Articles by alphabetic order
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
 Ā Ḍ Ḥ Ī Ḷ Ṃ Ṇ Ñ Ṅ Ṛ Ṣ Ś Ṭ Ū Ö Ō
1 2 3 4 5 6 7 8 9 0


Difference between revisions of "Aaa"

From Tibetan Buddhist Encyclopedia
Jump to navigation Jump to search
Line 1: Line 1:
−
[[Candrakirti's]] citation of both the Sandhirydkarana and the Vajramila as 'Arya-vyakhyana' shows that he took for granted the [[knowledge]] in his readers of those two works. By implication, when he cites a verse from the Sarvarahasya-tantra without any indication of source, those same readers arc expected to know the work. Then, when he cites by [[name]] some other [[Tantras]], such as the Mayajdlatantra, the I'ajro/nifatanlra, the [[Vairocanabhisambodhi]], and the Vajrahrdayalamkdra, we may infer that he gives the names because he cannot expect the followers of the [[Guhyasamaja]] to know those other [[Tantras]] by [[heart]]. But if this is indeed the ease, it would also have to apply to his quotations from the named works Devendrapariprcchd and the Candraguhyatilaka. So there are certainly many difficulties about the {{Wiki|literary}} history of these works. Tsoh-kha-pa (PTT, Vol. 158, p. 175-6) rejccts the view advanced by some that the Vajrahrdayd lamkdra and the Maydjdla are [[Explanatory Tantras]], since some consistency with the Guhyasamdja docs not qualify those works as 'Explanatory'. However, Tsoh-kha-pa, as [[Bu-ston]] before him, often cites the Vajrahrdaydlamkdra-tantra in {{Wiki|commentarial}} material on theGuliyasamdjatantra. Hisjustification is suggested in his Paiicakrama commentary, PTT Vol. 158, p. 186-5, where he refers to the Vajrahrdaydlamkara as a 'consistent means (updya) [[tantra]]' ([[phyogs]] mlhun gyilhabs gyi rgyud), that is to say consistent with one side of [[Guhyasamaja]] [[teaching]].
+
[[Nagarjuna]], in his [[Pindikrta-sadhana]], is consistent with his employment of this {{Wiki|terminology}} of [[yogas]], starting with verse 44 (in La Vallce [[Poussin's]] numbering). We learn that in [[yoga]] there is the [[rite]] involving the {{Wiki|recitation}} of the celebrated [[mantras]], Otp Sunyatajftanavajrasvabhavatmako 'ham, and Om dharma-dhatusvabhavatmako 'ham. With verse 51, he mentions the
  
  
−
According to Tsoh-kha-pa PTT, Vol. 158, p. 177-1), while the [[Explanatory Tantra]] Vajramald discusses some other matters, it principally teaches the'arcane [[body]]', 'arcane {{Wiki|speech}}', and 'arcane [[mind]]', and the [[illusory body]] (mdyd-dtha). He further explains (ibid., p. 177-1, 2)) that the Caturdevipariprcchd principally teaches extensively the [[essentials]] of prdnaydma: and that the [[Sandhivyakarana]] is consistent with the sequence of chapters of the mBla-tantra and is an [[Explanatory Tantra]] for the first twelve chapters of the Guhyasamdja and not for the remaining ones. He also mentions (ibid., p. 176-1) that a larger and a smaller version of the Vajrajiianasamuccaya arc stated in the commentary on the [[Vajramala]]; these are numbered respectively 450 and 447 in the {{Wiki|Tohoku}} catalog based on the [[Derge edition]] of the Kanjur-Tanjur (but the {{Wiki|Peking}} edition of the [[Kanjur]] omits the larger version).
+
amtyoga and this culminates in the contemplation ofthe 'primeval lord' (adindtha). Then the [[atiyoga]] develops [[vajrasattva]] (the '[[diamond being]]') as the progressed [[self]] of the [[yogin]] with his [[body]] as a [[mandala]] (the deha-mandala mentioned earlier in our [[mandala]] section). The [[mahayoga]] starts with verse 70 and involves the [[blessing]] or [[empowerment]] of [[body]], {{Wiki|speech}}, and [[mind]], using the [[mantras]] of Guhyasamdja, [[chapter]] 6 ('Documents';.
−
The [[principle]] of the '[[explanatory tantras]]' seems to be a
 
  
 +
Passing to some {{Wiki|individual}} explanations for the four steps, especially as they apply to the Stage of Generation, we note that the [[Pradipoddyotana]] ('Documents') is helpful for clarifying the 1st step. It is neccssary to placc [[consciousness]] in [[samidhi]].
 +
The [[practitioner]] then reviews the {{Wiki|evocation}} "from the spot of [[earth]], etc. up to the [[mandala]] circle." He then enters the [[realm]]
  
−
consistency of {{Wiki|terminology}}. Such works should employ the same names of [[deities]] and treat some major [[subjects]] of the basic [[tantra]] of the [[Guhyasamaja]]. The one which most qualifies as such is of course the [[Sandhivyakarana]] because it does expand on the [[Guhyasamaja]] chaptcr by [[chapter]] for the first twelve chapters, and then itself comes to an end. Of course, other [[Tantras]] of the [[Anuttarayoga-tantra]] class have much material in common, but their departure in {{Wiki|terminology}} makes it difficult to equate their [[subject]] {{Wiki|matter}}. Tsori-kha-pa, who commented on the chief [[Father Tantra]], the [[Guhyasamaja]], and the chief [[Mother Tantra]], the [[Sri-Cakrasamvara]], frequently has remarks which correlate these two extensive sets of [[tantric]] {{Wiki|literature}}. I made a modest attempt at this too in my "[[Female Energy]]....." article, showing
 
  
−
the equivalence of the [[Father Tantra]] vocabulary 'Mother,' 'Sister,' 'Daughter' with the [[Mother Tantra]] vocabulary 'Together-born {{Wiki|female}},' 'field-born {{Wiki|female}},' and 'incantation-born {{Wiki|female}}'.
+
of the [[void]] through [[contemplating]] the [[mantra]], "Om gunyata-jfianavajrasvabhavatmako 'ham" (Orp. I am the [[intrinsic nature]] of the [[knowledge]] [[diamond]] of voidncss). Hence in this step the officiant evokes the [[void]] [[mandala-palace]], also called the '[[perfection]] of [[Vajrasattva]]'.
 +
Commenting on the 'vajra-ayatana' of the second step of [[sadhana]], namely upasadhana, Snags rim says (f. 363a-6 to 363b-l ): "Thugs-rje-iabs explains that [[vajra]] means the thirty-two [[deities]] from [[Vairocana]] down to [[Sumbharaja]]; while its base (dyatana) refers to the spots wherein are deposited the {{Wiki|syllables}} of those ([[deities]]) in the [[aggregate of form]] all the way down to the soles of the feet." ( / [[rdo rje]] ni [[rnam]] snari nas [[gnod]] mdzes kyi bar
  
−
As we pass from those revealed [[tantric]] works to the exege-tical {{Wiki|literature}}, wc should note that the former are written in strict anonymity and attributed to [[divine]] authorship, while in the case of the [[latter]], the writers are [[pleased]] to attach their names to commcntarial {{Wiki|literature}} and elaborate [[rituals]] which have taken centuries to develop. Before it is possible even tentatively to ascribe dates to the revealed {{Wiki|literature}}, we must do the same for the {{Wiki|commentarial}} works, and here we note that some [[scholarly]] [[confusion]] already has set in. It simply is not
 
−
possible yet to pinpoint with accuracy the date of [[Nagarjuna]] as 645 A.D., the date given by 15. [[Bhattacharyya]] in the introduction
 
−
p. xxx ; to his edition of the Guhyasamdja. A helpful attempt is [[Rahula]] Sankrtyavana's gcneological [[tree]] of the eighty-four [[Siddhas]] and list of the [[Siddhas]] in journal Asiatique, Oct. Dec., 1934, pp. 218-225. [[Professor]] {{Wiki|Giuseppe Tucci}} has given his lists and tentative dates of [[Siddhas]] in [[Tibetan]] Painted Scrolls, I, pp. 227-232. The [[Japanese]] [[scholar]] Hakuyu Hadano, in {{Wiki|Tohoku}} [[Daigaku]] Bungaku-bu h'enkyu-ncmpo, No. 9 (1958), pp. 58-18, thoroughly discusses the [[traditions]] of [[King Indrabhuti]].
 
  
 +
so gfiis so II debi skye mchcd ni [[gzugs]] phuri nas rkan mthil gyi bar [[yin]] te de dag gis [[yi ge]] hgod pahi [[gnas bstan]] par thug rje labs hchad do / ). This remark immediately shows the [[connection]] between the 'vajra-dyatana' of the second [[sadhana]] step with the second [[vajra]], the 'drawing together of germ {{Wiki|syllables}}' (bijasamhrta) (cf. preceding sub-section). This refers to the body-man ([[Jala]] where thirty-two {{Wiki|syllables}} representing the thirty-two [[deities]] arc deposited in the appropriate spots of the [[body]]. But without this commcnt, the [[relation]] between the two second ones would not be clear. Also the comment clarifies the Si.ags
  
−
Although the attempt involves trepidation, some {{Wiki|chronological}} layers can be worked out through textual analysis and other considerations.
+
rim remarks (362b-6, ff. through 363a-l, 2, 3) that on the
−
I. First come the revealed texts [[Guhyasamajatantra]], the
+
Stage of Generation the second [[sadhana]] yields the 'incantation [[body]]' (mantra-deha) while the same [[sadhana]], interpreted on the Stage of Completion, yields the '[[knowledge body]]' (jildna-kdya).
 +
This {{Wiki|evocation}} of a [[sanctified]] [[body]], which the [[Pradipoddyotana]] calls the "[[form]] of [[Mahamudra]]', is alluded to in [[Nagarjuna's]] Pinifihtasadhana (verses 51-52) :
  
 +
.... anuyogam samacartt /tatas tryakfarasambhutam sitakundcndusannibham /ddindtham vicintya....
  
−
three [[Explanatory Tantras]] named in the [[Pancakrama]], and the (uncertain) Vajrajhdnasamuccaya. In a negative way, noworks are extant composed with their names by the first persons in the [[Guhyasamaja]] [[lineage]] list ([[Tibetan tradition]]), namely Indra-bhuti the Great, Nagayogini, and [[King]] [[Visukalpa]] (per Tsoh-kha-pa, Vol. 158, p. 178-1, 2): i-ndra-bhu-ti [[chen po]] dan kluhi rnal hbyor ma dan [[sa bdag]] bi-su-ka-lpas gzhuh mdzadpa ni hdi na mi snan la/). There is a legendary account in The [[Blue Annals]] (I, pp. 359-60) :
+
He should engage upon the [[Anuyoga]]. Then, [[Wikipedia:Imagination|imagining]] the primeval lord ([[adinatha]]) arisen from the three {{Wiki|syllables}} like the white-Jasmine [[moon]]............
 +
As to the three {{Wiki|syllables}}, these can be either a, o, and ha, or they can be Om, [[Ah]], and [[Hum]]. Thus [[Mchan]] figrel, PTT, Vol. 158, p. 14-3, states : "a, o, and ha are the three basic {{Wiki|syllables}}...;
  
−
The {{Wiki|adepts}} of the ([[Guhya]] )samaja agree that the Guhya-samajatantra had been [[preached]] by the Munindra himself, following a request of [[Indrabhuti]], the great [[king]] of [[Oddiyana]], at the time when the [[Buddha]] had [[manifested]] himself in [[Oddiyana]] and [[initiated]] (the [[king]]). Thereupon the [[king]] and his retinue practised the [[Tantra]] by means of the prapanca-carya ([[spros]] [[spyod]]) and became [[initiates]] (Vidyadhara—one who has [[attained]] [[spiritual realization]] or [[siddhi]], [[grub pa]]), and the country of Oddi-yana became deserted. After that a [[yogini]], who had descended from the [[realm]] of the [[Nagas]], heard it (i.e. the [[Tantra]]) from ([[king]]) [[Indrabhuti]] and [[taught]] it to [[king]] ViSukalpa of the Southern country. The maha-brah-mana [[Saraha]] heard it from him and [[taught]] it to [[acarya]] [[Nagarjuna]]. The [[latter]] had many [[disciples]], but the chief ones were the four: Sakyamitra, [[Aryadeva]], N'agabodhi, and [[Candrakirti]].
 
  
 +
that means that from the thirty-two parts of the 'seminal drop' (bindu-bodhicitta) the three {{Wiki|syllables}} become 32-fold and generate the [[gods]] on the [[lotus]]." This alludes to generation of the
  
−
Tsoh-kha-pa (op. cit., p. 178-2), right after the mention of those first persons whose [[Guhyasamaja]] works do not [[exist]] (at least under their names), goes on to mention, what in this context should be the first work by an historical personnagc, the Guhya-siddhi, whose authorship he assigns to Sri-Mahasukhanatha ([[dpal mgon]] po [[bde ba chen po]]). This [[name]] is undoubtedly drawn from the verse cited from a {{Wiki|manuscript}} of this work by S. B.
+
thirty-two [[Guhyasamaja]] [[gods]] from germ {{Wiki|syllables}}. Furthermore, Tsori-kha-pa's Rnal hbyor dag pahi rim pa (PTT, Vol. 160, p. 91-1), shows the process of [[Wikipedia:Imagination|imagining]] a single [[bindu]] (of
−
[[Dasgupta]], An Introduction to [[Tantric Buddhism]], p. 156, note: frl-mahasukha-nathasya pada-padmopajivina / racitah padma-vajretia sarvasattvanukampaya // . The author is well known by the [[name]] [[Padmavajra]] (who also has the [[name]] [[Devacandra]], per [[Tucci]], Vol. I, p. 232). He might be different from the [[disciple]] of [[Buddhaguhya]] (2nd half, eighth century) whocom-mented on the [[Yoga-tantra]]. Tsoh-kha-pa states that the
 
  
 +
[[bodhicitta]]) as the {{Wiki|syllable}} Bhrum and from its [[transformation]] generating the 4-cornered, 4-doored, etc. palace along with thrones (Step No. 1); and continues :
  
  
−
[[Guhyasiddhi]] establishes the meaning of the Samaja. It principally establishes the [[nidana]] of the [[Guhyasamaja]]; and it teaches about the [[stages of the path]] : first, the Stage of Generation of placing {{Wiki|syllables}}; second, on the basis of 'Victory of the [[Rite]]', one's [[own]] [[intrinsic nature]] [[symbolizing]] [[reality]]; third, for the [[sake]] of relying on that, the contemplation with recourse to the Jftana-tnudra; fourth, the contemplation of [[mahamudra]] and [[abhisambodhi]] togetherwith the fourfold praxis. The [[Blue Annals]], I, p. 363, mentions besides this [[Guhyasiddhi]], the work by [[King Indrabhuti]], the [[Jnanasiddhi]], as also based on the Guhya-samaja. Hence this must be a different [[Indrabhuti]] from the one who has no works on the [[Guhyasamaja]]. [[Tson-kha-pa]] also mentions that there [[exist]] no works by [[Saraha]] on the Guhya-samdjalantra. About his time begin two [[lineages]] of Guhya-samaja {{Wiki|commentarial}} tradition—the Arva school (hphags [[lugs]]) and the [[Jnanapada]] school (ye fes zhabs [[lugs]]).
+
Then the single-part [[bindu]] becomes 32 parts upon the thrones, and from their [[transformation]] (there arise the {{Wiki|syllables}}) Om, [[Ah]], [[Hum]]. Then the incantation of each of the [[seed syllables]] [[Hum]], etc. gives rise to 32 Jfiana-adhisthanas of the [[three vajras]]. Therefrom there arise 32 hand [[symbols]] of [[thunderbolt]] ([[vajra]]), etc. (Step No. 2). Therefrom one generates sequentially the [[bodies]] of the [[deities]] (Step No. 3) :—the foregoing is the 'way of generating'.
 +
In the case of the third step—generation of the [[bodies]] of the [[deities]] (especially within the practitioner's [[own]] [[body]] as a bodymandala) is presumably what the h'rfnayamaritantra (op. cit.) calls the perfecting of all the circles. The [[Mchan]] hgrel on
  
 +
[[chapter]] XII (Vol. 158, p. 92-2, 3) adds [[information]] for the
 +
third step that the [[perfection]] here comes from the five abhisam-bodhis. In summary of N'agarjuna's text, Ratnakaraianti's Pindikrta-sadhanopdyikd vrlti-ratnavali-nama (Vol. 62, p. 62) places here the [[blessing]] of the [[sense bases]] (dyatana), [[die]] [[personality]] [[aggregates]] ([[skandha]]), the [[elements]], the major and minor limbs, by the various 32 [[deities]]; and (ibid., p. 77) slates that by divi
  
  
−
(a) The [[Arya]] school is headed by the [[tantric]] [[Nagarjuna]], whose most important works in the [[tantric]] field are his [[own]] compositions, the Pindikria-sadhana (especially for the Stage of Generation) and thePaiicakrama for theStagcofCompletion), which became authoritative for the sequence of [[yoga]]. Besides, his commentary Affadaia-pa(ala-vistara-vydkhyd on the 18th [[chapter]] (the [[Uttara-tantra]]) remained the most important of any commentary on that [[chapter]], probably bccausc Candra-kirti's [[Pradipoddyotana]] does not cover this part. His commentary Tantratikd on the [[mula]] [[Guhyasamajatantra]] was overshadowed by the [[Pradipoddyotana]]. His [[Pindikrta-sadhana]] and Paiicakrama were based on the [[Guhyasamajatantra]], first 12 chapters, especially [[chapter]] Six and Twelve ('Documents') and the [[Explanatory Tantras]] [[Sandhivyakarana]] and Vajramald (although he also refers to the Caturdevipariprcchd). He stressed the three lights and the [[Clear Light]], the {{Wiki|theory}} of eighty prakrtis or [[vikalpas]] going with three oijiianas, interpreted with Yogacara-type vocabulary probably adopted from the Lahkdvatara-sulra. [[Nagarjuna's]] Tantra-(ika is an attempt to explain the Guhyasamdjalantra on the basis of the [[utpatti-krama]] and [[sampanna-krama]], as well as his [[five stages]], to which lie refers repeatedly, the [[latter]] under the title [[Prakarana]] (rab tu [[byed pa]]) rather than Paiicakrama. So in PTT, Vol.
+
sions of the [[skandhas]], there are [[Vairocana]] and the other Tatha-gatas; and so on, down to [[Sumbharaja]] (in the feet). These are what the Guhyasamdja calls the '[[lords]] of the [[mantras]]'. The [[Pradipoddyotana]] ('Documents') alludes to verses XII, 70-71 to explain the [[blessing]], but thereby disagrees with both the Krfnayamaritantra and [[Nagarjuna's]] Pindikrta-sddhana which placc this [[blessing]] or [[empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] in [[the fourth]] step.
−
59, he mentions all five [[krama]] by [[name]] at p. 200-5 and again
 
−
all five beginning with 'from the [[Prakarana]]' (rab tu [[byed pa]] las
 
  
  
 +
The fourth step in the [[Pradipoddyotana]] treatment involves [[Wikipedia:Imagination|imagining]] the lord on the {{Wiki|crown}} of the officiant's head, and the five [[Tathagatas]] on the heads of all the [[deities]] in their particular families. [[Mchan]] hgrel (PTT, Vol. 158, p. 92-2, 3) brings in the {{Wiki|terminology}} of [[the fourth]] [[vajra]], the 'invariant ( = [[letter]]) placement', and states that this refers both to [[letter]] placement of the samddhi-sattva (tin ne hdzin [[sems]] dpali) and to [[letter]] placement in the
  
