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| − | before, with three faces and six arms. So the description of the details we have had already before, so we [[visualize]] that. Now from there, from the {{Wiki|forehead}} and neck, that is the location of the [[feeling aggregate]] [[transforming]] into a [[red]] [[AH]], not [[feeling aggregate]], it's a [[perception]] [[aggregate]] [[transforming]] into a [[red]] [[AH]], changes into [[Amitaba]] [[red]], with three faces and six arms. From the neck to the [[heart center]] then the [[consciousness]] [[skanda]] or [[consciousness aggregate]] takes the [[form]] of a [[HUM]] blue. So this [[HUM]] changes into [[Akshobya]] with blue {{Wiki|color}}, three faces and six arms. Now from there, from the [[heart center]] level, that is right across the nipples, just from there to the level of the {{Wiki|navel}}. The [[feeling]] [[skanda]] transforms into [[letter]] SO, [[yellow]] [[letter]] SO. So it changes into [[Ratnasambhava]]. Now from there...[...]...of [[Sanskara]] [[Skanda]], [[volitional]] [[skanda]] [[aggregate]], half in [[green]] {{Wiki|color}} which changes
| + | [[YOGA OF THE GUHYASAMAJATANTRA]] |
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| − | into Ammogasiddhi [[green]]. So that is starting from the {{Wiki|navel}} up to the [[root]] of the thigh or end just where the thigh begins and up to the end of the hip. So those are the [[five Buddhas]], Tatagathas. Then the [[four elements]]. Now in the {{Wiki|navel}} there is Chirma, white [[body]]. If one [[visualizes]] just a [[deity]] in some parts of the [[body]], that's not called [[body mandala]]. The meaning of the [[body mandala]] is for example when we [[visualize]] Chirma in the {{Wiki|navel}}, then we should think that this Chirma is in fact it is the [[nature]] of the [[earth element]], {{Wiki|solidity}} [[element]] of our [[body]] and we should see it as one. It is just a [[form]] of our [[earth element]]. If we integrate the [[deity]] with our [[element]], then it is called [[body mandala]], not just simply [[visualizing]] a [[deity]] in some parts of the [[body]]. Then in the [[heart center]], all the [[water element]] of our [[body]] takes the [[form]] of [[letter]] MUM, which changes into Mamake. Then in the next center of the heat [[element]] or
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| − | [[fire element]] of our [[body]] takes the [[form]] of Kirkarma, [[red]] {{Wiki|color}}. Then on the [[crown of the head]] ones [[air element]] taking the [[form]] of [[letter]] THAM, [[green]] which changes into [[Tara]], [[Green Tara]]. Now in our [[eyes]], the [[eyes]] themselves take the [[form]] of [[letter]] KLIM which changes into [[Bodhisattva]] Chittagharba in our [[eyes]], which are our [[eyes]]. Also in the [[eyes]] ones, the [[form]] that is [[sense object]], [[visual object]] [[form]] aspect, the [[appearance]] aspect, takes the [[form]] of [[letter]] ZA and changes into Vajraform [[goddess]]. So two Chittagharbas and two Vajraform [[goddesses]]. So those two the {{Wiki|male}} and [[female deities]] in there, the [[Bodhisattva]] and the [[goddess of form]], sit together embracing each other. Then in the {{Wiki|ear}} {{Wiki|organs}} inside transforms into [[OM]] and they change into [[Vajrapani]], two [[Vajrapanis]], [[yellow]] {{Wiki|color}}. Also the [[sound]] aspect of our [[body]] takes the [[form]] of [[letter]] [[HUM]] which changes into the Vajrasound [[goddess]] as the [[consort]] of the [[Vajrapani]].
| + | The Arcane Lore of Forty Verses A [[Buddhist Tantra]] Commentary |
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| − | They are embracing. Inside the {{Wiki|nose}}, the [[smelling]] {{Wiki|organ}}, changes into a [[letter]] [[OM]] which transforms into the Akashagarva, blue in {{Wiki|color}}. Then the {{Wiki|smell}} aspect of our [[body]] changes into the Vajrasmell [[goddess]], [[red]] {{Wiki|color}}. Akashagarva is not blue, it is [[yellow]], and the [[consort]] is [[red]]. They are embracing. At the [[root]] of our {{Wiki|tongue}}, the {{Wiki|tongue}} or the gastritory {{Wiki|organ}} itself changing into [[OM]], [[letter]] [[OM]], which changes into Avalokitshvara in [[red]] {{Wiki|color}}. Then at the same place, the {{Wiki|taste}} aspect of our [[body]] takes the [[form]] of a hull (?) [[green]], which changes into Vajrataste [[goddess]], [[green]] [[body]]. We should [[visualize]] these [[deities]] very small ant like {{Wiki|reflection}}, not something which is very concrete, giving discomfort in the [[body]], but something like a {{Wiki|reflection}}, very fine and [[subtle body]]. Now in the [[heart center]] the [[mental]] {{Wiki|organ}} taking, [[transforming]] into [[HUM]] which changes into [[Manjushri]] [[red]] {{Wiki|color}}. He is alone there. At the end of the secret {{Wiki|organ}}, {{Wiki|sexual}} {{Wiki|organ}}, right at the end, then in the {{Wiki|tactile}} [[sensation]] or the {{Wiki|tactile}} then the [[body]] {{Wiki|organ}} the [[physical]] {{Wiki|organ}} then [[transforming]] into the [[letter]] HA which changes into Sarwanewana, not HA but [[OM]] 42
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| − | changes into Sarwanewana becomes being the [[Bodhisattva]] like that at the end of the {{Wiki|organ}}. And at the same place the {{Wiki|tactile}} aspect of our [[body]] takes the [[form]] of Vajratouch [[goddess]] at the same place down there. So this Sarwanewana becomes being is [[green]] and Vajratouch [[goddess]] is blue, they are in union. Now
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| − | in all the joints, the joints themselves [[transform]] into {{Wiki|sun}}, the {{Wiki|color}} of the {{Wiki|sun}} is [[green]] and they [[transform]] into [[Samantabadra]] [[green]] [[body]] in all the joints. So there are 360 Samantabadras in us. Then on the [[crown of the head]], the {{Wiki|nerves}} of the veins taking the [[form]] of changing into [[letter]] MAE which transforms into Matraya, white Maitraya on the [[crown of the head]]. So all the [[peaceful deities]] are already complete. Now there are still the croadas. So we have [[visualized]] the Yamandati in our right hand before, but that time only just [[visualizing]] the [[deity]] just there, inside there; but now we should think
| + | ALEX WAYMAN |
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| − | that the right hand itself is [[transforming]] into a [[HUM]] which changes into the Yamandati. In the left a [[letter]] [[HUM]] which is of the very [[nature]] of our left hand, then [[transforming]] into Rajanadati. Then the {{Wiki|mouth}}, the [[HUM]] which is the [[nature]] of our {{Wiki|mouth}}, transforms into Hyergliva or Phenmandati at the [[root]] of our {{Wiki|tongue}}, [[red]] {{Wiki|color}}. In the secret {{Wiki|organ}}, the secret {{Wiki|organ}} itself changing into a [[HUM]] which is the [[nature]] of the secret {{Wiki|organ}} itself, then [[transforming]] into Benadati or [[Amritakundalini]]. So in the [[secret vajra]] or in the secret {{Wiki|organ}} that [[three deities]]. Although they are [[three deities]], three different in [[appearance]] there are [[three deities]], but in [[nature]], in [[essence]], they are three different aspects of ourself.
| + | MOTILAL BANARS1DASS |
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| − | First there is the Asavveranabecombeni which is one of the [[Bodhisattvas]] which is the [[physical]] {{Wiki|organ}} of ourself, who is embracing with the [[goddess]] who is called Vajratouch. So this is the [[touching]] aspect, the {{Wiki|tactile}} aspect of our [[body]]. Then there is now this croada, [[Amritakundalini]], or the Benadati which is of the [[nature]] of the {{Wiki|organ}} itself. So there are [[three deities]], three different [[appearances]] with the three different [[essences]]. Now the right shoulder, the
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| − | [[letter]] [[HUM]] which is the [[nature]] of the right shoulder, changing into Achela, blue. On the left shoulder the [[HUM]] which is of the [[nature]] of the shoulder itself [[transforming]] into Taglandsa, blue. In the right knee the [[HUM]] which is of the [[nature]] of the knee itself transforms into Aneladanda, also blue. In the left knee a [[HUM]] which is of the [[nature]] of the knee itself [[transforming]] into [[Mahabala]], [[dark blue]] {{Wiki|color}}. The [[crown of the head]] a [[HUM]] which is the [[nature]] of that part of the [[body]] itself, transforms into Ushnishachakravati. The two HUMs in our two heels which is the [[nature]] of the heels themselves transforms into two Sambaranzas. Those [[deities]] remain in these different locations in our [[body]] and we should think that they are in [[appearance]] of the [[deity]], but in fact they are the parts of our [[body]]. So that is the [[body mandala]]. After that comes the [[blessing]] of the [[body, speech and mind]]. So further we should [[visualize]] on | + | [[Delhi]] [[Varanasi]] :: [[Patna]] |
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| − | the [[crown of the head]] under the {{Wiki|skin}} in between the {{Wiki|skin}} and the [[skull]] a little [[moon disc]], with [[OM]] in the center, white [[OM]] in the center. This [[OM]] is radiating out five colored rays. These [[rays of light]] coming from that [[OM]] send a lot of countless Chenma, one of the first of the four [[goddesses]], the four [[consorts]] of the [[Buddha]], the Chenma, countless [[forms]] of Chenma [[emanating]] from these [[rays of light]], and they go out in every [[direction]]. They invite all the [[Buddhas]] n the [[form]] of [[Vairocana]]. So we should [[visualize]] this [[Vairocana]] as coming in a big assembly with one central figure with a [[consort]], embracing with a [[consort]], and the rest of the [[Vairocanas]] around this central figure without [[consorts]]. So now we are sort of in front of that [[Vairocana]]. Now so [[Vairocana]] is in front of us so we make a request to [[Vairocana]] with the following verse, asking the [[Vairocana]] to bless our [[body]] and to turn our [[body]] into the [[vajra body]]
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| − | of the [[Buddha]]. So the [[Vairocana]] is the [[form]] of the [[body aspect]] of all the [[Buddhas]]. [[Amita]] of the {{Wiki|speech}} and [[Akshobya]] of the [[mind]]. So here we are making a request to the [[Vairocana]] saying "Oh glorious [[Vairocana]] you are the [[holder of the vajra]] [[body]] of the [[Buddha]] and I am a [[practitioner]] or the developer of the [[non-duality]] of the [[body, speech and mind]] of the [[Buddha]], so therefore bestow upon me the [[blessings]] of the [[body of Buddha]]. Then there is the next verse which says "All the glorious [[Buddhas of the ten directions]], again bless me with the same" the rest of the lines are the same "bless me with the [[vajra body]], turn my [[body]] into [[vajra body]], I am the developer or [[practitioner]] of the [[non-duality]] of the three aspects of the [[Buddha]]". The first request is made to the central figure [[Vairocana]]. The second request is made to all the other [[emanations]] of the [[Buddha]]. So we make the request to all of them together. So now as
| + | [[Professor]] Murray B. Emencau, Who set the standard difficult to sustain |
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| − | we have created before a lot of Chenma, which is the [[consort]] of the [[Vairocana]], a lot of them. From the [[rays of light]] we have created a lot of them filling the [[space]]. So all the rest of the [[Vairocanas]] who are without a [[consort]] and they all embrace with the Chenma that we have created. So by this embracing and the union with these [[consorts]], then the [[Buddhas]] and their [[consorts]] they completely melt, blissfully melt in the {{Wiki|light}} and flow of [[amrita]]. Or if it is easier to [[visualize]] that they dissolve in {{Wiki|light}} and they all become {{Wiki|light}}. They all dissolve into [[white light]] and that [[white light]] absorbs through the {{Wiki|crown}} of our head. Our [[body]] is filled with this [[white light]]. Then it purifies all the [[obstacles]] and in particular all the [[physical]] [[obstacles]] and it turns our [[body]] into the [[vajra body]] of the [[Buddha]]. So with this [[mantra]] [[OM]] SAWA...is a first verse and that means that is like in a [[prayer]] [[form]] that "may my [[body]]
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| − | become the [[vajra body]] of the [[Buddha]] and so on". Then there is [[OM]] SAWA TATAGATHA KAYA [[VAJRA]] SOBAWA ADMAGO KAYA GO [[HUM]]. With this [[mantra]] we think "I have become the [[embodiment]] of the [[bodies]] of all the [[Buddhas]]." SARWA TATAGATHA, all the [[Buddhas]]. KAYA means [[body]]. [[VAJRA]] is [[vajra]]. SOBAWA is the [[nature]], the [[entity]]. ADMAGO [[HUM]] means I am. So ¬ I am the [[entity]] or the [[nature]] of all the [[vajra]] [[bodies]] of the Tatagathas, of all [[Buddhas]]. So we should hold this [[divine pride]] that "I have become or I endow this [[vajra body]] of all the [[Buddhas]]." Now for the {{Wiki|speech}}, then again on [[red lotus]] on our {{Wiki|tongue}} a [[red]] [[letter]] [[AH]] appears and which sends five [[rays of light]], five colored [[rays of light]]. So these [[rays of light]] send out countless [[forms]] of Klerkarmo, that is the [[consort]] of the [[Amitaba]]. A lot of them go out in all [[directions]]. So this invites all the [[Buddhas]] from every [[direction]] in the [[form]] of [[Amitaba]], [[red]] [[form]] [[Amitaba]], with one
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| − | central figure which is already embracing with [[consort]] and the rest without. Here again we make request. Two verses. First verse to the central [[Amitaba]], the second to the entourage. So it says again, "Oh Glorious One, the glorious one who holds the vajraspeech of the [[Buddha]], the very [[dharma]], One who holds the [[essence]] of the [[dharma]], then again asking for the same requests." It says "I am the [[practitioner]] of the [[non-duality]] of the [[three bodies]], the three aspects of the [[Buddha]], the [[body, speech and mind]]. Therefore please bless me and turn me, turn my {{Wiki|speech}} into the very {{Wiki|speech}} of the [[Buddha]]." After that again dedicating to the entourage we sing "Oh Tatagathas of the [[ten directions]]" and we make the same request. So the [[essence]] of the request is " I am trying to develop this kind of trying to achieve these three [[attributes]] of the [[Buddha]], so therefore please bless me and [[transform]] my {{Wiki|speech}} into the
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| − | [[Buddha's body]] and {{Wiki|speech}}. After that those Klerkarmos that we have sent out which went out from the [[letter]] [[AH]] in our {{Wiki|throat}} they enter in union with the Amitabas and with very great [[bliss]] they completely melt into the {{Wiki|light}}. So all the [[deities]] and their [[consorts]] their [[bodies]] completely melt into the [[red light]] and that [[red light]] comes down and absorbs through the {{Wiki|tongue}} in our {{Wiki|mouth}}, and it spreads all over in the [[body]] and it purifies all the {{Wiki|speech}} [[obstacles]] and [[attained]] the power of the [[Buddha's speech]]. We recite the [[mantra]] [[OM]] SOBAWA 43
| + | PREFACE |
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| − | TATAGATHA WOKA [[VAJRA]] SOBAWA AMAGO [[HUM]],
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| − | that means "I am the [[nature]] of the [[vajra speech]] of all the [[Buddhas]]." There is a [[mantra]] and a verse which has the same meaning except this time it is all for the {{Wiki|speech}} of the [[Buddha]]. And we should hold the [[divine pride]] that one’s [[self]] is the [[embodiment]] of the {{Wiki|speech}} of all the [[Buddhas]]. Now we should [[visualize]] a [[HUM]] in our {{Wiki|chest}} which changes into a {{Wiki|sun}} disc, and another little [[HUM]] appears on top of the {{Wiki|sun}} disc which sends out again five colored [[rays of light]]. So these [[rays of light]] create a lot of Mamake or the [[consort]] of [[Akshobya]] and they go out again, like before, and they invite again a big assembly of Akshobyas in front of us. Like before the central figure is with [[consort]] and the rest is without and we are now sitting right in front of the assembly, and we are calling "Oh Glorious One who holds the vajraspeech of the [[Buddhas]], and I am the [[practitioner]] of the [[non-duality]] of the three [[attributes]] of the [[Buddha]]. So Glorious One bless me and turn my [[mind]] into the [[vajra mind]] of all the [[Buddhas]]." After that same request is make to the rest of the assembly by
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| − | calling them "The Tatagathas of the [[Ten Directions]]". So altogether we are asking their help, their [[blessing]] to {{Wiki|purify}} the [[obstacles]] of our [[mind]] and to turn our [[mind]] into the [[omniscient]] fully [[enlightened mind of the Buddha]]. After that, all the Mamakes that we have created and the invited Akshobyas, they enter in union, and they [[experience]] [[immeasurable]] [[state]] of great [[bliss]]. So by this extreme, [[experience]] of this extreme [[joy]] and [[bliss]] [[physical]] and [[mental]] [[joy]] and [[bliss]], they melt into a dark {{Wiki|light}} and that {{Wiki|light}} finally absorbs into the center of our {{Wiki|chest}}. So this dark {{Wiki|light}} which enters through our {{Wiki|chest}},
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| − | completely spreads through all parts of our [[body]] and it completely purifies all the [[obstacles]], in particular that of the [[mind]] and we also [[experience]] very great [[bliss]]; and we should think that we have received the [[vajra mind]] of all the [[Buddhas]]. Again we make this [[prayer]] that the [[Buddha mind]] which is [[omniscient]], which is all [[wholesome]], all [[virtuous]], so "May my [[mind]] also become like that," is the [[essence]] of this little [[prayer]]. Now the [[body, speech and mind]] are all complete. So now we should think that we have become the very holder of all three aspects of the [[Buddha]]. So there is a [[mantra]] of this
| + | The work here presented to the public is an [[organization]] of materials from the [[Guhyasamajatantra]] cycle, stressing the aspect of [[yoga]], with sufficient introductory treatments to enable the reader to place this remarkable {{Wiki|literature}} within the general frame of [[Indian]] [[thought]] and [[religious practice]], which has already made world-wide contributions to the {{Wiki|theory}} of [[yoga]]. |
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| − | particular [[mantra]] like for the [[mind]], that is [[OM]] SAWA TATAGATHA CHETA [[VAJRA]] SOBAWA AMOKO [[HUM]]. So CHETA means [[mind]] and also [[heart]], so that is the [[mind of the Buddha]]. That means "I am the [[embodiment]] of the Cheta or the [[mind]] of all the [[Buddhas]]". So now we become the very [[embodiment]] of all three [[attributes]] of the [[Buddha]]. So this is not just only a few [[Buddhas]], one or two [[Buddhas]], but we have become the [[embodiment]] of all the [[Buddhas]] and received the [[blessing]] of the [[mind]] of all the [[Buddhas]].
| + | The set of forty verses was memorized for centuries by followers of the '[[Arya]]' 6uhyasamaja [[tradition]], which claims that these verses explain the entire ( [[Guhyasamaja]]) [[Tantra]]. I made up a title, the 'Guhyasamaja-nidana-karika, for those verses |
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| − | Then we should recite this [[mantra]] again [[OM]] SAWA TATAGATHA...Now this time we should say all three, [[body, speech and mind]] [[OM]] SAWA TATAGATHA KAYA WOK CHETA [[VAJRA]] SOBAWA AMOGO [[HUM]], "I have become the [[embodiment]] of the [[body, speech and mind]] of all the [[Buddhas]]. The holder of the [[non-dual]] [[essence]], [[inseparable]]
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| − | [[essence]], [[entity]] of the [[body, speech and mind]] of the [[Buddhas]]." So we are from the generation of the [[Nirmanakaya]] or the [[Vajrasattva]] or the [[Nirmanakaya]] [[form]]. Until now we are in that same [[form]], with the [[form]] of blue [[Vajradhara]] or [[Vajrasattva]], with three faces and six arms. Now we should generate what is called the triple [[body]] of ourself. So our external [[body]] is in the same [[form]] as [[Vajradhara]], blue, and now inside the [[heart]] we should [[visualize]] in the center of the [[heart]] we should [[visualize]] a [[lotus]] with variegated petals, colored petals, with [[moon disc]] on top, and on top of the noon disc there is Jeanasattva in [[red]] {{Wiki|color}}, one face and two arms only, holding [[bell]] and [[vajra]], embracing with a [[consort]] of the same {{Wiki|color}}. That is called Jeannasattva. Our external [[body]] is [[Samayasattva]]. The external [[Vajradhara]] [[body]] is [[Samayasattva]]. So that is our external [[body]] and [[inner body]]. Now inside the {{Wiki|chest}} of the Jeannasattva there is a little [[moon disc]] with a tiny blue [[vajra]] on top, [[standing]] on the top. In its center there is again a very little blue [[HUM]]. This tiny little [[HUM]] is so | + | ([[karika]]) which go with each syllabic of the initial sentence ([[nidana]]) of the [[Guhyasamajatantra]]. The verses stem from the [[Explanatory Tantra]] Vajramiila, and were extant in the original [[Sanskrit]] by [[reason]] of being cited in the [[Pradipoddyotana]] {{Wiki|manuscript}}. |
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| − | {{Wiki|distinct}}, so clear, and it is producing [[endless]] {{Wiki|stream}} of {{Wiki|light}} all the time. So usually the [[deity]] and this seat underneath, they are also, they are a union, it is a union already, a [[union of method and wisdom]]. There is always a [[union of method and wisdom]] everywhere so that is why some [[deities]] are sitting on the [[moon]], some others on the {{Wiki|sun}}. So our external [[body]], [[Samayasattva]], the blue [[Vajradhara]], is sitting on a {{Wiki|sun}} disc. So the {{Wiki|sun}} disc is the [[wisdom]] and the [[Vajradhara]] itself is the method, so here is again established that [[union of method and wisdom]]. Now inside this Jeannasattva, the [[red]] colored Jeannasattva, Jeanna means [[wisdom body]], so therefore because it is a [[wisdom body]] then it is sitting on a [[moon disc]] which is method aspect. So that again makes another [[union of method and wisdom]], [[deity]] the [[wisdom]] and [[moon disc]] the method, so [[union of method and wisdom]]. So the tiny little [[vajra]] and [[HUM]] inside the {{Wiki|chest}} in the innermost, that innermost [[body]] which is Jeannasattva. Now we should [[visualize]] the lord of the [[Family]] or the [[Guru]], the lord of the [[Family]] | + | As the {{Wiki|synthetic}} commentary on the verses became increasingly technical, considerable introductory material was indicated; and this grew to three introductions before I was satisfied with the standard of clarification. Thus the reader has a bridge to the verses, which in turn have been sufficiently annotated to bring out their {{Wiki|individual}} [[character]]. |
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| − | on the {{Wiki|crown}} of our head. We should [[visualize]] the lord of the [[Family]] [[Vajradhara]] on the {{Wiki|crown}} of our head in white [[body]], holding [[bell]] and [[vajra]] and embracing with a [[consort]] of the same {{Wiki|color}}. So the [[consort]] is Vajradatishwari. So now the lord of the [[family]] [[Vajradhara]] and the [[consort]] Vajradatishwari enter in [[blissful]] union and then from the junction of the secret, their [[secret vajra]] and [[lotus]], from the junction of their two {{Wiki|organs}} then the [[rays of light]] and fluid of [[bliss]] run down, come down, and enter through the {{Wiki|crown}} of our head and gradually fills our whole [[body]] and makes a thorough [[purification]] throughout the [[body]] and we [[experience]] very great, our [[body]] filled with that and we [[experience]] very great [[bliss]]. So here we should make a short break.
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| − | So now that was the [[blessing]] for, process of [[blessing]] of one’s [[body, speech and mind]]. Next is the creation of [[deities]] in the [[mandala]]. Now we are in the [[form]] of [[Vajrasattva]] and this [[Vajrasattva]] is without [[consort]], this is without [[consort]], that we are now. Right now it is without [[consort]]. Now for the
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| − | creation of the [[mandala]], then the [[deity]] must have [[consort]]. Therefore, now we generate from our {{Wiki|chest}} a [[consort]], a [[female consort]], not particularly in the [[form]] of a [[deity]] yet, just a [[consort]], ordinary [[consort]] [[form]], a girl of about 16 years old like that, is produced from ones {{Wiki|chest}}, from the [[HUM]] in ones {{Wiki|chest}} and placed in front of us. So this [[consort]] then changing into [[void]], then takes the [[form]] of Vajratouch, the actual [[consort]] of the [[deity]]. So when it says "From my {{Wiki|chest}} I create a [[consort]] of my kind" so this means a [[consort]] which is [[inseparable]] from one’s [[self]]. So this [[consort]] then [[OM]] SHUNA...SOBAWA AMOGO [[HUM]] with this [[mantra]] then that [[consort]] becomes [[void]], completely [[void]] and [[meditates]] on [[shunyata]], becomes completely [[void]], not [[inherently existent]] [[consort]] but becomes completely [[void]]. So at the same [[moment]] the [[consort's]] [[body]] completely disappears. Then out of the [[voidness]] appears [[letter]] KUM, a blue KUM. That
| + | Having long ago become {{Wiki|aware}} of the hazards of speculating on the intricate [[subject]] of the [[Tantra]], I have tried at every point to bring forward the [[Wikipedia:Authenticity|authentic]] and reliable passages, whether in [[Sanskrit]] or [[Tibetan]]. But I do not deny my [[own]] |
| | + | contribution of selecting, translating, and organizing this material ; and especially the [[decision]] to group the forty verses according to the steps of [[yoga]]. |
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| − | blue KUM changes into blue [[vajra]] with KUM inside Then that [[vajra]] completely changes and then the complete [[form]] of the Vajratouch [[goddess]] appears, with three faces and six arms, blue {{Wiki|color}}, with [[Akshobya]] in the {{Wiki|crown}}, holding the same implements in her hand like ourself, with [[vajra]], [[wheel]] and [[lotus]] in the right hands and [[bell]], [[jewel]] and sword in the left hand, and half of the [[hair]] is made into a [[knot]] and half falling on the back, a very beautiful and very youthful and with radiance and all the beautiful complexion, and adorned in all the [[precious]] ornaments and garments and 44
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| − | exactly like the YUB, exactly like the YUB, with all the ornaments. So now before entering in union with this [[consort]] we must place [[deities]] in the [[body]] of the [[consort]]. So although we place [[deities]] in the [[consort's]] [[body]] but it is not [[body mandala]]. So for a [[body mandala]] it needs a [[body]], a [[physical body]] as its basis, like we have to [[transform]]. Like we have [[transformed]] all our joints and {{Wiki|nerves}} and veins and limbs and so on like that, it needs a [[physical]] base.
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| − | Since this [[consort]] is created by us it is, the [[consort]] is, holds the [[essence of wisdom]], so therefore it is not a [[physical]] ordinary [[form]], so there is nothing really to {{Wiki|purify}}, to [[transform]], so the [[deities]] are simply placed in her [[body]]. So like ourself in the [[consort]] also from [[crown of the head]] to the {{Wiki|forehead}}, a [[letter]] white [[OM]] which changes into [[Vairocana]] with three faces, white [[body]], three faces and six arms, just like in our case. Forehead to the neck a [[red]] [[AH]] into [[Amitaba]]. From the neck to the [[heart]] under the {{Wiki|breast}} the [[HUM]], blue [[HUM]], changing into [[Akshobya]], so they are not like before, now like the [[aggregates]] or {{Wiki|organs}} changing into something, not like that. But simply the {{Wiki|syllables}} are [[visualized]] and they are [[transformed]] into these [[deities]] in her different parts of the [[body]]. From [[yellow]] SO, [[letter]] SO which is in between the [[heart]] and the {{Wiki|navel}}, it changes into [[Ratnasambhava]], [[yellow]] [[Ratnasambhava]]. From there up to the [[root]] of the {{Wiki|sex}} then there is the [[letter]] HA, from [[green]] HA then Ammogasiddhi in [[green]] [[body]]. Now here this is less complicated because one doesn't have to think that certain [[elements]] or certain {{Wiki|organs}} or certain parts of our [[body]] or [[body]] changing into the first [[letter]] then [[deity]], rather we | + | Since most of the material in this [[book]] has not hitherto appeared in [[Western]] sources, certainly as far as English is concerned, I have preferred to give the original passages. However, I have omitted the [[Tibetan]] for Tsori-kha-pa's [[Mchan]] ligrel on the forty verses, because the interlinear [[form]] of this annotation renders it difficult to cite separately; and there arc some other omissions of [[Tibetan]]. The reader will soon notice my overwhelming use of Tsori-kha-pa's works. His [[writing]] is like the |
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| − | are just placing the letters and they are changing into the [[deity]]. So [[LAM]] into Cherrna in her {{Wiki|navel}} then [[HAM]] into MAMAKE in her {{Wiki|chest}}, then PAM, [[red]] PAM changing into [[red]] Klerkarma in the neck, and [[green]] TAM changing into [[Tara]] in the [[Crown of the head]]. So in her two [[eyes]] there is the vajraform [[goddesses]] embracing with Kittagharba, [[Bodhisattva]] Kittagharba. So there is a difference in the YUB in the YUB when you [[visualize]] these [[deities]] they are the [[Bodhisattvas]], the {{Wiki|male}} figures as the [[principal]] embracing with the [[consorts]]. Now here it is the [[consorts]] which are embracing with the [[Bodhisattva]]. In the YUB there is the Kittagharba [[Bodhisattva]] in the [[eyes]] sitting facing in the same [[direction]] as the [[deity]] which is embraced with the vajraform [[goddess]]. Now here the vajraform [[goddess]] is the [[principal]] figure from the side of the [[consort]], so the vajraform [[goddess]] which is embraced with a {{Wiki|male}} [[consort]] that is Kittagharba. Now in the [[ears]], before it is [[Vajrapani]] embracing with vajrasound [[goddess]], now here is the vajrasound [[goddess]] embracing with [[Vajrapani]]. So in short, in the YUB, in the {{Wiki|male}} [[deities]] then when you place these inner [[deities]], then all the {{Wiki|male}} figures are facing like the [[principal]] [[deity]] itself, and
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| − | the [[consorts]] are facing the opposite and embracing. Now in the [[consort]] in the [[goddess]], in the {{Wiki|female}} [[deity]] then it is the {{Wiki|female}} [[goddesses]] in different places which is by keeping the [[principal]] place and facing the same [[direction]] as the outer [[body]], and the {{Wiki|male}} [[deities]] are embracing facing opposite. So in the {{Wiki|nose}} then vajrasmell [[goddess]] embracing with Markashgharva. The [[root]] of the {{Wiki|tongue}} then the vajrataste [[goddess]] embracing with Lokitshvara. So in the secret [[lotus]] of the [[consort]], vajratouch [[goddess]] embracing with the [[Sarvanivarana]] become Bene [[Bodhisattva]]. So now in the limbs we have [[visualized]] before in the YUB there are the Mahakroadas. Here in the [[consort]] they are Mahakroadees that is the same thing but in {{Wiki|female}} [[form]], Mahakroadees. So in her right hand,
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| − | instead of Yamandati there is Vajravatali, it is a kroadee, it is one of the [[wrathful]] {{Wiki|female}} guardian, Vajravatali. In the left then Shangimetuma that is also a kroadee. In the {{Wiki|mouth}} there is Tonyacherma. Tonyacherma. In the secret [[lotus]] there is [[Ekazati]] and in the right shoulder there is the kroadee which is called "The Mother of all Tatagathas". In the left shoulder there is a kroadee Natsoenchenma, the variegated [[jewel]], this guardian. In the right knee that is Natsobema, variegated [[lotus]], that is the [[name]] of kroadee. So this Natsobema is not a [[flower]], it is the [[name]] of that guardian who, Vishuapadma. Then in the left, there is Vishukarma, so this is also a kroadee in the left knee. In the [[crown of the head]] then there is the Akashvajre, that is also a
| + | personal message of a [[guru]], for it is always to explain, not to conceal. The [[Tibetan]] chronicle called The [[Blue Annals]] has a most eloquent tribute to [[Tson-kha-pa]] for his authoritative works on the [[Guhyasamaja]] system. |
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| − | kroadee. Then in the two heels there are two [[forms]] of [[goddess]] of [[earth]]. So like the [[Vajradhara]] is endowed with all these [[deities]] encased in different parts of the [[body]], that [[consort]] is also endowed with the same number of [[deities]] in her. So now the two secret {{Wiki|organs}} of the YUB and [[YAM]] must be [[consecrated]]. So therefore, first the secret {{Wiki|organ}} of the YUB transforms into [[vajra]], blue [[vajra]] with five prongs and the central prong is like a passage and with a hole at the end. So outwardly it is the {{Wiki|male}} {{Wiki|organ}}. Inwardly it is like before for the {{Wiki|tongue}}. So here inwardly it is the [[vajra]] with a hole at the end. First a [[HUM]] then changes into a [[vajra]], that blue [[vajra]]. So when the [[blissful]] fluid comes down, then it reaches to the end of the [[vajra]] but does not emitted unless for
| + | The concluded research is the outcome of a long-time [[aspiration]]. My original delving into the major theories is found in my first major published article, "Notes on the [[Sanskrit]] term Jfiana" (1955). Already I knew about the forty verses and that they are quoted in the [[Pradipoddyotana]] because they arc mentioned in an important context in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]; the late [[Professor]] F.D. Lessing and myself collaborated on a |
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| − | some very particular {{Wiki|purpose}} like creation of [[mandala]] and out of drops and so on. Otherwise it is always held back at the end of it. Therefore, at the end it is closed with the [[letter]] PE, [[yellow]]. So both {{Wiki|organs}}, outwardly they remain as they are, but inside, inside the main {{Wiki|organ}} there is this [[vajra]] which has in the central prong there is a passage which is sealed with PE at the end. So now for the [[consecration]] of the {{Wiki|organ}} of the [[consort]]. The [[Bhaga]] or the {{Wiki|female}} {{Wiki|organ}} changes into, first it becomes [[void]], then it changes into [[AH]], [[red]] [[AH]] which transforms into a [[red lotus]] with 8 petals. Again, in the center of the [[lotus]] there is a passage which is the hole is again closed with the [[letter]] PE, [[yellow]] [[letter]] PE. So this is outwardly this is the normal {{Wiki|organ}} but
| + | translation of tnis [[Tibetan]] [[book]] during the 1950's even though it was not published until 1968. I [[realized]] that to do anything [[scholarly]] with the forty verses I would have to obtain the original [[Sanskrit]], which was presumably in the [[Pradipoddyotana]] {{Wiki|manuscript}} of the [[Bihar]] Research [[Society]]. During my {{Wiki|faculty}} research in [[India]] from February 1963 to January 1964, sponsored by the [[American]] Institute of {{Wiki|Indian Studies}}, it bccamc part of a wonderful [[memory]] |
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| − | inwardly there is this [[lotus]], [[red lotus]]. Both {{Wiki|organs}} are filled with the 5 colored [[rays of light]] inside completely. Now to engage in the [[sexual union]] with the [[consort]], then we should first hold, although our [[body]] remains the [[Vajradhara]] [[body]], or [[Vajrasattva]] [[body]], but we should hold first the [[pride]] of [[Ratnasambhava]], we should think that "I have become [[Ratnasambhava]]" all the [[body]] doesn't change. Then begins the actual act of the union, when one recites the [[mantra]] [[OM]] SARWA TATAGATHA ANRA [[VAJRA]] SOBAWA AMAGO [[HUM]]. So the [[reason]] why we must hold the [[pride]] of [[Ratnasambhava]] here is when the [[Guhyasamaja Tantra]] was [[taught]] in the [[divine]] [[mandala]] of the [[Buddha]], at that time this [[OM]] SARWA TATAGATHA ANRA [[VAJRA]] SOBAWA AMAGO [[HUM]], this [[mantra]] has been spoken or [[taught]] by
| + | of 1963 Divali days in [[Patna]] that the [[Bihar]] Research [[Society]] in {{Wiki|conjunction}} with the K.P. Jayaswal Institute graciously arranged for me to secure an enlargement of the [[Pradipoddyotana]] {{Wiki|manuscript}}, for which I am most grateful. On December 24, 1963, the author was granted an interview with the [[Dalai Lama]] at {{Wiki|Dharamsala}} ([[Punjab]], [[India]]) during which [[His Holiness]] expressed [[delight]] to learn that the forty '[[revelation]]' verses explaining the initial sentence of |
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| − | [[Ratnasambhava]]. Then there is the SARWA TATAGATHA [[PUJA]] [[VAJRA]] SOBAWA AMAGO [[HUM]], there is a second [[mantra]]. This has been [[taught]] by Ammogasiddhi. So therefore, we must hold here first for the [[pride]] of [[Ratnasambhava]] while we recite this first [[mantra]]. So as one begins the union, at that time we should recite [[OM]] SARWA TATAGATHA...while holding the [[pride]] of the [[Ratnasambhava]]. So this [[OM]] SARWA TATAGATHA means "all the [[Buddhas]]" ANRAG means the "[[Wikipedia:Absolute (philosophy)|ultimate]] [[attachment]]", ANRAGNA or [[desire]], [[VAJRA]] SOBAWA AMAGO [[HUM]] "I am the [[embodiment]] of the [[vajra]], the [[attachment]] or the [[vajra]] [[passion]] of all the [[Buddhas]]". So with this one begins the act and when, by beginning the act then one starts to [[experience]] [[bliss]], the great [[bliss]], then we must again change back not changing [[form]] but | + | the [[Guhyasamaja]] were extant in that unique {{Wiki|manuscript}}. He mentioned a [[Tibetan tradition]] that there had been an [[Indian]] commentary on these forty verses not translated into the [[Tibetan language]], and asked to be informed if such a [[Sanskrit]] commentary were to turn up. It is a spccial [[pleasure]] of this research that the {{Wiki|present}} modest incursion into the vast Guhyasamdja lore leads to the publication in [[India]] of this commentary on the [[nidana]] verses, which thus |
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| − | changing the [[pride]] back into [[Akshobya]]. So with holding the [[pride]] of [[Akshobya]] we must recite the [[mantra]] [[HUM]]. So the [[HUM]] is like singing, like the [[sound]] of singing, a natural [[sound]] coming by the [[experience]] of the [[bliss]]. So by continuation of the act of [[love]], then the [[experience]] of the [[bliss]] increases. After that with holding the [[pride]] of the Ammogasiddhi, then we must recite the [[mantra]] PE SARWA TATAGATHA [[PUJA]] [[VAJRA]] SOBAWA AMAGO [[HUM]]. So by the act of the union, then one [[experiences]] a very great [[bliss]] and by the heat of the great [[bliss]] spreading throughout the [[body]] then all those [[deities]] of the [[body mandala]], inside our [[bodies]], they all melt into the fluid of the [[bliss]], and they all melt and fall down. So they all melt in the [[blissful]] fluid, the fluid 45
| + | becomes an '[[Indian]] commentary' in a [[sense]]. If an old [[Sanskrit]] commentary ever turns up, the contents should overlap, but the fact that the {{Wiki|data}} has been silted through a [[Western]] [[consciousness]] will have brought many changes of [[outer form]]. |
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| + | Upon returning to my position of those days in [[Madison]] [[Wisconsin]], with the help of the [[Tibetan]] version I edited the |
| − | of [[bliss]], and run down. Then through the [[vajra]] of ourself then they all go into the [[lotus]] of the, secret [[lotus]] of the [[consort]]. So the drop which falls into the [[lotus]] of the [[consort]] divides first as one drop then that divided into two. One part of the drop [[forms]] the [[mandala]], the external [[mandala]], the mansion. | |
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| − | First it becomes a DRUM, [[letter]] DRUM, then changing into [[divine]] mansion inside the [[lotus]]. Except for the side, it is just like the [[mandala]] in which we are living, square with [[three doors]] and everything, with all its [[deities]], with seats of the [[deities]] and everything. So the [[mandala]] is in the [[lotus]] of the [[consort]], so therefore, the [[direction]] which faces you, that side of the front of you, right in front of you, that [[direction]] is again [[East]]. Then the second, the other half of this drop then divides into 32 drops and then they settle on those seats, two on the central seat and one on each of the other seats, so 32 drops. So the position of all these drops are just the same as the position of the [[deities]] in the [[mandala]]. So the two drops right in the center, the
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| − | central seat. Then there are 8 drops around the Tatagathas and their [[consorts]]. Then again there are four drops in each corner that is for the four [[goddesses]], the [[form]], [[sound]] and so on. Then again there are 8 drops, two at each door one at each side of the door, so there are 8 drops for 8 [[Bodhisattvas]]. Then there are 4 drops into the four corridors for the kroadas and also 4 drops in each corner, for more kroadas. Then one drop up there under the {{Wiki|canopy}} for one more kroada and one under the [[deity]] for one more kroada. So altogether 32 [[deities]]. So these radiant drops which are now on the feet of the [[deity]] they first [[transform]] into 32 {{Wiki|syllables}}, then the 32 {{Wiki|syllables}} into 32 implements, then into the [[deities]]. Then after that so these drops change into the {{Wiki|syllables}} of each [[deity]], placed in between [[OM]] [[AH]] [[HUM]]. So [[OM]] [[OM]], [[OM]] [[AH]] [[AH]] HUM...like that for each [[deity]] there is one {{Wiki|syllable}} placed in between [[OM]] [[AH]] [[HUM]].
| + | forty verses in [[Sanskrit]], which along with the [[Tibetan]] and English translations, heads the 'Documents'. As time went on, I collected materials for a {{Wiki|synthetic}} commentary, on which account I must pay tribute to the remarkably convenient [[Japanese]] photographic edition of the {{Wiki|Peking}} Kanjur-Tanjur and of |
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| − | On the central seat there is [[OM]] [[AH]] that is the [[mantra]], [[OM]] [[AH]], then [[HUM]] [[HUM]]. [[HUM]] is the {{Wiki|syllable}} for [[Akshobya]]. Right in front of it for the [[consort]] [[OM]] [[AH]], CUM H1IM, the CUM is for the Vajratouch. So that is not very difficult to [[visualize]]. As one recites these [[mantras]], then one [[thinks]] that these [[mantras]] or {{Wiki|syllables}} are there on the different seats. Then for the Tatagathas [[OM]] [[AH]] [[OM]] [[HUM]], [[OM]] [[AH]] SO [[HUM]], [[OM]] [[AH]] [[AH]] [[HUM]], and [[OM]] [[AH]] HA [[HUM]]. Now for the [[goddesses]] [[OM]] [[AH]]
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| − | [[LAM]] [[HUM]], [[OM]] [[AH]] MAM [[HUM]], [[OM]] [[AH]] BAM [[HUM]], Otl [[AH]] TAM [[HUM]] in the same [[direction]]. That is the inner circle. Now for more [[goddesses]]. Now the {{Wiki|syllables}} for those four [[goddesses]]; are ZA [[HUM]] BAM HO, therefore [[OM]] [[AH]] ZA [[HUM]], [[OM]] [[AH]] [[HUM]] [[HUM]], [[OM]] [[AH]] BAM [[HUM]], [[OM]] [[AH]] HO [[HUM]]. Then starts the [[Bodhisattva]] starting from Matriya [[OM]] [[AH]] MA [[HUM]], then [[OM]] [[AH]] TELE [[HUM]] for Chittagharva, Now for [[South]], [[OM]] [[AH]] [[OM]] [[HUM]]; [[OM]] [[AH]] [[OM]] [[HUM]]. Now the [[West]] door there are [[Manjushri]] and Avelokitishvara, [[Manjushri]] is with [[HUM]], and Avelokitishvara is [[OM]], so [[OM]] [[AH]] HUtl [[HUM]], and CM [[AH]] [[OM]] IIUM. Avelokitishvara is first, Otl [[AH]] [[OM]] [[HUM]], [[OM]] [[AH]] [[HUM]] [[HUM]]. Now at the [[Northern]] gate there are two [[Bodhisattvas]], that is Sarvanievarana becomebeni and [[Samantabhadra]]. Nievarana becomebeni is [[HUM]] [[HUM]] and for [[Samantabhadra]] is SOM
| + | Tson-kha-pa's collected works, all of which has contributed so much to this endeavor. The early integrating labor was pursued in part-time research in the Fall of 1965 supported by Ford Area funds of The [[University of Wisconsin]]; and I tried out some of the [[subject]] {{Wiki|matter}} in my seminars on [[tantric Buddhism]] at [[Madison]] in Spring 1966 and at [[Columbia]] (as a visitor) in Fall 1966. In Summer 1966, |
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| − | liUM All the Mahakrodhas they all have the same {{Wiki|syllable}} that is [[HUM]], so it says in the text then then HUMs with [[OM]] [[AH]] [[HUM]]. So that is [[OM]] [[AH]] [[HUM]] [[HUM]], [[OM]] [[AH]] IIUM [[HUM]], Ot '1 [[AH]] [[HUM]] [[HUM]] like this each place for the krodhas. So in the text instead of repeating ten times, it says ten HUMs. So now the {{Wiki|syllables}} must be changes into the [[symbols]] or the implements, then back into the [[deity]]. Then we are almost complete constructing the construction, then it won't be very difficult. So here we will stop for tonight.
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| − | So [[Je Rinpoche]] first gave a brief review of yesterday's [[teaching]]. Now we have reached the what is called the "Right of the [[Mandala]]", the [[khyil]] 'khor rgyal mchog, that is the [[Rite]] of the [[Mandala]] [[King]], [[Mandala]] [[King]]. Then after that comes the Right of the [[Karma]] [[King]], or [[action]], will follow after. Now the Right of the [[Mandala]] [[King]] or Lord of the [[Mandala]], or [[King]] of the [[mandala]], stage now. We have entered in union with the [[consort]] and then all the [[deities]] in our different parts of the [[body]] melt into [[blissful]] fluid and they reach the [[lotus]] of the [[consort]] and the one drop which divides into two, one becomes the
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| − | [[mandala]] and the other one divides into 32 drops and they settle down on the seats which are already there and first...So here the generation of the [[deity]] is called "Three stage process of generation", like before when we generate as the [[deity]], it was 5 stage process of generation; first becoming a [[moon]], then {{Wiki|sun}} and {{Wiki|syllable}}, then implements then becoming the [[deity]]. Now here these [[deities]] are generated in 3 stage process. So they first change into the {{Wiki|syllable}}, between [[OM]] [[AH]] [[HUM]]. So first they are four {{Wiki|syllables}} for the 5 [[Dhyana]] [[Buddhas]]' that is [[OM]] [[AH]] CUM [[HUM]], [[OM]] [[AH]] HA [[HUM]], ON [[AH]] SA [[HUM]], that is for the 4 [[Dhyana]] [[Buddhas]] and then there are the [[LAM]] [[AH]] PAM TAM, again in between [[OM]] [[AH]] [[HUM]] for the [[consorts]]. Then ZA [[HUM]] BAM HO, again these 4 {{Wiki|syllables}} in between [[OM]] [[AH]] [[HUM]] for the 4 [[goddesses]].
| + | I put together a {{Wiki|manuscript}} that had considerable [[information]] on the [[subject]]. The Department of {{Wiki|Indian Studies}} in [[Madison]] kindly afforded me secretarial assistance for typing up these technical materials. During the next {{Wiki|academic}} year I decided to include even more new {{Wiki|data}} while publishing such a [[book]]. During the Summer 1967 in a special [[teaching]] and research arrangement I>v my department in [[Madison]], I selected from the photographic edition of the [[Tibetan canon]] a great amount of works or portions of works dealing with these and kindred topics. My assistant, Mr. Kio [[Kanda]], duplicated all those pages on the {{Wiki|excellent}} machine of the University-Industry Research Program in [[Madison]] by the cooperation of the ladies in that office. This provided me maximum ease of consulting texts as [[desired]]. In my new position at [[Columbia University]] starting in Fall 1967 I found some leisure from time to time for perusing more of |
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| − | Then there are the 8 [[Bodhisattvas]], MAM TALEM [[OM]] and a [[HUM]]. So there are Bodhidisattvas two at each gate there are the {{Wiki|syllables}} which [[Rinpoche]] has given yesterday. [[Bodhisattvas]], and then 10 [[HUM]] So they change into these {{Wiki|syllables}} for the Be in place of [[OM]] [[AH]] [[HUM]], [[OM]] [[AH]] [[HUM]], like that for the Mahakrodhas. I made a mistake; they are not out yet in the actual [[mandala]], they are still in that little [[mandala]] inside the [[womb]] of the mother. There the drops change into the {{Wiki|syllables}} and settle there on their respective seats. So this [[lotus]], the [[inner lotus]] of the secret place of the [[consort]], it [...]
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| − | ...is the [[womb]], actual [[womb]] of a Mother. It is just the same location where a normal [[womb]] is, so it is just below the {{Wiki|abdomen}}. So some [[people]] may think [[AH]] [[OM]]-- that is not very-- how can such a [[mandala]] with so many [[people]], so many [[deities]] and so on can fit into there, and it would be very suffocating or something. But that is only our [[own]] unnecessary {{Wiki|worry}}, with our normal usual conceptions. There is no such difficulty. Although it is in the [[womb]] of the
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| − | [[consort]], but it is still in that very place, the [[mandala]] and [[deities]] and everything and fits in and also without any pressure, without any pressure. So it is like if one looks through a little hole in the needle, from that little hole you can see the whole mountain and whole valley and you can see --like that, in the little place one should think that the whole [[mandala]] fits into there. So also when we offer [[mandala]], for example, the [[mandala]] base is very small, it is just something round which can be held in our two hands. However when we offer the [[mandala]] we should think that this can hold the whole [[universe]] with all the continents and [[Mt. Meru]] and everything can fit into that. This is something which must be created by your [[mind]]. If we think that we have a small [[mandala]] base in our hand and then a very large 46
| + | the relevant texts, and for making more use of the I'radipnddyolana {{Wiki|manuscript}}, which however, is only of [[interest]] to me for completing this [[book]]. The sabbatical year (1969-70) allowed me by [[Columbia University]] afforded me some leisure for further improvements and corrections. I am confident that the delays have considerably strengthened the contribution to [[knowledge]] of this [[tantric]] system, and that any {{Wiki|future}} investigator of this or associated [[Buddhist tantric]] {{Wiki|literature}} will find in this a rich reference work. |
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| + | An important observation of comparing the basic text of the Cuhyasamajulanlm with its commentaries, and in particular, with the kind of [[ideas]] found in the forty verses and their annotation, is that the commcntarial {{Wiki|literature}} brings forth an array |
| − | something which is outside of that, around us or something, that is not the way to offer. One should think in such way the everything can fit into that little base of the [[mandala]]. So that is same. So starting from the front in the [[womb]] of the [[consort]], then the front side of the [[consort]] that is the Eastern [[direction]] which is facing to you; it starts from there. So the first appears [[East]] there are two [[OM]] [[AH]] [[HUM]] [[HUM]], [[OM]] [[AH]] [[HUM]] [[HUM]], for the [[central deity]] and his [[consort]] so these turn into two [[vajras]] on the central seat. Then for Varircana [[OM]] [[AH]] [[HUM]], that changes into [[a wheel]], then in the [[South]] a [[jewel]] 7 [[precious]] [[jewel]], and in the [[West]] a [[lotus]], and in the [[North]] a sword. So a little {{Wiki|correction}} for Ammoghasiddhi not a sword, but a cross [[vajra]]. Now the [[consort]], starting from the [[Southeast]], [[Southwest]] and so on are [...]
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| − | ...the {{Wiki|syllables}} [[LAM]] MAM PAM TAM PETRIM [[OM]] HUMs, change into, respectively change into [[wheel]] [[vajra]] and Utala [[flower]] and again a crossvajra. Then the four [[goddesses]] of [[form]] and so on, their {{Wiki|syllables}} ZA [[HUM]] BAM HO change into [[mirror]] and a string instrument, something like [[vena]] and then a [[conch]] filled with [[perfume]] and a [[precious]] container filled with [[food]], that one can [[visualize]] like very [[celestial]] {{Wiki|fruits}} or [[nectar]] or something like that.
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| − | Now the 8 [[Bodhisattvas]], starting from the Eastern door, so Eastern door there is Maitraya and Chittagharba both generate from [[wheels]]. There are two [[wheels]]. There is a slight difference. The [[Maitreya]] holds in his hand [[a wheel]], but not just [[a wheel]] itself, but a nagabresha , it is a kind of, it is called the "[[naga tree]] " kind of plant, [[flower]] which supports [[a wheel]] on top. So -therefore this is, the [[Maitreya]] is generated from [[a wheel]] supported on a little
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| − | branch of this nagabresha, this plant. The other, the Chittagharba with simple [[wheel]]. Then the other [[Bodhisattvas]] of the [[South]], [[East]] and [[North]], they are all, on the [[South]] they are two [[jewels]], in the [[west]] two [[lotuses]], and in the [[North]] two crossvajras -not the crossvajras, but swords. So the [[reason]] the Maitraya [[Bodhisattva]] is holding this nagabresha in his hand is when Maitraya [[Bodhisattva]] will show the [[deed]] of fully [[enlightenment]] in the {{Wiki|future}}, as a coming [[Buddha]], after [[Shakyamuni]], he attains his [[enlightenment]] under the [[tree]], that particular [[tree]] of nagabresha. Like it is the Princadhata has [[attained]] the [[enlightenment]] under the {{Wiki|present}} [[Bodhi tree]] or the Ashoga [[tree]]. So in the same way the Maitraya attains his [[enlightenment]] under a nagabresha - that is why he is holding that in his hand. So it is a great wish or [[prayer]] of Maitraya [[Bodhisattva]] that when [...]
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| − | ...he attains, when he shows in the [[world]] the [[deed]] of [[attaining]] [[full enlightenment]] at that time he would {{Wiki|liberate}} all those [[sentient beings]] who has received a seed of [[dharma]] in the [[teaching of Buddha]] [[Shakyamuni]], whoever they are and whatever level they are, even if they are, by those who have taken various [[vows]] about [[refuge]], [[upasaka]], or shamanara or [[bhikshu]] or any other [[vows]] that one has taken. Whoever has taken those [[vows]] and practiced as received a
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| − | seed of [[dharma]] in their [[mind]] in the [[teaching]] of [[Shakyamuni]], then whatever they are, even if they have fallen into unfortunate [[realms]] by doing a mistake, it is the wish or [[prayer]] of Maitraya [[Buddha]] to {{Wiki|liberate}} all those [[sentient beings]] when he appears in the [[world]], so we are [[fortunate]] enough to be at least that we have still a big {{Wiki|hope}}. So [[Je Rinpoche]] says that if one of course if one practices earnestly if one practice well and make good [[effort]], of course one doesn't have to wait that long, one can attain [[full enlightenment]] before that, or attain certain stages without waiting so long. However if one really
| + | of {{Wiki|data}} that is not at all apparent in the basir [[Tantra]]. This observation leads to the surprising conclusion that one rannot evaluate the [[Guhyasamajatantra]] in its edited [[Sanskrit]] [[form]] simply by reading it, which is the premise of the modern-day condemnation of the [[Tantra]]. Adding to the difficulty is the loss |
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| − | couldn't make that much [[effort]] and sort of still remains wandering around in the [[samsara]], still if one has received an imprint, a good imprint of [[dharma]] in one’s [[self]], then that is still the last chance for us. So we still have something, one can still have full [[confidence]] in. The Maitraya [[Bodhisattva]] had taken many of such [[vows]] and generated many great; wishes like that for the [[benefit]] of [[sentient beings]]. For example, he also has taken the [[vow]] that even if a [[person]] who makes a statue of [[Buddha]], like [[Shakyamuni Buddha]], just about the size of ones thumb, so little one who makes such a statue in the [[teaching]] of
| + | in original [[Sanskrit]] of most of the {{Wiki|commentarial}} works; which, fortunately, are almost all available in fine [[Tibetan]] translations. But few specialists arc prepared to exploit these [[Tibetan]] works. For example, the only published paper that I know of as employing Tson-kha-pa's [[Mchan]] hgrel to any extent is [[Wikipedia:Giuseppe Tucci|Giuseppe Tucci's]] "Some glosses upon the Guhyasamitjn." [[Tucci]] also explored the [[Guhyasamaja mandala]] in his lndo-Tibetica and in his work translated into |
| | + | English under the title The {{Wiki|Theory}} and Practice of the [[Mandala]]. Without any {{Wiki|reflection}} on those previous efforts, it still follows that the [[subject]] of the [[Guhyasamaja]] has an importance deserving its [[own]] [[book]]. I believe it fair to say that the very [[effort]] of integrating materials from the vast sources has brought this system into a focus not hitherto possible with those—other than [[Professor]] Tucci—who only brushed against it in the dark and then praised or blamed. |
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| − | [[Shakyamuni]], that [[person]] will be established to the [[liberation]] when I appear in the [[world]]. And so it is to make [[statues]], [[to construct]] [[forms]] of [[Buddha]] is very beneficial, but also to make wrong use of them is again a very [[unwholesome karma]] such as using for commercial {{Wiki|purpose}}. So this is just external instruction or [[teaching]] which is not to be [[visualized]] or practiced in the [[sadhana]]. So there are the 8 [[Bodhisattvas]] and from these different [[symbols]], generated from these [[symbols]], and after that Mahakrodhas from all those HUMs change into their respective implements, what they hold. The first implement
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| − | in their right hand whatever they are the stick, the [[vajra]], sword, and again a [[vajra]], and again a [[vajra]], and again. For example into the four gates there is a stick, a [[vajra]], and a [[lotus]] and a crossvajea. So now from [[Southeast]] at the four corners there is a sword then a [[vajra]], then a blue stick with a [[vajra]], and a black stick with a [[vajra]]. And for USHNESCHA CHAKRAVATI on top and the SUMBARANZA below there are two [[vajras]]. So those are the [[symbols]]. First the letters then the [[symbols]] from which the [[deities]] will be generated and if one can [[visualize]] them clearly that is very good. If not, one should just think
| + | It is a [[pleasure]] to recall the helpful conversations with Dr. Rasik Vihari Joshi about some of the [[Sanskrit]] verses included in this [[book]]. |
| | + | An explanation is due the readers who experted this work to appear some years ago, since it was submitted to a publisher in [[South India]] late in 1960. |
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| − | that. They are all there, although one can't see them precisely. So then these [[symbols]] then change completely into 32 [[deities]]. They become, they take the complete [[form of the deity]]. On the central seat there is [[Akshobya]], [[peaceful form]], [[dark blue]] [[body]], embracing with Vajratouch and then starting from the [[East]], [[Vairocana]], [[Ratnasambhava]], [[Amitaba]], and [[Amoghasiddhi]]. And then [[Southeast]] and so on, the four semi-directions, there is Chenma, Amamake, Kirkarrna and [[Dolma]]. So outside of this inner, circle, outside where the pillars are there is still another circle and then again there are the four [[goddesses]]; [[goddess of form]], [[sound]], {{Wiki|smell}} and {{Wiki|taste}}, they are around, [[Southeast]], [[Southwest]] and so on. On the side of the Eastern door there is a Maitraya and a Chittigarbha. On the two side of the Southern door there is a [[Vajrapani]] and Akashagaba. On the [[Western]] door Avalokitshvara and [[Manjushri]]. At the [[Northern]] gate, [[Northern]] door there are Samantrabadra and [[Sarvanivarana]] Becomdeni. Then into the four corridors there is Yamandati and then there, is Prajnadati, Hairagiva or Branjadati, and then Benidati.
| + | N. P. [[Jain]] of {{Wiki|Motilal Banarsidass}} to have undertaken this work and given it a speedy processing. However, those who appreciate the appendixes should thank the publishing delay. Also, in the meantime Samuel Wciscr, Inc . of [[New York]], published another work of mine on the [[Buddhist Tantras]], with materials mostly different from the content of the {{Wiki|present}} work , just as this one is so different from .\lkhas grub rje's Fundamentals ,f the Huddhiit [[Tantras]]. This should point [[attention]] to the almost inexhaustible [[character]] of the [[Buddhist]] Taniras. |
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| − | Then in the four coroners there is [[Achala]], Turkiranza, then Nilandanda and Amabala. Then on top is Ushneshachakravati facing to the central figure, and down below there is 47
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| − | Sumbaranza which is facing the same way as the [[central deity]]. And we should think that these [[deities]] are not somebody else, somebody
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| − | One should think they are still a part of one’s [[self]], they are still one’s [[self]] in these [[forms]], because they have been created by ourselves, they are the production of the union of [[bliss]] and [[void]] and they have generated from the very fluid of [[bliss]]. So therefore one should think they are all a part of our
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| − | [[self]]. So therefore in this stage of [[mandala]] [[king]] or the lord of [[mandala]], the [[ritual]] of lord of [[mandala]], which is a practice that to help [[sentient beings]], work for the [[benefit]] of the [[sentient beings]], so therefore if we think we are external remaining quietly just sort of taking rest, and all so many external [[deities]] from outside they come and do all this work, then it is not a real practice of ourselves. So therefore, one should think all these are created from
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| − | ourself for the [[benefit]] of the [[sentient beings]]. So one’s [[self]] is fully engaged in the act. So in the [[sadhana]], if you read the [[sadhana]], each time is says in the central seat is one’s [[self]] in the [[form]] of that, on the [[East]] one’s [[self]] and always one’s [[self]], one’s [[self]] is always emphasized. That is to assure that one doesn't think that it is someone else. And after this then one should reflect on all [[sentient beings]], and generate a very deep [[compassion]] of all [[sentient beings]] by [[seeing]] their [[sufferings]]. We should also generate a very {{Wiki|sincere}} [[motivation]] to {{Wiki|liberate}} all these [[sentient beings]], to separate all these [[sentient beings]] from their [[sufferings]] and the [[cause of suffering]], which is the [[karma]] and [[delusions]] and imprints.
