilements—lust, hatred, and delusion arc associated with the three lights. 'Lust' stands for the 40 prakrtis covering 'Spread-of-Light'; 'hatred' for the 33 prakrtis covering 'Light'; 'delusion' for the 7 prakrtis covering 'Culmination-of-Light'. (The three terms 'lust', 'hatred' and 'delusion' are apparently to be understood in generalized senses, to wit, 'lust'—all attraction towards, desire, 'hatrcd'-all repulsion, aversion; 'delusion'—all intermediate and indecisive states, indifference).
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− | The following passages give further information on the direct order.
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− | Pancakrama. II, verse 5: prajiwpdyasamdyogan ni>pannam upalabdhakam / upalabdhac ca nifpanndt sarvaSBnyarp prabhdsvaram // Through union of prajiid and updya, the Culmination (of Light) is perfected; and through Culmination perfected, there is [[universal void]], the [[Clear Light]].
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− | Sri-Laksmi comments Vol. 63, p. 23-3-4) :
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− | /dan po Ses rab kyi ye Scs skvc [[ba dan]]/ de nas gftis pa [[thabs]] kyi ye Ses dan po las lliag pa skyc ba [[ste]] / de gnis ga sbvor ba las Tie bar [[thob pa]] ni ye ses [[gsum pa]] rd/.ogs par hgyur ro dc nas ttc bar [[thob pa]] [[rdzogs]] nas
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− | thams cad stoti pahi bod [[gsal ba]] ni ye Ses bi\ pahi hog nas bSad par hgyur [[bahi]] shags dan [[phyag]] rgyalii rim pas [[rnal hbyor pa]] la snaii bar hgyur ro/
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− | First arises the Prajrta [[knowledge]]; then, sccond, arises over the first the Upiiya [[knowledge]]; from the union the third [[knowledge]], which is Culmination (of Light), is
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− | I 192
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− | completed. Then, through the completion of the Culmination, the [[Clear Light]], [[the fourth]] [[knowledge]], which is [[universal void]], [[manifests]] to the [[yogin]] by a sequence of [[mantra]] and [[mudra]], as will be explained below (cf. Paiicakrama, II, 48-50, cited later).
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− | [[Nagarjuna's]] Pindikrta-sddhana, 43-44A (some additions from RatnakaraSanti's commentary, PTT, Vol. 62, p. 75-5) refers to the direct order with [[consideration]] of the body-mandala:
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− | Urdhvadhahkrodhasamyuktam prakrtydbhdsam eva ca / vijilanaskandham ayati vijiianam ca prabhasvaram //' sanirvanam sarvaSunyam (ca) dharmakayaS ca gadyate / Precisely the Light ({{Wiki|triad}}) with its (160) prakrtis, associated with the upper (i.e. Usnisacakravartin at the [[Brahmarandhra]], the orifice at {{Wiki|crown}} of head) and the lower (i.e. [[Sumbharaja]] at sole of feet) [[Wrathful]] ([[Kings]]; cf. niddna verse 17), passes to the [[aggregate of perceptions]] (vijiiana-skandha) ([[Aksobhya]] and [[Mamaki]]); and [[perception]] (passes) to the [[Clear Light]], also called '[[universal void]] with [[nirvana]]' and '[[Dharmakaya]]'. //SRU// Srutam yad iha vijndnam abhasatrayalakfanamj prakrtinam idam mDlam sattvadhdtor atefatah //5//
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− | The vijiiana heard here has the [[characteristics]] of the three lights. This is entirely the [[root]] of the prakrtis (natures) of the sentient-being [[realm]].
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− | [[Mchan]]: "Heard here arc both the [[essential nature]] (no bo) and the sequence (go rims), meaning both the [[path]] and the four states (avasthd). First (the [[disciple]]) is [[taught]] how to dwell in the four, and then [[taught]] how to generate the [[path]] consistent therewith."
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− | Tson-kha-pa's [[Mchan]] note about four states undoubtedly refers to the three lights and the [[Clear Light]]. The [[path]]
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− | doubles the (80) prakrtis by contemplation in both day and night, per Pahcakrama. II, 27: "Those {{Wiki|subtle}} prakrtis proceed in both day and night, thus to total 160, by [[cause]] of wind-conveyance" (ctah prakrtayah suksmah satam sastyuttaram diva/ ratrau capi pravartantc vayuvahanahetuna//).
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− | But how should we understand the [[word]] '[[vijhana]]' of niddna verse 5? Vajrajhdnasamuccaya (PTT, Vol. 3, 252-4): '.That vijhdna arisen from the [[Clear Light]] is called '[[consciousness]]' ([[citta]]), '[[mind]]' ([[manas]]), and '[[perception]]' (vijhdna); and that is
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− | entirely the [[root]] (muta, [[rtsa ba]]) of [[dharmas]]. Therefrom [[defilement]] and [[purification]] give rise to two false conceptions, that of 'oneself and that of the 'other'." (/gah hod [[gsal]] las byun ba mam par ses pa dc iiid [[sems]] dan yid dan [[rnam]] par ses pa ies bya la ' dc ni [[chos thams cad]] kyi [[rtsa ba]] [[ste]] / [[kun nas]] flon motis [[ba dan]] [[rnam]] par bvari [[bahi]] [[bdag]] nid de las [[rtog pa]]
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− | gnis su gvur te [[bdag]] dan gian dag tuho/). [[Bu-ston]] (BSad
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− | sbyar on §[[RU]], f. 50a) says, "From the [[wind]] arises [[fire]], from that [[water]], from that [[earth]]; from that the [[personality]] [[aggregates]], the [[elements]], and the [[sense bases]]; (that is the meaning of the passage, to wit) 'from that, arise the three lights, and from that arise the 160 prakrtis.' From that arise the 98 [[defilements]], the 62 [[false views]], and so on. Because senuent [[beings]] arise with a birthplace by dint of the so-amassed [[karma]], the text says 'this is the inexhaustible [[root]] of the sentient-being [[realm]]'." ( rlun las me / de las chu / de las sa / de las phun po [[khams]] dan [[skye mched]] hbyuh / de las snan ba [[gsum]] hbyun / de las ran biin brgya {{Wiki|drug}} cu hbyun ho / de las non mons pa dgu bcu rtsa brgyad dan [[lta ba]] {{Wiki|drug}} cu rtsa gnis [[la sogs pa]] hbyuh I des las [[bsags]] pahi dbah gis skvc [[gnas]] gfihi [[sems can]] hbyuh has [[sems can]] gyi [[khams]] ma lus pahi [[rtsa ba]] hdi [[yin]] no /). Besides, Tsoh-kha-pa, commentary on the Vajrajhi-nasamurcaya (PTT, Vol. 160, 154-3, 4), following the Madhya-mika point of view, insists that the vijndna meant by the three lights is manovijhana. Also, in his commentary on the Caturdevipariprccha ([[Lhasa]] Coll. Works, Vol. Ca, f. 37b-6 to 38a-l): "The three vijiianas proceed from the 18-fold dhar-madhatu which is the [[Clear Light]] of [[Death]]. They (the three) arc bodhicitta—the [[Bodhisattva Samantabhadra]]." Ibid. f. 37b-3: "The [[dharmadhatu]] is the source of the six outer [[sense bases]], the six personal [[sense bases]], and the [[six perceptions]] (;vijiiana), 18 in all." (The sixth [[perception]] is the manovijhina, the other five being based on the five outer [[senses]]). This use of the [[Bodhisattva]] [[name]] '[[Samantabhadra]]' presumably stems from the [[Guhyasamaja]], Chap. IV. p. 17 ([[Mchan]] hgrel, p. 38):
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− | Sdntadharmagrasambhutam jiianacaryavUodhakam / samantabhadravacagryam bhafa mandalam uttamam // "Pray explain the supreme [[mandala]] having the best {{Wiki|speech}} of [[Samantabhadra]], [[arising]] from the summit of quiescent [[dharmas]] (= [[paramartha-satya]]) and purifying
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− | [[YOGA]] OF THE GUHYASAMAJATANTTRA
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− | (the 80 prakrtis) by the praxis of the gnoses ( =thc three lights)."
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− | My "Notes on the [[Sanskrit]] term Jflana," p. 260, quotes from Tsori-kha-pa's commentary on the Vajrajiianasamuccaya ([[Lhasa]] ed., Vol. Ca) to the effect that the vijildna ('[[perception]]') [[arising]] from the [[Clear Light]] of dying from the [[Intermediate State]]
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− | ([[bar do]]) is the Culmination of Light; the [[manas]] ('[[mind]]') [[arising]] from that, is the Spread-of-Light; the cilia ('[[consciousness]]') [[arising]] from that, is Light. Observe that the order:
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− | 1. [[delusion]] ( —vijflana),
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− | 2. [[lust]] ( [[manas]]),
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− | 3. [[hatred]] ( = [[citta]]) is consistent with the order of [[appearance]] of the three '[[poisons]]' in the [[Buddhist]] genesis legend, as discussed in my article "[[Buddhist]] Genesis and the [[Tantric Tradition]]."
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− | But the [[tantric]] [[Nagarjuna]], Sri [[Laksmi]], Bhavyakirti, and some other [[Tanjur]] commentators, employ a Yogacara-type vocabulary, to wit: Slaya-vijMna, kliffa-manas, and pravrtti-vijhana. The following tabulation should make the difference clear:
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− | Lights - Voids The Covering = 80 Prakrtis
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− | [[Madhyamika]] {{Wiki|terminology}} [[Yogacara]] {{Wiki|terminology}} {{Wiki|Terminology}} in common
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− | The [[Clear Light]] = [[Universal]] [[Void]] Culmination- [[Perception]] Basic [[perception]] Nescience
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− | of-Light = Great [[Void]] (vijftana) (alaya-vijftana) (avidva)
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− | Spread-of-light [[Mind]] [[Defiled Mind]] Mentals
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− | - Further [[Void]] ([[manas]]) (kli$ta-manas) ([[caitta]])
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− | Light-Void [[Consciousness]] ([[citta]]) Evolving Perccp-tion (pravrtti-vijftana) [[Consciousness]] ([[citta]])
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− | Therefore, when Bhavyakirti in his 'PrakiSika' (PTT, Vol. 60,
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− | p. 293-1) comments on niddna verse 5, he first states 'vijndna' to be the three as previously explained, meaning the three [[Yogacara]] terms he has been employing for explaining the preceding niddna verses; and states these [[vijnanas]] to have the [[characteristic]] (lak/ana), i.e. the prakrtis of (covering) the three lights; and so those lights appear when those vijiianas cease. Then Bhavyakirti quotes two texts without naming their sources. The first is the celebrated verse of the Samdhinirmocana-sulra (which was translated by Etiennc [[Wikipedia:Étienne Lamotte|Lamotte]] into {{Wiki|French}}; and the verse is in [[Louis de la Vallee Poussin]], Vijnaplimdlralasiddhi, I, p. 173): "The addnavijnana, profound and {{Wiki|subtle}}, like a [[violent]] current, proceeds with all its [[seeds]] ([[bija]]). Deeming it
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− | improper for them to [[imagine]] it as a [[self]], I have not [[taught]] it to the immature auditors" (/ji skad du / len pahi [[rnam]]
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− | par scs pa zab cin [[phra]] / [[sa bon]] thams cad chu bohi [[rgyun]] biin hbab / [[bdag]] tu [[rtog]] par gyur na mi run ies / ftan thos [[byis pa]] mams la nas ma bstan ' zes hbyun ba). The next one he quotes, is a well-known line from the [[Madhyanta-vibhaga]] (I, 8A; 20 in Gadjin M. [[Nagao's]] edition of the Bhdfya): "And the [[imagination]] of [[unreality]] (abhiitaparikalpa) is the [[three worlds]] with their cilia and [[caitta]]" (/ de biin du yah / yah dag ma [[yin]] [[kun brtags]] ni / [[sems]] dan scms byun [[khams gsum]] pa / ies hbvuh ho /). These quotations do not necessarily mean that Bhavyakirti makes the usual identification of addnavijndna with [[alayavijnana]], which he equates with the avidyd having seven prakrtis; but it certainly means that he considers the
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− | 'vijndna' of niddna verse 5 to be this addnaiijiidna as well as abhii-taparikalpa; and so lie may understand by 'dddnaiijnana' all [[three vijnanas]] rather than simply alayavijhdna. Since his ala-yavijhdna is {{Wiki|equivalent}} to verse 3's '[[avidya]]', it is unacceptable to Tsoh-kha-pa, who rejects the equation in PTT, Vol, 159, p. 31-3. In fact, both [[Bu-ston]] and Tsoh-kha-pa in their annota
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− | tion of the [[nidana]] verses agree in ignoring Bhavyakirti's commentary. This [[subject]] is resumed under niddna verse 7.
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− | 11TAM lam ekaikam arlhdbhasam [[vayus]] samgrhya dharayct/ vayuyuklam ca [[vijnanam]] SaSvaj jagali varlalc //6// The [[wind]] seizing, takes hold of that entity-light in each case, and vijiiana joined with tayu ([[wind]]) continually operates in the [[world]] of [[living beings]].