−
kyah) at p. 239-4;and has numerous quotations from [[Prakarana]] at pp. 214-4, 218-5, 226-5, 236-2, 243-5, 289-1, 300-3, etc. Also, Bhavyakirti's 'PrakdSika' commentary on [[Pradipoddyotana]], PTT Vol. 60, quotes the Paiicakrama twice on p. 257-4, 5 as '[[Prakarana]]', suggesting that he was consulting [[Nagarjuna's]] Tantratikd while [[writing]] his commentary on [[Candrakirti's]] work. But the commentators on the Paiicakrama itself do not call it '[[Prakarana]]'. An extensive {{Wiki|commentarial}} {{Wiki|literature}} arose on the basis of the Paiicakrama. I have mainly employed Sri Laksmi's commentary, because it adheres closely to the text
+
[[body]] of the vidyd (rig mahi lus la [[yi ge]] hgod pa), hence to [[letter]] placement of [[vajra]] and [[padma]] ([[rdo rje]] dan pa-dmahi [[yi ge]] hgod pa [[ste]]), referring of course to the mention of [[vajra]] and [[padma]] in the [[Pradipoddyotana]] comment ('Documents') on this step. This would then be the 'overflow [[mandala]]' (utsarga-mandala) spoken of in our [[mandala]] section. As was mentioned, other sources placc here the [[empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]].
−
commented upon without wild speculations, has a beautiful flow of [[language]], and uses the [[nidana]] verses which arc the basis of the {{Wiki|present}} work. Another commentary which has supplied some important passages is the Manimala which the colophon and accordingly the catalogs ascribe to [[Nagabodhi]]. But this is hardly possible, because [[Nagabodhi]] is among the earliest in the [[lineage]]. The Manimdld is the most developed of the [[Indian]] commentaries I examined. It employs the 'six alternatives' ([[satkoti]]) {{Wiki|terminology}}, which was popularized by [[Candrakirti]]. It is full of opinionated speculations, such as (PTT, Vol. 62, p. 160-2) equating [[Nagarjuna's]] [[five stages]], oajrajdpa, etc., with the [[five paths]] ([[marga]]), [[prayoga]], etc. of the Prajiiaparamita {{Wiki|exegesis}}. The fact that the
 
  
−
respective descriptions in the two different literatures have virtually nothing in common does not bother the author of the Manimdld, who makes up five [[reasons]] which need not be cited. A clue of
 
−
identification is a certain frankness of [[language]] which the author has in common with Bhavvakirti, the author of the PrakaSika commentary on [[Candrakirti's]]
 
  
−
[[Pradipoddyotana]] (sec below). Thus in the Manimdld (op. cit. p. 155-3, 4, 5 and next page) the author takes up the problem of what is meant by the 'woman', 'man', and '[[androgyne]]' of this {{Wiki|literature}}. He mentions and rqects various opinions before giving his [[own]]. His remark about the usual {{Wiki|theory}} of the 'woman' is precisely the remark given by Bhavyakirti in the PrakdSikd (PTT, Vol. 61, p. 3-2), with alternate translation into [[Tibetan]], where he rejects the view
+
Furthermore, the [[Pradipoddyotana]] ('Documents') clarifies that the Mahasadhana, which is [[the fourth]] step, is the [[accomplishment]] of the aim of others. This agrees with the Guhyasamdja-tantra's explanation of Mahasadhana as a title for chapters 5, 9. 17, and 13, that these chapters have the [[teaching]] that [[liberates]] one's great soulcd [[disciple]]. The [[Pradipoddyotana]] mentions that the Mahasadhana includes the 'best victorious [[mandala]]' and the 'best victorious [[rite]]'. In fact, these are the second and third of a well-known set callcd the [[three samadhis]].
  
−
that a 'woman' is described by breasts and [[hair]] :
+
The set of [[three samadhis]] constitute a {{Wiki|terminology}} in common between the [[Yoga-tantra]] and the [[Anuttara-yoga-tantra]] classes of [[tantric]] {{Wiki|literature}}. Even though there are some differences in explanation of those three, there arc strong indications that the Stage of Generation of the [[Anuttarayoga-tantra]] is the portion of that kind of [[Tantra]] that has practiccs shared with the [[Yoga-tantra]]. The [[three samadhis]] arc callcd 'preliminary praxis' (prathamaprayoga), 'triumphant maijdala' (vijaya-mandala),
−
If the {{Wiki|feminine}} [[gender]] (stri-linga) has breasts and [[hair]], then [[mala]] ('garlands') and *svapnasani ('beds') would not have {{Wiki|feminine}} [[gender]], because they do not have
 
  
  
−
breasts and [[hair]]. And even when the ({{Wiki|female}}) zones that do have [[hair]] are shaved, they have {{Wiki|feminine}} [[gender]]. And it reduces to the absurdity that an actor impersonating a woman by means of [[attached]] breasts and wig, would have {{Wiki|feminine}} [[gender]]" (/ gal te nu mal dan skra can mo [[rtags]] [[yin]] na / dchi Is he phreii [[ba dan]] Hal khri [[la sogs pa]] dag mo rlags sit mi hgvur tejdc mains [[nu ma]] dan skrar mi [[Idan]] pahi [[phyir]] ro // hbreg pahi skra da it [[Idan]] pahi sa [[phyogs]] dag kyari mo [[rtags]] su hgyur ro I sbyar halii [[nu ma]] dan skrahi cha [[lugs]] hdzin pahi gar mkhan skyes pa yan mo [[rtags]] Hid du [[thai]] bar hgyur rol)
 
−
There are other commentators on the [[Guhyasamaja]] system who are equally scornful of the [[vulgar]] [[interpretation]] of [[tantric]] [[symbols]], of which our [[own]] generation has no monopoly. But it would lake the same [[person]] to make the [[identical]] remark,
 
−
given above, in two [[books]].
 
  
 +
and 'victory of the [[rite]]' (karma-vijaya). Stags rim, f. 364a-1, 2, mentions as the implication of those remarks of the Prodi-poddyotana that the first three steps of service are the 'preliminary praxis' and amount to steps that accomplish one's [[own]] aim.
 +
The employment of two [[samadhis]] to cover the 4th step of [[yoga]] helps to resolve the several ways of explaining the 4th step as not constituting rival [[methods]] of conducting the [[rite]] of that Stage, but rather as suggesting the grouping into two phases. The 'victorious [[mandala]]' is the [[initiation]] phase of the Stage of Generation, involving the five vidyd [[initiations]], as they are called. The 'victory of the [[rite]]' includes those rather strange [[rites]] filling up a number
  
−
In the [[Arya]] school, the [[tantric]] [[Candrakirti]] wrote the most {{Wiki|eminent}} commentary on the [[mula]] [[Guhyasamajatantra]], called the [[Pradipoddyotana]]. Its main contribution is to classify {{Wiki|commentarial}} statements on the Guhyasamdjatantra by a rigorous application of subdivisions of 'Seven Ornaments', a {{Wiki|terminology}} stemming from the I'ajrajiianasamuccaya, but which is merely referred to by [[Candrakirti]] as the '[[Explanatory Tantra]]' (see the Section C, infra, for a summary [[exposition]] of the full twenty-eight subdivisions) and to avoid [[Yogacara]] {{Wiki|terminology}}. The first commentary on his work may have been the primitive one by Laksmin-kara, sister of Indrabhiiii, callcd the 'Vifamapada-paiijika'. The main commentary on the [[Pradipoddyotana]], the 'Prakdsika' of Bhavyakirti (according to the {{Wiki|Tohoku}} catalog; PTT catalog incorrectly gives author's [[name]] as [[Aryadeva]] . seems intent on rebuking [[Candrakirti]] by restoring the [[Yogacara]] vocabulary pursuant to the indications of [[Nagarjuna's]] works.
+
of verses in both [[Chapter]] 6 and [[Chapter]] 12 ('Documents') about the [[ritual]] eating of different kinds of flesh, in fact the [[meditative]] eating of that flesh, credited with leading to [[supernormal powers]] (on which I once wrote an article, "Totcmic [[beliefs]] in the [[Buddhist Tantras]]"). The apportionment of [[rites]] between the [[three samadhis]] can be seen rather clearly by placing in concordance with the four steps the [[mandala]] [[rites]] of the [[Guhyasamaja]] which can also be
  
 +
arranged in [[four parts]] following the {{Wiki|classification}} of [[Mkhas grub]] rye's Fundamentals of the [[Buddhist Tantras]], which in turn is based on the Snags rim. These two works enabled me to group the [[rites]] in Nagabodhi's Sri'guhyasamdja-mandaliipdyikdiimSati-vidhi-ndma (PTT, Vol. 62, pp. 12 to 18), where there arc actually twenty-one [[rites]] despite the 'vimSati' of the title. Admittedly, this correlation demands more {{Wiki|justification}} than here given, and a study of the [[Mkhas grub rje]] context will provide some of the missing links, for example, that the '[[rite]] of the site' also requires contemplation of [[voidness]] (as we saw in the case of the first [[yoga]] step).
  
−
In this [[tradition]] the greatest work on important phases of [[tantric]] praxis is Aryadcva's Carydmeldpaka-pradipa. [[Aryadeva]] is a [[tantric]] writer, no more to be identified with the celebrated [[Madhyamika]] author of the same [[name]] than are the [[tantrics]] Nagiirjuna and Candrakirli. This [[tantric]] author [[Aryadeva]] also wrote a number of brief summary works of which now the most well-known is the Ciltavisuddhiprakarana by [[reason]] of Prabhubhai B. Patel's edition. Of all the later writers of this
 
  
 +
(A) [[Rites]] of the site:
  
 +
1. Clearing the site (sa sbvori ba)
  
 +
2. Seizing the site (sa yoris su gzun ba )
  
−
*[[Arya]]' [[tradition]] of the [[Guhyasamaja]] cycle, [[Aryadeva]] gives the greatest {{Wiki|literary}} [[impression]] of having actually 'done it'.
+
3. Elimination of the obstructing {{Wiki|demons}} ([[bgegs]] fle bar
−
(b) The [[Jnanapada]] school is named after [[Buddhas]] rijftana, whose [[teacher]] [[Lilavajra]] composed in the [[Guhyasamaja]] class) only the Jv'idanagurupadesa and does not appear to have made a {{Wiki|distinction}} between the 'Stage of Generation' and the'Stage of Completion' (PTT, Vol. 158, p. 178-3; [[slob dpon]] sgeg pahi rdo rjes
+
ii ba)
  
−
rgyud kyi glen gzhihi bsad pa tsam [[mdzad]] kyan/ rim gftis kyi lam gyi srol zur pa mi snan ho . Buddha-jrijftana (see his legend in [[Roerich]]. The [[Blue Annals]], I, pp. 367, ff.) wrote works exemplifying both Stages: the Stage of Generation in the [[Samantabhadra-nama-sadhana]] ({{Wiki|Tohoku}} No. 1855) and the Stage of Completion in the revealed Mukhagama Toh. No. 1853) and Muktitilaka (Toh. No. 1859) based on that [[revelation]] (PTT, Vol. 158, p. 178-3). [[Buddhasrijnana]] studied the Prajfiaparamita under the celebrated specialist [[Haribhadra]], and this part of his {{Wiki|training}} is quite evident in his [[tantric]] works. He adopted an
 
  
−
interpretive position in which at each point the explanations of the [[Guhyasamaja]] are tied in with [[Mahayana Buddhism]], particularly of the [[Prajnaparamita]] type. That kept obviously [[Brahmanical]] [[doctrines]] from flowing into the {{Wiki|syncretic}} [[tantric]] {{Wiki|literature}} of his school. Perhaps partly due to his [[Buddhist]] piety, [[Buddhasrijnana]] had great [[fortune]] of [[disciples]]. One of his direct [[disciples]], [[Buddhaguhya]], became a celebrated commentator on the Carya-and Yoga-Tantra classes of [[tantric]] {{Wiki|literature}}. Another one, Dipahkarabhadra is credited with a work of [[highest]] importance on [[ritual]] in the Stage of Generation, the
+
(B) [[Rites]] of preparatory acts :
  
−
Guhyasamajaman {{Wiki|data}}; [[id]] hi (Toh. 1865), often referred to as the "Four-hundred-and-fifty verses," which has a (ika on it by [[Ratnakarasanti]] (Toh. No. 1871). This Dipahkarabhadra as well as [[Rahulabhadra]] and some other direct [[disciples]] are credited in legend with advanced [[success]] in the [[yoga]] of the Guhya-samaja, it being hinted that they did better than Buddhasri-jftana himself, who tried without [[success]] to generate the '[[diamond body]]' ([[vajrakaya]]). Another [[disciple]], named Vitapada. wrote lengthy commentaries on the main works of the [[master]]. This school, at least as far as its {{Wiki|literary}} products are concerned,
 
  
−
docs not bother with the topics of three lights and the [[Clear Light]] so prevalent in the works of the '[[Arya]]' school. If the jAanapada school comcs across a term in the Guhyasamajat [[antra]]
+
4. Pitching the lines with chalk (thog le kor gyis [[thig]]
 +
gdab pa)
  
 +
5. Preparing the flask ([[bum pa]] [[lhag]] par [[gnas pa]])
  
 +
6. Beseeching the [[gods]] (gsol gdab pa)
  
−
like 'prakrtiprabhdsvara', it would be prone to explain it just as in non-tantric [[Buddhism]], to wit 'intrinsically clear' (said of the [[pure consciousness]]); while a writer of the Ana school would be likely to say it means (in what is callcd the '{{Wiki|pregnant}} [[sense]]') 'the [[Clear Light]] along with the (80 )prakrtis (of the three lights'). However, it may well be the case that thejnanapada school does not deny that {{Wiki|pregnant}} [[sense]]' but reserves it for the [[oral tradition]], rigorously kept apart from the written works. The {{Wiki|emphasis}} on the [[guru's]] [[precepts]] is shown by the very title of that work of Buddhasrijiiana's, the
+
7. Preparation of the [[disciple]] (slob ma [[lhag]] par [[gnas pa]])
  
−
Alukhagoma 'the [[tradition]] from the {{Wiki|mouth}}'. Yitapada's commentary on the [[master's]] Muktitilaka carries on this same [[stress]] by a number
 
−
of consistent remarks (PIT, Vol. 65, p. 134-5): "from the {{Wiki|mouth}} of one's [[own]] [[guru]]" (rah gi bla mahi kha nas ); ibid, p. 135-2; " 'arisen in the [[lineage]] chain' means recourse to the errorless [[path]] of the illustrious [[gurus]]" ([[brgyud]] rims las byun [[zhes pa]] ni [[bla ma]] [[dam]] pahi ma nor [[bahi]] lam du brten paho). Various commentaries on the mula-tanlra belong to thejnanapada school; probably the freedom from [[Candrakirti's]] classifying terms in the later commentaries is the best indication of inclusion in that school. The [[Jnanapada]] school took greater [[care]] with {{Wiki|literary}} {{Wiki|polish}} than the [[Arya]] school. It has been preeminent in works on the [[Guhyasamaja]] [[ritual]], especially on the praxis of prdnaydma; and the writer Smrtijiianakirti of this school wrote a commentary on the Caturdevipariprcchd, which is mainly devoted to prandydma. The towering [[tantric]] commentator of the last period of [[Indian Buddhism]], Abhayaka-ragupta, is said to have belonged to the [[Jnanapada]] [[lineage]].
 
  
 +
(C) The main [[rite]], beginning with construction of [[mandala]]:
  
−
The author Ratnakaraganti freely used both [[lineages]] in his [[own]] works, and his [[attitude]] is about what is found in [[Tibetan]] [[tantrism]], where the followers of the [[Guhyasamaja]] cycle were glad enough to understand the [[Tantra]] and practice it in proper fashion, no {{Wiki|matter}} which of the two [[lineages]] would contribute the most. In fact, both schools have an extensive {{Wiki|literature}} on this [[Tantra]], as extant in [[Tibetan translation]]. In the {{Wiki|present}} work, products of the '[[Arya]]' school are chiefly utilized for the simple [[reason]] that it is this school which is built around the position found in the forty [[nidana]] verses that are the main instigation of the current research. On the other hand, some important
+
8. The five colored threads (tshon sna lna)
  
 +
9. Putting in the colors (tshon [[dgyed pa]])
  
 +
10. Invitation of the [[gods]] (spyan drari ba)
  
  
−
passages have been selected from texts of the [[Jnanapada]] school.
+
(D) [[Initiations]] of the flask :
−
The above summary prepares us to make some {{Wiki|chronological}} observations. [[Tucci]] (I, p. 232) argues that we should accept the [[Tibetan tradition]] which makes [[Padmasambhava]] (middle eighth century) the disciplc of a [[King Indrabhuti]] who therefore would fall in the period end of seventh to first half of eighth
 
  
−
century. But Hadano (op. cit. placcs [[Indrabhuti]] in the ninth century and Buddhajfianapada in the eighth century. Of course, to reconcile the positions we should posit two [[Indrabhuti's]]. The first [[Indrabhuti]] would be the one associated with [[Oddiyana]], who has no works on the Guhya-samaja, but could well be the author of the [[great commentary]] on the Samputa-tilaka in the [[Mother Tantra]] [[tradition]], just as [[Saraha]], his junior, wrote commentaries on other [[Tantras]], such as the Buddhakapiila-Tantra, but no distinguishable work on the [[Guhyasamaja]]. [[Saraha]] is placed by Sarikrt* [[ayana]] as a contemporary of [[King]] [[Dharmapala]] (769-
+
11. Drawing the [[disciple]] into the [[mandala]] (slob ma g2ug pa)
  
−
809). The [[lama]] [[Taranatha]], in his talcs of the [[Siddhas]], calls the second [[Indrabhuti]] 'Indra-bhuti the junior'. He could be the [[Indrabhuti]] of [[Orissa]]
+
12. Diadem [[Initiation]] (cod pan gyi dbah bskur)
−
(Odivisa) whom [[Sankrtyayana]] considered to be the only [[Indrabhuti]]. His [[master]] is [[Anangavajra]], and the latter's [[teacher]] [[Padmavajra]]. This would be the [[Padmavajra]] who wrote the [[Guhyasiddhi]]. His [[spiritual]] grandson [[Indrabhuti]] would be the one who wrote the Jiidnasiddhi. [[Padmavajra]] would fall in the second half of the eighth century, just as do both the [[tantric]] [[Nagarjuna]] of the [[Arya]] school and Buddhagrijiiana of thejnana-piida school. In the ninth century
 
  
−
comes [[Candrakirti]], author of [[Pradipoddyotana]], as well as the second [[Indrabhuti]] who has a sister [[Laksminkara]] ; and also, probably, [[Aryadeva]]. This is easily the first half of the ninth, as maintained by (Miss)
+
13. [[Diamond]] [[Initiation]] ([[rdo rje]] dbah bskur)
−
Malati J. Shendge, ed. [[Advayasiddhi]] (Baroda, 1964), p. 11, in agreement with Snellgrovc and [[Sankrtyayana]]. The [[Wikipedia:Kashmiri people|Kashmirian]] Sri LaksmI is probably not the same [[person]] as Laksmiri-kara. [[Tilopa]] belongs to the tenth century because he is the
 
−
[[guru]] ofNaropawhodiedin 1027, and the [[latter]] is a con temporary of Ratnakaraganti. [[Guhyasamaja]] commentaries continued to
 
−
be written through the twelfth ccntury, as is deducible from translations into [[Tibetan]]. Thus, the [[Tanjur]] [[Guhyasamaja]] cycle of {{Wiki|commentarial}} {{Wiki|literature}} is composed between the eighth and twelfth centuries.
 
  
 +
14. [[Mirror]] [[Initiation]] (me Ion gi dbah bskur) ( = [[Water]] [[Initiation]])
  
 +
15. [[Name]] [[Initiation]] (mih gi dbah bskur)
  
 +
16. Emblem [[Initiation]] ([[phyag mtshan]] gyi dbah bskur) (— [[Bell]] [[Initiation]]).
  