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| + | I. The Guhyasamaja-nidana-karika (Sanskrit-Tibetan-English) |
| − | So at this time we should, when we generate the [[compassion]], not only for generating our wish, not only just wishing or praying for it, one should in addition, to wishing and praying for that, one should take the [[vow]], like take a [[vow]] make a [[decision]] to take this {{Wiki|responsibility}} of separating, freeing the
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| − | [[sentient beings]] from their [[suffering]], upon one’s [[self]]. Then we take the central figure the [[Akshobya]], through the secret; [[lotus]] of our [[vajra]] and come up through the [[central channel]] to the [[heart level]]. Then we call him Vajradrak and that is like calling him, calling his [[attention]]. So we call and say Vajradrak there is exhortation and as soon as we say that then it goes out, multiply in countless [[forms]] and go out in all [[directions]]. So then they go out
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| − | and reach all [[sentient beings]] and {{Wiki|purify}} their [[obstacles]] in general, in particular the [[hatred]] aspect of all [[sentient beings]], and so by [[manifesting]] in various [[forms]] giving [[teaching]] of [[dharma]] and performing [[miracles]], even [[touching]], sometimes [[touching]] and [[blessing]] with their hand on, [[touching]] their [[body]] and giving teachings or showing various [[miracles]], and sending [[rays of light]] and [[amrita]] on them and so on, many many different ways they have [[purified]] the
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| − | [[sentient beings]] from their [[hatred]] [[Turning the wheel of dharma]] for the [[sentient]], in particular {{Wiki|purify}} their [[hatred]] and then all these figures they absorb into one, they become one [[Akshobya]] as they come back to the [[mandala]]. They so this [[Akshobya]] is integrated with all the Akshobyas in all the [[Buddha fields]], and also this [[Akshobya]] has another [[Akshobya]] on its head as the lord of the [[family]], and who is in union with a [[consort]]. This [[Akshobya]] received [[empowerment]] from the [[blissful]] union of its lord on the head and so a {{Wiki|stream}} of {{Wiki|light}} and [[amrita]] going into its [[body]] and receiving the [[empowerment]]. Then it comes straight through the [[mandala]] and comes in front of us. So now this one has not any separate place reserved for him because the place is where we are sitting as [[Akshobya]] and we are not, it is not going back into the [[lotus]] of the [[consort]], so it just remains there in front of us.
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| − | So then after it absorbs into our {{Wiki|chest}}, one’s [[self]] in in the blue [[Vajradhara]] [[form]], so this is absorbed into our {{Wiki|chest}}. By this {{Wiki|integration}} with this [[Akshobya]] coming in then our aspect changes. He are first [[Vajradhara]], although they are not one [[nature]], but we are in aspect of Vajrahara and now changing ,
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| − | into [[Vajra]], what is called the Vajrahatred, we change into the aspect of Vajrahatred. So now the [[Akshobya]] is sitting on a [[moon-disc]] and ones -{{Wiki|correction}}-- so when we take this aspect of the Vajrahatred as we remember when before we first we are sitting on the [[moon disc]], we remember there was this [[moon]] at the beginning, on top of the {{Wiki|sun}} there was this [[moon]] and we were sitting on that as [[Vajradhara]] or [[Vajrasattva]] and now when we change into Vajrahatred this [[moon]] is absorbed into the {{Wiki|sun}} disc which is under it, so then our seat is no more [[moon]], it changes into {{Wiki|sun}} and also the [[appearance]] is slightly changed from
| + | DOCUMENTS |
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| − | [[very peaceful]] into slightly [[wrathful]], Also before we are in sort of a blue {{Wiki|color}} [[Vajradhara]], now by [[absorption]] of this [[Akshobya]] it gets darker very [[dark blue]] [[form]], and the same number of faces, 3 faces and 6 arms. The [[Vajra]] in the first hand is now changing into a [[vajra]] with 9 prongs and the rest are all the same. Sitting in a [[red]] [[Wikipedia:aura (paranormal)|aura]] of {{Wiki|light}} and this [[Wikipedia:aura (paranormal)|aura]] is slightly agitated, not completely [[calm]] this {{Wiki|light}}. So after that now again from the [[lotus]] of the [[consort]] we take in the Vajratouch, that is the [[consort]] of [[Akshobya]] which is left. Which has not gone out with the [[deity]]; it is still there. Now we take
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| − | that, the Vajratouch to our [[heart]], and we say her [[name]] calling, Sparshavajra, and she goes out and fills the whole [[space]] and reaches all [[sentient beings]], then she purifies the [[obstacles]] in general and in particular the [[attachments]] to the {{Wiki|tactile}} [[sensations]] and also makes [[offerings]] of [[blissful]] {{Wiki|touch}} to all the [[Buddhas]], and it finally absorbs into one [[body]] and that is integrated with all the Vajratouch in all the [[Buddha fields]] and also it receives the [[empowerment]] from [[Akshobya]] on its head. Then she comes in the [[mandala]] and absorbs into the [[consort]] on our lap. So then after that we are taken the same way,
| + | THE PURPOSE OF placing the documents first is to expose the [[Guhyasamajatantra]] on its literal level. This was always the initial step in the [[traditional]] [[understanding]] of [[Buddhism]], pursuant to the 'three instructions' (fikfa-traya), '[[insight]] consisting of hearing', '[[insight]] consisting of contemplation,' '[[insight]] consisting of [[cultivation]] (or putting into practice)'. That is to say, [[Buddhism]] always [[acknowledged]] a kind of '[[insight]]' ([[prajna]]) for the elementary step of exposure to the text when it was accompanied by [[devotion]] even if necessitating personal discomfort. The subsequent introductions, |
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| − | each of these [[deities]] one by one up first into the [[heart]] then send out and go to all [[sentient beings]] and perform, each one has a particular {{Wiki|responsibility}} putting that and integrated with the respective [[deity]] in the [[Buddha field]] and they absorb into one, they are [[empowered]] from their [[own]] respective [[lords]] of the [[family]] and then they come back and settle on their respective seats in the [[mandala]]. The [[Vairocana]] comes to the [[heart]] and we call Zinnazig, Zinnazig -- and as soon as we say Zinnazig, then it goes out, and fulfills the [[duty]] for the [[sentient beings]]. So the particular [[duty]] is to {{Wiki|purify}} the [[ignorance]] of all
| + | annotation of the forty verses, and appendices, all represent the '[[pondering]]' level for this study. |
| | + | While the documents provide the most elementary level of '[[insight]]', the [[form]] in which they arc exhibited here has some advantage over their service to the reader of edited [[Sanskrit]] texts. In particular, a number of corrections have been made to the [[Sanskrit]] text of Chapters Six and Twelve, Guhyasamdja-tanlra, |
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| − | [[sentient beings]] and also for doing various other things, come into one, integrated with all the [[Buddhas]], [[Vairocanas]], [[empowered]] by the lord of the [[family]]. So it settles down on the seat on the Eastern [[direction]]. So that is just in front of us. This way then all go out and do the work and settle down on their places. When all 32 [[deities]] are complete, then the [[mandala]] in the [[womb]] of the Mother is now [[empty]]. After that this [[mandala]] is also, the mansion is also taken in, up to the [[heart]], and with the [[mantra]] [[OM]] [[AH]] [[HUM]] it goes out and multiplies in countless [[forms]]. So those [[deities]] has each one fulfilled the [[duty]], | + | prior to their translation. Again, a portion of the Pradi-poddyotana commentary on [[Chapter]] Twelve is presented from an unedited work, and the same holds for the forty verses themselves, here edited in [[Sanskrit]]. Also, the translations of the two chapters and the extract of comment on [[Chapter]] Twelve have been slightly expanded by the use of {{Wiki|commentarial}} and subcommentarial materials, mainly available in [[Tibetan]]. Of course, the {{Wiki|theory}} of '[[insight]] consisting of hearing' takes for granted that the text itself is correct. Thus considerable [[care]] has been taken with the Documents to meet this [[condition]] laid down for '[[insight]]'. |
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| − | the general [[duty]] and particular [[duty]] to {{Wiki|purify}} the particular [[obstacles]] of the [[sentient beings]], that different [[delusions]] and different [[aggregates]] and so on. Now here the [[mandala]], the mansion goes out and purifies all the [[impurities]] of the [[world]] and of the places, the [[impurities]] of the plains, the [[mountains]] and [[water]] and [[elements]] and all the [[world]] all the [[mountains]] and ocean and so on, everything. All the [[impurities]] are completely [[transformed]], their ordinary [[appearance]] is completely [[purified]], they all turn into real [[Buddha field]] holding the [[essence]] of the [[Wisdom]]. And all the [[disagreeable]] [[appearances]] of the places are completely [[purified]], they are no more [[existent]], such as all 48
| + | I. The Guhyasamaja-nidana - [[karika]] ([[Sanskrit]] - [[Tibetan]]- |
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| + | English). This section of the 'documents' exhibits samples of the [[languages]] employed: [[Sanskrit]] and [[Tibetan]] for research purposes , and English for translation and [[communication]] purposes. |
| − | the dirt, the pollution and also in the landscape the things which are [[dangerous]], which are not agreeable which are rough, which has undesirable things growing and so on. All these kinds of aspect of lands is completely [[purified]]. So all these [[divine]] mansions that are created are absorbed into one, and it also integrated with all the [[divine]] mansions and [[Buddha fields]] of all [[directions]]. Now this one has no [[empowerment]] of the lord of [[Family]], the mansion has not- So it is finally absorbed into the mansion in which we are living.
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| − | If you have a practice which is an [[essential]] received the [[teaching]] in [[Lam Rim]] or in [[Lo Jong]] then there is is called "[[Thong]] Len" that is "[[giving and taking]]". So this is an [[essential]] practice in the [[Lam Rim]] [[meditation]] where one takes all the [[suffering]] and all the undesirable qualities of the [[sentient beings]] in the [[form]] of like a pollution, like a smoke or sort of taken in or absorbed into us and then we send out the [[rays of light]] which are of the [[nature]]
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| − | of our [[happiness]], our [[merit]] and all the good qualities, [[virtuous]] qualities to giving all [[sentient beings]]. This is an [[essential]] practice -in [[lam rim]]. So this [[visualization]] which is being done now is somewhat similar to that. Here also when we send out these [[deities]] and so on, each time we should do it out of generation of [[pure]] [[motivation]] out of [[compassion]] to all [[sentient beings]], [[seeing]] all [[sentient beings]] endowed with these particular difficulties and [[obstacles]] and so on, so out of very [[compassion]], [[great compassion]] then we send out these [[manifestations]] in order to free the [[sentient beings]] from their respective [[delusions]] and all the difficulties.
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| − | So if one can, at the beginning of each of these [[deities]] if one can generate the [[motivation]] for the particular kind of difficulty of the [[sentient beings]], that is very good. If that is too complicated then at the beginning one should generate a very {{Wiki|sincere}} [[motivation]] to {{Wiki|purify}} all the [[sufferings]] and the [[cause of suffering]] of the [[sentient beings]] and out of that [[motivation]] then we send out all the [[deities]]. When the [[duty]] is fulfilled, when the work is done, at the end we should always rejoice very deeply for what could do, for what one has done. If one does this [[meditation]] with that kind of [[motivation]] it is one of the best [[methods]] to [[accumulate]] [[merit]]. So this completes what is called the '[[Ritual]] of the [[Mandala]] [[King]]" or the "Lord of the [[Mandala]]".
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| − | Now we should start the [[ritual]] the [[rite]] of the [[king]] of the [[action]]. So now begins the {{Wiki|recitation}} of [[mantra]]. We have to recite 32 [[deities]], 32 [[mantras]] of 32 [[deities]], so each time we should [[visualize]] that all these [[deities]] they have in their [[heart center]] the [[mantra]] circle, their respective [[mantras]] around the {{Wiki|syllables}}, their [[own]] {{Wiki|syllables}}. To be precise one should [[visualize]] the particular [[symbol]] like [[jewels]] or [[vajra]] and so on, in their [[heart center]]. If one can
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| − | [[visualize]] the different implements with the {{Wiki|syllables}} in them and then surrounding with the [[mantra]] that is most precise, it also has a great significance.' If that is difficult one can [[visualize]] simply the {{Wiki|syllables}} surrounded with their [[mantras]] in the [[heart]] of each of these [[deities]]. So in general there are six different [[japas]] or six different {{Wiki|recitation}} ways of reciting the [[mantras]] and the way of the {{Wiki|recitation}} [[mantra]] here is called ''[[samaya]] [[japa]]''
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| − | {{Wiki|recitation}}. And also that is called "chorypa [[deva]]" that means like the {{Wiki|recitation}} of establishment and then "chongu [[deva]]" that is complete or comprised into one. So all these circles of [[mantra]] in these [[deities]] they are all very radiant. So each {{Wiki|syllable}} of the [[mantras]], letters of the [[mantra]] is very radiant like a bolt of {{Wiki|light}} a flame like this, and inside there is the shape of the [[letter]]. So all these {{Wiki|syllables}}, the letters of the [[mantra]] should be [[visualized]]
| + | ===[[Yoga]] of the [[Guhyasamaja Tantra]]=== |
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| − | very radiant like a bolt of {{Wiki|light}}. So when the [[mantra]] has not many {{Wiki|syllables}} like [[OM]] [[AH]] [[VAJRA]] DEK [[HUM]] [[HUM]], then such [[mantras]] are not long, so we should [[visualize]] each [[letter]] like a bolt of {{Wiki|light}} [[standing]] like this. So all the circles of the [[mantra]], they are [[standing]] on a [[moon disc]] or on {{Wiki|sun}} disc according -to on the disc on which the [[deity]] is sitting. So if the letters of the [[mantra]] are many, then each of the letters are like a bolt of {{Wiki|light}} individually and sometimes if the [[mantra]] is with many letters, then there is a ring of {{Wiki|light}} on the disc and inside that ring of {{Wiki|light}} like you see in the ball these wires
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| − | inside, in the flame, you see the wires like that, then there are the letters of the [[mantra]] in the ring of {{Wiki|light}}. Then [[rays of light]] go out from these [[mantras]] and also at the end of the [[rays of light]] coming from these letters are many [[deities]] [[manifest]]. So when we exhale then all these [[deities]] go out from the {{Wiki|syllables}} and go out in many [[forms]] and help the [[sentient beings]] and when we inhale then they come back in to the [[mantra]]. So first of all one must do so called [[vajra]] visitation. So the {{Wiki|syllables}} are [[OM]] [[AH]] [[HUM]], but this is not a [[verbal]] {{Wiki|recitation}}. So the [[vajra]] {{Wiki|recitation}} is neither a [[verbal]] {{Wiki|recitation}} nor a
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| − | [[mental]] {{Wiki|recitation}}. It is {{Wiki|recitation}} of the respiration. So one keeps quite. Shut your {{Wiki|mouth}} and then very [[calmly]] and quietly aspirate. The actual [[vajra]] {{Wiki|recitation}} is something practiced in the [[state]] of completion. So as a preparation to that you should practice here a few [[vajra]] [[recitations]]. So without any {{Wiki|movement}} of the {{Wiki|mouth}} or the {{Wiki|tongue}} or anything like that just then one should think that one's respiration the [[breath]] {{Wiki|inhalation}} and {{Wiki|exhalation}} and the holding of the [[breath]] has the [[sound]] of [[OM]] [[AH]] [[HUM]]. For example the very good [[bell]] made of very good material, when if it is hanging somewhere then the [[wind]]
| + | The [[nidana]] is the [[formula]] at the outset of the Guhyasa-maja [[tantra]] : Evam [[maya]] srutam ekasmin samayc [[bhagavan]] ijAjvatathagatakayavakcittahrdaya-vajrayosiclbhagi'su vijahara. |
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| − | blows very strongly on it and it gives kind-- so in a similar way without any real loud [[sound]], a very clear loud [[sound]] then when we inhale then one should [[imagine]] this [[air]], [[breath]] coming in has the natural [[sound]] of [[OM]], so something which you can hear from inside. At this [[moment]] we are in the central figure of the, [[deity]] with a [[mantra]] circle inside with a [[HUM]] {{Wiki|syllable}} in the center. We should at this [[moment]] think that we are inside that [[HUM]], we are inside that central {{Wiki|syllable}}. So as the [[breath]] comes in, then we are here in our {{Wiki|chest}} in the [[HUM]], the [[HUM]] is one’s [[self]], so one should think that a draft is coming
| + | The [[word]] [[nidana]] is being employed in the [[sense]] of '[[primary cause]]', that is to say, the [[cause]] of the entire Guhyasamdjatantra. The forty {{Wiki|syllables}} of that [[formula]] serve {{Wiki|mnemonic}} {{Wiki|purpose}} as initials of forty verses ([[karika]]) :(1)E, (2) vam, (3) ma, (4) ya, (5) *ru, (6) tam. (7) e, ,8) ka, (9; [[smin]], (10) sa, (II) ma, (12) ye, (13) bha, (14) ga, (15) van, (16) sa, (17) |
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| − | from a window, from the ventilation or somewhere like that, the [[wind]] is coming from above because we are in the [[heart]], so that is like blowing on your head, like that the [[breath]] is coming from the top. So it is like the draft or the [[breath]] is coming through the [[central channel]] and sort of glowing on us, oneself as a [[HUM]], and then one hears from there is a [[sound]] OMMMM of that [[wind]]. We should not let it out immediately and must maintain keep that for a while. So during its -- settles, the [[breath]] settles inside, it settles with the natural [[sound]] of AHHHHH. And when it leaves when it does out then -- it
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| − | goes out with the [[sound]] of HUMMMM, with the natural [[sound]] of HUMMMM, a long HUMMMMMMM. So OMMMM it comes in, with AHHH it rests, and with the HUMMMM it goes out. That is called [[vajra]] {{Wiki|recitation}}. And there are some more positions if one can, then when the [[breath]] goes out HUMMMM then it goes out and helps [[sentient beings]] and makes [[offerings]] to the [[Buddhas]], but however if it is too difficult, it is not indispensable. After one can do this about three times and then one should begin the [[verbal]] {{Wiki|recitation}} of [[mantra]]. So this [[vajra]] {{Wiki|recitation}} is a very powerful one. One can do it several times and after it, then when one begins the [[verbal]] {{Wiki|recitation}} [[OM]] [[AH]] [[HUM]] [[HUM]] the first [[mantra]]. So not [[OM]] [[AH]] [[HUM]] [[HUM]]
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| − | - it is [[OM]] [[AH]] BENZADIK [[HUM]] [[HUM]] that is the [[mantra]] of the central figure and while this -- and if one recites this loud it is called the [[krodha]] {{Wiki|recitation}}, the [[wrathful]] {{Wiki|recitation}} when 49
| + | rva, (18) ta, (19) tha, (20) ga, (21) ta, (22) ka, (23) ya, (24) [[vak]], (25) cit, (26) ta, (27) hr, (28) da, (29) ya, (30) va, (31) jra, (32) yo, (33) sid, (34) bha, (35) ge, (36) su, (37) vi, (38) ja, (39) ha, (40) ra. |
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| − | one recites it loud. At this time then one should think of [[rays of light]] coming out from the {{Wiki|syllables}} and bringing all the fulfilling the work of helping [[sentient beings]] and so on. If it is done in a group then everyone together can recite loudly [[OM]] [[AH]] BENZADIG [[HUM]] [[HUM]] or the [[chant leader]] begins out loud [[OM]]
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| − | [[AH]] [[HUM]] [[HUM]] then everyone remains quiet and quietly recites [[OM]] [[AH]] [[HUM]] [[OM]] [[AH]] [[HUM]]. If one is doing a [[retreat]] or the practice {{Wiki|individual}} alone, the [[sadhana]] or something, then one should recite quietly not making a lot of noise, quietly recite [[OM]] [[AH]] BENZADIG [[HUM]], quietly. It should not be so loud that other [[people]] can hear. But if it is too quiet, too low that one can't hear what one is saying, then it is again a fault. And if one does it too slowly, like if one does it [[OM]] [[AH]] BENZA that, that's again a fault.
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| − | ...too speedy, that's also fault And, if one recites correctly with the correct {{Wiki|speed}} and so on, but with very little use, so reciting very powerful [[mantras]] with a [[mind]] which is fully engaged into business and to [[conversation]] with the [[people]] and visiting places and so on, then there is not very much power. Otherwise, if one does it, and fit in it, the {{Wiki|recitation}} of [[mantra]] is a very powerful method. So if we cannot do very much [[visualization]] of [[rays of light]] going out from the {{Wiki|syllables}} and going out reaching [[sentient beings]] and purifying, making [[offerings]] to the [[Buddhas]]. If this is too difficult, then one should [[concentrate]] one's [[mind]] and very deeply pray to one's [[guru]] which is [[inseparable]] from the [[deity]], to the [[guru]] [[deity]], [[concentrate]] on one's [[guru]]
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| − | [[deity]], and deeply pray to the [[guru]] [[deity]] for the [[blessing]] and [[empowerment]] with this [[state of mind]], if one recites [[mantra]] that is also very effective. And after reciting this three times, then we move to the next [[mantra]] [[OM]] PRASHA VASACOMBUM, so that time we are {{Wiki|concentrating}} in the [[mantra]] in the [[consort's]] [[heart]]. So [[OM]] PRASHA VASACOMBUM so next [[mantra]] is [[OM]] AZENERGY OMMO, that is in the {{Wiki|chest}} of Variochana. Each time when we do this we are, one [[concentrates]] on the [[mantra]] circle in the {{Wiki|chest}} of each [[deity]]. We are not [[thinking]] this is someone else, we are just looking into the hearts of somebody else, but one
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| − | [[thinks]] that one is that, that is still part of ourself. Because one's [[self]] is the chief, as well as one’s [[self]] is the entourage. So therefore, it is all [[inseparable]]. So therefore, we all the time we should follow this {{Wiki|unity}}. And then [[OM]] AZENERGY, [[OM]] ARENIDEK, SO [[HUM]] ARENIDEK SO [[HUM]] then [[OM]] AROLIK [[AH]] [[HUM]], [[OM]] AROLIK [[AH]] [[HUM]], SO RANASAMBAWA and so on, all these 32 [[mantras]] one should recite a few times like that. And when we reach to the last [[mantra]], that is [[OM]] ASUMARANZA [[HUM]] [[HUM]], that is there are [throdat] down there, then all 32 [[mantras]] have been recited and then we should recite [[Vajrasatva]] [[mantra]], the 100
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| − | union with the [[consort]]. Then by union with the [[consort]] then one [[experiences]] very great [[bliss]], and in that [[bliss]] one's [[body]] dissolves into {{Wiki|light}}. So by dissolving into light...the [[consort]] first dissolves into one's [[self]] then one's [[body]] also dissolves into {{Wiki|light}}. So one's external [[body]] which is Samasatva dissolves into {{Wiki|light}} and absorbs into the [[inner body]], reaching Anasatva the [[red]] one, with one face and two arms and the {{Wiki|chest}}. And that Anasatva [[red]] one is absorbed into the Ranasatva [[HUM]], the [[vajra]] with the [[HUM]] in his [[heart]]. And it dissolves further and after a while a little [[HUM]] remains, only [[HUM]] remains, and the [[HUM]] starts to dissolve from the bottom, first the U sign, the subju into the [[body]] of the HA, the [[body]] of the HA into the head of the HA, the
| + | The original [[Sanskrit]] of the forty verses is here edited from the [[Pradipoddyotana]] {{Wiki|manuscript}}, the [[Tibetan translation]] from the [[Derge]] [[Tanjur]] edition of the [[Pradipoddyotana]] and from the version of the [[Tantra]] Vajramald in the {{Wiki|Peking}} [[Tibetan]] Tripijaka edition. There are relatively few textual problems. The [[Sanskrit]] {{Wiki|manuscript}} gives the {{Wiki|syllables}} ci and tta for [[nidana]] verses 25 and 26, but I followed the [[Tibetan]] phonetic transcription, since cit and ta |
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| − | headline of the HA, the headline of the HA into the crescent, the crescent into the dot, the dot into the little flame, the first curve, second curve, third curve and then completely dissolve into [[emptiness]]. Now the 30 [[deities]] are still there but the central figure has disappeared. So now there is a request of some verses and we should think that each verse is being sung by those four [[consorts]], the Ginma, that one on the [[southeast]], [[southwest]], and so on the Ginma, Mamake, Kerkomo, and [[Dolma]], these four [[consorts]] by having seen the chief, the central figure having disappeared, then they long to see the [[deity]] again, so they make the request. They sing this verse of request for reappearance. So explanation of this verse will take a very long time. So now after
| + | correspond more closely to the initial words of the [[Sanskrit]] verses. [[Nidana]] verse 20 has a defective [[pada]] in the {{Wiki|manuscript}}, gacchaty [[indriyas]] tat tat. But the scribe had erased a {{Wiki|syllable}}, leading to my {{Wiki|solution}} : gacchann asty [[indriyas]] tat tat. The {{Wiki|correction}} gacchann asty is justified by the [[Tibetan]] equivalence hgro bar hgyur ba. |
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| − | these requests of the four [[consorts]], then instantly on generate again on one's [[form]] as the [[deity]], reappeared there and by this reappearance of the [[central deity]], all the [[deities]] in the [[mandala]] are very [[pleased]], they are all very [[pleased]] and overjoyed by the [[appearance]] of their Lord, then after the great [[joy]] then they make a few more praises then also make the [[offering]], [[outer offering]] and [[inner offering]], that's all. So at this [[moment]], the praise is not done by those [[deities]] around by themselves, or one is reciting it, so there are five verses of the praise then four praising then one send out again many [[deities]] and [[goddesses]] out, praising [[goddesses]] out, and they from outside praise to the whole assembly they make these five verses of praise. After the praise then
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| − | [[offering]] comes. And then [[offering]] [[deities]] are generated from one's {{Wiki|chest}} and they go out and they make [[offerings]] of the arghum to the whole assembly in the [[mandala]]. So after completing all the external [[offerings]] after the [[music]] and then [[inner offering]] is made. So although in the text it says that one's left thumb turns into the great ocean and one's left ring finger into [[Mt. Meru]] then taking, stirring the, [[Mt. Meru]] stirring the ocean and so on, but that is not to be [[visualized]], it is just [[symbolic]] of that. Then we put our ring finger in the [[inner offering]] and take one drop and sprinkle it and say [[OM]] CHERDO. [[OM]] I offer. So this first sprinkle with [[OM]] CHERDO is something like t sting a [[food]] before it is served. It is something like that. It is actually a cook's job. | + | The [[Tibetan text]] here presented follows the [[Vajramala]] except for some obvious [[corruptions]] remedied with the [[Pradipoddyotana]] version. The translation snaii ba [[gsal ba]] is the old one for [[nidana]] verse 4's dlokabhasa; the standard translation is snan ba [[mched pa]]. |
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| − | After that then we take the container, the bottle or whatever we have, take it in our two hands. So there are two ways of [[offering]], [[offering]] with the [[bell]] in the left hand, holding the [[bell]] then sprinkling it with the [[sound]] of the [[bell]], or without anything in the hand. As soon as we, when we sprinkle like that then we should think from one's {{Wiki|chest}} immediately Vajrataste [[goddess]] that [[form]] with four arms, a lot of them go out and they offer to all the [[deities]] the [[offerings]], the amritas, to all the [[deities]]. So the [[inner offerings]] are made first to all the [[gurus]] and so each time when these [[offering goddesses]] bring it to all the [[gurus]], then these [[objects]], they send out a tube of {{Wiki|light}} from their {{Wiki|tongue}}, from their vajratongue, and then taking from the [[skull]] the
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| − | [[essence]] of this [[amrita]]. So we should [[visualize]] at this time all the [[lineage gurus]], they are [[gathered]] into like a big cloud inside the [[mandala]] this in front of us, a little above us, a little in front of the oshnishchakrabody. So the first [[offering]] is made to one's [[root guru]] which is in the [[form]] of Vajradana, so with the first line of [[prayer]] which says, "to the [[root guru]] who is the [[embodiment]] of all the [[Buddhas of the ten directions]], and so on...at that time we are [[offering]] it, taking it up on the level of the {{Wiki|crown}} of our head and sprinkle one time then at that time we offer our [[root guru]] who is in the center above all. Then hold it in the level of our {{Wiki|forehead}}, [[offering]] it to Vajradara, that is Vajradara who first turned the [[wheel of Dharma]] of the [[Vajrayana tantra]], and then who is a [[manifestation]] or different [[form]] of [[Buddha]] [[Shakamuni]] and so Vajradara and then to all the other [[lineage gurus]], the [[Vajrapani]] and Indrabodi and so on, to the rest of the [[gurus]]. So the [[reason]] why one's [[root guru]] is placed in a [[highest]] of all, in the center of all, that is needless to say in the practice of [[tantra]], even in the paramitrayana one's [[root guru]] should be respected as the [[highest]] of all as the most kindful and most [[precious]] of all. We should also remember that one's [[root guru]] is the very {{Wiki|personification}}, the very 50
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| − | [[embodiment]] of all the [[Buddhas of the ten directions]] and three times. Also who is the source of all the 84,000 aspects of the [[teaching]] of [[dharma]] and who is the chief of all the [[great assembly]] of [[sangha]], the aurea [[sangha]]. So is the one [[form]] of the [[triple gem]]. So to that [[precious]] [[root guru]] we offer with [[OM]] [[AH]]
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| − | [[HUM]]. So then we offer to the rest of the [[gurus]] and when we complete all of them then we offer to the [[deities]]. So all the [[deities]], the [[meditational deities]], the yidims, they are all included into 32 [[deities]] of the [[Guhyasamaja mandala]] and they are [[visualized]] in the front corner of the giant triangle in which our [[mandala]] is. In the front this is like that, there is one point is in front of us, and two in the back, so in front there is a [[space]] there and there in the [[space]] we [[visualize]] the 32 [[deities]], so we offer one by one VAJRADEEK ASATRA.
| + | ===II. [[Chapters VI and XII of the Guhyasamajatantra, translated into English]]=== |
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| − | Then after completing all these names of each of the 32 [[deities]] then there is a passage which said, "other than that all the yidims, all the [[deities]] of all [[four tantras]], we make [[offerings]]". So at that [[moment]] we think that all the other [[forms]] of the [[deities]] of the [[four tantras]] Anatarayogacharya and Kyriatantra,
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| − | all the [[deities]], such as [[Yamataka]], [[Chakrasamvara]], Avilokitishvara and so on, all the [[deities]] in a big assembly, and we make [[offering]] to them. And then after that [[visualizing]] all the [[dharma protectors]] on the [[lotus]] on which the [[mandala]] is, on the [[lotus]], big [[lotus]] with 64 petals. On those petals then one [[visualize]] all the [[dharma protectors]], those who are the [[protectors]] of the [[dharma]], who have seen the face of the [[Buddhas]] and who have taken the [[vow]], to [[protect the dharma]] to his, [[practitioner]] of the [[dharma]] to {{Wiki|protect}} the [[sangha]] and so on. So all those [[dharma protectors]] are [[visualized]] there in a big assembly and we make [[offering]] to them.
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| − | Then outside the [[fire]] in the fence, outside there, we [[visualize]] all the [[worldly gods]] and [[devas]] and [[nagas]] and [[suras]] and so on, all types of [[spirits]] and [[gods]], [[deities]], [[gods of the mountains]], the [[river]], the [[earth]] and one's [[own]] place, and all kinds of [[spirits]] and [[gods]] and [[pretas]] and so on, and all kinds of [[spirits]], as well as all [[sentient beings]]. They are all [[transformed]] into [[Guhyasamaja]], they are all there in a big assembly and to them we sprinkle [[OM]] [[AH]] [[HUM]] and at that time they all receive this [[blessing]], this [[offering]] that purifies them completely and gives them great [[experience]] of [[bliss]].
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| − | So that is [[inner offering]]. Now there are still the secret [[offerings]] and so on and dissolving of the [[mandala]] which we will do this afternoon.
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| − | So after the {{Wiki|recitation}} of the [[mantras]] then the [[deity]] disappears and the four [[consorts]] sing the request for the reappearance of the [[deity]]. The [[deity]] appears again, then praise and [[offering]] of outer and [[inner offerings]] are already made. So there are, the names of the [[gurus]], one can find them in the text. There are a few [[Indian]] [[gurus]] and then some [[Tibetan]] [[gurus]]. In the [[Tibetan]] [[gurus]], there are two who are called DOK something, DOK something, there are two
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| − | with DOK like a [[family]] [[name]] and this DOK and this DA and NA in [[Tibetan]] looks very similar. So there are many [[people]] who say that it is WAK, but it is not really WAK. The [[reason]] why a lot of [[people]] tend to say WAK is because there are a few great [[Tibetan masters]] like WAKLASAR FEWSHERAP and so on a few great [[translators]] with the [[name]] WAK. That is why they think they are really like that, but W AK is a [[name]] of the country that is in the Central part, [[East]] part
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| − | of [[Tibet]], Central-East [[Tibet]] and this DOK is in sung in the [[west]] and [[people]] don't know and so they often say WAK instead of DOK. So in the [[lineage]] of the [[gurus]] that there are two [[lineages]] of this [[tantra]], starting from [[Vajradhara]] and there is one [[lineage]] of [[Vajradhara]], [[Vajrapani]], then Indrabodi. Indrabodi is a great [[tantric]] [[king]] at the time of [[Buddha]]. So the great conqueror Indrabodi had made a request, a very special request of [[Buddha]] to teach him a [[dharma]]
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| − | which isn't very hard and he is unable to {{Wiki|renounce}} his [[kingship]], his entourage, his queens and surroundings, so he asked [[Buddha]] to teach such a [[dharma]] where one can still [[attain enlightenment]] without renouncing, without taking the part of the [[detachment]]. So Indrabodi proved to be a very great [[fortunate]] being who is a real, the best kind of [[disciple]] of [[tantra]], with the [[power of mind]], with the [[fate]] and everything. So therefore [[Buddha]], appearing in the [[form]]
| + | These two chapters arc selected for translation because they arc the most important in terms of {{Wiki|commentarial}} {{Wiki|literature}} for stating explicitly the steps of [[yoga]] underlying the entire GuhyasamSjatantra. |
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| − | of [[Vajradhara]], then gave him the [[teaching]] of [[Guhyasamaja Tantra]]. So [[Buddha]], in the [[form]] of [[Vajradhara]], gave this [[teaching]] of [[Guhyasamaja Tantra]] to Indrabodi and other great many very [[extraordinary]] [[disciples]] of [[gods]] and [[human beings]] and so on, and this [[teaching]] has been the [[teaching]] collected, all the [[tantra]], like most of the [[tantra]] is collected by [[Vajrapani]], or some other, and this is collected by [[Vajrapani]] and compiled by [[Vajrapani]] and so first we | + | The portions of the two chapters which especially apply to steps of [[yoga]] arc repeated with explanations in Part Two (III. Introduction to the [[Yoga]] of the [[Guhyasamaja]] system). Here we may say by way of introduction that the two stages, |
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| − | offer to [[Vajradhara]], then to [[Vajrapani]] and Indrabodi and Nindrama, another [[yogini]], and so on, that's one line. So the Indrabodi, the great Indrabodi, then he had a son who is also called the Jr. Indrabodi and they are all [[attained]] through the [[path]] of the [[tantra]], the [[state]] of [[Vajradhara]], the [[state of enlightenment]] in their very [[life]] and the Indrabodi finally, not only himself, but all the whole being in his {{Wiki|kingdom}} all [[attained]], being led to the field
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| − | of Akinishta and let alone the [[people]], even the cows and [[dogs]] and so on in that {{Wiki|kingdom}} all [[attained]] a [[state]] of Akinishta and the whole {{Wiki|kingdom}} has become completely [[empty]]. In the one of the daughter, the daughter of [[king]] Indrabodi, had been afflicted with {{Wiki|leprosy}} and she asked the help of Indrabodi, although Indrabodi was very powerful [[yogi]], he could admittedly cure this very great problem, but there was a very great {{Wiki|purpose}} so he sent her, gave a [[direction]], | + | Stage of Generation and Stage of Completion, are represented by verse blocks in both chapters, while other blocks may go with both stages. In [[Chapter]] Six, verses 3-5 belong to the |
| − | and sent her towards the [[East]]. And she after became a Vachuni, she has taken [[ordination]] as a Vachuni and she after became a great [[siddhi]] herself, who was called [[Palmo]], so Galmo [[Palmo]], Vachuni [[Palmo]]. So she left her place and went very far towards the [[East]] and her [[personal deity]] was Avilokitishvara. She was always praying to Avilokitishvara and reciting always her [[mantra]] [[OM]] PADME [[HUM]]. One time she reached in the mountain and [[forest]], she reached a big rock with
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| − | the figure of Avilokitishvara with a [[natural formation]] of Avilokitishvara on it. She went there and she prayed and prostrated and so on, and there were a few, there was like a little house, little [[temple]] nearby where a few [[monks]] were living. So she used to go there to do her [[prayers]] and [[prostrations]] and so on. The [[monk]] let her stay there during the day, and then in the night he always had to leave and go away somewhere, because it was a [[monastery]]. And then
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| − | she, after she didn't [[feel]] very well at this place, then she went somewhere else again. She saw a rock with a [[form]] of [[OM MANI PADME HUM]] on it. So then she day and night prayed to Avilokitishvara, just staying never leaving that place, and then from the 8th of the 4th [[lunar month]], the 4th [[lunar month]], that is the month of [[Buddha's enlightenment]] and that month from the 8th to the 15th the [[full moon]], she continued in one session completely sitting there, [[meditating]] and praying to Avilokitishvara non-stop. And that [[full moon]] night, at midnight then 51
| + | Stage of Completion, verses 6-14 represent the prdndyama of the Stage of Generation, and 15-18 show the advancement to the pranaytima of the Stage of Completion. In the case of [[Chapter]] Twelve the [[Pradipoddyotana]], inaugurating its commentary on verse 50 in that [[chapter]] says : "Having [[taught]] the [[mundane]] [[siddhi]] by way of the [[deeds]] of the [[yogin]] belonging to the 'Stage of Generation', now in order to teach the means of accomplishing the [[siddhi]] of [[mahamudra]] of |
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| − | Avilokitishvara with a 1,000 head and arms the glorious [[form]] Avilokitishvara then appeared to her. When she opened her [[eyes]] from [[meditation]] she saw this most magnificent [[form]] of Avilokitishvara in front of her and then that gave her very great [[bliss]] and very great [[happiness]] and she [[attained enlightenment]] on that night. So she, her {{Wiki|disease}} was all completely cured and she became more, very again very radiant and youthful and radiant and so on and outwardly she
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| − | looked like a [[yogini]], a great [[yogini]] who has had the [[vision]] of the Avilokitishvara and was an [[extraordinary]] [[yogini]], from outside. But inwardly she has [[attained]] the [[state of enlightenment]] and [[attained]] the [[state]] of [[Vajrayogini]]. All the damage that had been made to her [[body]], to the fingers and limbs and so on, everything fully restored and she became more youthful and more beautiful, even much more that how she used to be when she was still a {{Wiki|princess}} at the palace. So when she went again, when she appeared in public the [[people]] saw this big change in her and they [[thought]] maybe she is no more a Vachune, she is
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| − | no more doing any of her hard practices, her [[asceticism]] and maybe she has lost all her [[chelas]]. Then the [[Bikshus]] in those days used to carry what we call cursil. The cursil is kind of walking [[staff]], piece of [[wood]] then with metal at the bottom and metal at the top with a little statue on top and a few rings which when shake would make some [[sound]]. Then she went out in the town and then in front of a great public she said "if my [[chela]] has broken, if I am no longer a [[bikshu]], if my [[chela]] has broken, then may I [[die]] immediately, if my [[chela]] is still [[pure]] and faultless, may I continue to live." And, saying this,
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| − | calling the work of the [[truth]], she cut her head with a knife and she put her head on that walking [[staff]] and stood holding it in her hand. She didn't, of course she didn't [[die]], and the head again joined, connected to the [[body]] and performed lots of [[miracles]]. Everybody was very surprised and repented very much for {{Wiki|disrespect}} and despising and so on. She has [[attained]] the [[state]] of the [[Vajrayogini]], particular that aspect of [[Vajrayogini]] who is called "beheaded
| + | those situated in the 'Stage of Completion', there are the words 'i-ajrasamaya' and so on (of verse 50). Presumably these 'Stage of Completion' verses continue through 59. Then verses 60-63 show the steps of achieving those [[siddhis]] of the 'Stage of Generation'; while the verse 64 (on which [[Candrakirti]] has |
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| − | [[Vajrayogini]]", that is a [[form]] of [[Vajrayogini]] which has her head in one of the hands. We can take the [[initiation]] of this too, and there is a whole complete practice of that particular [[Vajrayogini]] where one [[meditates]] on one's [[body]] without a head, with the head in the hand, and the three [[nadis]] coming up from the neck and from each [[nadi]] then different energies...
| + | the long commentary which is edited in the next section is understood to allude to the steps of achieving the [[siddhis]] of the 'Stage of Completion'. The subsequent verses can be understood to indicate both stages, by use of the four {{Wiki|expressions}} of [[sadhana]] (elucidated in Part Two) which can be construed as the 'shared' ([[sadharana]]) {{Wiki|terminology}} of the two stages. |
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| − | ...faces on that [[deity]], so she has [[attained]] this [[enlightenment]] through that way. So in general the [[meditation]] of praying to Avilokitishvara and {{Wiki|recitation}} of [[mantra]] [[OM MANI PADME HUM]] is very beneficial and a very powerful practice which is good for every {{Wiki|purpose}} and in particular for curing the {{Wiki|disease}} of [[suffering]] of [[people]], of [[sentient beings]], like {{Wiki|diseases}} like {{Wiki|leprosy}} and so on. It has a very special effect and also to {{Wiki|protect}} from interference and so
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| − | on, especially if one does it with a very [[pure]] [[motivation]] of [[love]] and [[compassion]]. So this [[Bikshuni]] [[Palmo]] and all of her [[disciples]], all the lines of her [[disciples]] they all have achieved, actualized Avilokitishvara and they all helped mostly [[people]], very [[suffering]] [[people]] like sick [[people]] and so on. So in the, one [[master]] who was one of the [[disciples]] of this [[Bikshuni]], then one time he had a very bad infection on all over the [[body]] which was so [[painful]], like so
| + | The translations are made from the [[Bhattacharyya]] edition of the [[Tantra]] with the verse numbering in Dr. S. Bagchi's edition, and with some minimum expansion based on Candra-kirti's [[Pradipoddyotana]] commentary in the [[Tibetan]] edition with Tson-kha-pa's [[tippani]] Ml ban hgrel) thereon. Since the [[Sanskrit]] is readily available in Bagchi's edition and in the reprint of [[Bhattacharyya's]] edition, there is no [[reason]] to reproduce the entire [[Sanskrit]] text for the two chapters. |
| − | burning, like on the [[fire]] and then he completely escaped from everybody and went into the [[forest]] and it was so [[painful]] so that he dived into the lake, into a little lake, when he sat in the lake, the lake was boiling. So when this [[person]] was so much [[suffering]] from this special [[karmic]] fruit the [[Bikshuni]] [[Palmo]] came and then gave a [[blessing]] on his [[body]] and then [[taught]] the [[stage of generation]] of Avilokitishvara. So finally this [[master]] practiced very seriously and
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| − | finally also had the [[vision]] of Avilokitishvara and cured himself from all the problems and helped so many [[sentient beings]]. And like this so many great [[masters]] like that appeared in the line, in the line of [[disciples]] of [[Bikshuni]] [[Palmo]] and finally her [[teaching]] of Avilokitishvara reached [[Tibet]]. At that time [[in Tibet]], all towns and villages and so on, and however by the special [[karmic]] link with Avilokitishvara, all the alm [[bowls]], begging [[bowls]] of this [[Bikshuni]]
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| − | [[Palmo]], and her walking [[staff]], all these have been [[Wikipedia:burial|buried]], been sealed under certain rocks and like that [[in Tibet]], and which has been discovered by some great [[masters]] later, and now they can still be seen and worshipped and so on. So that's how the [[teaching]] or the practice of Avilokitishvara became the most predominant in all over [[Tibet]] all the time and also it is the first and predominant [[teaching]] all the time and there are also a lot of [[people]] who practice what is called Nune, the [[fasting]] [[ritual]] of Avilokitishvara, they are [[monks]] and even [[lay people]], [[religious]], it is a very common practice [[in Tibet]].
| + | However, it has been necessary to correct the [[Sanskrit]] in certain places with the help of the [[Tibetan translation]] in the [[Kanjur]] and the Pradipoddjotana. And in [[Chapter]] XII, the lines of verses 39-41 have been grouped differently from the edited text. After this {{Wiki|manuscript}} was being printed, I received from [[Professor]] Yukei Matsunaga his work, "The GuhyasamSjatantra : A New Critical Edition." Upon comparing his readings for Chapters VI and XII, I find confirmation for most of my corrections, in some cases from the readings he accepts, and in the remainder from the variants given in the footnotes. Following are the corrections which arc observed in the translation : |
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| − | So the great Indrabodi [[attained]] the [[state]] of {{Wiki|holy}} [[enlightenment]] and then the Juni one has [[attained]] the same [[state]] and he gave the [[teaching]] of the [[tantra]] to all his [[subjects]] and everyone became a great [[practitioner]] of the [[tantra]], and they were all very [[fortunate]], all very [[extraordinary]] [[beings]] of [[extraordinary]] commerce and through the practice of [[tantra]] they all together [[attained]] the [[state]] of Akinishta and left this [[world]] [[including]] the [[animals]] and so on, so their land was gradually turned into a lake. Their place their country has turned into a big lake.
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| − | So then the next [[master]] in the line is KOLEWDO ANDREWMA is also a [[yogini]] who is born from [[nagas]], it is a [[yogini]], who has received these teachings rom Indrabodi. She has transmitted the teachings of Guhysamaja to VISUKAVA. VISUKAVA is a great [[Indian]] [[siddhi]] who has renounced and became a very great [[siddhi]], a [[tantric master]]. Then it went on to many great [[masters]], [[Nagarjuna]] and so on until now, so thus we offer the [[inner offerings]] and after that we...at the end, then we take a drop and place it on our {{Wiki|tongue}}, this [[inner offering]]. One should think that one [[experiences]] very great [[bliss]], this in the [[inner offering]]. Now the [[secret offering]]. So for that, again like before, the two {{Wiki|organs}} of one's [[self]] as the [[deity]] and the [[consort]] must be [[consecrated]] in the same way like before, in the way of the [[vajra]] and [[lotus]] and so on. Light rays inside and all these things and then in union, experiencing very great [[bliss]]. Then this [[experience]] like before, [[experience]] of great [[bliss]], stage by stage one [[experiences]] more and more [[bliss]] and that [[blissful state of mind]] is [[Shunyata]]
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| − | the union of [[bliss]] and [[void]], that is the [[essence]] of the [[secret offering]]. Now the [[meditation]], the actual [[meditation]] of the [[stage of generation]] is something one should do before the {{Wiki|recitation}} of [[mantra]]. Thus before the {{Wiki|recitation}} of [[mantra]], after all the [[offerings]] and so on, before the {{Wiki|recitation}} of [[mantra]], one stops there and then quietly one [[meditates]] on the [[stage of generation]]. One first [[meditates]] on one's [[body]] as AKSHOBY A. For that, one should do all the
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| − | process of [[visual]] acts from the beginning of the [[sadhana]], all those stages of [[visualization]]. That is like constructing, that is like actual construction of the [[visualization]], of the [[meditation]], of the [[stage of generation]]. When it is all done, all [[constructed]], then we should [[concentrate]] and apply analytical and [[concentrated]] [[meditation]] on that. So before the {{Wiki|recitation}} of [[mantra]], you stop there, you stop the reciting [[sadhana]] and quietly then one practice, the actual [[meditation]] on 52
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| − | the [[stage of generation]]. So here one applies the [[analytical meditation]]. First one looks through one’s [[self]] in the [[form]] of AKSHOBYA very likely making a review of one's [[body]] very thoroughly from head to toe, everything. Then one expands further and one analyzes on the [[body]] of all the [[deities]], Variocana and two [[consorts]] around, and then going further than those two [[consorts]], then further, the true [[bodhisatvas]] and the carodas on that [[direction]]. Then on the
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| − | [[South]] [[direction]], [[West]], [[North]], on all the doors, making a very thorough checkup or very thorough review of all these [[mandala]] inside. When you have finished inside, then go out and look outside how all the [[vajra]] ground and all those things are and then still going father and then the [[fire mandala]], so one very slowly and quietly one has to analyze. This way, first we go out, after the {{Wiki|light}}, completely outside of the [[fire mandala]] and so on, then when we complete
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| − | outside, then we again start to look back at the [[fire]] fence, the [[vajra]] fence, the top and the bottom, the [[vajra]] ground, the [[lotus]] then this thing the cross [[vajra]], with the letters going up and the street and the house and also on the roof and everything, then entering into the [[deities]] and so on, coming closer and closer up to one's [[own]] [[body]]. Also going upward the {{Wiki|canopy}} and then the, like the roof, for inside of the roof then outside of the roof, the ornaments on the top, and also right up to the top of the [[mandala]] one should also look upward. Still there is on top, above the rooftop of the mansion, there is
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| − | still the [[vajra]] {{Wiki|canopy}}, outside of that still the [[fire]] and everything, that one should look through. Then again slowly come down. Then go down again, downward, ones seat and then the stage with the [[deity]] [[symbol]] on the inside then still go down then going the center of the [[vajra]], the cross [[vajra]], and the center of the [[lotus]], the [[vajra]] ground, then again the [[fire]] and so on, then going downward, and then back, back up to one’s [[own]] [[body]] AKSHOBYA. So it will not be very clear and precise at the beginning, but one should do this outgoing and this ingoing practice of [[analytical meditation]] and at first it is
| + | CHAPTER SIX |
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| − | blurred, not very clear, it doesn't {{Wiki|matter}}. Then at the end one should hold the very strong [[pride]] of the [[deity]]. One is the AKSHOBYA. Hold that [[pride]], hold the [[appearance]] and the [[pride]] of the [[deity]] and keep in that [[state]] for a while and [[meditate]]. Holding the [[pride]] of the [[deity]] for some time, then again to insure yourself, then again you look out and try see your [[own]] [[form]], what [[form]] you are and what sort of entourage or surroundings you have and also what mansion you live and what kind of [[world]] in which you are. Again you look out. So therefore, one should practice the [[analytical meditation]] and the
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| − | [[concentration meditation]], one after another, sort of in an intertwined way. First you expand and analyze everything, then after that you go back and collect your [[mind]] inwardly and just keep the [[concentration]] of yourself being the [[Vajradhara]] or the [[deity]], and keeping that [[state of mind]] for a while without [[distraction]]. And again apply [[analytical meditation]]. Also one must apply the [[meditation]] or the [[concentration]] on [[shunyata]]. Although these [[mandalas]] and everything, one’s [[body]], as well as other [[deities]] and their [[forms]], and also the place and everything, although they are in multiform and multicolor and
| + | first 1 Incorrect reading Suddham Correct reading guhyam |
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| − | [[appearance]], however they are all [[void]] of [[inherent existence]]. All are created, [[imputed]] by one’s [[mind]] and so therefore, in [[nature]] they are completely [[void]] of [[inherent existence]]. With this [[understanding]], then this keeps one’s [[mind]] in the [[void]] [[nature]], the [[empty nature]] of every [[phenomenon]] and [[concentrate]]. Here when you [[meditate]] on [[shunyata]], you simply [[meditate]] on the [[nature]] of all these [[appearances]], but you are not destroying them. Not like before. Before, we must wipe out everything, and completely make everything [[empty]]. Then no more [[appearance]], nothing. That has a special [[reason]], to do that before. But here we are | + | 3 [[manah]] santosanapriyam manahsarntosanam priyam |
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| − | not yet making them dissolve. They are there, the [[appearance]] are there, but you are now [[meditating]]. First you are [[looking at]] their [[forms]] and so on, and after you are sort of {{Wiki|concentrating}} on their [[true nature]] of [[shunyata]]. So it is slightly different. One should apply the [[analytical meditation]], analyzing all the [[appearance]] and so on, and then at the end holding the [[pride]] of the [[deity]] and also {{Wiki|concentrating}} on the [[nature]] of the [[shunyata]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of all these [[appearances]]. If you have some [[understanding]] of the [[shunyata]], and if you have already learned some certain [[reasons]] or way of analyzing
| + | 4 [[vaca]] [[kaya]]- vacakaya-nispadayanti samyogam nispadayet trisamyogam |
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| − | [[shunyata]], you can apply those also in your [[meditation]] and [[meditate]] on [[shunyata]]. In this [[meditation]] of generation, [[state]] of generation, you must practice all of them. This first [[meditating]] on the [[appearance]] and try to see the clarity, or [[clear appearance]] of the whole [[divine]], the place and the [[beings]] and so on, that is the opponent or antidote for the ordinary [[appearance]]. Then holding the [[divine pride]] that is the antidote for the ordinary [[clinging]], ordinary [[grasping]]. At first when our [[mind]] is not fully acquainted with this, then the [[meditation]] on all these, the [[deities]] and [[mandala]], aspects of the [[mandala]] is | + | 5 bodhicitte ca [[bhavana]] bodhir vina ca bhavanam |
| − | still very rough, is not in order. Some are big, some are small, some not very clear and so on. That doesn't {{Wiki|matter}}. As one acquaints one’s [[mind]] with this, then it becomes more and more clear and one, when we get very clear then we can add the positions and try to do it really quietly, the right size, the right height, the right width and all this can be applied later. One should also sometimes [[meditate]] on one’s [[body]] in a very simple [[form]]. Just one [[deity]] with one face and two arms and then after increasing, adding two more faces and four more arms and making it three faces and six arms. The [[people]] who do
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| − | very very precisely, extremely precisely, was not worried about the time and so on, then it is also very commended in the text which has truly great meaning that one should first [[concentrate]] on a little spot of the [[deity]] like the {{Wiki|forehead}} or something, one [[eye]] and try to make it really clear. When this becomes clear then one adds a little bit {{Wiki|nose}} or something, then [[concentrate]] on the {{Wiki|nose}} and when the {{Wiki|nose}} becomes very clear. When we [[meditate]] on the {{Wiki|nose}} and {{Wiki|nose}} if one loses the first part then it still is not trained. One trains one’s [[mind]] until one can hold both. Than when that is accomplished, then
| + | 6 vidhisaipyogam bodhisamyogam |
| − | adding some more, two more [[eyes]], then the {{Wiki|mouth}} and so on, gradually, very slowly and very precisely adding, that is one method. This is a very precise method and it takes very long time. There are [[people]] who practice first drawing the [[eye]] on a piece of paper, paint it very accurately, placing it on ones {{Wiki|forehead}}, look into the [[mirror]] and see how one looks and then [[meditating]]. There are [[people]] who have done it. That is a very slow process. It takes many many years. So for us it is better if we do it in our way, although they are not very precise, sort of very vaguely, one starts with all these things from the beginning. Then the main thing is the [[concentration of the mind]], and then gradually the clarity and precisions will grow. So it is important when we
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| − | practice that in a session of [[meditation]], when one [[meditates]] on these things, sometimes it might become very clear, very clear and our [[meditation]] goes very smoothly and is really sort of very [[pleasant]]. So on such occasion one should not then, one should not go over time, if your usual session is going very well then let's try to make it really long. That is not [[wise]]. Even if it is going very well one should stop when one must stop. When it doesn't work and one cannot [[concentrate]] and cannot make it clear, if one still try to force yourself, that is also an interference on the [[meditation]]. One should never do it. If it doesn't work, then you should stop it. This way ones [[enthusiasm]] in the practice will remain very strong all the time, one will have no difficulty
| + | 9 jfianadain jnanapadam |
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| − | to come back to the [[meditation]]. If one force one’s [[self]] too much and tries to [[meditate]] till one gets completely exhausted, then one loses gradually [[enthusiasm]] in the practice, after one will be totally disgusted with this kind of practice and will surely give it up. But one must make a good {{Wiki|rule}} in one’s [[meditation]] and be strict in ones [[discipline]] of the [[mind]], that is one has to [[meditate]] or: the [[deity]] with one face or something like that. Then it happens because our [[mind]] is so 53
| + | 17 [[mantra]] sarva |
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| − | agitated and so much confused. Sometimes instead of [[seeing]] one face then we see two faces, then if we let it go on with two faces and it is wrong, because this way our [[mind]] will get a bad [[Wikipedia:Habit (psychology)|habit]] of just [[fabricating]] anything. So therefore one should not let it go that way. Instead one should try to, although it doesn't work, one try to keep the right [[object]]. Like that one should be [[disciplined]] in the [[mind]] about [[meditating]]. Otherwise, then it will go wild. It seems
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| − | that in [[Lam Rim]], when you [[meditate]] on [[Lam Rim]] for example, you want to [[meditate]] on [[impermanence]] or something like that, and while [[meditating]] on [[impermanence]] sometimes [[suffering]] of [[lower realms]] or something else will come into your [[meditation]], and you will think "Oh that is also very important, I will [[meditate]] on that". Then you are getting in a very bad [[Wikipedia:Habit (psychology)|habit]] to the [[mind]]. So if one is inclined to do that, then always it will go like that, always doing something else than what we really should be doing. When the [[mind]] gets that [[Wikipedia:Habit (psychology)|habit]] it is very difficult again to change. So practicing this [[meditation]] on the [[mandalas]] and this way for a long time, and when you gain the ability to see the [[mandala]] very clear, all the aspects of the [[mandala]] very clear, as soon as you [[visualize]] if there is appear there, then you are beginning to accomplish what is called the gross, gross [[stage of generation]]. This way [[training the mind]] when we can see the, all the gross [[forms]] of the [[mandala]] and they [[deities]]. For example the outer [[forms]] all very clear, although not very inner details, like little [[deities]] in their [[eyes]] and so on, but the external - their [[bodies]] and also all the parts of the [[mandala]], when we can see them and can
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| − | hold this [[appearance]] without a [[distraction]] of the [[mind]] for 1/6 of a day, about 4 hours, then one has [[attained]] what is called the stability in this gross [[stage of generation]]. Still [[meditating]] and {{Wiki|training}} one’s [[mind]] in that way, when one can [[visualize]] whole [[mandala]] and its contents in a little drop like inside a [[mustard seed]]. In a [[mustard seed]] one can [[visualize]] a whole [[mandala]] and its contents clearly, then one has accomplished the [[subtle stage]] of generation. When we can hold that clarity, that very {{Wiki|subtle}} clarity of the [[mandala]] for 1/6 of a day or 4 hours, then one has [[attained]] the stability of the [[subtle stage]] of generation. To begin, to practice, to enter in the stage of completion this stability, the [[attainment]] of stability of the {{Wiki|subtle}} generation is not necessary. When one attains this stability of the gross [[stage of generation]] one can already enter in the stage of completion and one can also accomplish the stage of completion. To practice these [[methods]] of [[tantra]], in general, even if they are not very correct, even if they are not very precise and not very complete, however, try to practice them is always very effective and leaves very [[auspicious]], very positive imprint in our [[mind]] which is very
| + | 25 para karmakrt padakarmakrt |
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| − | good. But if one really wants to practice, very seriously, to accomplish all stages as described in the [[tantra]] then to accomplish the stage of completion one must first [[master]] the [[stage of generation]], and to do that one really needs to develop [[Bodhichitta]] and [[right understanding]] of [[shunyata]] and [[refuge]] and these kind of things. Then practice them really very proper and also very precise. So in the [[stage of generation]], when one practices the [[silent]] [[meditation]] for as much as one can, when one is tired of the [[meditation]], then one begins to recite the [[mantra]], {{Wiki|recitation}} of the [[mantra]]. If one practices this kind of [[stage of generation]], the [[meditation]] of [[stage of generation]] correctly, then one doesn't need to practice the usual so called [[tranquil]] abiding and [[vipashyana]] separately. When one makes progress in this, one has accomplished also the [[tranquil]] abiding and reprashana [[meditation]]. Because through the analysis of the [[deities]], and the [[forms]] of the [[deities]], as well as these [[mandalas]] and so on, through this one accomplishes the personalization, and through keeping the [[concentration]] of your [[mind]] which is necessary all through, and also holding the [[divine pride]] and so on, through this practice one accomplishes [[tranquil]]
| + | 26 darSanenaiva darsane naiva |
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| − | abiding. So this is the method of accomplishing both in one practice. After the [[meditation]] one makes a {{Wiki|recitation}} of the [[mantra]] as described before, then the request, praise, [[offering]], [[outer offering]] and [[inner offering]], then the [[secret offering]] through union with the [[consort]] and [[experience]] of [[bliss]]. When one [[experiences]] the [[bliss]] in one’s [[self]] one should think that all the [[deities]] in the [[mandala]] also [[experience]] that great [[bliss]]. That is the [[offering]] of the great [[bliss]], the [[secret offering]], and it is not just mere [[bliss]] of [[pleasure]], but it is the [[bliss]] of [[mind]] completely absorbed into [[shunyata]], into the [[emptiness]], [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of every [[dharma]] and so that aspect is the [[offering]] of the [[thusness]] or the datadow [[offering]]. That means the [[offering]] of the [[shunyata]]. Thus all the [[offerings]] are complete. Then one already begins to, the [[mantra]] already begins to dissolve again. Like before we send [[rays of light]] from our [[body]] and bring all the [[deities]] in the [[mandala]] in your [[own]] [[body]]. Before what is called the special [[visualization]] where we also take all these [[deities]] in our [[body]], at that time...