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− | [[Mchan]]-. " 'Entity-light in each case' means the [[five sense objects]] as [[manifested]]. They arise by the 'reverse order' of the three lights (vijftana-manas-citta) and dissolve by the 'direct order' (citta-manas-vijnana). Vijfiana ( the three lights or vijfiana, [[manas]], [[citta]]) rides on the [[winds]] which seize their respective [[sense objects]]."
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− | Paiicakrama, II, 32-34:
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− | vayund sukfmarupena jhanam sammiSrahhn gatam / nihsrtyendriyamargebhyo vifayan avalambate j\ dbhasena yada yuklo veiyur vahanlani gatah / tada lalprakrldh sand aslavyaslah pravarlayel 11 yatra yatra sthito cay us lam prakrtim udvahetj ydvat samiranotpado nabhaso niicalo bhavct //
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− | When '[[knowledge]]' ([[jnana]] — the three lights) becomes associated with subtle-formed [[wind]], then issuing
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− | forth from the [[paths]] of [[sense organs]] it [[grasps]] ('hangs on to') the [[sense objects]].
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− | At whatever time the [[wind]], having become a [[vehicle]] (for vijfiana), is yoked by the '{{Wiki|light}}', at that time all those prakrtis arc completely dissipated.
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− | At whatever (vein, natfi) the [[wind]] stops, at that one it sustains some [[prakrti]] (among the 80 prakrtis). As long as (the [[wind]]) stirs up, the '{{Wiki|light}}' is not steady.
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− | Verses 33-34 mention the alternate [[conditions]] of the three [[gnostic]] lights (Light, Sprcad-of-Light, and Culmination-of-Light), namely (II, 33) when those lights arc free from the eighty prakrtis, and (II, 34) when they arc subjected to the eighty prakrtis in which event their '{{Wiki|light}}' is not steady. The Manimdld commentary on the Pahcakrama (PTT, Vol. 62, p. 188-3, 4) explains the second verse:
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− | / re fig rluri gi [[rnam]] [[lha]] dan [[rnam pa]] bcu [[yin]] par [[snar]] b$ad cin dehi [[gnas]] [[shin]] ga la [[sogs]] pahi [[gnas]] mams dan las kyi [[bye brag]] kyari bstan mod kyi [[lion]] kyan rangi ho bo [[dpyad]] na [[chos kyi]] [[dbyins]] kyi hkhor lo hod [[gsal ba]] las rlun byun [[ste]] / dchi [[phyir]] gYon dan gYas dan bar mahi [[rtsa gsum]] ni lam [[yin]] no / de bas na gan dan gah du [[ste]] gYon nam gYas sam [[dbus]] su rlun [[gnas pa]] ni rah bfin dedan de stc [[sems las]] byun [[bahi]] [[chos]] dc [[lta bu]] dah dc [[lta bu]] skyed par [[byed]] cin hbyun bar [[byed]] do / / de biin du
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− | yari rtsa gVon pahi lam nas byun [[bahi]] rlun gi rab kyi
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− | no bo ran biin mams skyed par [[byed]] do / / gYas na [[gnas]] pas ni [[thabs]] kyi no bo mams so / / [[dbus]] na [[gnas pa]] ni ma rig palji ho bo [[rnams]] skyed par [[byed]] mod kyi hon kyan dmigs pa la bltos dgos te /...../ de ltar rtsalji [[bye brag]] dan rjes su mthun pahi yul hdzin pa las rah biin mams libyuh no /
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− | Now the topic is the five kinds and the ten kinds of [[wind]], as previously set forth, which are located in the [[heart]] and in the other places. While they are [[taught]] as the multitude of [[deeds]] ('perform all [[deeds]]'), if one ponders their [[intrinsic nature]], they are the [[wind]] which arises from the [[Clear Light]] of the [[Dharmadhatu]] circle. Therefore their [[path]] is the three natfis, left, right, and middle. Hence, 'at whatever one,' left, or right, or middle, 'the [[wind]]
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− | stops', it generates while [[arising]] there the comparable [[prakrti]] or sort of [[caitasika-dharma]]. Accordingly, the [[wind]] [[arising]] in the [[path]] of the left nidi generates the ([[thirty-three]]) prakrtis which have [[prajna]] [[nature]]; the one of the right, the (forty) prakrtis of [[upaya]]; and the one in the middle generates the (seven) prakrtis of aaidya. However, that needs [[dependence]] on a support of [[consciousness]] (alambana)___Thus, the prakrtis arise from
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− | apprehending a sensory [[object]] consistent with the basic multitude (of [[deeds]]).
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− | The implication of the Manimild commentary is that as long as the [[winds]] arc correlated with [[external objects]], the lights of the three ntidis are unsteady. Hence the [[yogin]] must close the sensory doors to dissipate the prakrtis associated with those nidis.SariidhivySkarana (PTT. Vol. 3, p. 236-2):
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− | I byaii chub scms ni rluii gyur ciA /
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− | / nam mkhah la ni [[rnam]] [[gnas pa]] /
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− | / [[sems can]] kun gyi [[srog]] gyur gaA / I lAayi [[bdag]] Aid bcu miA can // / rten hbrel bcu gnis ies [[grags pa]] / I no bo Aid [[rnam]] [[gsum]] du gyur / I rlun ies bya bafii [[byan chub sems]] / I dban po kun gyi gtso hdi [[yin]] //
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− | The bodhieitta which being [[wind]] and dwelling in [[space]], then becomes the [[life]] [[wind]] of all [[sentient beings]], is five and called ten.
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− | The [[bodhicitta]] called 'Twelvefold [[Dependent Origination]]' is the [[three natures]]; and called '[[wind]]', governs all the [[sense organs]].
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− | [[Pancakrama]], I, 3 (and Sliags rim, 408b-5 and 440a-4, etc.): prdnabhutaS ca sattvin&m vayv-akhyah sarvakarmakrt / vijndnavahanaS caiva paiicdtma daSadha punah //
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− | Being the [[life force]] of [[sentient beings]], what is called '[[wind]]' performs all [[deeds]]; and as the [[vehicle]] of [[vijnana]] is five, besides is tenfold.
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− | In the case of '[[wind]]' as the [[vehicle]] of [[vijnana]] it is the five secondary [[winds]], to wit:—
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− | 1. [[naga]] reveals [[forms]] through [[eye]]
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− | 2. [[kurma]] reveals {{Wiki|sounds}} through {{Wiki|ear}}
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− | 3. krkila reveals {{Wiki|odors}} through {{Wiki|nose}}
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− | 4. [[devadatta]] reveals {{Wiki|tastes}} through {{Wiki|tongue}}
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− | 5. dhanafijaya reveals tangibles through torso
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− | In the case of '[[wind]]' identified with [[prana]] itself, it is tenfold,
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− | i.e. the five basic [[winds]] as well as the five secondary [[winds]]. Cooperating with vijndna the five basic [[winds]] perform all [[deeds]] and the five secondary [[winds]] {{Wiki|perceive}} all things. Notice the respective approximation to the classical [[Samkhya]] karamendriyas ('performall [[deeds]]') and buddhindriyas ('{{Wiki|perceive}} all things').
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− | Regarding the 'all [[deeds]]' performed by the five basic [[winds]], Shags rim (f. 439b-2) draws upon a citation in Caryameldpaka about the function of those [[winds]]:
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− | 1. [[Prana]] has the [[nature]] of streaming through the [[sense doors]], coursing as the [[breathing]] and extending far ([prdna and ayama), and continually coursing.
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− | 2. The [[yogin]] will always understand apdna as (breaking) [[wind]], expelling {{Wiki|urine}}, excrement, and semen, and conveying downward.
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− | 3. [[Samana]] is so called because it is what is always [[concomitant]] with [[tasting]], eating, licking, drinking, and sucking.
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− | 4. One [[understands]] [[udana]] to have the [[action]] of drawing upwards, eating [[food]] and enjoying it, associating with [[awareness]].
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− | 5. [[Vyana]] has the function of filling, holding, (enabling) walking and returning, and of pervading all the joints.
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− | Paiicakrama, III, 19:
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− | tad eva vayusamyuktaip vijii/lnatritayam punah / jayatc yogina murlir mayadehas tad [[ucyate]] 11
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− | Besides, precisely that vijfiana-triad joined to the [[winds]] is engendered as a [[body]] by the [[yogin]]. That is called '[[Illusory Body]]'.
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− | The {{Wiki|conception}} of these [[winds]] is a topic in the Stage of Generation. Later, in the Stage of Completion, the [[yogin]] learns to control them to engender a [[body]] callcd '[[Illusory Body]]*.
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− | ===B. [[Ekasmin samaye (Upon an Occasion)]]===
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− | This group of verses represents the meaning of the Stage of Generation ([[utpattikrama]]) as ordinary generation, but with the 'climactic times' of [[birth]], [[death]], and [[intermediate state]], which a {{Wiki|theory}} (see verse 38 and annotation) correlates to the [[Bodies of the Buddha]]. The meaning of this group of verses is frequently referred to in [[Tibetan literature]] such as Tsori-kha-pa's writings as 'the basic time' (giihi dus) to contrast with 'time of the [[path]]' (lam gyi dus). In the [[path]], the [[yogin]] seeks to evoke the entire cycle, passing through the portals of [[death]] as an [[experience]] of [[yoga]] and then returning to normal
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− | [[consciousness]]. In preparation for the separation from the coarse [[body]] of a [[subtle body]] called the [[Illusory Body]] that takes place in the Stage of Completion, in the {{Wiki|present}} phase the [[practitioner]] develops a [[body]] which is called the [[Mantra]] [[body]]. This takes place in the second [[sadhana]] called [[Anuyoga]] with depositing of germ {{Wiki|syllables}} in spots of the [[body]]. It corresponds in external [[mandala]] [[ritual]] to the second part '[[Rites]] of preparatory acts,' such as
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− | pitching the lines with chalk and beseeching the [[gods]]. A similar result is obtained in the {{Wiki|present}} instance if the [[practitioner]], following through the suggestions of this set of verses, goes through the imaginative procedure of analyzing his make-up and then of identifying his [[personality]] [[aggregates]] with the [[five winds]] and so on. In short, the verses can be interpreted as [[doctrinal]] assertions, but above all they are [[directions]] for praxis in the [[form]] of imaginative identifications.
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− | Concerning the {{Wiki|present}} and the anterior [[conditions]] of 'ordinary generation', Kluhi-blo's Nagabuddhi s) Samaja-sadhana-vyavasthali (PTT, Vol. 62, p. 7-5, IT.) mentions the standard four birthplaces, to wit, [[birth from eggs]], [[birth from a womb]], [[birth]] from warmth and [[moisture]], and [[birth]] through [[transformation]]; and then gives standard examples, as birds, etc. from eggs; cows, etc. from a [[womb]]; worms, etc. from warmth and [[moisture]]; and the [[gods]], [[hell beings]], [[intermediate state]] [[beings]], and men of the first [[aeon]], through [[transformation]]. All those [[beings]] are called [[sattva]] ('[[sentient being]]'). This work also gives
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− | the [[tantric]] version of [[Buddhist]] genesis that was introduced into [[Tibetan literature]] such as Tson-kha-pa's writings. Kluhi-blo mentions, p. 8-4, that after the men of the first [[aeon]] tasted the [[amrta]], and so on down to their partaking of the primeval grain, whereupon their [[bodies]] became heavy— the {{Wiki|light}} disappeared, and a {{Wiki|darkness}} ensued; and then the {{Wiki|sun}} and [[moon]] appeared in the [[world]]. At this time, through the
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− | separation of [[prajna]] and [[upaya]], the [[beings]] became {{Wiki|distinguished}} with the {{Wiki|male}} and {{Wiki|female}} {{Wiki|organs}}. Gradually, mutual [[craving]] was aroused, whereupon these [[beings]], known as [[gandharvas]], [[experienced]] the [[three states]] ([[avastha]]), and entered into the wombs of 'mothers'. Then the women, without {{Wiki|illness}}, began to have [[menses]]; and a 'father' and 'mother' through [[desire]] for each other, engaged in various {{Wiki|sexual}} [[techniques]]. [[Seeing]] this, for the [[sake]] of 'indulgcncc-in-desirc', a vijhana-pati, as though riding on a [[horse]] ( the [[wind]]), left the [[intermediate state]] and entered (the mother) through the Vairocana-portal (i.e.
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− | the [[crown of the head]]) (and then merged with the
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− | agglomeration in the [[womb]]). As to the [[reason]] these [[beings]] fell from the [[Clear Light]] (p. 8-2): "Although they possessed
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− | the [[gnosis]] [[body]] (jhana-dtha), they did not know the [[Illusory]] [[Samadhi]], " (ye ses kyi lus can [[yin]] yah de mams [[kyis]] [[sgyu ma]] lta buhi tin he hdzin mi ics [[sin]]______).