−
. Oncc wc place the {{Wiki|commentarial}} {{Wiki|literature}}, the way is open to approach the more tenuous clues for solving the problem of the revealed [[Tantras]] of the [[Kanjur]]. The [[tradition]] reported from [[Taranatha]] that the [[Tantras]] were transmitted in utmost secrccy for 300 years before being rendered somewhat more public by the [[Siddhas]] (cf. B. [[Bhattacharyya]], Intro, xxxv), would lead us to a fifth century A.D. time which is not unreasonable, even though we should be [[unhappy]] to have so little {{Wiki|data}} to go on. The early fifth century is the creative period of Asahga (circa 375-430 A.D.), but I have rejected the never-substantiated
 
  
−
attribution of the [[Guhyasamajatantra]] to his authorship in my Analysis of the Sravakabhumi {{Wiki|Manuscript}}, p. 39, on the basis of my studies in his known works (which include the [[Sanskrit]] prose commentary on the Sutralamkdra, but not the basic verses) and repeat my rejection here as a consequence of the intervening [[investigation]] of the [[Guhyasamaja]] {{Wiki|literature}}. Not for the [[reason]] that the [[Guhyasamajatantra]] is unworthy of Asahga, rather that it is impossible of Asahga, and further—to mention an extrinsic reason—tantric commentators do not quote from Asahga's or his brother [[Vasubandhu's]] works to justify basic
 
  
−
[[tantric]] [[ideas]]! Rather they quote the Lankdvatdra-s&tra for their Yogacara-type vocabulary, and this sOtra was first translated into {{Wiki|Chinese}} in 443 A.D. and in the fifth century had become so popular among [[Indian Buddhists]] that it was the chief text of [[Bodhidharma]] when he came to [[China]] in either 520 A.D. or 527 A.D. (the alternate dates of the [[Sino-Japanese]] [[tradition]]).
+
. [[Offerings]]:
  
  
−
We can strengthen this tentative attribution to the fifth century by considering some further materials of the Vajramdla which, besides being the source of our [[nidana]] verses, contains many other passages of supreme importance for [[understanding]] the [[Guhyasamaja]] {{Wiki|cult}}. In my "Studies in [[Yama]] and [[Mara]]," pp. 70-73,1 show from a work ofTson-kha-pa that the Vajramdla converts the {{Wiki|Visnu}} [[Avatar]] [[doctrine]], at least the first five [[Avatars]], into a kind of [[esoteric]] embryology, namely that in the first five [[lunar months]] of uterine [[existence]], the [[body]] has [[successively]] the [[forms]] offish, [[tortoise]], {{Wiki|boar}}, [[lion]], and {{Wiki|dwarf}}. Now this doctrineisset forth in Vajramdla's [[Chapter]] XXXII, which also contains [[Yogacara]] vocabulary tied in with the {{Wiki|terminology}} of the Laiikdvatdra-sutra. As an example of this {{Wiki|terminology}} in the Vajramdld, I may cite PTT, Vol. 3, p. 214-5, line 6 : "the
+
. 17. [[Offerings]] to the [[gods]] ([[lha]] la yon hbul ba)
  
  
 +
18. [[Offerings]] to the [[guru]] ([[bla ma]] la yon hbul ba) Permission and Unification :
  
−
secret [[state]] of the eight-ryriana set" (/ mam its brgyad kyi [[tshogs]] [[dben pa]] / ). In that articlc, p. 71. note. I mention, "Miss [[Kamala]] Ray, 'The Ten [[Incarnations]] of {{Wiki|Visnu}} in {{Wiki|Bengal}}', I HQ., Vol. XV (1941), pp. 370-85, explains that while the [[Avatara]] {{Wiki|theory}} is very [[ancient]], the standard list is more {{Wiki|modern}}, and (p. 373) '[[Epigraphic]] evidences testify to the [[existence]] of this {{Wiki|theory}} from the 5th century A.D. onwards (in
+
19. Conferral of permission (anujiia) on the [[disciple]] (slob ma la rjes su gnan ba [[sbyin pa]])
−
{{Wiki|Bengal}}).'" This suggests that at the time the standard list
 
−
often [[Incarnations]] became publicized, an [[esoteric tradition]] was developing concerning these [[incarnations]] as represented, at least the first five, by intra-uterine states.
 
  
 +
20. Unification (of the [[Guhyasamaja deities]] that are in various spots of the [[body]]) (ne bar [[bsdu ba]])
  
−
Furthermore, in the previous introductory section, 'The [[world]] of {{Wiki|light}}', I put forward the striking {{Wiki|hypothesis}} that both the set of [[thirty-three]] {{Wiki|female}} prakrtis and forty {{Wiki|male}} prakrtis listed under nidfina verses nos. 1 and 2 can be interpreted as breaking down into five groups in each set, the first set
 
  
−
especially going with the [[five stages]] of the Vaisnava [[path]] to union with the Lord [[Krsna]] (presuming there was once a [[faith]] in such a '[[path]]'). If the sets of prakrtis have their origin in a [[syncretism]] With Vaispavism, then the fact that later on the commentators on the [[Pancakrama]] (from which the lists of
 
  
−
prakrtis are drawn) have no inkling, as far as the texts are concerned, of how to subdivide the sets of prakrtis, indicates that some time must have elapsed between the adoption of this vocabulary in an [[esoteric]] oral way and the more public {{Wiki|commentarial}} [[tradition]]. We must grant that any conclusion about
+
Concluding Acts:
  
−
this {{Wiki|matter}} must be of a highly speculative [[nature]], since the early syncretisms of [[Buddhism]] and {{Wiki|Vaisnavism}} are obscure, and since the {{Wiki|erotic}} type of Krjna {{Wiki|worship}} is usually placed at a considerably later date than what we are now considering (fifth century, A.D.).
 
  
 +
21. [[Release]] of the [[magic]] nail ([[phur bu]] dbyuh ba), i.e. dismissal of the [[deities]], along with a [[burnt offering]] ([[homa]]).
 +
In summary, one can establish the first [[samadhi]] of 'preliminary praxis' to cover the three parts. A. [[Rites]] of the site, B. [[Rites]] of the preparatory acts, and C. The main [[rite]], where
  
−
What I do maintain is that the [[Vajramala]] has the earmarks of having been composed centuries before the [[tantric]] Nagar-juna quoted it in his Paiicakrama, and I tentatively place it in the fifth century. The [[Sandhivyakarana]] should tentatively be placed at about the same time, since it shows the same definite style of authoritative revealed {{Wiki|literature}}. The other [[explanatory tantras]] can be roughly placed there also, [[subject]] to later investigations.
+
the three (as external [[ritual]]) are analogous to the first three steps of service (as internal [[ritual]]) which in both eases accomplish one's [[own]] aim. Then the [[second samadhi]] 'victorious [[mandala]]' covers the [[initiations]] of the flask for the [[benefit]] of the [[disciple]], but since in [[reality]] these [[initiations]] are conferred by the [[goddess]], the {{Wiki|female}} [[element]] enters at this point. The third [[samadhi]] 'victory of the [[rite]]' covers the [[offerings]], permission to the [[disciple]] (to repeat the [[ritual]] himself) and re-unification of the 32 [[deities]] into [[Bodhicitta]], as well as concluding acts. This helps to clarify the [[Mahayoga]] as the second and third [[samadhi]].
  
 +
Also, it is becoming apparent that there are various ways of stating the four steps of service or [[yoga]], and this may be the
  
−
The above considerations leave open a date for the Guhya-MMajatantra itself. This problem cannot be separated from the
 
  
 +
implication of the remark in Snags rim, f. 364a-l, 2 that for accomplishing the four steps there is a lesser, a middling, and a great (churi hbriri rhen po [[gsum]] ga dgos pas).
  
 +
Besides, there is Tsori-kha-pa's insistence on correlating [[tantric]] materials with the three phases, [[birth]], [[death]], and the [[intermediate state]], which arc referred to in [[nidana]] verse 38, and those three with the three liodics of the [[Buddha]]. This is stressed among other places in his {{Wiki|independent}} work Don [[gsal ba]] on the [[Guhyasamajatantra]] PIT. Vol. 160, p. 128). In this way, Dharmakava goes with [[death]], [[Sambhogakaya]] with [[intermediate state]], and [[Nirmanakaya]] with [[birth]] (cf. the table about the
  
−
of all the main revealed [[Buddhist Tantras]] preserved in [[Tibetan translation]] in the [[Kanjur]], because there is certainly a great deal of common material to be found in all these [[Tantras]]; as well as from the dating of the Saivitic and Vaisnava dgamas. I see no [[reason]] for denying it a century's priority to the
 
−
Vajramdla; and so, on a purely tentative basis, ascribe the Gufryasamdjatantra to [[the fourth]] century, A.D. But a [[decision]] on this {{Wiki|matter}} requires {{Wiki|solution}} of other problems of [[Indian]] {{Wiki|literary}} history.
 
  
−
I am well {{Wiki|aware}} that the kind of {{Wiki|reasoning}} employed above might be challenged by the [[scholars]] who insist on a later date for the [[Guhyasamajatantra]], in fact placed just prior to the historical commentaries on it. Therefore, I take the liberty of quoting extensively from my article in the Golden Jubilee Volume of the [[Bhandarkar Oriental Research Institute]], "Early {{Wiki|Literary}} History of the [[Buddhist Tantras]], especially the Guhya-samaja-tantra":
+
three phases in the preceding section). There Tsori-kha-pa argues at length about the '[[Adinatha]]' (which according to [[Nagarjuna]] is the germinal [[Vajradhara]]) to the conclusion that the generation of the '[[adinatha]]' agrees with the [[intermediate state]]. In the foregoing [[discussion]] ofthe [[four yogas]], the generation of the [[adinatha]] was placed in the second [[yoga]] called [[anu-yoga]]. In my article, "The Five-fold [[Ritual]] [[Symbolism]] of [[Passion]]," I showed Tsori-kha-pa's view that the contemplation of [[voidness]] is {{Wiki|equivalent}} to [[death]]; and since this contemplation t
 +
akes place in the first [[yoga]], this step can be correlated with [[death]]. That leaves the third step to go with [[birth]], which is
 +
reasonable since it is the culminating step for one's [[own]] [[sake]]. We therefore have the following line-up of the steps :
  
−
"What is significant about the two {{Wiki|commentarial}} [[traditions]] is precisely that there are two, with many differences within each of these [[traditions]]. Just as the [[Sautrantika]] and Vaibha-sika of non-tantric [[Buddhism]] could not have arisen fully-grown, in the [[form]] in which we know them, in the century immediately following the passing of the [[Buddha]], so also the '[[Arya]] School* and the 'Jfianapada School' could not have arisen in the century immediately following the composition of the Guhyasamdja, let alone the very same ccntury ! Indeed, any one who even
 
  
 +
1. [[Yoga]] — [[symbolic]] [[death]] - [[Dharmakaya]]
  
−
partially surveys the Guhyasamdja {{Wiki|literature}} as extant in [[Tibetan]] and notes the remarkable variance in explanation of a given passage of the basic [[Tantra]], would [[experience]] at least a mild [[shock]] at the flimsy [[reasons]] given for a late dating of the Guhya-samdja. One example will be given to show what is meant, and this case is particularly chosen for a context where one would expect minimal variation between the commentaries because the expression to be explained is merely the 'three kinds' of each [[sense object]] as mentioned without explanation in the basic [[tantra]] of Guhyasamdja, Chap. 7:
+
2. [[Anuyoga]] — [[symbolic]] [[intermediate state]] — [[Sambhogakaya]]
  
 +
3. [[Atiyoga]] — [[symbolic]] [[birth]] — [[Nirmanakaya]]
  
  
−
[[Arya]] school:
+
Of course, such concordances arc not meant to suggest that the [[Yogin]] attains such [[bodies]] by following through with the several steps. Tsori-kha-pa makes it plain that this correlation is meant lo establish those steps as the [[causes]] in the "Stage of Generation' for the subsequent [[attainment]] of those [[Buddha bodies]] in the 'Stage of Completion'.
  
−
[[Nagarjuna's]] / antrafikd on Guhyasamdja ([[Derge]] ed., Sa, f. 105b-7); ([[form]], the [[object]] of [[sight]]) 'has the [[nature]] of outer, inner, and both' (phyi dan nan dan giii gain rail bzhin).
 
  
 +
D. The six members of [[yoga]] anil the five kramas  in the Stage of Comfiletion
  
−
[[Candrakirti's]] [[Pradipoddyotana]] on [[Guhyasamaja]] (Dcrgc ed., Ha, f. 49a-5): ([[form]], the [[object]] of [[sight]]) 'should be [[perceived]] and comprehended as {{Wiki|inferior}}, [[intermediate]], and {{Wiki|superior}}' (dman pa dan bar ma dan mchog [[gsum]] du mam par its [[Sin]]. [[rtogs pa]]\ ; in Tsori-kha-pa's Mchan-hgrel on the [[Pradipoddyotana]] (PTT, Vol. 158, p. 55-3 , we learn that the {{Wiki|superior}} kind is the [[Buddha]] going with that [[sense object]], e.g. [[Vairocana]] as [[form]]; (p. 56-1, [[form]] is also of three kinds, [[pleasurable]], repulsive or displeasing, and [[neutral]]).
+
The six members are stated in the Guhyasamdjatantra for the first time in [[chapter]] 10, which is generally regarded in commcn-tarial [[tradition]] as an [[Uttara-tantra]] 'continuation [[tantra]]' be-
−
[[Jnanapada]] School:
 
−
 
 
−
PraSantajnana's Upadesa-niscaya on [[Guhyasamaja]] (PTT, Vol. 63, p. 64-5); the three kinds arc {{Wiki|superior}} ([[lust]]), [[intermediate]] ([[delusion]]), and {{Wiki|inferior}} ([[hatred]]:.
 
−
 
 
−
 
 
−
Celu-pa's Ratnavrksa-nima-rahasya-samdja-vrtti (PTT, Vol. 63, p. 183-5): {{Wiki|inferior}}, [[intermediate]], and {{Wiki|superior}}.
 
−
Jinadatta's Paiijikd-ndma on Guhyasamdja (PTT, Vol.63, p. 259-1) : "Because one discerns it as [[having the nature of]] {{Wiki|superior}}, and so on, there are three kinds; [[having the nature of]] outer, inner, and both, means "non-apprehen-sion" ([[anupalabdhi]]), so one should understand it by the [[nature]] of [[three gates]] to [[liberation]], of [[voidness]], etc.' (mchog la [[sogs]] palii rari bzhin du [[brtags]] pahi [[phyir]] [[rnam]] [[gsum]] mo / phyi dari nari dan grii gahi [[bdag]] riid [[mi dmigs pa]] [[ste]] / stori pa riid la [[sogs]] pahi [[rnam]] par thar pahi [[sgo gsum]] gyi no bos rtogs par byaho /).
 
−
 
 
−
 
 
−
Ratnakarasanti's Kusumdiijali-guhyasamdja-nibandha-noma (Vol. 64, p. 127-1): the three kinds mean the respective [[offerings]] by the three kinds of [[yogins]], the one of [[lust]], of [[delusion]], and of [[hatred]].
 
−
Smrtijftanakirti's Sriguhyasamdja-tantrardja-vrtti (PTT, Vol. 66, p. 132-3): 'The "three kinds" means that one-knows (the [[object]]) as the [[three gates]] to [[liberation]], the [[signless]], etc.'
 
−
 
 
−
 
 
−
Anandagarbha's Sri-guhyasamdja-mahdlantraraja- tikd (PTT, Vol. 84, p. 127-4, 5): 'The three kinds are outer, inner, and secret. That was explained by Arya-Jftanapada to mean fifteen in an external set,fifteen in a personal set,and fifteen in a secret set. Having cited hiswords,
 
−
 
 
−
 
 
−
 
 
−
 
 
−
===[[INTRODUCTION TO THE OUH YASAMAjATANTRA]]===
 
−
 
 
−
 
 
−
 
 
−
I should here explain clearly his meaning.' (mam pa [[gsum]] ni phyi dan nan dan gsaii bafoo / / de hphagj pa ye ges zhabs [[kyis]] phyifci [[bye brag]] bco lrta dan / naA gi [[bye brag]] bco lna dan / gsan [[bahi]] [[bye brag]] bco lAar biad pahi don hdir sgrar drans nas [[gsal]] bar Wad par bya [[ste]] /). He goes on to take the outer as three, which multiplied by the [[five sense objects]] yields the number fifteen, and does the same for the inner or personal, and for the secret which involves the prajildupaya union. In each case, the three arc the [[Buddha]], the [[Bodhisattva]], and the [[Devi]], associated with that [[object]] by the {{Wiki|triad}} of [[perception]], [[sense organ]] and [[sense object]], i.e. for [[form]], the three are the [[Buddha Vairocana]], the [[Bodhisattva]] K§itigarbha, and the [[Devi]] [[Rupavajra]].
 
−
"There are three main sources for the various comments cited above. One is the [[Explanatory Tantra]] Samdhivyakarana, which is a verse {{Wiki|paraphrase}}, with slight enlargement, of the first twelve chapters of the Guhyasamajatanlra. In its treatment of Chap. 7, it states (PTT, Vol, 3, p. 240-3):
 
−
I nail da A de bzhin phyi rol dan / ghi ga rjes su [[mi dmigs]] pal
 
−
 
 
−
 
 
−
I [[gzugs]] la sogsgsum deyin te / [[lha]] mams la ni dbul bar bya 11 The three kinds of [[form]] and other [[sense objects]] are the non-apprehension of inner, outer, and both; one should offer those to the [[gods]].
 
−
 
 
−
"The next source is the [[Explanatory Tantra]] Vajramdla, which states in what I call the 'nidana-kdrikd', no. 19 :
 
−
sthataiyam vifaytfU asmadyoginadrayadarSind / hinamadhyapranilefu jiianatrayanidarSandl 11
 
−
Afterwards the [[yogin]] who sees the [[non-duality]] should be dwelling upon [[sense objects]] '{{Wiki|inferior}}', '[[intermediate]]', and '{{Wiki|superior}}' by [[seeing]] the triple [[gnosis]].
 
−
"The third source is the uttara-tanlra (18th chap, of the [[Sanskrit]] text, p. 158) :
 
−
 
 
−
rQpafabdadayali kdmdh sukhaduhkhobhaydtmakdh / janayanti hrdaye nityatji ragadvefatamodayam 11 '
 
−
The '[[desires]]' (i.e. the 5 [[strands]] of [[desire]], parieakdmaguna) '[[form]]', '[[sound]]', etc.—pleasurable, [[painful]], and [[neutral]]— continually generate in the [[heart]], (respectively), thesource of '[[lust]]', '[[hatred]]', and '[[delusion]]'.
 
−
 
 
−
"With all that [[information]] at hand, it is easy to see that
 
−
 
 
−
 
 
−
 
 
−
 
 
−
»ome commentators relied especially on the [[Vajramala]], some especially on the Samdhivyakarana, some especially on the uttara-lantra; and then some commentators tried to harmonize two different terminologies of 'three kinds" by taking it as 'three times three', i.e. three each of each three. The Samdhivyakarana expression 'non-apprehension' suggested to some commentators the non-tantric [[doctrines]] of '[[Perfection]] of [[Insight]]' (/>rajiia-paramita) with
 
−
 
 
−
its [[stress]] on [[voidness]] (funyata), so they saw an opportunity to make [[contact]] with non-tantric [[Buddhism]] by the well-known set of [[Buddhism]], the [[three gates]] to [[liberation]] (trini vimokfa-mukhani), that is, the [[voidness]] (Sunyatd-), the undirected ([[apranihita]]-), and the [[signless]] (animilla-) gates. When one takes into account that these commentaries vary much more in most other places, where the [[Guhyasamaja]] passages arc not restricted by such concrete [[objects]] as the [[sense objects]], it is difficult to avoid the conclusion that some centuries of [[oral tradition]] have intervened between the basic Guhyasamdjatantra and the eighth century when the 'historical' writers began to appear on the scene. Of course, if the basic [[Tantra]] had been concocted by the first commentator, or had been composed just prior to his [[writing]] [[activity]], there should not have been any question of what the 'three kinds' were. Instead the commentators might have differed only in their {{Wiki|metaphorical}} [[interpretation]] of the standard 'three kinds'."
 