| + | laksitam langhitam |
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| − | ...[[people]] can fit into one [[body]], in one [[person]], and that is not this kind of problem. As they absorb they dissolve into different parts. They are not like [[ordinary people]]. If it is uncomfortable, one can make the [[deity]] as small as one likes and then absorb into one's [[body]]. So they absorb into our different parts and they dwell in their respective places in our [[body]], like Variocana in the head, [[Amitaba]] in the neck, [[Akshobya]] is one's [[self]], so that is different,
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| − | Ratnasambava in the {{Wiki|navel}}, and the [[Amogasiddhi]] in the secret {{Wiki|organ}} and then the [[consort]] helps in the different {{Wiki|navel}}, the [[heart]] the neck and the head and so on, like before, all the [[deities]] are again in our [[own]] [[body]] in their respective places. Like we had for the creation of the [[body mandala]] we have now the parts of our [[body]], like the front, the two sides and the back and then the [[four doors]], then all the {{Wiki|organs}} and sort of absorbed into those different parts of the [[mandala]], like the walls and doors and pillows and so on. Exactly in the same way now backward, all this [[mandala]] its walls, [[four doors]] and its pillows and everything, then absorbing into those parts of ourselves. So now the [[deities]] are absorbed and also the mansion. Now one’s [[self]] and the [[consort]]
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| − | are still remaining and enter in union and from the junction of the two {{Wiki|organs}} then [[rays of light]] go out in all [[directions]]. Not just {{Wiki|light}} but also has the fluid of [[bliss]] in it like a fog, like a fog has the {{Wiki|light}} but also has [[water]], like that it goes out in all [[directions]] and purifies all the [[obstacles]] of the [[sentient beings]]. All the [[bodies]] of all [[sentient beings]] dissolve into {{Wiki|light}} and become [[HUM]]. Since the [[sentient beings]] are complex, you should [[visualize]] a complex [[HUM]] filling the whole [[space]] and those [[HUM]] change into [[Vajradhara]]. After all [[sentient beings]] [[transform]] into [[Vajradhara]], then they all are gone back and are absorbed into oneself. So when we recite this [[mantra]] [[OM]] [[YOGA]] SHUDA SWARA DARWA [[YOGA]] SHUDA [[HUM]], then making this gesture, then all [[sentient beings]]
| + | CHAPTER TWELVE |
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| − | in the [[form]] of [[Vajradhara]] are absorbed into one’s [[self]]. So that completes this [[mandala]] [[meditation]]. This kind of [[meditation]], [[meditating]] on a [[deity]], that is very beneficial and then of course also in the practice of [[Lam Rim]], all those stages of [[Lam Rim]] are very important in the [[practice of meditation]]. One should always apply the [[shamatha and vipashyana]] together, one after another, one cannot one should not leave one or the other. Then so if one practices the [[meditation]] without any sort, without any [[understanding]], just simply sitting time. Not only a waste of time, but is very [[unwholesome]] because it can become very unfortunate. It makes the [[mind]] more stupid, more dull and stupid and becomes [[cause]] to take [[rebirth]] as [[animal]]. So instead of one practice the [[tantric meditation]], like you are [[meditating]] on the [[form of the deity]], one of several [[deities]], if not with all big manner many [[deities]], but one’s [[own]] 54
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| − | [[body]], but one [[deity]] and [[meditating]] on it and apply the analytical and concentrative [[meditation]] on it after a very good [[motivation]]. Even if one cannot achieve or accomplish the [[state]] of generation, the {{Wiki|subtle}} or gross and {{Wiki|subtle}}, even if one cannot accomplish the [[path]], but if one practice this, the clarity of the [[mind]], [[concentration]] [[mind]], will naturally increase and through practice of such a [[meditation]] one accomplishes the very powerful [[merit]] and
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| − | also is very powerful to {{Wiki|purify}} the [[obstacles]]. So therefore it is much more powerful that just very ordinary [[shamatha]] or anything like that. The [[principal]] thing in the [[meditation]], also in the [[tantric meditation]] is not to be just technique, [[visualization]] technique and [[visualizing]] the [[form]], that is not the [[principal]]. The [[principal]] thing is the [[wholesome]] [[state of mind]], developing a [[wholesome]] [[state of mind]], [[Bodhichitta]], and this [[love]] and [[compassion]], [[Bodhichitta]] towards all [[sentient beings]]. That is the [[principal]]. On that basis, with this [[principal]] anyone [[visualize]] the [[deities]] and so on, then it is very very beneficial. So one should never lose the [[principal]].
| + | Vers* Incorrect reading |
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| − | Then in different occasions when we have facing different problems with different solutions. Like for example, [[attachment]]. It varies - [[attachment]] giving lots of trouble, one should [[meditate]] on the [[impermanence]] and on the [[impurities]] of the [[body]]. On the [[impermanence]] and [[impurities]] of the [[object]] of [[attachment]]
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| − | and so on. If [[hatred]] is so much bothering, one should [[meditate]], apply the practice of [[love]] and [[compassion]], the [[loving]] aspect. If one is very strongly sort of [[attached]] or [[feel]] very miserly whatever [[attachment]] is towards, one's possessions and so on, one applies [[meditation]] on [[impermanence]]. Because when we leave from here, all this one's possessions, belongings, friends and relatives and everything is to be left behind. So this completes the [[stage of generation]] on the basis of the [[sadhana]].
| + | 2 prade£esu |
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| − | Now the stage of completion. The stage of completion is very vast and profound, even much more than the [[stage of generation]], and there is a lot to speak and a lot to understand and it actually, to explain it very precisely it takes a very long time. However tomorrow [[Rinpoche]] will go to summarized description of the [[teaching]] of the stage of completion. For today [[Rinpoche]] would like to stop here.
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| − | [[Rinpoche]] has completed a brief explanation based on the long [[sadhana]] of the [[Guhyasamaja]]. If one practices these [[stages of meditation]], beginning from the instant generation of the [[deities]] [[form]], then stage by stage then try to [[visualize]] all those different aspects as clear as possible in the [[mind]], not only just [[visualizing]] their [[forms]], but also applying the [[understanding]] of [[Shunyata]], the [[meditation]] of [[Shunyata]] each time in one's [[visualization]]. Then one's
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| − | practice of [[sadhana]] becomes a real practice of [[stage of generation]]. Before the {{Wiki|recitation}} of [[mantra]], then one should stop and do the [[silent]] [[meditation]], make a very thorough analysis, analytical and concentrative [[meditation]] of the whole [[mandala]]. In [[Yamantaka]] [[sadhana]], then before the {{Wiki|recitation}}, there is what is called the [[remembrance]] of the significance of the [[mandala]], or the meaning of the [[mandala]] as a part, but that is not here in [[Guhyasamaja]]. So one should do this [[silent]] [[meditation]] of the [[stage of generation]] after the [[mandala]] is all created, and the [[deities]] go out and perform the [[deeds]] of the [[Buddhas]], and helping [[sentient beings]], {{Wiki|purify}} [[sentient beings]] and they all settle down on their place. And while they are still there, all there, complete and clear, that is the [[moment]] where one should do this [[meditation]]. The [[deities]], wherever one [[visualized]] them inside, or outside of our [[body]] in the [[mandalas]], one
| + | 4 siddhatma |
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| − | should always [[meditate]] upon them, see them as part of ourself, not as something completely separate from us or unrelated to us, not somebody else, but they are all part of our [[own]] [[self]]. Normally we always see or apprehend all [[appearance]] as ordinary and that is how they appear to our [[senses]], through our [[vision]] and so on, and also we [[cling]], [[mentally]] we [[cling]] to these [[objects]] as ordinary [[objects]] and that is called the ordinary [[appearance]] and [[clinging]]. Also we [[grasp]], we normally [[grasp]] them, [[grasp]] for all the [[phenomena]] as [[inherently existing]]. In the [[stage of generation]] even we have accomplished the [[subtle stage]] of generation, we cannot really sort of eradicate this kind of [[appearance]] and the [[clinging]] of ordinary [[appearance]], this [[clinging]]. However through the practice of [[stage of generation]] one can {{Wiki|purify}} very much this kind of [[clinging]] and [[appearance]] and also subdue. So in the [[meditation]] they are completely subdued and
| + | 5 martjusri |
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| − | when we make progress in the [[stage of generation]] we can {{Wiki|purify}} this and we can subdue this kind of apprehension and [[clinging]] in the [[meditation]]. But when we are out of the [[meditation]] and then we can see them as usual. So after [[attaining]] a certain stability in this gross or [[subtle stage]] of generation, then we enter the stage of completion. The first stage of the stage of completion, the [[path]] of completion is called Luen, that is the solid chud [[body]], or something like that. When we accomplish that then we develop Simwin or {{Wiki|solution}} [[mind]]. After that then we should accomplish what is called [[impure illusory body]] of the third grade. When we have developed this [[impure illusory body]], or imperfect [[illusory body]] of the third grade then we [[meditate]] on [[shunyata]] and through this then we accomplish the [[clear light]] of the meaning, the [[clear light]] of the meaning of [[the fourth]] grade. By this which is a direct opponent or antidote for
| + | 12 cintyadharma |
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| − | the cleashiona or [[the fourth]] grade then we have [[realized]] [[shunyata]] directly, a [[nonconceptual]] [[direct realization]] of [[shunyata]]. When through [[meditation]] on [[shunyata]] this imperfect [[illusory body]] completely dissolves and through the complete dissolving of that [[illusory body]], going through the process of dissolution and it dissolving completely then one realizes the what is called the [[clear light]] of the meaning of [[the fourth]] grade and at that time we realize [[shunyata]] directly and that imperfect [[illusory body]] is completely ceased. The [[reason]] why, that [[illusory body]], the first [[illusory body]] we attain, why it is called imperfect is because still, we are still at that [[moment]], we are still not completely free from kleishaarva, the free from [[mental defilements]]. So that is why it is called imperfect [[illusory body]]. Then through [[meditation]] on [[shunyata]] when we realize, when we gain the direct [[non-conceptual]], [[direct realization]] of [[shunyata]], then by this then the [[defilements]], [[mental defilements]], [[kleshas]] is eradicated and as a result of that then we attain the [[path of seeing]]. That is the aurea [[state]], the [[path of seeing]]. Though the [[state]] of completion is sometimes divided into six grades or sometimes into five. So if one divides it into six that is the [[solitude]] [[body]], {{Wiki|speech}} [[solitude]] [[mind]], then [[illusory body]], then [[clear light]] and the union, the yugananda, the sixth. If we divide it into five, then the {{Wiki|speech}} and the [[mind]] are made into one. However, so we first attain the [[solitude]] [[body]], then [[solitude]] [[mind]]. [[Solitude]] [[mind]] is also called the [[clear light]] of the example, the example [[clear light]]. So that means it is not real clear, not actual [[clear light]], but like an example of [[clear light]]. The [[reason]] why it is not the real [[clear light]], why it is called the example clear is because that [[clear light]], that [[clear light stage]] there,
| + | 15 [[vajra]] |
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| − | it is still not free. The [[mind]] is not free from the [[delusions]], from [[defilements]], still with the [[defilements]]. So therefore, that [[state of mind]] is also not {{Wiki|perfect}} and that [[subtle energy]] which companions this [[clear light]] is also imperfect because it is still not free from all the 55
| + | 16 trisahasram mahasuio [[brahma]] narottamah |
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| − | [[defilements]]. So therefore that [[subtle energy]] is the actual direct [[cause]] for the next [[illusory body]], the imperfect [[illusory body]]. So since the [[cause]] is already not {{Wiki|perfect}}, the fruit, the result, that [[illusory body]], is also not {{Wiki|perfect}}. So that is why it is called imperfect [[illusory body]] which needs to be [[purified]] and ceased. So [[Rinpoche]] says these stages in the [[path]] of completion it is very vast and profound, very difficult for even to gain a real correct
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| − | and precise [[understanding]] and it is complete [[understanding]] is very difficult, even for, [[Je Rinpoche]] said even for himself who is supposed to be a [[Geshe]] and has gone through long studies and so on, but took about a year to gain a real, a year of study to gain some [[understanding]], correct [[understanding]] about the stage of completion. The [[stage of generation]], although they may seem so very complex and very complicated sometimes, however they are not very difficult to understand and also not that difficult really to practice. It is a {{Wiki|matter}} of [[effort]], some [[effort]] and [[patience]] and [[effort]] for the [[realization]] for the [[meditation]], otherwise they are not something really very difficult, something to [[visualize]] by your [[mind]] that houses the [[deities]], the [[forms]] and figures and so on, which are not so difficult. But these, in the stage of completion, where everything is to do with the most all the {{Wiki|subtle}} parts such as the [[subtle mind]], the [[subtle drop]], and [[subtle energy]] and so on. So therefore it is much more profound and much harder. However even to listen, to hear something about this is also a very good imprint. We have, as [[Je Rinpoche]] explained before in the [[stage of generation]], when we [[die]] then our [[consciousness]], our [[stream of consciousness]] takes, goes through the [[Bardo]], then into the next [[rebirth]] and so on, so it is that which continues from one [[life]] to another, from [[life]] to [[life]], from [[beginningless]] time. It is not the kind that grows, at this gross level of functioning [[mind]], but it is the most {{Wiki|subtle}}, most {{Wiki|subtle}}, what is called the [[clear light]] [[consciousness]]. The most [[subtle consciousness]] that which [[manifests]] at the end, at the last [[moment]] of our [[life]], it is that [[consciousness]] which is, it is the continuation of that [[consciousness]] which goes from one [[life]] to another. Together with the most [[subtle energy]] which is
| + | 25 cakragrasadhanam cakrakayagrayoga t [[ah]] |
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| − | [[inseparable]] with, sort of [[interdependent]] with, they are [[interdependent]] of each other, in support of each other. So these two, the union of these two, the [[subtle energy]] and the [[subtle consciousness]] which goes from one [[life]] to another, these two are the direct [[cause]], the actual [[cause]] of [[Buddha's]] [[mind]], the [[Dharmakaya]], [[Buddha's]] [[mind]] and [[Sambogakaya]] the [[body]], the [[energy]] produces the [[body]] of [[Sambogakaya]] and the [[subtle consciousness]] becomes changed into [[Buddha's]] [[omniscient]] [[mind]]. But to accomplish that [[state]], they have to go through lots of process of purifications and process of transformations. It is like {{Wiki|gold}}, they are like {{Wiki|gold}}, no one can make {{Wiki|gold}} like that, but {{Wiki|gold}} has to come from the [[earth]], the little {{Wiki|particles}} in the [[earth]] are collected which is {{Wiki|gold}}, they are collected and they are cleaned, refined and finally then it becomes a {{Wiki|gold}} which can be used for various, for making ornaments and so on. But has
| + | 40 parakarmakrt |
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| − | its very {{Wiki|distinguished}} [[cause]], or origin, but in order to make real good use of it, it has to go through lots of process of refining and so on. In the same way this [[subtle consciousness]] and [[subtle energy]] it is the very [[cause]], the very {{Wiki|distinguished}} [[cause]] for the [[mind and body]]. However it has to go through the [[process of purification]]. Until the [[mind]] completely has eradicated this ordinary [[appearance]], [[clinging]] and [[grasping]] of [[inherent existence]], or [[self]] [[existence]], until then it is not free from kleshavarana, or the [[defilements]]. Therefore, they are called sache, that means [[defiled]]. {{Wiki|Defiled}} [[body]] it is still [[defiled]], that [[illusory body]] is also [[defiled]] [[body]], and the [[mind]] is also still [[defiled]]. So such [[defiled mind]] and [[defiled]] [[body]] cannot become immediately the perfected [[body]] of the [[Buddha]] and [[mind]]. So it still has to be ceased and [[transformed]]. Through certain practice of [[meditations]] which are called subsequent dissolution
| + | 41 jarvasiddhinam |
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| − | and the two [[states of samadhi]] and so on, applying those practices, then that [[illusory body]] then again goes through the process of dissolution. Finally then trough the [[clear light]] of the meaning of [[the fourth]] grade then one attains the [[direct realization]] of the [[shunyata]], and the in two parts. The first part is called, non-interrupted part [[meditation]], and the second is called the {{Wiki|liberated}} part of the [[meditation]]. So when we attain that next stage, the {{Wiki|liberated}} part, then we have gained direct full [[realization]] of [[shunyata]] and by this part then the dissolutions are ceased. So now this [[mind]] which is called the [[clear light]] of the meaning of [[the fourth]] grade because it has now eradicated the dissolutions it is called samiki-sam, that means non-defiled or [[transcendental]], or non-defiled [[state of mind]]. That is the [[moment]] where one attains the [[path of seeing]] in the [[tantric path]]. There are generally [[five stages]] in the [[path]]. The
| + | 45 sattvarp |
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| − | [[path of accumulation]], the [[path]] of preparation, [[path of seeing]], [[meditation]] and also that is the stage where one attains the [[path of seeing]]. In other words one becomes an aurea in the [[tantric path]]. At the end of this [[meditation]], at the beginning of the [[meditation]] one attains the [[path of seeing]], at the end of the [[meditation]] one already becomes an [[arhat]]. So then before we awake from this [[meditation]] of [[shunyata]], already one attains the union, yugananda. In general this work, this term yugananda is applied to 21 different things. Sometimes this is an implication of [[non-duality]]. Sometimes it is like a [[oneness]] of two different things, like one [[nature]] of two different aspects. Sometimes it is called just two different things just being together all the time or sometimes applied to two different things [[interdependent]]. So even for [[two truths]] are also called sometimes the union and so on. So there are many many different
| + | 48 vajrasattvatvam apnuyat |
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| − | meanings of the yugananda. But now here the yugananda, which one attains for the grade of the [[clear light]] of the meaning that is called Lopezou that means yugananda of the trainings. That means that one still hasn't completely finished the {{Wiki|training}}. So therefore this is still not completely {{Wiki|perfect}}. One has [[attained]] what is called the union of [[cessation]], of [[abandonment]], but not the union of fulfillment of all the qualities. These now, all these terms and so on they may be more confusing, all this new terms and so on. However, we should learn more precisely about this and [[Je Rinpoche]] is just now planting seed, that all he is doing.
| + | 50 siddhyartham |
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| − | When we [[meditate]] on [[shunyata]] and when first one attains the non-interrupted [[path]], then what is called the fully {{Wiki|liberated}} [[path]], and that is the actual [[state of mind]] which completely eradicates all the [[delusions]]. So the [[delusions]] are ceased so one has [[attained]] the [[cessation]] there, the [[cessation]] of the
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| − | [[delusions]] like the [[arhats]]. This [[cessation]] is together, is together with that [[clear light state]]. That [[clear light]] of the meaning. That [[clear light state]] of the [[mind]], so they are now sort of integrate. Therefore it is called [[yuganadha]], or the union. This is the union of the cessations. It is also called union of the [[cessation]], because here the [[delusions]] are ceased. This is also called the [[yuganadha]] of the {{Wiki|training}}. This means it has to be {{Wiki|perfect}}. So it is not the real complete union, because the complete union, the {{Wiki|perfect}} union is a union of [[body]] and [[mind]]. Here the [[body]] and [[mind]] are not completely, they are still, there is a [[duality]] of the [[body]] and [[mind]]. When that {{Wiki|subtle}}, [[clear light state]] of [[mind]], that [[clear light state]] of [[mind]] when it is in that [[meditation]], that [[absorption]] into the [[shunyata]], that is still, the [[illusory body]] has not, the [[pure illusory body]] has not created. So this [[clear light state]] from [[meditating]] on [[shunyata]] and ceasing all the [[delusions]], and finally the [[subtle energy]] which is the support of this [[clear light]] [[consciousness]] which has naturally the 5 {{Wiki|color}} [[rays of light]], that [[subtle energy]] then has...
| + | 51 siddhyante |
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| | + | 53 sarvasiddhinam |
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| − | [...]
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| − | ...not the final union. So when we are on that grade, on that fourth grade, when that [[clear light]] [[consciousness]], that [[absorption]] of [[shunyata]], then that [[illusory body]] is not produced and is not functioning. When that [[person]] awakes from this [[absorption]], from this [[meditation]], then the [[subtle energy]] produces
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| − | this [[illusory body]], then again that [[clear light]] [[consciousness]] is again no more continuing. So they are successive, when the [[body]] is there that [[subtle consciousness]] has disappeared, or when the [[subtle consciousness]] is there the [[illusory body]] is not there, so there are still successive. So they are not in union, they are still not united. So they need to be still perfected. The [[illusory]], then that [[illusory body]] engages in various [[activities]] accumulating [[merit]] and in many different ways accumulating great [[merit]]. Also this [[illusory body]], the [[person]] in that [[illusory body]] [[meditates]], still continues to [[meditate]] on [[shunyata]]. When that [[illusory]], within that [[illusory body]], that [[illusory body]] sort of develops that dear {{Wiki|light}}, again going through the process of
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| − | dissolution and so on and once again awake the [[clear light state]] of [[consciousness]]. Then it is these two, the [[body]] and the [[state of mind]] is called the actual yugananda, actual yugananda of the {{Wiki|training}} which is now the direct [[cause]] to obtain the final yugananda of the [[Buddha]]. Between that period and when one attains the union of the {{Wiki|training}}, until one attains the [[Buddhahood]] or the actual final yugananda or non-training yugananda, in between the two the [[practitioner]] has to engage in various [[activities]] which is called chirpa (Tib. [[spyod pa]]) or the various, that means like practices, various practices, various [[extraordinary]] practices. It can be done in very elaborate [[form]] or in very simple [[form]] which must be done. These various practices, the [[tantric practices]] engaged in such as, some of these practices are very odd practices or [[extraordinary]], abnormal practices, and also it includes practices in [[connection]] with the [[consort]] practices, in [[connection]] with even sometimes [[hunting]] and many other things like that, [[including]] lots of advanced practices, advanced [[practitioner]] who has [[attained]] all the full [[confidence]] and full {{Wiki|abilities}} of that stage, which is performed for about 18 months, and like this one engages in various practices like that which all help very much to give more power and strength in his [[meditation]], in his [[visualization]], in his [[meditation]] on [[shunyata]], also an [[accumulation of merit]] and so on. By this then that [[person]], that [[practitioner]], still [[meditates]] on [[shunyata]], continues the [[meditation]],
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| − | continues to [[meditate]] on [[shunyata]]. Then again [[meditates]] on [[shunyata]], then his [[realization]] of [[shunyata]] is still perfecting and increasing and finally he attains what is called the vajra-like [[samadhi]], vajra-like [[meditation]] of [[shunyata]] and by this then even the most {{Wiki|subtle}} [[obstacle]] of [[jnana]]- [[avarana]], the imprint of the [[delusion]] is also completely eradicated. So until they are eradicated the [[meditation]] is called non-interrupted [[path]] and when all the imprints, {{Wiki|subtle}} imprints of the [[delusions]] are completely eradicated, when they are completely ceased, then one attains what is called the completely {{Wiki|liberated}} [[path]]. Simultaneously one has become a [[Buddha]], one becomes a [[Buddha]] or attains the actual yugananda. So that is the stages in the stage of
| + | Correct reading prade>'e ca suddhatma maftju [[vajradharma]] tri [[vajra]] |
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| − | completion. Now the way to proceed on this [[path]] of stages, one should first, [[mind]] must be fully cultivated through the practice of the common [[path]], by developing the [[Bodhichitta]]. On very good foundation of the common [[path]], sort of well developed in one's [[mind]], then one should receive [[initiation]], [[empowerment]] all [[four complete empowerments]] correctly. Not only just taking the [[four empowerments]], but keeping also the [[samayas]], the [[vows]], the [[vows]] of the [[Boddhisatvas]] and that of the [[tantra]]. One should also have a good [[understanding]], a correct and proper [[understanding]] of how to practice the actual [[path]], the [[path]] of the method, the actual [[meditation]] of the [[tantra]] whatever it is.
| + | trisahasram ckaiuro guhy adharo 11 amah j n a u a [[gra]] [[sad]] h a nam buddhakayagrayogatah padakarmakrt sarvabuddhanam [[sarvam]] trivajratvam avapnuyat siddhyagre siddhyagre sarvabuddhanam |
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| − | For example, Gurusamaja, one should have first good [[knowledge]], [[understanding]] of how to practice it. Then one practices the [[meditation]], intensively one practices the [[meditation]] of the [[stage of generation]], with the [[deities]] and [[mandalas]] and so on, until they become really so clear and vivid, [[visible]] and {{Wiki|tangible}}, until we attain a sign, that they are almost {{Wiki|tangible}} and [[visible]]. Then one should still {{Wiki|perfect}} one's [[practice of meditation]] and to enter into stage of completion, even if one cannot accomplish the stability, in the [[subtle stage]] of generation at least one must attain stability in the gross level of generation. If one accomplishes the [[subtle stage]] of generation, then there are many other sort of [[siddhis]] one can accomplish through this such as the
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| − | eight great [[siddhis]], or eight great common [[siddhis]]. If one accomplishes the gross [[stage of generation]], although one cannot attain the eight great [[siddhis]] and so on, however one obtains the full power, the right and power to engage in all the [[activities]] in the [[tantra]], [[peaceful]] [[prosperity]], powerful and [[wrathful]] [[activities]] of the [[tantra]]. Even if like ourself who still has great difficulty to accomplish in the gross level of [[stage of generation]], if we can make a complete [[retreat]], a long [[retreat]] of the [[deity]] then one still obtains many right or [[powers]] to engage in, to perform [[peaceful]] and other [[activities]]. If one, when one practices [[retreat]], not only does one practice {{Wiki|recitation}} of [[mantra]], but reciting the [[mantras]] but also try to [[meditate]] or [[visualize]] all this as much as one can. So this way if one can do the [[retreat]] very good if the complete or long [[retreat]] if it is very, if we don't have the possibility, then
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| − | what is called laroon, like laroon is something like permission, that is a short [[retreat]], to complete some of the [[mantras]] or like that. If one can do that, one still has the possibility to accomplish certain minor [[powers]] and minor, one gains the right or the power to engage in minor [[activities]]. One can then perform certain [[activities]], [[activities]] what is called pacifying or subduing, [[activities]] such as to subdue {{Wiki|disease}} to clear away {{Wiki|disease}}, to clear away interferences and also even influence all forces to exercise negative forces and to also to pacify {{Wiki|disease}} and things like this. In certain minor
| + | 58 karyaih drdhagra kayaih rddhyagra |
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| − | [[activities]], pacifying [[activities]] one can do it, when one has done properly the [[retreat]]. So that is what is called the [[peaceful]] [[activity]] or pacifying [[activity]]. Then one also can perform the [[prosperous]] [[activity]] or increasing [[activity]], that is [[to increase]] and [[life]], there are certain [[activities]] which we can perform for longevity, [[to increase]] our [[life]], also [[to increase]] the [[wealth]] and [[prosperity]]. Also [[to increase]] all the [[virtuous]] [[activities]], also [[to increase]] one's surroundings, one's surroundings and entourage and so on. There are many [[activities]] like that for increase. Also there are [[activities]] of the power, | + | 59 [[vajrapani]] vajrapado |
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| − | it's called power [[activities]], that is power, mostly dominating power, to dominate means, to dominate [[people]], to also to conquer, to dominate, certain [[powers]] to dominate, also [[wealth]]. Like these, there are many [[activities]] for conquering or for attracting, or attracting or conquering [[activities]]. Those can also be performed. Then there are lawful [[activities]], that is to destroy or subdue and to destroy all the [[unwholesome]] interferences, the negative interferences for the [[dharma]], for the [[sentient beings]] to destroy them completely. Of course to engage in those [[activities]] one cannot simply just do
| + | 64 sarvamantrartha mantratattvartha |
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| − | anything what comes into one's [[mind]]. One must do them correctly, according to the actual right, according to the way. Each has a way to do, way to perform. There are certain [[rituals]], certain [[mantras]] and so on, which must be done correctly, with the correct [[motivation]], with the correct manner, but not just anything what comes into one's [[mind]]. If one makes a complete [[retreat]], a long [[retreat]], then also recite a great amount of [[mantras]] as prescribed, then also try to [[meditate]], practice [[stage of generation]], [[meditate]] on the [[stage of generation]] as much as one can, as clear as one can, 57
| + | 66 mantrena samcna |
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| − | although one cannot accomplish it completely, but still to develop the clarity and the [[concentration]] in the [[meditation]], then one can accomplish those [[activities]] without much [[effort]]. There are a lot of [[activities]] and different [[siddhis]] one can obtain, one can accomplish through the [[stage of generation]]. All cannot be explained, this is just only an introduction. Now if someone is entering the [[path]] of the completion on the basis of the [[stage of generation]], then
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| − | one should [[meditate]] on what is called the colorful drop. So one should first, all the [[deities]] in the [[stage of generation]], all the [[deities]] of the [[mandala]] are all absorbed like yesterday, they are all absorbed into us, the [[mandala]] and everything absorbs into us, then one also becomes [[empty]], then one remains in a simple [[form]], either in very simple one face two arms or with three faces six arms, in a simple [[form of the deity]] one remains. Now in order to practice
| + | 68 abdam ardham |
| − | the [[meditations]] for the stage of completion it is very important for us to know the actual [[nature]] of our [[body]] and the [[nature of our mind]] and then the [[nature]] of both. Also for that we need to know the gross, {{Wiki|subtle}} and the subtlest [[nature]] of our [[body]]. The same thing for the [[mind]], the gross, {{Wiki|subtle}} and [[subtlest mind]]. The same thing for the third, that is what is the common [[nature]] of [[body]] / [[mind]]. There are also gross, {{Wiki|subtle}} and subtlest. Just to explain
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| − | [[symbolically]] or explain very very briefly, the [[gross body]] means our real [[body]] with all these material, this [[physical body]] which consists of all the [[bones]] and flesh and {{Wiki|skin}} and so on. Then the [[subtle body]] that is all the {{Wiki|nervous system}}, all the [[nadi]] system inside the [[body]] and their contents, such as the [[energy]] and the fluid. The very {{Wiki|subtle}} levels of the [[energy]] which [[manifests]] at the time of [[death]] like when we, when our gross [[breath]] stops, after the end of
| + | 72 dharmo vai vakpathah dharmatavakpathah |
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| − | the gross respiration, then still the [[mind]] continues through the whitish, the reddish, the darkish and the [[clear light]], these four stage of [[experience]]. During that there is an [[energy]] which supports that [[mind]] which also gets subtler, subtler to the most {{Wiki|subtle}}. Those stages of the [[energy]] is called the subtlest [[body]]. This is a specialty for the stage of completion of the [[Guhyasamaja]] one must know first about all the basic, the [[nature]] of the basic [[phenomena]] such as the [[world]] and so on in which we live. Then about one's [[own]] [[body]], then how it [[exists]], then our [[inner body]], [[subtle body]], then subtlest
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| − | [[body]], that is what is very important for the stage of completion in the [[Guhyasamaja tantra]]. In [[Chakrasamvara tantra]] it is [[taught]] in a different way, one must learn what is called navasta, that is means abiding the [[nadis]], and the moving [[energy]], and then the fluids. That is the [[nadis]], the [[energy]] and the fluid, one must learn those basis. In order to activate those [[nadis]] and the contents of the [[energy]] and the fluid and so on, then one must practice all the various exercises, or practices in [[connection]] with the [[energy]]. For example first for the, what is called the nine- fold respiratory practice, for that
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| − | practice there are six exercises. So there are various exercises in order to make the [[body]] and the nadies and so on supple, so that afterwards all the practices of these [[energy]] and [[relation]] to these energies and everything will go smoothly. So these are [[preparatory practices]], exercises. If one elaborated there are 20 exercises and in a very shortened [[form]] there are six major exercises such as filling the valley with [[air]], like a [[vase]], like a pot exercise. Then there is also the exercise, arrow like exercise where one stretches one's arms and then slowly one arm is taken under the armpit and then pressed like
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| − | this and then again pushed forth and so on. There is one exercise like arrow-like exercises, then there are also exercises where one turns one's [[body]] around. So to turn one's [[body]] around, then also there are exercises what is called {{Wiki|dog}} vomiting exercise where one pretends like a {{Wiki|dog}} which is throwing-up and then sort of pushing all the [[air]] and everything downward. There are six exercises like that. They are mainly [[taught]] in the [[Chakrasamvara]] or in Hejava [[tantra]], they are explained in great detail. Since they are useful, helpful for all the practices they should be also in this practice.
| + | CHAPTER SIX |
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| + | Then the [[Tathagata]] Aksobhya-vajra entered the [[samadhi]] callcd 'Secret [[Diamond]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tathiigatas' and pronounced this [[mantra]] which [[empowers]] the [[mind]] : |
| − | In order to understand the [[nature]] of our [[body]] we must also know about [[nadis]] and the [[chakras]]. First we should know what is called the eight original [[nadis]] of the [[heart]]. It is called the original eight [[nadis]] of the [[heart]] because in the [[womb]] of the mother where the [[nadis]] first start from our [[heart level]], from there starts all the [[nadis]]. Then the [[nadis]] go, there are three [[principal]] [[nadis]], there is Oma, Roma, Tama and they go downward and upward. Also they develop
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| − | into those different [[chakras]] and different places. Now for the [[highest]] [[chakra]] is in the [[crown of the head]] which has 32 branches. That is like the 2 [[nadis]] making a [[knot]] around the center [[nadi]], then there are 32 branches of [[nadi]] in the head. Then in the [[heart chakra]] there are 8 branches and first it is split into 4 branches. So there are 4 branches plus the actual central, and then the right and left, there are 7. Then on the side there is another [[nadi]] which is called Dultama that means free of [[impurity]]. That is another [[nadi]] from the side of those [[nadis]], those 3 [[nadis]], so that is 8 [[nadis]]. This Dultama [[nadi]] usually there is no [[energy]] going in it there is no fluid going in it. Only at the time of the [[death]] the [[energy]] goes in it, just once, otherwise in the whole [[life]] nothing runs in it. Not only itself contains no [[energy]] or nothing, it also [[causes]] the other [[nadis]], it also blocks the other [[nadis]] for [[energy]] to go through.
| + | Om sarvatathagatacittavajrasvabhavatmako 'ham/ |
| − | So the [[nadis]] are very very complex, so we need to know them precisely. The [[nadis]] have many branches, branches and so on and they come up through 72,000 [[nadis]] in our [[body]], our [[body]] has now. Although all these, the [[basis of all]] these [[nadis]] are within our [[body]], these are the {{Wiki|nerves}} of our [[body]], but when we [[meditate]] on them we [[visualize]] them slightly different from how they really are. There is a special {{Wiki|purpose}} in the [[meditation]], therefore they are [[visualized]] in a different way, all the [[chakras]] and so on which has a very important significance. There are 4 [[principal]] branches of the [[heart chakra]], first there are only 4 then after they split into 2, so makes 8 branches in the [[heart chakra]]. It is called the Hamachakra [[Center]]. From the 8 of these sub branches, then each one split into 3 so there are 24 sub branches. Now [[Rinpoche]] said that actually these [[nadis]] are a very complex thing which needs to be studied very
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| − | precisely for many days. So it cannot be explained in great detail. However in the next [[chakra]], in the [[Sambogakaya]] [[chakra]], in the neck has 16 branches. First 4 then split in 2 then 8, then again 2, split into 16. In the head first again 4, then splitting in 2 is 8, then each of these 8 branches further splitting into 4, so it is 32 branches in the head. So the [[head chakra]] is called the [[chakra of great bliss]]. Now in the {{Wiki|navel}} which is called the [[chakra]] of the [[Nirmanakaya]] or the [[manifestation]] which has 4 first divided by 2 is 8, further divided by 2 then 16 branches, each of the 16 divided by 4 is 64. Now in
| + | "Oni. I am the self-existence of the [[cittavajra]] of all the [[Tathagatas]]." |
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| − | the secret {{Wiki|organ}} which is called [[chakra]] of the bliss-holding, that is again first 4 then 8 then 16. It is very important for us to know the exact locations and how they are actually [[existing]] because we must in the [[meditation]], we must [[visualize]] when we actually penetrate all these different centers we must do it on the right spot. If we miss this spot and do it in the wrong place, then how much we make [[effort]] no result will occur. | + | Then the Lord, the [[Tathagata]] Vairocana-vajra, entered the [[samadhi]] callcd 'Dustless [[Diamond]] Abode' and pronounced this [[mantra]] which [[empowers]] the [[body]] : |
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| + | Om sarvatathagatakdyavajrasvabhavdtmako 'ham/ |
| − | Now about concerning the energies, there are 5 [[root]] energies and 5 branch secondary energies, so 10 energies. Each one has their [[own]] {{Wiki|color}}. They have different centers in the [[body]].
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| + | "Orri. I am the [[self]] [[existence]] of the [[kayavajra]] of all the [[Tathagatas]]." |
| − | Also they have different [[elements]], like there is the [[energy]] of the [[earth]], [[energy]] of the [[fire]], [[energy]] of the [[water]], [[energy]] of the [[wind]] and [[energy]] of the [[space]]. They also have different purposes, different functions in the [[body]]. We need to know them. Then further there are still about 50 different kind of energies which are [[taught]] in some other [[tantras]]. We need to know how those subdivisions of the energies which are [[taught]] in some other [[tantras]], how they
| + | Then the Lord, the [[Tathagata]] Amitayur-vajra, entered the [[samadhi]] called '[[Nondual]] [[Diamond]] which is the [[Sameness]] of all [[Tathagatas]]' and pronounced this [[mantra]] which [[empowers]] {{Wiki|speech}}: |
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| − | are actually included into those major ones. There are the 5 major [[root]] energies such as the life-holding [[energy]], downward-upward running [[energy]], raising [[energy]], running [[energy]], equalizing [[energy]] and all pervading energies. Then there are secondary ones which are the running [[energy]], the very running, the completely running, and so on there are quite a lot, 10 energies. Each one of those energies have different function in the [[body]]. Some runs in the [[eyes]] which helps us to see, some in the [[ears]] which helps us to hear, some to {{Wiki|smell}} and some to [[feel]], the [[sensations]] in the [[body]] and so on. So they have different places and different functions for us.
| + | Om sarvatathagataidgvajrasvabhavitmako 'ham/ |
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| + | "Om. I am the self-existence of the [[vagvajra]] of all the [[Tathagatas]]." |
| − | Now about the drops. The most primary drop which is called Sosen [[life]], ceasing of [[life]], holding the drop, it is also called...[...]...these are the first original like two, like {{Wiki|cells}} of the [[parents]], [[essence]] of the {{Wiki|cells}} of the [[parents]] which remains from that [[moment]] to the end of [[life]], together in the [[heart chakra]] in the [[central channel]] which is, the union of two drops which remains there until the end of our [[life]] and which supports the [[subtle energy]] and
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| − | [[subtle consciousness]], the [[subtle energy]], life-holding [[energy]] and [[subtle consciousness]]. That is the place for them. So these two drops are called the life-holding drops. This is about the size of a lentil, this drop about the size of a lentil. [[Rinpoche]] says that there are many different shapes and sizes of peas and lentils, so it is too general to say lentil, but not as big as a real pea. In the [[tantras]] they always say the size of a chana, so chana is sort of a small pea. So it is smaller than a [[green]] pea and it is larger than a [[mustard seed]], so in between the two. So we [[visualize]] this drop, the upper part white | + | (1) One may {{Wiki|perfect}} by these preeminences the triple [[diamond]] which has the Tathagata-secrets and the ([[absolute]]) abode which [[contemplates]] the ([[Wikipedia:Convention (norm)|conventional]]) abode and is [[symbolized]] by the [[characteristic]] of [[mantras]] |
| | + | . |
| | + | Then the Lord, the [[Tathagata]] Ratnaketu-vajra, entered the [[samadhi]] called '[[Diamond]] which is the [[Lamp]] of [[Knowledge]]* and pronounced this [[mantra]] which impassions: |
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| − | and the lower part [[red]] [[symbolizing]] the two {{Wiki|cells}} of the pattern of the father cell and the mother cell, and these two are joined together and that is called the life-holding drop. So this drop is the original, the [[primordial]] drop, [[indestructible]] one it is called and from that, from the white part a second one is produced which goes up, as our [[body]] develops, it goes up through the [[central channel]] and it remains in the [[head center]]. This further multiplies in the [[head chakra]] and then produces the fluid in the [[body]] such as the seminal fluid. Then from the [[red]] part of the drop, then it produces the
| + | Om sarvatathdgatdiiurdganavajrasvabhdvdtmako 'ham/ |
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| − | second drop which goes downward through the [[central channel]] and abides in the [[navel chakra]]. This has the, it has the function to produce. The [[red]] aspect, the [[red]] fluid in the [[body]] such as {{Wiki|blood}} and also it has the function to product heat in the [[body]]. Actually there are drops everywhere in all the different [[chakras]], but those are some of the [[principal]] ones. Now the different centers are actually they are actually, at each center there are knots of the [[nadis]]. These two Dima and Tama these are completely tied at the central one, make a [[knot]] here. The most difficult [[knot]] which is most difficult to be loosened is
| + | "OITI. I am the self-existence of the anuraganavajra of all the [[Tathagatas]]." |
| | + | Then the Lord, the [[Tathagata]] Amoghasiddhi-vajra, |
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| − | in the [[heart center]] where these two [[nadis]] each make three knots, so there are six knots and in the neck and in the other [[chakras]] each one makes one [[knot]] so there are two knots, two in the neck and two in the head, two in the {{Wiki|navel}} and two in the {{Wiki|sexual organs}}, so there are these knots. Because knots tie the inner the [[central channel]], that [[causes]] the [[central channel]], these branches to come out and develop from the [[central channel]], because it is {{Wiki|depressed}} and the [[energy]] cannot run through. So these two side [[nadis]] have completely made these knots, very tight knots around the central one, so no [[energy]] can run through. These two have made this [[central channel]] sort of without any function. In the roma which is on the right side of our [[body]], right side of our [[body]],
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| − | right side of the [[central channel]], that [[nadi]] runs the [[red]] fluid, the {{Wiki|blood}} fluid. In the left which is called [[kyangma]], in that runs the white fluid. So those are the [[principal]] [[nadis]] which we use in our [[meditational]] [[tantra]], but otherwise our [[body]] is filled with [[nadis]]. Everything comes from the [[nadis]], even the [[hair]] grow out of the [[nadis]], even the {{Wiki|teeth}} also grow out of the [[nadis]], so everything is connected with [[nadis]]. Saliva in the {{Wiki|mouth}} also is connected with [[nadis]]. Everything in our [[body]] is in some way related or connected with a [[nadi]]. But those are not necessary, unnecessary, they are not useful to penetrate or [[meditate]], to activate. At the [[moment]] the [[energy]], the current, since it cannot enter into the [[central channel]], then it always runs through
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| − | those two [[nadis]] and this gives rise to all the conceptions that we have in our [[mind]] now. Since this [[activity]] of the [[nadi]], and the [[energy]] and the drops, is very complex and a very vast field in itself so everything cannot be explained now. That is a very brief introduction and to explain in detail one has to go through also great contraries and so on, so one will have a real complete [[understanding]], a correct [[understanding]] of it. At the [[moment]] anyway there is no real great need because we are not going to immediately practice something very advanced. Even if we practice it is difficult to accomplish a result immediately, so this much will be enough. In all the [[tantras]], [[Guhyasamaja]], [[Yamantaka]] and so on, there is the, one should practice first the [[stage of generation]] as a preparation of the stage of completion and the practice of the [[essential]] thing in the stage of completion is to channelize the [[energy]] into the central [[nadi]]. So to channelize the [[energy]] in the right way one must first train one's [[mind]] to get control of the [[mind]], because [[mind]] and [[energy]] they are [[inseparable]]. They are always run through, where [[mind]] penetrates they are also, the [[energy]] also automatically, since they are so [[interdependent]], it also penetrates in that place, that location. So therefore [[mind]] needs to be channelized. [[Mind]] is the most important factor in us which has the [[characteristic]] of [[knowing]], or [[Wikipedia:Cognition|cognizing]], [[Wikipedia:Cognition|cognizing]] various [[objects]], whatever it comes in [[contact]] it immediately [[perceives]] or [[Wikipedia:Cognition|cognizes]] that [[object]] and it [[exists]] with a very
| + | entered the [[samadhi]] called 'Unwastcd [[Diamond]]' and pronounced this [[mantra]] of {{Wiki|worship}}: |
| | + | (hp sarvatathSgatapujavajrasvabhavattnako 'haml |
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| − | clear [[nature]]. But the [[mind]] has the [[characteristic]] of [[knowing]] various [[objects]], but it cannot run. It is like a [[person]] with very clear [[eyes]] but who is {{Wiki|crippled}}. This is just an analogy. One should not think that the [[mind]] also is sort of somebody like a {{Wiki|crippled}} [[person]], not something like that. It is just a [[symbol]], just a [[symbol]], like [[eyes]] can see, lot of things like that. [[Mind]] also can {{Wiki|perceive}} lots of [[objects]], however it is unable to run like a {{Wiki|crippled}} [[person]]. [[Energy]] is like a [[person]] with {{Wiki|legs}}, very strong {{Wiki|legs}}, and it can run here and there without any difficulty, but it has no, it cannot know anything. It runs all the time, but it is unable to know anything because it is not a [[consciousness]], or it is not a [[perception]]. It is like a [[blind]] [[person]] with {{Wiki|legs}}.
| + | "Om. I am the self-existence of the pujavajra of all the |
| | + | [[Tathagatas]]." |
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| − | If that [[person]] with {{Wiki|legs}} carries the {{Wiki|crippled}} on his back, then they can together can achieve their, their wish can be fulfilled. One will look and the other one will walk. In the same way the [[mind]] and the [[energy]] are [[interdependent]]. Therefore the [[energy]] is called the mount of the [[mind]] or the [[consciousness]]. Because wherever [[consciousness]] our [[mind]] runs, it always runs with the support of the [[energy]]. So they are [[inseparable]] and totally [[interdependent]]. Therefore, in order to channelize the [[energy]] into the [[right channel]], then we should [[concentrate]], our [[minds]] should [[concentrate]] on various spots and different spots in the [[nadis]], in the centers. That is why we need to know very precisely and correctly the actual locations of the centers and so on in order to penetrate very correctly, exactly on the spot. So when we [[concentrate]], our [[minds]] penetrated on the right in the right spot in these centers, then as our [[concentration]], [[mental]] 59
| + | (2) One should continually and methodically {{Wiki|worship}} the [[Buddhas]] with the five [[strands]] of [[desire]] ( = [[sense objects]]). By the five kinds of {{Wiki|worship}} he would speedily achicvc [[Buddhahood]]. |
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| − | [[concentration]] develops the [[energy]] also penetrates automatically to that point and by this gradually then the [[energy]] will start to enter into the [[central channel]] and with that [[constant]] running in the [[central channel]] then gradually all these knots around it will loosen and become more and more open. If we
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| − | miss the point, the place, then even if how much we try it cannot help the [[energy]] go into the [[central channel]]. It is like, for example there are certain slaughterers, like slaughterers who are very trained and very used to his work, then can find certain very important {{Wiki|nerves}} or something. Just by pointing to that particular, even if the [[animal]] is very large, very big just cutting that particular {{Wiki|nerve}} or that maybe needling or something like that, it can immediately kill that [[animal]], although it is very big. A [[person]] who doesn't know about this spot in the [[animal]], then cuts it or whatever way they do it, then it takes a long time for the [[animal]] to [[die]]. In the same way, like that, we should find the right spot in our [[body]] and [[concentrate]] there in order for
| + | So spoke the Lord [[Vajradhara]], [[master]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] [[diamonds]] of all the [[Tathagatas]]. |
| | + | Then the Lord [[Vajradhara]], [[master]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] [[diamonds]] of all the [[Tathagatas]], pronounced this [[secret mantra]] of all the [[Tathagatas]]: |
| | + | Orjt sarvatath&gatakayavakciltavajrasiabhaiiitmakn 'haml |
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| − | the [[energy]] to run into the [[central channel]]. So the actual knots which must be loosened, that is in the [[heart]], the most difficult and most important, to loosen that is in the [[heart center]], but if one begins, starts in that very spot it can be [[dangerous]]. Because if by penetrating here if the [[energy]] enters here in that spot it can agitate that original [[energy]], what is called the life-holding [[energy]] there, then a [[person]] can become completely crazy. Although our final aim is here, but by being [[skillful]] and [[wise]] approaching, then one first begins either from the top, from upward, from above or from below, penetrating first on other centers rather than immediately to this [[heart]] one. Through penetrating on those four other places and developing the | + | "Om. I am the self-existence of the [[Body]], {{Wiki|Speech}}, and |
| | + | [[Mind]] [[diamonds]] of all the [[Tathagatas]]." |
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| − | [[concentration]], then the [[energy]] starts to enter into the [[central channel]]. First it enters and then it abides. Abides means it just rests there, quietly rests there. And after it absorbs, when it absorbs then again, the similar process of dissolution, the [[experience]] of dissolution occurs. When the [[energy]] actually enters in the [[channel]] then there are various [[signs]] or [[experiences]] that one can, which occurs in our [[mind]], in us like a sign of entering, sign of abiding and sign of absorbing. [[Je Rinpoche]] says that now anyway we wouldn't be able to finish so it is better to stop here. Like there was, giving an example there was a [[person]], like very great comedian [[in Tibet]], we had Obutempa, so he when he was doing some work, like he was doing something in the | + | (3) 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'. |
| | + | (4) He should accomplish the [[selflessness]] of [[citta]] being [[visualized]], (then) the contemplation of {{Wiki|speech}} ([[vaca]]) and [[body]], (then) the triple {{Wiki|conjunction}}, (finally) the abode {{Wiki|equal}} to [[space]]. |
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| − | morning, it will not finished anyway, so let's just [[relax]]. So he [[relaxed]], then in the evening then again, it will not finish so there is no use to rush so let us [[relax]], so that's what we should do now. Obutempa was a [[person]] who was always like deceiving [[people]] and very mischievous, very mischievous, always telling lies and very mischievous and always telling lies and deceiving [[people]] and so on. He is a [[manifestation]] of [[Avalokiteshvara]], he was a [[manifestation]] of [[Avalokiteshvara]] to teach some [[intelligence]] to the stupid [[Tibetan people]]. When one begins to practice the stage of completion, first one should [[meditate]] on the what is called the multicolored point, or [[bindu]]. And for that instant of [[visualizing]] [[deities]] in many [[forms]], one keeps one's [[own]] [[body]] as the [[deity]],
| + | (5) 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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| − | then as the [[deity]], then one first practices [[guru yoga]] as a preparation. For the practice of [[guru yoga]] one should [[visualize]] one's [[root guru]] in the [[form]] of [[Vajradhara]] in front of us, above in the [[space]] on [[lion throne]]. Then we invite Yanasatvas or [[deities]] from fields of the [[Buddha]], from abode of the [[Buddha]]. These invited [[Buddhas]] absorbed into the [[guru]], thus it becomes the [[embodiment]] of all the [[Buddhas]], then we make [[prostrations]] and all the seven [[pujas]]. We offer [[mandala]] to the [[guru]] then request for the [[blessing]] of the [[guru]] in general and in particular we ask his [[blessing]] to clear away all interference for one's practice of the stage of completion and interference of the [[nadis]] and one's [[nadis]] and energies and all such interference of the practice of
| + | (6) Having pondered in brief this [[characteristic]] of [[body]], {{Wiki|speech}}, and [[mind]], he should [[contemplate]] the [[samadhi]] 'Conjunction to [[revelation]]' as [[constructed]] by [[mantra]]. |
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| − | completion. After all the [[prayers]] the [[guru]] absorbs into, through the {{Wiki|crown}} of our head in ourself. The [[guru]], at the end the [[guru]] absorbs into us and integrates completely with our [[mind]] and after that we should practice the nine-fold exercise of the [[breathing]] as a [[purification]] of the [[nadis]]. So first we inhale through the left nostril, 3 times inhale through the left nostril and exhale from the right, and 3 times inhale from the right and exhale from the left and then 3 times inhale from both nostrils and exhale from both nostrils. That is 9-fold exercise of [[purification]] of the [[nadis]], combined with [[visualization]] of the [[nadis]]. So that is the [[nadis]], all 3 [[nadis]] have been completely cleared, completely [[purified]]. After that in order to channelize the
| + | (7) Then the glorious [[Vajradhara]], accompanied by all the [[Tathagatas]], and most [[omniscient]] oneamongall the [[Buddhas]], proclaimed the supreme contemplation. |
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| − | [[energy]] into the central [[nadi]] we should [[concentrate]] at the lower end of the central [[nadi]]. We [[concentrate]] there at that place on a very minor little point, like a drop, which is about the size of a [[mustard seed]] or a little {{Wiki|syllable}} or implement of the [[deity]] of that size. One can practice this kind of [[meditation]] early in the morning, but especially a convenient time is onachildra, in the evening. We are in the [[form of the deity]] embracing, in union with the [[consort]], the place of this [[visualization]] is at the junction of the two {{Wiki|organs}}. Now we should [[visualize]] this point at the meeting of the two [[nadis]]. The [[nadis]] of the [[deity]] and the [[consort]] lower two ends of the [[nadi]], they meet in the [[lotus]] of the [[consort]], and at the very end at the junction of the two [[nadis]]
| + | (8) One should [[imagine]] a [[moon disk]] in the midst of the sky. Having contemplated an image of the [[Buddha]], he should begin the '[[subtle yoga]]' (suk}ma-yoga). |
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| − | in that [[space]] inside then one should [[visualize]] this little point with...to be precise then [[visualizing]] inside a little [[moon disc]] with the implement or without the implement, with the {{Wiki|syllable}} or without the {{Wiki|syllable}}, this depends on what kind of [[tantra]] or [[meditation]] you are practicing. It is slightly different from one [[tantra]] to another. One should practice this kind of single pointed [[concentration]] for a long time. Then after some time then the [[energy]] starts to enter from the lower end of the [[nadi]]. The first sign of the entering of the [[energy]] in the [[nadi]] is that one's respiration from the two nostrils when one is [[meditating]], one's respiration from the two nostrils they become completely {{Wiki|equal}}, balanced, with same strength, same force. Usually the average
| + | (9) One should [[imagine]] a (minute) [[mustard seed]] at the |
| | + | tip of the {{Wiki|nose}} and the moving and non-moving ([[worlds]]) in [[the mustard seed]]. He should [[contemplate]] the [[joyful]] [[realm of knowledge]] as ihc ([[highest]]) secret [[thai]] is [[imagined]] by [[knowledge]]. |
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| − | respiration in a day of a normal [[person]] is 21,600 breaths or respiration in a day. Usually these different energies go out and in, such as the five [[principal]] energies. They are also called the five lower (or lord) energies then four [[consort]] energies, that many different energies like this, they go out at different times. So depending on these different types of energies then sometimes it is stronger in the right, sometimes stronger in the left, sometimes it is sort of {{Wiki|equal}} from both nostrils. So if one checks very precisely there is always some difference. There is usually when we are not {{Wiki|aware}} of our respiration and we are not making any use of these, so therefore we don't notice anything and we are not {{Wiki|aware}} of all these differences. But actually there
| + | (10) He should [[contemplate]] a {{Wiki|solar}} disk in the midst of the sky, and having contemplated an image of the [[Buddha]], superimpose it on that abode. |
| | + | Hiiml |
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| − | are very precise differences, even when the [[breath]] comes out one nostril sometimes it comes from one corner, sometimes from the right corner, sometimes from the left corner, sometimes from the front coroner. There it comes in a different way and so there are such things, what is reporting there are like 12 great ways of respiration. This respiration from the {{Wiki|nose}} is called nobukipa, respiration from the nostrils. So the respiration from the {{Wiki|nose}} is {{Wiki|tangible}}, from one to another, always like that and also the respiration, the [[energy]] going into the different [[channels]] inside and the different branches of [[nadis]] are also varied to sometimes on branch and sometimes another branch and it is never {{Wiki|equal}}. When one actually begins the practice of...ices with the [[energy]],
| + | (11) One should [[contemplate]] a bright disk in the middle of the sky. (Then,) he should [[contemplate]] a [[lotus]] and a [[diamond]] in [[contact]] in the manner of an [[eye]]. |
| | + | (12) He should [[contemplate]] a [[ratna]] disk in the middle of the sky and should perseveringly [[contemplate]] upon it the 'original [[yoga]]' (the {{Wiki|syllables}} Om, [[Ah]], [[Hum]]). |
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| − | then one comes to realize all these differences. Now we have no, at the {{Wiki|present}} we have no control of our respiration. However still if we check, if we check very precisely, analyze the respiration, one will gradually be able to notice the difference. For example, this respiration is also related, corresponds also to the [[lunar cycle]] of the [[moon]]. Beginning from the first day of the [[lunar month]] for 3 days the [[breath]] or the respiration is stronger in the right nostril, and from there it changes, it begins changes to the left. Then there are such things, back and forth it changes which occurs in certain periods. 60
| + | (13) [—omitted in [[Tibetan translation]] of the miilalanlra and in the [[explanatory tantra]] [[Sandhivyakarana]]—] |
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| − | When this kind of changes doesn't take place in the right time, there is something going wrong in us and when we know these kind of differences very well we will even be able to foresee our [[own]] [[death]] for example. Just the exercise with the respirations, with all these different exercises, with the respiration itself is not a very [[great practice]]. It is also not a very difficult and is not some, to hold the [[breath]] and so on is not one of the most
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| − | important practices. Therefore usually the [[lamas]] [[in Tibet]] will not sort of go into that kind of, are not carried away by this kind of respiratory exercises before the [[stage of generation]]. It is left in the stage of completion, and one practices first the [[stage of generation]], because without this [[stage of generation]], even if one just begins some exercises and [[masters]] these exercises it will, to hold the [[breath]] for a long time and so on, but there is not great {{Wiki|purpose}}, there is no great use of it. Just exercises, just exercise, but there is no great use of it. That is why that [[lamas]] do not recommend to practice these kind of things before anything else, because when we have, if we have [[life]] preparation and practice the [[stage of generation]] and then apply these exercises then it can be used for a very important {{Wiki|purpose}}. Otherwise just holding the [[breath]] in the {{Wiki|abdomen}} is not a very big thing. It is just like a bellow. Also when in the stage of completion, when one begin these exercises with the lung or respirations, then it is very important to do it very
| + | (14) He should [[contemplate]] a {{Wiki|light}} disk in the middle of the sky. He should project (thereon) a [[Buddha]] mark which is mild and in differentiation the retinue. |
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| − | correctly, very exactly, also with the right position, like sitting in the [[Vairochana]] position first to receive the [[initiation]] and all the [[blessings]], then sitting in the right position is always very important. If one sits in the right position, upright position, and the [[Vairochana]] position with the 7 qualities, then all the [[nadis]] inside the [[body]], then they also will remain in a proper position how they should be without bending, and without being crooked, without bending or anything like that. By this then all the [[energy]] and all the current which goes through these [[nadis]] will flow very free...
| + | (15) He should [[imagine]] with perseverance at the tip of his {{Wiki|nose}} a five-pronged ([[thunderbolt]]) appearing like a [[blue lotus]] petal and in the advanced [[degree]] the size of a tiny {{Wiki|barley}} grain. |
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| − | [...]