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− | Of course, that account has profound implications for the whole Guhyasamdja praxis. Tson-kha-pa's Don [[gsal ba]] commentary on the Guhyasamdjatantra combines Kluhi-blo's account with the [[abhidharma]] [[teaching]] of 'sentient-being [[worlds]]' ([[sattva-loka]]) and 'receptacle [[worlds]]' (bhajana-loka) as well as with the [[tantric]] [[idea]] of the 'primeval lord' ([[adinatha]] . The whole [[idea]] of transmuting the [[body]] into a palace containing
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− | the thirty-two [[deities]] is to replace the impure receptacle [[worlds]] with a [[pure]] [[world]], and this is founded on the {{Wiki|evocation}} of the 'primeval lord' in the {{Wiki|present}} ([[Anuyoga]]) phase. While most of the [[nidana]] verses in this group do not obviously show themselves as a phase of [[yoga]], the last one, [[nidana]] verse 12, sets forth the praxis of [[pranayama]], and [[pranayama]] is generally described as '[[subtle yoga]]' (sukf ma-yoga). [[Pranayama]] is
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− | accompanied by mantra-praxis, hence in this phase the [[yogin]] gains the 'mantra-dcha'.
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− | The school of Buddhajfianapada, especially in Buddha-srijfiana's Mukti-tilaka-nama, and its commentary Vitapada's MuktitUaka-nama-vySkhyana, discusses this situation using the terms 'the Profound (zab mo)' and 'the Bright' ([[gsal ba]])'.
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− | Thus, in Vitapada's commentary (PTT, Vol. 65, p. 136), we read that the meaning of 'the Profound' and 'the Bright'
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− | has been obscurcd for time immemorial by dint of [[Wikipedia:Habit (psychology)|habit]] forces ([[vasana]]), and because the ordinary persons do not understand those two, they arc plagued by the [[sufferings]] ofthe [[three realms]]. "What is the 'Profound' ?" In this regard, (BuddhaSrijfiana) states (the {{Wiki|obscuration}}), '[[discursive thought]] ([[vikalpa]]) '
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− | That is to say, (the 'Profound') rightly and from the outset
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− | surpasses all [[forms]] of {{Wiki|speech}} and {{Wiki|conception}} because it is free from all [[forms]] of error ([[bhranti]]) What is the 'Bright' ? (He) states, 'the
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− | [[Mahamudra]].......' That is to say,... the
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− | {{Wiki|unborn}} [[body]] which is [[like an illusion]] and shines like a [[rainbow]] ... The self-existence of the [[non-duality]] of the Profound
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− | and the Bright has the [[nature]] of pervading all states ([[bhava]]) and is not included in the [[dharmas]] of [[samsara]]; it is called Dharmadhiitu." [[Combining]] this {{Wiki|terminology}} with the previous account, the [[sentient beings]] did not know the 'Profound' because they lacked the [[Illusory]] [[Samadhi]]. Therefore they gradually
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− | lost the 'Bright', the [[Illusory Body]].
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− | //E// efo vayur mahadhalur vijiianatrayavdhanah / tebhyah prakrtayah SaSvan nirgacchanli [[yatha]] [[yatha]] //7// This [[wind]], the [[great element]], is the mount of the three vijhdnas. By means of it, the prakrtis always proceed accordingly.
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− | [[Mchan]]: 'This [[wind]]' means [[die]] [[wind]] of [[action]] (cf. Pahcakrama verse cited under verse 6, wherein the [[wind]] is said to 'perform
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− | all [[deeds]]'), and therefore is callcd '[[great element]]' It is written in the Vajrajhana-samuecaya, "The [[wind]] is the mount of that [[vijnana]]. From the [[wind]] arises [[fire]]; from [[fire]], [[water]]; from [[water]], [[earth]]. From those, the five [[personality]] [[aggregates]] ([[skandha]]), the [[six sense bases]] (faddy alana), and the [[five sense objects]];... and the prakrlis are generated by [[reason]] of the [[manifestation]]." In that [[Tantra]], the three lights arc explained to arise from the [[Clear Light]], and subsequently the [[wind]], etc. arises. The mount of [[vijnana]] as [[imagination]] ([[parikalpa]]) arises from the ordinary 'lights' of the reverse order, which are the phase of [[rebirth]] by [[transmigration]] into the [[womb]].
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− | The [[explanatory tantra]] Vajramali states further how that [[wind]] is responsible for generation. This passage inaugurating its [[chapter]] 32 is involved with [[Yogacara]] vocabulary; it is here translated with the help of Alamkakalasa's commentary (PTT Vol. 61, p. 251-4,5 to p. 252-i, 2):
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− | 1. Now listen to a further explanation and rightly understand concretely how the [[wind]] has the [[characteristic]] of generation and seeks the {{Wiki|temporal}} opportunity.
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− | / dc nas gian yaii bSad [[kyis]] Hon I rlun [[skye ba]] yi [[mtshan]] hid ni / I dus kyi glags ni brtsal ba ni j I ji liar dnos suyan dag its
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− | 2. The [[mind]] [[defiled]] (kliflamanas) by habit-energy (ids and) sees its [[own]] ([[wind]]) [[nature]] as (though it were) another [[form]]. Not [[knowing]] the real [[state]] of affairs (the plana and [[apana]] [[winds]]), it is deluded by just [[wind]] alone.
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− | / [[bag chags]] hon mods can gyi yid j
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− | I ran gi ho bo [[gzugs]] gian nit ho ft /
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− | I don ni [[yod]] par mi ies [[Sin]] '
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− | I rlun tfam gcig pus rmohs paho / j
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− | 3. Conjured up by dlayavijiidna, the habit-energies roatn around within. [[Vijhana]] is controlled by habit-energy through (death's )sequcnce of admixture with [[Wikipedia:Habit (psychology)|habit]] [[energy]].
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− | I kun gli [[rnam]] Ses bkug nas ni j
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− | I [[bag chags]] nan du mam par [[spyod]] /
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− | I [[bag chags]] [[kyis]] ni mam Ses bzuh ,
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− | I [[bag chags]] dan hdres rim pa las
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− | 4. Then, by the infusion of inner habit-energy, at the time of (welling up) [[menses]], it evolves in the mother's
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− | [[channel]] as a [[diamond]] [[bindu]] of the melted semen and {{Wiki|blood}}.
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− | I not1 gi [[bag chags]] bsgos pay is /
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− | I de nas zla [[mtshan]] dus su ni / / miial gyi rlsa la hjug pa ni / / [[rdo rje]] khu [[khrag]] iu Ihig le 11
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− | 5. It develops according to the admixture; vijhSna is aroused by the dlaya as though {{Wiki|intoxicated}} by wine: from the habit-energies of dlayavijiidna the {{Wiki|stream}} of [[vijnana]] arises.
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− | I fidrespa ru ni gyur pa dan /
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− | I kun gii las ni [[rnam]] Ses skye / / ji Itar chah ros myos pa biin / I kun gii [[rnam]] Ses [[bag chags]] las //
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− | The verses 3-5 are the portion quoted by [[Tson-kha-pa]] in his commentary on the Vajrajiianasamuccaya (PTT, Vol. 160, p. 154-4, 5) with the remark, "The 'dlaya' and 'kliflamanas' mentioned in this [[Tantra]] (the [[Vajramala]]) arc the same terms explained in other texts but have different meanings" (/rgyud hdir kun gii dan non yid ces gsuns pa ni giuri gian nas bsad pa dan miri l.idra van don mi hdra [[ste]]). I have come to understand that by 'other texts' he means
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− | the commentaries by the [[tantric]] [[Nagarjuna]] and Bhavyakirti, as well as Sri [[Laksmi]] among others, (hat insist on assigning the terms alayavijndna, klif/amanas, and pravrlti-vijhdna to the three sets of prakrlis, adding up to eighty, thereby equating dlayavijhana with the '{{Wiki|nescience}}* ([[avidya]]) of niddna verse 3. Tson-kha-pa's rejection of this application of [[Yogacara]] terms is consistent with how we may
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− | interpret those I'ajramdla verses in its [[chapter]] 32. That is because, in terms of [[Buddhist]] [[Dependent Origination]], the [[Vajramala]] verses can be interpreted as setting dlayarijhdna {{Wiki|equivalent}} to 3. vijhdna [[as a stream]] of [[consciousness]] which had undergone death's [[trauma]] and now (having 1. avidyd and 2. [[samskara]], as '[[conditions]]') with reviving habit-energy is attracted to a new birthplace [[offering]] a field for evolving [[perceptions]].
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− | That phase of [[attraction]] to the [[womb]] is stated in terms of gandharva-consciousness in Tsori-kha-pa's Snags rim [[chen]] mo (f. 438a-4,5):
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− | I de las slon [[chen]] iter thoh sle dri zalii [[sems]] so /
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− | / de las lhabs snan ba niched pa hdod pa he bar len pahi [[sems]] so / I de las Ses rab snah ba sic [[skye ba]] gzuh bafii [[sems]] so /.
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− | From that ([[Clear Light]] of [[Death]]) comes [[the great void]],
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− | ; • Cullination-of-Light, which is the "amrtarwz-conscious-ness. From that, comcs the means, Spread-of-Light, which is the indulgence-in-dcsire [[consciousness]] (*trfno-paddna-citta). From that, comcs the [[insight]], Light, which is the seizing-of-birth consciousncss (*janma-grahana-citta).
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− | The above passage has {{Wiki|terminology}} associated with members 8-10 of [[Buddhist]] [[Dependent Origination]]: 8. [[craving]] (trfnd), 9. {{Wiki|indulgence}} (upaddna), and 10. {{Wiki|gestation}} ([[bhava]]). After considering the foregoing two selections from the I'ajrmali and the Siiags rim, it becomes credible that the three lights are the [[Guhyasamaja]] [[tradition]] of recasting the first three members of the 12-membered [[Buddhist]] [[Dependent Origination]] ([[pratitya-samutpada]]); while the same three lights interpreted to start with gandharva-consciousness are explanatory of members 8, 9, and 10 of that same [[Dependent Origination]].
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− | To be explicit:—
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− | [[Dependent Origination]]
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− | 1. {{Wiki|nescience}} ([[avidya]])
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− | 2. motivations (samskSra)
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− | 3. [[perception]] (vijhdna)
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− | 4. name-and-form (ndma-rupa)
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− | 5. [[six sense bases]] (faddyatana),
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− | 6. [[contact]] (sparSa),
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− | 7. [[feeling]] ([[vedana]]); then, [[Dependent Origination]]
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− | 8. [[craving]] (trfnd)
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− | 9. {{Wiki|indulgence}} ([[upadana]])
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− | 10. {{Wiki|gestation}} ([[bhava]])
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− | [[Bodhicitta]] stages
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− | Culmination-of-Light Spread-of-Light Light
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− | [[Rebirth consciousness]] gandhari'a-consciousness indulgence-in-dcsire consciousncss seizing-of-birth
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− | consciousncss
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− | 11. [[birth]] (jiti), and
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− | 12. [[old age]] and [[death]] ([[jara-marana]]).
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− | II [[KA]] II kah khalidhdtur apai ca [[tejo]] vdyus tathaiva ca / upadiya tu vijiidnarji jayate tribhavalayt //8//
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− | What be the solid [[realm]] and of [[water]]; likewise that of [[fire]] and wind—using these, vijhdna takes [[birth]] in the [[womb]] of triple {{Wiki|gestation}}.
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− | [[Mchan]]: "At the time of [[transmigration]], the manovijhdna uses as base the [[four elements]] within the 'semen-blood' [[entity]] and thus takes [[birth]] in the abode of triple gestation—superior, middling, and {{Wiki|inferior}} [[destiny]]."
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− | The {{Wiki|grammatical}} formation of the first [[sanskrit]] line, with ca. . . .lalhaita ca, pairs the [[four elements]] in a manner consistent with [[astrology]], wherein [[earth]] and [[water]] (the hard and soft 'heavy' [[elements]]) arc mutually concordant, as arc [[fire]] and [[wind]] (the [[hot]] and cold '{{Wiki|light}}' [[elements]]). Furthermore, the order of [[elements]] in the verse is that in which the {{Wiki|equivalent}} [[goddesses]] [[Locana]], [[Mamaki]], [[Pandara]], and Tar a ask their questions in the [[explanatory tantra]] Caturdevipariprccha.
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− | The [[four elements]] and their cvolutcs constitute the [[aggregate of form]] ([[rupa-skandha]]) among the [[five aggregates]]. [[Vijnana]] uses this [[aggregate of form]] to become [[embodied]] in the dlaya ('abode') which means the [[womb]] according to iMchan hgrel on the {{Wiki|present}} verse. Hence, the verse practically defines the celebrated term alayavijiiana, which thus means 'vijnina in (or toward) the [[womb]]' as the 3rd member of [[Dependent Origination]] or a phase of that member. The location of vijiidna in the [[womb]] is understood to be the place which becomes the [[heart]] of the new being. Thus, in his Dkah gnad commentary on the
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− | Guhyasamdja ([[Lhasa]] cd., Vol. Ca, 10a-l), [[Tson-kha-pa]] starts by quoting passages about the supreme A, the [[indestructible]] syllabic in the middle of the [[heart]]; and says, "In short, the very place where the vijiidna along with its 'together-born* ([[sahaja]]) [[wind]] enters amidst the 'semen-blood', is the [[heart]]. Also at the time of [[death]] it passes away from the [[heart]] when [[gathered]] in the expiring sequence" (/ mdor bsdu na dan [[por]] [[rnam]] par Scs pa lhan cig skyes pahi rluh dan lhan cig tu khu [[khrag]] gi [[dbus]] su gan J5ugs pa de nid sfiih ga [[yin]] la / hchi [[bahi]] [[tshe]] hah hbyuh ba rim gyis bsdus nas [[shin]] ga nas hchi hpho ba [[yin]] no /).