  
 +
A
 +
[[cause]] it includes verses grouping the preceding chapters 2-17. However, [[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] 12 (see 'Documents') insists that verse 64 has the implication of these members, especially by the words sevajnanamrtena; and accordingly wrote in comment upon that verse a fairly lengthy account of the six members. This account, curiously, is almost [[identical]] with the work Sadahga-yoga (extant in [[Tibetan]]), attributed to [[Nagarjuna]] (in PTT Vol. 85). It may be that the comment
  
−
Another conclusion one may draw from the {{Wiki|evidence}} of the above extract is that it is hazardous to try to understand the Guhyasamdjatantra just from reading it. Who, reading the [[phrase]] 'three kinds of [[form]]', would know what the three kinds arc, unless someone told him ?
 
−
Now turning our [[consideration]] to the forty [[nidana]] verses, since they arc a part of the [[Vajramala]], and no {{Wiki|evidence}} has turned up to suggest their later addition, we may, pursuant to the above {{Wiki|reasoning}}, place these verses also in the fifth century, A.D. Alaipkakalasa's commentary on the Vajramdla, which is extant in the [[Tanjur]], docs not comment all the way up to the [[chapter]] which contains the forty verses. The verses arc citcd in the [[Pradipoddyotana]] without further explanation except for the classifying term '{{Wiki|pregnant}} [[sense]]' (garbhy-artha). The only [[Indian]] commentary on the [[Pradipoddyotana]] translated into [[Tibetan]] that generously treats these verses with comments is [[Bhavya]]-
 
  
 +
was a [[traditional]] one for that block of verses in [[chapter]] 18. The same verse block that [[Candrakirti]] quoted, plus some more, were later quoted by Naro-pa in his SekoddeSafika, a commentary on part of the [[Kalacakra-tantra]]. Xaro-pa devotes much of his subsequent commentary to aspects of those members, following the [[Kalacakra tradition]]. This shows that it was feasible to carry through the [[tantric]] praxis in terms of those six members; and the occurrence in the [[Guhyasamaja]], [[chapter]] 18, indicates that this formulation was once a viable procedure in this [[tantric]] {{Wiki|cult}}.
  
  
−
kirti's PrakdJikd. This is a highly opinionated commentary, but I found it worthwhile citing in several places.
+
Of course, the names of the six members of [[yoga]] are [[ancient]]. They are almost the same names as the members of [[yoga]] in the [[Maitri]] Upanifad. However, over the centuries different interpretations have been made of the chief terms; and they do not always occur in the same order as in the Guhyasamdjatantra. Also, the order of the members in this [[Tantra]], while standard in the [[Anuttarayoga-tantra]], has occasioned some sharp [[disputes]]. Of course, [[Nagarjuna's]] commentary on the 18th [[chapter]], where the six members are defined, was examined carefully by the commentators, but their [[silence]] regarding his commentary when they engage in [[disputes]] on these matters is due to Nagar-juna's way of commenting, which we might call 'around' and not 'to' the point. However, it is [[interesting]] to observe how he did proceed in his commentary, the AfiadaSa-patala-ristara-vydkhyd.
−
Later, [[in Tibet]], [[Candrakirti's]] work was highly prized, A commcntarial [[tradition]] arose which did not neglect the 40 verses. The [[Tibetan]] [[Bu-ston's]] commentary on the Pradipod-dyotana (Vol. Ta of his collected works, published by [[Lokesh Chandra]] in Part Nine) must have been eagerly greeted by [[Tibetan monks]] when it first appeared, probably as the first native commentary on that work by an {{Wiki|eminent}} authority on the [[Tantras]]. He continues the [[Madhyamika]] tone of commentary in the same manner as the [[Pradipoddyotana]] itself, that is, in a negative way by avoidance of the typical [[Yogacara]] vocabulary found in many other
 
  
−
commentaries, especially in the [[Pancakrama]] [[tradition]]. [[Bu-ston]] has various disagreements with Bhavya-kirti's commentaries (the main one and the smaller one) and with Kumara's commentary on the [[Pradipoddyotana]], as also with unnamed [[teachers]] ("Some persons say..."). [[Bu-ston]] comments topically, not sentence by sentence in the order of occurrence in [[Candrakirti's]] work. This mode of commentary is not original, for some of the [[Indian]] commentaries are of this type. In line with this sort of commentary, he docs not comment on the 40 verses in their order, but topically. So after some remarks for the first four verses, going with E-vani ma-ya, he begins to jump around, although in the end accounting for almost all the verses. The [[Tibetan]] commentary on the Guhya-samaja by
 
  
−
Kun-dgah-don-hgrub (the "Man nag rim gfiis [[gter mdzod]]"), reccntlv reprinted in [[India]], contains the 40 verses almost at the beginning, and in section [[KA]], f. 37a-b (pp. 73-74), also treats the 40 verses topically and with extreme brevity. These topical groupings are of no help to me in the {{Wiki|present}} work, because I shall treat the verses in their order, to fully bring out the author's {{Wiki|intentions}} as an {{Wiki|individual}} composition. The {{Wiki|commentarial}} [[tradition]] on [[Candrakirti's]] work culminated in Tsoft-kha-pa's [[Mchan]] hgrel (annotation in smaller [[writing]] in between the words or phrases) in the early fifteenth century. The [[Pradipoddyotana]] had been first translated by the [[Indian]] [[pandit]] Sraddhakaravarma and the great [[Tibetan translator]] Rin-chen-bsari-po (958-1055); Tsori-kha-pa used this translation as well as 'the two [[new translations]]' ([[Mchan]] hgrel, p. 91-4). Tsori-kha-pa's annotation has {{Wiki|evidence}} that he had
+
He found his first opportunity to go into the {{Wiki|matter}} when commenting on chaptcr XVIII, verse 24 :
  
 +
trividham kayavdkeittam guhyam ity abhidhiyaU / samajam milanam proktam san-abuddhdbhidhdnakam //
  
 +
The three types, [[body]], {{Wiki|speech}}, and [[mind]], arc explained as the 'secret'.
  
−
read [[Bu-ston's]] work and continued many of his [[ideas]], but Tsoh-kha-pa's treatment is far advanced. He knew that in order for a commentary to be useful, it had to follow the order of the original work. So does his annotation [[Mchan]] hgrtl on the
+
'Samaja' is said to be union, the [[definition]] of all the
−
[[Pradipoddyotana]], and his Mlhakgcod on the {{Wiki|individual}} chapters.
 
  
−
His Don [[gsal ba]] on the [[Guhyasamaja]] follows the order of the [[three mandalas]] ; and his Dbai. gi don follows the order of the mandalarite. Thereby his works were of great convenience for me to consult, and it must have been the same for the [[Tibetans]]. There can be little [[doubt]] that the Guhyasamdjatantra reached an advanced and mature [[interpretation]] [[in Tibet]] at the hands of the great [[teachers]] [[Bu-ston]], Tsoh-kha-pa, and others.*
+
[[Buddhas]].
−
•After (he {{Wiki|present}} work was completed, I became indebted to Serkong [[Rimpoche]], Assistant Tutor to [[H.H. the Dalai Lama]], for allowing me to secure a copy of a text just reprinted in [[North India]] for restricted circulation. This is by Ses-rab-sen-ge, a [[disciple]] of Tson-kha-pa—a commentary on [[Candrakirti's]] [[Pradipoddyotana]] in its [[Tibetan]] version. This native work is a remarkable piece of popularization of a [[Tantric]] topic, which I believe was composed after the [[death]] of [[Tson-kha-pa]], his [[teacher]]. The author
 
  
  
−
appears to have taken as basis Tson-kha-pa's [[Mchan]] fatfl annotation on the [[Pradipoddyotana]], incorporating the annotation into the text commented upon in a lucid {{Wiki|paraphrase}} which, however, omits thorny points and then adds citations from other works, Tanlric anil non-Tantric. The author constantly rationalizes with remarks like "don ni" ("the meaning is as follows'" . ID illustration, in the course of Chap. One commentary, his explanation of the forty verses is approximately a {{Wiki|paraphrase}} of Tson-kha-pa's [[Mchan]] bgrtl on those verses, but omits mention of Tson-kha-pa's diflicull comment «n Sru. In Sec. Ka, f. 45 b to 46a-6, he has various ways of grouping the venes (which [[Tson-kha-pa]] did not {{Wiki|present}} in his commentary , but gives DO {{Wiki|solution}} for the order of the verses from 1 to 40. In Sec. Nga, f. 41 a, he poinu out that [[pratyahara]] and [[dhyana]] (the first two of the six-membctrd [[yoga]]) are included in "arcane [[body]]" (T. I us dhen)—which is Tson-kha-pa's position. It ii this position that is the chief clue for solving the order of the
 
  
 +
Using remarks based on those three, [[body]], etc., he first explains the [[three samadhis]], 'preliminary praxis,' etc.; then the Stage of Generation and the Stage of Completion; then his five kramas in order; the '[[cause]]' ([[hetu]]), '[[action]]' ([[karma]]), and'fruit' ([[phala]]); then the six members of [[yoga]] in order. Then
 +
he starts over again, with somewhat different remarks based on those three, bod)', etc., with which he first explains the [[three samadhis]], then the two stages, then the five kramas in order, then those three, '[[cause]]', etc., and finally the six members in order. His next opportunity presented itself when
  
−
forty verses, that is,if one tries to accommodate this position within the forty veries, especially with the Ki-Ya ([[Body]]) verses. It is good that this fascinating work is receiving its due [[appreciation]] from the [[Gelugpa Lamas]] who specialize in [[Tantra]]. Besides, the [[Tibetans]] have recently reprinted works by Mkhas-grub-rje and by the First Panchcn [[Lama]] on aspects of the
+
commenting on the [[definition]] of [[Tantra]] ([[chapter]] XVIII, verse 33), in particular the expression 'asamhaiya' ('which cannot be led astray'). He says this means the [[Tantra]] of the Fruit, free from {{Wiki|fear}}, wherein the [[achievement]] [[Vajradhara]], and so on, is conferred by way of the [[yogin]] of [[subtle yoga]] in the Stage
−
Cuhyasamajc cull. I have made an important observation about the [[latter]] two works in my Appendix 2. In any case, my policy of relying on the [[Master]] Tsoh-kha-pa, rather than on the derivative {{Wiki|literature}} of his followers, should be appreciated by the presenl-dav [[Gelugpa monks]], who can scarcely deny that [[Tson-kha-pa]] was as much a [[Lama]] [[guru]] ' as any that can be met today.
 
  
 +
of Generation or the Stage of Completion, or of (the five [[krama]]) '[[Diamond]] Muttering, etc., or of the six members. By this comment he clarifies that his five kramas and the six members are alternate ways of expressing the [[tantric path]] (in fact, the Stage of Completion). Then in verse 35, still devoted to
  
 +
[[definition]] of '[[Tantra]]', the {{Wiki|expressions}} 'pai\cakam trikulam caiva. . . ." gave him the opportunity to talk about five-fold sets, three-fold ones, and so on. His five kramas are such a five-fold set, so they arc mentioned, along with the [[three samadhis]] again; and he cannot mention those without alluding to the six members, so now (PTT. Vol. 60, p. 6-3) he gives a brief [[definition]] of each of the six members. When he comes to the block of verses on which
  
 +
[[Candrakirti]] commented ('Documents') he has a rather lengthy treatment of the six members {op. cit., p. 14-3, 4, 5 and p.15-1 ) in a manner consistent with [[Candrakirti's]] statement, although having some other materials, and in particular agrees on the disputed point that the [[dhyana]] member has the five parts of non-tantric [[Buddhism]] and that these do reach up to the Spread-of-Light, Culmination-of-Light, and finally the [[Clear Light]]; while also placing the six members in the Stage of Completion. As though that were not enough, he continues (p. 15-1,2) with brief explanations of the [[benefit]] resulting from each member, for example, that [[dhyana]] yields the [[five supernormal powers]] (the [[teaching]] of non-tantric [[Buddhism]]). There can be no [[doubt]] that [[Nagarjuna]] gives the [[subject]] of the six members its proper due. He presents
  
−
B. The title of the work and its opening sentence ([[nidana]])
 
−
The full title as found at the ends of chapters in the edited text is: SarvatathdgatakdyavdkcittarahasydtirahasyaguhyasamajamahS,' guhyatantrardja. The following translation of the title will be justified: Great-secret [[King]] of Tantras—the '[[Secret Union]]' of the secret and the greater secret belonging to the [[Body, Speech and Mind]] of all the [[Tathagatas]].
 
  
−
Vitapada's commentary Mukhagama-vrtti (PTT, Vol. 65, p. 66-4) explains some of the construction of the title: "'[[Tantra]] of samdja by all the [[Buddhas]]' means [[Vajradhara]] because it is the union (samdja) by all the [[Buddhas]] in the manner of para-
 
  
  
−
mart ha and sarrivrti. To show that, there is 'Thus' (evaift). "Great secret' (mahdguhya) means the [[illusory]] (mdyopama). "Secret' (rahasya) means the Stage of Generation. 'Greater secret' (atirahasya) means the [[thusness]] of all modes. The great 4gama which incomparably shows those matters, is the Samdja" (/ sans [[rgyas]] kun gyis hdus pahi rgyud ces pa ni / sans [[rgyas]] thams cad [[don dam pa]] dan [[kun rdzob]] kyi tshul du hdus pahi [[phyir]] [[rdo rje]] hchari baho / de ston par [[byed pa]] la yah de skad ces byaho / gsan [[chen]] ies pa ni [[sgyu ma]] lta buho / gsari la ies pa bskyed pahi rim paho / ches gsah ba £es pa ni dnos po thams -cad kyi de biin hid do / de [[rnams]] ston par [[byed]] pahi gon na med pahi [[lun]] [[chen po]] ni hdus paho / ).
+
considerable [[information]], all taken together. But since he introduced his five kramas into this commentary when they were not mentioned in the original text of [[chapter]] 18, he could have been helpful to show the relationship between his five kramas and the six members, which he avoided committing himself upon. And so subsequent centuries of commentators had to dispute over what was meant. In the [[Guhyasamaja]]
  
  
−
This commentary makes it clear that the compound rahasydtirahasya is a dvandoa, to be understood by such pairs as sanivrti-salya and paramdrtha-satya; Stage of Generation and Stage of Completion. By bringing in the expression 'Thus' (<«<im))Vitapada also indicates the relation between the title and the first sentence of the Tantra which begins with evam.
+
{{Wiki|cult}}, his Paiicakrama triumphed over the six-mcmbered {{Wiki|terminology}}, for which we are [[fortunate]] to have [[Candrakirti's]] [[Sanskrit]] commentary.
 +
As we consider [[Candrakirti's]] comments, it seems that the first two members [[pratyahara]] and [[dhydna]], amount to a summary of non-tantric [[Buddhist meditation]]. In standard [[meditation]], first there is withdrawal of the [[mind]] from the multiplicity of [[external objects]], with focussing upon one properly chosen [[meditative]] [[object]], which is contemplated in the [[mind]]. This is close to the [[pratyahara]] of [[Candrakirti's]] explanation which, however, adds some [[tantric]] remarks. T
 +
hen the five parts to [[Dhyana]] are the
 +
[[traditional]] parts assigned to the [[dhyanas]] in non-tantric [[Buddhism]] which teaches that there are four [[Dhyana]] levels or [[heavens]] constituting what is called the [[realm of form]] (iupa-dhdtu), below which is the [[realm of desire]] (kama-dhdtu) and beyond which is the [[formless realm]] (at upa-dhdtu). While it is true that the
  
−
The most important part of the title is the expression guhyasamaja, because this is the standard abbreviated fonn of the title, which in turn is abbreviated to samdja. Some light is shed on the abbreviated title by its chapter one, verse 3:
 
  
−
Bhafasva bhagavan tattvam vajrasarasamuccayam / sarvatathagatam guhyam samajam guhyasambhavam // Lord, pray explain the samdja, the reality, sum of diamond essences, the all-tathagata secret, and wfijat arises from the secret !
+
further explanations given by [[Candrakirti]] for the five parts of [[dhyana]] are not how those same words arc explained in the Abhi-dharma treatises, it is intriguing to notice his remark that the fifth part "is engendered as light-only and the [[Wikipedia:Absolute (philosophy)|ultimate]] that is one with [[universal void]]." This claim that [[dhyana]] reaches up to the [[Clear Light]] (of which '[[universal void]]' is a {{Wiki|synonym}}) practically admits that the [[Clear Light]] is an [[experience]] at the
−
The Pradipoddyotana comments with various of its classifying signals, 'invariant sense' (akfararthah), and so on: / bhdfasva
 
  
  
−
samajam iti sambandhah / samajain ili dvayor ekibhavah samajam / aksararthah // vajrapadmasamayogam samajam/ samastarigam II prajnopayasamayogain samajain / garbhi // laipvrtiparamarthasatyayor inilanah samajam / guhyasambha-vam iti saiva vifesanah / guhyam prabhasvaram tasmat / sambhutam advayajnanaimakain 111 ahavajradharam ili yavad/ kolikah // sarvatathagatam guhyam iti sarvatathagatanain *pa-ramparycna gopaniyam guliyam ' vajrasaras tathagatah lesam ekibhavalaksanam samuccayam/ tattvam yathabhutam I'rans-lation (Mchan hgrel, p. 24 : 'Pray explain the samdja' is the application. Concerning 'samiija , the unification of a pair is samaja with invariant sense. The union of diamond and lotus is sdrnoja with shared sense. Insight, the means, and their union is samaja with pregnant sense. The merger of the two truths, conventional and absolute, is samiija; what arises from the secret is precisely that as the extraordinary case, to wit, the secret is the Clear Light, and what arises therefrom goes up 10 Maha-vajradhara who is the non-dual knowledge; samaja) with ultimate sense. The all-tathagata secret is the secret, to be preserved of all the tathagatas, handed down in succession (of master and disciple). The diamond essences are the Tathagatas; their sum has the characteristic of unification. The reality is as it really is.
+
top of the [[realm of form]], which is precisely where [[Mahayana Buddhism]] places the Complete [[Buddha]] in a [[heaven]] callcd [[Akanistha]] with a [[body]] called Saipbhogakaya. But what [[sense]] is there to commenting that way, when dhyina precedes the next member, 3. [[pranayama]], in which there is no mention of [[experience]] of the [[Clear Light]], but which is a necessary preliminary of the next member 4. dharand which covers the [[mystic]] [[experience]] of entering the [[Clear Light]] ? It makes [[sense]] only if one takes
 +
into account the kinds of [[Clear Light]] as in the previous scction that summarized the varieties in a tabic. That is to say, the
  
  
−
The words 'Body, Speech, and Mind' run through a gamut of usages, of which the most comprehensive list is ten in number (see Ratnakarasanti's exposition in C, below V The invariant sense is that the Diamond of Body is Vairocana, the Diamond of Speech is Amitabha, and the Diamond of Mind is Aksobhya. To these three Tathagata families arc added Amoghasiddhi and Ratnasanihhava to make a total of five Tath&gatas, the usual meaning of 'all the Tathagatas'.
 
−
In the second paragraph after verse 3 of chapter one, there occurs the expression sarvalathagatanam kiyavakcillaguhyam, on which the Pradipoddyotana comments (Mchan hgrrl, p. 24): I sarvatathagatanain k.iyavakcittaguhyam samayasam-varadikulatrayaparinamah / aksararthah // sarvatathaga-tanain kayavakcittaguhyam vyanjana [trayam] / samas-tai'igah II sarvatathagatanain kayavakcittaguhyam jftana-trayaprakrtyabhasav.iyuvahanam / garbhi // sarvatalha-gatanam kayavakcittaguhyam jftananiayadehah/kolikah/.
 