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| − | ...has received the 6 practices of [[Naropa]], from the great [[Indian master]] [[Naropa]], and there the most important practice is [[tummo]], the practice of the heat practice. The [[tummo]] heat practice and {{Wiki|aware}} first of all exercises and the position of the [[body]] is very strictly sort of emphasized. Therefore sometimes [[guru]] [[master]] [[Marpa]] was sort of sometimes boasting and saying that all these [[Tibetan]] [[meditators]] or [[Tibetan]] [[yogis]], even their [[great realization]], whatever they
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| − | achieved, cannot be compared even with just my way of sitting. My way of sitting is enough just to excel. All the great realizations of the [[Tibetan masters]] of that time have they gained. Therefore this shows that the position of the [[body]] is very important. One time when the [[fully enlightened Buddha]] was still living there was a [[monk]] who was always in [[meditation]] in practicing [[samadhi]], with a very {{Wiki|perfect}} position of the [[body]], very upright and every part of the position all very correct. When he was always sitting under a [[tree]], always in this position, a monkey on that [[tree]] always [[seeing]] this, sometimes he also sort of imitated the position of the [[monk]] and he did this a few times and so his position also became very correct and by this it gave him, he [[attained]] a very high [[samadhi]] by just sitting in this very proper position. But sometimes an [[exceptional]]- thing takes place where certain, there are some [[people]], some [[exceptional]] [[people]], when they sit in the right position, the [[Vairochana]] position, it never works, the [[meditation]] never works and never works, because of certain abnormal or somewhat different thing in his [[own]] [[body]] and for such [[person]] then different positions must be tried. There was a [[monk]] at the time of the [[Buddha]] and in his previous [[life]] he has swore, has shouted at, to an older, to one of his [[masters]], saying that you are like a {{Wiki|cow}}, never finishing, you
| + | (16) With [[enlightenment]] his sole aim, he should [[contemplate]] vividly at the tip of his {{Wiki|nose}} an eight pctalled [[lotus]] with filaments and the size of a chick-pea. |
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| − | are mean or something like that out of [[hatred]], he said something like this. Then so that [[person]], the [[object]] of his critic was a very [[realized master]], a [[monk]], so by this then this [[person]] has [[accumulated]] very [[unwholesome karma]] which actually the strength to take [[rebirth]] in [[hell realms]]. But that [[person]] after doing repentance has asked [[forgiveness]] and confessed very strongly, and by this he has changing his [[destiny]], he has taken 500 times [[rebirth]] of a {{Wiki|cow}}. After ceasing this [[karma]], this [[unwholesome karma]], after 500 [[rebirths]] as a {{Wiki|cow}}, then he has taken [[rebirth]] as a [[human being]], but still somewhat similar, still somewhat in common with a {{Wiki|cow}}. Also his inner {{Wiki|biological}}, things inside, all these things are somewhat, very similar to the {{Wiki|cow}} and when he ate something but then after it comes back and he can chew it again, chew the cud. Also his facial [[appearance]] also is not very agreeable. It is a little bit more like an [[animal]]. He has this thing hanging, the cows have this thing here, this {{Wiki|skin}}, this fold hanging under the {{Wiki|throat}}. So he tried to practice [[meditation]] sitting in the [[Vairocana]] position for a very long time, but no any [[samadhis]] were [[attained]]. [[Buddha]] [[seeing]] this particular [[karma]] of this [[monk]] then instructed him to change his position, to sit like a {{Wiki|cow}}, exactly like a {{Wiki|cow}}, to sit on four {{Wiki|legs}} like this with head down and he did that and [[meditated]] in that position and
| + | (17) In the [[extraordinary]] case, he would construct therein (i.e. in the 'chick-pea') the contemplation of [[wheel]] and so on. (Then, he would accomplish the {{Wiki|ecstatic}} basis of enlightenment—the store ofall ([[mundane]]) [[siddhis]] and the (eight [[supramundane]] [[gunas]]. , |
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| − | [[attained]] [[samadhi]] very soon. And [[attained]] the [[arhat]] stage in that very [[life]]. So like that there are certain [[exceptional]] [[beings]] like that with a slightly different system in the [[body]] because of their [[own]] particular [[karmas]]. However, for the general, generally then for a normal [[person]] then this position, [[Vairochana]] position is the best for the [[practice of meditation]]. In order to practice the [[meditation]] like that it is very helpful for us to know how these, all this about the [[chakras]] and [[nadis]] and everything what our [[body]] contains, to have a good [[knowledge]] of this is very helpful. So when the [[energy]] enters in the [[central channel]] then the [[meditator]], [[practitioner]] will realize this equalization of the, to the respiration from his two nostrils. So this happens whenever he [[meditates]], whenever he [[concentrates]] on the points then this happens. Of course when he wakes from [[meditation]] then again it changes. But as soon as he [[meditates]] then his respirations becomes {{Wiki|equal}}. Then still one must continue to practice the [[meditation]], [[concentrate]] on the point, on that {{Wiki|subtle}} point. Then the respiration will begin to, the [[energy]] will begin to abide, not only enter, but abide in the [[central channel]], and when that happens then the outer respirations, the [[breath]] will stop. One is sitting, one can sit very still, very awake, very still, but without this outer respiration. One should
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| − | still continue to [[meditate]], to [[concentrate]] until this abiding [[energy]] completely absorbs into the [[central channel]]. So when the [[energy]] begins to absorb into the [[central channel]], then all these [[experiences]] which, [[experiences]] of the process of dissolution again occur, like the dissolution of [[earth]] into [[water]], [[water]] into [[fire]], [[fire]] into the [[wind]], [[wind]] into the [[consciousness]], then the first is what is called [[appearance]], when we [[experience]] this whitish, then the near increase, that is the reddish [[appearance]], then near [[attainment]], or close [[attainment]], that is the darkish then [[clear light]]. All these stages of [[experience]] will occur. As this process of dissolution takes place then the [[meditator]] [[experiences]] exactly the same inner [[experience]]; the smoke-like
| + | (18 He would project there in condensed manner what has been placed in the [[Buddha's enlightenment]]. He would draw forth the [[Dharma]] [[Word]] marked with [[body]], {{Wiki|speech}}, and [[mind]]. |
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| − | [[experience]], mirage-like [[experience]], smoke-like [[experience]], then spark-like [[experience]], then dim-light [[experience]], sort of dim-light without any {{Wiki|motion}}, and after that then the whitish, then reddish, this darkish then [[empty]] very clear [[space]], all will be [[experienced]]. But when the [[practitioner]] wakes from his [[meditation]] then again he starts to [[breathe]]. During his [[meditation]], from the outside it is like a [[dead person]], although he is not sort of collapsed, but is sort of sitting in the [[meditation]] position, very correct position 61
| + | (19; Then the glorious [[Vajradhara]], the rcvealer of all the meaning of [[reality]], expressed the [[sublime]] secret that issues from all the best praxis ([[carya]]). |
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| − | although without [[breath]] so it is like a [[dead person]]. But of course there is no, the [[body]] still remains warm all the living aspects of the [[body]] will not perish. So first the, all the energies will all not enter, abide and absorb at once, simultaneously, little by little. So therefore, this first [[signs]] of dissolution they are not so clear, they are not so clear. This is of course a [[person]] who has practiced the [[stage of generation]] and now from there moving to the stage of completion, then this practice of the [[concentration]] on that {{Wiki|subtle}} point and this sort of helping then the inner sign, outer sign occurs. But
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| − | this kind of practice can even be practiced before the [[stage of generation]]. Even without [[Bodhichitta]] and the proper motivations, the proper foundations, just practicing these [[techniques]] of the [[meditation]] and the [[concentration of the mind]] and so on, [[skillful]] [[people]] can still achieve some similar result like that. For example, stopping of the actual respirations and so on. Even if the [[energy]] does not really enter into the [[central channel]], but when the [[energy]] is sort of channelized in that [[direction]] on the outside, but not really in the right way, but still in that [[direction]] and {{Wiki|concentrating}} on those particular locations, area, that already can [[cause]] certain [[experiences]], not exact the same but similar ones. So when the [[energy]] is not correctly channelized, if when the [[energy]] enters not really inside the [[channel]] but around the [[central channel]], then these [[experiences]] of [[fire]], [[water]] and so on, similar [[experience]] occurs, but without any order, not in the successive, in the correct order, but sometimes some [[experiences]] come before and completely in the wrong order. So this kind of practice has no real great fruit, no real [[benefit]]. Also, even the [[tummo]], heat of the [[tummo]] can also be ordinary [[tummo]], what is called ordinary heat can be generated, stimulated through [[practice of concentration]], penetrating [[mind]] in that area when one is very deeply [[concentrated]] and when the [[energy]] is
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| − | sort of [[gathered]] around there, not really into the [[central channel]], but [[gathered]] around there, this can [[cause]] the heat [[to increase]], but still not exactly the same as how the real [[tummo]], the {{Wiki|subtle}} [[tummo]], but ordinary gross [[tummo]] can be activated. This kind of ordinary heat, or [[tummo]], is something which generates rather easily and it also can be felt quite obviously from the level of the {{Wiki|navel}}, the heat starts [[to increase]] rather rapidly. The real awaking of the [[tummo]] heat from inside the [[channel]] it comes very slowly and something very {{Wiki|subtle}}, from first it's almost one can't [[feel]] really anything and it begins with a very {{Wiki|subtle}} {{Wiki|subtle}} heat and very fine one, deep from inside. There are quite a few [[people]] [[in Tibet]] who have generated the ordinary [[tummo]] heat and from outside they look quite fantastic because they can sit in a very cold weather or freezing cold weather, they can sit on the rooftop and only
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| − | wearing a little piece of cloth and still sort of sweating and so on, this kind they can perform this kind of [[powers]]. This kind of [[achievement]] or this kind of practice has no real great [[benefit]]. It does not help us to develop [[Bodhichitta]], it does not help us to even in the [[tantra]] it is not a real result of the practice, not the [[desired]] result of the practice. So it cannot help the [[mind]] to overcome the [[delusions]] and so on. It is just the heat, that is just the warmth of the [[body]], just like sitting by the fireside. It is only maybe to impress some [[people]], besides that there is very little [[benefit]]. There is nothing to carry in the {{Wiki|future}} [[life]]. So that is why most of the [[Wikipedia:Authenticity|authentic]] [[masters]] [[in Tibet]], they do not encourage the [[disciples]] immediately to engage in all these [[techniques]] of [[meditation]] with the [[tummo]] and [[air]] and [[wind]] and this and that, because this can instead of giving a real help to what is needed, just misleads
| + | (20) The [[wise]] man, provided with [[forms]], {{Wiki|sounds}}, and {{Wiki|tastes}}, should [[contemplate]] for six months; and should also [[contemplate]] by [[offering]] the great [[offering]] to the secret [[reality]]. |
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| − | the [[people]] and let the [[people]] spend, waste their whole [[life]] on fantasies like that. That is why it is not encouraged or not popular. When [[tummo]], if we understand correctly how the [[energy]] enters and which way its is channelized into the central [[nadi]] and how it enters and when it enters what kind of [[signs]] occur and how it abides and how it absorbs and then how this can generate the real, the {{Wiki|subtle}} heat then by increasing the heat through the [[central channel]] how this [[causes]] the melting of the [[Bodhichitta]] or the [[blissful]] fruit from the center in the head and how then this, when this pours through the [[central channel]] and then what a [[blissful]] [[sensation]], the different stages of [[bliss]], how we [[experience]] and how this then helps the [[mind]] to realize [[shunyata]] and so on. If we understand the [[path]] correctly then there is no [[danger]] of misconceptions and misunderstandings, and even if we cannot put into practice right
| + | (21) The one [[desiring]] [[siddhis]] as fruit should perform by using excrement and {{Wiki|urine}} as ([[imaginary]]; [[food]]. He would accomplish the [[supreme reality]] and [[immaculate mind]] of [[enlightenment]]. |
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| − | away, all these [[stages of meditation]], then if one prepares in right way from now, with all the necessary preparations, the [[development]] of [[Bodhichitta]], [[meditation]] on the [[deity]], and practice of the [[guru yoga]], and [[meditation]] on the [[deity]], [[stage of generation]] and so on. If one proceeds in the right way from now, even though we don't reach to that [[state]] in this [[lifetime]], still one is on the right way. And even if one does not accomplish in this [[lifetime]] as a result of one's preparation in this [[lifetime]], definitely in the {{Wiki|future}}, in the next [[life]], one will encounter with all the right circumstances, all the [[masters]] and every possibility and our progress, real [[spiritual]] progress will go on in a correct way, without any mistake and without any waste of time. So when the respiration stops, external expiration stops and the energies have absorbed in the [[central channel]], then we should still observe if our, if our
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| − | belly is moving. If the belly, although the respiration has completely stopped, but if the belly is slightly still moving, then that is a sign that the [[energy]] has not entered at all in the [[central channel]]. When [[energy]] really enters into the [[central channel]] and abides there, then not only the [[outer breath]] stops but also this {{Wiki|movement}} of the belly, the [[rising]] and falling stops. This is [[caused]] by [[wind]], [[air]], by [[energy]]. In the [[tranquil]] abiding, the ordinary [[tranquil]] abiding [[meditation]] like even in the non-tantric [[tranquil]] abiding [[meditation]] when one practices some other [[meditation]] and tries to fix the [[mind]], the fixation of the [[mind]], then when there again some misleading [[experiences]]. When the [[distraction]], this very wide, this [[distraction]], wideness of the [[mind]] sort of comes slightly, comes down, then the [[mind]] becomes [[very peaceful]] and sort of [[pleasant]] and [[relaxed]]. But because of this [[relaxation]] of the [[mind]], and
| + | (22) He should [[imagine]] the great flesh as flesh for [[food]]. He would accomplish the mysterious [[body]], {{Wiki|speech}}, and [[mind]] that are in all [[siddhis]]. |
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| − | sort of little [[concentration of the mind]], then what is called {{Wiki|subtle}} [[dullness]] of the [[mind]]. The {{Wiki|subtle}} [[dullness]] of the [[mind]] occurs in the [[meditation]] which is in fact a kind of [[hindrance]]. But there are [[people]] who are misled by this kind of [[experience]] and this kind of {{Wiki|subtle}} [[dullness]] is very relaxing, so comfortable, like a floating [[experience]] and one is very comfortable, and one [[concentrates]] not very badly, so not agitated. So one [[thinks]] this is a very high [[samadhi]] or some kind of very high [[state of samadhi]] and they just go on with this for days, for a day or two like that and with this kind of [[dullness]] developing in the [[mind]] and at that time also a good way to check, if this is a real good [[experience]] of the [[meditation]] or kind of [[dullness]] is again to check the belly. So therefore a real [[practitioner]] of [[tranquil]] abiding [[meditation]] must be very alert and attentive all the time to guard himself, his [[mind]] from
| + | (23) He should eat as [[food]], the [[sublime]] flesh of [[elephant]], [[horse]], and {{Wiki|dog}}, and not partake of other [[food]]. |
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| − | the [[distraction]] on one side and at the same time this kind of [[dullness]] by [[recognizing]] what is the real end and not miss the [[understanding]] of this kind of [[hindrances]] and [[recognizing]] and then immediately applying the antidote to get rid of them. But this practice of [[tranquil]] abiding is, one has to be [[skillful]], very [[skillful]], so therefore it is more difficult. It is sort of hard. On the contrary, just to sit in [[meditation]] in a position and just think nothing and just remain sort of completely blank [[mind]], this is not very difficult and it is very comfortable and very quiet. One doesn't need to {{Wiki|worry}} about anything, simply to close your [[mind]] completely and stay like that. This kind of practice is not, is completely not only wrong [[tranquil]] abiding, or wrong kind of [[meditation]], but it is a very bad course to take very unfortunate in [[animal realms]] in {{Wiki|future}} [[lives]] because this kind of practice completely closes the door of our analytical [[mind]] and thus the way to develop [[wisdom]] is completely closed. So therefore one takes [[rebirth]] in 62
| + | (24) The [[wise]] [[Bodhisattva]] becomes dear to the [[Buddhas]]. Indeed, by this praxis one would quickly attain [[Buddhahood]]. |
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| − | very [[ignorant]] [[animal]] who just spends even in [[animal]], also some types of [[animal]] who just all time [[sleeping]], all time [[sleeping]] without much [[activity]] of the [[mind]], that sort of [[animal]] we can become. So when we practice [[tranquil]] abiding in a very correct way, with a correct method, and when we accomplish [[tranquil]] abiding [[meditation]], then one must [[experience]] what is called shenjung that is, shenjung that is like complete [[suppleness]] of the [[body]] and [[mind]]. It is a very
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| − | [[blissful]] [[sensation]] {{Wiki|physically}} and [[mentally]]. That is a sign or result of the [[tranquil]] abiding, [[accomplishment]] of [[tranquil]] abiding [[meditation]]. If someone just keeps on developing this {{Wiki|subtle}} [[mental dullness]] then how long one [[meditates]] one can never [[experience]] that kind of [[bliss]]. So [[tranquil]] abiding [[meditation]] or [[accomplishment]] of [[tranquil]] abiding [[meditation]] to attain [[samadhi]] or [[full concentration]] of the [[mind]] and also the [[bliss]] of the [[mind]] is very beneficial, because the [[mind]] which is fully [[concentrated]] can be used for various purposes and can be very helpful. However, the one great difficulty that we face to accomplish the [[tranquil]] abiding [[meditation]] is our, although we try to make [[effort]] to [[concentrate]] and practice [[tranquil]] abiding [[meditation]], the [[reason]] why we don't accomplish easily is the ground of [[tranquil]] abiding [[meditation]] is not very strong. So the ground of [[samadhi]] or [[tranquil]] abiding
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| − | [[meditation]], [[accomplishment]] of [[tranquil]] abiding [[meditation]] is the shela. Shela is very important. Shela of [[body, speech and mind]] is a very important foundation for [[samadhi]]. There is a second [[danger]] in [[relation]] with the [[tranquil]] abiding [[meditation]] which is quite definitely quite far away for us, that is if we accomplish [[tranquil]] abiding [[meditation]] there is a [[danger]], or can be a [[danger]]. That is if we [[concentrate]] immediately, sort of direct one's now the fully [[concentrated]] [[mind]], this [[samadhi]] tool, a way to develop the [[Bodhichitta]] and this kind of [[Bodhisattva]] qualities, then [[tranquil]] abiding [[meditation]] just [[tranquil]] abiding [[mind]], the [[mind]] which is in the [[state of samadhi]], can easily turn to just into, turn to the {{Wiki|inferior}} part, the [[path]] leading to the [[individual liberation]] [[attaining]] [[nirvana]] through the [[realization]] of [[shunyata]]. Of course for that one needs [[concentration]] [[mind]]. Just satisfied with the
| + | (25) He would become in the [[world]] Lord of the [[Realm of Desire]] (kama-dhdtu), the doer of [[deeds]] of the rank; the radiant, powerful leader, his handsome features gratifying the [[sight]]. |
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| − | [[realization]] of [[shunyata]] then one sort of again gets carried away, in a different way, leading to the [[individual liberation]] or [[nirvana]] from the [[samsara]]. Then it is of course a good goal. However it is not the right goal that we are seeking. The [[reason]] why this is sort of considered as a [[danger]] is that when we accomplish [[tranquil]] abiding [[meditation]], and [[vipassana]], then through this combination of [[tranquil]] abiding-vipassana [[mind]] [[meditation]] on [[shunyata]], realize [[shunyata]] and through the [[realization]] of [[shunyata]] one completely gets rid of one's [[ignorance]] and then all other [[delusions]] and [[attachments]] and so on, all the [[delusions]] and by this [[karma]] is ceased and by this the [[conditioned]] [[rebirth]] in [[samsara]] is brought to an end and one has [[attained]] what one attains. The [[liberation]] from the [[samsara]] and the [[nirvana]] from the [[samsara]]. So this is the end of the problem for the {{Wiki|individual}} [[person]]. However when one attains this
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| − | kind of goal for oneself then because this goal is very comfortable and it is very comfortable then one gets this inclination to help oneself, to help oneself and to think for one's {{Wiki|welfare}} is the [[principal]] thing. Once our [[mind]] is very strongly inclined with this it is very difficult, after that again, to change from there to a [[Bodhisattva path]]. It takes a very long time for an [[arhat]] to again, although they finally will attain a fully [[enlightened state]] of [[Buddhahood]] going through the [[Bodhisattva path]], but for them to change from their [[state]] to [[Bodhisattva]] takes a very long time, much longer than a [[person]] who begins with the [[Bodhisattva path]] and by doing certain mistakes, falling into the [[hell realms]], spending a lot of time in [[hell realms]], again coming back and attain fully [[enlightenment]] is still shorter than somebody who attains [[nirvana]] [[state]] first and from there to attain the fully [[enlightenment]]. There are many
| + | (26) He would assent to the [[world]] on [[sight]], without being |
| | + | exhorted. This is what for all the [[Buddhas]] is the secret, the [[supreme enlightenment]]. This [[secret mantra]] is the [[reality]] transcending (the ordinary) [[body]], {{Wiki|speech}}, and [[mind]]. |
| | + | Ended is [[chapter]] six, entitled '[[Empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]]* in the Mahaguhyatantra '[[Guhyasamaja]]' of the secret and the greater secret belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[Tathagatas]]. |
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| − | also [[scripture]] sources for it in various [[sutras]] and so on, however they are too long to be quoted now. So [[Rinpoche]] will give one story. That is the [[Shariputra]] was a [[great master]], a great [[disciple of Buddha]], a great [[arhat]]. So there was a [[person]] who has certain [[karmic cause]] in him that if [[Shariputra]] teaches him or gives him the [[teaching]] of [[dharma]] and let him, give him the instruction of [[meditation]], this [[person]] would immediately accomplish all the [[stages of meditation]], [[tranquil]] abiding, [[vipassana]] and all that and would immediately attain the [[nirvana]] or the [[individual liberation]]. There was a [[person]] who had that kind of potentiality. [[Shariputra]] [[seeing]] this potentiality in that [[person]] with his {{Wiki|clairvoyance}} then for now I will give the [[teaching]] of [[dharma]] to this [[person]] and establish him to the [[state of nirvana]] to the [[complete liberation]]. So in between the [[Manjushri Bodhisattva]] went to the same [[person]] and
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| − | gave a lot of teachings of Redbago. [[Bodhisattva]] [[taught]] him all the [[Bodhisattva]] conducts and [[good deeds]], vast and [[profound practices]], [[paramitas]] and all the [[sacrifices]] and so on and this [[person]] was completely shocked with the [[teaching]], and that was completely too much and therefore there is no use for a [[person]] to become like [[Bodhisattvas]], do all those things like [[Bodhisatvas]], that is really completely beyond his ability and so on. So a [[wrong view]] has developed in him towards the [[teaching]].
| + | CHAPTER TWELVE |
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| − | ...all the usual agitations of the various conceptions. So then one still continues to [[meditate]] and all the [[energy]] in our [[body]] completely dissolves and absorbs into the [[central channel]] except for a very [[subtle energy]] and then one goes through the actual process of dissolution like at the time of the [[death]],
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| − | then that [[subtle energy]], most [[subtle energy]] which is [[inseparable]] from our [[subtle consciousness]] then finally awakens from the [[state]] of [[clear light]]. It produces a [[body]] which cannot be seen from outside, it is only for yourself, can only be [[perceived]] by yourself in [[form]] of White [[Vajradhara]] which goes out of one's [[body]] and performs various [[activities]]. That [[illusory body]] in White [[Vajradhara]] [[form]] goes out, goes out of one's [[body]] and performs various [[activities]], accumulating [[merit]] and making [[offerings]] for the [[Buddhas]] and so on. And, after then it again comes back, returns and enters into through the {{Wiki|crown}} of the old [[body]] and as soon as it enters through the [[crown of the head]] then one again comes to [[life]] in our usual [[body]] and then one engages in post- [[meditation practices]] like eating, walking, sitting and also then [[teaching]] [[asita]], all these kind of [[activities]]. Then again one [[meditates]], enters into the actual session of [[meditation]] where one leaves this [[body]] in that White [[Vajradhara]] [[form]] and this has to repeat for a long time. These three {{Wiki|processes}}, the process of dissolution and [[clear light state]], then the [[body of energy]], [[energy body]] in White [[Vajradhara]] [[form]], and again returning back into the old [[body]]. These three {{Wiki|processes}} are the actual method, the actual [[path]] which eradicates our ordinary [[death]] [[bardo]] and [[birth]]. These are the [[cause]] to, also the [[cause]] to attain the [[three kayas]], [[three bodies of the Buddha]]. But in order to accomplish these we must practice in the [[stage of generation]] these three
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| − | transformations. Transformations of the [[birth]], [[death]] and [[bardo]] into [[Dharmakaya]], [[Sambogakaya]] and [[Nirmanakaya]], which is the principals of the practice of the [[sadhana]]. Although it is in one's [[mental]], in your [[imagination]], but still these are very important preparations, important [[cause]] for the accomplish of the actual, the [[path]]. So therefore, the three transformations in the [[stage of generation]] in your [[visualization]], it is the preparation, or it is the [[cause]] to attain the actual [[path]] and also this is something which corresponds to our basic, our ordinary [[birth]], [[death]] and 63
| + | Then the [[teacher]] [[Vajradhara]], who has accomplished the supreme Jiiana, proclaimed the [[diamond]] of {{Wiki|speech}} which is the [[reality]] of the three [[diamond]] pledges. |
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| + | (1) One should [[imagine]] this [[dance]] (nataka) among the natures [[pure]] by [[intrinsic nature]], which are {{Wiki|equal}} to the sky and have the [[intrinsic nature]] devoid of [[discursive thought]]. |
| − | [[bardo]] and these are also [[cause]] to attain the actual, these [[three states]], and on the [[path]]. In the [[stage of generation]], to practice these three transformations in your [[mind]] is a very indispensable sort of ground or preparation to actually accomplish them in the stage of completion. Even if one practices that properly, even if one cannot attain the stage of completion in that [[life]], still these transformations in this, [[mental]] transformations will be very helpful when actual [[death]] and [[bardo]] and [[birth]] occurs at the end of our [[life]]. So the [[principal]] practice in the stage of completion is through the
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| − | [[concentration]] on the point and also then the [[meditation]] on the [[emptiness]], [[absorption]] into the [[emptiness]], then one goes through the process of dissolution and reaches the [[clear light state]], awake the [[clear light state]] of the [[consciousness]] and [[experience]] all those age different [[inner science]], like [[mirage]], smoke and so on, all these [[experiences]]. At first they are not very clear, and they are quite vague and so they are not very real, not very vivid. Also this [[awakening]], then from [[clear light]] [[awakening]] in a [[body]], in a separate [[body]], at first it is very vague, and it's more in your [[mind]]. But after these become,
| + | (2) One may accomplish the sum of all [[siddhis]] both in a spot of a great [[forest]] and in a secluded mountain [[adorned with flowers]] and {{Wiki|fruits}}. |
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| − | after continuous [[effort]] and continuous [[practice of meditation]] they become more and more real until they one can really create one's real [[body]], [[body of energy]]. So those two, the practice of the generation of the [[clear light state]] and the [[illusory body]] are the two [[principal]] practices in the stage of completion. Then one should still continue to practice, to [[meditate]] with the [[vajra]] {{Wiki|recitation}} and all these various [[techniques]] and for the [[energy]] to [[cause]], for the [[energy]] to enter more and more, more completely in the [[central channel]] and so one has to, can never give up one's [[effort]], one should still put much [[effort]] and continue to [[meditate]]. Then still if you will progress further. So when one practices the [[meditation]], depending on what sort of [[tantra]] or
| + | Mam |
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| − | particular method one is practicing, sometimes with [[six chakras]], sometimes with [[five chakras]]. However, when {{Wiki|concentrating}} and [[meditating]] in this way the [[energy]] entering into the [[channel]] then it causing the heat [[to increase]] and then causing the [[blissful]] fluid to fall down, melting and falling down from the [[crown of the head]]. First when the [[bliss]], the fluid fills the [[highest]] [[chakra]] in the [[crown of the head]] there are certain [[experiences]] that the [[meditator]], [[experiences]] certain [[appearances]]. When it fills the [[head chakra]] then one sees, one gets [[visions]] of countless [[forms]] of [[Vairocana]], the White [[Vairocana]] filling the whole [[space]], so many appearing to us. But this time we are not having a real direct [[vision]] or [[contact]] or appearing of the [[form]] of the [[Buddha]], it is not yet. This kind of [[experience]] occurs due to the [[energy]] and the [[bliss]] fluid filling the [[crown chakra]].
| + | (3) The contemplation of the maftjuvajra in the [[diamonds]] of (one's [[own]]) [[body]], {{Wiki|speech}}, and [[mind]], is comparable to the maftjuvajra which radiates in the [[body]], {{Wiki|speech}}, and [[mind]] (of the [[three realms]]). |
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| − | In the practice, when we practice with [[energy]] with the [[nadis]], then various [[appearances]] one sometimes one [[perceives]] various [[appearances]], although they are not real. Sometimes one sort of gets [[impression]] that one cannot see anything, like becomes [[blind]]. Or sometimes one sees lots of [[sentient beings]] and one
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| − | gets the [[impression]] that one is [[seeing]] all the [[sentient beings]] of the [[six realms]]. Different [[impressions]] like this one gets, but they are not real, they are still kind of [[illusion]] [[caused]] by the [[energy]] entering into the various [[nadis]]. Now at the end of the solid [[mind]], end of that [[state]], then all the [[energy]] in the [[body]] has entered into the [[central channel]], all except for [[the all-pervading one]] which only enters at the time of real [[death]], normally. So still one is living, therefore that still remains. All the rest of the [[energy]] is in the [[central channel]] and one [[experiences]] very great [[bliss]] and also one's [[mind]] realizes [[shunyata]] very clearly, although it is still not a direct [[perception]] or [[direct realization]] of the [[shunyata]], but still the [[shunyata]], the [[void]] [[nature]]
| + | (4) The [[pure]] [[self]], adorned with all adornments, shines with a {{Wiki|light}} of blazing [[diamond]] for a spread of a hundred [[yojanas]]. |
| − | of [[phenomena]] becomes very clear to your [[mind]]. That [[meditator]] who is in that [[state]], who is all [[energy]], completely enters into the [[central channel]] except for this {{Wiki|subtle}} all-pervading [[energy]] and what happens at the real [[death]] is hardly any difference, hardly any difference. Except for this little [[energy]] still in the [[body]] it is just like [[death]]. All these gross level of the [[consciousness]], these energies, they are all absorbed into the true the most [[subtle consciousness]] and most [[subtle energy]] which is, which dwells always in the center of the [[heart chakra]]. Into these two potentialities then all the other energies absorb. Now a [[person]] who is dying, then all the [[energy]] absorbs into the [[subtle energy]], all the [[gross mind]] is absorbed into the [[subtle mind]], the
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| − | [[subtlest mind]], then that [[energy]], the [[subtle energy]] they leave this [[body]], and [[subtle energy]] then produces the [[bardo body]] and then there is no more return to the old [[body]]. But now here in the [[meditation]] the [[practitioner]], by the power of his [[own]] [[meditation]], then one goes through the same process of dissolution all the gross level of [[consciousness]], all the 80 gross level of [[consciousness]], they all dissolve with that [[energy]] also and [[clear light state]] awakens. However, in place of now [[bardo]] taking the [[intermediate stage]], [[bardo stage]], after ones [[meditation]], by the power of one's [[meditation]] then the [[energy]] creates this [[illusory body]] which can return to the old [[body]]. In order to do, to bring our [[mind]] to such a [[state]] and to accomplish that stage, the [[practice of meditation]] alone is not enough. One also needs a great power of [[merit]]. So here when we have reached that advanced [[state]] in the [[path of tantra]], the [[accumulation of merit]] is no more dependent on the external [[activities]] of accumulating [[virtues]] and [[merit]]. Simply [[meditating]] on [[shunyata]], the [[mind]] [[meditating]] on [[shunyata]] experiencing the great [[bliss]], so the union of [[bliss]] and [[void]] itself is complete to [[accumulate]] both [[merit]] and [[wisdom]]. The [[bliss]] aspect of that [[mind]] is to, it helps to [[accumulate]] [[merit]] and the [[void]] [[aspect of the mind]], the [[realization]] of the [[voidness]] is a way to [[accumulate]] [[wisdom]]. Therefore one [[mind]] can in the [[tantra]], in the [[path of tantra]], one [[mind]] can [[accumulate]] both sides, [[merit]] and [[wisdom]]. That is one of the [[reasons]] why in the [[tantric path]] it is
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| − | much faster, much shorter, much faster to [[attain enlightenment]] because here the advanced [[practitioner]] then can [[accumulate]] both collections, the [[collection of merit]] and the [[collection of wisdom]] by in one [[meditation]], by one [[state]] of the [[mind]]. So it has a great power. While in the [[paramita]], the ordinary [[paramitayana]], the [[path]] of [[paramitayana]] then when one [[meditates]] on [[shunyata]], one just [[meditates]] on [[shunyata]] single pointedly. There is no way, that is a [[collection of wisdom]], developing [[wisdom]]. But when one wishes to [[accumulate]] the [[collection of merit]] then one has to engage in various outer [[activities]] of the [[Bodhisattva]], such as the [[paramitas]], the giving and [[chela]] and [[patience]] and all the [[paramitas]], so they are not one [[state of mind]], but different [[states of mind]], different [[activities]]. Because of that, that way takes longer to fulfill. Here in [[tantra]] one practices the [[meditation]] of union of [[bliss]] and [[void]] and by just continuing to [[meditate]], developing this [[meditation]] alone, then one accumulates both collections. Therefore, one does not need, no more dependent to the external [[methods]] of accumulating [[merit]], [[activities]] like [[accumulation of merit]] after the [[meditation]]. When a [[Bodhisattva]], following the ordinary [[path]] of the [[paramita]], then reach when they reach the eighth stage of the [[Bodhisattva]] then one has [[realized]] the [[direct realization]] of [[shunyata]] and the [[shunyata]] that one realizes there, and also in the [[tantra]], this is what is [[realized]] by the [[arhats]] or shivakas. But the [[shunyata]] itself there is no difference, there are
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| − | no different levels of [[shunyata]], it is always one major [[shunyata]]. But there is a different in the [[state]] of the [[mind]]. A [[Bodhisattva]] who is developing himself on the [[paramita]] [[path]] then [[meditates]] on [[shunyata]] with the ordinary [[state of mind]], our usual [[state of mind]] fully [[concentrated]] on it. Therefore it is unable to [[accumulate]] the [[merit]] at the same time. So therefore, it happens sometimes that the [[Bodhisattva]] in eighth bumi [[meditates]] in full [[samadhi]] or [[absorption]] of 64
| + | (5) The [[gods]] [[Brahma]], [[Rudra]], and so on, never see it. (Thus) the [[samadhi]] called 'Causing the [[disappearance]] of the [[highest]] [[samaya]] of the mafljuvajra.' |
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| − | [[shunyata]]. Sometimes the [[Buddha]] must appear and awake the [[Bodhisattva]] from that [[state]] of [[meditation]] in order to make him [[accumulate]] more [[merit]] through other [[paramitas]]. In [[tantra]] [[yana]] this difficulty is not {{Wiki|present}}. Actually this kind of process of dissolution is something which occurs in [[reality]] at the time of [[death]] and also a very similar one occurs at the time when we [[sleep]], when we go to [[sleep]] then there also occurs a similar process of dissolution, but very very short.
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| − | Like an ordinary being, go through those process of dissolution at the time of [[death]] and [[experience]] all those various [[appearances]] and go through the [[bardo]] then the [[birth]]. Without, {{Wiki|unconsciously}} one goes without any control, without any will one just is carried away through these [[experiences]] and they just come and go. In the same way, when we go to [[sleep]] these similar stage of [[experiences]] also occurs. Because it is very short and very vague we do not notice
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| − | anything. Also when we [[sleep]] again we are sort of powerless. Our [[mind]] is no more [[conscious]] and we are not {{Wiki|aware}} of what really is happening. Therefore, again, in a similar away we are sort of carried away into [[sleep]] and as soon as we [[sleep]] then the [[dreams]] start to [[manifest]]. It is similar to the [[bardo]] and there is also a [[body]] in the [[dream]] and also we [[experience]] various kinds of [[sufferings]] and [[happiness]] and so on, encounter various [[objects]] and so on. It is similar to [[bardo]]. We also pass through, like in the [[bardo]], without much, without being really [[conscious]] of what is going on, and when we awake, the [[mind]] again [[manifesting]] the [[awaken]] from the [[sleep state]] and come to [[life]]. It is similar to taking [[birth]]. When one reaches that [[state]], the [[state]] of completion,
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| − | then one will be able to practice what is called the nine-fold mixing, literally means mixing, [[sera]] is mixing, like {{Wiki|integration}}, nine integrations. So there is the three integrations, in [[awaken]] [[state]] three integrations, in the [[sleeping state]] three integrations, and [[death]] [[state]]. The last three of the [[death]] [[state]] is something which is should be practiced only at the time of [[death]], but the other six, the three of the awaking [[state]] and three of the [[sleep]] is then practiced by the [[practitioner]] all the time. In the day when he [[is awake]], then he [[meditates]] and in [[meditation]] he goes through the process of dissolution and also awakes himself in the [[body]] and then enters back into his old [[body]] and like that, that is again mixing or {{Wiki|integration}}, integrating with the [[Dharmakaya]],
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| − | [[Sambhogakaya]] and [[Nirmanakaya]] in the awaking [[state]]. In the same way when the [[practitioner]] sleeps, goes to [[sleep]], at that time again he integrates the process of dissolution which occurs when one goes to [[sleep]] with the [[Dharmakaya]]. Then this [[dream]], the [[manifestation]] of the [[dream]] [[body]], then leaving his [[body]], his [[physical body]], then going through performing lots of different things, going through lots of different [[experiences]], that is integrating with the [[Sambogakaya]]. Then after the [[dream]] [[body]] when he wants to awake, he enters back into the [[physical body]] and then awake, and that is integrating with the [[Nirmanakaya]]. All is done with full control and full [[consciously]]. Therefore all time is spent in a very useful way. At the {{Wiki|present}} we have not the ability | + | (6) Having [[caused]] what proceeds from the triple hook (i.e. the three lights) by means of the five [[samayas]] of excrement ( = [[sense object]]) and {{Wiki|urine}} ( = [[sense organ]]) which arise from the [[inseparable]] triple [[vajra]] (i.e. the [[mind]]), he should [[contemplate]] it as cast into his {{Wiki|mouth}} (=thc [[Clear Light]]). |
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| − | to do that and so there is very limited time for our real practice of [[dharma]]. Therefore when we go to [[sleep]] we are unable to practice. But when one reaches that stage of completion then the three stages of the awaking [[state]] complements the three stages of the [[sleeping state]] and [[vice versa]], and like this there is no [[moment]] where one is not really practicing, so all time is spent used in a very good way, a very powerful way to develop one's [[mind]] and this way one accomplishes the fully [[enlightenment]] very soon. From now one can [[transform]] one's [[sleep]] into a [[virtuous]] [[sleep]]. That one can do. If one sleeps with a very [[virtuous]] [[state of mind]], with a [[development]] of [[Bodhichitta]] or [[compassion]] or any other aspect of the, any other qualities like that, then a [[sleep]] which is
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| − | sustained by such a [[state of mind]], such a [[motivation]], the [[sleep]] is also [[virtuous]]. It is a [[virtuous]] [[sleep]]. If one sleeps with a very [[unwholesome]] [[state of mind]] where tetrandra and so on, that changes the [[sleep]] also to an [[unwholesome]] [[sleep]]. So this is in our head, that one can already practice one now. But in the kind of [[transformation]] which is practiced in the stage of completion is very different. Actually in the [[stage of generation]] there are already many different [[yogas]], many different practices, some for the waking [[state]] like practicing of the [[sadhana]] and so on, these [[meditations]], and all of them, any [[yogas]], the [[sleeping]] [[yogas]], the eating [[yogas]] and so on, there are many many [[yogas]], different kind of [[yogas]] for different [[activities]]. If one practices them
| + | (7) He should [[contemplate]] therein the [[citta]] as [[inseparable]] from all the [[Buddhas]]. It would have from that [[moment]] a {{Wiki|light}} like that of the [[manjuvajra]]. |
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| − | they are very beneficial, very beneficial to [[transform]] our ordinary [[state]], the ordinary [[state]] of our [[life]] into something more useful, and it is also the preparation for the stage of completion. [[Je Rinpoche]] didn't have time so far to explain all these other [[yogas]]. The other [[yogas]] such as the [[yoga]] of [[sleeping]], then washing and eating, and {{Wiki|lying}} and all these kind of [[yogas]] [[Rinpoche]] doesn't have time to explain. Actually the {{Wiki|training}} of the [[sleeping]] [[yoga]] is something which we can do for now in order to train ourself to remain [[conscious]], [[conscious]] of [[dream]], [[conscious]] of [[sleep]]. So this is a kind of {{Wiki|training}}, or practice, the {{Wiki|training}} which is done with a great power of [[motivation]] and there are certain [[methods]], certain [[techniques]]. Usually the [[dream]] [[body]], when we
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| − | go to [[sleep]] the [[dream]] [[body]] [[manifests]], but usually it remains in this [[physical body]]. It cannot leave the [[physical body]]. Still to train to practice this kind of {{Wiki|training}}, to remain [[conscious]] of one's [[sleep]] and one's [[dream]] is very helpful to us because this can be very useful at the time of [[death]]. If we are really able to be [[conscious]] of our [[sleep]] we will be able to also to remain [[conscious]] when we [[die]], and if we are able to remain [[conscious]] while we are [[Wikipedia:Dream|dreaming]] that will help at the time of [[bardo]]. That is one way of controlling the [[sleep]], that is by the power of [[motivation]], by the power of [[meditation]], [[mental]] [[meditation]]. That is one way. Still there is a {{Wiki|superior}} way to control, that is by controlling the [[sleep]] and [[dream]] by the power of [[energy]], with [[lumo]]
| + | (8-9) Having contemplated by way of one's [[own]] [[mantra]] (Om), and having [[imagined]] the [[wheel]] with the {{Wiki|light}} of a firebrand as the abode of all the [[Buddhas]], one would be like a [[Buddha]]. As many as be the [[atoms]] of the 36 [[Sumerus]] [[corresponding]] to that ([[wheel]]), they are all like [[Vajradhara]]. (Thus) the [[samadhi]] called 'Pledge of the [[Wheel]]'. |
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| − | [[energy]] control. That is more powerful because with this then the [[dream]] [[body]] actually can leave this [[physical body]] and travel around very very speedily, everywhere, go to [[China]], [[India]], go everywhere. In a few minutes one can very speedily make a great trip and return to our [[body]]. Now days we latch on to make a journey, make a trip around the country, even while we [[sleep]]. While we [[sleep]] we don't know even what's happening just next to ourself. Even if somebody takes something we don't know. We can’t remember. It is because the [[dream]] is uncontrolled and it is only going on inside our head in our [[body]]. So there was a very great [[scholar]], a very famous man [[in Tibet]] who was called Potu [[Rinpoche]]. Potu [[Rinpoche]] and he was a very great [[scholar]] who lived little | + | (10-11) Having contemplated by way of one's [[own]] [[mantra]] ([[Hum]]), and (having contemplated) the Mahavajra in the middle of the [[mandala]] as the abode of all the [[vajras]], one' would be {{Wiki|equal}} to the [[Cittavajra]]. As many as be the [[atoms]] of the 36 [[Sumerus]], that many will be the ladies (yofit) who are its abode of [[merits]] |
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| − | before [[Je Tsongkapa]]. [[Je Tsongkapa]] was born after six years of the [[death]] of Potu [[Rinpoche]]. Anyway this great [[scholar]], [[great master]], he had full control of his [[sleep]] and [[dream]] and so by the power of the [[energy]]. Therefore he memorizes most of the texts in his [[sleep]]. So before going to bed he puts so many, all of the [[scriptures]] which he has to memorize, all around him then he goes to [[sleep]]. Then by the power of his [[energy]] he [[manifests]] in his [[dream]] [[body]] and the [[dream]] [[body]] memorizes and it has a tremendous power to memorizing and it works much more speedily than the usual way, so he studies of course in the daytime and then much more in the [[dream]] or in the [[sleeping]], so that's how he became an [[extraordinary]] great [[pundit]]. [[Dream]] [[activities]] in the [[dream]] are much more
| + | ([[guna]]). Having made the obeisance of [[Rudra]], he would be the Mahavajra of the [[three realms]]. (Thus) the [[samadhi]] called '[[Diamond]] equality'. |
| | + | (12-13) Having contemplated by way of one's [[own]] [[mantra]] ([[Ah]]) the great eight-pctalled [[lotus]], one would be the store of all [[dharmas]] {{Wiki|equal}} to [[Vajradharma]]. As many as be the [[atoms]] of the 36 Sumcrus, the [[pure]] [[self]] [[causes]] them to take shape in the supreme [[mandala]] of [[Buddha]] [[offerings]]. (Thus) the [[samadhi]] called '[[Lotus]] equality'. |
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| − | speedy than our what's done in the waking [[state]] because it is the [[mental]], it's all [[mental body]] and is all, it runs with the {{Wiki|speed}} of the [[mind]], therefore everything goes very quickly. For example if we have to write something with the hand it takes a very long time. To read is a little faster. Even just to look through like this 65
| + | (14-17) He stays serving the triple-aeon pledge of the five knowledge-bearers. He meditatively worships the three secrets of all the [[Buddhas of the ten directions]]. He should [[contemplate]] his [[own]] [[mantra]] (Ha) as the sword with a {{Wiki|light}} {{Wiki|equal}} to the five rays. Holding it in his hand, wide-eyed, he would be a [[vidyadhara]] of the triple [[vajra]]. Worshipping with the great ([[mystic]] powers)of the [[three realms]], having [[bowed]] to [[Brahma]], [[Indra]] and the [[Daityas]], he, the [[solitary hero]] in the chiliocosm, would be the [[highest]] Guhyadhara. What one |
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| − | with our [[eyes]] is still much, more faster, so it is something like that. For such practice one must be able to {{Wiki|perfect}}, to do to separate one's [[gross body]] and [[subtle body]]. That is quite difficult and to do that with just the power of [[meditation]] or power of [[motivation]] is difficult, so one needs the control of the [[energy]] in order to separate them. In [[Tibet]], in Seung in [[West]] of [[Tibet]] there lived a [[master]], who the [[master]] himself has not gained control of his [[sleep]]
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| − | and [[dreams]], but he had a [[disciple]] who has mastered this technique, this method. Another [[disciple]] of this [[lama]] went to [[pilgrimage]] journey to [[central Tibet]]. That [[master]] took a very long time on his [[pilgrimage]] so the [[master]] start to {{Wiki|worry}} about his [[disciple]] has [[died]] or faced some bad [[luck]] on his journey. Therefore he called his other [[disciple]] who has [...]
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| − | So here one, for the [[Prana]] [[Vajra]] {{Wiki|recitation}} then one [[concentrates]] in the [[heart center]] and depending on the different practice of [[tantra]], sometimes [[visualize]] a {{Wiki|syllable}}, sometimes an implement, and various different, can be different. However then one begins the [[Vajra]] {{Wiki|recitation}} like, similar to [[Je Rinpoche]] explained yesterday at the {{Wiki|recitation}} part in the [[sadhana]], so with one's [[energy]] going here, it is not going out, no more [[breath]] going out like
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| − | before. Instead, the [[energy]] goes from the [[heart center]] up to the [[crown of the head]] and then again going with the [[OM]] [[sound]], it's going up. With [[OM]] it comes down into the [[heart]], with [[AH]] it rests there, and with [[HUM]] it goes back, it goes up. So this way one practices the [[Vajra]] {{Wiki|recitation}} and then after this abiding in the [[heart]], the duration abiding increases and of coming and going gets shorter and shorter, and abiding increases longer and longer. This {{Wiki|recitation}}, now the [[energy]] going into the [[central channel]], going up and down, up and down like that and by this then it opens the [[central channel]] and all those defects are all completely restored and notice {{Wiki|recitation}} is not [[verbal]]. One should think that this is the natural [[sound]] of the [[energy]] itself, of coming, abiding and going and so the [[sound]] and the [[energy]] are [[inseparable]]. So generally one can, when we recite [[mantra]], [[verbal]] {{Wiki|recitation}} of [[mantra]], when we recite [[mantra]] in general is very beneficial any time. But if one does it while oneself is in the [[form of the deity]] with the [[mantra]] circled in the {{Wiki|chest}},
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| − | this is more powerful than just doing {{Wiki|recitation}} without the circle of [[mantra]] in the [[heart]]. Like in the [[stage of generation]] to recite the [[mantra]] with a clear [[visualization]] of oneself as the [[deity]] and the [[mantra]] circled, that is very powerful. But still, still the [[Vajra]] {{Wiki|recitation}} is still even more powerful. When one attains, accomplishes this inner [[pranayama]] [[vajra]] {{Wiki|recitation}}, then one does not need any more [[malas]]. Then there is no more {{Wiki|vocal}} (?) {{Wiki|recitation}}, that's end of {{Wiki|vocal}} (?) {{Wiki|recitation}}, no more {{Wiki|recitation}} of [[malas]] and rosary. When one attains the [[illusory body]] no more [[prostrations]] and circumambulations and so on. Actually [[vajra]] {{Wiki|recitation}}, when one does [[vajra]] {{Wiki|recitation}}, the [[energy]] can like before it can go out. But here now, we don't let it out, it just keep it within the [[body]] and goes up and down. The [[reason]] for that is that in order to keep the [[energy]] within, collected, keep the
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| − | [[energy]] within the [[body]] and channelize all the [[energy]] into the [[nadi]] without letting the slightest bit out of the [[body]]. That is why here we do it all inwardly. Also now when we practice [[sadhana]] like that, we, when we make [[offerings]], then [[offering]] [[deities]] are produced, send out from our {{Wiki|chest}}, but each time we must, at end we must think that they come back. Whatever one has sent out from one's [[body]] must be collected and that is very important. It is a very important preparation or very important sort of [[symbol]] for the {{Wiki|future}} in the [[state]] of completion. At that stage when one has reached, that stage one is already very advanced and one can now accomplish various other [[powers]] of {{Wiki|clairvoyance}} and so on at this stage. Now the [[experience]] of the great [[bliss]] through the, by the fluid falling into the [[central channel]] has no comparison to any kind of [[bliss]], that ordinary [[bliss]] [[experience]] by us now days at the | + | wishes with his [[mind]] of the vajrins of [[Body]], {{Wiki|Speech}}, and Mind-it confers such a [[siddhi]] created from the [[cittavajra]]. Thus the [[samadhi]] called 'Best of all swords'. |
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| − | {{Wiki|present}}. That until now we have never [[experienced]] that great [[bliss]], that type of [[bliss]]. So the [[reason]] why we haven't until now, we have never [[experienced]] the great [[bliss]] of the union is that although there is the union, of ordinary [[sexual union]], that is a certain type of [[bliss]]. But this is very short and very [[subject]] to downfall, very temporary. Also is not real complete [[bliss]] because although the fluid, the white in the man and [[red]] in the woman, although the certain fluid is melted, but is not from the [[highest]] [[chakras]]. They are melting from certain secondary [[nadis]], not from the [[central channel]], from secondary [[nadis]] below the level of {{Wiki|navel}}. Therefore it is {{Wiki|inferior}} melting and the [[bliss]] is also very short. As soon as the fluid leaves one's [[body]] the [[bliss]] has completely gone. The [[experience]] of [[bliss]] which is generated through the [[practice of meditation]], that is much {{Wiki|superior}} than the ordinary
| + | (18-19) Having [[meditated]] 011 the pellet of Om, the size |
| | + | of a pea kernel, one should [[contemplate]] in its center the image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}' the brahmarandhia). Immediately he would have the same {{Wiki|light}} as the [[bodhisattva]]. the same {{Wiki|light}} as the [[Jambu river]], appearing like the 1 ism {{Wiki|sun}}. |
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| − | [[experience]], the very short temporary [[experience]] of the [[bliss]]. So this is something which is generated by the power of one's [[meditation]] and it comes not only from the lower part of the [[body]] but it also comes right from the top of the [[crown of the head]] through the [[central channel]]. So stage by stage the [[experience]] of the [[bliss]] increases and is very strong and very great and when it reaches at the end of the, the lower end of the [[nadi]] in the end of the {{Wiki|organ}}, it is not emitted, it is not let out, rather the end of the [[nadi]] is closed with the [[letter]] PA, so this stops the fluid going out. From there it again goes reverse upward, then again from the end of the [[nadi]] to the, from the end of the {{Wiki|organ}} to the [[root]], then again to the {{Wiki|navel}}, then to the [[heart]], then to the neck and up to the [[crown of the head]]. This reverse order, during this reverse order of the fluid, one [[experiences]] even greater [[bliss]] that the
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| − | when it falls down. When the fluid has completely reached on top then it abides there and it never {{Wiki|decreases}}. The [[bliss]] also never degenerates and [[bliss]] is maintained for [[kalpas]] and [[kalpas]] without ever {{Wiki|degeneration}}, so it is very different from the ordinary type of {{Wiki|sexual}} [[bliss]]. So [[Je Rinpoche]] says now for tonight he would like to stop here. Still not very much is left from the stage of completion. The third, fourth and fifth grades are still to be explained tomorrow and the last is yugananda which is very important. It is said in the [[tantra]] to even to have [[understanding]]. Just [[understanding]] of the yugananda is a great [[accumulation of merit]], even greater than somebody who is accomplished in the [[stage of generation]]. So it is considered very powerful and very great [[accumulation of merit]]. So therefore, it is important to know this and try to understand as good as we can, and [[Je Rinpoche]] will try to explain. Of course
| + | (20-21) Having [[meditated]] on the pellet of [[Ah]], the size of a pea kernel, one should [[contemplate]] in iis center the image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}'. Immediately lie would have the same {{Wiki|light}} as the revelation-knowledge, the same {{Wiki|light}} as the [[Jambu river]], appearing like the risen {{Wiki|sun}}. |
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| − | to explain the [[complete stage]] of completion is, it is too vast, it is too complex and too vast to be shortened into few words, in few sessions of [[teaching]]. It may last for months and months, even the text concerning the stage of completion. For example there is a [[great commentary]] by [[Je Tsongkhapa]] which is a big volume and then for example the great [[Indian masters]] [[Chandrakirti]]. [[Chandrakirti]] has composed great text on the commentary on [[tantra]] which is very big volume. [[Chandrakirti]] has composed various other texts but there are two which are most outstanding in his works which are known among the great [[Indian]] [[pundits]] as the {{Wiki|Sun}} and [[Moon]] of the [[World]], that is his [[great commentary]] which is to the [[Madhyamaka]] which is called The Clear [[Word]]. Then this commentary on [[tantra]] which is called The [[Clear Light]]. Those two are the most outstanding works and like that they are great many works and commentaries by great [[masters]]
| + | (22-23) Having [[meditated]] on the pellet of Hunt, the size of a pea kernel, one should [[contemplate]] in its center the |
| | + | image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}'. Immediately he would have the same {{Wiki|light}} as the [[diamond body]], the same |
| | + | {{Wiki|light}} as the [[Jambu river]], appearing like the risen {{Wiki|sun}}. |
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| − | of [[India]] like [[Nagarjuna]], [[Nagabodhi]], [[Chandrakirti]], [[Aryadeva]] and so on. And [[in Tibet]] also there are many commentaries on [[tantra]], but a few outstanding ones are those of the great 66
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| − | [[translator]] [[Marpa]]. There are a few works on [[tantra]], and then in the later time [[Je Tsongkhapa]] composed. He composed various texts covering various aspects of the [[dharma]]. Out of those, the most outstanding one is his work on [[Madhyamaka]] which is called Tnungya, Tnungya is a [[great commentary]] about the view. Then his great work on what is called The [[Path]] of The [[Tantra]], then specifically on the stage of completion is there is a commentary which is called also The [[Clear Lamp]] is a big volume. Those are very outstanding works where he has taken the [[essence]] of all the great [[tantras]] and their commentaries of the great
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| − | [[Indian masters]] and put into, compiled into a very precise, clear commentary which is a very good text to study. So there are, the stage of completion is not at all a simple thing to just explain in a short time. It is a very, to understand it correctly one really needs to do intensive studies about this. However, tomorrow [[Je Rinpoche]] will explain some of the main points about the stage of completion. That's all for tonight. | + | (24-25) One should [[contemplate]] [[Vairocana]] stationed in the center of a clear sky. Having [[imagined]] [[a wheel]] in his hand, one would be a cakra-Vidyadhara. Having [[imagined]] the 'Great [[Wheel]]' [[family]] as the best praxis of [[Buddha body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} (stidhana) of [[knowledge]]. |
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| − | Concerning the stage of completion, there are different ways, different [[tantras]], like if there are five rays, stages of completion according to [[Guhyasamaja tantra]], and then the same [[five stages]] according to [[Chakrasamvara tantra]], and also [[Yamantaka tantra]] and others. So all they are slightly different in certain aspects, certain {{Wiki|emphasis}} and so on. However they are all complete, all these [[five stages]]. Whatever one practices all leads to the same goal. In [[Kalachakra tantra]] it is known as the joining to the six-limb of [[liberation]], that is the whole stage of completion. Except for a few little differences and
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| − | certain particular terminologies and so on and a few ways of classifying certain things, the [[Kalachakra tantra]] also has the same [[five stages]] of the stage of completion, all complete. Then there is a specific {{Wiki|matter}} developing the stage of completion according to the position of [[Naropa]] which is called the Six Practices of [[Naropa]] and there are [[six practices]] on [[Naropa]] and [[six practices]] on Neguma and there are two [[traditions]]. However the [[six practices]] of [[Naropa]] is very, is something which is in all schools, all [[four schools of Tibetan Buddhism]]. All those [[six practices]] of [[Naropa]] which are practiced [[in Tibet]], they are all [[identical]], they are all from one [[tradition]] and it is the same. It is the kind of practice which is more suiting, more fit to a [[person]] who is practicing the [[Chakrasamvara tantra]]. So the [[Guhyasamaja tantra]] of both the [[stage of generation]] and completion is more complex. There are more elaborated, there are more things in there. In [[Chakrasamvara]] there are a few different [[traditions]] within [[Chakrasamvara]] beginning from various [[Indian]] [[siddhis]] and that Reprada,
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| − | the [[tradition]] of Reprada is most elaborate. According to the [[tradition]] of the Gandabarda, the [[Indian]] [[siddhi]], all [[five stages]] they are all complete, but they are not easier, they are more up to the point. For the [[practice of Vajrayogini]] and then [[Tara]] Chittimani in their [[tantra]] the stage of completion is very concise, it is not complicated to practice and very concise. They also contain all the main points. Also much less {{Wiki|recitation}}, much less to [[visualize]], but very [[essential]], that all the points, nothing is missing, all in there. There are so many different ways one can take, but all lead to the same goal, that is the [[state]] of the [[Wikipedia:Absolute (philosophy)|ultimate]] yugananda [[Buddhahood]]. To explain all aspects of the practice is quite impossible. In a short time however, [[Je Rinpoche]] has tried to explain the most [[essential]] things, important things, as much as he could, and also he very [[compassionately]] [[thinks]] that the [[translator]] is reliable so therefore he [[feels]] to say some things, more things. It is not obligatory when you have received the [[teaching]] on basis of the [[Guhyasamaja]] then
| + | (26-27) One should [[contemplate]] a [[knowledge]] Aksobhva stationed in the center of a [[diamond]] in the sky. Having [[imagined]] a [[thunderbolt]] in his hand, one would be a vajra-Vidyadhara. Having [[imagined]] the 'Great [[Diamond]]' [[family]] as the best praxis of [[Diamond body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[diamond]]. |
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| − | you are not obliged to practice, but this [[Guhyasamaja tantra]], although it is hard, of course if one can practice, if one has good stock of {{Wiki|intentions}} and [[patience]] and [[effort]] it is very very beneficial, very good. If not, then still one can take something which is more suiting to one's [[mind]] and all these important points of the [[tantra]] will anyway be applicable to any of the [[path]] one takes. Then one should learn about these practices, must learn about these practices and then try to put into practice. But to practice a lot of different things simultaneously is a [[cause]] for [[confusion]]. At the beginning you have great [[enthusiasm]] and very excited about something to practice. Therefore we take lots, whatever comes by, we take everything and now after we get complete, we take lots of notes and after we read this mess we are not able to read our [[own]] notes. Even if we are able then we don't understand what it means because there is some, sometimes they are taken in little odd ways. So then we face lots of complications like this. Therefore it is better to take few practices,
| + | (28-29) One should [[contemplate]] a [[Ratnavajra]] stationed in the center of a [[jewel]] in the sky expanse. Having [[imagined]] |
| − | but do it as precisely and as properly and sincerely as one can. Tomorrow morning there will be one more session of the [[teaching]], then in the evening tomorrow is the 10th of the 12th month which is an important day, a [[tantric]] day, so therefore we will offer [[puja]], Sok [[offering]].
| + | a [[ratna]] in his hand, one would be a ratna-Vidvadhara. Having [[imagined]] the 'Great [[Jewel]]' [[family]] as the best praxis of |
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| + | [[Jewel]] [[body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[jewel]]. |
| − | There is a question which says if one realizes [[shunyata]] perfectly he doesn't immediately generate [[Bodhichitta]]. It seems that it should occur because you have seen a [[quality]], the [[suffering]] [[nature]] of all [[sentient beings]]. But [[Je Rinpoche]] says it is not necessary then that when one realizes [[shunyata]] that it automatically leads to the [[development]] of [[Bodhichitta]]. [[Shunyata]] means the [[Wikipedia:Absolute (philosophy)|ultimate]] [[true nature]] of every [[phenomena]]. That one can realize if one has enough power of the [[wisdom]] and [[concentration of mind]] and so on. Of course that doesn't mean that one remains still [[ignorant]] about [[suffering]] of the [[sentient beings]]. [[Suffering]] of the [[sentient beings]] is [[realized]] and however it does not lead automatically to generate the [[Bodhichitta]]. To generate the [[Bodhichitta]] one needs a special [[effort]], because generation of [[Bodhichitta]] is not enough just to see the [[suffering]] of [[sentient beings]], but one must build the [[courage]] in one's [[mind]], to exchange oneself with other [[sentient beings]], to take the full {{Wiki|responsibility}} of separating all [[sentient beings]] from their [[suffering]] and to establish them to the [[Wikipedia:Absolute (philosophy)|ultimate]] [[state]] of [[happiness]] by oneself. It needs an extra [[courage]] of [[mind]]. It is not just enough to realize the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of all [[phenomena]]. Therefore it is a method aspect which needs a special [[effort]], needs a special [[courage]]. So that is why even though the aurea chiveacaws and pritakas have [[realized]] [[shunyata]], but still they have not developed a [[Bodhichitta]] because it needs a separate [[effort]]. But it doesn't mean they are [[ignorant]] about the [[suffering]] of the [[sentient beings]]. They are concerned about [[sentient beings]], they also help [[sentient beings]] in various ways, with the full [[boundless]] [[mind]] and so on. But still, the help is very limited compared to that of the [[Bodhisatva]].