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− | At that '[[heart]]' site, according to the citations and [[discussion]] of Shags rim, f. 435a-2, If., first the three primary [[channels]] of right, left and middle, arc established. Then the five veins of the [[heart]] arc originated. These veins arc deified by [[goddesses]], especially named in [[Mother Tantra]] [[tradition]]: Traivrtta is [[form]] ([[rupa]]), [[Kamini]] is [[sound]] ([[Sabda]]), [[Geha]] is {{Wiki|odor}}
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− | ([[gandha]]), Canrjika is {{Wiki|taste}} ([[rasa]]), and Maradarika is [[dharma]].
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− | Maradarika is in the middle and hence associated with the [[middle channel]] of [[Avadhuti]]; however, the five are separately counted to add up with the primary three to the total of eight, referred to as the [[eight petals]] of the [[heart]]. The other four [[goddesses]]
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− | are placed in the [[four directions]] and are said to be the self-existence of the [[four elements]] (dhatu-svabhava). As the other [[cakras]] are established these [[goddesses]] transfer their [[essence]] accordingly; so it is theoretically possible to identify the four [[goddesses]] of the [[directions]] with the four of the Guhyasamdja, [[Locana]] and so on. The numbers of petals in the other [[cakras]]
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− | are multiples of the original four directional veins of the [[heart]]. In the full list, according to the Snags rim, f. 436b-4, quotation from Abhayakaragupta's Amnaya-mahjari, there are 4 petals at the U?Ai?a-cakra ({{Wiki|crown}} of head at place of [[Brahmarandhra]]), 32 at the {{Wiki|forehead}} [[cakra]] (sometimes misunderstood to be at the [[crown of the head]] because of the [[Tibetan]] [[word]] [[spyi]] bo), 16 at the {{Wiki|throat}}, 8 as mentioned at the [[heart]], 64 at the {{Wiki|navel}}, 32 at
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− | the [[cakra]] of the [[sacral]] place, and 8 at the 'tip of the [[gem]]' ([[root]] of the {{Wiki|penis}}). However, the intrauterine order of establishing the [[element]] bases, according to the Shags rim [[discussion]], shows reversal within the pairs of the niddna verse: 1st month '[[water]]' vortex in [[heart]]; 2nd, '[[earth]]' vortex in [[sacral]] region; 3rd, '[[wind]]' vortex in {{Wiki|navel}}; 4th, '[[fire]]' vortex in {{Wiki|throat}} (or neck). In the 5th month, 'akdSa' is invested throughout the [[body]].
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− | The Snags rim (f. 438a-6) cites the Mahdmudralilaka, appa-rendy as [[Aryadeva's]] quotation in his Carydmelapaka, with a different order of the [[elements]]:
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− | / [[rnam]] Ses no bo la brlen nas I
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− | I dan [[por]] hbyun ba bti po la /
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− | I raA biin ties par bskrun pa yis /
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− | I de (she ran gi [[gnas]] nas (him 11
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− | I [[rnam]] Ses las ni rlun skye sle /
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− | I dt las me ni yah dag bbyuri /
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− | / hdi las chu mams yah dag fibyun /
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− | I de las sa niyaA dag hbyuh //
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− | / (idi mams las kyan phut) po fibyun /
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− | I de las [[skye mched]] mams kyah fto //
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− | I de las Ses pahi rah biin can /
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− | / {{Wiki|drug}} cu Iftag pahi brgya rim pas /
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− | I ji liar skyrs pa de liar lidir /
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− | I lliim par fagyur ro rait biin las 11 les.
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− | When initially the [[form]] of [[vijnana]] takes recourse to the [[four elements]] through the [[propagation]] of prakrti(s), at that time it passes away from its [[own]] abode.
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− | From [[vijnana]] the [[wind]] arises; from that the [[fire]]; from the [[latter]] the waters arise, and from these the [[earth]]. From these ( four), in turn the [[personality]] [[aggregates]] ([[skandha]]) arise; from these the [[sense bases]] as well. From the [[latter]], the holder of the prakrtis of [[consciousness]], in a sequence of 160, dissolves here in the same way as it was born, from the prakrtis.
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− | / SM1N j asmirtiS ca pahca sambhutah [[skandhas]] samskrtilak-san&h I r Spavin [[nama]] samskard rijndnani caiva pancamam //9//
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− | And when this is {{Wiki|present}}, the [[five skandhas]] arise with the [[characteristic]] of construction:—possessing '[[form]]' is 'name'—the (three) [[samskaras]], as is also [[perception]] ([[vijnana]]), the fifth.
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− | [[Mchan]] : "As previously stated, when this—the [[four elements]]— is {{Wiki|present}}, the [[five skandhas]] arise. [[Arising]] with the [[characteristic]] of construction, the five are [[form]] (riipa), [[feelings]] (tedana), [[ideas]] (samjhd), motivations ([[samskara]]), and [[perceptions]] (vijhdna)."
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− | In the verse the [[word]] [[samskara]] stands for the three middle skandhas—vedana, samjhd, and samskara—and labelled '[[name]]' ([[nama]]). The fact that in [[Buddhist]] [[Dependent Origination]], the '[[nama]]' of '[[nama-rupa]]' stands for the three middle [[skandhas]] of vedand, samjha, and [[samskara]], is an [[ancient teaching]] preserved in [[Buddhaghosa's]] Yisuddhimagga in the [[chapter]] on [[Dependent Origination]], section devoted to ndma-ri/pa. On the other hand, when the term '[[nama-rupa]]' is employed for the [[five skandhas]] in discussions apart from [[Dependent Origination]], it is standard for '[[nama]]' to include [[vijnana]] as well. Guhyasamdjatantra, Chap. XVIII, verses 45-47, with emendation of verses 45, 46 : vijhdnam dvc>arn akhyatam helukaryadvayair dvi>dl / rupam moham iti khydtam jaijabandhasiabhdvatah // vedand ghaftamdnakhyd ahamkdrasvabhdiatah / [[samjna]] sarjirdgam [[atmanam]] vaslutah Saktilakfanarp //
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− | [[samskaras]] tu sada irfyd [[pratitya]] preranatmanam / svabhavam bodhicittam tu sarvatra bhavasambhavam 11 Vijfiana is called '[[hatred]]' because it is {{Wiki|hostile}} to both [[cause and effect]]. [[Rupa]] is called '[[delusion]]' because its [[nature]] is insentient bondage. [[Vedana]] is callcd 'stirring [[pride]]* because its [[nature]] is [[egoism]]. [[Samjna]] is '[[lust]]', having the [[character]] of [[attachment]] to things. [[Samskara]] is always '[[envy]]', being the instigation in [[dependence]]. (Their) [[intrinsic nature]] is [[bodhicitta]], the source of {{Wiki|gestation}} everywhere.
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− | Celu-pa's Ratnavrkfa-ndma-rahasya-samaja-vrtti (PTT, Vol. 63, p. 174-4) explains the attribution to [[vijhana]] :
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− | I ic sdan ics pa ni rgyu hbras gftis dbycr mcd par thugs su chud pahi yc Scs te / gilis kyi [[rnam pa]] la sdan [[bahi]] [[phyir]] ro // ji skad du / rgyu hbras gnis la sdan bas na / [[rnam]] Ses ic sdari tcs su bstan }.cs so // de nid [[rigs]] te thog ma [[med pa]] nas [[rgyun]] [[chad pa]] med pahi [[phyir]] ro /. Called '[[hatred]]' means it is the [[knowledge]] fully comprehending in an [[inseparable]] manner both [[cause and effect]], because it hates the (separate) aspects of both. It is said, "Because it is {{Wiki|hostile}} to both [[cause and effect]], [[vijhana]] is called'hatred'." That is valid, bccausc it (i.e. [[vijhana]]) has been uninterrupted for immemorial time.
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− | The [[idea]] seems to be that the notions of causc and effect require discontinuity—the [[cause]] must end so the effect may begin. But the '[[stream of consciousness]]' (citta-samtdna), here the 'oijhana', is continuous, not discontinuous. So it is said ({{Wiki|metaphorically}}) to [[hate]] [[cause and effect]]. Without this plausible explanation by Celu-pa, I would have supposed that the [[reason]] vijndna is called {{Wiki|hostile}} toward causc and effect is that the [[latter]] are inferred, not [[perceived]], otherwise stated, vijhiina is the eternal {{Wiki|present}}.
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− | There is considerable {{Wiki|commentarial}} material on the [[five skandhas]], and since this topic is so important to the [[Tantras]], more [[information]] is now given. There is (1 ) the order of treating the [[skandhas]], (2) the locations attributed to the [[skandhas]], (3) further explanation of the {{Wiki|individual}} [[skandhas]], and (4) the [[skandhas]] in the [[Intermediate State]].
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− | ( 1 ) For the order of the [[skandhas]], we may refer to Alamkaka-laSa's commentary on the [[Vajramala]], the Gambhirdrtha-dipikd-
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− | noma (Vol. 61, p. 204-4) : "The basic [[nature]] (ito bo Hid) of the [[five skandhas]] is as follows :—
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− | [[Prana]] is vijftana-skandha;
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− | [[Apana]] is [[vedana-skandha]];
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− | [[Samana]] is samjfia-skandha;
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− | [[Udana]] is [[samskara-skandha]]:
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− | Vvana is [[rupa-skandha]]." (This passage will be continued under the next niddna verse).
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− | While the niddna verse calls [[vijnana]] the 'fifth', it is usual in '{{Wiki|pregnant}} embryology' of the [[Tantras]] to assign [[vijnana-skandha]] to the first [[lunar month]], since in [[Buddhist]] dogmatics vijfiana is said to fall into the [[womb]]. The above passage from Alamka-kalasa's commentary states the [[traditional]] order of skandha-arising in the [[womb]], namely during first through fifth [[lunar months]]. The old [[Buddhist order]] of stating the [[skandhas]], to wit : [[rupa]], [[vedana]], samjhd, samskdra, lijhdna—is said by [[Buddhaghosa]] in [[Visuddhimagga]] (of course in terms of the [[Pali]] equivalents) not to be the order of [[arising]], rather to be the order of explanation difficulty, starting from the easiest to explain, namely [[rupa]]. Hence, when it is a {{Wiki|matter}} of giving definitions of the [[skandhas]], that explanation order is followed.
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− | (2) The locations of the [[skandhas]] is hinted at in a passage of the Guhyasamdjatantra, Chap. XVI, verses 66-67A, which I discusscd at length in my article, "The fivefold [[Ritual]] [[Symbolism]] of [[Passion]]," Part I. This is the passage :
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− | khavajramadhyagatam cinlet mahjuvajram mahabalam / pahcabanaprayogena mukutagram tu samsmaret [ pahcasthanefu mantrajhah kruravajrena patayet /
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− | The knower of [[mantras]] should [[contemplate]] in the middle of the [[diamond]] sky Mafijuvajra/ ( = Mafiju£ri) of great power; he should recollect the crest pinnacle by the praxis of five arrows (which) he makes fall, by the [[diamond]] of [[ferocity]], into five spots.
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− | As that article explains, thc_)'ogi/i deposits five [[mantras]] in locations of the [[skandhas]] as targets for five arrows shot by a [[red]] Maiijuiri in the sky (the [[Clear Light]]) to instill the [[essence]] of the five [[Tathagatas]], thus identifying the [[five skandhas]] with the five [[Tathagatas]]. Those five [[mantras]] as germ {{Wiki|syllables}}, with the respective [[skandhas]] and [[Tathagatas]], arc set forth in Nagaijuna's Pindikrtasddhana, verses 56-60.
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− | Vairocaniyab ijam tv omkararfi Suklavarnakam / RBpaskandhasvabhavena nyasen murdhani mantravit // Ahkaram amitabhasya samjiiaskandhasvabhavakam / Raktavaniam mukhe dhyatva vagaiivaiyam avapnuyat 11 Akfobhyasya tu humkaram rajavartakasuprabham / Vinyased dhrdaye mantri vijhanaskandharupatah 11 Svakaram ratnanathasya vedanaskandharupatah / Pitavarnam nyasen nabhau vedana-Suddhihetukam // Padadvaye tu hakaram samskaraskandhabhavatah / Haritabham nyasen mantri karmanathasya tattvatah /'/ The knower of [[mantras]] will place at his head [[Vairocana's]] germ {{Wiki|syllable}} Om of [[white color]], bccause it is the [[intrinsic nature]] of the [[personality]] [[aggregate of form]].