  
 +
[[Clear Light]] reached by the [[dhyana]] member is not the [[Clear Light]] of the 'Supreme [[Entity]]'; but, on the other hand, what is its [[Clear Light]] is not definite without further [[information]] about this member of [[yoga]], especially since there was a [[controversy]] about the first two members.
 +
Tsori-kha-pa's commentary on Paiicakrama, PTT, Vol. 158, p. 196-4, savs :
 +
I [[sgron ma]] [[rab gsal]] las sor [[bsam]] giiis scms dben dan / [[srog]] rlsol rdor bzlas dan / hdzin pa hod [[gsal]] dan / [[rjes dran]] dan tin he hdzin zun hjug tu hdus par biad de / According to the [[Pradipoddyotana]], (among the six members) pratydhdra and [[dhydna]] are incorporated in secret [[state of mind]] (citta-viveka); prdndyama in [[diamond]] muttering (;vajrajdpa) (i.e. secret [[state]] of {{Wiki|speech}}, vag-vivekti); dharanH in [[Clear Light]]; [[anusmrti]] and [[samadhi]] in pair-united (yuga-naddha).
  
  
 +
This [[Tibetan tradition]] then proceeded to rejcct a portion of [[Candrakirti's]] position, and by implication, Xagaijuna's commentary on the 18th [[chapter]]. This is made clear in Tsori-
 +
kha-pa's commentary Mthah [[gcod]] 'PIT. Vol. 156, pp. 50-52, 'Deciding among the alternatives' for [[chapter]] 12). He says (p. 51-2-4) : "According to the [[Pradipoddyotana]], both pratydhdra and [[dhyana]] are the arcane [[mind]] (citta-viveka) (sor [[bsam]] giiis [[sems]] dben)_____" Later he says (p. 52-4-4): "In our school,
 +
if one treats the six members as six stages of the Stage of Completion, then we heartily endorse Sgra-dbyaris-bcu-gcig-pa (for his position) to treat both
  
−
'The secret of the body, speech and mind of all theTathi-gatas* means the extending to the three families of pledges, vows,and so on; invariant sense.'The secret of the body...' means the three syllables (for generating the deities); shared sense. 'The secret of the body...', means the windvehicle for the appearance of the (eighty) prakrlis upon the three lights; pregnant sense. 'The secret of the body...', means the body made of knowledge; ultimate sense.
+
pratydhdra and [[dhydna]] as the arcane [[body]] (kSyaviveka)'' (ran gi [[lugs]] [[kyis]] [[rdzogs]] rimgyi rim pa {{Wiki|drug}} la [[yan lag]] {{Wiki|drug}} sbyar na / sor [[bsam]] griis lus dben la [[sbyor ba]]
−
The foregoing should demonstrate the multiple levels of interpretation that can be, and were extended to the words of the title.
+
[[sgra]] dbyaris bcu gcig pa ltar {{Wiki|legs}} so / ). The mentioned author (*Ekdda(asvara) is the author of the Mahavajradharapathakramo-padeSdmrtaguhya ({{Wiki|Tohoku}} catalog No. 1823) . What Tsori-kha-pa means by the words "if one treats" is that some authorities treated the first two members as part of the preceding Stage
−
The length of the opening sentence (nidana) is established by theory that it demonstrates the 'five perfections', that is to say, of the teaching, the retinue, the time, the teacher, and the placc. Naturally we give much weight to the tradition of the Explanatory Tantra Vajramala, as found in AlamkakalaSa's Sri -vajramdld-mahdyogatantra-tikd-gambhirarthadipikd (PTT, Vol. 61, p. 164-1):
 
  
 +
of Generation. Thus, there arc three possibilities posited : 1. The first two members belong to the Stage of Completion as 'arcane [[mind]]'; 2. they belong there as 'arcane [[body]]';
 +
3. they belong to the Stage of Generation.
 +
A part of the dispute is exposed in [[Bu-ston's]] commentary BSad sbyar on the [[Pradipoddyotana]] (Collected Works, Ta, f. 172 b,
  
−
I bsdus don tcs bya ba ni phun sum tshogspa lha dan Idan pa ste I de la hdi skad ccs bya ba la sogs pas bstan pahi bya ba phun sum tshogs paho // bdag gi thos pa 2es bya ba la sogs pas ni hkhor phun sum tshogs pa mdor bstan pahoII dus gcig na ccs bya ba la sogs pas ni dus phun sum tshogs paho // bcom Idan hdas ces bya ba la sogs pas ni ston pa po phun tshogs paho / / dc b2in gsegs pa thams cad kyi sku dan gsuri dan thugs kyi sfiin po rdo rj'e btsun mohi bha-ga rnams bcugs ste / 2es bya ba la sogs pas ni gnas phun sum tshogs pa gsuns so / The 'concise meaning' is possession of five perfections. Among them, by way of evam, there is the perfection of what is to be taught. By way of maya Srutam, there is the perfection of the retinue, in brief. By way ofekasmin samaye, there is the perfection of time. By way of bhagavan, there is perfection of the teacher. By way of sarvatatha-gatakayavakcittahrdayavajrayofidbhagefu vijahara, there is perfection of the place.
 
  
−
On the other hand both Vajrahasa's Tantrardja-Sriguhyasamaja-(ika and Lilavajra's Guhyasamdjatantra-nidana-gurupadesabhdfya (PTT, Vol. 66, p. 75-5 and p. 97-2) explain the application of five perfections (phun sum tshogs) in this manner : 1. the teacher
 
  
 +
published in Part 9): "Here, the acarva [[Abhayakaragupta]] held that pratydhdra and [[dhyana]] belonged to the Stage of Generation; that prdnaydma is [[Diamond]] Muttering, dhdrand is the [[Illusory Body]] and the [[Clear Light]], and that [[anusmrti]] and [[samadhi]] arc [[Yuganaddha]]. And the author [[Kumara]] claimed that pratya-hdra and [[dhydna]] are the arcane [[mind]], and that [[anusmrti]] is the [[Illusory Body]]. Neither are correct" ( / hdir [[slob dpon]] a-bhyas/ sor sdud [[bsam gtan]] [[bskyed rim]] dan / [[srog rtsol]] rdo rjc bzlas pa dan I hdzin pa [[sgyu lus]] hod [[gsal]] daii / [[rjes dran]] tiii hdzin
  
 +
zun hjug bstan / ies pa dari / ku-ma-ras / sor sdud [[bsam gtan]] [[sems]] dben / [[rjes dran]] [[sgyu lus]] su [[byed pa]] mi hthad dc /).
  
−
(ston pa) indicated by bhagaidn; 2. compiler (sdud pa po), by evam maya Srutam ekasmin samaye; 3. place (gnas), by sarvatathi-gata. .vijahara; 4. retinue hkhor by ariabhilapydnabhildpyaih (text, chap. I, p. 1, line 3) down to saqidrSyate una (text, p. 2, line 12); 5. tantra, i.e. the discourse >yud , by evam. Therefore, the [[intention]] of these two authors (obviously closely affiliated) is to extend the [[nidana]] dow n through the naming of all auditors to the [[discourse]]. The same allotment of the text to [[perfection]] of the retinue is apparently given by the writer [[Kumara]] in his Pradipadipa-tippani-hrdayadaria PTT, Vol. 60, p. 220-1 . However, as the niddna verses are found in the Vajramdld, I accept Alamkaka lava's explanation especially since the forty {{Wiki|syllables}} going with the kdrikds amount to the length as stated by Alamka-kalasa. The niddna thus established is as follows :
+
In the case of [[Abhayakaragupta]], [[Bu-ston]] gives the obvious [[reason]] that the position is in conflict with the [[Uttara-tantra]] (as cited in 'Documents') which places all six members in the
  
 +
{{Wiki|superior}} category understood to be the Stage of Completion; but the [[reason]] [[Abhayakaragupta]] was forced into his position is that [[Nagarjuna's]] [[Pancakrama]] begins with [[Diamond]] Muttering ( — prdndydma, member No. 3). However, [[Bu-ston]] apparently believes that the refutation of [[Abhayakaragupta]] takes [[care]] of Kumara's position as well—presumably on the grounds that pratydhdra and [[dhydna]] cannot be arcane [[mind]] except in the {{Wiki|conceptual}} meaning proper to the Stage of Generation; but, as we saw, [[Candrakirti]] may well have this position even though he places all six members in the Stage of Completion ('Documents'). [[Bu-ston]] continues by saying, "Some teach the caryd with pratyd-hdra and the arcane [[body]] with [[dhyana]]; that is most certainly wrong" ( I [[kha cig]] sor sdud [[kyis]] [[spyod pa]] bstan / [[bsam gtan]] gyis lus dben bstan / tcs pa [[Sin]] tu mi hthad de). By caiya' [[Bu-ston]] refers to the technical use of this term, of which there are three kinds alluded to in Tson-kha-pa's annotation of niddna verse 26 (which sec).
  
−
Evarn [[maya]] srutam [[ekasmin samaye]] [[bhagavan]] sarvatathagata-kayavakciitahrdaya-vajrayosidbhagesu vijahara.
 
−
Thus by me it was heard—on an occasion—the [[Bhagavat]] ('the Lord') was dwelling in the bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]].
 
  
 +
Although [[Bu-ston]] denies 'arcane [[body]]' to [[dhydna]], he goes on to give his [[own]] position, "Hence, when one combines the six membered [[yoga]] with the five kramas, pratydhdra and [[dhydna]] arc included in [[Illusory Body]]" ( / des na [[sbyor ba]] van lag {{Wiki|drug}} [[lam rim]] pa lhar sdud na sor sdud [[bsam gtan]] [[sgyu lus]] su l.idus te/). He also quotes approvingly that "one sees [[samvrti-satya]] with pratyahdra" (so sor sdud pas [[kun rdzob]] kyi lxlcn pa mthon
 +
babo). Although there may be a difference in usage of the term 'arcane [[body]]', it appears to me that Tsoh-kha-pa accepts Bu-
  
−
Smrtijilanaklrti's Sri-guhyasamdja-tantraraja-vrtti (PTT. Vol. 66, p. 125-5) makes a {{Wiki|distinction}} of 'shared' and 'unshared' [[sense]] to apply to defining the niddna itself. He says, "Among those words, evam comprises all aspects of [[sound]] ; hence it is the [[form]] of the 'unshared' niddna, which [[symbolizes]] the [[adamantine]] [[state]] of the'mind of [[enlightenment]]' (bodhicittaY' ( / de la hdi skad ces pa ni sgrahi mam pa mthah dag bsdus pa stc/ des thun moh ma [[yin]] pahi glen gjihi ho bo byah chub kyi [[sems]] [[rdo rje]] hid mtshon paho / . Furthermore, "The words mayd Srutam, etc. express the [[form]] of the 'shared' niddna" ( [[bdag]] gis [[thos pa]] ies pa la [[sogs]] pas ni thun mohgi glen giihi ho bo gsuns te /). His subsequent comments show that by 'shared niddna' he means the part which succinctly expresses the [[five perfections]]. According to his commentary, 'by me' mayd) is the [[perfection]] of the auditor (in other texts, the [[perfection]] of the retinue); 'was heard' (irutam), the [[perfection]] of the [[teaching]]; 'on an occasion' ([[ekasmin samaye]]), the [[perfection]] of the time; 'the [[Bhagavat]]' {bhagaidn , the [[perfection]] of the [[teacher]] ; and the remaining words down to 'was dwelling in the bhagas'
 
  
 +
ston's position; and Tson-kha-pa's annotation of [[nidana]] verses 22-23 (on Ka-ya) seems indebted to [[Bu-ston's]] comment on this 'Ka' (op. cit., f. 55b). The {{Wiki|solution}} was to call these two members the 'samvrti-maya' stages.
  
 +
My [[own]] {{Wiki|solution}} of the [[nidana]] grouping took account of the mention in verse 22 of the [[word]] [[nispanna-krama]] (Stage of Completion) and in verse 23 of the [[word]] [[nispanna-yoga]] ([[Yoga]] of Completion). Since these two verses go with the [[word]] 'Ki-ya', it is clear that the author of the [[nidana]] verses of the Vajra-mdla [[explanatory tantra]] understood the Stage of Completion to begin with an {{Wiki|emphasis}} on '[[body]]'. To deny that this is 'arcane [[body]]' but then to affirm that it is [[Illusory]] Body—as [[Bu-ston]] did—seems an unnecessary [[quibbling]] over words. The [[nature]] of this '[[body]]' will become clearer as we proceed.
 +
Now, the Guhyasamdjatantra has an earlier treatment of [[yoga]] that seems to belong to the Stage of Completion, namely in its chaptcr 6 (see 'Documents'). Verses 3-6 constitute the important block, and we {{Wiki|present}} them here again with the [[Sanskrit]] corrected and translated with the help of the [[Pradipoddyotana]], Tsori-kha-pa's [[Mchan]] hgrel, as well as with the Samdhiiyakarana (PTT, Vol. 3, p. 239-3-8) for verse 5:
  
  
−
(...bhagefu vijahara), the [[perfection]] of theplacc. His explanation leaves the [[nidana]] the same length as my acccptancc. However, no other commentary that I examined mentions such a divison of the words as made by [[Pandit]] [[Smrti]].
+
mantranidhyaptikayena [[idea]] [[manasi]] coditah / sddhayct praiardm siddhim manahsantofandm priydm //3// cittanidhyaptinairdtmyam lata kdyai ibhdvanam / nifpadayet trisamyogam akdSasamatalayam // 4 // kdyavdkcittanidhyapteh svabhavo nopalabhyate / mantramurtipiayogena bodhir lina ca bhavanam // 5 // vicaryedam samdscna kayaidkcittalakfanam / bhavayed bodhisamyogam samadhim manlrakalpitam // 6 // The one who has [[body]] as the [[mantra]] [[visualized]] should accomplish, exhorted by {{Wiki|speech}} in the [[mind]], the 'surpassing one', 'successful one", 'one satisfying the [[mind]],' 'beloved one'.
 +
He should accomplish the [[selflessness]] of [[citta]] being [[visualized]], (then) the contemplation of {{Wiki|speech}} (tided) and [[body]], (then) the triple {{Wiki|conjunction}}, (finally) the abode {{Wiki|equal}} to [[space]].
  
−
The meaning of the [[nidana]] as a coherent sentence can be considered on several levels. There is the simple {{Wiki|paraphrase}}, with a few words added, as in Tson-kha-pa's [[Mchan]] hgrel on the [[Pradipoddyotana]] (bracketted {{Wiki|expressions}} from [[Mchan]] hgrel, pp. 11 and 12):
+
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.
  
−
Thus by me it was heard (directly, not from an intermediary; but not yet comprehended)—on an occasion (not with another [[element of consciousness]]; not at another time; and in a single instant)—theBhagavat (having the six allotments, lordliness, etc.) was dwelling (with the dress of a [[cakravartin]]) in the bhagas (destruction of [[defilement]]) of the [[diamond]] ladies (the prajAa view of voidncss attended with great ccstasy, [[mahasukha]]) of the [[heart]] ([[Mahavajradhara]]) belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]].
 
−
That {{Wiki|paraphrase}} is consistent with Indrabhuti'sexplanation in his J
 
  
−
ildnasiddhi (GOS, p. 81): / evam [[maya]] Srutam ekasmin samayc [[bhagavan]] sarvatathagatakayavakcittahrdayavajrayo-sidbhagesu vijahara ckasminn cva kale / [[bhagavan]] aisvaryadi-gunayuktatvat / hrdayatn jftanam tad eva vajrayosit abhedya-prajfiasvabhavatvat, tad eva bhagaip sarvakleSabhafljanat, tesu sarvatathagatakayavakcittahrdayavajrayosidbhagesu
 
  
 +
Having pondered in brief this [[characteristic]] of l>ody, {{Wiki|speech}}, and [[mind]], he should [[contemplate]] the [[samadhi]] 'Conjunction to [[revelation]]' as [[constructed]] by [[mantra]].
  
−
vijahara / "Thus by me it was heard—upon an occasion—the Lord was dwelling in the bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tatha-gatas" :—'on precisely that occasion, the Lord, because endowed with the (six) [[merits]] of lordliness and so on; was dwelling in those bhagas of the [[diamond]] ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]], where the [[diamond]] ladies arc precisely the heart-knowledge, because of the self-existence of [[non-dual]] [[insight]], and where the [[bhaga]] is precisely the same, because of destroying all [[defilement]]."
 
−
The [[Explanatory Tantra]] of the Guhyasamdja called Sartidhi-vydkarana rc-tells the niddna in this revealing manner (PTT, Vol. 3, p. 231-4), labelled lkolika' ([[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]) for the portion citcd in [[Pradipoddyotana]] ([[Mchan]] hgrel, p. 17-5 to p. 18-1):
 
  
 +
[[Candrakirti's]] comment on those verses implies a kind of sixmembered [[yoga]] amoni; them. 1. 'who has [[body]] as the [[mantra]] [[visualized]]'. 2. 'exhorted by {{Wiki|speech}} in the [[mind]]'. 3. 'surpassing one'. 4. 'succcssful one'. 5. 'one satisfying the [[mind]]'. 6. 'beloved one'. There arc four states ([[avastha]]) to be achieved in the [[stream of consciousness]] of a [[yogin]] ( yogi-samlana) : 'surpassing one' because it outlasts [[diamond]] muttering (vajrajapad adhikalral); 'successful one', i.e.
  
 +
the Svadhisihana (= mahtimudrd); 'one satisfying the [[mind]]' bccause it is the [[purification]] of the mahdmtidid (mahdmudid-iiSuddhikaralidl); 'beloved one', which generates the [[body]] of [[Mahavajradhara]]. And these four successive states are respectively, 'the [[selflessness]] of [[citta]] being [[visualized]]'; 'the contemplation of {{Wiki|speech}} and [[body]]'; 'the triple {{Wiki|conjunction}}' as the [[divine body]] made of [[mind]] (mano-maya-da-atdrfipam); and 'the abode {{Wiki|equal}} to [[space]]'. Therefore, 'exhorted by {{Wiki|speech}} in the [[mind]]' refers to the [[diamond]] muttering which is outlasted by the cilia [[visualized]]. This [[diamond]] muttering is preceded by an [[achievement]] referred to as '[[body]] as the [[mantra]] [[visualized]]'. The '[[body]] as the [[mantra]] [[visualized]]' must be the [[achievement]] of the Stage of Generation kept over for the Stage of Completion, because having already achieved that much, the [[practitioner]] will naturally carry over that [[bodily]] [[attainment]] to the next stage, that of Completion.
  
  
−
I punar aparam arya-vyakhyanam aha / evam [[maya]] Srutam [[tattvam]] [[ekasmin samaye]] sphute / [[bhagavan]] guhyavajreSas trivajrasamayottama(h) // sarvatathagate jftane acintyagunasampadi / sadasadubhayatite asthanasthitisamjnini // akaiaikasvabhavc'smin sarvajftajiianabhavini / jagaddhrdi viSuddhakhye vijahara mahamunih // (end of quotation).
+
The 'self-existence of [[body]]-, spcech-, and mind-visualization' means the self-existence of the three lights, respectively prajfia, [[upaya]], and [[upalabdhi]], that is to say, 'the [[selflessness]] of [[citta]] being [[visualized]]'. That self-existence is not reached by the praxis of mantra-bodv, i.e. by having '[[body]] as the [[mantra]] [[visualized]]', bccause, the foregoing mcmljcrs show that it is necessary to be 'exhorted by spcech in the [[mind]]'. On the other hand, without contemplation ('[[body]] as the [[mantra]] [[visualized]]') neither is [[revelation]] reached. Having appreciated this point, 'he should [[contemplate]] the [[samadhi]] "Conjunction to [[revelation]]" as [[constructed]] by [[mantra]].'
  