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| − | [[Je Rinpoche]] said about the {{Wiki|recitation}} of [[sadhana]] we will do a short [[Guhyasamaja]] [[sadhana]] so that we can record it and learn the melody and so on. [[Je Rinpoche]] says that if one can practice, of course, the longest version it is very good which basis that [[Rinpoche]] gave this [[teaching]]. But it is rather long
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| − | and there is a {{Wiki|medium}} one which is in that [[prayer]] [[book]] if one can find it, that is the {{Wiki|medium}} one. Still there are very short ones. Of course they are not the complete [[sadhana]] at all. However, it would be still good if one can recite the life-fulfilling kind of commitment. It is good to recite one very short one which is also in that [[book]] just with 3 pages of something. Short one so this is good. [[Je Rinpoche]] says that we will not recite 67
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| − | tomorrow because there is not much time, but any of us can read it and you can record it, that is alright. The names of the [[Indian]] [[guru]] you can get, I can show you in the text.
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| − | [[Je Rinpoche]] has [[taught]] us yesterday that when the [[practitioner]] of the [[stage of generation]] [[meditates]] on that {{Wiki|subtle}} point in the end of the [[nadi]] and so by this one, the [[experience]] is great [[bliss]]. This [[blissful state of mind]] fully [[realizing]] [[shunyata]], fully absorbing [[shunyata]] and [[realizing]] [[shunyata]], then the [[wisdom]] or the [[mind]], [[wisdom]] of [[bliss]] and [[void]] in union itself then appearing in [[forms]] of the [[deities]] and so on. As soon as the [[practitioner]] can generate this kind of [[manifestation]] then he becomes a [[practitioner]] of the stage of completion. In the [[stage of generation]] all the [[deities]] in [[form]] that we generate,
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| − | they are all [[mental]] image, they are all in [[mental]] image. Therefore the [[stage of generation]] is called a practice which is sort of made up, which is sort of created, or made up practice, because here one makes up all these [[forms]] by one's [[mind]]. They are [[visualized]] all. That [[practitioner]] [[meditating]] on the {{Wiki|subtle}} point and channelizing the [[energy]] into the [[central channel]], and the [[energy]] entering in the [[central channel]], abiding there and begins to absorb. The [[mind]] [[experiences]] all the stages of dissolution, then also then the fluid from the [[crown of the head]] falling down through the [[central channel]] and as it comes and reaches these different [[chakras]] at different places, then what [[experience]] [[joy]], the supreme [[joy]], the [[extraordinary]] [[joy]] and the [[joy]] of the [[bliss]] of union.
| + | (30-31) One should [[contemplate]] an [[Amitabha]] stationed in the center of the [[dharma]] in the sky. Having [[imagined]] a |
| − | That [[fourth stage]] of [[bliss]], and when one [[experiences]] [[the fourth]] stage of [[bliss]], and that [[mind]], that [[state of mind]] then fully [[realizing]] [[shunyata]] and absorbs [[shunyata]]. All these things are not [[visualizing]]. Then in the stage of completion they are actually taking place, they are happening in [[reality]], not only just in [[mental]] image. When the [[practitioner]] of the completion continues to [[meditate]] and the [[energy]] continues to enter, abides and absorbs into the [[central channel]], then for still to -clear the [[central channel]] from all the {{Wiki|subtle}} [[obstacles]] one practices the [[pranayama]] of the [[vajra]] {{Wiki|recitation}} and so this [[pranayama]] practice is the second stage which is called the [[solitude]], [[solitude]] {{Wiki|speech}}. Then still by continuing to [[meditate]] then all the [[energy]] in the [[body]]
| + | [[lotus]] in his hand, one would be a padma-Vidyadhara. Having [[imagined]] the 'Great [[Lotus]]' [[family]] as the best praxis of [[Dharma]]- |
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| | + | DOCUMENTS [[kaya]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[lotus]]. |
| | + | (32-33) One should [[contemplate]] an Amoghagra stationed in the center of the [[samaya]] in the sky. Having [[imagined]] a |
| | + | sword in his hand, one would be a khadga-Vidyadhara. Having [[imagined]] the 'Great [[Samaya]]' [[family]] as the best praxis of kayasa-maya, one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[samaya]]. |
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| − | will enter into the [[central channel]] except for a very {{Wiki|subtle}} what is called the all pervading the [[energy]], except for a very {{Wiki|subtle}} level of that all the rest of the [[energy]] in the [[body]] all enters into the [[central channel]]. Then the real process of the dissolution occurs exactly like at the time of the [[death]]. During the stage of the [[solitude]] [[body]] the [[energy]] enters into the [[central channel]] and begins to abide there and absorb. Then through the practice of [[solitude]] {{Wiki|speech}} that is the [[pranayama]] [[vajra]] {{Wiki|recitation}}, then the [[central channel]] is completely opened and by this all [[energy]] in our [[body]] they are all entered in the [[central channel]] and they all absorb there. Then as a result of that all the usual gross {{Wiki|conception}}, all the {{Wiki|conception}} of an [[object]], and [[subject]] and so on, all these conceptions, normal conceptions they all stop because the mount of these conceptions which is the energies they are already channelized and they are already absorbed, so therefore there are no more conceptions. So the [[mind]] in that [[state of mind]] is free from all the
| + | 1,34) The [[trident]] ( of [[Mahabala]] ), the knowledge-hook (of [[Takkiraja]]), and the other ([[symbols]] of the Krodha-raja-s), to be evoked by diversification of the [[vajra]], are evoked with |
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| − | So [[in Tibet]] there were no hotels or no motels, so everyone, most of the travelers they carry all what they need on their back, and travel and stop wherever necessary and then make a [[fire]] and make tea and so on. So that [[pilgrim]] he was [[sleeping]] in a [[cave]]. He has finished his tea and so he has the tea bag and used it as a pillow and just [[sleeping]] very quietly in a [[cave]]. This other [[disciple]] roamed around the whole country everywhere, every possible place he searched. One night he searched everywhere and he found him in a [[cave]]. He was already on his way back somewhere, but anyway he was quite near from that
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| − | place, there in a [[cave]]. So that [[disciple]] reported to his [[guru]] and his [[guru]] made a note of that date, that day when he finished the tea and so on. So he made a note and after the return of that [[pilgrim]] then he asked about it and it was exactly, it happened exactly on that very day that he finished his tea and he lied in that [[cave]] with the [[empty]] bag and everything was proved to be very correct. So from the beginning of entering into the practice of the stage of completion, if one begins also to practice the [[transformation]], the three transformations also in the [[sleep]], then one makes progress very speedily because all ones time is spent in [[meditation]], in waking and [[sleeping state]].
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| − | At one time a great [[Indian siddha]] after [[attaining]] the [[realization]] of the stage of completion then he just slept for 12 years. So he was actually very busy during all those 12 years of [[sleep]] although outwardly he was just like a [[person]] {{Wiki|lying}} there all time, but for himself he has generated this [[illusory body]] and this [[illusory body]] has been working hard for all this time with the [[accumulation of merit]] and everything. After 12 years when he woke he has already reached the very advanced stage in the stage of completion, the [[solitude]] [[mind]], he has already [[attained]] that.
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| − | The practice of [[transforming]] the [[sleep]] is quite clear. [[Je Rinpoche]] has no time now to explain in detail, but it is quite precise in the commentary of Six Practices of [[Naropa]]. There are generally [[six practices]] of [[Naropa]] and [[six practices]] of [[Niguma]]. [[Niguma]] was a very great [[yogini]] and who has also compiled all the [[essence]], all the [[tantra]] into [[six practices]]. It is called Six [[Nigu]] Practice, and [[Naropa]] has also done in a similar way for the [[essence]] of the [[tantras]], in particularly the [[Chakrasamvara Tantra]]. Then also with the [[oral transmission]], direct instruction from the [[Vajrayogini]] who has appeared to [[Naropa]], then he has compiled all the [[essential]] practice into six points. So these stages of completion it is same in all the practices of Anutara [[tantra]], such as [[Guhyasamaja]], [[Yamantaka]], [[Chakrasamvara]], [[Vajrayogini]], [[Hevajra]] and all the practices in all the different parts, they are the same process of stage of completion.
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| − | Now the [[practitioner]] [[attained]] the [[solitude]] [[mind]] where ones, all the energies have entered and absorbed into the [[central channel]] and one [[experiences]] exactly like at the time of [[death]] all these process of dissolution. The first entrance into the stage of completion, there are slight differences in different [[tantras]], like [[Guhyasamaja]] and it is that [[concentration]] on that {{Wiki|subtle}} point which is [[visualized]] in the end of the lower [[nadi]]. In [[Yamataka]] [[tantra]] the {{Wiki|subtle}} point is placed in the [[navel chakra]]. Although there are slightly different approaches like that, but 68
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| − | they all led to the same goal. That is to loosen the [[knot]] in the [[heart chakra]]. That is the actual aim, but to begin immediately from the [[heart]] is a great [[risk]] and it can [[cause]] great dangers. Therefore, in different [[tantras]] one begins from different [[chakras]]. Now we are in the stage of the [[solitude]] [[mind]]. Around here in the [[solitude]] {{Wiki|speech}} the need of the union of the [[consort]] is then sometimes there comes the need of the union with the [[consort]] in order to
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| − | help still to further to open the [[chakra]], the [[nadis]] and so on. However, then one goes through various different [[methods]], one goes through these process of dissolution and so on and reach the [[clear light state]]. Then out of that [[clear light state]], then the [[subtle energy]] generates in the [[form]] of White [[Vajradhara]] and separating it from all the [[body]], actually going out. That is [[illusory body]]. When we [[manifest]] in this White [[Vajradhara]] [[illusory body]], leaving our old [[body]], that is the [[moment]] where all the energies even [[the all-pervading one]], also dissolve and also enter into the [[channel]]. So it is exactly like real [[death]]. This [[illusory body]] is something which is very {{Wiki|subtle}} which has been explained with various different examples, sometimes like a {{Wiki|reflection}} of [[moon]] in the lake, and so on. Many, twelve different examples are given to help us to understand this [[illusory body]], but it is still very hard to understand
| + | [[meditation]] of that ([[Aksobhya]]) by means of the evocations of [[body]], {{Wiki|speech}}, and [[mind]]. |
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| − | because we are so acquainted with the [[physical body]]. So we always think in terms of the [[physical body]], but in fact it is completely different. This [[illusory body]] has been explained with twelve different examples and so on, but that will take a very long time to explain those details. However, it is [[body of energy]] which can travel very speedily to any [[Buddhafields]] and like these and make [[offerings]] to the [[Buddhas]] and so on, so all engaged in various [[activities]] by [[accumulation of merit]]. Then it can return to the old [[body]] and then again come to [[life]] as usual. However, this [[illusory body]] is called impure one because we are still not completely free from the [[defilements]], the [[mental defilements]]. Although they are subdued but they are not completely eradicated. This is something which is produced by a kind of [[energy]] which is still together with the [[mind]] which is still with the [[defilements]], so therefore
| + | Thus spoke the Lord who is the [[vajra]] of siddhi-(revelation) belonging to the Great Pledge 'mahasamaya —the [[Diamond Vehicle]]). |
| | + | (35) As a special (or {{Wiki|distinguished}}) case, the performer should continually evoke the [[diamond]] [[attraction]] (of four [[lineages]] of [[goddesses]] at a crossroads, a {{Wiki|solitary}} [[tree]], an ekalinga, or in a [[calm]] place. |
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| − | it is also sort of impure production, that's why it is called impure [[body]]. This [[illusory body]] is completely, it [[exists]] of the [[nature]] of [[energy]], completely free of all the {{Wiki|matter}} and no, it is [[non-physical]] [[form]]. It is very [[pure]] in that [[sense]]. However, since it is in union with the [[mind]], the [[subtle mind]] which is still not free from the [[defilements]], so it is called impure [[body]]. So this impure [[body]] cannot actually become the [[Buddha's body]]. This impure [[body]] is something which has to be ceased, so therefore one applies two [[samadhis]], one is called je shig subsequent, literally subsequent dissolution, dissolving, and then the other one is called Renzin, that means [[grasping]], or ceasing as a whole. So there are two [[samadhis]], we apply those two [[samadhis]]. The first means first one let dissolve all the [[mandalas]] and one’s [[body]], outer [[body]], [[inner body]], all these kind of things from outside, going more deeper and deeper
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| − | inside into the [[HUM]] and the [[HUM]] also completely disappears stage by stage into [[emptiness]]. That is called the subsequent dissolving. The second one is, the whole complete ceasing is one that dissolves all the [[body]] completely instead of successful dissolution dissolving at simultaneous dissolving. So one must apply these two different [[methods]] still in the impure [[body]], [[illusory body]], one must [[meditate]]. First it is, dissolution takes place in the [[mind]], after that still [[meditating]] on [[shunyata]] and making or going through the process of dissolving and [[meditating]] on [[shunyata]] by the power of the [[absorption]] in [[shunyata]], then finally one completely eradicates all the [[delusions]], all the kleisha [[avarana]] will be completely eradicated. When that happens then together this [[impure illusory body]] will also cease to [[exist]]. By the continuation of the [[meditation]], the [[absorption]] into [[shunyata]] and then kind of [[visualizing]] the process
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| − | of [[meditation]] where one becomes [[HUM]] and [[HUM]] also dissolving only [[nada]] becomes [[emptiness]]. Then again go through the process of dissolution. First in [[mind]], then through acquainting more and developing the acquaintance after it happens in [[reality]]. That completely ceases the [[illusory body]], is completely ceased and once more the [[clear light state]] is [[realized]]. This [[clear light state]] which is [[realized]] with the [[cessation]] of this [[impure illusory body]] is called the actual [[clear light]] or the [[clear light]] of the meaning of [[the fourth]] stage of completion, in the [[path]] of completion. So this [[absorption]] of [[shunyata]], it is in one session. The first part of the session is called "uninterrupted part" and the second part of the [[meditation]] is called "fully {{Wiki|liberated}} part" and with the power of the fully {{Wiki|liberated}} part then one eradicates all the kleisha [[avarana]] and one becomes an [[arhat]]. After abiding in this [[clear light state]], in
| + | (36-37 , Having contemplated the 'incantation [[person]]' of triple [[yoga]] (= born from the 3 {{Wiki|syllables}}, Om, [[Ah]], Hunt) as the [[vajrin]] of triple [[yoga]] ( having the stack of three sattvas), the hook for the ordinary [[body]], {{Wiki|speech}}, and [[mind]], on the part of the '[[Buddhas]]' (the jewel-like persons) who have jriana-buddhis i.e. seek the [[non-dual]] know ledge ; and having attracted, with the [[vajra]] arisen from the [[symbols]] ( =[[goddesses]]) of the [[ten directions]], the supreme [[Buddha]] [[attraction]] that abides in the best windy [[mandala]], he would partake of that. (.Thus) the [[attraction]] by the [[diamond]] of'symbols in the sky' (khadhatu-samaya = the [[goddesses]]). |
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| − | actual [[clear light]], after remaining in that [[state]] for a while then once again one we must awake from there, then again the [[energy]], there is now the [[pure]] [[energy]] which is free from [[obstacle]], free from [[defilement]], that [[pure]] [[energy]] then produces once again a [[body]] an [[interested]] [[body]].
| + | (38) Having [[meditated]] on [[Vairocana]], the 'Great [[Wheel]]' with the hook 'store of [[Buddhas]]', he should engage in the supreme [[attraction]] of the 'pledges' ([[samaya]] = the [[goddesses]]) by means of the [[thunderbolt]] ([[vajra]]), [[lotus]] ([[padma]]), and so on. (Thus) the [[attraction]] of the [[samaya]] (the [[yaksinis]], etc.) of the [[three realms]] ('below the [[earth]]', "upon the [[earth]]', 'above the [[earth]]'). |
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| + | (*39) He should [[contemplate]] a [[Buddha]] image endowed with the best of all asppcts. And he should [[contemplate]] in |
| − | [[Je Rinpoche]] says there are a few discussions about this point which are not necessary to be translated. Now the [[mind]] which is now free from all the [[delusions]] and has [[attained]] that [[cessation]] of all the kleisha [[avaranas]] and so [[attaining]] the [[state]] of an [[arhat]]. Now this is again in union with a [[subtle energy]] which is now called "[[pure]] [[energy]]" because it is free from [[defilements]]. This [[energy]] again produces an [[illusory body]] which is [[pure illusory body]] and | |
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| − | also in White [[Vajradhara]] with a [[consort]]. So this [[illusory body]] now is together with the [[state of mind]] which is free from delusion-obstructions ([[klesha]] [[avarana]]) which is in the [[state]] of [[clear light]] and is now together with the [[illusory body]] at the same time. That is called the first union or the first yugananda or the yugananda of the {{Wiki|training}}. Why it is called yugananda of the union of the {{Wiki|training}} is still the jenera yugananda or the {{Wiki|subtle}} imprint of the [[delusions]] are still not abandon. So therefore, it is not fully {{Wiki|perfect}}, but very near the [[Buddhahood]]. So here then the [[practitioner]] engages in what is called chirpa, this charia of the [[tantric]], this charia engages in various [[activities]], all the practices, all the [[activities]], [[extraordinary]], abnormal [[activities]]. So this [[extraordinary]] or abnormal [[activities]] of the herias, that helps very much the [[person]] in his [[meditation]]. As we see in the [[life]] of the
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| − | many great [[masters]] of the {{Wiki|past}}, [[Indiana]] and [[Tibetans]], for example the great [[Indian]] [[siddhas]] if we read, most of them have been [[monks]] who observed all the shelas very precisely, every little shela very precisely, and who has been already very great [[scholars]] and studied all the [[dharma]] very extensively and gained a very good {{Wiki|learning}}, and after they have put all these into practice and [[attained]] all the realizations on the common [[path]]. And on the basis of that then they enter into the [[path]] of the [[tantra]] and first practice the [[stage of generation]], practice very appropriately, accomplish it and then stage of completion. And when some of them have [[attained]] very advanced [[state of mind]], then they leave all their usual way of [[life]], and they change their [[life]] completely and then they roam around the country doing all kinds of crazy things. Because at that [[moment]] they have reached the actual [[state]] where this kind
| + | its hand the hook and so on (the differentiation of the hook) of [[body]], {{Wiki|speech}}, and [[mind]]. Indeed, with this [[yoga]] he would be a performer of the [[rites]] of the 'place' (the rank of [[Vajra-sattva]]). |
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| − | of {{Wiki|behavior}} is a very beneficial factor, every important factor [[to increase]] their [[realization]] and [[meditation]]. So they have reached that level. They are not doing because they went crazy or something, but it is a necessary point. For example there was a great [[Indian master]] who was called Chalvarey, called his Chalvarey, and he was also very great [[pundit]] at first, very [[great master]] and after he began his practice of [[tantra]] and [[stage of generation]] and completion and so he had a [[Tibetan]] [[disciple]], a [[Tibetan]] who was called a [[great master]] Turnbo, Turnbo Azure and he came several times to see this [[master]], this [[siddha]], and he saw him the first time, second time, then the third time 69
| + | (*40) He should [[contemplate]] the '[[diamond]] of [[body]]' (one's [[own]] transfigured [[body]]) as endowed with the best of all aspects. Having [[meditated]] with the praxis ([[recitation of mantras]]) of [[diamond]] {{Wiki|tongue}}, he would be {{Wiki|equal}} to the Vag-vajra (i.e. [[Amitabha]]). When he offers the [[offering]] (i.e. one's [[own]] [[body]]) which is the best [[offering]] of the 'pledge' of the three secrets, he would be consummated. |
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| − | when his [[master]] had reached a very advanced [[state]] of the stage of completion and reached that point where one has to engage in this abnormal [[activities]] or behaviors. So third time when Turnbo Azure went to see his [[master]], then his [[master]] is living in a [[cave]] with wife and children and then also [[hunting]], lots of [[animals]], deers and so on, especially on the day of arrival of his [[disciple]] he had hunted lots of [[animals]] and he has skinned them and so very bloody {{Wiki|atmosphere}}, his [[master]] was waiting for the [[disciple]]. But his [[master]] being very practice of [[devotion]], very strong and [[faithful]], very firm didn't change anything, didn't occur even a [[doubt]] about this, and when he went to his [[guru]] and [[guru]] then gave him few very important teachings and instructions and he returned to [[Tibet]] and practiced them and he himself also [[attained]] very advanced [[state]], he became very advanced [[yogi]] of the [[tantra]]. Soon after, Chalvarey
| + | (*41) This is the quintessence, the sum of secrets of all |
| | + | the [[Buddhas]]. Thus spoke the Lord, the great secret pledge. |
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| − | the [[Indian master]] has [[attained]] also yugananda [[state]], [[Buddhahood]]. Before one attains [[full enlightenment]], that [[person]] who is developing the yugananda, or the union, attains the eight qualities of [[Ishvara]], that is like powerful, like [[extraordinary]] [[powers]]. When that [[person]] attains these eight [[Ishvara]] [[powers]], that means literally like eight [[powers]] lordship, something like lordship, [[Ishvara]] lordship. Then when he attains these great [[powers]] it also [[causes]] great {{Wiki|disturbance}} in all the abode of [[maras]], shakes the land of the [[maras]] and so on and [[causes]] a great {{Wiki|disturbance}} there and they already begin to {{Wiki|worry}} and so on. However, they are eight such great qualities and at that point then one has to make a great [[offering]] to ones [[guru]]. So one should make a great [[offering]] to the [[guru]] and receive the final instruction. This final instruction is received at the end of the day and as night begins one receives the final
| + | (42) He should {{Wiki|perfect}} the supreme triple [[vajra]] by the best pledge of 'great flesh' (the [[human]] corpse). He would |
| | + | become the [[Vidyadhara]] Lord by the best pledge of excrement and {{Wiki|urine}}. |
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| − | instructions and then begins the [[meditation]] and after midnight then one attains [[full enlightenment]], the full yugananda. Now the [[body]] still remains in the same [[form]], the [[form]] is the same. It is a [[Vajradhara]] [[form]] which is [[pure]] in its [[essence]]. It is the [[appearance]] of the [[Wisdom]] and now this, not only the [[body]] but the [[mind]] also is not free from all the [[obstacles]], even the last one the jenera [[avarana]]. So therefore, one becomes [[Buddha]]. By the power of vajra-like [[meditation]], then one completely destroys the last [[obstacle]], the jenera [[avarana]] and when this is eradicated, when this last [[obstacle]] is [[purified]], then one’s [[body]] actually becomes the real [[Wikipedia:Absolute (philosophy)|ultimate]], fully [[enlightened body]] of the [[Buddha]], [[Vajradhara]], and the [[mind]] becomes, as soon as these [[obstacles]] have been eradicated, immediately the [[mind]] becomes [[omniscient]], that means simultaneously perceiving all [[phenomena]] without exception in their [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]]. Then
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| − | the [[mind]] attains this [[quality]] then attains all the other qualities of the [[Buddha]] such as the seven aspects of the unions. Then one attains all these qualities of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[bliss]], the [[great union]] and everlasting and full of [[compassion]], sort of ever-steady, [[permanent]], ever-steady, {{Wiki|eternity}}, all these kind of qualities [[attained]] and from then on there is no end to all the [[omniscient]] [[mind of the Buddha]]. So they are uninterrupted or unbroken {{Wiki|stream}}, they have [[attained]] the [[quality]] of unbroken {{Wiki|stream}}. That means this [[body]] is everlasting, that means it never really comes to an end and it prevails all [[phenomena]] and all, its [[body]] becomes all- pervading, that means [[infinite]]. So this kind of [[extraordinary]] [[body]] of the [[Buddha]] will be seven qualities, something which can be seen, which can be [[perceived]] only by aurea [[Bodhisattvas]]. Let alone the [[Wikipedia:Absolute (philosophy)|ultimate]] [[body]] of the [[Buddha]], even the [[impure illusory body]] is beyond the | + | (43-44) He would obtain the [[five supernormal powers]] by the pledge-flesh of [[elephant]]. He would become the [[master]] of [[disappearance]] by the pledge-flesh of [[horse]]; the achiever of all [[siddhis]] by the pledge-flesh of {{Wiki|dog}}, the supreme [[attraction]] of [[vajra]] by the best pledge of {{Wiki|cow}} flesh. |
| | + | (45) When he is unable to obtain any (such) ([[dead]]) flesh, having [[meditated]] upon any one (of them), he should [[mentally]] construct (the flesh). By this [[diamond]] praxis he would become [[empowered]] by all the [[Buddhas]]. |
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| − | [[ordinary perception]]. The [[illusory body]] is something which can be [[perceived]] between each other and those who are higher or more advanced, but those with lower [[development]] cannot see it, cannot have [[contact]] with it, the [[illusory body]]. To attain that [[state]] of the yugananda is not, although there are generally what is called [...]
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| − | ...not indispensable, that to attain the yugananda one must engage in that kind of {{Wiki|behavior}}. For example the [[great master]] [[Je Tsongkhapa]] has [[attained]] the [[Wikipedia:Absolute (philosophy)|ultimate]] [[solitude]] [[mind]], and he didn't take a [[physical]] [[consort]]. When he had reached the third stage the [[solitude]] [[mind]], and there in place of taking a [[consort]], [[physical]] [[consort]], then he entered into [[parinirvana]]. He passed away. So he used instead of the union with a [[physical]] [[consort]], he has integrated
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| − | that [[attainment]], that inner [[attainment]] of this [[realization]] with the process of actual [[physical]] [[death]]. So he showed the [[deed]] of [[attaining enlightenment]]. At the time of his [[death]] when all the energies also enter into the [[channel]] and so on, he integrated that process with his practices of [[development]] of the [[path]] of completion and integrating the two then in place of [[bardo]] he generated himself in the [[illusory body]].
| + | (46-47) He should [[contemplate]] the [[Vajrin]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] (-the [[samayasattva]]) endowed with the best of all aspects; then in its [[heart]] (on a moon-disk) the Jfiana pledge (= the jftanasattva); and on (the lattcr's) {{Wiki|crown}}, the holder of the best [[vajra]] ( the [[samadhisattva]]). This gratification of all the [[Buddhas]] is the supreme method of pledge. Enacting it by the best pledge (yields) the finest creation of every [[siddhi]]. (Thus) the [[samadhi]] callcd 'Partaking of all the [[vajras]] of [[samaya]] and jftana'. |
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| − | There is a different explanation where when he [[died]], at that time a second [[manifestation]] then appeared and that engaging all these victorious, these {{Wiki|behavior}} and then [[attained]] the yugananda. That is another explanation. Another explanation is that although in ordinary view he didn't have a [[physical]] [[consort]]. However, he entered in union with the secret [[consort]], with [[Goddess]] Sariswati, then [[attained enlightenment]]. However, these are only performance of the [[guru]] for the [[benefit]] of [[sentient beings]]. In [[reality]] [[Je Tsongkhapa]] has already [[attained enlightenment]]. He himself came into the [[world]] as a [[manifestation]]
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| − | of a [[Buddha]], not an ordinary being seeking [[liberation]]. Because [[Je Tsongkhapa]] has followed such a [[life]], a [[life]] of [[purity]], of the [[pure]] shela giving great, a [[pure]] shela as a safeguard against all the misunderstandings and all the miss practices of ordinary [[sentient beings]]. He has led a very [[pure]] [[life]]. Also he has also followed the great [[masters]], has also took the same example and kept their practice of [[Wikipedia:Absolute (philosophy)|ultimate]] practice of [[tantra]] in themself and not made it very public and doing all sort of odd things.
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| − | For example, the two great [[disciples]] as we see two sided [[Je Rinpoche]], Je [[Song Rinpoche]] and [[Kato]] [[Rinpoche]], they also were great advanced practitioners of the [[tantra]], see those and they have [[attained]] fully [[enlightenment]]. Actually these two great [[disciples]] of [[Je Rinpoche]] are [[Avalokiteshvara]], [[manifestation]] of [[Avalokiteshvara]]. Je [[Song Rinpoche]] on the right side of him is [[Avalokiteshvara]] and [[Kato]] [[Rinpoche]] on the left side of [[Je Tsongkhapa]] is [[Vajrapani]] in their [[true nature]].
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| − | There was a great [[yogi]], [[disciple]] of [[Je Tsongkhapa]], [[tantric]] [[disciple]] who was Konjatanyato Tomen Jatanyato and he was also a great [[practitioner of tantra]], but outwardly he was a simple, very [[pure]] simple [[monk]], but inwardly he was a great [[practitioner of tantra]] and he [[meditated]] for a very long time for many years in a [[cave]] in a place where no one could reach, for a very long time he [[meditated]] there and accomplished his practices and came back and helped so many so [[sentient beings]] and established center of [[dharma]] and so on.
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| − | Also a younger brother of [[Kato]] [[Rinpoche]] who was called Paso Shayeltson, he was a great [[practitioner of tantra]] and [[attained]] [[illusory body]] in his [[life]]. And his [[disciple]] of Chergydorgy took [[siddha]] trigidacta. He also was a [[practitioner of tantra]] and especially of [[Guhyasamaja]] and he also [[attained]] [[illusory body]] in that [[life]]. By [[attaining]] the [[illusory body]] his [[body]] remained [[permanent]] or ever-lasting, he [[attained]] ever-lasting, so he never passed into [[Parinirvana]],
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| − | and he still [[lives]] and sometimes in conference with [[fortunate]] [[beings]]. In [[West]] of [[Tibet]] in the valley of [[Param]] there is a great mountain and he is still [[meditating]] in this mountain all the time. Not only him, but he had many hundreds of great [[disciples]] who were all great [[yogis]] who had [[attained]] advanced realizations in the [[tantra]]. There have been a lot of [[people]] who have come into [[contact]] with this living [[master]]. So he is like, he blessed his [[body]] in such a way like the [[sixteen arhats]]. The [[sixteen arhats]] they also had never entered into [[Parinirvana]] and living for the [[benefit]] of [[sentient beings]] still now.
| + | (48-49) Having [[meditated]] on the [[Vajrin]] (i.e. [[Aksobhya]]) of Huqi when there is the best pledge-diamond of the {{Wiki|tongue}}, and having enjoyed by the praxis of the five ambrosias, one may obtain the triple [[vajra]]. This (same) pledge of [[Ah]] (for [[Amitabha]]) and Om (for [[Vairocana]]) is the supreme [[diamond]] |
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| − | So there are many stories like that, however it staking time and maybe just like tales, ten tales, stories, just reading like a story. So there is not much use to speak a lot. So [[Je Tsongkhapa]], among his great number of [[disciples]], of course there have been more who have [[attained enlightenment]] without [[knowing]] why other [[people]], but there are already 120 who have [[attained enlightenment]] which is noticeable which is approved by everybody.
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| − | There was a [[Nyingma master]] who lived in the [[West]] of [[Tibet]], [[name]] was [[Lama]] Chimi Laje. On time he was a little bit sick. He has composed {{Wiki|biography}} of [[Je Tsongkhapa]], a very beautiful one. So his [[disciples]], the [[disciples]] of this [[Lama]], then reading the [[life]] of [[Je Tsongkhapa]] who was, their [[master]] had composed and said that [[Je Tsongkhapa]] was definitely a very [[great master]] and has [[attained enlightenment]], he is really an [[enlightened being]]. However, it doesn't seem that he had a lot of [[disciples]] who has [[attained]] [[highest]] advanced [[state]] of [[tantra]], all very [[enlightened]] and so on, although he didn't have a great many
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| − | [[siddhas]] or [[yogis]] around and so on. So their [[master]] into eradicate or eliminate this [[wrong view]] of his [[disciples]], then he composed again another text, counting all those [[enlightened disciples]] of [[Tsongkhapa]] so there are 120 in this {{Wiki|biography}} of the [[disciples]] of [[Je Tsongkhapa]], it is called [[The Golden Rosary]]. Like that [[Je Tsongkhapa]] and his [[disciples]] they were, a lot of them who had [[attained]] through the power of the [[tantra]] the [[state]] of yugananda.
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| − | Likewise in other [[traditions]] like for example, in [[Kadampa]] with, following the [[great master]] [[Atisha]], there were also so many great [[masters]] that came after him and who many of them have already [[attained enlightenment]] in their very [[life]]. Also in the Nyngma [[tradition]], the [[great master]] [[Padmasambava]] came from [[India]] to [[Tibet]] for the [[benefit]] of [[sentient beings]], although he didn't live very long [[in Tibet]]. He didn't compose a lot of texts or give lots of extensive
| + | method. Indeed, by this praxis one would become {{Wiki|equal}} to [[Vajrasattva]]. (Thus) the [[samadhi]] called 'Ambrosia-garland of [[Vajrasamaya]].' |
| | + | (50) When he has the {{Wiki|superior}} [[siddhi]] whose [[symbol]] ([[samaya]]) is the triple [[vajra]] (of [[Body]], {{Wiki|Speech}}, and Mind-the three lights), lie would become the [[vajrin]] (possessor of the [[vajra]]) of [[three bodies]] (the [[Dharmakaya]], [[Sambhogakaya]], and Nitmanakaya). He would become the sea of wish-granting [[jewels]] belonging to all the [[Buddhas of the ten directions]]. |
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| − | teachings and so on, but he was a great [[siddha]] himself and he lived during that short stay [[in Tibet]]. He has helped so many [[sentient beings]] and so many great [[masters]]. Like the 25, the direct [[disciple]] of [[Padmasambava]], who have all [[attained enlightenment]] in their [[life]]. And like that in all the [[traditions]] there have been so many [[siddhas]] and [[yogis]] who have [[attained enlightenment]] in their very [[life]]. For example in the [[Sakya tradition]] before that in their line
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| − | for [[practitioner]] of old [[tantra]] or Nyngma [[tantra]]. Also there were a lot of great [[yogis]] before then. And Quintoyelbo had a son who is called Kunganengbo. Then after this Kunganengbo who has founded in this {{Wiki|present}} [[Sakya lineage]] has decided that [[tradition]]. After him until now there have been so many great [[masters]], great many [[yogis]] in this [[tradition]]. In [[Tibet]] many of these great [[masters]], not only among the [[disciples]] of [[Je Rinpoche]], but all the other
| + | (51) The Diamond-soul shines on the [[worldly]] [[realm]] on all levels. When there is the {{Wiki|superior}} [[siddhi]] of cakrasamaya (associated with [[Vairocana]]), it (the [[Diamond]] [[soul]]) becomes {{Wiki|equal}} to the [[body]] of a [[Buddha]]. |
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| − | [[traditions]] too, most of the great [[masters]] they outwardly lived as a very [[pure]] [[person]] observing all the [[pure]] shelas. Inwardly then a great [[practitioner of tantra]] and who accomplished the [[stage of generation]] and completion. Although their [[attainments]] are very high they are never boasting about it and never show-making, never showing off that inner [[realization]], or claiming that I see a [[god]] and {{Wiki|demons}} and [[spirits]] and this and that and this way cheating [[people]]
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| − | and they never have those often have done anything like that. So there was a [[great master]] Janasantiluf, he lived for very long time over 100 and he grew very old and outwardly he looked like very very old [[monk]] who was even little bit like he was reading praise and shaking and outwardly very [[pure]] very old [[monk]]. But inwardly [[attained]] the yugananda [[state]] of the [[tantra]] and [[enlightened]] in that very [[life]]. And now about the great [[deeds]] of the [[masters]]. For example, among the [[Indian]] [[pundits]]. [[Nagarjuna]], he lived for 600 years of our time. So compared to that long [[life]] of [[Nagarjuna]], Tsongkhappa who came in our time who
| + | (52) He would sport successful on all levels, numbering the [[Ganges]] sands. When there arc all the {{Wiki|superior}} [[samayas]] ([[dakinis]] and [[dakas]]), he would become the [[Vidyadhara]] Lord. |
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| − | lived only 54 years old. Although he lived much shorter, but the services by another he could offer and help and he could give for the [[sentient beings]] equals that of the great [[masters]]. He [[offered]] a very great service to the [[dharma]] and [[sentient beings]]. Even now days there are many great living [[masters]] who have [[attained]] so many great qualities which of course cannot be seen from the outside but they have [[attained]] inwardly very high realizations, but the most of them the [[Wikipedia:Authenticity|authentic]] great [[masters]] they all outwardly do not claim any high realizations or high [[powers]] and like this nor they show any [[extraordinary]]
| + | (53) He shines alone in the chiliocosm during all disappearances (of {{Wiki|speech}} [[activity]] and [[bodily]] members), he steals (the [[mystic]] [[powers]]) from all the [[Buddhas]], enjoys the daughters of the best [[gods]] (such as Indra)—when he has the {{Wiki|superior}} [[siddhi]] of all the [[samayas]] by [[reason]] of the [[potency]] of the kaya-vajra f = the Mahamudra'i. |
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| − | [[miracles]] and [[powers]] and so on. They just lead a very [[pure]] [[life]]. So now in this [[age of degeneration]] in [[person]] which like himself who doesn't know anything, without any qualification and qualities also have to take the position of a [[guru]] so however, although he doesn't know a lot, however one thing he never does is to tell lies. It is sometimes unfortunate to see that because of the [[age of degeneration]] there are many, for a lot of [[people]], going around and claiming oneself very highly [[realized]] being and showing odd behaviors and so on and pretending to be very highly [[realized master]]. [[Je Rinpoche]] says of you | + | (54) He sees with the [[diamond]] [[eye]] (the [[pure]], refined [[divine eye]]), like a single [[myrobalan]] fruit in his hand, the [[Buddhas]] in the number of the [[Ganges]] sands, who arc stationed in the triple [[vajra]] abode. |
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| − | that by your [[own]] {{Wiki|past}} very [[wholesome karma]] you have come to the [[dharma]] and you have a great [[interest]], different from most of the [[people]], have a great [[enthusiasm]] and [[interest]] and [[desire]] to learn and practice [[dharma]]. That is very very good. Also by your [[wholesome karma]] you encounter with the good [[teachers]] and good guidance and so on. That is very, you should know you are very [[fortunate]]. That is a very great [[gift]]. So therefore, one should practice as much as one can and also at the same time one must be very careful about finding [[gurus]] and this kind of thing. Because of the kind of [[danger]] that [[Je Rinpoche]] has
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| − | mentioned before now, the more he sees [[people]] and meets [[people]] the more he hears about this kind of dangers, this kind of pitfalls, one can fall very easily. So everyone must be {{Wiki|intelligent}} to disconnect. In all the teachings of the [[dharma]] there is a great {{Wiki|emphasis}} about the need of developing [[virtuous]] [[state of mind]] and observe the [[law of karma]] and fruit and developing [[Bodhichitta]]. This is a general ways of the [[dharma]]. And one should not, although they are not the same qualities, in other [[doctrines]] or in other [[religions]] or in other [[traditions]], but it is still wrong for us to criticize just like that to
| + | 55) He hears through the influence of {{Wiki|supernormal}} {{Wiki|faculty}} as though all around [[gathered]] to his car as many {{Wiki|sounds}} as are revealed in fields numbering the [[Ganges]] sands. |
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| − | despise about it and sort of completely abuse. That is not proper. Although there are many more practices in some [[religions]], like {{Wiki|killing}} [[animals]], {{Wiki|killing}} lots of [[animals]], sacrificing, [[offering]] to their [[gods]] and so on, and these are surely not correcting to do. However, they are doing with some [[motivation]] to attain some kind of [[happiness]] and some kind of [[liberation]] with their [[own]] point of view and they are doing it. Of course through 71
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| − | following such a way, such a practice it is quite impossible to attain a real [[permanent liberation]] or to [[attain enlightenment]] through such a method. For example in [[Christianity]], in the [[Christian]] [[religion]] they all speak a lot about [[God]], for example [[God]]. Of course this is something beyond our [[comprehension]].
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| − | It is beyond our ordinary [[comprehension]]. Whether such a [[God]] [[exists]] or not, this is something beyond our ordinary [[comprehension]], so lead that aside. However, there are lots of [[people]] following the [[Christian]] [[religion]] who sincerely work for the {{Wiki|welfare}} of [[sentient beings]], the {{Wiki|welfare}} to help [[people]], [[suffering]] [[people]] and so on. [[Rinpoche]] doesn't know whether they have some real profound [[practice of meditation]] or not, he does not know. So whatever their [[philosophical view]], or whatever their [[profound view]] is, anyway what some noticeable good qualities in some of the practition of the [[Christian]] [[religion]] is
| + | (56) He [[knows]], in the [[form]] of a {{Wiki|drama}}, the [[thought]]- announced [[character]] (the 160 prakrtis) of [[body]], {{Wiki|speech}}, and [[mind]] of all the [[sentient beings]] in fields numbering the [[Ganges]] sands. |
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| − | their sincerity in helping other [[sentient beings]]. Also to [[tolerance]], [[patience]] and also {{Wiki|emphasis}} on the [[teaching]], [[teaching]] {{Wiki|emphasizing}} on [[love]] and [[compassion]] and [[patience]]. For example if someone hits on your right cheek, show the left cheek and so on. This kind of [[teaching]], this aspect of [[teaching]] he finds very good. So the [[practitioner]] of the [[dharma]] should develop the right [[wholesome]] [[character]], [[wholesome]] behaviors of one’s [[body, speech and mind]] and if that is developing, then one definitely is a true [[practitioner]] of [[dharma]] and practice of [[dharma]] is going on the right way. Although how much we practice,
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| − | how long we practice, if our behaviors of [[body, speech and mind]] are running downward then there is something wrong. There is a [[person]] from [[Switzerland]] with [[red]] [[hair]], tall guy, he was seeking some kind of [[spiritual]] help and he encountered somebody, somewhere in [[India]] he has encountered with a [[guru]], [[master]]. The [[guru]] and a circle of some kind of [[practitioner]] and he received some kind of [[mantras]] and some kind of practices and he practiced them very sincerely with the rest of his group. So finally he [[realized]] their main [[object]] is to use these kind of [[mantras]] to [[cause]] trouble to others, bring [[sickness]] and bad [[luck]] and
| + | (57) He remembers, as though of three-days duration, the incidents of former [[lives]] occurring as he dwelt in sanisara through [[aeons]] numbering the [[Ganges]] sands. |
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| − | so on to others. When they do that, when that works then of course they get a chance to help them and this way they make a good business. Then after he completed the {{Wiki|solution}} about this whole group and what they are doing and then he left them finally. He came to [[India]]. [[Je Rinpoche]] met him in [[Dharmsala]] after he returned from his first visit to the [[West]] and he was very sick and already became a little bit crazy. So he couldn't, [[Je Rinpoche]] couldn't help very much. At that [[moment]] in [[Dharmsala]] it is difficult for someone who already so much confused like that and has been so badly misled by a wrong [[master]]
| + | (58 He [[emanates]] through the [[vajrin]] of [[magical]] power ([[rddhi]]) with [[bodies]] numbering the [[Ganges]] sands and adorned with clouds of [[Buddhas]], for [[aeons]] numbering the [[Ganges]] sands. Thus spoke the Lord who has the {{Wiki|supernormal}} {{Wiki|faculty}} of |
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| − | and like that. However, [[Je Rinpoche]] found him already in Moongod, arrival [[Je Rinpoche's]] already there. Then in Moongod [[Je Rinpoche]] had to keep him, he kept him there and fed him, he had had nothing to eat also. So like that he kept him there for some time. Of course he was not really suitable or fit [[student]] to [[teaching]] because he has no [[enthusiasm]] for {{Wiki|learning}} [[dharma]] and he already with his previous [[gurus]] and so on so much, his [[mind]] so closed, plus he is also not very well [[mentally]]. So he couldn't help very much in that [[respect]], so [[Je Rinpoche]] did some [[pujas]] and some [[prayers]] and get him some protections to wear on
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| − | his [[body]] and so on. Gradually it helped him and he became much more [[calm]]. As soon as he got better he never stayed. He again left and go somewhere, he went somewhere and then he returns. Then as soon as he gets some trouble then he returns to [[Rinpoche]] to help him, then he gets better and goes away. This happens already three or four times. Now he is away, at this [[moment]] he is away somewhere. Of course if someone in such [[condition]] is really in a great need to practice [[refuge]] and these kind of things, but isn't [[interested]] in them, so he is wasting his [[life]] a lot. Anyway [[Je Rinpoche]] will go on to help him
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| − | whenever he can. Maybe he expects to see him again when he returns. His [[mind]] is full of confusions and [[illusions]]. When he is in a good [[state of mind]], when he is in a [[calm]] [[state of mind]] all he does is play a {{Wiki|flute}}. He plays it for everybody, sometimes for the [[dogs]] and so on. When he is in a [[disturbed state]] of [[mind]] then he complains a lot about [[seeing]] [[god]] and {{Wiki|demons}}, this and that, all kinds of things around him. So there is not very much {{Wiki|hope}} in him because unless he changes his [[mind]] sometime and really begins to do something seriously.
| + | [[samaya]], namely : the [[diamond]] [[eye]], the [[diamond]] hearing, the [[diamond]] [[consciousness]], the [[diamond]] abode, and the [[diamond]] [[magical]] power. |
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| + | (59) When one has the [[success]] of goal that is the [[Buddha's]] ( {{Wiki|supernormal}} {{Wiki|faculty}}, then he becomes {{Wiki|equal}} to the v [[Buddha's body]]. He, the [[diamond]] of [[body]] and |
| − | However, the [[reason]] why [[Je Rinpoche]] has explained all this is the great importance of being very careful in searching for one’s [[spiritual]] guides. In searching ones [[spiritual]] guides is a very important and very [[dangerous]] issue, therefore one should be very careful about this. Therefore in the {{Wiki|future}} it
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| − | is so you should not just run in anywhere wherever there is some [[teaching]] or something going on, then running there like a {{Wiki|dog}} usually runs wherever there is some [[food]] or {{Wiki|smell}} or something. Not that way, but before one goes to look for a real [[spiritual guide]] and [[teaching]] and so on, first analyze. Also try to get as much [[information]] first about the [[teaching]] and everything. When one is satisfied then one decides. Also when you take the [[teaching]] of [[dharma]] for your
| + | {{Wiki|speech}} (and [[mind]]), would roam the [[worldly]] [[realm]] on all levels, surrounded by {{Wiki|retinues}} as numerous as the [[Ganges]] sands. |
| | + | (60-61 A) There are four (steps): I. {{Wiki|occupation}} with the pledge of service, 2. [[arising]] of near-evocation, 3. {{Wiki|evocation}} goal and the [[symbol]], and 4. great {{Wiki|evocation}}. Having understood them as a [[division]] of [[vajra]], then one should accomplish the [[rites]]. |
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| − | practice, you take something which is fit to your [[state of mind]], to your level of capacity. You should not take anything which is very fantastic and which is really very powerful and very high. Although something is really very high, very powerful but it may not really fit to ones capacity of the [[mind]]. So then there is not much use, so one should take what one can take. So it is important to [[meditate]] on [[impermanence]] and [[sufferings]] and [[impermanence]] as a basis
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| − | and also to develop a real [[concern]] for the {{Wiki|future}} instead of just sticking to this [[life]], then generate, [[taking refuge]] and develop [[Bodhichitta]] for the [[benefit]] of [[sentient beings]]. Then it is a very good [[path]]. One should also begin to [[practice tantra]]. But on the basis of the [[development]] of [[Bodhichitta]], without this foundation the practice of [[tantra]] has no meaning. So practice [[Bodhichitta]] as [[principal]] [[object]] to develop then practice the [[tantric meditation]]
| + | (61B-62-63) 1. He should [[contemplate]] the samadhi-praxis of service as the supreme [[revelation]]. 2. The {{Wiki|deliberation}} on the bases of the [[vajras]] when there is foremost [[success]] is the niar-evocation. 3. The contemplation of the [[lords]] of the [[mantras]] is said to be the exhortation when there is {{Wiki|evocation}}. 4. At the time of great {{Wiki|evocation}}, when he imagines the [[form]] of his [[own]] mantra-vajrin as the lord on the {{Wiki|crown}} of his head, he is successful because of the jftana-vajrin. |
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| − | as much as one can or recite the [[mantra]], recite the [[prayers]], practice the [[sadhana]]. From time to time do some short [[retreat]] and like that then the practice will go very well, and all what one does will be fruitful. Then a very important thing is to keep the [[precept]] of the [[tantra]] and [[vows]] and [[samayas]] as good as one can, because if one keeps these [[vows]] of the [[tantra]] and [[Bodhisattva vows]] then even without developing very much in this [[lifetime]] one has still the
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| − | possibility to [[attain enlightenment]] in sixteen lifetimes. Then of course at the time of [[death]] if one can integrate the process with the three transformations of the practice of [[tantra]] that is best. If not, if one can [[die]] in the [[state of mind]], with the [[mindfulness]] of the [[guru]], [[mindfulness]] of the [[deity]] and the [[guru]] and [[Bodhichitta]] that is already a very good way to leave this [[life]] and go to the next. The best way is to live and to [[die]] out of a [[state]]
| + | (64) One should create, everywhere and always, just with the [[knowledge]] [[nectar]] of scrvicc. For this brings to [[success]] the aim of [[mantra]] and of [[tattva]], of all [[mantras]]. |
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| − | of [[Bodhichitta]]. And in this way then out {{Wiki|future}} will be even more [[fortunate]], even more favorable and more [[fortunate]] then the {{Wiki|present}} one. Because one has [[accumulated]] very great imprints of [[dharma]] in this [[lifetime]] so these definitely will give a very great [[root]]. In [[India]] there was a [[great master]] Pasobandu. He was a very [[great master]] and he lived in a [[cave]]. He was a very great [[pundit]] and he [[knows]] so many texts and [[sutras]] by [[heart]] and all night he is [[chanting]],
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| − | [[chanting]] all these texts. He was such a great memorizer that he [[knows]] by [[heart]] that his 99 hundred thousand [[stanzas]] by [[heart]]. So when he was very old then he still continued to recite these texts that he memorized, so it is very difficult and is very weak and difficult to recite so much non-stop reciting, reciting so he filled a big pot with a kind of oil and he sat in it up to the neck in the oil and then he recites and in 15 days he completes his 72 | + | (65) [[Success]] is always [[attained]] in spots of a great [[forest]], places entirely clear of (other) persons, and [[abodes]] of mountain [[caves]]. |
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| + | Thus spoke the Lord with the [[diamond]] of Mahasadhana. |
| − | all the [[sutras]] that he has memorized. All this oil which he sits in absorbs in his [[body]] and helps his [[body]] to maintain his strength. Just above his [[cave]] is a nest for a {{Wiki|pigeon}}. That {{Wiki|pigeon}} always hears all time his {{Wiki|recitation}} of [[sutras]] and so on. After some time that {{Wiki|pigeon}} [[died]] and has taken [[rebirth]] as a [[human being]]. From very young age that child could recite a lot of [[sutras]] and like that, many verses from the text. Everyone was very surprised and asked what [[incarnation]] you are and so on. He said my [[master]] is Pasobandu [...]