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− | Having contemplated in the {{Wiki|throat}} [[Amitabha's]] [[red]] [[Ah]], pertaining to the [[intrinsic nature]] of the [[aggregate]] of [[ideas]], he attains lordliness of {{Wiki|speech}}.
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− | The [[mantrin]] should deposit in his [[heart]] [[Aksobhya's]] [[Hum]], shining like the deep blue [[gem]], as the [[form]] of the [[aggregate of perceptions]]. He should place at the {{Wiki|navel}} a [[yellow]] [[Sva]] belonging to the [[Jewel]] Lord ( Ratnasam-bhava) and the [[cause]] of purifying [[feelings]], because it is the [[form]] of the [[aggregate]] of [[feelings]].
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− | The [[mantrin]] then deposits in both feet a Ha of [[green light]], as the [[reality]] of the [[Karma]] Lord ( =[[Amoghasiddhi]]), because it is the [[nature]] of the [[personality]] [[aggregate]] of motivations.
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− | (3) For further explanations of the [[skandhas]], in fact there are many such in non-tantric [[Buddhist]] commentaries. Here it suffices to {{Wiki|present}} the explanations in the [[Explanatory Tantra]] [[Vajramala]], [[Chapter]] 23 (PTT, Vol. 3, p. 214-1,2) :
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− | I [[phra rags]] la [[sogs]] dbye ba yis / / [[thogs bcas]] thogs mcd mtsham Aid dan / /hbyun ba chcn po bfihi dnos / / hdi ni [[gzugs]] kyi phuri [[por]] gsuns / / der ni [[rnam]] snan no bo dan I I thams cad [[spros]] par [[byed]] pahi rgyu / / [[bde]] dan sdug bsnal mchog tu ii / /gran dan [[dro]] ba mchog gi mchog I /gari gis [[sin]] tu [[rig pa]] ni / / de ni tshor [[bahi]] phuh [[por]] bsad / / [[rin chen]] hbyun [[Idan]] Aid kyi [[mtshan]] / / de biin gScgs pahi [[spros]] [[bdag]] Aid / / glan po [[bon]] bu Ice sbyan dan / /rta dan ri dags dan ni [[phag]] / / pha dan ma dan pha yi spun // mdzah bo snag gi gAen tshan [[sogs]]// gari
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− | COMMENTARY ON THE FORTY NIDANA VERSES 211
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− | gis van dag scs pa ni / hdu scs phuri pohi [[mtshan]] ftid ni I dc biin gscgs pa hod dpag med / / de ni [[spros pa]] [[kun nas]] [[gsal]] / hgro ba khyab par yoris su Ses / / dge dan mi dgehi las hbras bu / / gian van [[lun]] du ma bstan min // de yi hdu [[byed]] du ni bsad jl don vod spro [[bahi]] rah biin can / /hkhor ba dnos dan dhos med [[sogs]] / / kun [[rtog]] hbyuh [[bahi]] [[bdag]] ftid can // [[rnam]] Scs ies ni [[rnam]] par Ses // mi bskvod spro [[bahi]] [[bdag]] Aid can /
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− | 1. The [[characteristic]] of being obstructing and non-obstructing by [[division]] into {{Wiki|subtle}} and coarse, etc.. and the [[substance]] of the four great elements—this is said to be the [[aggregate of form]] ([[rupa-skandha]]). Therein is the [[nature]] of Yairocana and the [[basis of all]] [[manifestation]].
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− | 2. Whereby one [[feels]] [[joy]] and [[suffering]] and the [[highest]] [[calm]]; cold, heat, and the furtherest supreme—that is explained as the [[aggregate]] of [[feelings]] ([[vedana-skandha]]). It has the [[character]] of [[Ratnasambhava]] and the egoity of [[Tathagata]] [[manifestation]].
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− | 3. Whereby one recognizcs a {{Wiki|cow}}, an ass, a jackal, a [[horse]], a {{Wiki|deer}}, a hog; father, mother, brethren on the father's side; friends, relations on the mother's side, etc.— that [[characteristic]] of [[idea]] [[aggregate]] (samjha-skandha) is the [[Tathagata]] [[Amitabha]] and that clarifies the [[manifestation]].
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− | 4. The thorough [[knowledge]] pervading the [[world]], the fruit of [[good and evil]] [[deeds]], besides being named the {{Wiki|indeterminate}} ([[avyakrta]] . what is explained as their motivations samskira-skandha is [[Amoghasiddhi]], the ownbeing (svabhaia) of the [[manifestation]].
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− | 5. The [[perception]] of presences and absences of [[samsara]], etc.: what has the [[nature]] of vikalpa-arising, the ([[aggregate]] of) [[perceptions]] ; ijiiana-ikandha) is [[Aksobhya]], the [[soul]] of the [[manifestation]].
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− | The above is self-explanatory except in a few particulars which arc explained in Alamkakalasa's commentary (PTT, Vol. 61, p. 235-3). In the case of the [[samskara-skandha]] he says, "Besides being named the {{Wiki|indeterminate}} means that its [[intrinsic nature]] is {{Wiki|indeterminate}}, because it generates the [[realms of form]], [[formless]], and so on" (gian yah [[lun]] ma bstan mih ies [[bya ba]] ni / [[lun]] ma bstan pahi rah biin tc / [[gzugs]] dan [[gzugs]] med [[la sogs pa]]
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− | 21 2 [[YOGA]] OF THE GUHYASAMAJATANTTRA
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− | bskyed pahi [[phyir]] ro). In the case of the [[vijnana-skandha]], he explains the 'presences' ([[bhava]]) and 'absences' (abhSva) this way : "A 'presence' has the [[nature]] of efficiency (arthakriyaki-ritua); an 'absence' is the reverse of that" (drios po ni don [[byed]] nus pahi [[bdag]] ftid can no / /dnos mcd ni de las bzlog paho). This explanation is consistent with Tson-kha-pa's explanation of [[Madhyamika philosophy]] in the vipafyana (discerning the real) portion of his [[Lam rim chen mo]], where he defends the position at length that entities arise [[dependency]], [[void]] of [[intrinsic nature]] but possessed of efficiency.
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− | An intriguing feature of the above [[Vajramala]] passage is that while it explains more about thc [[skandhas]] it is not directly explanatory of the Guhyasamajalantra; for example, it does not explain the passage about the [[skandhas]] in [[chapter]] 18 (the Uttara-Tantra), e.g. that [[vijhana]] is callcd '[[hatred]]'. It docs set forth the standard correspondence of [[skandhas]] to [[Tathagatas]], which is a {{Wiki|matter}} of {{Wiki|conceptual}} praxis in the next group of verses
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− | ('Bhagavan-Sarva'). This and other passages of the Vajra-mala suggest that its 'explanatory' [[nature]] consists in giving more [[information]] consistent with the [[Guhyasamaja]]. In the {{Wiki|present}} case, once the [[skandhas]] are so identified, one can proceed to correlate that [[chapter]] 18 passage with the current [[information]] to associate the [[Tathagatas]] respectively with the [[defilements]] (kleSa), as follows : 'hatred'—Aksobhya,'delusion'—Yairocana; 'stirring pride'—Ratnasambhava; 'lust'—Amitabha; and 'envy'—Amoghasiddhi.
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− | (4) The [[skandhas]] in the [[Intermediate State]] arc already a [[teaching]] of non-tantric [[Buddhism]] in a [[scripture]] entitled Arya-nanda-garbhavakranti-nirdeia (in the collection callcd [[Ratnakuta]]) : I de la bar ma dohi phun pohi [[dbyibs]] de yah [[rnam pa]] gflis su gyur te/ [[kha dog]] sdug cih mdzes pa dan / [[kha dog]] mi sdug cih mi mdzes paho / / scms can [[dmyal ba]] mams kyi bar ma dohi srid pahi [[kha dog]] mi sdug pa [[yin]] te / hdi lta stc dper na sdoh dum [[tshig pa]] dan hdraho/'/dud hgrohi mams kyi bar ma dohi srid pahi [[kha dog]] ni hdi lta [[ste]] I dper na dud pa dan hdraho / / yi dag kyi bar ma dohi srid pahi [[kha dog]] kyan hdi lta stc / dper na chu dan hdraho / / [[lha]] dan mi mams kyi bar ma dohi srid pahi [[kha dog]] ni lidi lta [[ste]] / dper na [[gser]] gyi [[kha dog]] dan hdraho / / [[gzugs]] kyi bar ma dohi srid pahi [[kha dog]]
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− | COMMENTARY ON THE FORTY NIDANA VERSES 213
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− | ni dkar [[por]] hdug go / / [[gzugs]] med pahi [[khams]] kyi [[lha]]
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− | [[rnams]] ni bar ma dohi srid pahi [[kha dog]] med de / hdi
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− | Itar dc ni [[gzugs]] med pahi [[phyir]] ro /
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− | Now, that [[form]] of the Intermediate-State [[skandha]] is of two kinds—of [[pleasant]], lovely {{Wiki|color}}; and of [[unpleasant]], ugly {{Wiki|color}}. The {{Wiki|color}} of the [[Intermediate State]] of [[sentient beings]] who are [[hell beings]], is [[unpleasant]], in this way; for example, like the burnt stump of a [[tree]]. The {{Wiki|color}} of the [[Intermediate State]] of [[animals]] is this way : for example, like smoke. The {{Wiki|color}} of the [[Intermediate State]] of [[hungry ghosts]] (prela) is this way : for example, like [[water]]. The {{Wiki|color}} of the [[Intermediate State]] of [[gods]]
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− | and men is this way: for example, like the {{Wiki|color}} of {{Wiki|gold}}. The {{Wiki|color}} of the [[Intermediate State]] ofthe '[[realm of form]]' (rupa-dhalu) is abiding white. The [[Intermediate State]] of the '[[formless realm]]' (arupa-dhalu) [[gods]], has no {{Wiki|color}}, for the [[reason]] that it is [[formless]] ([[arupa]]) (i.e. since '[[form]]' means shape, samsthana, and {{Wiki|color}}, [[varna]]).
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− | The above description goes with the five-destiny list, omitting any reference to the [[asura]] [[destiny]] which in some lists brings the total to six.
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− | SA sam a In pratyavekfana krlyamiflhanam eva ca / adarso dharmadhatuf ca asmin rijnanapaiicakah //10// Just (the [[knowledges]]) Equality, Discriminative, Proce-dure-of-duty: as well as the [[knowledges]]) Mirror-like and [[Dharmadhatu]]. In this ( knowledge-pentad) is
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− | the vijnina-pentad.
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− | [[Mchan]] does not help here, but mentions the {{Wiki|theory}} that the [[Dharmadhatu]] kind is the basis of the other four [[knowledges]]. The {{Wiki|solution}} that is [[faithful]] to the expression 'tij/iana-pentad' should be the five proper functions of the [[sense organ]] of [[mind]] tbat correspond to the five [[knowledges]] as explained by Tsori-kha-pa, Pahcakrama commentary (Vol. 158, p. 204-5) : (1) the bright [[appearance]] of [[objects]] like the bright {{Wiki|reflection}} on a [[mirror]]; 2) equality consisting in the unified [[experience]] ofthe [[three kinds of feeling]] i.e. [[pain]], [[pleasure]], and [[neutrality]]); (3) remembering the various names of [[beings]], such as one's father and mother ; (4) remembering the [[deeds]] and needs
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− | of the [[world]]; (5) the transmutation ([[paravrtti]]) through elimination of [[impurity]]. Now, these arc obvious references
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− | I 21 4 [[YOGA]] OF THE GUHYASAMAJATANTRA
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− | to the [[five skandhas]], and consistent with the fact that this niddna verse 10 groups apart the three middle [[knowledges]] on the first line (hemistich), comparable to the three middle [[skandhas]] being set apart in niddna verse 9. This suggests that the term 'fymina-pentad' means the five having [[vijhana]] as salient member. This would permit the [[Madhyamika]] type correspondence between the [[five skandhas]] and five [[knowledges]]. Thus, Alamkakalasa's commentary on the Vajramili (continued from citation under niddna verse 9) slates that when the [[personality]] [[aggregates]] ([[skandha]]) are [[pure]], their {{Wiki|equivalent}} [[winds]] correspond to the five [[knowledges]] as follows:
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− | [[Wind]] [[Skandha]] [[Knowledge]]
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− | [[Prana]] [[vijnana]] [[dharmadhatu]]
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− | [[apana]] [[vedana]] equality
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− | [[samana]] [[samjna]] discriminative
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− | [[udana]] [[samskara]] proccdurc-of-duty
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− | [[vyana]] [[rupa]] mirror-like
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− | Of course the term 'oijnana-pentad' can also mean the five vijhanas based on the five 'door' [[senses]], that ride on the five ancillary [[winds]], as is shown elsewhere. In this ease, the five vijhanas also correspond to the five [[knowledges]] by way of the five-Tathagata correspondence to [[sense objects]], presented under niddna verse 21.