  
 +
While there are definitely six stages in that formulation, there is no expressed indication that the Guhyasamajalantra (first 17 chapters) has in [[mind]] here such a division—as the [[Uttara-tantra]] imposes, of Stage of Generation and Stage of Completion. It may have implied the two in the diandra of the tide, rahasyAti-rahasya. But our foregoing materials make it quite clear that
  
−
I [[ma rig pa]] dan hdu [[byed]] dan /
 
  
−
I [[rnam]] par $es dan mih dan [[gzugs]] /
+
the '[[body]] as the [[mantra]] [[visualized]]' is indeed the [[accomplishment]] of the Stage of Generation. If one leaves out that [[body]],
 +
the remainder of the members in that passage of [[chapter]] 6
 +
pertain to what became callcd the Stage of Completion. In
  
−
I [[skye mched drug]] dan [[reg pa]] dan /
+
such a ease, the first member in this second scries is the one called 'exhorted by {{Wiki|speech}} in the [[mind]]', that is to say, [[diamond]] muttering attended with prdndydma. Tsori-kha-pa's commentary 'Deciding the alternatives' for the chaptcr 6 (op. cit., Vol. 156, pp. 25-5 to 26-1) cites in this [[connection]] the Vajramdld [[explanatory tantra]] (actually in chaptcr 68, the last [[chapter]]):
  
−
I [[tshor ba]] dan ni [[sred pa]] dan //
 
  
−
I fter len [[srid pa]] [[skye ba]] dait /
+
I [[rdo rje]] bzlas par rab [[sbyor]] bas /
  
−
I rga Si Ses bya [[rig ma]] [[yin]] 11
+
I rluii gi [[mtshan]] Hid Ses nas ni /
  
−
I na rgyal che [[bahi]] ha rgyal dan /
+
I mam [[rtog]] rlun mams mam par [[gcod]] /
  
−
I naho [[sham]] ha rgyal mnon ha rgyal /
+
I scms la dmigs pa Ihob par hgyur // / [[bdag]] la [[byin brlabs]] rim pas kyan / I dnos grub brgyad ni Ihob par hgyur I snaii ba la [[sogs]] dbye ba Ses /
 +
miion par byaii chub pa ni hlhob /
  
−
I gzan yah ha rgyal las ha rgyal /
+
I zuit hjug rim pa la [[gnas pa]] /
  
−
/ cun [[zad]] ha rgyal log par bcas //
+
I diios grub thams cad bsdus pa ni /
  
 +
Ishe hdi did la hgrub hgyur bar /
  
 +
I [[rnal hbyor pa]] yis the I shorn med 11
  
−
Furthermore, the 'Arya-Vyakhyana' states :
 
  
  
−
Thus, the [[Reality]], was heard by me on a certain time [[extraordinary]].
+
The one who by the praxis of [[diamond]] muttering [[understands]] the [[characteristic]] of the [[wind]] (s), destroys the vikalpa-winds and attains v isualization of the cilia. Then, by the Svadhisthana-krama he wins the [[eight siddhis]]. [[Knowing]] (already) the {{Wiki|distinctions}} of {{Wiki|light}} (dloka), etc. he gains the [[Abhisambodhi]]. Stationed on the Yuga-naddha-krama, the [[yogin]] doubtless accomplishes in this very [[life]] the sum of all [[siddhis]].
  
−
The [[Bhagavat]], [[diamond]] [[lord of mysteries]], with the supreme pledge of the triple [[vajra]],
 
  
−
Was dwelling as the [[Mahamuni]] in the [[pure]] [[heart]] of the [[world]], in this unique self-existence of sky having the modes of [[omniscient knowledge]], in the all-Tathagata [[gnosis]] having the [[inconceivable]] [[perfection]] of [[merits]]; beyond [[existence]], [[non-existence]], and both, called 'place of no location'.
+
Immediately after this passage, Tsoh-kha-pa points out that this is the source of the five kramas. It cannot be doubted that
−
The [[wisdom]] ([[vidya]]) (there) is the knowable of {{Wiki|nescience}} (aoidya), motivations (samskdra), [[perceptions]] (vijildna), name-and-form ([[nama-rupa]]), [[six sense bases]] {faddyatana), [[contact]] {sparSa), [[feelings]] (vedand), [[craving]] (Ir/nd), {{Wiki|indulgence}} (upddana), {{Wiki|gestation}} {[[bhava]]), [[birth]] ([[jati]]), [[old age]] and [[death]] (jard-marana); and (that'place of no location') has [[pride]] (mdna), haughty [[pride]] ([[atimana]]), '
+
[[Nagarjuna]] based his Paiicakrama work especially upon the sixth chaptcr of the Guhyqsamdja and the [[explanatory tantra]] Yajramila. He has not altered the {{Wiki|terminology}} in the names of the five kramas : 1. [[Diamond]] Muttering (\ ajrajjipa), 2. [[Purification]] of [[consciousness]] (CittaviSuddhi l, 3. Personal [[Blessing]] ([[Sva]]-
−
I am'-pride ([[asmimana]]), assuming [[pride]] ([[abhimana]]), [[pride]] over [[pride]] (mdnalimdna), begrudging [[pride]] (iinamdna), along with the perverse kind (mithydmdna).
 
  
  
  
−
The Samdhivyakarana represents the place where the [[Bhagavat]] was dwelling to be the'Nirvarta without fixed abode' (apratif (hi-tanirvana); his [[consort]], the [[vidya]], to be the instantaneous [[vision]] of all twelve members of [[Dependent Origination]] (pratitya-samutpdda) headed by {{Wiki|nescience}} ([[avidya]])\ and his [[pride]], the standard seven kinds mentioned by Abhidharma-kofa (V. 10). Apparently what is meant is that ordinary persons can have one [[pride]] or several in combination, but it is superhuman to have all seven. The [[pride]] thereby becomes the '[[divine pride]]' (divata-garva).
+
dhi?thana), 4. Revelation-Enlightenment (Abhisaipbodhi).
−
Another re-telling of the [[nidana]] is quoted by [[Candrakirti]] from an (unnamed) [[Explanatory Tantra]] (understood in [[Tibetan tradition]] to be the Devendrapariprccha)—it was immediately preceded by the Devendrapariprccha passage on E-vam—and is here edited from the [[Pradipoddyotana]] {{Wiki|manuscript}} and translated with some [[Mchan]] hgrel (p. 14-1,2) expansion :
 
  
 +
5. Pair-wise united ([[Yuganaddha]];. Near the beginning of his first [[krama]], he has this summary statement consistent with that sixth [[chapter]] and with the Yajramdld position :
  
−
[[maya]] Srutam iti proktam cakravartisvarupina / bijarupena yat srstam devatacakram uttamam // paramanandakalo'sau ckam [[samaya]] [[ucyate]] / astaisvaryena [[bhagavan]] mahasukhapade sthitah // sarvatathagatah proktah paficaskandha jinair iha / tadatmakayavakcitto hrdvajro'sau mahasukhah // yositsusamskrta [[mudra]] bhagam padmam susamskrtam/ vijahara sthitas [[tatra]] bindurupena vajradhrk // The words 'by me was heard* arc pronounced by the true [[form]] (the [[bodhicitta]] in [[father-mother]] union) of the [[Wheel-turner]] ([[cakravartin]]). What is emitted by that seed-form is the chief divinity-circle (—the [[Vijaya]]-
 
−
[[mandala]] generated in the mother-lotus).
 
  
 +
4B. mantranidhyaptim agamya zajrajapah suiikfyatc
  
−
That time of [[supreme bliss]] is said to be 'on an occasion*. The Lord abides in the place (the [[bhaga]]) of great [[ecstasy]] with the eightfold lordliness.
+
5. vajrajapasthito mantri cittanidhyaplim dpnuydt mdyopamasamddhislho bhUtakofyam samdiiitl
−
'[[AH]] the [[Tathagatas]]' arc pronounced by the Conquerors to be the five [[personality]] [[aggregates]] in this [[world]]. That '[[diamond]] of the [[heart]]' with great [[ecstasy]] has the '[[body]], {{Wiki|speech}}, and [[mind]]' of the (practitioner's) [[self]].
 
−
The 'lady' is the well-finished [[Mudra]] (i.e. the karma-or jUana-mudra as a result of having been generated into a [[goddess]] and having had the [[gods]] placed in her). The [[bhaga]] is the well-finished [[lotus]]. The [[Vajra-holder]] 'was
 
  
 +
6. bhutakoteh samutti} fhann adiayajiianam apnuyat yuganaddhasamadhistho na kimcic chi^ale punah
  
 +
Having understood the mantra-visualization, he trains himself with [[diamond]] muttering. Firm in [[diamond]]
  
−
dwelling' therein (i.e. in the [[bhaga]]), abiding in the [[form]] of the [[bindu]].
+
muttering, the [[yogin]] achieves the citta-visualization.
−
A {{Wiki|pregnant}} implication of the'winds'is brought in by the formulation in the Sri-Vajrahrdayalamkuratantra (PTT, Vol. 3, p. 255-5) : "Thus by me it was heard—on an occasion— the [[Bhagavat]] was dwelling in five-part manner within the circle of the ten ladies of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]]." (/ hdi skad [[bdag]] gis [[thos pa]] dus gcig na / bcom [[Idan]] hdas de Win gsegs pa thams cad kyi sku dan gsuris dan thugs kyi sniri po bud med bcuhi [[dkyil]] na cha £as lna [[bahi]] tshul du b£ugs so / ). 'In five-part manner' presumably means as five [[Tathagatas]]; and 'circleof teh ladies', the five [[principal]] and five ancillary [[winds]]. The {{Wiki|pregnant}} [[sense]] of the [[nidana]] in terms of '[[winds]]' is further borne out by [[Guhyasamaja]], Chap. I, p. 3: / atha khalu aksohhyas [[tathagatah]] sarvatathagata-kayavakcittahrdaya-vajrayosidbhagesu caturas-raip virajaskarp mahasamayamandalam adhisthapayam asa /
 
  
−
I svaccham ca tatsvabhavam ca nanarupam samantatah / / buddhameghasamakirnam sphulirigagahanajvalam /
+
Stationed in the [[illusory]] [[samadhi]], he enters the true limit. [[Emerging]] from the true limit, he achieves the [[non-dual]] [[knowledge]]. Stationed in the pair-wise united [[samadhi]], there is nothing more for him to learn.
  
−
I svacchadimandalair yuktarn sarvatathagataip puram 11 The translation is aided by [[Mchan]] hgrel (p. 20-4, 21-1, 2, and 81-4) :
 
  
−
Then, you know, (the officiant=) [[Aksobhya]] [[Tathagata]] (= oijnana-skandha and lord of the three lights or the three jiidnas) blessed the four-cornered dustless [[mandala]] of 'Great Pledge' in the bhaga-s ( = the [[Clear Light]] resorted to by illustrious persons) of the [[diamond]] ladies ( — the [[Clear Light]]) of the [[heart]] belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tathagatas—'on all levels with diverse [[forms]], both clear and the self-existence, of clarity, pervaded by a Buddha-cloud that thickly blazes with (five) tongues of flame (= the five ancillary [[winds]]), (each) full of all the (five) [[Tathagatas]] associated with the [[mandalas]] of clarity ( = Light), etc. (=Spread-of-Light and Culmination-of-Light).'
+
That is to say, after one has gained the mantra-bodv (in the
−
Here the rays of the five ancillary [[winds]] arc each multiplied by five, to be compared with the twenty-five twisted threads called jnana-sulra in the mandala-rilc described in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]. Each [[Buddha]] is associated with a certain {{Wiki|color}} and [[symbolized]] by a thread of that {{Wiki|color}}.
+
Stage of Generation) he proceeds to the Stage of Completion
 +
with that kind of [[body]] prepared by [[yoga]] (which therefore may or may not be counted as the initial part of the Stage of Completion). If the mantra-body in its developed {{Wiki|status}} as an
  
 +
"arcane [[body]]" is not counted in the numbering, then the first member is the [[diamond]] muttering. The [[yogin]] oudasts this with the [[state]] of [[visualizing]] the three Lights with their associated eighty prakrtis. Stationed in the [[illusory]] [[samidhi]], to wit, with the [[Illusory Body]], he enters the [[Clear Light]] in this stage
  
−
A
 
−
On the other hand, the literal [[form]] of the [[nidana]] is doubtlessly challenging, since the [[word]] [[bhaga]] often has the meaning of '{{Wiki|female}} {{Wiki|organ}}'. Therefore, the Vajrajiidnasamuccaya (PTT, Vol. 3, p. 253-1) has this passage :
 
  
−
The [[Bhagavat]] spoke: 'The [[Sravakas]] andso on, unliberated from the discursive [[impressions]] of practising the law free from [[passion]] (viragadharma), became astonished to hear the [[diamond]] words ([[vajrapada]]) of the Maha-yoga-tantras—"was dwelling in the [[bhaga]] ($)oi the ladies" —which exemplify the [[doctrine]] of [[lust]] (rdgadharma). The explanation which docs not conflict with their [[aspirations]] is said to be the explanation as the shared [[sense]].
+
of Personal [[Blessing]] (siadhifthdna). In the stage of Abhisam-bodhi, by the reverse order of the Lights, he achieves the [[nondual]] [[knowledge]]. Finally, he attains the [[yuganaddha]] wherein
  
  
−
The last sentence (smon par [[byed pa]] de [[rnams]] dan mi hgal [[bahi]] sgo nas bSad pa dc ni spyihi don du bSad pa gsuns paho) can be clarified with CandrakTrti's classifying terms, as set forth below. The [[Tantra]] is here alluding to the [[sense]] shared with non-tantric [[Buddhism]]. Assuming an explanation of the niddna is forthcoming concordant with ordinary [[Buddhism]], we assume such is the explanation in Tson-kha-pa's {{Wiki|paraphrase}} presented above and [[Indrabhuti's]] brief expansion. The Samdhivyakarana's re-telling seems also to represent the 'shared [[sense]]'. The explanations in terms of [[winds]] and in terms of the three lights and [[Clear Light]] should be considered as the unshared [[sense]], especially unshared with non-tantric [[Buddhism]].
+
there is nothing further to learn (asaikfa-yuganaddha).
  
 +
Now returning to our considerations of the six-mcml>crcd [[yoga]] on which [[Candrakirti]] wrote liis comments, it seems that the set of terms applies to the [[yoga]] praxis in a period prior
  
−
C. The seven ornaments and subdivisions
+
to this {{Wiki|terminology}} of two main Stages. When it was decided
 +
(per [[Nagarjuna's]] system) to begin the Stage of Completion w ith the [[diamond]] muttering along widi prandydma, the third member of the other terminological system, it becamc a problem of howto define the first two members 1. pratydhdra and 2. [[dhydna]] in a manner applicable to the Stage of Completion. [[Nagarjuna]] evaded the issue in his commentary on the 18th chaptcr in w hich
  
  
−
Also fundamental to his [[tantric]] system is that there are levels of [[interpretation]] of the basic [[Tantra]], a difference of explanation in accordance with the [[listeners]], and a determined categorization of the sentences of the [[Tantra]]. Herein lies the great contribution of [[Candrakirti's]] 1'iadipoddyotana employment of the classificatory twenty-eight subdivisions of the 'Seven Ornaments', a {{Wiki|terminology}} stemming from the Vajrajndna-samuccaya-tantra. Some examples of this {{Wiki|classification}} have already been presented in the foregoing [[sections]], especially {{Wiki|pregnant}} [[sense]] . At the end of the [[Pradipoddyotana]], Candra-kirti suggests the [[reason]] for adopting this {{Wiki|terminology}} by recalling the [[Buddha's]] {{Wiki|dilemma}} immediately after his [[enlightenment]], when he hesitated to teach his [[doctrine]] since it was too profound for [[people]] at large. Yet the [[Buddha]] did begin to teach
 
  
 +
the six-mcmbcred [[yoga]] was presented. The {{Wiki|solution}} adopted by Tsori-kha-pa is that they represent the arcane [[body]] (kiya-viveka).
 +
With the help of [[Candrakirti's]] explanations ("Documents"), and availing ourselves of the preceding {{Wiki|data}}, the rest of the correlation in terms of the [[Guhyasamaja]] {{Wiki|cult}} can be set up as follows :
  
  
−
on the basis that persons were like lotuses—some were still in the mud, others had a stem reaching up, and a few had blossoms on the surface which needed {{Wiki|sun}} warmth. So also, in the case of the [[Tantra]], one had to adapt the explanation to the particular stage of the candidate. Accordingly, the [[master]] had to know multiple explanations, so he could answer a [[disciple]] to his temporary [[satisfaction]].
+
six-membered [[yoga]] fjve stages
  
 +
3. [[Pranayama]] — 1. vajrajapa
  
−
For presenting below the gist of the {{Wiki|classification}}, I employ the [[Pradipoddyotana]] {{Wiki|manuscript}} which is somewhat chaotic at the beginning, Tson-kha-pa's [[Mchan]] hgrel on that work, and Sraddha-karavarman's *VajrajHdnasamuccaya-tantrodbhara-saptdlamkdra-vimocana (restored title) (PTT, Vol. 60, pp. 138-139). Yukei Matsunaga has also studied this {{Wiki|terminology}} in an article in [[Japanese]], "On the Saptalamkara" (March 1963).
+
4. [[dharana]] — f 2. [[cittavisuddhi]]
  
 +
L 3. [[svadhisthana]]
  
 +
5. [[anusmrti]] 4. [[abhisambodhi]]
  
−
The seven ornaments are :
+
6. [[samadhi]] 5. [[yuganaddha]]
  
−
1. Introduction (T. glen bslan ba),
 
  
−
2. Way (T. tshul),
+
It should be emphasized that such a correlation may help us to understand the stages of [[yoga]] in a terminological [[sense]], and enable us to cross over from one system to the other one; and also that in practice authors settled on either set of {{Wiki|terminology}}; and that either could be used by authority of the [[Guhyasamaja-tantra]], which presents them in its [[Chapter]] VI and [[Chapter]] XVIII.
  
−
3. Alternatives (T. mthah),
 
  
−
4.Ex-planation (T. bSadpa),
+
Finally, I [[wonder]] if this remarkable description of [[yoga]] is meant to duplicate the [[Buddha's]] feat in the celebrated account of the Parinirvana-sHtra. Here the Budcjha passed beyond the [[realm of desire]] up through the various divisions of the [[realm of form]] and then the divisions of the [[formless realm]] until he reached the [[cessation]] of [[ideas]] and [[feelings]]. He then reversed himself, going through the downward stages in order until he arrived at the lowest [[division]] of the [[realm of form]]. He then proceeded upwards again until he arrived at the top of the [[realm of form]] and then entered [[Parinirvana]]. Later, in [[Mahayana Buddhism]], for example in the [[Lankdvatara-sutra]], the place where he had entered [[Parinirvana]] was considered the place where one is [[initiated]] as a Complete [[Buddha]].
  
−
5. Grouping (the auditors) (T. bsdus pa),
 
  
−
6. Persons (T. ganzag),
+
E. Grouping the niddna karikds
  
−
7. Purpose (T. [[dgos pa]]).
+
The [[reason]] for [[including]] this topic under the general [[discussion]] of [[yoga]], is that repeated [[consideration]] of these forty verses with great labor of collecting commcntarial materials for them, finally convinced me that they represent a sequence of [[yoga]], and in that case the only [[yoga]] that can apply by authority
  
  
−
The first ornament, of Introduction, has [[five sections]] :
 
  
 +
of the Guhyasamdjatantra toward any grouping is the four steps in the Stage of Generation and either the six-membered [[yoga]] or the [[five stages]] in the Stage of Completion.
  