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| − | ...and so already still [[Arjuna]] the [[monk]] was still very young by his {{Wiki|past}} [[karmic imprint]] he has memorize, he could memorized so much text that he could recite by [[heart]] 46 hundred thousand [[stanzas]]. Finally he became a [[great master]] who was called Norjutempas, in [[Sanskrit]] Saudramati and became a very great [[siddha]]. Therefore we have also received a lot of teachings of [[dharma]], of various levels we have received many teachings. So all these teachings have also left a very great imprint in us. If we make [[effort]] and if we generate the right [[motivation]] and offer the right [[prayer]], this will be fulfilled. [[Je Rinpoche]]
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| − | will also pray for our accomplishments. Many of you when come to see [[Rinpoche]] he will always ask to come back again, you live long and so on. But of course no one has any freedom of control or power over the [[death]], so there is no real freedom, they cannot make any choice about this. One of course has a wish to live long and also pray, so [[prayers]] and so on, but [[Je Rinpoche]] says that he is already now 77 years old. Anyway of course he prefers to live, still some time it is good for him to. Of course if he [[lives]] still for sometime there is no [[doubt]] that he would like to return here. He also enjoys coming back here
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| − | in place of Geshela. He is taking [[care]] of so much like [[own]] [[parents]], taking [[care]]. So he is having a good time. Also wherever he visits in other centers of [[dharma]] he is very well treated. In [[India]] also the [[Tibetans]] they look after him very well. So therefore for him also to live some time is a very good opportunity. Whether he [[lives]] or [[dies]], [[Je Rinpoche]] says if you practice, try to practice as much as you can what you have learned from him or have received from him or received the [[teaching]], if you try to put it into practice that would make him most [[pleased]], give him the greatest [[happiness]]. Until now [[Je Rinpoche]] has no {{Wiki|disease}} of any kind in his [[body]]. From his [[birth]] until now he has never spent even one day in a hospital in [[India]], [[Tibet]] or in the [[West]]. Of course he can't, this is not a all a [[reason]] that he will be healthy all the time and not [[die]], because even very healthy strong [[people]] [[die]] all of a sudden. So therefore if he still [[lives]] for some time he may again come around. Wherever he is, anyway he will never forget all his [[disciples]] or his friends, [[dharma]] friends. So therefore, he includes everybody in his [[prayers]], in his [[prayer]] and [[protection]] and the [[people]] that he met here in the [[West]] and also the [[people]]
| + | (66) Thus, the one of firm devotions (vrala) should perform the service by means of [[four vajras]] (the four in Chap. XVIII beginning with the'revelation of [[voidness]]'). Contemplating through equality (of oneself) with the three [[vajra]] [[bodies]] (of [[Vajradhara]]), he reaches [[success]]. |
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| − | in [[India]] and also in [[Nepal]] and also in the corners of [[India]] and so on. Wherever he has visited sometimes he would even take notes of the names of the [[people]]. He can't do that for everybody, however whenever he prays and makes [[pujas]] and so on he [[thinks]] of everybody. He is obliged to do that because when he meets [[people]], the [[people]] ask him to pray for them and he always says yes and yes. If he doesn't do that it would be cheating [[people]]. That would be very wrong on his part, so he has to do that. Sometimes he also does [[pujas]], sometimes when it is necessary he does special [[pujas]] or like that for [[people]].
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| − | Because he receives a [[letter]] and [[people]] ask him. For example the [[German]] lady who was here some days ago, she had a daughter and this daughter had lots of problems and difficulties, nearly coming to [[suicide]] one time and so on. Much much problems like that. So that [[German]] lady came to see [[Rinpoche]] last time when he was in [[England]]. That daughter is again, she wasn't a [[Buddhist]] or a [[practitioner]] of [[dharma]], but she was also involved in some kind of [[spiritual]] thing and going to some old lady giving some kind of practices. The mother, the lady who came here, she [[lives]] in [[Munich]] in {{Wiki|Germany}} and the daughter [[lives]]
| + | (67) The [[wise]] man, having contemplated with the [[knowledge]] [[diamond]] of reciting Om, that is, by union with the four {{Wiki|temporal}} junctures (-the four [[goddesses]]) in five places (=the {{Wiki|distinguished}} kind of the [[five sense]] objccts), engages in the [[vow]] ( = [[bliss]]). |
| | + | (68) The [[siddhi]] is easily [[attained]] when one relies on the [[vajrasamaya]] (the [[Clear Light]] in [[sense objects]]) for seven days |
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| − | in [[Japan]]. Then that girl was very very sick, and so no one could help, that old lady couldn't help and finally when the [[doctors]] said that she would [[die]] in a few days. So then the mother called her and gave the address of [[Rinpoche]] in [[India]] and told her to write to [[Rinpoche]]. Of course [[Rinpoche]] didn't know at that time what was going on. He has received a [[letter]] from this girl explaining her [[conditions]] and asking for some [[prayers]]. [[Je Rinpoche]] has written, it is
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| − | very difficult to do something immediately when somebody is so far away and so on. So [[Je Rinpoche]] immediately sent a [[letter]] saying that you should [[take refuge]]. Then [[Rinpoche]] did a little [[puja]], even in [[India]] did some [[puja]] and making some [[offerings]] and some [[puja]]. Gradually she began to recover and she got better and better and finally she recovered from the trouble that she had. But she didn't know how to do really the [[refuge]] but she didn't have any
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| − | instructions about that. Quite recently now, the mother and daughter both of them have come to [[India]] to see [[Rinpoche]], traveling to [[Rinpoche's]] {{Wiki|college}} to ask [[Rinpoche]] to be there at the time of their arrival. So they came and [[Rinpoche]] gave a few teachings. [[Rinpoche]] had to go somewhere to another [[monastery]] and they followed him there and they stayed around there for some days. Both of them were well and [[happy]] and then they went back. Last time she saw
| + | (by one of {{Wiki|superior}} {{Wiki|organs}}), [[hair]] a month ({{Wiki|medium}} {{Wiki|organ}}), a month or a half more ({{Wiki|inferior}} {{Wiki|organ}}). |
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| − | [[Rinpoche]] she said that everybody is fine. When then came, when that daughter came to [[India]] [[Rinpoche]] [[taught]] the power of [[meditation]], [[Tara]] [[mantras]] and [[refuge]], how to do [[refuge]] and she is ready now. So when someone does sincerely the [[prayers]] and [[take refuge]] and so on definitely has an effect, do [[pujas]] and so on, it definitely has an effect. | + | (69) I have explained extensively by stressing the difference of days (for accomplishing [[siddhi]] in the Stage of Generation); (now) the [[siddhi]] that takes a half-month (the [[Mahamudra]]), is stated by sources 'the [[Tathagatas]]) of the high secret (the [[Clear Light]]). |
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| + | Herein is the domain of the Upasadhana-vow : |
| − | There is man whose [[name]] is [[Tibetan]], [[Sanje Tenzin]], and he had some trouble, he cannot sit properly and he had also trouble with the lung. This lung problem this [[agitation]] in his [[mind]]. When [[Rinpoche]] was in [[Switzerland]] this fellow, this [[Tibetan]], came to see him. At that time he was not in really good [[condition]], but was not so bad. [[Rinpoche]] gave him protections [[mandalas]] to wear on his [[body]]. Then he said he, that [[person]] told him that he would come to [[India]] and
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| − | become [[monk]] and so on and he didn't show up. Anyway he got better, now he is recovered from this lung problem, this [[mental]] trouble. One day he lost his [[protection]] [[mandala]]. He had a terrible father who was a drunkard, always drinking and always fighting with the [[people]]. Then the son again was again agitated.
| + | (70-71 ) May the glorious bolder of [[Buddha Body]] contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the Diamond-bolder of [[Body]] ([[Vairocana]] i. May the [[Buddhas of the ten directions]] contemplated as the [[inseparable]] [[three vajras]], create for me today the placc of [[blessing]] characterized as [[body]]. Herein is the domain of the Sadhana-vow : |
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| − | Therefore what [[Je Rinpoche]] wants to say is that he prays, he includes everybody in [[prayers]] and there is no problem for him to pray for everybody and also give these protections and [[blessings]] if necessary. However, he cannot answer every letters. Even he couldn't write one single [[letter]] to Geshela. Unless there are very important things, usually letters [[Rinpoche]] says that they are not much use, they are just to say I am well, I {{Wiki|hope}} you are well and just a piece of paper. So he doesn't see there is much need to do that. I am well, I {{Wiki|hope}} you are well and I {{Wiki|hope}} to see you again, with best wishes and so, and then put that in an envelope and spend few [[money]] on that, put stamps, and all these things. [[Je Rinpoche]] [[thinks]] it is not
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| − | very important, it is not very necessary to do very often. If someone has a real difficulty, or some real need they will surely write then we will know it and if there is something we can do then we do it. Also sometimes without receiving a [[letter]], one hears about this already before. Therefore these are some personal things he just felt to say, if ever some of you writes to [[Rinpoche]] and doesn't receive an answer and doesn't hear anything, then don't think that he has forgotten you completely or something like that. As he told you before I always remember everybody and pray for everybody. He will pray. A [[prayer]] is
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| − | a [[prayer]] and he is not sure whether it will always be effective or not. However, what is really definitely effective is if you practice from your [[own]] side as much as you can, that definitely has an effect on you and if that combines with his [[prayer]] the results will be very [[extraordinary]], very good. If from your side, make no [[effort]] let alone [[development]] of [[Bodhichitta]], even take no [[refuge]] anything at all like this, then from his side even going on praying, praying, praying that isn't, there is not going to be very much result of this [[prayer]]. Then it would be like [[Rinpoche]] praying for completely dried [[wood]], a [[flower]] to grow on a completely dried [[wood]].
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| − | So now [[Je Rinpoche]] will not go to speak very much, it is just to waste time and anyway keep whatever is in your [[mind]] and all the time try to practice, try to be {{Wiki|sincere}} in your practice and make [[effort]] as much as you can. Most important thing is to develop a [[wholesome]] [[state of mind]], develop [[Bodhichitta]]. On the basis of that, if you can, go practice some [[sadhana]] like this, try to do some [[tantric]] [[meditations]], do [[retreat]] and so on, that is very beneficial, very
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| − | helpful. If this is all too complicated and you don't have the time and everything, you cannot practice all that, then just [[concentrate]] on Avilokitishvara. Avilokitishvara is seen as the [[embodiment]] of all the [[Buddhas]] and all the [[gurus]] and everything. And recite [[OM MANI PADME HUM]] all the [[wholesome]] [[state of mind]] for the [[benefit]] of all [[sentient beings]], recite [[OM MANI PADME HUM]] as many as you can up to 100 million times. If one recites 100 million times [[OM MANI PADME HUM]], Avilokitishvara has guaranteed that [[person]] will take [[rebirth]] into Sukarati.
| + | (72-73 May the glorious speech-path of true-nature, contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the [[Diamond-holder]] of {{Wiki|Speech}} [[Amitabha]] . May the [[Buddhas of the ten directions]], |
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| + | contemplated as the [[inseparable]] [[three vajras]], create for me today the place of [[blessing]] [[arising]] from the [[path]] of {{Wiki|speech}}. |
| − | [reading question] so this has already been answered. It says "wishing [[Rinpoche]], Dear [[Dorje Chang]], thank you very much for all your [[kindness]]. Please live long for the [[benefit]] of all [[sentient beings]], with deep [[respect]] and [[devotion]]", Chambaradis. So [[Je Rinpoche]] has already answered that. [[Je Rinpoche]] will try to try, of course, to fulfill such a wish and he will pray and also you also need to pray since we have developed a guru-disciple link or like bond,
| + | Herein is the domain of the Mahasadhana-vow : |
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| − | [[relation]]. So on that very [[pure]] [[relation]] then undamage to the [[pure]] like or [[relation]] then if one expresses a good {{Wiki|sincere}} wish for the [[benefit]] of each other it definitely will be fulfilled. So the [[puja]] this evening will start at 7:00pm. It cannot start earlier because some [[people]] cannot be here earlier than that. | + | |
| | + | (74-75 May the glorious holder of the [[Cittavajra]], contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the [[Diamond-holder]] of [[Mind]] |
| | + | [[Aksobhya]] . May the [[Buddhas of the ten directions]] contemplated as the [[inseparable]] [[three vajras]], create for me today the placc of [[blessing]], [[arising]] from [[mind]]. |
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| | + | 76* Thercis no [[doubt]] that if there is a [[Buddha]] (=»[[yogin]] of [[Vairocana]]), a [[Vajradharma]] [[yogin]] of [[Amitabha]]), or |
| | + | a [[Vajrasattva]] [[yogin]] of [[Aksobhya]] . then if the deluded [[self]] |
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| | + | (mohdtman) would go beyond, it would become rent asunder. |
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| | + | Ended is [[chapter]] twelve, entitled "Instruction on the best {{Wiki|evocation}} of the pledge' in the Mahaguhya-tantra 'Guhya-samaja' of the secret and the greater secret belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]]. |
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| | + | ===III. [[Edited Pradipoddyotana commentary on Chapter XII, 60-64, and English translation]]=== |
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| | + | This portion of [[Candrakirti's]] commentary is devoted to defining the four steps of \dtlhana constituting the 'Stage of Generation' and then to explaining in detail the six members of [[yoga]] (fadaiiga-yoga) constituting the 'Stage' of Completion'. The part of the commentary on the six members of [[yoga]] is almost the same as is found in a work attributed to [[Nagarjuna]], the fadangayoga-nama (PTT, Vol. 85). Therefore, this comment by [[Candraklrti]] may well have been a [[traditional]] commentary on the six members. At the end of the work ascribed to Nagar-juna (meaning of course the [[tantric]] author), there is presented the [[lineage]] of the fadahgayoga of the [[Guhyasamaja]]-. "[[Buddha Vajradhara]]; [[Arya-Nagarjuna]]; [[Nagabodhi]]; Candrakirli; [[Arya-deva]]; Sakyaraksita; [[Ratnamitra]]; |
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| | + | [[Dharmabhadra]]; [[Gunamati]]; ManjuiS rijflana; Amoghas ri; Vlrama t i: Vijayakirti; Varaprajna-dharmabhadra; Srlbhadra; Dharmapiila; Sakyadhvaja; Vagis-varakirti; [[Ratnakirti]]; Mahasthavara ; Srivanaratna; those arc the chief ones. Also, from Srivanaratna to (the [[Tibetan]]) Gnam-gan-rin-po-che; the chief one is Dharmabuddhi." However, the Karmantavibhuga cited within the commcnt is by Kluhi bio (*Nagabuddhi) who might be the same [[person]] as the [[Nagabodhi]] in the above [[lineage]] list. |
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| | + | Here I omit the verse numbers assigned in Bagchi's edition to the block of verses which [[Candraklrti]] cites from the [[Guhyasamaja]], Chap. XVIII. [[Candraklrti]] docs not include the verse line ([[Bagchi]], XVIII, 144A) : guhyatantrefu sarvefU vividhah parikirtitah; and the verse grouping thereafter diverges from the edited [[Sanskrit]] text. Otherwise, [[Candrakirti's]] citation of the verses agrees for the most part with the edited text. But his line guhyatrayam vitarkaS ca |
| | + | vicdras tatprabhogatah appears to be an improvement over the line guhyani tarkodayam tarkam vicdram tat prayogatali ([[Bagchi]], XVIII, 144B). [[Naropa's]] Sekoddciafika (p. 30), when quoting the block of verses from Chap. XVIII, gives the line guhyalrayodayas tarko vicdras tatprayogata, which at least verifies the reading guhyatraya. |
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| | + | The translation is somewhat expanded by extracts within parentheses of [[Mchan]] hgrel comments by [[Tson-kha-pa]], PTT, Vol. 158, pp. 87-5 to 92-1. |
| | + | Edited Commentary on [[Chapter]] XII, 60-64. |
| | + | Idanim utpattikramasadhanaiigam punah spastayann aha/ levetyadi/sevyate alambyata iti seva/tathatam eva samayal.i/ |
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| | + | tatah bhiibhagadinam samyojanaip nispadanah / scva-samayasamyogam / prathamam arigam / Siinyatalambanaip siiryadyalambanam upasadhanam / tad eva mantravinya-saparyantam sambhavatity upasadhanasambhavo dvitiyam / sadhanartham ca samayam iti/sadhanopasthapanayas tah adhvcsanam sadhanarthah samaye sameti gacchatiti samayah samadhi-sattvah jftanasattvai ca sadhanarthai ca [[samayas]] ca trtlyam / avajistasya mandalarajagri karmarajagri paryan-tasya maliatah pararthasya sadhanam mahasadhanam tac caturthakam / |
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| | + | cvam angacatustayam vijnaya vajrabhedena kulabhedena tatas tadantaram karmani vaksyamanani purvanyeva/sadhayed ity uddcsah/sevasamadhilyadina uddistany arigani nirdiSate/ bodhicitialambanam/seva {{Wiki|saiva}} samadhiyate cetasi sthapyata iti samadhih / samyojanam samyogah / [[kim]] tat bhubhagadiip mandalacakram paryantam yadhimuktya nispadayah / scva-samadhiA ca samyogas ca scvasamadhisamyogain / tat krtva om jSunyateti mantrarthapravicaran [otpaditam] sambodhim tathatalaksanam bhavaved iti/ |
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| | + | suryacandrapadmadikramcnaiva paryupari\yavasthapya tadu-pari tryaksaram vinyasya sarvopagralianena jasahka-mandalam tadupari punas tryaksaram tadparavrttya cihnam cihnaparavrttya mabamtidrarupanispadam upasadhanam ya samipe [[sadhya]] nispadva ta ity uktva / siddhir maha-mudrasiddhih tasya agratmadibliutah pranavadayo [[mantra]]})/ yasmin tad upasadhanam ity agram ' vinyastasamantamantra [ksaram] mahamudrarupas ta>min vajram / vairocanadisum-bhaparyantah tesam ayatanani rupaskandhadayah / |
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| | + | tcsam trtivavyavasihatikramcna nirniya karyakarana-parijnanam vicarani-sadhya tenadhis(hanayaradhyate yena tat sadhanc codanamproktam itiparyayakathanamkiip tu buddhakayadhara ityadi/gathadvayah mantradhipativibhavanam |
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| | + | iti [[mantra]] omkaradayah / samadhisattvah adhipatayah jnana-sattvah mantradhipatinam kulabhedcna yathasambhavaip dhyanam mantradhipativibhavanam iti/ |
| | + | mahasadhanctyadi yad uddistam mahasadhanam lat sampadanakalcsu jnanavajrinah / svadhidaivatayogavan mantri vajrapadmasainskarapurvikam / samapattim krtva svaman-travajradrgadayah . tatsambhuta vajrinas tcsam visvam maha-mudrarupam dhyatva mukutc 'dhipatim dhyatvcti/paftcata- |
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| | + | thagatanam mahamudrarupasya jatimukute mahavajradharam adhipatim pari&sic tatkulinanam mukufc vairocanadih / dliyii-tva siddhyatc siddhim apnoti 'vatharutani |
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| | + | evam caturyogakramena vajrasattvasamaradhanam prati-padyedanim sadangakramcna mahavajradharanispattim aha/ Samajottare : |
| | + | saman\ottamabh(dena sevd tu d; i: [[id]] ha bhavet vajracatufkena samanyam uttamam fadbhir angatali, [[seva]] jftanamrtcnaiva kartavyctyadi scvyaie mumuksubhir |
| | + | abhyasyata iti [[seva]] [[kim]] tat parivis'uddhadcvatamurtih sa |
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| | + | jfianamrtenaiva sadarigayogcnaiva kartavya nispadva sarvatah/ sarvatmana / sada [[sarvakalam]] ' sarveryapathesu evakaro 'vadh-arane eso hi jftanamrtakhyah sadarigayogah sarvaniantra-nam sarvatathagatanam mantrah / sarpadayah [[tattvam]] dcva-tatattvam [*tesam arthah phalam] tatsadhanan mantrarp |
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| | + | tattvarthasadhakah hi yasmad arthe yasmad nam sadariga-yogah I tasmat tcnaiva scva karyeti/tani pratyahai adini sadan-gani nirdistani Samajottare : |
| | + | sevam fadangayogtna krtva sddlianani ultaman; sadhaytd anyalhd naiva jdyate siddhir uthumij pratyaharas lalha dhyanam prdmiyumai ca dhdiainl; anusmrtiyoga(h) samadhii ca fadanga ucyatc ity uddeSapadanam niidcsain aha / daidnam indriydndm tu svavrttistham tu sarvatah I pratydhara iti proktah kdmaharam prali [[prati]] pancakamas samdsena paiicabuddhaprayogatah kalpanaqi dhydnam ucytta tad dhydnam paficadhd bharet' [ vitarkas ca vicdras capritii |
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| | + | caiva [[sukham]] latha cittasyaikdgratd caiva paiicaitc dhydnasamgraha li guhyatrayam vitarkas ca vicdras tatprabhogatah trtiyampritisankafam caturtham sukhasanigraham / svacittam paiicamamJiieyamjiidnajiieyodayakfayam / saroibuddhamayam iantam sarvakdmapratiffhitam pancajiidnamayam ivdsam pancabhutasiabhavakam / niicdrya pdmandsagre pindaruptna kalpayet / paiicavarnam maharatnam prandydmam ili smrtam / siamantram hrdaye dhy&tva [[pranam]] bmdugatam nyaset! niruddhe svendriyt ratne dharaytd dha'anam smrtam , nirodhaiaJravate citte nimittodgraha h Jdyatc J pancadhd tam nimittam tu bodhivaJrena bhdfitam J |
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| | + | prathamam maricikakdram dhumrakdram dvitiyakam / trtiyam khadyotakakdram caturlham dipavajjealam / paiicamam lu sadalakam nirabhragaganopamam / sthiram vai vajramdrgena spharayet lam khadhatufu I vibhavya yad anusmrtya taddkdram tu samspharet / awismrlir iti jneyam .pratibhasas lalra jayatt j prajiiopdyasarndpattyd sarvabhavan samacatah samlirtya pindayogena bimbam madhve vibhdvayet / rtiti jiidnani<pattili samadhii iti samjiiitam / iti pratinirdesam aha / da.<anam ityadi / indriyani indriy-arthag ca indriyani tesam dasanam indriyanam visaya- |
| | + | visayinam svavrttih / yatha svagrahyagrahakasvarupena pravrttih / svavrttis tatra sthitam svavrttistham / sarvatah hinamadhyottamabhedcna kamaharam prati pratiti / |
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| | + | kamyante abhilasvanta iti kama rupadayas tesam indriyair yadaharanam grahanam prati prati punah |
| | + | punah tadgrahyahara ityadyangasya pratinirdesam / pratyaharaviSodhanaya dvitiyam arigam aha / pancetyadi/— paftca kama rupadayah / indriyani visayabhutah samasena / indriyair cklbhavena paricabuddhah caksuradayah tam tesam samyojanam vojanam / paricabuddhapravogatah / tasmad |
| | + | rupadayah ye pancabuddha (h) itycvatnvidham yat pariSud-dhakalpanam tad dhyanam/tad vitarketyadibhedena parica-vidham bhavati vitarketyadi tadbhcdakathanam |
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| | + | I guhyatra-yetyadi I indriyavisayendriyajfianani guhyatrayam jf partcen-driyani / indriyajnanani / tadvisayaj ca paftcatatfiagatatma-keti yat parikalpanam sa vitarkah / tasminn eva vicaranam stbitivicarah / evam vicarayat sa tattvapravegabhimukhyena yat saumanasyalaksanam tat prititi samkajaip tattve |
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| | + | 'bhinivescna kavaprasrabdhyadilaksanam I yat praptam sukham tat sukha-samgraham / evam abhyasyatah prakarsaparyantagamanat/ jrianasya caksuradi satpravrttir vijnanasya jnevc rupadidhaima-dhatuparyante udavo juanajneyodavah / tasya ksayah/cittasya-grahyagr"ihakasunyatvaparijnanalaksana cittaikagrata sva- |
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| | + | cittam ityuktah tadevamvidham svatittam yogena sarva-buddhamayarn bantam iti grahyadivikalpaAamanat/iantam/ bhasamatrani tat sarvasunyataikanistham jay ate/pa Acapra-bhcdam dvitiyam arigam .' |
| | + | pancetyadi I adarSadipancajrianasvabhavam adhahivasam/ tam eva prthivyadvatmakam svavajravivaran niscarya padma- |
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| | + | nasagre pimjarupena bodhicittabindurupena dhyayat / tarn «vordhvapravrtta£vasam paAcavarnam paiicatathagatatmakam tam eva maharatnam pranojjivitam ayameti dirgha (m) vistar-yateyenetisa pranayama iti smrtafr jiiata(vya)h/tam cva prave-ladisvabhavcnaharn i< am japamana t vat /svaman tram hrday c sva-hrtpundarike dhyatva pranam bindugatam samahitam aksatam nyaset iti trtiyam arigam / |
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| | + | niruddhetyadi svarupadaya indrive caksuradayah asmin dvendriyc nirodhe viline tato visavendriyadharabhute ratnc cittaratne ca pranayamena saha nirodhe 'stamgatc yad dharayet tad dharanam /kirn tat/bhutako?ih/nirodhavajragate citte nimittodgraha (h) jayata iti/nirodhavajram prabhasvararp tadbhute tajjate citte nimittanam udgraho/nimittapratibhasah jayate utpadyate / paftcadhatunimittam tu bodhivajrena bha$itam iti prthivya 'mbhasi layanan maricikakaram pratibhasate/prathamam nimittam / evam ambhasas tejasi jayanad dhumrakaram dvitiyam / tejasc vayau layanat |
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| | + | khadyotakakaram trtlyam/suksmadhator abhasatrayagamanad dipavadalokapuiljasvabhava (111) caturtham / prakrtyabhasa-layanan nirabhragaganavat satatalokaprabhasavaramatram bhavati paflcamarp / etani pancanimittani nirvana (m) |
| | + | prapayanti/, yathoktam Karmantaiibhage: |
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| | + | pran mahi salilam gacchtj jalam gacchati pavakam j pdvako vdyum anveti vdyur vijfianam aviset / vijnanam dhdrananviliam prabhasvaram opy ovifedjilil sthiram ityadina / vajramargena 'langhaniyam pancanimittanu-purvena prabhasvarapravesena khadhatusu lokadhatusu spha-rayed vyapayed dharmakayarupena/etad dharanarigam iti catur-tham I |
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| | + | evam atmanaip prabhasvaragatam vibhavya saksatkrtva yat purvam anusmftya maricikadyakarena bhutakotim prapi-tam I tadakarena tenaiva kramena samspharet/ufpada\vt/ciad anantaroktam anusmrtir iti jiieyam jftatavyam / pratibhasa saipvit tatra paflcamam angam anusmrtir jayate [*nanyatra]/ sarvabhavalj prajftopayasamapattya sanivrtiparamai thasa-tyayogena jthavarajangamam sthitipindarupena maha- |
| | + | mudrarupena ekilq-tya tasya sthavarajangamasya madhye yuganaddhatmakamahavajradharabiinbam vibhavayet/janiyat/ anena kramena rpti ksanena jftanani?pattih / jflanadehani$-pattifc I samadhir iti ?a?tham arigani kathyate / |
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| | + | Sri-Maydjale' pi mam ova devatanispattibhedam udddyotayann aha yogas lu triridho jileyo 'dhifthanali parikalpai ca' nifpannair cittabimbasya yogo buddhais lu varnitah/ adhi\thdnamdtr [d]liainkdro yoga 'dhifthdna aerate/ bodhicittaviiuddhis tu mantrabijodayo mahdnj kramdn nifannabimbas In mudraganesu kalpitah/ talkalpiteti kathitayogah kalpita ucyatej <ar:dkdra:aropetali sphard samharakarakahl rtili jiiananifpanno yogo nifpanna ucyala iti/ Vairocandbhisainbodhitantre 'pi/dvividhadevatayogam nirdisate/ devatariipam api guhyakadhipate dvividham parisuddham asuddhamca iti / tatpariVuddham adhigatarupam sarvanimitta-pagatam apari[suddha]m sarvanimittam rupavarnasam- |
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| | + | sthanas ca/tatra dvividhena devatarupena dvividhakaryanis-pattir bhavati/sanimittena sanimitta siddhir upajayatc/animit-tonanimitta siddhir ista jinavaraih sada animitte sthitva vai sanimittarp prasadhyato/tasmat san-aprakarena vinimittani scvyata iti/samdhya bhasa// |
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| | + | ===[[The Stage of Generation:]]=== |
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| | + | Now iddnim so as to clarify the four 'i evocation member(s) of the Stage of Generation, he says 'Service* and so on. Because one serves and envisages, it is serviccyseva), namely, just toward reality, as the 'pledge' (samaya). Pursuant to that, the undertaking and generation of the diamond) spot of earth, etc. (generation of the palace from BHRUM, up to the Clear Light of conviction' is the 'occupation with the pledge of service' sevdsamayasamyoga , the first member. |
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| | + | Having (in that way voidness as meditative object, the meditative object of sun, and so on. is Near Evocation \upasa-dhana). Precisely the bringing to conclusion the depositing (in the body of mantras (Om, etc.* is the arising of Near Evocation (upasadhana-sambhaia), the second (member). |
| | + | Concerning 'the aim of the sadhana, and the symbol' (sddhanartham ca samayam 1, the aim of the sadliana means to solicit for establishing the evocation (of one's own three doors as the Buddha's Bodv. Speech, and Mind). Symbol' (samaya) means 'to get together', i.e. the symbol (one's own Symbolic Being), along with the Samadhisattva and the Jnanasattva, to |
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| | + | wit, both the aim of the sddhana and the symbol are the third |
| | + | (member). |
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| | + | The accomplishment of the great aim of others, (accomplishment) which is the 'best victorious mandala' and the 'best victorious rite' belonging to the remaining conclusion, is the Great Evocation (mahasadhana). That is the fourth (member). |
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| | + | Having thus understood the four members as a division of vajra, i.e. as a division of 'family' (kula the five families), then, i.e. next, one should accomplish the rites to be stated subsequently precisely as the first. |
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| | + | (The first member :) Starting with the lines 'Sevasamadhi ..., he expands upon the (four) members which were touched upon. The bodhicitta (in the void) as meditative object is service (seva). Precisely that concentrates, i.e. halts in the mind, hence 'samadhi'. Praxis (samyoga) means right application. That (imaginative) generation, by means of conviction {adhimukti), from the (diamond) spot of earth, ctc. up to the mandala-circle, which is both the service-samadhi and the praxis, is the sevasamadhisaipyoga. Having done that (much), he should contemplate the supreme revelation, possessing the character of thusness, which has arisen from pondering the meaning of the mantra, 'Oipgunyata. . |
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| | + | (The second member:) (Then,) in the sequence of sun, moon, lotus, etc., one stacks successively higher, places the three syllables (a. c, ha) upon that; then consolidates all that, and again imagines the moon-disk, and upon that the three syllables (Om, Ah, Hum). Then from the transformation of that, there arise the hand symbol (s) (of the six families). |
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| | + | From the transformation of the hand symbol(s), there are completed the form(s) of Mahamudra (of the six families'). What accomplishes and completes nearby, that is said to be (definition of) Near Evocation {upasadhana). The siddhi is the siddhi of mahumudrd (body from the five abhisambodhis). Its 'foremost' is the initial ones, the mantras Om, etc. When that is present, the Near Evocation is foremost. Having placed all the mantra-syllables, there arc the form(s) of the Maha-mudra. Therein is the vajra. to wit, the (32) deities from |
| | + | Vairocana down to Sumbha(raja). Their bases (ayalarm) are the skandhas of form. etc. |
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| | + | (The third member :) Of those (members), one becomes certain by the stage of the third series (the Atiyoga) and accomplishes through pondering with thorough knowledge of cause (the placement of deities in the body) and fruit (of contemplating after that placement). Whereby (by inviting the deity host of the triple vajra and drawing them into oneself) one has pleased (the deities) for the sake of blessing (one's own three doors), thereby that 'is said to |
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| | + | be the exhortation when there is evocation.' That is related by way of synonym (of evocation and exhortation). But why (the exhortation) ? The two verses |
| | + | (Nos. 70-71) beginning 'buddhakayadhara'. The 'contemplation of the lords of the mantras' refers to the syllables Om, etc. (i.e. when Vajradhara and Aksobhya are the mandala-rulers, Hum; and the remaining four samddhi-sattvas by Om, Sva, Ah, Ha). The Samadhisattvas are the lords; the Jfianasattvas belong to the lords of the mantras. The meditation on the various families according to their arising is the 'contemplation of the lords of the mantras.' |
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| | + | (The fourth member :) Regarding 'the great evocation (Mahasadhanav...', what is pointed out as the great evocation belongs to the jnanavajrin-s at the time of generating it. The mantrins possessing the yoga of presiding deity, having aroused samapatti preceded by instigation of the vajra andpadma (of their own family), are their own mantras Vajradrg, etc. (32 in no.), i.e. the vajrin-s arisen therefrom (i.e. as in a womb from the syllables Om, etc.). To |
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| | + | have imagined their totality as the |
| | + | form of Mahamudra (of the Victorious Mandala), is stated as 'having imagined the lord on the crown of his head', that is, having imagined the lord Mahavajradhara on the crown and twisted hair of the Mahamudra form of the five Tathagatas, and (having imagined) Vairocana and the other Buddhas on the remaining crowns of their family deities (Locana, etc.), one is successful, i.e. attains siddhi. |
| | + | yatharutam I |
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| | + | ===[[The Stage of Completion:]]=== |
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| | + | Having thus explained the delighting of Vajrasattva (for the purpose of mundane siddhis) by the stages of four yogas (but with no treatment of 'Victory of the Rite, which belongs to Mahasadhana), now (idanim) he alludes to the completion |
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| | + | of Mahavajradhara by the stages of six members in the Uttara-Iantra (Chap. XVIII) of the Guhyasamdja : |
| | + | By the distinction of'shared' and 'superior', one posits two kinds of service: the 'shared' one by the four vajras, the 'superior' one by members six in number. |
| | + | (Cf. XII, 64 : |
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| | + | One should create, everywhere and always, just with the knowledge nectar of service. For this brings to success the aim of mantra and of lattva, of all mantras. ) |
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| | + | As to the words, 'One should create just with the knowledge nectar of service', and so on. "One servi v. having been studying with desire for liberation tlu- highest siddhi)", is (the definition of) 'service' (sevd'i. And why (the desired liberation)? The (yuganaddha} body of deity completely pure (of the two obscurations). That is to be created, i.e. completed, just with the knowledge nectar of service, i.e. just with the six-membcrcd yoga. 'Everywhere' |
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| | + | means in the nature of all. 'Always' means (those six' at all times and in all good postures. The expression 'just' (eia) is in the sense of restriction |
| | + | (to the particular instance). 'For this' e.<o hi) refers to the knowledge nectar, i.e. the six-mcmbercd yoga. 'Of all mantras' means 'of all Tathagatas'. 'Mantras' arc SARPA ('serpent'N and so on (diamond muttering of both neyartha and nitartha mantras). 'Reality' tattva) means the god reality i,of ultimate yuganaddlia . Their aim (arlha) is the fruit (phala). By accomplishing that (fruit, by means of the six members' one accomplishes the reality aim for the mantra. 'For', means wherefore in the sense of aim. For the reason the six-mcmbcred yoga is that way, for that reason the service is to create just with that (yoga . |
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| | + | Those six members, pratyahara, etc. are set forth in the Uttara-tanlra of the Guhjasamija: |
| | + | When one does the service with the six-membcrcd yoga, he wins the supreme succcss. In no other way does the supreme siddhi arise. |
| | + | Pratyahara, dhvana, pranayama, dharana, anusmrti, and samadhi, arc the six members. |
| | + | He expands upon those brief indications as follows Chap. |
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| | + | XVIII, verses 141, ff. in Bagchi's numbering): |
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| | + | The dwelling upon intcriorization of the ten sense bases on all levels severally directed toward the taking of desires, is callcd Withdrawal (pratyahara). The five desires are in condensation through the application to the five Buddhas. Meditation (dhyana) is said to be imagination.*! |
| | + | And that Meditation is fivefold: Primary Conception"A (vitarka)is the secret triad, from the enjoyment of which comes Secondary Conception (vicara). The vicinity of A |
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| | + | joy is the third, and the sum of pleasure is the fourth. One's own consciousness with removal of the upsurge of knowledge and knowablcs, is known as the fifth, with a peace composed of all Buddhas and abiding in all desires. Drawing forth the breath made of five knowledges and which is the self-existence of the five elements, one should imagine it in the form ofa tiny ball on the tip of the lotus nose. |
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| | + | The great jewel of five colors is said to be pranayama. Having meditated on one's own mantra in the heart, one should place the prima in its bindu form. |
| | + | When one's sense organ and the jewel have ceased (to operate) one should retain. (That is) called Retention (dharana). When consciousness goes toward the diamond of cessation, the apprehension of signs arises. |
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| | + | Those signs have been explained by the diamond of enlightenment as fivefold. The first has the aspect of a mirage, the second the aspect of smoke. The third has the aspect of fire-flies, the fourth shines like a lamp, and the fifth is a steady light like a cloudless sky. |
| | + | One should radiate that firm thing by the vajra path into the regions of the sky. Contemplating w hich, by Recollection (anusmrti) one should radiate those aspects. One should know about Recollection that there is the shining appearance, and that it (Recollection) is engendered therein. |
| | + | Having drawn together by the equipoise of insight and means all states in condensation by the yoga of the small ball, one should contemplate the image in their middle. Instantly there is the consummation of knowledge called 'Samadhi'. |
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| | + | Explaining in detail, he states the verse 'of the ten' and |
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| | + | so on. 'Sense bases' arc the (personal sense bases of eye, |
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| | + | etc.) and the objects (forms, etc. of the sense bases. The |
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| | + | 'interiorization' fsvavrtli) is of those ten sense bases which are the sense objects and the senses grasping them, to wit : according to the engagement with the intrinsic feature of the individual apprehended object and apprehending organ, there is interiori-zation. Theabidingin that, is the dwelling upon interiorization. 'On all levels' means according to the distinctions of inferior, middling, and best (for each sense object . that is, 'severally directed toward the taking of desire*'. 'Desire*' ar< irding to the passage, "They desire and are attached to", are form, and so on (the five sense objects . 'Severally directed', i.e. |
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| | + | again and again, toward that taking, i.e. apperception, of those (sense objects) by the sense organs, their apperception is the 'taking'. That is the detailed explanation of the initial member (which is thcarcanc body of purification 'afterwards obtained'". With the aim of purifying the Withdrawal, he states the |
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| | + | second member with the verse 'the five' and so on. The five |
| | + | desires' are the sense bases of form, etc., i.e. thc(five) sense objects. 'In condensation' means by unification of the sense objects) with the sense organs. The 'five Buddhas' are the eye and other sense organs. The right conjunction of them (to their respective Buddha, Aksobhya, etc. i< the conjunction 'through the application to the five Buddhas'. As a result, form and so on, arc (also) those five Buddhas. In that fashion (of conjunction), whatever is the imagination purified of ordinary appearance) is the 'Meditation'. That becomes |
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| | + | fivefold by the division into 'Primary Conception' and so on. The verse 'Primary Conception' and so on. has the setting forth of its division. As to the verse 'the secret triad' and so |
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| | + | on, the sense organ, the sense object, and the knowledge based on the sense, are ihe sccret triad. The rough imagination |
| | + | that the five sense organs, the (five) knowledges based on the senses, and their sense objects have the nature of the five Tatha-gatas, is Primaiy Conception. The deliberating in detail) just on that, is Secondary Conception in location those two |
| | + | arc also arcane body of purification 'afterwards obtained' . When one is so deliberating (with those two), what has the characteristic of contentment through facing the entrance into |
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| | + | reality, is the vicinity called Joy (prili). What has attained the pleasure possessing the characteristic of body-cathartic and so on (the mind-cathartic), through adherence to reality, that is the sum of pleasure (sukha-samgraha). The one who thus has applied himself repeatedly so as to go to the pinnacle of excellence, has the removal of upsurge of knowledge and knowablcs, where the upsurge of knowledge is the six cvolve-mcnts as eye, and so on, of perception (vijiiana), and where the upsurge in the knowables is in (the six) from form up to the dhannadhiitu (which is the object of the sixth 'sense'); and where |
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| | + | its removal is called 'one's own consciousness' (svacitta) as the voidness in consciousness of both appcrceivcd and apper-ception,and as the one-pointedncss of mind with the characteristic of complete knowledge.' One's own consciousness' of such fashion by reason of yoga is 'with a peace composed of all Buddhas'. The 'Peace' is through pacifying the discursive thought of the appcrceived and so on. It is engendered (by successive dissolution of the three voids) as light-only and the ultimate that is one with universal void (the fourth void, the Symbolic Clear Light . That is the fivefold division of |
| | + | the second member. |
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| | + | Regarding the verse 'five' and so on, the downward breath has the intrinsic nature of the five knowledges, beginning with mirror-like, and is the individualizing factor of earth and the other elements' . Drawing it forth from the nostril of one's vajra, one should imagine it in the form of a liny ball, i.e. in the form of the bndhicitta-bindu, on the tip of the lotus-nose (of the sacral place . Precisely that is the breath proceeding upward with five colors, the nature of the five Tathagatas. Precisely that is the great jewel' the 'drop of light' at the nose of the face, and which recited] 'Prana' is what |
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| | + | envigoratcs; 'ayama' is that by which it is spread far:—thus the explanation of pranayama to be known, because one should recite during day and night by way of the own-nature of making that pranayama) enter and so on. 'Having meditated on one's own mantra drop in the heart', i.e. at (the nose of) the lotus (8-pctalkd of one's heart, one should place' (njrasel) 'the Prana in its bindu form' the letter A, etc.) deposited, inviolable (ak?ata . That is the third member. |
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| | + | Concerning the verse 'has ceased' and so on, the sense bases are one's form, and so on (the five sense objects), as well as the eye, and so on (the five sense organs . When the pairs |
| | + | of sense bases have ceased, i.e. arc not in evidence (as in death's sequence), then when the jewel which is the basis of sense objects and sense organs, |
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| | + | and the jewel of consciousness the manovi-ja&na, the sixth sense) have ceased along with pramhiima, i.e. have set (astamgala), what one would retain, that i* Retention. Why that ? The True Limit (the gnosis ofthe Clear Light . (The verse states) "When consciousness goes toward the diamond of cessation, the apprehension of signs arises." The 'diamond of cessation'is the Clear Light (prabhasvara . When consciousness has gone to it. it is born in it. The apprehension of signs i.e. the manifestation of signs arises, i.e. occurs as prior signs). Regarding the passage, the signs of the five realms have been explained by the diamond of enlightenment the |
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| | + | details arc as follows) : Through dissolution into water by earth (in the performer's body), theaspect of a mirage mani-fests—the firstsign. Through the dissolution into fire on the part of water, the aspect of smoke—the second. Through the dissolution into wind of fire, the aspect of fire-flics—the third. Through the going into the three lights on the part of the subtle element (i.e. wind), the self-existence of the set of lights like a lamp—the fourth. |
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| | + | Through the (sequential dissolution of the (three) Arair/i-light(s), there is only the Clear Light, a lasting light like a cloudless sky -the fifth. Those five signs bring (consciousness) to Nirvana, as is said in the Karmantavibhaga : "First, earth goes into water. Water goes into fire. Fire passes into wind. Wind enters perception (vijiiana). Perception accompanied by Retention |
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| | + | in turn enters the Clear Light". Thcnthcvcrse "that firm thing' (purified in the Clear Light) and soon (is as follows 'By |
| | + | the vajra path', (expansion of buddhi to the whole sentient world) i.e. by entering the Clear Light preceded by the indispensable ('non-evadible', alanghaniya) five signs, one should radiate, i.e. pervade with the form of the Dharmakaya, in the regions of the sky, i.e. the worldly realms. That, explaining Retention, is the fourth member. |
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| | + | 'Contemplating', i.e. realizing in immediacy, that oneself has in that way gone into the Clear Light, 'by Recollection' that previously one has reached the True Limit by means of |
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| | + | the aspects of mirage and so on, one should radiate, i.e. engender, in a sequence which is precisely by those aspects (in reverse order). Immediately after that was told, one should know, i.e. it should be known, about 'Recollection' that there is the shining appearance (pralibhasa), which is right understanding (the gnosis of the Clear Light) and that therein is engendered the fifth member, Recollection, not anywhere else. |
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| | + | Having unified 'by the equipoise of insight and means', i.e. by the union of absolute and conventional truths, all states {bhdva), whether stationary (the receptacle worlds, bhajana-loka) or moving (the sentient life, satlvaloka), in the form of a tiny ball in location, i.e. in the form of Mahamudra (the divine body), (then) one should contemplate, i.e. should know, the image of Mahavajradhara with the nature of yuganaddha in the middle of that, the stationary- and the moving. In this sequence, instantly, i.e. in a moment, there is the consummation of knowledge, i.e. the consummation of the knowledgebody (the yuganaddha body), called 'Samadhi', i.e.explained to be the sixth member. |
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| | + | Besides, in the Sri-M&yajala, he clearly states the varieties in the generation of dcitv : |
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| | + | Yoga should be known as of three kinds: with blessing and with imagination on the Stage of Generation), and the yoga (on the Stage of Completion) of the cilia image which is extolled by the perfected Buddhas. |
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| | + | The ego of Blessing-onlv is said to be the yoga with blessing. When there is the pure bodhicitta, and the great source of mantra-seeds; and in sequence the perfected image, imagined in the set of mudras—and when that (image is imagined with the thought, "That is imagined", it is called the yoga with imagination. Endowed with the best of all aspects, and having consolidated (the deities one should radiate (them). Instantly, there is the consummation of knowledge, called the completed yoga. |
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| | + | Also, in the I airocamibhisambodhi he sets forth the devata-yoga as of two kinds: |
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| | + | O master of the secret folk, there arc two kinds of divine form—pure and impure. The pure kind is understood form, free from all signs. The impure kind has all signs, |
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| | + | with color-and-shape forms. Now, two purposes go with those two kinds of divine form. The kind with signs generates siddhi with signs; the kind without signs, the siddhi without signs. Besides, the holy Jinashave maintained that when one is always stationed in the signless kind, he can also bring to success (the siddhi) with signs. Therefore, by all means one should take recourse to the non-signed. |
| | + | Samdhya bhasa/. |
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| | + | ===I [[INTRODUCTION TO BUDDHIST TANTRISM]]=== |
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| | + | A. Tantra (generalities) |
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| | + | WHAT IS AN introduction to the ideas and practices of the |
| | + | Buddhist Tantras? Let me allude to the leading literature on the subject. It is well known that S. B. Dasgupta wrote a |
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| | + | book entitled An Introduction to Tantric Buddhism (University of Calcutta, 1950). This has certainly been a helpful book for persons interested in the Buddhist Tantras. The Japanese scholars appreciated it especially since the kinds of Tantras , which had been continued in Japan were of a quite different character from the works consulted by S. B. Dasgupta, and those scholars were also interested in the philosophical tenets which Dasgupta found in the tantric manuscripts which he consulted. It must alsobe admitted that Dasgupta was himself attracted to certain features of the manuscripts which he |
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| | + | consulted, such as verses about the cakras (mystic centers) in the body, and the special way in which the male and female are regarded, suggestive of being compared with the S.'ikta movements that have been strong in Bengal. All the material which he brought forward is indeed authoritative data from those texts. Naturally he did not thoroughly represent the works he consulted; and besides they arc replete with ritual details that are often tedious. Bcnoytosh |
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| | + | Bhattacharyya made giant strides in opening up this subject by his various text editions; and of course he was well prepared to explain elements of the system, which he did in various publications with sympathy. I have frequently recommended to my students to consult G. Tucci's Tibetan Painted Scrolls for its Vajrayana chapter; but this is an expensive work of restricted distribution. Then the late Professor F. D. Lessing of Berkeley and myself collaborated in the translation from Tibetan of the work now published |
| | + | (1968) as Mkhas grub ije's Fundamentals of the Buddhist Tantras. In conversations I have freely admitted that this is not an introduction lor Westerners as it was for Tibetans, even though it |
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| | + | presents the fundamentals of the four Tantra literature divisions with a considerable and convenient fund of information not hitherto available in any Western language. To answer the question posed above, an introduction should show what the Tantra is all about, the underlying suppositions, the leading instructions, to the extent of recreating the Tantra as a viable entity to be liked or disliked. The trouble with so much of the present writing on the |
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| | + | Tantra is that the reader is, or should be, left with a feeling of distancy or bewilderment: he is neither genuinely for or against it, because he does not understand it. It is on this point that one can praise S. B. Dasgupta's work: he was not simply reproducing citations from texts: he tried to explain as he went along. But he could only explain when his own background allowed him, namely when these Buddhist Tantras overlapped the Hinduism with which he had a natural knowledge through his birthright and training. |
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| | + | Now, what is the relation of the Buddhist Tantra to Hinduism ? This is hardly a one-dircctional influence. In fact, the Buddhist Tantra goes back in many of its leading ideas to the Brahmanism of the older Upanisads, and some of its ritual (e.g. the homa, or burnt offering ' can be traced to old Vedic rites. In short, the Buddhist Tantra incorporated a large amount of the mystical ideas and practices that have been current in India from most ancient times, and |
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| | + | preserved them just as did the Hindu Tantra in its own way, while both systems had mutual influence and their own deviations. The Buddhist Tantra is deeply indebted to certain later Upanisads such as the Yoga Upanisads, which were probably composed in the main form about 1st century B. C. to the beginning of the Gupta period, and which arc a primitive kind of Hinduism. But these mystical practices were so thoroughly integrated with Buddhist dogma, that it is a most difficult matter to separate out the various sources of the Buddhist Tantra. |
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| | + | Then, with regard to the chronology, it is not my original idea to put the revealed Buddhist Tantras in the period of 4th" and 5th centuries, A. D. (B. Bhattacharyya maintained such an early date for the Guhyasamajatar.tra). This certainly requires justification, and in the section 'Introduction to the Guhyasa-majatantra' 1 shall present some arguments in its case. For the others I shall simply assert that there is no where else in Indian |
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| | + | chronology to put the bulk of them: exactly in the same period which was the creative period of Hinduism and which cast the mold for the forms of Indian religion in the subsequent centuries. There are some notable exceptions just as there arc for Hin- |
| | + | duism; and in the case of the Buddhist Tantra certainly the expanded Kdlacakralanlra was composed much later. The Tannic revelations were kept in esoteric cults—for there must have been a tension between the orthodox Buddhist sects and these far-out tantric groups. This strict secrecy was continued up to around the 8th century when commentaries by named persons appear. Those commentaries continue through the 12th century, more and more coloring the public forms of Buddhism in its last Indian phase. However, we must look to other reasons for the disappearance of Buddhism; after all, the Hindus themselves arc fond of Tantra and this has not caused Hinduism to disappear ! |
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| | + | These tantric cults were introduced into China from India during the T'ang Dynasty but did not take root until the 8th |
| | + | century which saw the activity of the Indian masters Vajra-bodhi and Amoghavajra (cf. Chou Yi-liang, Tanlrism in China). The kind of Buddhist Tantras which prevailed in China gave rise to the two forms of Buddhist mysticism in |
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| | + | Japan—the form handed down by the Tcndai school (in which the Tantra is one of the topics of study) and that handed down by the Shingon School in which the Tantra is the main thing). Buddhist Tantrism called the Diamond Vehicle, was brought to completion in Japan by Kobo Daishi, founder of the Shingon. Japanese Tantrism is especially based on the works called the Xiahdiairocanasittra, also known as the Vairocanabhisambodhi (which yields the 'Gat bha-mandala') and the Tatlrasamgraha (referred to in Japan as "Tip of the Thunderbolt" which yields the 'Vajramandala' . Forms of Tantra were also introduced and once apparently flourished in what is now called Java, |
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| | + | where as Paul Mus has shown, the five levels of Borobudur |
| | + | symbolise the five Buddhas. But more than anywhere else the Buddhist Tantras came to flower in Tibet, starting with their implantation in the 8th century by the teachers Padmasambhava and santaraksita. After the cessation of composition in Sanskrit of the commentaries, they continued in the Tibetan language in an enormous literature. |
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| | + | There are serious problems in studying the Tantric literature. Because of the syncretic and deliberately mystifying nature of such texts as the Guhyasamajalantra, their sentences, although relatively simple in language complexity, continually need the guru's oral expansion and authoritative commentary. The problem is not with the individual words, which indeed mean what they ought; but rather in the fact that so many words, besides meaning what they ought, are employed in a range, of acceptable usages and then intend other senses in arbitrary analogical systems. Again, these texts are |
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| | + | essentially practical, are concerned with doing things such as rites. And recipe books, even on the mundane level, arc notorious for • requiring a teacher to tell the missing steps. Then, in the case of the Tantras, the gurus have taken vows not to reveal the |
| | + | Tantras to the uninitiated ('immature') persons, and so the difficulty is compounded, even for those persons who are initiated. The style of writing is conducive to corruptions in the |
| | + | texts, certainly a fault in manuscripts of the Guliyasamajatantra. |
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| | + | It is understandable that the numerous difficulties of the literature might result in some unwarranted judgments. In fact, eminent authorities of the Tantras during their India period had disagreements with each other, and later investigators, sucK as the Tibetan gurus, decided that certain earlier authorities had misunderstood this or that important point. Therefore, it is right for us to be charitable in the event of |
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| | + | seeming misinterpretations; but still they should be pointed out. In illustration, some questionable terms have been applied to the Buddhist Tantras. (1) There is no expression 'Dhyani Buddhas' in the texts; one finds instead the words Tathagata, Buddha or Jina, as in the compound pancatathagata ('five |
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| | + | Tathagatas'), (2) There is no terminology 'right and left hand paths' in the Buddhist Tantras, and no classification of the Tantras on that basis, insofar as classification by the tan-trics themselves is concerned. The standard classification is into four classes. Kriya-tantra, Carva-tantra, Yoga-tantra. and Anuttarayoga-tantra. Of course, some Westerners may feel that certain Buddhist Tantras such as the Guhyasamaja Tantra teach practices which fit the category of 'left hand path' and there are statements in those Tantras which lend credence to such a theory. We should observe that the Hindu Tantras themselves use such terminology but in different ways, as shown |
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| | + | in Chintaharan Chakravarti's work, The Tantra: Studies on their Religion and Literature. (3) The texts do not use the word sakti in the sense of the female consort power of a deity (of course, the word Sakti can he and is used in the other meaning of a certain weapon). In the article, "Female Energy and Symbolism in the Buddhist Tantras" I gave the following list of generic words used for the goddesses or females in the class of Anuttara-yogatantra prajud ('insight'), yogini ('female yogin'), vidyS ('occult science' or 'know how'), devi ('goddess' or 'queen'), matr ('mother'), indtrkd ('mother' or'letters'), dakini ('fairy'), diiti ('female messenger'), Siiri ('heroine'), and mudra ('seal' or 'gesture'). Of course, that use of the word £akti for the female |
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| | + | consort of the Buddhist Tantras implies that this is what the tantrics mean by their consort. Later on. various scholars (S. B. D.isgupta especially' protested against the use of the word on the grounds that in these Buddhist Tantras, the 'prajila' (one of the most frequent of the words) is passive, not |
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| | + | active like the Saivitic sakti. That is one reason for my writing that article "Female Energy. .", because when one goes into the texts he will find for the usage of the word prajiia that in the ordinary person who docs not control his mind this is indeed a passive function, while the aim of the Buddhist |
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| | + | praxis is to arouse the fiery potentiality of this function. How is it aroused ? The Mahavairocana Sutra has a celebrated verse about this matter, and which is correlated with mantra steps in the Shingon sect. Fortunately it is in Sanskrit, as cited in Kamalasila's (Firsi > Blidvanakrama ([[G. Tucci's]] Minor [[Buddhist Texts]], Part II, p. 196 : vairocanabhisambodhau coktam/tad etat sarvajnn jn;" nam karunamftlam bodhicittahctukam upaya-parvavasanam iti' "And it is |
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| | + | said in the [[Vairocanabhisambodhi]] : '([[Master]] of secret {{Wiki|folk}} . The [[omniscient knowledge]] has [[Compassion]] for a [[root]], has the [[Mind of Enlightenment]] for a {{Wiki|motive}}, and has the Means for a finality'." In that passage '[[omniscient knowledge]]" is {{Wiki|equivalent}} to the [[Buddha's]] [[Perfection]] of [[Insight]] (prajiidparamila . [[Compassion]] provides this [[Insight]] with a [[root]] in the [[phenomenal world]]. The [[Mind of Enlightenment]] provides this [[Insight]] with a {{Wiki|motive}}, the [[vow]] as [[cause]]. The Means provides this [[Insight]] with a finality, its fulfilment. At the first two levels, the [[Insight]] is still passive; it is with the Means lhat it appears in full flowering, its true active [[form]]. |
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| | + | When [[Insight]] ([[prajna]]) is combined with the Means ([[upaya]]), it is no longer passive. Therefore, while it is not strictly corrcct to call [[Prajna]] a [[Sakti]], the persons who applied this expression— and [[Benoytosh Bhattacharyya]] and {{Wiki|Giuseppe Tucci}} had read widely in both [[Hindu]] and [[Buddhist]] Tantras—were closer to the [[truth]] than those who insist on the 'passive' [[interpretation]]. |
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| | + | This general problem of explaining the [[Tantras]] is so crucial that it is germane to dwell upon it some more. Fortunately, there is a [[master]] who expressed |