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− | For {{Wiki|individual}} explanations of the five [[knowledges]], among many such there is a fine statement by Sri [[Laksmi]] (Pahcakrama commentary, p. 29-1) :
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− | I hgyur ba [[med pa]] ni me Ion lta buhi ye ses te / dri ma
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− | med pahi me Ion biin du [[tha dad]] med pahi [[phyir]] ro / snan ba [[med pa]] ni mftam pa ftid kyi ye ses [[ste]] / ran dan gian gyi dbye ba so sor mi snan [[phyir]] ro / / gftid med ies pa ni so [[sor rtog]] pahi ye ses te / [[sgrib pa]] gflis [[rnam]] par dag
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− | pahi [[phyir]] ro / / mchog ni [[bya ba]] nan tan grub pahi
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− | ye Ses te / [[dmigs pa med]] pahi [[sbyor]] bas gian gyi don
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− | [[mdzad]] pahi [[phyir]] ro / / ii ba ni [[chos kyi]] [[dbyins]] kyi ye Ses te I [[bdag med pa]] gnis mtion sum du [[mdzad]] pahi [[phyir]] ro /.
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− | The [[mirror-like knowledge]] is [[unchanging]], because there is no difference (i.e. it is a [[faithful]] {{Wiki|reflection}}) in a clear [[mirror]]. The equality [[knowledge]] docs not appear, because it has no [[appearance]] separately of a [[division]]
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− | COMMENTARY ON THE FORTY NIDANA VERSES 215
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− | into oneself and another. The [[discriminative knowledge]]
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− | does not [[sleep]], because it is the [[purity]] of the [[two hindrances]] (of [[defilement]] and theknowable). The procedure-
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− | of'-duty [[knowledge]] is best, because it performs the goals of others by a praxis without aim. The [[Dharmadhatu]] [[knowledge]] is [[calm]], because it produces in {{Wiki|immediacy}} the two kinds of [[non-self]] (of [[pudgala]] and of [[dharma]]). II MA II manaayatanam caiva locane Sravanc [[tatha]] / ghranajihva tatah kayaS cety ayatanasambhavah I III 11 The [[sense base]] of [[mind]], that of [[eye]], so of [[ears]], {{Wiki|nose}}, {{Wiki|tongue}}, then of torso—thus is the origination of the [[sense bases]]. [[Mchan]] : By the [[condition]] ([[pratyaya]]) of accomplishing 'name-and-form' ([[nama-rupa]]) in the [[womb]], the [[six sense bases]] arise— thus the origination of the [[sense bases]] in the [[womb]].
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− | [[Mchan]] alludes to the correspondence of ten [[lunar months]] to sequential [[development]] of [[five skandhas]] and then [[ayatanas]] in the [[womb]]. The [[sense base]] of [[mind]] arises in the fifth [[lunar month]], then the five 'door' [[sense bases]] in the stated order of the verse during the [[lunar months]] sixth through tenth. In the [[traditional]] treatment, to the fifth [[lunar month]] are assigned both the [[rupa-skandha]] and the manaayatana.
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− | [[Chapter]] 32 of the [[Vajramala]] identifies the first five [[lunar months]] of the [[embryo]] with the first five {{Wiki|Visnu}} [[Avatars]] along with the sequential [[emergence]] of the five basic [[winds]], and the second five with the emcrgcncc of the five secondary [[winds]] (Alamkakalasa's commentary adds the second five [[Avatars]]). Table Xo. IV has some further {{Wiki|data}} added from Rgyal-Tshab-Rje's Dpyid [[thig]] zin bris ([[Lhasa]] collected works, Vol. Ka, f. 7b-8a) /. '
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− | In the [[explanatory tantra]] Caturdevatapariprccha, and accordingly in its commentary by [[Smrtijnanakirti]], the UpadeSa-pauffika (PTT, Vol. 66, p. 160-1) the [[discussion]] about the embryonic states of mcr-mcr-po (S. [[arbuda]]), etc., is followed immediately by mention of the [[nine orifices]] of the [[body]] :
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− | I don de gsuris pa [[sgo dgu]] la ni kun tu hgro ies pa [[ste]] /
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− | [[spyi]] bo tsharis pahi bu ga dan / mig dan / [[rna ba]] dan sna dan / kha dan / sftiri ga dan / he [[ba dan]] / gsan [[ba dan]] I chu miri (sic. for [[chu mig]]) gi bu ga [[rnams]] dguho / / de [[rnams]] la byan chub kyi scms khyab par gyur to ies pahi tha tshig go /
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− | IV. INTRA-UTERINE CORRESPONDENCES
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− | A vast ha in [[womb]] [[Skandha]] and dyatana perfected Vi;nu [[Avatar]] [[Winds]] Base of [[Wind]] or Orifice
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− | 1. vijftana {{Wiki|Fish}} [[prana]] [[heart]]
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− | 2. [[vedana]] [[Tortoise]] [[apana]] [[sacral]] region
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− | 3. [[samskara]] {{Wiki|Boar}} [[samana]] {{Wiki|navel}}
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− | 4. samjfia Man-Lion [[udana]] neck
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− | 5. [[rupa]] and mana-ayatana {{Wiki|Dwarf}} [[vyana]] 12 great dlialu
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− | 6. [[locana]] Parasu-Rama [[naga eye]]
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− | 7. gravana The 2nd {{Wiki|Rama}} [[kurma]] car
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− | 8. [[ghrana]] [[Krsna]] krkila {{Wiki|nose}}
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− | 9. [[jihva]] [[Buddha]] [[devadatta]] {{Wiki|tongue}}
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− | 10. [[kaya]] [[Kalki]] [[dhananjaya]] torso
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− | COMMENTARY ON THE FORTY NIDANA VERSES
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− | 217
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− | The meaning stated as 'going every where in the [[nine orifices]]' is a reference to the bodhicitta's pervasion in those [[nine orifices]], to wit : 1. [[brahmarandhra]] at the top of head, 2. [[eyes]], 3. [[ears]], 4. {{Wiki|nose}}, 5. {{Wiki|mouth}}, 6. [[heart]],
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− | 7. {{Wiki|navel}}, 8. the anus, 9. the urinary passageway. 11 TE 11 ye vai traidhaluke sattvah prdmiyiima-samaSrildh / rnantrarajarji japanty [[ajna]] dhyanadhyapana-varjit&l} //12// The [[beings]] in the [[three worlds]] taking recourse to prdnd-yama ([[breathing]] in and out) who recite the '[[king]] of [[mantras]]' with [[ignorance]], miss the '[[mental]] reading'.
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− | [[Mchan]] : '[[Three worlds]]' means [[earth]] and below (sa hog), above the [[earth]] (sa sleh), and the {{Wiki|superior}} [[world]] (sa bla). Pranaydma means [[breathing]] in ([[prana]]) and [[breathing]] out (ayama). '[[Mental]] reading' is the nitarlha kind of [[mantra]] reading (lies don gyi snags [[klog pa]]). '[[King]] of [[mantras]]' means Om, etc. (i.e. Om, [[Ah]], [[Hum]]). ([[Tson-kha-pa]] in his annotation also rejects a viewpoint of Skal-ldan-grags-pa that the '{{Wiki|pregnant}} [[doctrine]] of [[lust]]' (lidod [[chags]] [[chos]] sbas) occurs in the phase of '[[diamond]] {{Wiki|recitation}}' in the [[form]] of enjoying the [[consort]]).
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− | The [[epithet]] 'manlraraja' for the three [[heart]] {{Wiki|syllables}} is found earlier in the Vajramald (PIT, Vol. 3, p. 211). According to the indications of Mclian hgrel, p. 51, the Om is recited for entrance of the [[breath]], All for the time the [[breath]] is held within, and [[Hum]] for the outbrcathing. The '[[mental]] reading' of course is the {{Wiki|recitation}} within the [[mind]].
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− | Smrtijnanaklrti's CaUndtiala-pariprkchd-vydkhydna-upadeia-
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− | pauflika (PTT, Vol. 66, p. 160-2): " '[[Earth]] and below' means [[Jambudvipa]] ([[earth]]) downwards and [[hell]] upwards; '{{Wiki|superior}} [[world]]' means where the {{Wiki|sun}} pervades; 'above the [[earth]]' means the peak of [[Mt. Meru]]" ( de [[la sa]] hog ni hdzam bu glin man chad [[dmyal ba]] yan chad do / / sa bla ni fti mas gar khyab paho / sa steri ni [[ri rab]] kyi rtse [[moho]] /).
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− | The niddna verse sets forth the praxis of prdndyama proper to the stage of Generation. In this case, there are two important verses of the Guhyasamdjaiantra :
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− | paiicavarnani mahdralnam sarsapasthalamatrakam / nasikagrc prayalnena bhavayed yogalah sada IJ III, 12 // He should [[imagine]] a great five-colored [[jewel]], no bigger in area than a mustard grain, on the tip of the {{Wiki|nose}}, through continual [[yoga]] zealously.
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− | 218
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− | [[YOGA]] OF THE Ol'HYASAMAJATANTRA
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− | nasagrt sarfapam cinttl sat'a fit sacarac nrarr bhavaytt jhanapadam ramyam rahasyam jiicinakalpitam //VI,9 // He should [[imagine]] a mustard grain at the tip of the {{Wiki|nose}}, and the moving ([[sentient beings]]) and non-moving (receptacle [[worlds]]) in the mustard grain. He should [[contemplate]] the [[joyful]] [[realm]] of jndna as the ([[highest]]) secret that is [[imagined]] by jiiana.
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− | The foregoing two verses are cited consecutively by [[Nagarjuna]] in his Pindikrtasddhana. verses l!»9-200. and in his [[Pancakrama]], I, 10-11. The [[Pradipoddyotana]] and [[Mchan]] herd PTT. Vol. 158, pp. 36 and 37; ibid. p. 50) interpret them differently for the Stage of Generation and the Stage of Completion. In both cases, the enterprise is callcd '{{Wiki|subtle}} i suk>mayoga' and involves the [[reality]] of the [[wind]] and the [[reality]] of the [[mantra]]: and the [[five winds]] have the [[nature]] of the five [[knowledges]] anil the five [[Tathagatas]]. In the Stage of Generation the [[winds]] are the
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− | [[breathing]] in and out, as in niddna verse 12 and the 'tip of the {{Wiki|nose}}' is on the face. In the Stage of Completion, the [[winds]] are made to enter the central 'vein', along which there are three kinds of 'tip of {{Wiki|nose}}', detailed in my introduction.
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− | Concerning the {{Wiki|recitation}}, [[Guhyasamaja]], Chap. XVIII, p. 159, employs {{Wiki|metaphorical}} [[language]] :
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− | pufpam ity abhidhiyanlt navayofitkhadhataiah kSyavakcittabhcdcna nydsam kurydt kulakramaih
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− | The nine'ladies' (yofit) and'realm of [[space]]' akdfadhdtu) arc called '[[flower]]'. One should 'arrange it' bv [[division]] into [[body]], {{Wiki|speech}}, and [[mind]] in the order of the families {[[kula]]).
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− | Tsoh-kha-pa ([[Mchan]] hgrel, p. 20-2) explains that the nine vosits are the nine [[winds]] while the [[akasadhatu]] is the tenth [[wind]], pydna: and that the verse refers to '[[diamond]] muttering' of the three {{Wiki|syllables}} (Om. [[Ah]], [[Hum]]) of the three families (respectively [[Vairocana's]] [[Body]]. [[Amitabha's]] {{Wiki|Speech}}, and Aksobhva's [[Mind]]) to [[cause]] the (five) basic and (five) secondary [[winds]] to enter, stay, and rise (for leaving) (hjug onas Idaii .
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− | In its [[discussion]] of the 'Stage of Generation' kind of'subtle [[yoga]]', the [[Pradipoddyotana]] on [[Chapter]] Six citcs the Sarndhiiyd-karana on Chaptcr Three ([[Mchan]] hgrtl, p. 51) :
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− | pindaradijapah proktah pahcai imSac chatadvaya caturbhir gunitarn [[samyak]] caturyogam Satam nava
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− | COMMENTARY ON THE FORTY NIDANA VERSES 219
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− | navaSatam tu yad drffam caturvimSatparikramaih / pratyutpadat bhaict [[atra]] dvyayutam SatafodaSam //
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− | It is said that the rccitation of [[Pandara]] and the other [[goddesses]] involves 225 ([[wind]] [[recitations]]). When well multiplied by four ([[goddesses]]), the union with four is 900. Now that observed 900 by a series of 24 would
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− | increase here (for day and night) to 21,600.