−
1. [[name]], i.e. Mahayogatantra (the {{Wiki|commentarial}} reference to the Guhyasamdjatantra, which however lacks that appellation in its formal title);
 
  
−
2. for whom, i.e. for the ocean of candidates (vineya);
+
But before we can take up this {{Wiki|matter}} of grouping, it will be necessary to establish where to place what is called the "hundred [[lineages]]". This involves some disputed points about the "arcane [[body]]". Some authorities held that the "arcane [[body]]" was restricted to the Stage of Completion. In the course of
  
−
3. composer, i.e. [[Vajrasattva]], thesixth [[Buddha]];
+
Tsori-kha-pa's lengthy [[discussion]] of this topic in his Paiicakrama commentary, he states (PTT, Vol. 158, p. 201-4,7,8) : "Since the Catydmeldpaka has stated the arcane [[body]] of one hundred [[lineages]] to [[three lineages]] and then compressed into one [[lineage]], with the Stage of Generation as the basis of inclusion, they should be included there, and so (in that case) it is not proper to in-
 +
clude them in the Stage of Completion ([[rigs brgya]] nas [[gsum]] gyi bar gyi lus dben mams [[rigs]] gcig gi lus dben du sdud par [[spyod]] bsdus las gsuris pas / bsdu rgyu [[bskyed rim]] der de mams bsdus pa [[rdzogs rim]] du mi run [[bahi]] [[phyir]] ro/). When we know that
  
−
4. extent, i.e. seventeen chapters and twenty [[rites]] ([[cho ga]] Hi Su), continuation [[tantra]] (ultara-tantra) in one [[chapter]], and [[explanatory tantras]] of such-and-such extent;
 
  
−
5. requirement, i.e. the'Stage of Generation' ([[utpatti-krama]]), the 'Stage of Completion' ([[sampanna-krama]]), the ordinary and the {{Wiki|superior}}, etc.
+
[[Tson-kha-pa]] held [[Aryadeva's]] [[Caryamelapakapradipa]] in [[highest]] esteem and drew from that work the entire material on the "hundred [[lineages]]" after comparing three versions of Arya-deva's text then extent [[in Tibet]], we must conclude that Tsori-kha-pa gives his [[own]] position as far as the "hundred [[lineages]]" is concerned. Since Tsori-kha-pa refers to those "hundred [[lineages]]" as "arcane [[body]]", it is clear to mc that his "arcane [[body]]" annotations on niddna verses, starting with verse 14 in my third group, is his way of placing those verses in the set describing the Stage of Generation. Although the "hundred Uncages"
−
The second ornament, of Way, constitutes two interpretations of [[four parts]],
+
stem ultimately from [[Aryadeva's]] work (in the {{Wiki|Peking}} edition, PTT, Vol. 61, p. 295-5, line 7, to 297-5, line 8), I have taken them from the edited [[form]] in Tsori-kha-pa's [[Pancakrama]] commentary. Here, Tsori-kha-pa (PTT, Vol. 158, p. 201-3-7) mentions that when the "arcane [[body]]" is included in the Stage of Generation, it is placcd in the [[Atiyoga]] step, which is the third of the four steps. Ratnakara&nti also implies that the "arcane [[body]]" is located in the third step by our [[information]] included from his [[book]] that the [[blessing]] is of the [[sense bases]], [[personality]] [[aggregates]], the [[elements]] and the major and minor limbs.
 +
The "arcane [[body]]", which thus begins with [[yoga]] praxis in the third step, must continue through [[the fourth]] step for the simple
  
  
−
1. [[lineage]] (sanUdna, rgyud),  
+
[[reason]] that it is {{Wiki|present}} at the outset of the next stage, that of Completion. We shall see that this observation agrees with the three kinds of catya of the Stage of Generation, which are illustrated in the [[Tathagata]] verses ([[nidana]] verses 18-21). It thus becomes obvious that the niddna verses which invite commentary of portions of the "hundred [[lineages]]" belong to the Stage of Generation, and also obvious that the niddna verses beginning with verse 22, which speaks for the first time about the [[yoga]] of ''completion", belong to the Stage of Completion. All my further collcction of material confirmed this [[division]] and worked out with continual consistency.
  
−
2. underlying [[cause]] (niddna, glen gSi),
 
  
−
3. true [[word]] ([[nirukti]], nes pahi tshig),  
+
Upon scanning the various commentaries on the Pradipoddyo-tana in the [[Tanjur]], I find only one commentator who attempts to group the [[nidana]] verses. One [[reason]] for the general [[silence]] of the sub-commentators is that the {{Wiki|commentarial}} flow is interrupted by stopping to comment in a completely different way, as would be necessary with arguments in the case of the [[nidana]] kdrikds, since [[Candrakirti]] had cited them only in a block without {{Wiki|individual}} remarks or grouping suggestions. Thus, even presuming that these commentators had their [[own]] [[thoughts]] about grouping, ordinarily it would be only such an {{Wiki|independent}}
  
−
4. impulse ([[hetu]], rgyu).  
+
commentary as the [[Dalai Lama]] referred to (cf. Preface) that would try lo explain the verses from all possible angles [[including]] grouping. By the one commentator I mean the [[Kumara]] whose [[Pradipoddyotana]] commentary was noticed in a preceding section. He is probably the same [[Kumara]] who is listed as a [[translator]] of Bhavyakirti's long commentary on the same [[Pradipoddyotana]], so he may even have been a personal [[disciple]] of Bhavyakirti. His commentary is rather brief; he calls it a tippani-hrdayadarSa ('Annotation which is the [[Mirror]] of the [[Heart]]'), and so he concerns himself with what he considers the most important [[elements]] of the work he is commenting on, rather than commenting on everything. It is worthwhile to {{Wiki|present}} his soludon, even though I do not acccpt it. He apparently followed this initial course of {{Wiki|reasoning}}: At the end of the citation of the forty verses by the [[Pradipoddyotana]], there appears [[Candrakirti's]] signal 'garbhyarlha' (T. sbas pa or [[sbas don]]). In a previous introduction, I have shown that [[Candrakirti's]] 'garbhyartha' has the three varieties of '{{Wiki|pregnant}} [[sense]] clarifying the [[doctrine]] of [[lust]]', '{{Wiki|pregnant}} [[sense]] revealing [[conventional truth]]' ( = [[Illusory Body]]), and '{{Wiki|pregnant}} [[sense]] considering the three jilanas'. Also Tson-kha-pa's [[Mchan]] hgrel mentions these three varieties when annotating that [[word]] 'sbas pa' at the end of the forty verses, so it was quite reasonable for [[Kumara]] to expect that the three varieties would be found presented among the forty verses. However, it is one thing to exemplify the three varieties somewhere or other; and another thing for the forty verses to fall into [[three groups]], as [[Kumara]] forces them (PTT, Vol. 60, p. 219-5). His first group amounts to verses 1 through 9 :
 +
/ E ni Ses rab [[dam pa]] iiid [[ces bya]] ba nas / [[rnam]] Ses Hid ni liia poho ies bya [[bahi]] bar gyis ni [[sems]] mam par dag pahi rim pa [[yin]] no 11 ye Ses [[gsum]] [[rnam]] par hbyed pa ni [[gcig tu]] sbas pahi don no /.
  
  
−
As to the two interpretations, the [[Pradipoddyotana]] passage ([[Mchan]] hgrel, Vol. 158, p.  
+
From, ' ''E" {{Wiki|signifies}} the [[Noble]] Women [[Prajna]],' down to '[[perception]] (vijriana), the fifth', is the stage '[[purification]] of the [[mind]]' (citta-viSuddhi). Analyzing the three gnoses (jHanalraya) is one kind of '{{Wiki|pregnant}} [[sense]]'.
 +
The second group constitutes verses 10-18 :
  
−
4) states that there are [[four parts]] to the Way of be
 
−
coming a [[Buddha]] according to the [[doctrine]] free from [[lust]] (virdgadharma) and [[four parts]] according to the [[doctrine]] of [[lust]] (ragadharma), as in the following tabulation:
 
  
 +
I miiam Hid [[so sor rtog pa]] daii ies [[bya ba]] nas / de dan der [[rigs]] las libyun ba / [[lha]] dan [[lha]] mo [[tha dad]] pa de ni [[yod]] min de med kyaA / hgro [[bahi]] don [[phyir]] [[ston pa]] [[yin]] ies bya [[bahi]] bar gyis ni I lhahi sku mam par [[dag pa]] mhon tu hgro [[bahi]] [[rdo rje]] bzlas palii rim pa bstan to I I dehi nan nas [[phyag rgya]] bii ni [[rgyas]] gdab cin ies bya bas ni sans [[rgyas]] spyan [[la sogs pa]] ham dgug pa dan iugs pa [[la sogs pa]] ham / [[las kyi phyag rgya]] la [[sogs]] paho / I de Aid hdod [[chags]] kyi [[chos]] ston pahi sbas pahi don gnis paho / From '(the [[knowledges]]) Equality, Discriminative.............'
 +
down to 'Of the different [[gods]] and [[goddesses]] generated by him and his [[family]], neither the [[gods]] nor the [[goddesses]] [[exist]], but are displayed for the [[sake]] of [[sentient beings]]' —shows the stage '[[Diamond]] Muttering* (vajrajdpa) which brings direcdy the [[pure body]] of a [[god]]. Among those
 +
(verses) the [[phrase]] 'sealed by [[four seals]]' (verse 16) implies either [[Buddhalocana]] and the other [[goddesses]]; or attracting, drawing in, etc. (the four steps in bringing [[nonduality]] with the jnana-being); or the karma-mudrd, etc. Exacdy that is the other kind of '{{Wiki|pregnant}} [[sense]]' which teaches the [[doctrine]] of [[lust]].
  
−
[[four parts]] as viragadharma
 
  
−
1. [[lineage]] [[birth]] of the man (in a [[fortunate]] place)
+
The third group includes verses 19-40 :
  
−
2. underlying [[cause]] rearing in the circle of women
+
I fidi las gAis med mthori [[bahi]] ies [[bya ba]] nas / sbas paho ies
  
−
3. true [[word]] j the [[teaching]] according to the [[Vinaya]]
 
  
−
4. impulse (zestful) practice of the Law with [[desire]] for the fruit ([[Enlightenment]])
 
  
 +
bya [[bahi]] bar gyi ni [[sgyu ma]] lla buhi tin iu hdzin [[bstan pa]] [[ste]] I [[de kho na]] raft [[byin]] gyis [[brlab]] pahi rim bstan paho / / [[kun rdzob kyi bden pa]] la de ma thag miion par byah chub pahi rim pa ni sbas pahi don [[gsum]] paho /
  
−
as ragadharma generating the [[Buddhas of the five families]] in the Stage of Generation unification of those families in the Stage of Completion [[dharanis]] such
 
  
−
The Viragadharma is of course based on the {{Wiki|biography}} of [[Gautama Buddha]]. In his case, the 'sanitaria' is the {{Wiki|solar}} [[lineage]] (suiyaoamfa) through his father [[King Suddhodana]] and mother [[Queen Maya]]. The 'niddna' is his early [[life]] in the palace, reared by the nurses and then surrounded by the {{Wiki|harem}} women, toward whom he had '[[viraga]]' ([[aversion]]) and from whom he left for the [[religious]] [[life]]. The [[four parts]] seem to agree with the order of superintendence of the four [[goddesses]] who in [[chapter]] XVII implore the Lord to emerge from the [[Clear Light]] (see the section '[[Diamond]] Ladies of the [[Heart]]'); that is, they implored in the order [[Mind]], [[Body]], {{Wiki|Speech}}, Acts.
+
From 'Afterwards, who sees the [[non-duality]]' down to (the signal) '{{Wiki|pregnant}} sense'—teaches the [[illusory]] [[samadhi]] (mayopama-samadhi), and only that teaches the Svadhisthana-krama. Immediately after that '[[conventional truth]]', there is the Abhisambodhi-krama. So the third '{{Wiki|pregnant}} [[sense]]'.
 +
The weakness of Kumara's {{Wiki|solution}} can be judged from these viewpoints:
  
 +
(1) It was reasonable for him to impose stagesfrom [[Nagarjuna's]] Paiicakrama, but he docs not adhere to the order of the kramas, interchanging the first and second—CittaviSuddhi and Vajrajapa. By applying these stages throughout, which are prevalent on the 'Stage of Completion' he leaves no group of [[nidana]] verses to depict the 'Stage of Generation', which belies [[Candrakirti's]] verse to the effect that the forty verses explain the Guhyasamdjatantra, which on the strength of Kumara's divisions has no Stage of Generation at all.
  
−
The third ornament, of Alternatives, amounts to six (talkofi) in three pairs, which are 'hinted meaning' (neydrtha,
+
(2) It was reasonable for him to apply the {{Wiki|terminology}} of three kinds of '{{Wiki|pregnant}} [[sense]]' but it is contrary to the obvious {{Wiki|data}} of the verses to divide them into three consecutive groups on this basis. For example, the '[[three knowledges]] (jnanatraya) kind of {{Wiki|pregnant}} [[sense]] in fact covers the verses 1-7, 25-26, 30, 32, and 36-38. (3) His {{Wiki|solution}} takes no account of the words of the niddna sentence, because his second group (verses 10-18) goes down to the first ta of tathdgata. He evinces no indication that he tried to relate the [[subject]] {{Wiki|matter}} of the verses to the words which furnish the forty {{Wiki|syllables}}.
−
dran bahidon) and 'evident meaning' ([[nitartha]], fits pahi don); '[[twilight language]]' (samdhya bhd>d) and 'non-twilight [[language]]' (no samdhya bhdfd); 'standard {{Wiki|terminology}}' (yalharuta), e.g. '[[mandala]]', and coined {{Wiki|terminology}} (no yalharuta), e.g. 'kotdkhya' (pseudonym for one of the ten [[winds]]). There has been much [[scholarly]] [[discussion]] in the {{Wiki|past}} on the meaning of the term sarpdhya bliafd (of which samdhi-bhdfd is a [[form]]), and in the Renou memorial volume I defended my [[interpretation]] that it is "'[[twilight language]]'.
+
Having by those considerations eliminated the one classical attempt to group the verses, the way is clear to group them by appeal to the {{Wiki|evidence}} of the verses themselves. The forty
  
  
−
The fourth ornament, of Explanation of the [[sense]] of a given passage, is of four kinds (1) 'invariant [[sense]]' (akfardrtlia, yigdon), (2)'shared [[sense]]' (samastdrigdrtha, [[spyi]] don), (3)'preg-nant [[sense]]' (garbhy-artha, [[sbas don]]), (4) '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]' (koli-kartha, mthar thug don), in further explanation and breakdown as follows :
+
verses divide into sets on the basis of the Stage of Generation and the Stage of Completion, as previously discussed. Verse 22 employs the expression nitpanna-krama ('Stage of Completion'). Therefore, the last nineteen verses arc devoted to the Stage of Completion.
 +
Then, within the two sets of verses some groups arc obvious and others require further {{Wiki|justification}}. The most difficult group
  
  
  
−
1. 'invariant [[sense]]', i.e. literal meaning.
+
in the first set is formed of the verses for Ekasmin Samaye, to which I assign the second [[vajra]] or step of service, [[anuyoga]]. The [[decision]] to make [[three groups]] out of the second set yields a {{Wiki|solution}} compatible with the six-membcrcd [[yoga]], the five kramas, as well as with the four steps of service as shared with the Stage of Completion. The full picture in each case is provided in the respective groups. Now I {{Wiki|present}} the final arrangement with some minimal remarks :
  
−
2. 'shared [[sense]]', of two sorts :
 
  
 +
I. The Stage of Generation.
  
−
(a) [[sense]] shared with non-tantric [[Buddhism]],
+
A. Evam [[maya]] grutam. [[Yoga]] (- Scva)
  
−
(b) [[sense]] shared with the three [[lower Tantras]].
+
B. Ekasmin samayc. [[Anuyoga]] (— Upasadhana)
  
 +
C. [[Bhagavan]] [[Sarva]]. [[Atiyoga]] ( = [[Sadhana]])
  
−
3. '{{Wiki|pregnant}} [[sense]]', of three sorts :
+
D. [[Tathagata]]. [[Mahayoga]] (= Mahasadhana)
  
−
(a) {{Wiki|pregnant}} [[sense]] clarifying the doctrinc of [[lust]] (ragadharma-prakasana-garbhin),
 
  
−
(b) {{Wiki|pregnant}} [[sense]] revealing '[[conventional truth]]' (-[[Illusory Body]]) (samvrti-satya-sambo-dhagarbhin),
+
II. The Stage of Completion.
  
−
(c) {{Wiki|pregnant}} [[sense]] considering the three gnoses (jftanatraya-vicintana-gai bhin).
 
  
 +
E. Kayavakcitta. [[Pratyahara]] and [[Dhyana]]
  
−
4. '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]', of two sorts :
+
( =[[kayaviveka]])
  
−
(a) [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]] clarifying the [[Clear Light]] (prabhasvara-prakaia-kolika),
+
[[Pranayama]] (=Vajrajapa); [[Dharana]] (= [[Cittavisuddhi]] and Svadhis(hana) —Scva
  
−
(b) [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]] revealing the paired-union (yuganaddha-prabodhana-kolika).
+
F. Hrdaya-vajrayosid. Anusmni ( = Abhisambodhi)—Upasadhana
  
 +
G. Bhagesu vijahara. [[Samadhi]] (=Yuganaddha)—Sadhana and Mahasadhana
  
  
−
The fifth ornament, of Grouping (the auditors), is of two kinds :—an assembly, to which 'invariant [[sense]]' and 'shared [[sense]]' among the four Explanations are [[taught]]; and [[disciples]], to whom '{{Wiki|pregnant}} [[sense]]' and '[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]' among those four are [[taught]].
+
It might be objected that E-VAM applies to both Stage of Generation and Stage of Completion, and therefore it is improper to restrict it to the Stage of Generation, as in my {{Wiki|solution}}. To this argument, one may respond that it is usual in the beginning of the [[path]] (e.g. the ten-staged [[Bodhisattva path]], or the {{Wiki|present}} [[Tantric path]] of two Stages) for the gum to tell the [[disciple]] the steps that lie ahead so that he may be {{Wiki|realistic}} alxmt the course he is to follow with its expected {{Wiki|fruits}}. Accordingly, it is quite proper for E-VAM, which condenses the entire [[path]], to appear first and to head the Stage of Generation. This would be the E-VAM of the [[path]] of [[attainment]], among the three kinds of E-VAM to be explained later.
  