| | + | himself on this very point, the V~8th century [[teacher]] [[Lilavajra]], the [[teacher]] of [[Buddhas]] rijnana • . who heads one of the two [[lineages]] of [[Guhyasamaja]] interpre-)• tation. [[Lilavajra]] has written a commentary on the Sri-guhya-\garbha-mahdtantrardja (the /ikd-nama) (PTT, Vol. 82, pp. 248 and 249). He soon begins a section 'Method of Explaining the [[Tantra]]', which he says has three aims, in the [[sense]] of aims for the {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}} among candidates Ajjtd [[sense organs]]. In the course of explaining for the aim of |
| | + | I the {{Wiki|superior}} candidate or [[sense organ]], he includes that which |
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| | + | I is related to the [[form]] of meaning, which "has {{Wiki|certainty}} about the I [[reality]] of the [[guhyagarbha]]" (gsan [[bahi]] [[shin]] po [[de kho na]] Aid tries J paho), regarding the chief words in the title of the [[Tantra]] on -ovhich he is commenting. Then he states that there arc three kinds of [[guhya]] and three kinds of [[garbha]]. The three of [[guhya]] ('secret')) are (l)of the [[self]] [[existent]] (ran bzhin = [[svabhava]]), (2) {{Wiki|pregnant}} (sbas pa-garbhin), and (3) profound (gab pa - gam-bhira). In explanation of the first kind, that of the [[self]] [[existent]], |
| | + | he cites the text: |
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| | + | Aho ! The [[dharma]] which is the utmost secret is the intrinsic secret (behind) diverse [[manifestation]], highly secret through [[self]] [[existence]]; than which there is nothing more secret ! |
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| | + | In summary of his commentary on this verse, it turns out that the utmost secret is the [[non-dual]], self-originated [[Wisdom]] (jUdna), an effortless fount of good qualities while its [[own]] aspect is incognizable. It is an [[element]] located in the [[stream of consciousness]] (the sarjitana or sariilali), an {{Wiki|incessant}} fountain of entities [[self]] appearing, but this clement is obscured by [[discursive thought]]; it is both [[cause and effect]] as both [[consciousness]] and the [[imagined]] [[objective]] domain; there is nothing more central, and it appears through {{Wiki|introspection}} (svasamve- |
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| | + | (Iana) but by [[reason]] of [[obscurations]], men have sought it else- \ |
| | + | where. (This is certainly the '[[embryo of the Tathagata]]' J {{Wiki|theory}} from one {{Wiki|stream}} of non-tantric [[Buddhism]]). The second kind of secret is the '{{Wiki|pregnant}}', so called because it is like the ! |
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| | + | woman impregnated by another and with the [[embryo]] growing , |
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| | + | in privacy. This sccret is deliberately given or withheld by the [[guru]], and concerns the secret practice ofthe [[Tantra]]. Lila-vajra says, "If one practices by praxis according to the [[word]] (of the [[Tantra]]) but lacks the /Md/i/ra-prccepts, this is a grievous fault" (snags kyi man nag mcd pa dan/sgra bzhin [[spyod pa]] mams [[kyis]] [[spyad]] na/$in tu ftes pa che bas/ ). The third kind, j the profound, is the {{Wiki|perfect}} meaning of the [[Tantra]] (rgyud kyi |
| | + | don phun sum [[tshogs]] pa), and this is conferred by oneself through j the two pramdnas. He must mean Direct [[Perception]] ([[pratyaksa]]\_ \ and Inference (anumdna). In summary of the three kinds of I |
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| | + | secret, the first of the [[self-existent]] is nature's secret, the second of 1 '{{Wiki|pregnant}}' is conferred by another, the third of profound is—1 conferred by oneself. When we think over Lilavajra's [[precepts]], it \ strikes us that it is easy to be irrelevant about the [[Buddhist]] \ |
| | + | [[Tantra]] by treating as [[doctrine]] what in fact is a practice: as far. as [[human]] secrecy is concerned, in [[Tantrism]] there is only '{{Wiki|pregnant}}' practice and |
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| | + | profound [[doctrine]]. And that it is easy to go wrong by interpreting the literal words of the [[Tantra]] as the practice, while lacking the [[precepts]] of the [[guru]] which clarify what the practice should be. I have been told that this point is also stressed in the [[Shingon sect]] of [[Japan]], and so this is a {{Wiki|matter}} {{Wiki|independent}} of whether the passage in question has '{{Wiki|sexual}}' [[symbolism]]. Lately some persons have found only a sexo-yogic topic to set forth as [[characteristic]] of the [[Anuttarayoga-tantra]], but [[Lilavajra]] informs us that the most important issue and aim of the [[Tantras]] is that [[element]] hidden in the {{Wiki|stream}} of conscions-ness, obscured by [[discursive thought]] (which plagues us all). |
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| | + | That man becomes [[interested]] in finding the [[element]] hidden in the [[stream of consciousness]] is probably the [[reason]] for the non-tantric [[teaching]] that [[Buddhahood]] is attainable only through a [[human body]], which is a [[teaching]] continued in the [[Tantras]] ISliags rim, f. 460a-2): |
| | + | /dri mcd l.tod las/ [[skye ba]] hdi la sans [[rgyas]] Aid kyi hbras bu rab tu ster ba rgyud kyi rgval poho/lha [[la sogs pa]] hgro ba lnahi skyc ba la ni ma [[yin]] no/zhes dan/It says |
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| | + | in the Vimalaprabhd : 'The [[phrase]] "grants the [[Buddha-hood]] fruit in this [[life]]" means—the [[King of Tantras]] grants the [[Buddhahood]] fruit in this [[birth]], which is a [[human]] [[birth]]; not in the [[birth]] which is one of the five (other) destinies(gali), [[god]] and the like.' |
| | + | B. Definitions and varieties of Tan tras |
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| | + | The way of the [[Tantras]] is especially called the [[Vajrayana]] ('[[Diamond Vehicle]]') or the [[Mantrayana]] ('[[Mantra Vehicle]] ). [[Tson-kha-pa]] in his Snags rim cites the Vimalaprabhd : "The [[diamond]] ([[vajra]]) is the great 'insplittable' and [[unbreakable]]'; and the [[Great Vehicle]] ([[mahdyana]]) which is precisely so, is the [[Vajrayana]] : it combines the Mantra-way and the Prajiia-paramita-way, which arc (respectively) the 'effect' (or'fruit') and the '[[cause]]' " ( / [[rdo rje]] ni [[mi phyed pa]] |
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| | + | dan [[mi chod pa]] [[chen po]] [[yin]] la de Aid [[theg pa chen po]] [[yin]] pa ni [[rdo rje theg pa]] [[ste]]/ shags kyi tshul dari pha rol lu phyin palii tshul hbras bu dan rgyuhi [[bdag]] Aid [[gcig tu]] hdres par gyur palm . Hence in Tsori-kha-pa's reform, non-tantric [[Buddhism]] paramitd-yanj) must be mastered in preparation for the Tanttas. |
| | + | Concerning the expression '[[Mantrayana]]', the standard explanation is that in the Guhyasamdjatantia, Chap. XVIII, p. 156 (two {{Wiki|theoretical}} corrections with asterisks, : The {{Wiki|theoretical}} corrections were made by [[Professor]] Rasik Vihari Joshi and myself putting our heads together on this when he was [[teaching]] at [[Columbia University]], Fall 1969. Compare S. Bag< hi Guhxisa-mdjatantra, XVIII, 70A, and Yukei Matsunaga, "The Guhjasa-mijatantra: A New Critical Edition,'' XVIII, 70B. |
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| | + | pratityotpadyatc yad yad ind'iyair vifayair manah tanmano *man-itikliydtam *trakdram trdnanarthalah '' lokacdravinirmuktam yad uktam samayasambaram pdlanam sarvavajiais lu mant>aca*yeti kathyate // Whatsoever [[mind]] arises in [[dependence]] on [[sense organs]] and [[sense objects]], that [[mind]] is explained as the 'man'. the 'tra' in the meaning of (its) {{Wiki|salvation}}. |
| | + | Whatever pledge and [[vow]] said to be free from [[worldly]] conduct has [[protection]] by all the [[vajras]]. that is explained as the [[mantra]] practice. |
| | + | Nagirjuna's Aftadaia-patala-vistara-vyakhya PTT. Vol. 60. p. 9-4, 51 explains the '[[sense organs]]' and '[[sense objects]]' as |
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| | + | union ofupaya and prajfta; and explains the words 'free from [[worldly]] conduct' as 'leaving off [[discursive thought]] about the ordinary [[body]], and taking on the contemplation of the [[divine body]]' (tha mal pahi lus mam par [[rtog pa]] dan bral ba lhafoi |
| | + | skur bsgom pa blans nas). He does not comment on the words |
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| | + | 'all the [[vajras]]'. In this {{Wiki|literature}}, the multiplicity of [[vajras]] |
| | + | refers to the five [[Tathagatas]] or [[Buddhas]]. |
| | + | Besides, various [[Tantras]] may define the [[word]] '[[Vajrayana]]' in a way that characterizes the special [[subject]] {{Wiki|matter}} of that [[Tantra]]. So we arc led to understand [[Guhyasamajatantra]], |
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| | + | [[Chapter]] XVIII, p. 154: |
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| | + | molio dve/as I a! lid ragah sadd vajre ratih sthita / [[upayas]] tena buddhdndm vajrayanam iti smrtamll [[Delusion]], [[hatred]], and [[lust]] arc always the [[repose]] {{Wiki|lying}} in the [[vajra]], |
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| | + | Whereby the means of the [[Buddhas]] is called [[Vajrayana]] ('[[Diamond Vehicle]]'). |
| | + | That verse presumably refers back to [[Chapter]] VIII, verse 2: ragadvefamohavajra vajrayanapradtSaka\ akasadhatukalpagra [[ghosa]] pujam jinalayal! |
| | + | May Thou, the [[diamond]] of [[lust]], [[hatred]], and [[delusion]], who reveals the [[Vajrayana]]; |
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| | + | Thou, the best like the sky, the [[womb]] of the [[Tathagatas]]— proclaim the {{Wiki|worship}} (pujd): |
| | + | Candraktrti's [[Pradipoddyotana]], and [[Mchan]] hgrel (PTT. |
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| | + | Vol. 158, p. 62-1,2] first explain the passage according to the |
| | + | ncyartha comment with the usual meanings of the words (Athe literal translation), and then go on to the [[nitartha]] comment as follows : '[[lust]]' is means (updya), the 'spread of {{Wiki|light}}' and its 40 prakrtis: '[[hatred]]' is [[insight]] (prajiid), the '{{Wiki|light}}' and its 33 prakrtis; '[[delusion]]' is {{Wiki|nescience}} (atidyd), the 'culmination of {{Wiki|light}}' and its 7 prakrtis ; '{{Wiki|worship}}' is the [[yuganaddha]] with [[nondual]] [[knowledge]]. That {{Wiki|terminology}} of the [[nitartha]] comment will be explained in later [[sections]]. |
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| | + | As has been mentioned, the usual {{Wiki|classification}} of the [[Buddhist tantra]] works is into four classes cailcd [[Kriya-tantra]], [[Carya-tantra]], [[Yoga-tantra]], and Anuttaravoga-tantra. This is the {{Wiki|classification}} of the main corpus of [[Tantras]] translated into [[Tibetan]] and included in the collcction called the [[Kanjur]]. The [[orthodox]] way of explaining this {{Wiki|classification}} is either in |
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| | + | terms of the candidates or in terms of the [[deities]]. Mkhos grub rje's Fundamentals of the [[Buddhist Tantras]] (p. 219) presents the candidate different iat ion: |
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| | + | Now, there are two [[methods]] laid down in the four [[Tantra]] divisions, namely, outer [[action]] (*bahya-kriya , such as bathing, cleaning, etc.; and [[inner yoga]] (*adhyatma-yoga). The [[Kriya Tantra]] was expressed for subduing the candidates (rineya) who [[delight]] in outer [[action]], while the [[Carya Tantra]] was expressed for subduing the candidates who [[delight]] in practicing outer [[action]] and [[inner yoga]] in {{Wiki|equal}} measure. The [[Yoga Tantra]] was expressed for subduing the candidates who [[delight]] in the [[yoga]] of inner [[samddhi]] with minimal outer [[ritual]], while the [[Anuttara Yoga Tantra]] is the incomparable [[Tantra]] for subduing the candidates who [[delight]] in inner-yoga. |
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| | + | [[Mkhas grub rje]] alludes to the [[deity]] differentiation as the 'four [[Passion]] Families' (pp. 168-169), detailed in the notes thereto on the basis of the Snags rim : |
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| | + | The mutual [[attraction]] of [[Insight]] ([[prajna]]) and the Means |
| | + | {[[upaya]]) finds : some [[deities]] laughing some [[deities]] gazing some [[deities]] embracing some [[deities]] in coition |
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| | + | [[Kriya Tantra]]; |
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| | + | [[Carya Tantra]]; [[Yoga Tantra]]; |
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| | + | [[Anuttara Tantra]]. |
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| | + | Tsoh-kha-pa emphasizes that this is not a description of the candidates of these [[Tantra]] divisions;... |
| | + | Besides, it can be speculated that the fourfold grouping of [[Tantras]] (there were earlier groupings of six or more) is made with an [[eye]] to the four [[Siddhantas]]. In later [[Indian Buddhism]], |
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| | + | it was standard to divide up [[Buddhist metaphysics]] into four viewpoints, called [[Siddhanta]], that of the [[Vaibhasikas]], Sautra-ntikas, [[Yogacarins]], and the [[Madhyamikas]]. That could be the implication of [[Pandit]] [[Smrti]] s commentary called Vajravi-ddrana-nama-dharani-vrtti {{Wiki|Tohoku}} no. 2684) to the cffcct that the [[four Tantras]] constitute four kinds of washing by four kinds of persons, namely, [[Sravakas]], [[Pratyekabuddhas]]. [[Yogacarins]], 'and [[Madhyamikas]], in the given order. In [[Mahayana]] {{Wiki|terminology}}, the [[Sravakas]] and [[Pratyekabuddhas]] constitute the Hina-ySna [[saints]], while [[Yogacarins]] and [[Madhyamikas]] are followers of the two main [[philosophical]] [[Mahayana schools]] constituting |
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| | + | ===[[INTRODUCTION TO BUDDHIST TANTRISM]]=== |
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| | + | the last two [[Siddhantas]]. Also the first two [[Siddhantas]], those of the [[Vaibhasika]] and the [[Sautrantika]], arc classified as Hina-yana, with the [[Sautrantika]] considered preparatory for the rise of [[Mahayana]] viewpoints. The [[relation]] set up by Paridit [[Smrti]] (also called Smrtijilanakirti) has an artificial tone, at best is an ovcrgcncralization, and at the same time is suggestive. |
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| | + | In the [[Anuttarayoga-tantra]], there is also a [[principal]] [[division]] into [[Father Tantras]], such as the Gnhyasamajatantra ; and [[Mother Tantras]], such as the Sri-Cakrasanwara, a [[division]] which. Mkhas-grub-rje explains following Tson-kh-pa. In brief, a [[Father Tantra]] emphasizes the 'Means' side of the 'meansinsight' union, and so deals especially with the topics so prominent in the {{Wiki|present}} work of evoking the three lights followed by the [[Clear Light]], and of introducing |
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| | + | the [[Illusory Body]] into the [[Clear Light]]. A [[Mother Tantra]] puts {{Wiki|emphasis}} on the '[[Insight]]' side of the 'means-insight' union, and so treats the indissoluble [[bliss]] and [[void]]; in fact, insofar as material dealing with this |
| | + | topic is included in the {{Wiki|present}} work, it was derived from the [[Mother Tantra]] {{Wiki|literature}}. Besides, the Guhyasamdja-tantra if considered the chief [[Tantra]] of the [[Father class]], as is the Sri- |
| | + | Cakrasanwara of the [[Mother class]], for the [[reason]] that the {{Wiki|literature}} and {{Wiki|cult}} for the two [[Tantras]] is the most extensive anddeve-loped among the [[Tantras]] found in theKanjurand [[Tanjur]]. |
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| | + | The [[Guhyasamajatantra]] (Chap. XVIII, 153, 6-7) also has its [[own]] [[definition]] and {{Wiki|classification}} of [[tantra]]: '"[[Tantra]]* is explained as 'continuous scries' ([[prabandha]]). That continuous! series is threefold through the division—adhara, [[prakrti]], and asaitihdrya." The succeeding verse explains that [[prakrti]] is the [[hetu]], asamharya is the [[phala]], and ddlidra is the updya. According to Mkhas-grub-rje, the [[Tantra]] of [[Cause]] ([[hetu]]) is the chief of candidates for the high goal of the [[Tantra]]. The [[Tantra]] of |
| | + | Means (updya) is the [[Tantra]] of [[Path]]. The [[Tantra]] of Fruit ([[phala]]) is the rank of [[Vajradhara]]. Those explanations clarify the [[definition]] of '[[Tantra]]' as |
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| | + | 'continuous series'. Apparently what is meant is that the [[Tantra]] shows the continuous progress of a {{Wiki|superior}} candidate ([[Tantra]] of [[Cause]]) along the [[Tantric Path]] ([[Tantra]] of Means) to the high goal of [[Vajradhara]] ([[Tantra]] of Fruit). [[Nagarjuna's]] Aslddasa-patala-vistara-iyakhyd (PTT, Vol. 60, p. 6-1) sets forth on the same basis three kinds of |
| | + | [[Vajradhara]], causal [[Vajradhara]], fruitional [[Vajradhara]], and |
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| | + | [[Vajradhara]] of the means. The causal [[Vajradhara]] is Maha-vajradhara, the adinatho. The fruitional [[Vajradhara]] is Akso-bhya and (he other [[Tathagatas]]. The [[Vajradhara]] of the means is of three kinds, guarding of the place, guarding of oneself, and guarding of [[yoga]]. Guarding of the place is the frightening away of the {{Wiki|demons}} through [[emanation]] of the ten [[Krodha]] [[deities]]. Guarding of oneself is the contemplation of only [[Paramartha-satya]] ([[supreme truth]]), by recollecting such [[mantras]] as "Om Sunyaui. .". Guarding of [[yoga]] is of two kinds; the [[collection of merit]] (arousing [[compassion]] and [[contemplating]] the four Brahma-vihara-s) and the collection of [[knowledge]] (contemplation of the [[four doors]] to [[liberation]]). |
| | + | C. Some fundamentals of the [[Tantras]] |
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| | + | Here we shall consider four fundamentals: analogical [[thinking]], the [[subtle body]], the [[three worlds]], and [[initiation]] by the hierophant. |
| | + | The first fundamental is analogical [[thinking]] : "As without, so within" ([[yatha]] bdhyam tathii 'dhydtmam iti . The [[Sanskrit]] is from Abhayakaragupta's Mispannayogdrali (cd. by B. Bhatta-charyya, p. 4), where it applies to the [[mandala]] of the 'Stage of Generation* ([[utpatti-krama]] . Sec [[Mkhas grub rje's]] |
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| | + | Fundamentals. ., Index under '[[mandala]]' : the [[self]] [[existent]] [[mandala]] is in the [[mind]], and the reflected image [[mandala]] is drawn outside in conformity. The outer [[rite]] must conform to the inner [[rite]], and vice ;crsa. One must clear [[defiled]] [[thoughts]] from a [[space]] within the [[mind]] l and erect the [[meditative]] image in |
| | + | this [[space]]. In the external mandala-rite, first one drives away the [[evil]] spiritsfron. the selected area; in this [[consecrated]] [[space]] one willdraw the [[mandala]]. In Mkhas-grub-rje's work, probably the most intricate set of analogies is found in the [[chapter]] on the [[Yoga tantra]]. In the {{Wiki|present}} work, the most remarkable analogies arc those in the treatment of the 'hundred [[lineages]]' under the commentary of the '[[Bhagavan]] [[Sarva]]' and '[[Tathagata]]' verses in Part |
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| | + | Three. But the analogies are {{Wiki|ubiquitous}} in the [[Tantras]]. The most important analogy of all is that of affiliation: thecandidate should affiliate his [[body]], {{Wiki|speech}}, and [[mind]] with the [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[Buddha]], called the [[three mysteries]]. According to [[Mkhas grub rje]], it is this affiliation which establishcs the {{Wiki|superiority}} of the [[Diamond Vehicle]] (the [[Tantras]]) over non-tantric [[Buddhism]]. One affiliates his [[body]] by gesture (mudrd), his {{Wiki|speech}} by incantation ([[mantra]]) and his [[mind]] by |
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| | + | deep [[concentration]] ([[samadhi]]). .[[Mkhas grub]] rj'e's Fundamentals... states, "In the [[Kriya]] and [[Carya]] ([[Tantras]]) one intensely [[contemplates]] the [[body]] as [[Great Seal]] ([[mahamudra]]), {{Wiki|speech}} as Incantation ([[mantra]]), and [[mind]] as [[Reality]] ([[tattva]])." This is the '[[Quick Path]]' because all avenues of the being are operating for a common goal : the [[body]], {{Wiki|speech}}, and [[mind]] arc not working at cross purposes. |
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| | + | In such a case, we might say of mbody, {{Wiki|speech}}, and [[mind]], |
| | + | what Arya-Sura wrote in his Jataka-mdla in description of [[King]] [[Sibi]] (but in his case meaning the three types, [[kama]], [[artha]], and [[dharma]]). |
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| | + | tasmims Irivargdnuguna gunaughah samharsayogdd iva samnivifldhj |
| | + | samastar ufxi vibabhur na casu lirodhasanikfobhavipannaio-bhdftll |
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| | + | In him all [[forms]] having multitudes of [[virtues]] consistent with the three types appeared with common residence as though from merger of rivalries, and they had no loss of [[brilliance]] due to [[opposition]] and commotion. |
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| | + | In [[Hinduism]] it is believed that those three types when in [[harmony]] yield [[the fourth]] one, [[liberation]] (mokfa). |
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| | + | To understand any system of [[Buddhist Tantra]] one must find out the basic correspondence system or systems and carry |
| | + | through accordingly. Fourfold correspondences arc especially prevalent in the Voga-tantra. Among [[Anuttarayoga-tantras]], the Guhya\amdjatantra regularly employs fivefold correspondences based 011 the [[five Buddhas]], the five [[knowledges]], the five [[personality]] [[aggregates]], .ind so on. The h'dlacakra-tantra uses sixfold corrcspondcnci , wherein the dements arc increased to six by addition of '[[knowledge]] [[element]]' to the five of [[earth]], [[water]], [[fire]], [[wind]], and [[space]]. Sevenfold correspondences can be |
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| | + | noticed in < ommcntarics of the Sri-Cakrasamvara-tantra. An example especially pertinent to the {{Wiki|present}} work is the Guhya-samaja sit of four sups of sadhand or [[spiritual]] {{Wiki|culture}}. Once the praxis is established in four steps, then some other [[principal]] entities arc put in correspondence; thus the four [[goddesses]] arc identified with the four steps. This very [[principle]] is employed |
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| | + | in the {{Wiki|present}} work for grouping the forty verses which expand the [[nidana]] of the Guhyasamajatanlra. |
| | + | Is there a particular [[philosophical]] position of [[Buddhism]] that fits this kind of analogical [[thinking]]? Mkhas-grub-rje reports the {{Wiki|thesis}} of the school founded by his [[teacher]] Tsori-kha-pa that the Prasarigika [[Madhyamika]] underlies all four classes of [[Tantra]]. This appears to stem from the [[acceptance]] <• of all fourpramanas by the non-tantric [[Candrakirti]] in his Pra-sannapada commentary on the [[Mula-madhyamaka-karika]]. There (in the commentary on the first [[chapter]]) [[Candrakirti]] says, in agreement with the [[Hindu]] [[Naiyayikas]], that the four sources ,'ofknowledge {[[pramana]]) provide a foundation for the [[knowledge]] \ of [[worldly]] [[objects]]. Therefore, this [[Buddhist]] school accepts LMpamdna (analogy) as an {{Wiki|independent}} [[source of knowledge]]. |
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| | + | However, the epistemology of this school may differ from that of the [[Naiyayikas]]. Thus [[Candrakirti]] (text, p. 75) goes on to modify his [[acceptance]] of the [[pramanas]] by insisting on their relativity,or mutual [[dependence]]: "There being the [[cognitions]] ([[pramana]]), there are the cognizable [[objects]] (prameyartha): and there being the cognizable [[objects]], there are the [[cognitions]]. But, indeed, there is no intrinsic-nature kind of establishment for either the [[cognition]] or the cognizable [[object]]" ([[satsu]] prama-nesu prameyarthah/ [[satsu]] prameyesv arthesu pramanani/na tu khalu svabhaviki pramanaprameyayoh siddhir iti..). In f - |
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| | + | contrast, Asariga (as I pointed out in "The Rules of [[Debate]] According to Asariga") accepts only three [[pramanas]], direct [[perception]], {{Wiki|inference}}, and testimony of authoritative persons. This appears to be consistent with Asariga's [[Yogacara idealism]], wherein the [[subjective]] [[consciousness]] has the upper hand over the [[objective]] domain. Because {{Wiki|idealist}} [[philosophy]] does not admit an {{Wiki|equal}} {{Wiki|status}} of subject-object, it does not agree with the [[precept]] "As without, so within" , and so docs not admit r analogy as an {{Wiki|independent}} [[source of knowledge]]. The [[Buddhist]] \ [[logicians]], as well known, accept only two [[pramanas]], direct pcrccp-| tion and {{Wiki|inference}}. |
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| | + | A fundamental [[metaphysical]] postulate is that of the {{Wiki|subtle}} cody, which of course is a basic [[idea]] of the [[Hindu]] systems |
| | + | as well. [[Tson-kha-pa]] explains in his commentary on the |
| | + | Pailcakrama (PTT, Vol. 159, p. 41-5) that there are two kinds ( of '[[mind-only]] [[bodies]]' (stms Isam gyi lus, cittamatra-drha), namely |
YOGA OF THE GUHYASAMAJATANTRA
The Arcane Lore of Forty Verses A Buddhist Tantra Commentary
ALEX WAYMAN
MOTILAL BANARS1DASS
Delhi Varanasi :: Patna
Professor Murray B. Emencau, Who set the standard difficult to sustain
PREFACE
The work here presented to the public is an organization of materials from the Guhyasamajatantra cycle, stressing the aspect of yoga, with sufficient introductory treatments to enable the reader to place this remarkable literature within the general frame of Indian thought and religious practice, which has already made world-wide contributions to the theory of yoga.
The set of forty verses was memorized for centuries by followers of the 'Arya' 6uhyasamaja tradition, which claims that these verses explain the entire ( Guhyasamaja) Tantra. I made up a title, the 'Guhyasamaja-nidana-karika, for those verses
(karika) which go with each syllabic of the initial sentence (nidana) of the Guhyasamajatantra. The verses stem from the Explanatory Tantra Vajramiila, and were extant in the original Sanskrit by reason of being cited in the Pradipoddyotana manuscript.
As the synthetic commentary on the verses became increasingly technical, considerable introductory material was indicated; and this grew to three introductions before I was satisfied with the standard of clarification. Thus the reader has a bridge to the verses, which in turn have been sufficiently annotated to bring out their individual character.
Having long ago become aware of the hazards of speculating on the intricate subject of the Tantra, I have tried at every point to bring forward the authentic and reliable passages, whether in Sanskrit or Tibetan. But I do not deny my own
contribution of selecting, translating, and organizing this material ; and especially the decision to group the forty verses according to the steps of yoga.
Since most of the material in this book has not hitherto appeared in Western sources, certainly as far as English is concerned, I have preferred to give the original passages. However, I have omitted the Tibetan for Tsori-kha-pa's Mchan ligrel on the forty verses, because the interlinear form of this annotation renders it difficult to cite separately; and there arc some other omissions of Tibetan. The reader will soon notice my overwhelming use of Tsori-kha-pa's works. His writing is like the
personal message of a guru, for it is always to explain, not to conceal. The Tibetan chronicle called The Blue Annals has a most eloquent tribute to Tson-kha-pa for his authoritative works on the Guhyasamaja system.
The concluded research is the outcome of a long-time aspiration. My original delving into the major theories is found in my first major published article, "Notes on the Sanskrit term Jfiana" (1955). Already I knew about the forty verses and that they are quoted in the Pradipoddyotana because they arc mentioned in an important context in Mkhas grub rje's Fundamentals of the Buddhist Tantras; the late Professor F.D. Lessing and myself collaborated on a
translation of tnis Tibetan book during the 1950's even though it was not published until 1968. I realized that to do anything scholarly with the forty verses I would have to obtain the original Sanskrit, which was presumably in the Pradipoddyotana manuscript of the Bihar Research Society. During my faculty research in India from February 1963 to January 1964, sponsored by the American Institute of Indian Studies, it bccamc part of a wonderful memory
of 1963 Divali days in Patna that the Bihar Research Society in conjunction with the K.P. Jayaswal Institute graciously arranged for me to secure an enlargement of the Pradipoddyotana manuscript, for which I am most grateful. On December 24, 1963, the author was granted an interview with the Dalai Lama at Dharamsala (Punjab, India) during which His Holiness expressed delight to learn that the forty 'revelation' verses explaining the initial sentence of
the Guhyasamaja were extant in that unique manuscript. He mentioned a Tibetan tradition that there had been an Indian commentary on these forty verses not translated into the Tibetan language, and asked to be informed if such a Sanskrit commentary were to turn up. It is a spccial pleasure of this research that the present modest incursion into the vast Guhyasamdja lore leads to the publication in India of this commentary on the nidana verses, which thus
becomes an 'Indian commentary' in a sense. If an old Sanskrit commentary ever turns up, the contents should overlap, but the fact that the data has been silted through a Western consciousness will have brought many changes of outer form.
Upon returning to my position of those days in Madison Wisconsin, with the help of the Tibetan version I edited the
forty verses in Sanskrit, which along with the Tibetan and English translations, heads the 'Documents'. As time went on, I collected materials for a synthetic commentary, on which account I must pay tribute to the remarkably convenient Japanese photographic edition of the Peking Kanjur-Tanjur and of
Tson-kha-pa's collected works, all of which has contributed so much to this endeavor. The early integrating labor was pursued in part-time research in the Fall of 1965 supported by Ford Area funds of The University of Wisconsin; and I tried out some of the subject matter in my seminars on tantric Buddhism at Madison in Spring 1966 and at Columbia (as a visitor) in Fall 1966. In Summer 1966,
I put together a manuscript that had considerable information on the subject. The Department of Indian Studies in Madison kindly afforded me secretarial assistance for typing up these technical materials. During the next academic year I decided to include even more new data while publishing such a book. During the Summer 1967 in a special teaching and research arrangement I>v my department in Madison, I selected from the photographic edition of the Tibetan canon a great amount of works or portions of works dealing with these and kindred topics. My assistant, Mr. Kio Kanda, duplicated all those pages on the excellent machine of the University-Industry Research Program in Madison by the cooperation of the ladies in that office. This provided me maximum ease of consulting texts as desired. In my new position at Columbia University starting in Fall 1967 I found some leisure from time to time for perusing more of
the relevant texts, and for making more use of the I'radipnddyolana manuscript, which however, is only of interest to me for completing this book. The sabbatical year (1969-70) allowed me by Columbia University afforded me some leisure for further improvements and corrections. I am confident that the delays have considerably strengthened the contribution to knowledge of this tantric system, and that any future investigator of this or associated Buddhist tantric literature will find in this a rich reference work.
An important observation of comparing the basic text of the Cuhyasamajulanlm with its commentaries, and in particular, with the kind of ideas found in the forty verses and their annotation, is that the commcntarial literature brings forth an array
of data that is not at all apparent in the basir Tantra. This observation leads to the surprising conclusion that one rannot evaluate the Guhyasamajatantra in its edited Sanskrit form simply by reading it, which is the premise of the modern-day condemnation of the Tantra. Adding to the difficulty is the loss
in original Sanskrit of most of the commentarial works; which, fortunately, are almost all available in fine Tibetan translations. But few specialists arc prepared to exploit these Tibetan works. For example, the only published paper that I know of as employing Tson-kha-pa's Mchan hgrel to any extent is Giuseppe Tucci's "Some glosses upon the Guhyasamitjn." Tucci also explored the Guhyasamaja mandala in his lndo-Tibetica and in his work translated into
English under the title The Theory and Practice of the Mandala. Without any reflection on those previous efforts, it still follows that the subject of the Guhyasamaja has an importance deserving its own book. I believe it fair to say that the very effort of integrating materials from the vast sources has brought this system into a focus not hitherto possible with those—other than Professor Tucci—who only brushed against it in the dark and then praised or blamed.
It is a pleasure to recall the helpful conversations with Dr. Rasik Vihari Joshi about some of the Sanskrit verses included in this book.
An explanation is due the readers who experted this work to appear some years ago, since it was submitted to a publisher in South India late in 1960.
N. P. Jain of Motilal Banarsidass to have undertaken this work and given it a speedy processing. However, those who appreciate the appendixes should thank the publishing delay. Also, in the meantime Samuel Wciscr, Inc . of New York, published another work of mine on the Buddhist Tantras, with materials mostly different from the content of the present work , just as this one is so different from .\lkhas grub rje's Fundamentals ,f the Huddhiit Tantras. This should point attention to the almost inexhaustible character of the Buddhist Taniras.
I. The Guhyasamaja-nidana-karika (Sanskrit-Tibetan-English)
DOCUMENTS
THE PURPOSE OF placing the documents first is to expose the Guhyasamajatantra on its literal level. This was always the initial step in the traditional understanding of Buddhism, pursuant to the 'three instructions' (fikfa-traya), 'insight consisting of hearing', 'insight consisting of contemplation,' 'insight consisting of cultivation (or putting into practice)'. That is to say, Buddhism always acknowledged a kind of 'insight' (prajna) for the elementary step of exposure to the text when it was accompanied by devotion even if necessitating personal discomfort. The subsequent introductions,
annotation of the forty verses, and appendices, all represent the 'pondering' level for this study.
While the documents provide the most elementary level of 'insight', the form in which they arc exhibited here has some advantage over their service to the reader of edited Sanskrit texts. In particular, a number of corrections have been made to the Sanskrit text of Chapters Six and Twelve, Guhyasamdja-tanlra,
prior to their translation. Again, a portion of the Pradi-poddyotana commentary on Chapter Twelve is presented from an unedited work, and the same holds for the forty verses themselves, here edited in Sanskrit. Also, the translations of the two chapters and the extract of comment on Chapter Twelve have been slightly expanded by the use of commentarial and subcommentarial materials, mainly available in Tibetan. Of course, the theory of 'insight consisting of hearing' takes for granted that the text itself is correct. Thus considerable care has been taken with the Documents to meet this condition laid down for 'insight'.
I. The Guhyasamaja-nidana - karika (Sanskrit - Tibetan-
English). This section of the 'documents' exhibits samples of the languages employed: Sanskrit and Tibetan for research purposes , and English for translation and communication purposes.
The nidana is the formula at the outset of the Guhyasa-maja tantra : Evam maya srutam ekasmin samayc bhagavan ijAjvatathagatakayavakcittahrdaya-vajrayosiclbhagi'su vijahara.
The word nidana is being employed in the sense of 'primary cause', that is to say, the cause of the entire Guhyasamdjatantra. The forty syllables of that formula serve mnemonic purpose as initials of forty verses (karika) :(1)E, (2) vam, (3) ma, (4) ya, (5) *ru, (6) tam. (7) e, ,8) ka, (9; smin, (10) sa, (II) ma, (12) ye, (13) bha, (14) ga, (15) van, (16) sa, (17)
rva, (18) ta, (19) tha, (20) ga, (21) ta, (22) ka, (23) ya, (24) vak, (25) cit, (26) ta, (27) hr, (28) da, (29) ya, (30) va, (31) jra, (32) yo, (33) sid, (34) bha, (35) ge, (36) su, (37) vi, (38) ja, (39) ha, (40) ra.
The original Sanskrit of the forty verses is here edited from the Pradipoddyotana manuscript, the Tibetan translation from the Derge Tanjur edition of the Pradipoddyotana and from the version of the Tantra Vajramald in the Peking Tibetan Tripijaka edition. There are relatively few textual problems. The Sanskrit manuscript gives the syllables ci and tta for nidana verses 25 and 26, but I followed the Tibetan phonetic transcription, since cit and ta
correspond more closely to the initial words of the Sanskrit verses. Nidana verse 20 has a defective pada in the manuscript, gacchaty indriyas tat tat. But the scribe had erased a syllable, leading to my solution : gacchann asty indriyas tat tat. The correction gacchann asty is justified by the Tibetan equivalence hgro bar hgyur ba.
The Tibetan text here presented follows the Vajramala except for some obvious corruptions remedied with the Pradipoddyotana version. The translation snaii ba gsal ba is the old one for nidana verse 4's dlokabhasa; the standard translation is snan ba mched pa.
These two chapters arc selected for translation because they arc the most important in terms of commentarial literature for stating explicitly the steps of yoga underlying the entire GuhyasamSjatantra.
The portions of the two chapters which especially apply to steps of yoga arc repeated with explanations in Part Two (III. Introduction to the Yoga of the Guhyasamaja system). Here we may say by way of introduction that the two stages,
Stage of Generation and Stage of Completion, are represented by verse blocks in both chapters, while other blocks may go with both stages. In Chapter Six, verses 3-5 belong to the
Stage of Completion, verses 6-14 represent the prdndyama of the Stage of Generation, and 15-18 show the advancement to the pranaytima of the Stage of Completion. In the case of Chapter Twelve the Pradipoddyotana, inaugurating its commentary on verse 50 in that chapter says : "Having taught the mundane siddhi by way of the deeds of the yogin belonging to the 'Stage of Generation', now in order to teach the means of accomplishing the siddhi of mahamudra of
those situated in the 'Stage of Completion', there are the words 'i-ajrasamaya' and so on (of verse 50). Presumably these 'Stage of Completion' verses continue through 59. Then verses 60-63 show the steps of achieving those siddhis of the 'Stage of Generation'; while the verse 64 (on which Candrakirti has
the long commentary which is edited in the next section is understood to allude to the steps of achieving the siddhis of the 'Stage of Completion'. The subsequent verses can be understood to indicate both stages, by use of the four expressions of sadhana (elucidated in Part Two) which can be construed as the 'shared' (sadharana) terminology of the two stages.
The translations are made from the Bhattacharyya edition of the Tantra with the verse numbering in Dr. S. Bagchi's edition, and with some minimum expansion based on Candra-kirti's Pradipoddyotana commentary in the Tibetan edition with Tson-kha-pa's tippani Ml ban hgrel) thereon. Since the Sanskrit is readily available in Bagchi's edition and in the reprint of Bhattacharyya's edition, there is no reason to reproduce the entire Sanskrit text for the two chapters.
However, it has been necessary to correct the Sanskrit in certain places with the help of the Tibetan translation in the Kanjur and the Pradipoddjotana. And in Chapter XII, the lines of verses 39-41 have been grouped differently from the edited text. After this manuscript was being printed, I received from Professor Yukei Matsunaga his work, "The GuhyasamSjatantra : A New Critical Edition." Upon comparing his readings for Chapters VI and XII, I find confirmation for most of my corrections, in some cases from the readings he accepts, and in the remainder from the variants given in the footnotes. Following are the corrections which arc observed in the translation :
CHAPTER SIX
first 1 Incorrect reading Suddham Correct reading guhyam
3 manah santosanapriyam manahsarntosanam priyam
4 vaca kaya- vacakaya-nispadayanti samyogam nispadayet trisamyogam
5 bodhicitte ca bhavana bodhir vina ca bhavanam
6 vidhisaipyogam bodhisamyogam
9 jfianadain jnanapadam
17 mantra sarva
25 para karmakrt padakarmakrt
26 darSanenaiva darsane naiva
laksitam langhitam
CHAPTER TWELVE
Vers* Incorrect reading
2 prade£esu
4 siddhatma
5 martjusri
12 cintyadharma
15 vajra
16 trisahasram mahasuio brahma narottamah
25 cakragrasadhanam cakrakayagrayoga t ah
40 parakarmakrt
41 jarvasiddhinam
45 sattvarp
48 vajrasattvatvam apnuyat
50 siddhyartham
51 siddhyante
53 sarvasiddhinam
Correct reading prade>'e ca suddhatma maftju vajradharma tri vajra
trisahasram ckaiuro guhy adharo 11 amah j n a u a gra sad h a nam buddhakayagrayogatah padakarmakrt sarvabuddhanam sarvam trivajratvam avapnuyat siddhyagre siddhyagre sarvabuddhanam
58 karyaih drdhagra kayaih rddhyagra
59 vajrapani vajrapado
64 sarvamantrartha mantratattvartha
66 mantrena samcna
68 abdam ardham
72 dharmo vai vakpathah dharmatavakpathah
CHAPTER SIX
Then the Tathagata Aksobhya-vajra entered the samadhi callcd 'Secret Diamond of the Body, Speech, and Mind of all the Tathiigatas' and pronounced this mantra which empowers the mind :
Om sarvatathagatacittavajrasvabhavatmako 'ham/
"Oni. I am the self-existence of the cittavajra of all the Tathagatas."
Then the Lord, the Tathagata Vairocana-vajra, entered the samadhi callcd 'Dustless Diamond Abode' and pronounced this mantra which empowers the body :
Om sarvatathagatakdyavajrasvabhavdtmako 'ham/
"Orri. I am the self existence of the kayavajra of all the Tathagatas."
Then the Lord, the Tathagata Amitayur-vajra, entered the samadhi called 'Nondual Diamond which is the Sameness of all Tathagatas' and pronounced this mantra which empowers speech:
Om sarvatathagataidgvajrasvabhavitmako 'ham/
"Om. I am the self-existence of the vagvajra of all the Tathagatas."
(1) One may perfect by these preeminences the triple diamond which has the Tathagata-secrets and the (absolute) abode which contemplates the (conventional) abode and is symbolized by the characteristic of mantras
.
Then the Lord, the Tathagata Ratnaketu-vajra, entered the samadhi called 'Diamond which is the Lamp of Knowledge* and pronounced this mantra which impassions:
Om sarvatathdgatdiiurdganavajrasvabhdvdtmako 'ham/
"OITI. I am the self-existence of the anuraganavajra of all the Tathagatas."
Then the Lord, the Tathagata Amoghasiddhi-vajra,
entered the samadhi called 'Unwastcd Diamond' and pronounced this mantra of worship:
(hp sarvatathSgatapujavajrasvabhavattnako 'haml
"Om. I am the self-existence of the pujavajra of all the
Tathagatas."
(2) One should continually and methodically worship the Buddhas with the five strands of desire ( = sense objects). By the five kinds of worship he would speedily achicvc Buddhahood.
So spoke the Lord Vajradhara, master of the Body, Speech, and Mind diamonds of all the Tathagatas.
Then the Lord Vajradhara, master of the Body, Speech, and Mind diamonds of all the Tathagatas, pronounced this secret mantra of all the Tathagatas:
Orjt sarvatath&gatakayavakciltavajrasiabhaiiitmakn 'haml
"Om. I am the self-existence of the Body, Speech, and
Mind diamonds of all the Tathagatas."
(3) The one who has body as the mantra visualized
should accomplish, exhorted by speech in the mind, the 'surpassing one', 'successful one', 'one satisfying the mind,' 'beloved one'.
(4) He should accomplish the selflessness of citta being visualized, (then) the contemplation of speech (vaca) and body, (then) the triple conjunction, (finally) the abode equal to space.
(5) The self-existence of body-, speech-, and mind-visualization is not reached by the praxis of mantra-body, nor is revelation in the absence of contemplation.
(6) Having pondered in brief this characteristic of body, speech, and mind, he should contemplate the samadhi 'Conjunction to revelation' as constructed by mantra.
(7) Then the glorious Vajradhara, accompanied by all the Tathagatas, and most omniscient oneamongall the Buddhas, proclaimed the supreme contemplation.
(8) One should imagine a moon disk in the midst of the sky. Having contemplated an image of the Buddha, he should begin the 'subtle yoga' (suk}ma-yoga).
(9) One should imagine a (minute) mustard seed at the
tip of the nose and the moving and non-moving (worlds) in the mustard seed. He should contemplate the joyful realm of knowledge as ihc (highest) secret thai is imagined by knowledge.
(10) He should contemplate a solar disk in the midst of the sky, and having contemplated an image of the Buddha, superimpose it on that abode.
Hiiml
(11) One should contemplate a bright disk in the middle of the sky. (Then,) he should contemplate a lotus and a diamond in contact in the manner of an eye.
(12) He should contemplate a ratna disk in the middle of the sky and should perseveringly contemplate upon it the 'original yoga' (the syllables Om, Ah, Hum).
(13) [—omitted in Tibetan translation of the miilalanlra and in the explanatory tantra Sandhivyakarana—]
(14) He should contemplate a light disk in the middle of the sky. He should project (thereon) a Buddha mark which is mild and in differentiation the retinue.
(15) He should imagine with perseverance at the tip of his nose a five-pronged (thunderbolt) appearing like a blue lotus petal and in the advanced degree the size of a tiny barley grain.
(16) With enlightenment his sole aim, he should contemplate vividly at the tip of his nose an eight pctalled lotus with filaments and the size of a chick-pea.
(17) In the extraordinary case, he would construct therein (i.e. in the 'chick-pea') the contemplation of wheel and so on. (Then, he would accomplish the ecstatic basis of enlightenment—the store ofall (mundane) siddhis and the (eight supramundane gunas. ,
(18 He would project there in condensed manner what has been placed in the Buddha's enlightenment. He would draw forth the Dharma Word marked with body, speech, and mind.
(19; Then the glorious Vajradhara, the rcvealer of all the meaning of reality, expressed the sublime secret that issues from all the best praxis (carya).
(20) The wise man, provided with forms, sounds, and tastes, should contemplate for six months; and should also contemplate by offering the great offering to the secret reality.
(21) The one desiring siddhis as fruit should perform by using excrement and urine as (imaginary; food. He would accomplish the supreme reality and immaculate mind of enlightenment.
(22) He should imagine the great flesh as flesh for food. He would accomplish the mysterious body, speech, and mind that are in all siddhis.
(23) He should eat as food, the sublime flesh of elephant, horse, and dog, and not partake of other food.
(24) The wise Bodhisattva becomes dear to the Buddhas. Indeed, by this praxis one would quickly attain Buddhahood.
(25) He would become in the world Lord of the Realm of Desire (kama-dhdtu), the doer of deeds of the rank; the radiant, powerful leader, his handsome features gratifying the sight.
(26) He would assent to the world on sight, without being
exhorted. This is what for all the Buddhas is the secret, the supreme enlightenment. This secret mantra is the reality transcending (the ordinary) body, speech, and mind.
Ended is chapter six, entitled 'Empowerment of Body, Speech, and Mind* in the Mahaguhyatantra 'Guhyasamaja' of the secret and the greater secret belonging to the Body, Speech, and Mind of the Tathagatas.
CHAPTER TWELVE
Then the teacher Vajradhara, who has accomplished the supreme Jiiana, proclaimed the diamond of speech which is the reality of the three diamond pledges.
(1) One should imagine this dance (nataka) among the natures pure by intrinsic nature, which are equal to the sky and have the intrinsic nature devoid of discursive thought.
(2) One may accomplish the sum of all siddhis both in a spot of a great forest and in a secluded mountain adorned with flowers and fruits.
Mam
(3) The contemplation of the maftjuvajra in the diamonds of (one's own) body, speech, and mind, is comparable to the maftjuvajra which radiates in the body, speech, and mind (of the three realms).
(4) The pure self, adorned with all adornments, shines with a light of blazing diamond for a spread of a hundred yojanas.
(5) The gods Brahma, Rudra, and so on, never see it. (Thus) the samadhi called 'Causing the disappearance of the highest samaya of the mafljuvajra.'
(6) Having caused what proceeds from the triple hook (i.e. the three lights) by means of the five samayas of excrement ( = sense object) and urine ( = sense organ) which arise from the inseparable triple vajra (i.e. the mind), he should contemplate it as cast into his mouth (=thc Clear Light).
(7) He should contemplate therein the citta as inseparable from all the Buddhas. It would have from that moment a light like that of the manjuvajra.
(8-9) Having contemplated by way of one's own mantra (Om), and having imagined the wheel with the light of a firebrand as the abode of all the Buddhas, one would be like a Buddha. As many as be the atoms of the 36 Sumerus corresponding to that (wheel), they are all like Vajradhara. (Thus) the samadhi called 'Pledge of the Wheel'.
(10-11) Having contemplated by way of one's own mantra (Hum), and (having contemplated) the Mahavajra in the middle of the mandala as the abode of all the vajras, one' would be equal to the Cittavajra. As many as be the atoms of the 36 Sumerus, that many will be the ladies (yofit) who are its abode of merits
(guna). Having made the obeisance of Rudra, he would be the Mahavajra of the three realms. (Thus) the samadhi called 'Diamond equality'.
(12-13) Having contemplated by way of one's own mantra (Ah) the great eight-pctalled lotus, one would be the store of all dharmas equal to Vajradharma. As many as be the atoms of the 36 Sumcrus, the pure self causes them to take shape in the supreme mandala of Buddha offerings. (Thus) the samadhi called 'Lotus equality'.
(14-17) He stays serving the triple-aeon pledge of the five knowledge-bearers. He meditatively worships the three secrets of all the Buddhas of the ten directions. He should contemplate his own mantra (Ha) as the sword with a light equal to the five rays. Holding it in his hand, wide-eyed, he would be a vidyadhara of the triple vajra. Worshipping with the great (mystic powers)of the three realms, having bowed to Brahma, Indra and the Daityas, he, the solitary hero in the chiliocosm, would be the highest Guhyadhara. What one
wishes with his mind of the vajrins of Body, Speech, and Mind-it confers such a siddhi created from the cittavajra. Thus the samadhi called 'Best of all swords'.
(18-19) Having meditated 011 the pellet of Om, the size
of a pea kernel, one should contemplate in its center the image of one's deity, imagining it in the 'mouth' the brahmarandhia). Immediately he would have the same light as the bodhisattva. the same light as the Jambu river, appearing like the 1 ism sun.
(20-21) Having meditated on the pellet of Ah, the size of a pea kernel, one should contemplate in iis center the image of one's deity, imagining it in the 'mouth'. Immediately lie would have the same light as the revelation-knowledge, the same light as the Jambu river, appearing like the risen sun.
(22-23) Having meditated on the pellet of Hunt, the size of a pea kernel, one should contemplate in its center the
image of one's deity, imagining it in the 'mouth'. Immediately he would have the same light as the diamond body, the same
light as the Jambu river, appearing like the risen sun.
(24-25) One should contemplate Vairocana stationed in the center of a clear sky. Having imagined a wheel in his hand, one would be a cakra-Vidyadhara. Having imagined the 'Great Wheel' family as the best praxis of Buddha body, one would enact with the knowledge diamond the best evocation (stidhana) of knowledge.
(26-27) One should contemplate a knowledge Aksobhva stationed in the center of a diamond in the sky. Having imagined a thunderbolt in his hand, one would be a vajra-Vidyadhara. Having imagined the 'Great Diamond' family as the best praxis of Diamond body, one would enact with the knowledge diamond the best evocation of diamond.
(28-29) One should contemplate a Ratnavajra stationed in the center of a jewel in the sky expanse. Having imagined
a ratna in his hand, one would be a ratna-Vidvadhara. Having imagined the 'Great Jewel' family as the best praxis of
Jewel body, one would enact with the knowledge diamond the best evocation of jewel.
(30-31) One should contemplate an Amitabha stationed in the center of the dharma in the sky. Having imagined a
lotus in his hand, one would be a padma-Vidyadhara. Having imagined the 'Great Lotus' family as the best praxis of Dharma-
31
DOCUMENTS kaya, one would enact with the knowledge diamond the best evocation of lotus.
(32-33) One should contemplate an Amoghagra stationed in the center of the samaya in the sky. Having imagined a
sword in his hand, one would be a khadga-Vidyadhara. Having imagined the 'Great Samaya' family as the best praxis of kayasa-maya, one would enact with the knowledge diamond the best evocation of samaya.
1,34) The trident ( of Mahabala ), the knowledge-hook (of Takkiraja), and the other (symbols of the Krodha-raja-s), to be evoked by diversification of the vajra, are evoked with
meditation of that (Aksobhya) by means of the evocations of body, speech, and mind.
Thus spoke the Lord who is the vajra of siddhi-(revelation) belonging to the Great Pledge 'mahasamaya —the Diamond Vehicle).
(35) As a special (or distinguished) case, the performer should continually evoke the diamond attraction (of four lineages of goddesses at a crossroads, a solitary tree, an ekalinga, or in a calm place.
(36-37 , Having contemplated the 'incantation person' of triple yoga (= born from the 3 syllables, Om, Ah, Hunt) as the vajrin of triple yoga ( having the stack of three sattvas), the hook for the ordinary body, speech, and mind, on the part of the 'Buddhas' (the jewel-like persons) who have jriana-buddhis i.e. seek the non-dual know ledge ; and having attracted, with the vajra arisen from the symbols ( =goddesses) of the ten directions, the supreme Buddha attraction that abides in the best windy mandala, he would partake of that. (.Thus) the attraction by the diamond of'symbols in the sky' (khadhatu-samaya = the goddesses).
(38) Having meditated on Vairocana, the 'Great Wheel' with the hook 'store of Buddhas', he should engage in the supreme attraction of the 'pledges' (samaya = the goddesses) by means of the thunderbolt (vajra), lotus (padma), and so on. (Thus) the attraction of the samaya (the yaksinis, etc.) of the three realms ('below the earth', "upon the earth', 'above the earth').
(*39) He should contemplate a Buddha image endowed with the best of all asppcts. And he should contemplate in
its hand the hook and so on (the differentiation of the hook) of body, speech, and mind. Indeed, with this yoga he would be a performer of the rites of the 'place' (the rank of Vajra-sattva).
(*40) He should contemplate the 'diamond of body' (one's own transfigured body) as endowed with the best of all aspects. Having meditated with the praxis (recitation of mantras) of diamond tongue, he would be equal to the Vag-vajra (i.e. Amitabha). When he offers the offering (i.e. one's own body) which is the best offering of the 'pledge' of the three secrets, he would be consummated.
(*41) This is the quintessence, the sum of secrets of all
the Buddhas. Thus spoke the Lord, the great secret pledge.
(42) He should perfect the supreme triple vajra by the best pledge of 'great flesh' (the human corpse). He would
become the Vidyadhara Lord by the best pledge of excrement and urine.
(43-44) He would obtain the five supernormal powers by the pledge-flesh of elephant. He would become the master of disappearance by the pledge-flesh of horse; the achiever of all siddhis by the pledge-flesh of dog, the supreme attraction of vajra by the best pledge of cow flesh.
(45) When he is unable to obtain any (such) (dead) flesh, having meditated upon any one (of them), he should mentally construct (the flesh). By this diamond praxis he would become empowered by all the Buddhas.
(46-47) He should contemplate the Vajrin of Body, Speech, and Mind (-the samayasattva) endowed with the best of all aspects; then in its heart (on a moon-disk) the Jfiana pledge (= the jftanasattva); and on (the lattcr's) crown, the holder of the best vajra ( the samadhisattva). This gratification of all the Buddhas is the supreme method of pledge. Enacting it by the best pledge (yields) the finest creation of every siddhi. (Thus) the samadhi callcd 'Partaking of all the vajras of samaya and jftana'.
(48-49) Having meditated on the Vajrin (i.e. Aksobhya) of Huqi when there is the best pledge-diamond of the tongue, and having enjoyed by the praxis of the five ambrosias, one may obtain the triple vajra. This (same) pledge of Ah (for Amitabha) and Om (for Vairocana) is the supreme diamond
method. Indeed, by this praxis one would become equal to Vajrasattva. (Thus) the samadhi called 'Ambrosia-garland of Vajrasamaya.'
(50) When he has the superior siddhi whose symbol (samaya) is the triple vajra (of Body, Speech, and Mind-the three lights), lie would become the vajrin (possessor of the vajra) of three bodies (the Dharmakaya, Sambhogakaya, and Nitmanakaya). He would become the sea of wish-granting jewels belonging to all the Buddhas of the ten directions.
(51) The Diamond-soul shines on the worldly realm on all levels. When there is the superior siddhi of cakrasamaya (associated with Vairocana), it (the Diamond soul) becomes equal to the body of a Buddha.
(52) He would sport successful on all levels, numbering the Ganges sands. When there arc all the superior samayas (dakinis and dakas), he would become the Vidyadhara Lord.
(53) He shines alone in the chiliocosm during all disappearances (of speech activity and bodily members), he steals (the mystic powers) from all the Buddhas, enjoys the daughters of the best gods (such as Indra)—when he has the superior siddhi of all the samayas by reason of the potency of the kaya-vajra f = the Mahamudra'i.
(54) He sees with the diamond eye (the pure, refined divine eye), like a single myrobalan fruit in his hand, the Buddhas in the number of the Ganges sands, who arc stationed in the triple vajra abode.
55) He hears through the influence of supernormal faculty as though all around gathered to his car as many sounds as are revealed in fields numbering the Ganges sands.
(56) He knows, in the form of a drama, the thought- announced character (the 160 prakrtis) of body, speech, and mind of all the sentient beings in fields numbering the Ganges sands.
(57) He remembers, as though of three-days duration, the incidents of former lives occurring as he dwelt in sanisara through aeons numbering the Ganges sands.
(58 He emanates through the vajrin of magical power (rddhi) with bodies numbering the Ganges sands and adorned with clouds of Buddhas, for aeons numbering the Ganges sands. Thus spoke the Lord who has the supernormal faculty of
samaya, namely : the diamond eye, the diamond hearing, the diamond consciousness, the diamond abode, and the diamond magical power.
(59) When one has the success of goal that is the Buddha's ( supernormal faculty, then he becomes equal to the v Buddha's body. He, the diamond of body and
speech (and mind), would roam the worldly realm on all levels, surrounded by retinues as numerous as the Ganges sands.
(60-61 A) There are four (steps): I. occupation with the pledge of service, 2. arising of near-evocation, 3. evocation goal and the symbol, and 4. great evocation. Having understood them as a division of vajra, then one should accomplish the rites.
(61B-62-63) 1. He should contemplate the samadhi-praxis of service as the supreme revelation. 2. The deliberation on the bases of the vajras when there is foremost success is the niar-evocation. 3. The contemplation of the lords of the mantras is said to be the exhortation when there is evocation. 4. At the time of great evocation, when he imagines the form of his own mantra-vajrin as the lord on the crown of his head, he is successful because of the jftana-vajrin.
(64) One should create, everywhere and always, just with the knowledge nectar of scrvicc. For this brings to success the aim of mantra and of tattva, of all mantras.
(65) Success is always attained in spots of a great forest, places entirely clear of (other) persons, and abodes of mountain caves.
Thus spoke the Lord with the diamond of Mahasadhana.
(66) Thus, the one of firm devotions (vrala) should perform the service by means of four vajras (the four in Chap. XVIII beginning with the'revelation of voidness'). Contemplating through equality (of oneself) with the three vajra bodies (of Vajradhara), he reaches success.
(67) The wise man, having contemplated with the knowledge diamond of reciting Om, that is, by union with the four temporal junctures (-the four goddesses) in five places (=the distinguished kind of the five sense objccts), engages in the vow ( = bliss).
(68) The siddhi is easily attained when one relies on the vajrasamaya (the Clear Light in sense objects) for seven days
(by one of superior organs), hair a month (medium organ), a month or a half more (inferior organ).
(69) I have explained extensively by stressing the difference of days (for accomplishing siddhi in the Stage of Generation); (now) the siddhi that takes a half-month (the Mahamudra), is stated by sources 'the Tathagatas) of the high secret (the Clear Light).
Herein is the domain of the Upasadhana-vow :
(70-71 ) May the glorious bolder of Buddha Body contemplated as the inseparable triple vajra, create for me today the place of blessing by way of the Diamond-bolder of Body (Vairocana i. May the Buddhas of the ten directions contemplated as the inseparable three vajras, create for me today the placc of blessing characterized as body. Herein is the domain of the Sadhana-vow :
(72-73 May the glorious speech-path of true-nature, contemplated as the inseparable triple vajra, create for me today the place of blessing by way of the Diamond-holder of Speech Amitabha . May the Buddhas of the ten directions,
contemplated as the inseparable three vajras, create for me today the place of blessing arising from the path of speech.
Herein is the domain of the Mahasadhana-vow :
(74-75 May the glorious holder of the Cittavajra, contemplated as the inseparable triple vajra, create for me today the place of blessing by way of the Diamond-holder of Mind
Aksobhya . May the Buddhas of the ten directions contemplated as the inseparable three vajras, create for me today the placc of blessing, arising from mind.
76* Thercis no doubt that if there is a Buddha (=»yogin of Vairocana), a Vajradharma yogin of Amitabha), or
a Vajrasattva yogin of Aksobhya . then if the deluded self
(mohdtman) would go beyond, it would become rent asunder.
Ended is chapter twelve, entitled "Instruction on the best evocation of the pledge' in the Mahaguhya-tantra 'Guhya-samaja' of the secret and the greater secret belonging to the Body, Speech, and Mind of all the Tathagatas.
This portion of Candrakirti's commentary is devoted to defining the four steps of \dtlhana constituting the 'Stage of Generation' and then to explaining in detail the six members of yoga (fadaiiga-yoga) constituting the 'Stage' of Completion'. The part of the commentary on the six members of yoga is almost the same as is found in a work attributed to Nagarjuna, the fadangayoga-nama (PTT, Vol. 85). Therefore, this comment by Candraklrti may well have been a traditional commentary on the six members. At the end of the work ascribed to Nagar-juna (meaning of course the tantric author), there is presented the lineage of the fadahgayoga of the Guhyasamaja-. "Buddha Vajradhara; Arya-Nagarjuna; Nagabodhi; Candrakirli; Arya-deva; Sakyaraksita; Ratnamitra;
Dharmabhadra; Gunamati; ManjuiS rijflana; Amoghas ri; Vlrama t i: Vijayakirti; Varaprajna-dharmabhadra; Srlbhadra; Dharmapiila; Sakyadhvaja; Vagis-varakirti; Ratnakirti; Mahasthavara ; Srivanaratna; those arc the chief ones. Also, from Srivanaratna to (the Tibetan) Gnam-gan-rin-po-che; the chief one is Dharmabuddhi." However, the Karmantavibhuga cited within the commcnt is by Kluhi bio (*Nagabuddhi) who might be the same person as the Nagabodhi in the above lineage list.