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− | When this same passage from the Samdhivydkarana is quoted in Snags rim, f. 442a-1, Tsoh-kha-pa gives the explanation of the Amnaya-marijari, that when one is reciting the [[Pandara]] [[wind]], which is the ([[fire]]) [[wind]] of the Lotus-lord ([[Amitabha]]), then there are 225 of fiery [[Pandara]] of [[fire]], 225 of windy [[Tara]] of [[fire]], 225 of [[earth]] [[Locana]] of [[fire]], and 225 of watery [[Mamaki]] of [[fire]]. And one can understand the {{Wiki|recitation}} of the other three the same way. The '24' comes from [[division]] of watches. (/ gos dkar la [[sogs]] ics pa ni [[pad ma]] mgon pohi rluh la mehi me [[gos dkar mo]] dah mehi rluh [[sgrol ma]] dan mehi sa [[spyan ma]] dan mehi chu Ma-ma-kihi rluh nis brgva ner [[lha]] re [[yod]] pahi dbah du byas la des gian [[gsum]] yah ses par byaho / hdi la thun phyed pa her b£i ies man sne las gstihs so / ). Since there are eight watches by day and night, the number '24' must result from multiplication with the three [[mantras]]. That this comes out commensurate with '24 hours' seems to be an accident. Dividing on this basis, we find that each shortest {{Wiki|recitation}} takes 4 seconds. When one is reciting the [[wind]] of the Lotus-lord, he would recite first the fiery [[Pandara]] of [[fire]] for four seconds of Om, four seconds of [[Ah]], and four seconds of [[Hum]]. He
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− | continues this fiery [[Pandara]] of [[fire]] {{Wiki|recitation}} for 225 times (45 minutes) before going to the windy [[Tara]] of [[fire]], and so on to the other [[goddesses]] for a total of three hours. Then the instruction states to go through the process similarly in the case of the other three [[elements]]. This remark is clarified by observing that the Samdhiiyakarana verses in question are quoted in the [[Pancakrama]] ([[krama]] No. 1; but the edited text by La Valine [[Wikipedia:Louis de La Vallée-Poussin|Poussin]] numbering them 45-46 does not notice these as continuation of quotation). The commentary by Sri [[Laksmi]] (PTT Vol. 63, p. 13) explains :
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− | / de la flin mo thun dah pola mgrin par [[gnas]] pahi padmabi mehi [[dkyil]] hkhor las snahi bu ga gYas pa las [[kha dog]] [[dmar]] pohi hod zcr hbyun ba [[ste]] / dehi [[tshe]] dbah gi las hgrub pa
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− | 220
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− | [[YOGA]] OF THE GUHYASAMAJATANTTRA
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− | [[yin]] no/ thun gflis pa laltc bar [[gnas]] pahi rluri gi [[dkyil]] hkhor las I snabi bu ga gYon pa la [[kha dog]] srion pohi hod zcr hbyun ba stc / dehi tshc mrion [[spyod]] kyi las hgrub pa [[yin]] no / fli ma phyed las brtsams tc / thun [[gsum pa]] la gsan [[bahi]] padmar [[gnas]] pahi sahi [[dkyil]] hkhor las gnis ka la [[kha dog]] ser pohi hod zcr hbyuri ba [[ste]] / dehi [[tshe]] [[rgyas]] pahi las hgrub pa [[yin]] no / thun bii pa la sfiiri gar [[gnas]] pahi chuhi [[dkyil]] hkhor las / [[kha dog]] dkar pohi hod zer dal iin dman par rgyu ba gnis ka las hbyuri ba [[ste]] I dehi [[tshe]] £i [[bahi]] las hgrub pa [[yin]] no / [[mtshan]] mo yari de b£in du ses par byaho /
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− | Here, during the first watch of day, a {{Wiki|light}} of [[red]] {{Wiki|color}} issues through the right nostril from the [[fire]] circle of the [[lotus]] based in the {{Wiki|throat}}; at that time one can succeed in the [[rite]] of domineering [[magic]]. During the second watch, a ray eolored [[green]] issues through the left nostril from the wind-circle based by the {{Wiki|navel}}; at that time one can succeed in the [[rite]] of {{Wiki|destructive}} [[magic]]. Starting at noon, in the third watch, a ray colored [[yellow]] issues through both nostrils from the earth-circle based in the [[lotus]] ofthe [[sacral]] place; at that time one is successful in the [[rite]] of [[prosperity]]. During [[the fourth]] watch, through both nostrils issues a slow and slight ray, colored white, from the water-circle based in the [[heart]]; at that time, one is successful in the [[rite]] of appeasing (the [[deities]]). The same order takes placc during the night (watches). Sri [[Laksmi]] continues with explanation that those descriptions show the dominant ray, but that the other three are represented fractionally. This agrees with the foregoing manner of {{Wiki|recitation}}, which obviously involves a permutation of the [[goddesses]] in the order ofthe four watches ofthe day, repeated in the four watches of the night. The total of [[recitations]] for the eight watches thus amounts to 21,600.
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− | One may observe that these subdivisions are governed by the eight-watch system of classical times. There is {{Wiki|evidence}} that in the B.C. period there was a system of six watches (three by day and three by night). This divided neatly with the muhiirta (48 minutes) unit; and {{Wiki|recitation}} based thereon would be multiplied by five [[tattvas]] (or [[elements]]) in a pancikarana type of fivefold fractions similar to the above four-fold fractions.
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− | COMMENTARY ON THE FORTY NIDANA VERSES 221
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− | Finally, [[Tson-kha-pa]] quotes niddna verse 12 in the course of a comment that clarifies the [[relation]] of the generation cycle to the system of praxis, namely, in his [[Pancakrama]] commentary (PTT. Vol. 158, p. 192-5 to 193-2):
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− | / hdi ni hchi [[bahi]] dus kyi rlun hjig tshul dris pahi lan [[yin]] la / de yah ji ltar mes bsrcgs pa na [[sin]] gi dnos po med par hgro ba biin du / hchi [[bahi]] tsheyan rluh [[rnams]] [[srog]] hdzin gyi bar du rim gyis thim nas hchi iih / yah Si [[bahi]] hod [[gsal]] las las kyi rluh sar te / de dah [[rnam]] Ses gfiis lhan cig tu hjig [[rten gsum]] du [[gnas]] pahi [[skye ba]] len no / / las kyi rluh de las kyah [[chags pa]] la [[sogs]] pahi kun [[rtog]] [[rnams]] skye la / des las bzan nan gfiis [[bsags]] nas yah hchi fin yah [[skye ba]] hkhor lo [[bskor ba]] biin du hgyur ro / / snon du bsad pahi [[rdo rje]] bzlas pa [[sogs]] rim pa [[lha]] ni gii dus kyi skye hchihi rim pa dehi dbye bar hgyur ro ies gsuns so 11 hgyur tshul ni / rluh hbyun hjug [[rgyun]] [[Idan]] [[du byed]] pa ni giihi [[rdo rje]] bzlas pa [[yin]] te / de ftid las / gan yah [[khams gsum]] [[sems can]] [[rnams]] / / [[srog]] dah [[rtsol ba]] la brtcn pa / / gsah shags rgyal pa zlas biin du / / mi Ses [[bsam gtan]] [[klog pa]] spans / / ics so / / dc ltar ftin [[mtshan]] kun tu rluh gi bzlas pa byas pahi mthar hchi ba ni / rluh phyi nan du rgyu ba log nas hbyun ba [[rnams]] rim gyis thim [[ste]] I snan mchcd thob [[gsum]] gyi flams hohar ba ni [[sems]] dben gyi rim paho / / ftcr thob kyi mthar hchi [[bahi]] hod [[gsal]] hchar ba ni hod [[gsal]] gyi rim pa [[ste]] giiho ohos sku ies kyah byaho / / hchi [[bahi]] hod [[gsal]] gyi mthar phun po rfiin pahi khrod na [[gnas]] pahi rluh [[sems tsam]] las lus rfiin pa las logs su bye nas bar dohi lus [[grub pa]] ni rgyu lus kyi rim pa [[ste]] giihi Ions sku ies kyah byaho / / gii la dag ma dag gi [[sgyu lus]] kyi rim pa so so ba gnis med kyah / hdis lam dus kyi sgyu mahi sku gnis ka mtshon [[nus pa]] ni hchad par hgyur ro / / giihi [[bar do]] Ions sku mig [[tha mal pa]] Sahi mig gi yul du mi mthon pa de / skye srid du [[skye ba]] blahs pa na mig dehi yul du hgyur ba ni giihi [[sprul sku]] ho / This (passage of the [[Vajramala]]) answers the question about the dissolution of the [[wind]] at the time of [[death]]. Thus, just as when burnt by [[fire]], the [[substance]] of the [[tree]] is {{Wiki|annihilated}}, so also at the time of [[death]] the [[winds]] sequentially dissolve up to [[prana]] (i.e. in the order, [[vyana]], [[udana]], [[samana]], [[apana]], [[prana]]) and one [[dies]]. Then,
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− | 222
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− | [[YOGA]] OF THE GUHYASAMAJATANTTRA
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− | from the [[Clear Light]] of [[Death]] the '[[wind]] of [[action]]' arises, and the pair consisting of the [[latter]] together with vijfidna, takes [[birth]] somewhere in the [[three worlds]]. From that '[[wind]] of [[action]]' the (80) vikalpa-s of '[[desire]]', etc. arise, and therefrom one amasses [[good and evil]], and the [[wheel]] of [[death]] and [[rebirth]] is so-to-say turned. The [[five stages]] ([[pancakrama]]) of the aforementioned '[[diamond]] muttering', etc. are said to differentiate the stages of [[birth]] and [[death]] pertaining to 'basic time'. The method of differentiating is as follows : The continuous [[activity]] of the wind's {{Wiki|inhalation}} and {{Wiki|exhalation}} is the'basic' (1) '[[diamond]] muttering', as said in the same work (the Vajramali), "The [[beings]] in the [[three worlds]] taking recourse to [[pranayama]] ([[breathing]] in and out) who recite the '[[king]] of [[mantras]]' with [[ignorance]], miss the '[[mental]] reading'." In that way, at the conclusion of the wind-recital during the whole day and night, '[[death]]' occurs by the passage outward and inward of the [[wind]] being averted, followed by the serial dissolution of the [[elements]], and then (2) stage of the secret [[state of mind]] ([[cittaviveka]]), wherein the three (gnoses)—Light, Spread-of-Light, and Culmination-of-Light, arise. The [[arising]] of the [[Clear Light]] of [[Death]] at conclusion of the Culmination-of-Light, is the (3) stage of [[Clear Light]], also called 'basic [[Dharmakaya]]'. At the conclusion of the [[Clear Light]] of [[Death]], a [[body]] formed of [[wind]] and [[mind-only]] emerges from the aged {{Wiki|mass}} of [[personality]] [[aggregates]] ([[skandha]]), and from the [[aging]] of that [[body]] and consequent [[alteration]] the IntermediateState [[body]] is produced, which is (4) stage of [[Illusory Body]], also called 'basic [[Sambhogakaya]]'. As far as the 'basic (time)' is concerned, there is no differentiation ofthe stage of [[illusory body]] into [[pure]] and impure. However, as will be explained, for the time of the [[path]], it is ncccssary to posit two sorts of [[illusory body]]. The basic IntermediateState [[Sambhogakaya]] is not seen in the [[sense]] field of the fleshly [[eye]], which is the ordinary [[eye]]. Upon taking [[birth]] through the [[birth]] process, what occurs in the [[sense]] field of that [[eye]] is (5) the basic (time) [[Nirmana-kaya]]. In that passage, Tsori-kha-pa shows how to relate the five kramas of the Stage of Completion, that is, in the 'time of the [[path]]',
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− | COMMENTARY ON THE FORTY NIDANA VERSES 223
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− | with the sequence of ordinary generation in the [[cycle of death and rebirth]], that is, in 'basic time'. The correspondence thus established can be listed as follows :
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− | Basic Time
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− | 1. Inhalation and Exhalation
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− | 2. Dissolution of the [[elements]]
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− | 3. [[Clear Light]] of [[Death]]
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− | 4. [[Intermediate State]] [[body]]
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− | 5. [[Birth]]
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− | Time of the [[Path]]
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− | [[Diamond]] Muttering [[Purification of Mind]] Personal [[Blessing]] Revelation-Enlightenment Pair-united
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− | C. [[Bhagavan]] sarva (The Lord—All)
| |
− | [[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] XVII ([[Mchan]] hgrel, p. 152-5) cites this verse without identification :
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− | I sarvayogo hi [[bhagavan]] [[vajrasattvas]] [[tathagatah]] /
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− | I tasyopabhogam [[sarvam]] vai traidhatukam a Set at [[ah]] //
| |
− | For all [[yoga]] is the [[Bhagavat]]. The [[Diamond]] Being ([[vajrasattva]]) is the [[Tathagata]]. His whole [[enjoyment]] is the [[three worlds]] without remainder.
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− | Now the [[yogin]] advances to a more refined [[yoga]], with minute partition of the [[world]] into partite [[realities]] (the 'hundred [[lineages]]') identified with the [[five Buddhas]] or [[Tathagatas]]. This is the [[Atiyoga]], or stage of the bodv-mandala containing the [[bodies]] of all (sarva) the thirty-two [[deities]] emanated from the Lord ([[Bhagavat]]) as the bodhicittavajra. It corresponds in external [[ritual]] to the main part of the [[mandala]] [[rite]] during which
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− | one employs the five colored threads representing the five [[Tathagatas]].