Here I omit the verse numbers assigned in Bagchi's edition to the block of verses which Candraklrti cites from the Guhyasamaja, Chap. XVIII. Candraklrti docs not include the verse line (Bagchi, XVIII, 144A) : guhyatantrefu sarvefU vividhah parikirtitah; and the verse grouping thereafter diverges from the edited Sanskrit text. Otherwise, Candrakirti's citation of the verses agrees for the most part with the edited text. But his line guhyatrayam vitarkaS ca
vicdras tatprabhogatah appears to be an improvement over the line guhyani tarkodayam tarkam vicdram tat prayogatali (Bagchi, XVIII, 144B). Naropa's Sekoddciafika (p. 30), when quoting the block of verses from Chap. XVIII, gives the line guhyalrayodayas tarko vicdras tatprayogata, which at least verifies the reading guhyatraya.
The translation is somewhat expanded by extracts within parentheses of Mchan hgrel comments by Tson-kha-pa, PTT, Vol. 158, pp. 87-5 to 92-1.
Edited Commentary on Chapter XII, 60-64.
Idanim utpattikramasadhanaiigam punah spastayann aha/ levetyadi/sevyate alambyata iti seva/tathatam eva samayal.i/
tatah bhiibhagadinam samyojanaip nispadanah / scva-samayasamyogam / prathamam arigam / Siinyatalambanaip siiryadyalambanam upasadhanam / tad eva mantravinya-saparyantam sambhavatity upasadhanasambhavo dvitiyam / sadhanartham ca samayam iti/sadhanopasthapanayas tah adhvcsanam sadhanarthah samaye sameti gacchatiti samayah samadhi-sattvah jftanasattvai ca sadhanarthai ca samayas ca trtlyam / avajistasya mandalarajagri karmarajagri paryan-tasya maliatah pararthasya sadhanam mahasadhanam tac caturthakam /
cvam angacatustayam vijnaya vajrabhedena kulabhedena tatas tadantaram karmani vaksyamanani purvanyeva/sadhayed ity uddcsah/sevasamadhilyadina uddistany arigani nirdiSate/ bodhicitialambanam/seva saiva samadhiyate cetasi sthapyata iti samadhih / samyojanam samyogah / kim tat bhubhagadiip mandalacakram paryantam yadhimuktya nispadayah / scva-samadhiA ca samyogas ca scvasamadhisamyogain / tat krtva om jSunyateti mantrarthapravicaran [otpaditam] sambodhim tathatalaksanam bhavaved iti/
suryacandrapadmadikramcnaiva paryupari\yavasthapya tadu-pari tryaksaram vinyasya sarvopagralianena jasahka-mandalam tadupari punas tryaksaram tadparavrttya cihnam cihnaparavrttya mabamtidrarupanispadam upasadhanam ya samipe sadhya nispadva ta ity uktva / siddhir maha-mudrasiddhih tasya agratmadibliutah pranavadayo mantra})/ yasmin tad upasadhanam ity agram ' vinyastasamantamantra [ksaram] mahamudrarupas ta>min vajram / vairocanadisum-bhaparyantah tesam ayatanani rupaskandhadayah /
tcsam trtivavyavasihatikramcna nirniya karyakarana-parijnanam vicarani-sadhya tenadhis(hanayaradhyate yena tat sadhanc codanamproktam itiparyayakathanamkiip tu buddhakayadhara ityadi/gathadvayah mantradhipativibhavanam
iti mantra omkaradayah / samadhisattvah adhipatayah jnana-sattvah mantradhipatinam kulabhedcna yathasambhavaip dhyanam mantradhipativibhavanam iti/
mahasadhanctyadi yad uddistam mahasadhanam lat sampadanakalcsu jnanavajrinah / svadhidaivatayogavan mantri vajrapadmasainskarapurvikam / samapattim krtva svaman-travajradrgadayah . tatsambhuta vajrinas tcsam visvam maha-mudrarupam dhyatva mukutc 'dhipatim dhyatvcti/paftcata-
thagatanam mahamudrarupasya jatimukute mahavajradharam adhipatim pari&sic tatkulinanam mukufc vairocanadih / dliyii-tva siddhyatc siddhim apnoti 'vatharutani
evam caturyogakramena vajrasattvasamaradhanam prati-padyedanim sadangakramcna mahavajradharanispattim aha/ Samajottare :
saman\ottamabh(dena sevd tu d; i: id ha bhavet vajracatufkena samanyam uttamam fadbhir angatali, seva jftanamrtcnaiva kartavyctyadi scvyaie mumuksubhir
abhyasyata iti seva kim tat parivis'uddhadcvatamurtih sa
jfianamrtenaiva sadarigayogcnaiva kartavya nispadva sarvatah/ sarvatmana / sada sarvakalam ' sarveryapathesu evakaro 'vadh-arane eso hi jftanamrtakhyah sadarigayogah sarvaniantra-nam sarvatathagatanam mantrah / sarpadayah tattvam dcva-tatattvam [*tesam arthah phalam] tatsadhanan mantrarp
tattvarthasadhakah hi yasmad arthe yasmad nam sadariga-yogah I tasmat tcnaiva scva karyeti/tani pratyahai adini sadan-gani nirdistani Samajottare :
sevam fadangayogtna krtva sddlianani ultaman; sadhaytd anyalhd naiva jdyate siddhir uthumij pratyaharas lalha dhyanam prdmiyumai ca dhdiainl; anusmrtiyoga(h) samadhii ca fadanga ucyatc ity uddeSapadanam niidcsain aha / daidnam indriydndm tu svavrttistham tu sarvatah I pratydhara iti proktah kdmaharam prali prati pancakamas samdsena paiicabuddhaprayogatah kalpanaqi dhydnam ucytta tad dhydnam paficadhd bharet' [ vitarkas ca vicdras capritii
caiva sukham latha cittasyaikdgratd caiva paiicaitc dhydnasamgraha li guhyatrayam vitarkas ca vicdras tatprabhogatah trtiyampritisankafam caturtham sukhasanigraham / svacittam paiicamamJiieyamjiidnajiieyodayakfayam / saroibuddhamayam iantam sarvakdmapratiffhitam pancajiidnamayam ivdsam pancabhutasiabhavakam / niicdrya pdmandsagre pindaruptna kalpayet / paiicavarnam maharatnam prandydmam ili smrtam / siamantram hrdaye dhy&tva pranam bmdugatam nyaset! niruddhe svendriyt ratne dharaytd dha'anam smrtam , nirodhaiaJravate citte nimittodgraha h Jdyatc J pancadhd tam nimittam tu bodhivaJrena bhdfitam J
prathamam maricikakdram dhumrakdram dvitiyakam / trtiyam khadyotakakdram caturlham dipavajjealam / paiicamam lu sadalakam nirabhragaganopamam / sthiram vai vajramdrgena spharayet lam khadhatufu I vibhavya yad anusmrtya taddkdram tu samspharet / awismrlir iti jneyam .pratibhasas lalra jayatt j prajiiopdyasarndpattyd sarvabhavan samacatah samlirtya pindayogena bimbam madhve vibhdvayet / rtiti jiidnani<pattili samadhii iti samjiiitam / iti pratinirdesam aha / da.<anam ityadi / indriyani indriy-arthag ca indriyani tesam dasanam indriyanam visaya-
visayinam svavrttih / yatha svagrahyagrahakasvarupena pravrttih / svavrttis tatra sthitam svavrttistham / sarvatah hinamadhyottamabhedcna kamaharam prati pratiti /
kamyante abhilasvanta iti kama rupadayas tesam indriyair yadaharanam grahanam prati prati punah
punah tadgrahyahara ityadyangasya pratinirdesam / pratyaharaviSodhanaya dvitiyam arigam aha / pancetyadi/— paftca kama rupadayah / indriyani visayabhutah samasena / indriyair cklbhavena paricabuddhah caksuradayah tam tesam samyojanam vojanam / paricabuddhapravogatah / tasmad
rupadayah ye pancabuddha (h) itycvatnvidham yat pariSud-dhakalpanam tad dhyanam/tad vitarketyadibhedena parica-vidham bhavati vitarketyadi tadbhcdakathanam
I guhyatra-yetyadi I indriyavisayendriyajfianani guhyatrayam jf partcen-driyani / indriyajnanani / tadvisayaj ca paftcatatfiagatatma-keti yat parikalpanam sa vitarkah / tasminn eva vicaranam stbitivicarah / evam vicarayat sa tattvapravegabhimukhyena yat saumanasyalaksanam tat prititi samkajaip tattve
'bhinivescna kavaprasrabdhyadilaksanam I yat praptam sukham tat sukha-samgraham / evam abhyasyatah prakarsaparyantagamanat/ jrianasya caksuradi satpravrttir vijnanasya jnevc rupadidhaima-dhatuparyante udavo juanajneyodavah / tasya ksayah/cittasya-grahyagr"ihakasunyatvaparijnanalaksana cittaikagrata sva-
cittam ityuktah tadevamvidham svatittam yogena sarva-buddhamayarn bantam iti grahyadivikalpaAamanat/iantam/ bhasamatrani tat sarvasunyataikanistham jay ate/pa Acapra-bhcdam dvitiyam arigam .'
pancetyadi I adarSadipancajrianasvabhavam adhahivasam/ tam eva prthivyadvatmakam svavajravivaran niscarya padma-
nasagre pimjarupena bodhicittabindurupena dhyayat / tarn «vordhvapravrtta£vasam paAcavarnam paiicatathagatatmakam tam eva maharatnam pranojjivitam ayameti dirgha (m) vistar-yateyenetisa pranayama iti smrtafr jiiata(vya)h/tam cva prave-ladisvabhavcnaharn i< am japamana t vat /svaman tram hrday c sva-hrtpundarike dhyatva pranam bindugatam samahitam aksatam nyaset iti trtiyam arigam /
niruddhetyadi svarupadaya indrive caksuradayah asmin dvendriyc nirodhe viline tato visavendriyadharabhute ratnc cittaratne ca pranayamena saha nirodhe 'stamgatc yad dharayet tad dharanam /kirn tat/bhutako?ih/nirodhavajragate citte nimittodgraha (h) jayata iti/nirodhavajram prabhasvararp tadbhute tajjate citte nimittanam udgraho/nimittapratibhasah jayate utpadyate / paftcadhatunimittam tu bodhivajrena bha$itam iti prthivya 'mbhasi layanan maricikakaram pratibhasate/prathamam nimittam / evam ambhasas tejasi jayanad dhumrakaram dvitiyam / tejasc vayau layanat
khadyotakakaram trtlyam/suksmadhator abhasatrayagamanad dipavadalokapuiljasvabhava (111) caturtham / prakrtyabhasa-layanan nirabhragaganavat satatalokaprabhasavaramatram bhavati paflcamarp / etani pancanimittani nirvana (m)
prapayanti/, yathoktam Karmantaiibhage:
pran mahi salilam gacchtj jalam gacchati pavakam j pdvako vdyum anveti vdyur vijfianam aviset / vijnanam dhdrananviliam prabhasvaram opy ovifedjilil sthiram ityadina / vajramargena 'langhaniyam pancanimittanu-purvena prabhasvarapravesena khadhatusu lokadhatusu spha-rayed vyapayed dharmakayarupena/etad dharanarigam iti catur-tham I
evam atmanaip prabhasvaragatam vibhavya saksatkrtva yat purvam anusmftya maricikadyakarena bhutakotim prapi-tam I tadakarena tenaiva kramena samspharet/ufpada\vt/ciad anantaroktam anusmrtir iti jiieyam jftatavyam / pratibhasa saipvit tatra paflcamam angam anusmrtir jayate [*nanyatra]/ sarvabhavalj prajftopayasamapattya sanivrtiparamai thasa-tyayogena jthavarajangamam sthitipindarupena maha-
mudrarupena ekilq-tya tasya sthavarajangamasya madhye yuganaddhatmakamahavajradharabiinbam vibhavayet/janiyat/ anena kramena rpti ksanena jftanani?pattih / jflanadehani$-pattifc I samadhir iti ?a?tham arigani kathyate /
Sri-Maydjale' pi mam ova devatanispattibhedam udddyotayann aha yogas lu triridho jileyo 'dhifthanali parikalpai ca' nifpannair cittabimbasya yogo buddhais lu varnitah/ adhi\thdnamdtr [d]liainkdro yoga 'dhifthdna aerate/ bodhicittaviiuddhis tu mantrabijodayo mahdnj kramdn nifannabimbas In mudraganesu kalpitah/ talkalpiteti kathitayogah kalpita ucyatej <ar:dkdra:aropetali sphard samharakarakahl rtili jiiananifpanno yogo nifpanna ucyala iti/ Vairocandbhisainbodhitantre 'pi/dvividhadevatayogam nirdisate/ devatariipam api guhyakadhipate dvividham parisuddham asuddhamca iti / tatpariVuddham adhigatarupam sarvanimitta-pagatam apari[suddha]m sarvanimittam rupavarnasam-
sthanas ca/tatra dvividhena devatarupena dvividhakaryanis-pattir bhavati/sanimittena sanimitta siddhir upajayatc/animit-tonanimitta siddhir ista jinavaraih sada animitte sthitva vai sanimittarp prasadhyato/tasmat san-aprakarena vinimittani scvyata iti/samdhya bhasa//
Translation
Now iddnim so as to clarify the four 'i evocation member(s) of the Stage of Generation, he says 'Service* and so on. Because one serves and envisages, it is serviccyseva), namely, just toward reality, as the 'pledge' (samaya). Pursuant to that, the undertaking and generation of the diamond) spot of earth, etc. (generation of the palace from BHRUM, up to the Clear Light of conviction' is the 'occupation with the pledge of service' sevdsamayasamyoga , the first member.
Having (in that way voidness as meditative object, the meditative object of sun, and so on. is Near Evocation \upasa-dhana). Precisely the bringing to conclusion the depositing (in the body of mantras (Om, etc.* is the arising of Near Evocation (upasadhana-sambhaia), the second (member).
Concerning 'the aim of the sadhana, and the symbol' (sddhanartham ca samayam 1, the aim of the sadliana means to solicit for establishing the evocation (of one's own three doors as the Buddha's Bodv. Speech, and Mind). Symbol' (samaya) means 'to get together', i.e. the symbol (one's own Symbolic Being), along with the Samadhisattva and the Jnanasattva, to
wit, both the aim of the sddhana and the symbol are the third
(member).
The accomplishment of the great aim of others, (accomplishment) which is the 'best victorious mandala' and the 'best victorious rite' belonging to the remaining conclusion, is the Great Evocation (mahasadhana). That is the fourth (member).
Having thus understood the four members as a division of vajra, i.e. as a division of 'family' (kula the five families), then, i.e. next, one should accomplish the rites to be stated subsequently precisely as the first.
(The first member :) Starting with the lines 'Sevasamadhi ..., he expands upon the (four) members which were touched upon. The bodhicitta (in the void) as meditative object is service (seva). Precisely that concentrates, i.e. halts in the mind, hence 'samadhi'. Praxis (samyoga) means right application. That (imaginative) generation, by means of conviction {adhimukti), from the (diamond) spot of earth, ctc. up to the mandala-circle, which is both the service-samadhi and the praxis, is the sevasamadhisaipyoga. Having done that (much), he should contemplate the supreme revelation, possessing the character of thusness, which has arisen from pondering the meaning of the mantra, 'Oipgunyata. .
(The second member:) (Then,) in the sequence of sun, moon, lotus, etc., one stacks successively higher, places the three syllables (a. c, ha) upon that; then consolidates all that, and again imagines the moon-disk, and upon that the three syllables (Om, Ah, Hum). Then from the transformation of that, there arise the hand symbol (s) (of the six families).
From the transformation of the hand symbol(s), there are completed the form(s) of Mahamudra (of the six families'). What accomplishes and completes nearby, that is said to be (definition of) Near Evocation {upasadhana). The siddhi is the siddhi of mahumudrd (body from the five abhisambodhis). Its 'foremost' is the initial ones, the mantras Om, etc. When that is present, the Near Evocation is foremost. Having placed all the mantra-syllables, there arc the form(s) of the Maha-mudra. Therein is the vajra. to wit, the (32) deities from
Vairocana down to Sumbha(raja). Their bases (ayalarm) are the skandhas of form. etc.
(The third member :) Of those (members), one becomes certain by the stage of the third series (the Atiyoga) and accomplishes through pondering with thorough knowledge of cause (the placement of deities in the body) and fruit (of contemplating after that placement). Whereby (by inviting the deity host of the triple vajra and drawing them into oneself) one has pleased (the deities) for the sake of blessing (one's own three doors), thereby that 'is said to
be the exhortation when there is evocation.' That is related by way of synonym (of evocation and exhortation). But why (the exhortation) ? The two verses
(Nos. 70-71) beginning 'buddhakayadhara'. The 'contemplation of the lords of the mantras' refers to the syllables Om, etc. (i.e. when Vajradhara and Aksobhya are the mandala-rulers, Hum; and the remaining four samddhi-sattvas by Om, Sva, Ah, Ha). The Samadhisattvas are the lords; the Jfianasattvas belong to the lords of the mantras. The meditation on the various families according to their arising is the 'contemplation of the lords of the mantras.'
(The fourth member :) Regarding 'the great evocation (Mahasadhanav...', what is pointed out as the great evocation belongs to the jnanavajrin-s at the time of generating it. The mantrins possessing the yoga of presiding deity, having aroused samapatti preceded by instigation of the vajra andpadma (of their own family), are their own mantras Vajradrg, etc. (32 in no.), i.e. the vajrin-s arisen therefrom (i.e. as in a womb from the syllables Om, etc.). To
have imagined their totality as the
form of Mahamudra (of the Victorious Mandala), is stated as 'having imagined the lord on the crown of his head', that is, having imagined the lord Mahavajradhara on the crown and twisted hair of the Mahamudra form of the five Tathagatas, and (having imagined) Vairocana and the other Buddhas on the remaining crowns of their family deities (Locana, etc.), one is successful, i.e. attains siddhi.
yatharutam I
Having thus explained the delighting of Vajrasattva (for the purpose of mundane siddhis) by the stages of four yogas (but with no treatment of 'Victory of the Rite, which belongs to Mahasadhana), now (idanim) he alludes to the completion
of Mahavajradhara by the stages of six members in the Uttara-Iantra (Chap. XVIII) of the Guhyasamdja :
By the distinction of'shared' and 'superior', one posits two kinds of service: the 'shared' one by the four vajras, the 'superior' one by members six in number.
(Cf. XII, 64 :
One should create, everywhere and always, just with the knowledge nectar of service. For this brings to success the aim of mantra and of lattva, of all mantras. )
As to the words, 'One should create just with the knowledge nectar of service', and so on. "One servi v. having been studying with desire for liberation tlu- highest siddhi)", is (the definition of) 'service' (sevd'i. And why (the desired liberation)? The (yuganaddha} body of deity completely pure (of the two obscurations). That is to be created, i.e. completed, just with the knowledge nectar of service, i.e. just with the six-membcrcd yoga. 'Everywhere'
means in the nature of all. 'Always' means (those six' at all times and in all good postures. The expression 'just' (eia) is in the sense of restriction
(to the particular instance). 'For this' e.<o hi) refers to the knowledge nectar, i.e. the six-mcmbercd yoga. 'Of all mantras' means 'of all Tathagatas'. 'Mantras' arc SARPA ('serpent'N and so on (diamond muttering of both neyartha and nitartha mantras). 'Reality' tattva) means the god reality i,of ultimate yuganaddlia . Their aim (arlha) is the fruit (phala). By accomplishing that (fruit, by means of the six members' one accomplishes the reality aim for the mantra. 'For', means wherefore in the sense of aim. For the reason the six-mcmbcred yoga is that way, for that reason the service is to create just with that (yoga .
Those six members, pratyahara, etc. are set forth in the Uttara-tanlra of the Guhjasamija:
When one does the service with the six-membcrcd yoga, he wins the supreme succcss. In no other way does the supreme siddhi arise.
Pratyahara, dhvana, pranayama, dharana, anusmrti, and samadhi, arc the six members.
He expands upon those brief indications as follows Chap.
XVIII, verses 141, ff. in Bagchi's numbering):
The dwelling upon intcriorization of the ten sense bases on all levels severally directed toward the taking of desires, is callcd Withdrawal (pratyahara). The five desires are in condensation through the application to the five Buddhas. Meditation (dhyana) is said to be imagination.*!
And that Meditation is fivefold: Primary Conception"A (vitarka)is the secret triad, from the enjoyment of which comes Secondary Conception (vicara). The vicinity of A
joy is the third, and the sum of pleasure is the fourth. One's own consciousness with removal of the upsurge of knowledge and knowablcs, is known as the fifth, with a peace composed of all Buddhas and abiding in all desires. Drawing forth the breath made of five knowledges and which is the self-existence of the five elements, one should imagine it in the form ofa tiny ball on the tip of the lotus nose.
The great jewel of five colors is said to be pranayama. Having meditated on one's own mantra in the heart, one should place the prima in its bindu form.
When one's sense organ and the jewel have ceased (to operate) one should retain. (That is) called Retention (dharana). When consciousness goes toward the diamond of cessation, the apprehension of signs arises.
Those signs have been explained by the diamond of enlightenment as fivefold. The first has the aspect of a mirage, the second the aspect of smoke. The third has the aspect of fire-flies, the fourth shines like a lamp, and the fifth is a steady light like a cloudless sky.
One should radiate that firm thing by the vajra path into the regions of the sky. Contemplating w hich, by Recollection (anusmrti) one should radiate those aspects. One should know about Recollection that there is the shining appearance, and that it (Recollection) is engendered therein.
Having drawn together by the equipoise of insight and means all states in condensation by the yoga of the small ball, one should contemplate the image in their middle. Instantly there is the consummation of knowledge called 'Samadhi'.
Explaining in detail, he states the verse 'of the ten' and
so on. 'Sense bases' arc the (personal sense bases of eye,
etc.) and the objects (forms, etc. of the sense bases. The
'interiorization' fsvavrtli) is of those ten sense bases which are the sense objects and the senses grasping them, to wit : according to the engagement with the intrinsic feature of the individual apprehended object and apprehending organ, there is interiori-zation. Theabidingin that, is the dwelling upon interiorization. 'On all levels' means according to the distinctions of inferior, middling, and best (for each sense object . that is, 'severally directed toward the taking of desire*'. 'Desire*' ar< irding to the passage, "They desire and are attached to", are form, and so on (the five sense objects . 'Severally directed', i.e.
again and again, toward that taking, i.e. apperception, of those (sense objects) by the sense organs, their apperception is the 'taking'. That is the detailed explanation of the initial member (which is thcarcanc body of purification 'afterwards obtained'". With the aim of purifying the Withdrawal, he states the
second member with the verse 'the five' and so on. The five
desires' are the sense bases of form, etc., i.e. thc(five) sense objects. 'In condensation' means by unification of the sense objects) with the sense organs. The 'five Buddhas' are the eye and other sense organs. The right conjunction of them (to their respective Buddha, Aksobhya, etc. i< the conjunction 'through the application to the five Buddhas'. As a result, form and so on, arc (also) those five Buddhas. In that fashion (of conjunction), whatever is the imagination purified of ordinary appearance) is the 'Meditation'. That becomes
fivefold by the division into 'Primary Conception' and so on. The verse 'Primary Conception' and so on. has the setting forth of its division. As to the verse 'the secret triad' and so
on, the sense organ, the sense object, and the knowledge based on the sense, are ihe sccret triad. The rough imagination
that the five sense organs, the (five) knowledges based on the senses, and their sense objects have the nature of the five Tatha-gatas, is Primaiy Conception. The deliberating in detail) just on that, is Secondary Conception in location those two
arc also arcane body of purification 'afterwards obtained' . When one is so deliberating (with those two), what has the characteristic of contentment through facing the entrance into
reality, is the vicinity called Joy (prili). What has attained the pleasure possessing the characteristic of body-cathartic and so on (the mind-cathartic), through adherence to reality, that is the sum of pleasure (sukha-samgraha). The one who thus has applied himself repeatedly so as to go to the pinnacle of excellence, has the removal of upsurge of knowledge and knowablcs, where the upsurge of knowledge is the six cvolve-mcnts as eye, and so on, of perception (vijiiana), and where the upsurge in the knowables is in (the six) from form up to the dhannadhiitu (which is the object of the sixth 'sense'); and where
its removal is called 'one's own consciousness' (svacitta) as the voidness in consciousness of both appcrceivcd and apper-ception,and as the one-pointedncss of mind with the characteristic of complete knowledge.' One's own consciousness' of such fashion by reason of yoga is 'with a peace composed of all Buddhas'. The 'Peace' is through pacifying the discursive thought of the appcrceived and so on. It is engendered (by successive dissolution of the three voids) as light-only and the ultimate that is one with universal void (the fourth void, the Symbolic Clear Light . That is the fivefold division of
the second member.
Regarding the verse 'five' and so on, the downward breath has the intrinsic nature of the five knowledges, beginning with mirror-like, and is the individualizing factor of earth and the other elements' . Drawing it forth from the nostril of one's vajra, one should imagine it in the form of a liny ball, i.e. in the form of the bndhicitta-bindu, on the tip of the lotus-nose (of the sacral place . Precisely that is the breath proceeding upward with five colors, the nature of the five Tathagatas. Precisely that is the great jewel' the 'drop of light' at the nose of the face, and which recited] 'Prana' is what
envigoratcs; 'ayama' is that by which it is spread far:—thus the explanation of pranayama to be known, because one should recite during day and night by way of the own-nature of making that pranayama) enter and so on. 'Having meditated on one's own mantra drop in the heart', i.e. at (the nose of) the lotus (8-pctalkd of one's heart, one should place' (njrasel) 'the Prana in its bindu form' the letter A, etc.) deposited, inviolable (ak?ata . That is the third member.
Concerning the verse 'has ceased' and so on, the sense bases are one's form, and so on (the five sense objects), as well as the eye, and so on (the five sense organs . When the pairs
of sense bases have ceased, i.e. arc not in evidence (as in death's sequence), then when the jewel which is the basis of sense objects and sense organs,
and the jewel of consciousness the manovi-ja&na, the sixth sense) have ceased along with pramhiima, i.e. have set (astamgala), what one would retain, that i* Retention. Why that ? The True Limit (the gnosis ofthe Clear Light . (The verse states) "When consciousness goes toward the diamond of cessation, the apprehension of signs arises." The 'diamond of cessation'is the Clear Light (prabhasvara . When consciousness has gone to it. it is born in it. The apprehension of signs i.e. the manifestation of signs arises, i.e. occurs as prior signs). Regarding the passage, the signs of the five realms have been explained by the diamond of enlightenment the
details arc as follows) : Through dissolution into water by earth (in the performer's body), theaspect of a mirage mani-fests—the firstsign. Through the dissolution into fire on the part of water, the aspect of smoke—the second. Through the dissolution into wind of fire, the aspect of fire-flics—the third. Through the going into the three lights on the part of the subtle element (i.e. wind), the self-existence of the set of lights like a lamp—the fourth.
Through the (sequential dissolution of the (three) Arair/i-light(s), there is only the Clear Light, a lasting light like a cloudless sky -the fifth. Those five signs bring (consciousness) to Nirvana, as is said in the Karmantavibhaga : "First, earth goes into water. Water goes into fire. Fire passes into wind. Wind enters perception (vijiiana). Perception accompanied by Retention
in turn enters the Clear Light". Thcnthcvcrse "that firm thing' (purified in the Clear Light) and soon (is as follows 'By
the vajra path', (expansion of buddhi to the whole sentient world) i.e. by entering the Clear Light preceded by the indispensable ('non-evadible', alanghaniya) five signs, one should radiate, i.e. pervade with the form of the Dharmakaya, in the regions of the sky, i.e. the worldly realms. That, explaining Retention, is the fourth member.
'Contemplating', i.e. realizing in immediacy, that oneself has in that way gone into the Clear Light, 'by Recollection' that previously one has reached the True Limit by means of
the aspects of mirage and so on, one should radiate, i.e. engender, in a sequence which is precisely by those aspects (in reverse order). Immediately after that was told, one should know, i.e. it should be known, about 'Recollection' that there is the shining appearance (pralibhasa), which is right understanding (the gnosis of the Clear Light) and that therein is engendered the fifth member, Recollection, not anywhere else.
Having unified 'by the equipoise of insight and means', i.e. by the union of absolute and conventional truths, all states {bhdva), whether stationary (the receptacle worlds, bhajana-loka) or moving (the sentient life, satlvaloka), in the form of a tiny ball in location, i.e. in the form of Mahamudra (the divine body), (then) one should contemplate, i.e. should know, the image of Mahavajradhara with the nature of yuganaddha in the middle of that, the stationary- and the moving. In this sequence, instantly, i.e. in a moment, there is the consummation of knowledge, i.e. the consummation of the knowledgebody (the yuganaddha body), called 'Samadhi', i.e.explained to be the sixth member.
Besides, in the Sri-M&yajala, he clearly states the varieties in the generation of dcitv :
Yoga should be known as of three kinds: with blessing and with imagination on the Stage of Generation), and the yoga (on the Stage of Completion) of the cilia image which is extolled by the perfected Buddhas.
The ego of Blessing-onlv is said to be the yoga with blessing. When there is the pure bodhicitta, and the great source of mantra-seeds; and in sequence the perfected image, imagined in the set of mudras—and when that (image is imagined with the thought, "That is imagined", it is called the yoga with imagination. Endowed with the best of all aspects, and having consolidated (the deities one should radiate (them). Instantly, there is the consummation of knowledge, called the completed yoga.
Also, in the I airocamibhisambodhi he sets forth the devata-yoga as of two kinds:
O master of the secret folk, there arc two kinds of divine form—pure and impure. The pure kind is understood form, free from all signs. The impure kind has all signs,
with color-and-shape forms. Now, two purposes go with those two kinds of divine form. The kind with signs generates siddhi with signs; the kind without signs, the siddhi without signs. Besides, the holy Jinashave maintained that when one is always stationed in the signless kind, he can also bring to success (the siddhi) with signs. Therefore, by all means one should take recourse to the non-signed.
Samdhya bhasa/.
A. Tantra (generalities)
WHAT IS AN introduction to the ideas and practices of the
Buddhist Tantras? Let me allude to the leading literature on the subject. It is well known that S. B. Dasgupta wrote a
book entitled An Introduction to Tantric Buddhism (University of Calcutta, 1950). This has certainly been a helpful book for persons interested in the Buddhist Tantras. The Japanese scholars appreciated it especially since the kinds of Tantras , which had been continued in Japan were of a quite different character from the works consulted by S. B. Dasgupta, and those scholars were also interested in the philosophical tenets which Dasgupta found in the tantric manuscripts which he consulted. It must alsobe admitted that Dasgupta was himself attracted to certain features of the manuscripts which he
consulted, such as verses about the cakras (mystic centers) in the body, and the special way in which the male and female are regarded, suggestive of being compared with the S.'ikta movements that have been strong in Bengal. All the material which he brought forward is indeed authoritative data from those texts. Naturally he did not thoroughly represent the works he consulted; and besides they arc replete with ritual details that are often tedious. Bcnoytosh
Bhattacharyya made giant strides in opening up this subject by his various text editions; and of course he was well prepared to explain elements of the system, which he did in various publications with sympathy. I have frequently recommended to my students to consult G. Tucci's Tibetan Painted Scrolls for its Vajrayana chapter; but this is an expensive work of restricted distribution. Then the late Professor F. D. Lessing of Berkeley and myself collaborated in the translation from Tibetan of the work now published
(1968) as Mkhas grub ije's Fundamentals of the Buddhist Tantras. In conversations I have freely admitted that this is not an introduction lor Westerners as it was for Tibetans, even though it
presents the fundamentals of the four Tantra literature divisions with a considerable and convenient fund of information not hitherto available in any Western language. To answer the question posed above, an introduction should show what the Tantra is all about, the underlying suppositions, the leading instructions, to the extent of recreating the Tantra as a viable entity to be liked or disliked. The trouble with so much of the present writing on the
Tantra is that the reader is, or should be, left with a feeling of distancy or bewilderment: he is neither genuinely for or against it, because he does not understand it. It is on this point that one can praise S. B. Dasgupta's work: he was not simply reproducing citations from texts: he tried to explain as he went along. But he could only explain when his own background allowed him, namely when these Buddhist Tantras overlapped the Hinduism with which he had a natural knowledge through his birthright and training.
Now, what is the relation of the Buddhist Tantra to Hinduism ? This is hardly a one-dircctional influence. In fact, the Buddhist Tantra goes back in many of its leading ideas to the Brahmanism of the older Upanisads, and some of its ritual (e.g. the homa, or burnt offering ' can be traced to old Vedic rites. In short, the Buddhist Tantra incorporated a large amount of the mystical ideas and practices that have been current in India from most ancient times, and
preserved them just as did the Hindu Tantra in its own way, while both systems had mutual influence and their own deviations. The Buddhist Tantra is deeply indebted to certain later Upanisads such as the Yoga Upanisads, which were probably composed in the main form about 1st century B. C. to the beginning of the Gupta period, and which arc a primitive kind of Hinduism. But these mystical practices were so thoroughly integrated with Buddhist dogma, that it is a most difficult matter to separate out the various sources of the Buddhist Tantra.
Then, with regard to the chronology, it is not my original idea to put the revealed Buddhist Tantras in the period of 4th" and 5th centuries, A. D. (B. Bhattacharyya maintained such an early date for the Guhyasamajatar.tra). This certainly requires justification, and in the section 'Introduction to the Guhyasa-majatantra' 1 shall present some arguments in its case. For the others I shall simply assert that there is no where else in Indian
chronology to put the bulk of them: exactly in the same period which was the creative period of Hinduism and which cast the mold for the forms of Indian religion in the subsequent centuries. There are some notable exceptions just as there arc for Hin-
duism; and in the case of the Buddhist Tantra certainly the expanded Kdlacakralanlra was composed much later. The Tannic revelations were kept in esoteric cults—for there must have been a tension between the orthodox Buddhist sects and these far-out tantric groups. This strict secrecy was continued up to around the 8th century when commentaries by named persons appear. Those commentaries continue through the 12th century, more and more coloring the public forms of Buddhism in its last Indian phase. However, we must look to other reasons for the disappearance of Buddhism; after all, the Hindus themselves arc fond of Tantra and this has not caused Hinduism to disappear !
These tantric cults were introduced into China from India during the T'ang Dynasty but did not take root until the 8th
century which saw the activity of the Indian masters Vajra-bodhi and Amoghavajra (cf. Chou Yi-liang, Tanlrism in China). The kind of Buddhist Tantras which prevailed in China gave rise to the two forms of Buddhist mysticism in
Japan—the form handed down by the Tcndai school (in which the Tantra is one of the topics of study) and that handed down by the Shingon School in which the Tantra is the main thing). Buddhist Tantrism called the Diamond Vehicle, was brought to completion in Japan by Kobo Daishi, founder of the Shingon. Japanese Tantrism is especially based on the works called the Xiahdiairocanasittra, also known as the Vairocanabhisambodhi (which yields the 'Gat bha-mandala') and the Tatlrasamgraha (referred to in Japan as "Tip of the Thunderbolt" which yields the 'Vajramandala' . Forms of Tantra were also introduced and once apparently flourished in what is now called Java,
where as Paul Mus has shown, the five levels of Borobudur
symbolise the five Buddhas. But more than anywhere else the Buddhist Tantras came to flower in Tibet, starting with their implantation in the 8th century by the teachers Padmasambhava and santaraksita. After the cessation of composition in Sanskrit of the commentaries, they continued in the Tibetan language in an enormous literature.
There are serious problems in studying the Tantric literature. Because of the syncretic and deliberately mystifying nature of such texts as the Guhyasamajalantra, their sentences, although relatively simple in language complexity, continually need the guru's oral expansion and authoritative commentary. The problem is not with the individual words, which indeed mean what they ought; but rather in the fact that so many words, besides meaning what they ought, are employed in a range, of acceptable usages and then intend other senses in arbitrary analogical systems. Again, these texts are
essentially practical, are concerned with doing things such as rites. And recipe books, even on the mundane level, arc notorious for • requiring a teacher to tell the missing steps. Then, in the case of the Tantras, the gurus have taken vows not to reveal the
Tantras to the uninitiated ('immature') persons, and so the difficulty is compounded, even for those persons who are initiated. The style of writing is conducive to corruptions in the
texts, certainly a fault in manuscripts of the Guliyasamajatantra.
It is understandable that the numerous difficulties of the literature might result in some unwarranted judgments. In fact, eminent authorities of the Tantras during their India period had disagreements with each other, and later investigators, sucK as the Tibetan gurus, decided that certain earlier authorities had misunderstood this or that important point. Therefore, it is right for us to be charitable in the event of
seeming misinterpretations; but still they should be pointed out. In illustration, some questionable terms have been applied to the Buddhist Tantras. (1) There is no expression 'Dhyani Buddhas' in the texts; one finds instead the words Tathagata, Buddha or Jina, as in the compound pancatathagata ('five
Tathagatas'), (2) There is no terminology 'right and left hand paths' in the Buddhist Tantras, and no classification of the Tantras on that basis, insofar as classification by the tan-trics themselves is concerned. The standard classification is into four classes. Kriya-tantra, Carva-tantra, Yoga-tantra. and Anuttarayoga-tantra. Of course, some Westerners may feel that certain Buddhist Tantras such as the Guhyasamaja Tantra teach practices which fit the category of 'left hand path' and there are statements in those Tantras which lend credence to such a theory. We should observe that the Hindu Tantras themselves use such terminology but in different ways, as shown
in Chintaharan Chakravarti's work, The Tantra: Studies on their Religion and Literature. (3) The texts do not use the word sakti in the sense of the female consort power of a deity (of course, the word Sakti can he and is used in the other meaning of a certain weapon). In the article, "Female Energy and Symbolism in the Buddhist Tantras" I gave the following list of generic words used for the goddesses or females in the class of Anuttara-yogatantra prajud ('insight'), yogini ('female yogin'), vidyS ('occult science' or 'know how'), devi ('goddess' or 'queen'), matr ('mother'), indtrkd ('mother' or'letters'), dakini ('fairy'), diiti ('female messenger'), Siiri ('heroine'), and mudra ('seal' or 'gesture'). Of course, that use of the word £akti for the female
consort of the Buddhist Tantras implies that this is what the tantrics mean by their consort. Later on. various scholars (S. B. D.isgupta especially' protested against the use of the word on the grounds that in these Buddhist Tantras, the 'prajila' (one of the most frequent of the words) is passive, not
active like the Saivitic sakti. That is one reason for my writing that article "Female Energy. .", because when one goes into the texts he will find for the usage of the word prajiia that in the ordinary person who docs not control his mind this is indeed a passive function, while the aim of the Buddhist
praxis is to arouse the fiery potentiality of this function. How is it aroused ? The Mahavairocana Sutra has a celebrated verse about this matter, and which is correlated with mantra steps in the Shingon sect. Fortunately it is in Sanskrit, as cited in Kamalasila's (Firsi > Blidvanakrama (G. Tucci's Minor Buddhist Texts, Part II, p. 196 : vairocanabhisambodhau coktam/tad etat sarvajnn jn;" nam karunamftlam bodhicittahctukam upaya-parvavasanam iti' "And it is
said in the Vairocanabhisambodhi : '(Master of secret folk . The omniscient knowledge has Compassion for a root, has the Mind of Enlightenment for a motive, and has the Means for a finality'." In that passage 'omniscient knowledge" is equivalent to the Buddha's Perfection of Insight (prajiidparamila . Compassion provides this Insight with a root in the phenomenal world. The Mind of Enlightenment provides this Insight with a motive, the vow as cause. The Means provides this Insight with a finality, its fulfilment. At the first two levels, the Insight is still passive; it is with the Means lhat it appears in full flowering, its true active form.
When Insight (prajna) is combined with the Means (upaya), it is no longer passive. Therefore, while it is not strictly corrcct to call Prajna a Sakti, the persons who applied this expression— and Benoytosh Bhattacharyya and Giuseppe Tucci had read widely in both Hindu and Buddhist Tantras—were closer to the truth than those who insist on the 'passive' interpretation.
This general problem of explaining the Tantras is so crucial that it is germane to dwell upon it some more. Fortunately, there is a master who expressed
himself on this very point, the V~8th century teacher Lilavajra, the teacher of Buddhas rijnana • . who heads one of the two lineages of Guhyasamaja interpre-)• tation. Lilavajra has written a commentary on the Sri-guhya-\garbha-mahdtantrardja (the /ikd-nama) (PTT, Vol. 82, pp. 248 and 249). He soon begins a section 'Method of Explaining the Tantra', which he says has three aims, in the sense of aims for the superior, intermediate, and inferior among candidates Ajjtd sense organs. In the course of explaining for the aim of
I the superior candidate or sense organ, he includes that which
I is related to the form of meaning, which "has certainty about the I reality of the guhyagarbha" (gsan bahi shin po de kho na Aid tries J paho), regarding the chief words in the title of the Tantra on -ovhich he is commenting. Then he states that there arc three kinds of guhya and three kinds of garbha. The three of guhya ('secret')) are (l)of the self existent (ran bzhin = svabhava), (2) pregnant (sbas pa-garbhin), and (3) profound (gab pa - gam-bhira). In explanation of the first kind, that of the self existent,
he cites the text:
Aho ! The dharma which is the utmost secret is the intrinsic secret (behind) diverse manifestation, highly secret through self existence; than which there is nothing more secret !
In summary of his commentary on this verse, it turns out that the utmost secret is the non-dual, self-originated Wisdom (jUdna), an effortless fount of good qualities while its own aspect is incognizable. It is an element located in the stream of consciousness (the sarjitana or sariilali), an incessant fountain of entities self appearing, but this clement is obscured by discursive thought; it is both cause and effect as both consciousness and the imagined objective domain; there is nothing more central, and it appears through introspection (svasamve-
(Iana) but by reason of obscurations, men have sought it else- \
where. (This is certainly the 'embryo of the Tathagata' J theory from one stream of non-tantric Buddhism). The second kind of secret is the 'pregnant', so called because it is like the !
woman impregnated by another and with the embryo growing ,
in privacy. This sccret is deliberately given or withheld by the guru, and concerns the secret practice ofthe Tantra. Lila-vajra says, "If one practices by praxis according to the word (of the Tantra) but lacks the /Md/i/ra-prccepts, this is a grievous fault" (snags kyi man nag mcd pa dan/sgra bzhin spyod pa mams kyis spyad na/$in tu ftes pa che bas/ ). The third kind, j the profound, is the perfect meaning of the Tantra (rgyud kyi
don phun sum tshogs pa), and this is conferred by oneself through j the two pramdnas. He must mean Direct Perception (pratyaksa\_ \ and Inference (anumdna). In summary of the three kinds of I
secret, the first of the self-existent is nature's secret, the second of 1 'pregnant' is conferred by another, the third of profound is—1 conferred by oneself. When we think over Lilavajra's precepts, it \ strikes us that it is easy to be irrelevant about the Buddhist \
Tantra by treating as doctrine what in fact is a practice: as far. as human secrecy is concerned, in Tantrism there is only 'pregnant' practice and
profound doctrine. And that it is easy to go wrong by interpreting the literal words of the Tantra as the practice, while lacking the precepts of the guru which clarify what the practice should be. I have been told that this point is also stressed in the Shingon sect of Japan, and so this is a matter independent of whether the passage in question has 'sexual' symbolism. Lately some persons have found only a sexo-yogic topic to set forth as characteristic of the Anuttarayoga-tantra, but Lilavajra informs us that the most important issue and aim of the Tantras is that element hidden in the stream of conscions-ness, obscured by discursive thought (which plagues us all).
That man becomes interested in finding the element hidden in the stream of consciousness is probably the reason for the non-tantric teaching that Buddhahood is attainable only through a human body, which is a teaching continued in the Tantras ISliags rim, f. 460a-2):
/dri mcd l.tod las/ skye ba hdi la sans rgyas Aid kyi hbras bu rab tu ster ba rgyud kyi rgval poho/lha la sogs pa hgro ba lnahi skyc ba la ni ma yin no/zhes dan/It says
in the Vimalaprabhd : 'The phrase "grants the Buddha-hood fruit in this life" means—the King of Tantras grants the Buddhahood fruit in this birth, which is a human birth; not in the birth which is one of the five (other) destinies(gali), god and the like.'
B. Definitions and varieties of Tan tras
The way of the Tantras is especially called the Vajrayana ('Diamond Vehicle') or the Mantrayana ('Mantra Vehicle ). Tson-kha-pa in his Snags rim cites the Vimalaprabhd : "The diamond (vajra) is the great 'insplittable' and unbreakable'; and the Great Vehicle (mahdyana) which is precisely so, is the Vajrayana : it combines the Mantra-way and the Prajiia-paramita-way, which arc (respectively) the 'effect' (or'fruit') and the 'cause' " ( / rdo rje ni mi phyed pa
dan mi chod pa chen po yin la de Aid theg pa chen po yin pa ni rdo rje theg pa ste/ shags kyi tshul dari pha rol lu phyin palii tshul hbras bu dan rgyuhi bdag Aid gcig tu hdres par gyur palm . Hence in Tsori-kha-pa's reform, non-tantric Buddhism paramitd-yanj) must be mastered in preparation for the Tanttas.
Concerning the expression 'Mantrayana', the standard explanation is that in the Guhyasamdjatantia, Chap. XVIII, p. 156 (two theoretical corrections with asterisks, : The theoretical corrections were made by Professor Rasik Vihari Joshi and myself putting our heads together on this when he was teaching at Columbia University, Fall 1969. Compare S. Bag< hi Guhxisa-mdjatantra, XVIII, 70A, and Yukei Matsunaga, "The Guhjasa-mijatantra: A New Critical Edition, XVIII, 70B.
pratityotpadyatc yad yad ind'iyair vifayair manah tanmano *man-itikliydtam *trakdram trdnanarthalah lokacdravinirmuktam yad uktam samayasambaram pdlanam sarvavajiais lu mant>aca*yeti kathyate // Whatsoever mind arises in dependence on sense organs and sense objects, that mind is explained as the 'man'. the 'tra' in the meaning of (its) salvation.
Whatever pledge and vow said to be free from worldly conduct has protection by all the vajras. that is explained as the mantra practice.
Nagirjuna's Aftadaia-patala-vistara-vyakhya PTT. Vol. 60. p. 9-4, 51 explains the 'sense organs' and 'sense objects' as
union ofupaya and prajfta; and explains the words 'free from worldly conduct' as 'leaving off discursive thought about the ordinary body, and taking on the contemplation of the divine body' (tha mal pahi lus mam par rtog pa dan bral ba lhafoi
skur bsgom pa blans nas). He does not comment on the words
'all the vajras'. In this literature, the multiplicity of vajras
refers to the five Tathagatas or Buddhas.
Besides, various Tantras may define the word 'Vajrayana' in a way that characterizes the special subject matter of that Tantra. So we arc led to understand Guhyasamajatantra,
Chapter XVIII, p. 154:
molio dve/as I a! lid ragah sadd vajre ratih sthita / upayas tena buddhdndm vajrayanam iti smrtamll Delusion, hatred, and lust arc always the repose lying in the vajra,
Whereby the means of the Buddhas is called Vajrayana ('Diamond Vehicle').
That verse presumably refers back to Chapter VIII, verse 2: ragadvefamohavajra vajrayanapradtSaka\ akasadhatukalpagra ghosa pujam jinalayal!
May Thou, the diamond of lust, hatred, and delusion, who reveals the Vajrayana;
Thou, the best like the sky, the womb of the Tathagatas— proclaim the worship (pujd):
Candraktrti's Pradipoddyotana, and Mchan hgrel (PTT.
Vol. 158, p. 62-1,2] first explain the passage according to the
ncyartha comment with the usual meanings of the words (Athe literal translation), and then go on to the nitartha comment as follows : 'lust' is means (updya), the 'spread of light' and its 40 prakrtis: 'hatred' is insight (prajiid), the 'light' and its 33 prakrtis; 'delusion' is nescience (atidyd), the 'culmination of light' and its 7 prakrtis ; 'worship' is the yuganaddha with nondual knowledge. That terminology of the nitartha comment will be explained in later sections.
As has been mentioned, the usual classification of the Buddhist tantra works is into four classes cailcd Kriya-tantra, Carya-tantra, Yoga-tantra, and Anuttaravoga-tantra. This is the classification of the main corpus of Tantras translated into Tibetan and included in the collcction called the Kanjur. The orthodox way of explaining this classification is either in
terms of the candidates or in terms of the deities. Mkhos grub rje's Fundamentals of the Buddhist Tantras (p. 219) presents the candidate different iat ion:
Now, there are two methods laid down in the four Tantra divisions, namely, outer action (*bahya-kriya , such as bathing, cleaning, etc.; and inner yoga (*adhyatma-yoga). The Kriya Tantra was expressed for subduing the candidates (rineya) who delight in outer action, while the Carya Tantra was expressed for subduing the candidates who delight in practicing outer action and inner yoga in equal measure. The Yoga Tantra was expressed for subduing the candidates who delight in the yoga of inner samddhi with minimal outer ritual, while the Anuttara Yoga Tantra is the incomparable Tantra for subduing the candidates who delight in inner-yoga.
Mkhas grub rje alludes to the deity differentiation as the 'four Passion Families' (pp. 168-169), detailed in the notes thereto on the basis of the Snags rim :
The mutual attraction of Insight (prajna) and the Means
{upaya) finds : some deities laughing some deities gazing some deities embracing some deities in coition
Kriya Tantra;
Carya Tantra; Yoga Tantra;
Anuttara Tantra.
Tsoh-kha-pa emphasizes that this is not a description of the candidates of these Tantra divisions;...
Besides, it can be speculated that the fourfold grouping of Tantras (there were earlier groupings of six or more) is made with an eye to the four Siddhantas. In later Indian Buddhism,
it was standard to divide up Buddhist metaphysics into four viewpoints, called Siddhanta, that of the Vaibhasikas, Sautra-ntikas, Yogacarins, and the Madhyamikas. That could be the implication of Pandit Smrti s commentary called Vajravi-ddrana-nama-dharani-vrtti Tohoku no. 2684) to the cffcct that the four Tantras constitute four kinds of washing by four kinds of persons, namely, Sravakas, Pratyekabuddhas. Yogacarins, 'and Madhyamikas, in the given order. In Mahayana terminology, the Sravakas and Pratyekabuddhas constitute the Hina-ySna saints, while Yogacarins and Madhyamikas are followers of the two main philosophical Mahayana schools constituting
the last two Siddhantas. Also the first two Siddhantas, those of the Vaibhasika and the Sautrantika, arc classified as Hina-yana, with the Sautrantika considered preparatory for the rise of Mahayana viewpoints. The relation set up by Paridit Smrti (also called Smrtijilanakirti) has an artificial tone, at best is an ovcrgcncralization, and at the same time is suggestive.
In the Anuttarayoga-tantra, there is also a principal division into Father Tantras, such as the Gnhyasamajatantra ; and Mother Tantras, such as the Sri-Cakrasanwara, a division which. Mkhas-grub-rje explains following Tson-kh-pa. In brief, a Father Tantra emphasizes the 'Means' side of the 'meansinsight' union, and so deals especially with the topics so prominent in the present work of evoking the three lights followed by the Clear Light, and of introducing
the Illusory Body into the Clear Light. A Mother Tantra puts emphasis on the 'Insight' side of the 'means-insight' union, and so treats the indissoluble bliss and void; in fact, insofar as material dealing with this
topic is included in the present work, it was derived from the Mother Tantra literature. Besides, the Guhyasamdja-tantra if considered the chief Tantra of the Father class, as is the Sri-
Cakrasanwara of the Mother class, for the reason that the literature and cult for the two Tantras is the most extensive anddeve-loped among the Tantras found in theKanjurand Tanjur.
The Guhyasamajatantra (Chap. XVIII, 153, 6-7) also has its own definition and classification of tantra: '"Tantra* is explained as 'continuous scries' (prabandha). That continuous! series is threefold through the division—adhara, prakrti, and asaitihdrya." The succeeding verse explains that prakrti is the hetu, asamharya is the phala, and ddlidra is the updya. According to Mkhas-grub-rje, the Tantra of Cause (hetu) is the chief of candidates for the high goal of the Tantra. The Tantra of
Means (updya) is the Tantra of Path. The Tantra of Fruit (phala) is the rank of Vajradhara. Those explanations clarify the definition of 'Tantra' as
'continuous series'. Apparently what is meant is that the Tantra shows the continuous progress of a superior candidate (Tantra of Cause) along the Tantric Path (Tantra of Means) to the high goal of Vajradhara (Tantra of Fruit). Nagarjuna's Aslddasa-patala-vistara-iyakhyd (PTT, Vol. 60, p. 6-1) sets forth on the same basis three kinds of
Vajradhara, causal Vajradhara, fruitional Vajradhara, and
Vajradhara of the means. The causal Vajradhara is Maha-vajradhara, the adinatho. The fruitional Vajradhara is Akso-bhya and (he other Tathagatas. The Vajradhara of the means is of three kinds, guarding of the place, guarding of oneself, and guarding of yoga. Guarding of the place is the frightening away of the demons through emanation of the ten Krodha deities. Guarding of oneself is the contemplation of only Paramartha-satya (supreme truth), by recollecting such mantras as "Om Sunyaui. .". Guarding of yoga is of two kinds; the collection of merit (arousing compassion and contemplating the four Brahma-vihara-s) and the collection of knowledge (contemplation of the four doors to liberation).
C. Some fundamentals of the Tantras
Here we shall consider four fundamentals: analogical thinking, the subtle body, the three worlds, and initiation by the hierophant.
The first fundamental is analogical thinking : "As without, so within" (yatha bdhyam tathii 'dhydtmam iti . The Sanskrit is from Abhayakaragupta's Mispannayogdrali (cd. by B. Bhatta-charyya, p. 4), where it applies to the mandala of the 'Stage of Generation* (utpatti-krama . Sec Mkhas grub rje's
Fundamentals. ., Index under 'mandala' : the self existent mandala is in the mind, and the reflected image mandala is drawn outside in conformity. The outer rite must conform to the inner rite, and vice ;crsa. One must clear defiled thoughts from a space within the mind l and erect the meditative image in
this space. In the external mandala-rite, first one drives away the evil spiritsfron. the selected area; in this consecrated space one willdraw the mandala. In Mkhas-grub-rje's work, probably the most intricate set of analogies is found in the chapter on the Yoga tantra. In the present work, the most remarkable analogies arc those in the treatment of the 'hundred lineages' under the commentary of the 'Bhagavan Sarva' and 'Tathagata' verses in Part
Three. But the analogies are ubiquitous in the Tantras. The most important analogy of all is that of affiliation: thecandidate should affiliate his body, speech, and mind with the Body, Speech, and Mind of the Buddha, called the three mysteries. According to Mkhas grub rje, it is this affiliation which establishcs the superiority of the Diamond Vehicle (the Tantras) over non-tantric Buddhism. One affiliates his body by gesture (mudrd), his speech by incantation (mantra) and his mind by
deep concentration (samadhi). .Mkhas grub rj'e's Fundamentals... states, "In the Kriya and Carya (Tantras) one intensely contemplates the body as Great Seal (mahamudra), speech as Incantation (mantra), and mind as Reality (tattva)." This is the 'Quick Path' because all avenues of the being are operating for a common goal : the body, speech, and mind arc not working at cross purposes.
In such a case, we might say of mbody, speech, and mind,
what Arya-Sura wrote in his Jataka-mdla in description of King Sibi (but in his case meaning the three types, kama, artha, and dharma).
tasmims Irivargdnuguna gunaughah samharsayogdd iva samnivifldhj
samastar ufxi vibabhur na casu lirodhasanikfobhavipannaio-bhdftll
In him all forms having multitudes of virtues consistent with the three types appeared with common residence as though from merger of rivalries, and they had no loss of brilliance due to opposition and commotion.
In Hinduism it is believed that those three types when in harmony yield the fourth one, liberation (mokfa).
To understand any system of Buddhist Tantra one must find out the basic correspondence system or systems and carry
through accordingly. Fourfold correspondences arc especially prevalent in the Voga-tantra. Among Anuttarayoga-tantras, the Guhya\amdjatantra regularly employs fivefold correspondences based 011 the five Buddhas, the five knowledges, the five personality aggregates, .ind so on. The h'dlacakra-tantra uses sixfold corrcspondcnci , wherein the dements arc increased to six by addition of 'knowledge element' to the five of earth, water, fire, wind, and space. Sevenfold correspondences can be
noticed in < ommcntarics of the Sri-Cakrasamvara-tantra. An example especially pertinent to the present work is the Guhya-samaja sit of four sups of sadhand or spiritual culture. Once the praxis is established in four steps, then some other principal entities arc put in correspondence; thus the four goddesses arc identified with the four steps. This very principle is employed
in the present work for grouping the forty verses which expand the nidana of the Guhyasamajatanlra.
Is there a particular philosophical position of Buddhism that fits this kind of analogical thinking? Mkhas-grub-rje reports the thesis of the school founded by his teacher Tsori-kha-pa that the Prasarigika Madhyamika underlies all four classes of Tantra. This appears to stem from the acceptance <• of all fourpramanas by the non-tantric Candrakirti in his Pra-sannapada commentary on the Mula-madhyamaka-karika. There (in the commentary on the first chapter) Candrakirti says, in agreement with the Hindu Naiyayikas, that the four sources ,'ofknowledge {pramana) provide a foundation for the knowledge \ of worldly objects. Therefore, this Buddhist school accepts LMpamdna (analogy) as an independent source of knowledge.
However, the epistemology of this school may differ from that of the Naiyayikas. Thus Candrakirti (text, p. 75) goes on to modify his acceptance of the pramanas by insisting on their relativity,or mutual dependence: "There being the cognitions (pramana), there are the cognizable objects (prameyartha): and there being the cognizable objects, there are the cognitions. But, indeed, there is no intrinsic-nature kind of establishment for either the cognition or the cognizable object" (satsu prama-nesu prameyarthah/ satsu prameyesv arthesu pramanani/na tu khalu svabhaviki pramanaprameyayoh siddhir iti..). In f -
contrast, Asariga (as I pointed out in "The Rules of Debate According to Asariga") accepts only three pramanas, direct perception, inference, and testimony of authoritative persons. This appears to be consistent with Asariga's Yogacara idealism, wherein the subjective consciousness has the upper hand over the objective domain. Because idealist philosophy does not admit an equal status of subject-object, it does not agree with the precept "As without, so within" , and so docs not admit r analogy as an independent source of knowledge. The Buddhist \ logicians, as well known, accept only two pramanas, direct pcrccp-| tion and inference.
A fundamental metaphysical postulate is that of the subtle cody, which of course is a basic idea of the Hindu systems
as well. Tson-kha-pa explains in his commentary on the
Pailcakrama (PTT, Vol. 159, p. 41-5) that there are two kinds ( of 'mind-only bodies' (stms Isam gyi lus, cittamatra-drha), namely