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− | The usual commcntarial explanations of the [[word]] '[[Bhagavat]]', in both non-tantric and [[tantric Buddhist]] texts, refer to the six allotments (or [[good fortune]], [[bhaga]]) and the defeat of the [[four Maras]] (temptors or {{Wiki|metaphorical}} [[death]]). For the six allotments, there is the verse cited in SekoddeSafiki of Xadapada ([[Naropa]]), p. 3 :
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− | aiSvaryasya samagrasya rupasya yaSasah Sriyah / jhanasyarthaprayatnasya fauriar/i [[bhaga]] iti sinrtih //
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− | It is [[taught]] that his '[[good fortune]]' is of the six : lordliness, {{Wiki|excellent}} [[form]], [[fame]], [[prosperity]], [[knowledge]], and [[zeal]] of the goal.
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− | For the defeat of the [[four Maras]], this [[tradition]] has special
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− | tm
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− | I 22
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− | [[YOGA]] OF THE GUHYASAMAJATANTRA
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− | features such as explaining the defeat of the [[skandha-mara]] in terms of the body-mandala, as in Alainkakalasa's Vajramaln commentary, p. 164-4 :
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− | I de la [[bdud]] [[bzi]] bcom pa ham dbah phyug la [[sogs]] pahi [[yon tan]] {{Wiki|drug}} dan [[Idan]] pas na ' bcom [[Idan]] hdas so ' ' de la stoh pa Aid bsgoms pas hchi [[bdag]] gi [[bdud]] bcom mo // [[lha]] sum cu rtsa gfiis kyi [[bdag]] fiid can gyi [[dkyil]] hkhor gyi hkhor lohi [[rnam pa]] rah gi lus la vons su scs pas phun po [[bdud]] bcom mo / /de b£in gsegs pa lhahi [[rnam]] pas Aon mons pa [[lha]] yohs su ses pas Aon mons pahi [[bdud]] boom mo I [[bgegs]] skrad pahi dus na dbah po la [[sogs]] pahi [[phyogs]] bcuhi hjig rten skyon ba la phur bus btab pas [[rnam]] par bcom pahi [[phyir]] lhahi buhi [[bdud]] bcom mo '. By [[reason]] of defeating the [[four Maras]] or of having the six qualities of lordliness, and so on, he is the [[Bhagavat]]. By contemplation of [[voidness]] he defeated the Mrtvu-mara ('[[Death]]' [[mara]]). By fully [[recognizing]] his [[own]] [[body]] as the circular [[form]] of the [[mandala]] having the [[embodiment]] of the [[thirty-two gods]], he defeated the [[Skandha-mara]] ('Personality-aggregate' [[mara]]). By fully [[understanding]] the five [[defilements]] as the aspects of the five [[Tathagatas]], he defeated the [[Klesa-mara]] ('[[Defilement]]' [[mara]].. At the time of frightening away the hindering {{Wiki|demons}}, because he defeated [[Indra]] and the other ten [[Lokapalas]] by applying the [[magic]] nail, he defeated the [[Devaputra-mara]] ('Son-of-the-gods' [[mara]]).
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− | Concerning the 'All' (sarva), [[Pradipoddyotana]] on [[Chapter]] XIII. first sentence, comments on the [[epithet]] muni : "He is callcd muni because he [[lives]] in the [[mind]] of all the [[Tathagatas]]" (sanatatha-gatamanovarttitvad munim). Besides, all the [[deities]] are an expression of the [[Buddha's]] '[[mind of enlightenment]]' ([[bodhicitta]]), a term which also means the male-female [[bindu]] in the [[central channel]] and the mysterious [[substance]] tasted in the '[[Secret Initiation]]' of the Stage of Completion. This 'alP-inclusive [[character]] of the [[bodhicitta]] is portrayed in some verses of Tson-klia-pa, in his "Rnal-hbyor dag-pahi rim pa" (PTT. Vol. 160. p. 85) :
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− | / g<"> Hg [[gzugs]] dan [[tshor ba]] hdu ies hdu [[byed]] dan / I mam par Ses dan skye mchcd dmg dan dbai) po {{Wiki|drug}} / I sa ehu me dan rlun dan nam mkhah thams cad ni /
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− | COMMENTARY ON THE FORTY NIDANA VERSES
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− | I by a A chub scms hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo 11 I gii mug hes pa hdod [[chags]] [[rdo rje chos]] bcas gaA / I "g pahi [[sbyor ba]] lasbyun rlag lu rab hbrcl bar / I [[rnam pa]] sna Ishogs dgali bas myos pahi dnos gyur pa / I bya A chub [[sems]] hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo // I sdud dan dgali dai) [[rnam pa]] de biin mi hgyur da A / I rgyu dah hbras bulii raA biin [[sems]] su rjes thogs [[chos]] / I rmofis dan ie sdan hdod [[chags]] [[sgrib pa]] [[rdo rje]] sle / I byah chub [[sems]] hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo // I ies pas [[lha]] sum cu so ghis la [[phyag]] byaho /. •
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− | I [[bow]] to that expanse like bodhicitta—all that is [[rupa]], vedanii, samjfia, [[samskara]], and vijfiana; the six (external) sensory bases, and the [[six sense organs]]; [[earth]], [[water]], [[fire]], and [[wind]] and spacc.
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− | I [[bow]] to that expanse like bodhicitta—any fault of [[delusion]] along with the [[nature]] of [[diamond]] [[lust]]; which by continual union arisen from association with the [[consort]] [[[vidya]]) bccomcs an [[element]] {{Wiki|intoxicated}} by variegated [[ecstasy]].
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− | I [[bow]] to that expanse like bodhicitta—the reunification, the [[ecstasy]], the aspect, the [[unchanging]] Thusncss; the [[intrinsic nature]] of [[cause and effect]] as a [[nature]] afterwards obtained in the [[mind]]; the [[diamond]] {{Wiki|obscuration}} of [[delusion]], [[hatred]], and [[lust]].
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− | With those verses one [[bows]] to the [[thirty-two gods]].
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− | In the first of those three verses, the five [[personality]] [[aggregates]] ([[rupa]], etc.) are the five skandha-Tathagatas; the six (external) sensorv bases are the five [[goddesses]] called [[vajra]] and also [[sems]] ma (for the [[sixth sense]] [[object]], some [[goddess]] would do double [[duty]]); the [[six sense organs]] arc six of the [[Bodhisattvas]]; the [[five elements]] ([[earth]], etc.) arc the four [[goddesses]] [[Locana]], etc. (the dhatu-mudra) and the Akasadhatn. That list includes all the [[deities]] which are [[subject]] to [[division]] into five aspects, namely : (a) five skandha-Tathagata ([[nidana]] verse 14). (b) four dhalu-mudra (verse 15), six mdriya-bodhisattva (verse 16), and (d) five vifaya-vajra (mdiina verse 20). Tsori-kha-pa explains (PTT, Vol. 158, p. 205-3) that the ten [[krodha]] or [[wrathful]] [[gods]], in the ten limbs, and the [[bodhisattvas]] [[Maitreya]] and Samanta-bhadra, in the joints and veins, are counted among the [[thirty-two gods]] for the {{Wiki|purpose}} of 'arcane [[body]]' (kaya-viveka), but are
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− | 226
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− | [[YOGA]] OF THE GUHYASAMAJATANTTRA
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− | not each divided into five aspects bccansc they were not so indicated in the basic [[Tantra]].
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− | The hundred subdivisions are listed by [[Aryadeva]] in his Caryameldpakapradipn (PIT, Vol. 61, p. 295-5, line 7, to 297-5, line 8). In my annotation I follow the subdivisions as presented in Tsori-kha-pa's Paiicakrama commentary Gsal [[bahi]] [[sgron me]] (PTT, Vol. 158 pp. 204 and 205) and a few differences with the lists in that {{Wiki|Peking}} edition of [[Aryadeva's]] work may be due to the fact that Tsori-kha-pa employed all translations of this work in [[Tibetan]], as I pointed out in "Notes on the [[Sanskrit]] Term [[Jhana]]" p. 267, note 59. [[Aryadeva]], op. cit., p. 295-5, merely cites the Candraguhyatilaka (zla gsah [[thig le]]) as mentioning the term 'hundred [[lineages]]'. Tsori-kha-pa's [[exposition]] always uses the order [[Vairocana]], [[Ratnasambhava]], [[Amitabha]], [[Amoghasiddhi]], and [[Aksobhya]]; and means this order in many other places by saying '[[Vairocana]] ctc.' This shows the Guhya-samaja [[traditional]] correspondences to the [[skandhas]] to agree with ihe old [[Buddhist]] statement of the [[skandhas]] (cf. [[nidana]] verse 9, above), and this gives rise to the table in [[Tucci]] ([[Tibetan]] Painted Scrolls, I, p. 240), where the standard jurisdictional [[activity]] of the [[Buddha families]] is given in the same order : [[moha]] ([[delusion]]), [[abhimana]] ([[pride]]), [[raga]] ([[lust]]), irsya ([[envy]]), [[krodha]] ([[wrath]]). While this work was being printed, the author temporarily in [[Japan]] heard that a [[scholar]] wondered about the consistency ofthe Guhyasamdjatantra to have [[Aksobhya]] as the chief [[deity]] and yet apparently in another placc assigning this role to [[Vairocana]]. But by reference to the Aksobhya-mandala translated above it will be noticcd that the placement of [[Aksobhya]] in the center gives [[Vairocana]] the assignment to the [[East]]. In this [[Tantra]] [[Aksobhya]] has the role of [[emanating]], as though from above downwards, the whole [[mandala]]. The [[human]] candidate has to work from downwards upward and he docs this by the correspondences which start from the [[East]], so there is no inconsistency.
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− | The subdivisions amounting to a hundred [[lineages]] as well as other lists in the annotation of these verses, arc somewhat tedious, unless the reader can [[sense]] the [[interesting]] sidelights on [[Indian]] {{Wiki|civilization}} suggested by the way of sectioning the '[[worlds]]' into these partite [[realities]] grouped under the five Tatha-gatas as 'building-blocks' of the [[world]], which is made up of them
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− | COMMENTARY ON THE FORTY NIDANA VERSES 227
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− | in various permutations and combinations. To help the reader to this point of view, four summarizing tables have been included under the respective niddna verses (Nos. 14, 15, 16 under '[[Bhagavan]] sarva' and No. 20 under '[[Tathagata]]'). Byway of easing the reading of this annotation set, I have omitted the [[Tibetan]] passages for the 'partite [[realities]]' and 'hundred [[lineages]]', since this subsection is already swollen with technical details.
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− | IIBHAH bhaviny asmin prakrtayn ragdrdgddikah punah / tdbhya(h) SubhdSubham [[karma]] talo janma-samudbhavah //13// In this {{Wiki|gestation}} are the prakrtis [[desire]], [[aversion]], and so on; as a result of those, [[auspicious]] and {{Wiki|inauspicious}} [[karma]]; therefrom the origination of (re)birth.
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− | [[Mchan]] : 'In this {{Wiki|gestation}}' means the three lights. [[Auspicious]] [[karma]] leads to [[birth]] in a good [[destiny]] ([[sugati]]), {{Wiki|inauspicious}} [[karma]] to [[birth]] in a bad [[destiny]] ([[durgati]]). Again, after amassing the two kinds of [[karma]] one [[experiences]] the [[Clear Light]] of [[Death]], then undergoes the [[Intermediate State]] ([[antarabhava]]), and is reboin through a [[womb]] or by some other means of [[birth]]. In
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− | further explanation, after the amassing of [[karma]], when facing [[death]], [[earth]] dissolves in [[water]], watei in [[fire]], [[fire]] in [[wind]], the [[wind]] which stirs up the ,80 vikalpa-s in Light, that in Spread-
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− | of-Light, that in Culmination-of-Light, and that in the [[Clear Light]] of [[Death]]. This sequence of dissolution is the direct order (anuloma-krama) and describes the 'secret [[state of mind]]' (citta-viveka, [[sems]] dben).
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− | Pahcakrarna, 2nd [[krama]], 44-47 ; Sri [[Laksmi]] {op. cit.), p. 27-3, ff.: krtva SubhdSubhain [[karma]] bhramanti gatipahcake // anantaryddikani krtvd narake'u. vipa/cyote //
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− | Subham danadikam krtvd svargadifu mahiyate /
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− | anantajanmasahasram prdpya an: am punah punali //
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− | purvakarmai ipako 'yam iti Socati mohalah / prakrtyabhasayogena yena kliiyanti jantavah // jhatva tam eva nuuyante jridnino bhavapahjarat / prajnasvabhava evdyam < andramandalakatpand // Having done [[good and evil]] [[deeds]] they wander in the five destinies; liaving committed the [[sins]] of immediate retribution, they roast in the [[hells]]; having done [[die]] [[good deeds]] of giving and the like, they thrive in [[heaven]] and other (good destinies):--Again and again this happens during their uncountable [[lives]]. This {{Wiki|maturation}} of former
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− | 228
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