−
The sixth ornament, of Persons, means the five kinds of persons who receive [[initiation]] ([[abhi]]}eka) and adhere to pledges ([[samara]]) and [[vows]] ([[samvara]]). They are called 'jewel-like [[person]]' (ratna-pudgala), the 'blue-lotus' ([[utpala]]), the 'white-lotus ([[pundarika]]), the 'red-lotus' ([[padma]]), and the '[[sandalwood]]' ([[candana]]), each of which is defined in the [[Pradipoddyotana]]. In the notes to [[Mkhas grub]] rye's Fundamentals of the [[Buddhist Tantras]], pp. 218-9, Bhavyaklrti's
+
Here also a few remarks arc in order regarding the correlation of the shared steps of service with parts of the Stage of Completion. [[Seva]] in the Stage of Generation is the {{Wiki|conceptual}} reach up to the [[Clear Light]]. In the second stage, the [[yogin]] is held
  
−
commentary was cited : "The 'sandal-wood-likc' is in the [[family]] of fools; the 'blue-lotus-like' has {{Wiki|inferior}} {{Wiki|faculty}} ([[indriya]]); the'white-lotus-like' has [[intermediate]] {{Wiki|faculty}}; the 'red-lotus-like' has keen {{Wiki|faculty}} ; the 'jewel-like', has the most {{Wiki|excellent}} of [[faculties]]." The notes also cited the Thobyig [[gsal]]
 
  
−
[[bahi]] me Ion (of Bio bzari hphrin las) showing the difference of instruction in terms of the six alternatives: the evident meaning, standard {{Wiki|terminology}}, and [[twilight language]] are expressed to the 'jewel-like [[person]]'. The other three alternatives are expressed to the other four types of persons. In
 
  
−
Sraddhakaravarman's {{Wiki|terminology}} of three kinds of [[Tantra]], the five persons are called 'causal [[tantra]]' (hetu-tantra) because they are like [[seeds]]. Upon receiving [[initiation]], they enter the '[[tantra]] of means' (upaya-tantra). First they attentively listen to the [[Tantra]] with 'listening [[insight]]' ([[Srutamayi]]
+
to enter the [[Clear Light]] with a [[subtle body]] in the [[krama]] of Svadhis(liana. Therefore, all the members and kramas up to Svadhisthiina arc the {{Wiki|superior}} kind of [[Seva]]. Upasadhana in the Stage of Generation evokes the 'primeval lord' {<idindtha) with a mantra-body (a kind of mahamudra). In the Stage of Completion, the Abhisambodhi-krama represents the emergence from the Clear Light with the Sambhoga body, a knowledgebody (also a kind of mahamudra). Therefore Upasadhana is the superior step in this case. The remaining correlation is by reason of the distinction in this literature of
  
−
[[prajna]]) then study to attach meanings to the words with '[[thinking]] [[insight]]' (cintamayiprajna), whereupon with '[[cultivation]] [[insight]]' (bhdvani-mayi prajila) they conceptualize in the 'Stage of Generation' and then do the praxis in the 'Stage of Completion'. The [[discussion]] about these persons in Tsori-kha-pa's Mthah good (on [[Chapter]] One) (PTT, Vol. 156, p. 33-2, 3) makes it clear that it is precisely in terms of these three levels of '[[insight]]' that the {{Wiki|terminology}} of '{{Wiki|faculty}}' ({{Wiki|inferior}}, etc.) is employed.
+
'coupling in the realm of learning' (Saik;a-yuganaddha) and 'coupling beyond learning' (aSaikfa-yuganaddha). While there is a beginning of this Saikfa-yuganaddha in the Abhisambodhi-krama, both kinds of yuganaddha are proper to Yuganaddha-krama. Sadhana in the Stage of Generation accomplishes the body-mandala and one's own aim; therefore, in the Stage of Completion, it fulfills the Saikfa-yuganaddha of being a Buddha 'in this life' as the lord 'with eight gunas' (nidana verse 34). Mahasadhana in the Stage of Generation serves the aim of others; therefore, in the Stage of Completion it is the aSaik<a-yttganaddha, equivalent to the 'Nirvana of no-fixed abode', or the Complete Buddha (Sam-buddha or Abhisambuddha).
  
  
 +
Besides, the basis laid in the Stage of Generation for the later accomplishment of the Stage of Completion can be treated in terms of Tson-kha-pa's correlation with the three Bodies of the Buddha.
  
 +
The set "Thus by me it was heard" is associated with silence, death, and the Dharmakaya. For as Nagarjuna pointed out in his commentary on chapter 18, when the Bodhisattvas were reduced to silence it was because they heard the teaching and entered one-pointed concentration. Thus they became affiliated with the Mind of the Buddha.
  
−
The seventh ornament, of {{Wiki|purpose}} ([[karya]]), is the third kind of [[Tantra]], called 'fruitional [[tantra]]' (phala-tanlra), and is of two kinds, ordinary and {{Wiki|superior}}. The ordinary kind is the [[attainment]] by the four kinds of persons, exclusive of the 'jewellike [[person]]', of the eight great [[siddhis]] at the limit of
+
The set "Upon an Occasion" is correlated with magical Speech, the intermediate state, and the Sambhoga-kaya, by evocation of the primeval lord.
 +
Then, the set "The Bhagavat—All" affiliates the yogin with the Buddha's Body, the Xirmana-kaya, or birth, as the fulfilment of the microcosm.
 +
The fourth set, "Tathagata", involves all the previous three, by imagining the Acts of the Buddha in projection upon the external world, the macrocosm.
  
−
the Stage of Generation, whereupon they go no further. The {{Wiki|superior}} kind is the [[attainment]] by the 'jewel-like [[person]]' of the rank of [[Vajra-dhara]], because that [[person]] having arrived at the limit of the Stage of Generation, rejects the ordinary [[siddhis]], and goes on to the Stage of Completion for the high goal.
 
−
[[Ratnakarasanti]] illustrates the classificatory vocabulary of the [[Pradipoddyotana]] in the Pindikrta-sadhanopdyikd-vrtti-ratndvali, PTT, Vol. 62, p. 69-3, 4 :
 
  
  
−
I [[sku rdo rje]] ni mam par snari [[mdzad]] do / / gsuii [[rdo rje]] ni hod dpag tu med pahi / / [[thugs rdo rje]] ni [[mi bskyod pa]] [[ste]] H yi gelti don to 11 [[sku rdo rje]] niyi ge om mo / / gsuii [[rdo rje]] ni [[yi ge]] [[ah]] ho 11 [[thugs rdo rje]] niyi ge [[hum]] [[ste]] / / spyihi don to I I [[sku rdo rje]] ni [[rus sbal]] gyi rtsa dan / gsuii [[rdo rje]] ni zla [[bahi]] rtsa dan / thugs rdo rjc hdod pahi [[gdugs]] kyi rtsa [[ste]] / sbas palio / / [[sku rdo rje]] ni [[chags pa]] dan / gsun [[rdo rje]] ni [[chags pa]] daii bral ba daiij [[thugs rdo rje]] [[chags pa]] bar ma [[ste]] / mthar thugs pa ho 11 [[sku rdo rje]] ni [[khrag]] dan / gsun [[rdo rje]] ni Su-kra daii / [[thugs rdo rje]] ni [[dri chab]] [[ste]] /
+
• Then, in the direct order of the three 'doors', the yogin ex-
 +
periences the Body, the Speech, and the Mind, arriving at the supreme plane, the Clear Light. The Diamond Ladies of the
 +
Heart draw the yogin from the Clear Light. In the pregnant
 +
'bhaga' they train him in the great attainment of the three mysteries of Body, Spcech, and Mind, through which he can dwell, beyond training, to inspire the later candidates.
  
−
dgons pas bSad paho / / [[sku rdo rje]] ni snail bahoj [ gsun [[rdo rje]] ni snail ba melted paho / / [[thugs rdo rje]] ni snaii ba fie bar [[thob pa]] [[ste]] / dgo its pa mayin paho 11 [[sku rdo rje]] khru ni Su pahi [[dkyil]] hkhor dan / gsun [[rdo rje]] ni khru bcu {{Wiki|drug}} pahi [[dkyil]] hkhor dan / [[thugs rdo rje]] ni khru bcu giiis pahi [[dkyil]] hkhor te I sgraji btin paho / / [[sku rdo rje]] ni tshaiis paho / / gsun [[rdo rje]] ni dbaii phyug [[chen po]] daii / [[thugs rdo rje]] ni khyab hjug [[ste]] / sgraji biin ma [[yin]] paho / / [[sku rdo rje]] ni ii ba daii / gsuii [[rdo rje]] ni dbaii daii / [[thugs rdo rje]] ni miion [[spyod]] de / draii [[bahi]] don to 11 skuhi [[rdo rje]] ni skuhi [[dkyil]]
+
Also there are technical and scholarly aspects. The principal authorities for that grouping and the consequent annotation of the forty verses are : Guhyasamdjatantra, especially chapters 6, 12, and 18; its explanatory tantras Vajramdla and Sar/tdhiiya-karana\ Nagatjuna's commentary on chapter 18, his Pindikrta-sddhana, his Paiicakrama and its commentary by Sri Laksmi; Aryadeva's Caiyamelapakapradipa; Candrakirti's Pradipoddyotana, especially on chapters 1, 6, and 12; and among native Tibetan works, Tson-kha-pa's Mchan hgrel on the Pradipoddyotana, his Gsal bahi sgron me on the Paiicakrama, and his Shags rim chen mo.
  
−
hkhor dah / gsuns [[rdo rje]] ni gsun gi [[dkyil]] hkhor / dan [[thugs rdo rje]] ni thugs kyi [[dkyil]] liklior te I nes pahi don to /
 
−
The [[Diamond]] of [[Body]] is [[Vairocana]]; the [[Diamond]] of {{Wiki|Speech}} is [[Amitabha]]; the [[Diamond]] of [[Mind]] is [[Aksobhya]]; invariant [[sense]]. The [[Diamond]] of [[Body]] is the {{Wiki|syllable}} Om; the [[Diamond]] of {{Wiki|Speech}} is the syllabic Alt; the [[Diamond]] of [[Mind]] is the syllabic Hunt; shared [[sense]]. The [[Diamond]] of [[Body]] is the vein of the [[tortoise]] (kurmaka) (the right nddi);
 
  
 +
PART THREE
  
  
−
the [[Diamond]] of {{Wiki|Speech}} is the vein of the [[moon]] (iaJiiika) (the left [[nadi]]) the [[Diamond]] of [[Mind]] is the vein oflove'* [[umbrella]] (madandtapatra) (the middle n&4i) \ {{Wiki|pregnant}} [[sense]]. The [[Diamond]] of [[Body]] is [[desire]]; the [[Diamond]] of {{Wiki|Speech}} is [[aversion]]; the [[Diamond]] of [[Mind]] is [[indifference]]; [[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]. The [[Diamond]] of [[Body]] is {{Wiki|blood}}; the [[Diamond]] of {{Wiki|Speech}} is semen; the [[Diamond]] of [[Mind]] scented [[water]]; [[twilight language]]. The [[Diamond]] of [[Body]] /
+
===[[COMMENTARY ON THE FORTY NIDANA VERSES]]===
  
  
−
is Light; the [[Diamond]] of {{Wiki|Speech}} is Spread-of-Light; the/ [[Diamond]] of [[Mind]] is Culmination-of-Light; non-twilight [[language]]. The [[Diamond]] of [[Body]] is the [[mandala]] of twenty-hasta size; the [[Diamond]] of {{Wiki|Speech}} is the [[mandala]] of six-tecn-Aaj/a size; the [[Diamond]] of [[Mind]] is the [[mandala]] of twelve-Aaj/a size; standard {{Wiki|terminology}}. The [[Diamond]] of [[Body]] is [[Brahma]]; the [[Diamond]] of {{Wiki|Speech}} is Mahegvara; the [[Diamond]] of [[Mind]] is {{Wiki|Visnu}}; coined {{Wiki|terminology}}. The [[Diamond]] of [[Body]] is an appeasing [[rite]] ([[Santika]]); the
+
==[[I. STAGE OF GENERATION]]==
  
−
[[Diamond]] of {{Wiki|Speech}} is a controlling [[rite]] (raSikara); the
 
−
[[Diamond]] of [[Mind]] is a destroying [[rite]] (abhicarika); hinted meaning. The [[Diamond]] of [[Body]] is the [[mandala]] of [[Body]]; the [[Diamond]] of {{Wiki|Speech}} is the [[mandala]] of {{Wiki|Speech}}; the [[Diamond]] of [[Mind]] is the [[mandala]] of [[Mind]]; evident meaning.
 
  
 +
A. Evam maya irutam (Thus by me it was heard).
  
−
D. Importance of the forty verses
 
  
  
−
Perhaps no more eloquent testimony can be made on behalf of the verses than what is presented in the [[Pradipoddyotana]] itself immediately after its citation of the forty verses from the Vajramald. Insofar as I can make out the {{Wiki|manuscript}} at this point (Plate 2A, fol. 1, line), it appears to read :
+
Those initial words of the Tantra can be treated in several different ways : (1) separate treatment of the expression 'Evam', (2) separate treatment of the expression 'Evam maya', and (3) treatment in terms of the six verses going with the words 'Evam maya Srutam'.
−
I vijahdrapadam so'rthah srisamdjaparisphufeh / I vydkhydtah maiijughofena vajramdldm uparata iti I There is a verse : "To the sentence vijahdra, this meaning resting on the Vajramdla has been explained by Maflju-ghosa so as to elucidate the Glorious Samdja."
 
−
The Prakdiikd-ndma-vyakhyd-lika (PTT, Vol. 60, p. 296-1) comments : "explained the meaning to the sentence vijahdra, i.e. the meaning to the sentence of the niddna" (bfugs pahi tshig don ni glen giihi tshig don b$ad pa [[yin]] 2cs pa ni). The verse represents the [[Bodhisattva]] Mai\jugho?a as the pronouncer of the forty [[karikas]] in the Vajramdla to elucidate the niddna and
 
  
  
 +
(1) For separate treatment of Evam, there is the Pradi-poddyotana (Mchan hgrel, p. 13) citation of the Devendrapariprccha. This appears to be the only original passage extant from this Tantra; the selection found in Subhdfila-samgraha is included within this longer selection.
  
  
−
therefore the whole Guhyasamajalantra. [[Tson-kha-pa]] explains it this way in his commentary on the Paiicakrama called Gsal [[bahi]] [[sgron me]] (PTT, Vol. 158, p. 176-5 to p. 177-1) : "(But) the main thing is that the [[Pradipoddyotana]] has stated that all the meaning of the ([[Guhyasamaja]]) [[Tantra]] is comprised by the [[nidana]] of forty {{Wiki|syllables}} E-vam ma-ya, etc., and that in this ([[Vajramala]] [[Explanatory Tantra]]) the meaning of each syllabic is explained respectively by forty verses starting with the verse ' "E" {{Wiki|signifies}} the [[Noble]] [[Woman]] ([[salt]]) [[Prajna]]'." ( / glso bo ni E-vani ma-ya la [[sogs]] pahi [[yi ge]] hi\ bcuhi glen g2is rgyud kyi don thams cad bsdus par [[sgron gsal]] las gsuhs pa de rgyud hdir / E ni Ses rab [[dam pa]] [[ste]] / / ies [[sogs]] tshigs bead bii bcuhi tshigs bead res [[yi ge]] rehi don hchad pa hdi [[yin]] no / ).
+
/ uktar/i bhagavata / devendrapariprcchayam / Sakras aha / kim artham evam ity etat kasmad ada'u prayujyate / kim idam saugatam lakyam kim va irdvakabhdfitam / elan me samiayam sanam apanelu bhavantakah 11 irutva lakyam surapates saddharmagunabhdfilam / sadhukdram tato datvd bhagaidn idam abravit 11 ddav nam iti proktam yad arlham sarvadariina / tat Srnu tvani surapate yathavad anupSrvaSah // dharmaskandhasahasrdnam caturai itisamkhyayd / sanairayam
  
−
While I am indeed far from having mastered the various [[Tanjur]] commentaries and sub-commentatrics on the Guhya-samajatantra, on its [[Pradipoddyotana]], or on the Paiicakrama, 1 did scan a considerable number for the research [[embodied]] in the {{Wiki|present}} work; and the only quotations of the forty verses I could find were in the beautiful [[Tanjur]] commentary on the Paiicakrama by Sri Laksmi,"called Pancakrama-likd-kramdrtha-prakdsikd. She quotes at least verses nos. 7,
+
pitamata diyakfaram kathitam tatha // ekaras tu bhaven mala vakaras tu pita smrtah / bindus tatra bhaven yogah sa yogah paramadbhutafi 11 ekarah padmam ity uktarp vakare vajram eva ca / bindus tatra bhaved bijam tah prasMam jagat tray am // ekaras tu bhavet prajila vakdrah suratddhipah / bindui cdnahatam tatti am taj-jatany akfarani ca // yo vijanati tattvajno dharmamiidrdkfaradvayam / sa bhavet sarvasatlvdnam dharmacakrapravartakah // yo 'viditvd pat hen nityam akfaradvitayarp janah / sa bahyo buddhadhardnam dhanivad bhogavarjitah // evam dvir akfaram mdya sarvajiio 'Ira by avaslhitah / ddau saddharmaiaslrdndm lad evam praligiyate // tasmdt surddhipa iakra yadi eel SdSvatai/t padam / saddharmo guru kartavyah smara mayd dvir akfaram jjitij
−
12, 18, and 40— the nos. 7 and 18 as from the Vajramald, the other two without [[name]] of source; and at other places uses [[language]] reminiscent of still other verses among the forty. The [[reason]], the quotations are easy to [[recognize]], is that the [[translator]] into [[Tibetan]] of her text, recorded as Mantrakalasa, who is not the [[translator]] of the Vajramdld or of the [[Pradipoddyotana]] wherein the translation of the forty verses into [[Tibetan]] differs triflingly and in only a few cases, has employed the [[identical]] translation of those four verses as among the forty verses cited in the [[Pradipoddyotana]]. Presumably Mantrakalasa (12th
 
  
−
cent., A.D. ?) had memorized the whole group of verses, as many [[Tibetan]] followers of the Guhyasamdjatantra still do today. And in [[consideration]] of the kind of passages Sri [[Laksmi]] ordinarily quotes, namely famous, well stated, and appropriate lines, I draw the conclusion that when she quotes niddna verses 12 and 40 without naming the original work, she expects the reader to know the forty verses by [[heart]], as she herself obviously docs. [[Candrakirti]] also [[knows]] them well since he quotes the block of forty verses in [[Chapter]] One of his great work. This does not prove that all [[Indian]]
 
  
  
 +
It was said by the Lord in the Devendrapariprccha : Indra asked : Why the term 'evam'? Why is it placed first? Is this an expression coming from the Lord, or is it a comment by a disciple? May the destroyer of phenomenal life remove from me all this uncertainty !
 +
Having heard this discourse of the master of the gods, concerning a merit of the Illustrious Doctrinc, the Lord then conferred a 'Sadhu' ('Excellent !') and spoke as follows :
  
−
followers of the [[Guhyasamaja]] memorized the forty verses and then received explanation of them from the [[gurus]], but it does suggest this to be the case for followers of the Guhyasamdja in the {{Wiki|light}} of the Vajramdla, and subsequently in the {{Wiki|light}} of the Pradipoddyo-tana, hence for followers of the '[[Arya]]' school or [[tradition]].
 
  
−
If this [[memorization]] of the forty verses for centuries took place as stated above, there must be a good [[reason]] to be ascertained from the content or implications of the verses themselves. The section 'Introduction to the [[Yoga]] of the Guhyasamdja-tantra' leads up to the {{Wiki|solution}} that the niddna verses can be grouped in conformity with the major steps of the Stage of Generation and the Stage of Completion. One must therefore admit that, given sufficient [[insight]] into each verse and into the groupings of the verses, it would be theoretically possible to arrange underneath these verses, or to {{Wiki|present}} in introductions to groups of the verses, every important statement of Guhyasamdja '{{Wiki|pregnant}}' practice. And since the [[Tantras]] arc a practice rather than a [[philosophy]], the verses thereby elucidate the entire [[Guhyasamajatantra]].
+
For the purpose of seeing everything, the term 'evam' is stated first. Master of the gods, listen to that which, in regular order according to its full extent, has the count of 84,000 dharmaskandhas, namely, the two syllables, father-mother, the universal receptacle, which express the same.
 +
E is the mother; VA the father, the bindu (ni) there the union, and that union a marvel. E is said to be the
 +
lotus; diamond the meaning of VA; the bindu there the seed, and this engenders the three degrees of living beings. E is insight (prajria); VA the lord of pleasure; the bindu is the inviolable reality, and from that arise the letters (of the alphabet).
  
−
It might be objected, that if this is so, why are not these verses more widely quoted, and a number of {{Wiki|independent}} commentaries written ? The answer is that their very breadth of coverage renders these verses less {{Wiki|practical}} for the candidates of the {{Wiki|cult}}, who need specialized treatises or explanations for the particular phase of the {{Wiki|cult}} in which they are engaged. A similar situation is found with the celebrated [[formula]] of [[Dependent Origination]] in non-tantric [[Buddhism]]. It is admitted that this [[formula]] sums up [[Buddhist doctrine]], and theoretically everything of [[doctrinal]] importance can be arranged under one or other of the twelve members of the [[formula]]. But in practice the [[Buddhist monks]] wanted specialized treatises; and there are a number of important works of [[Buddhist doctrine]] that barely take account of [[Dependent Origination]].
 
  
−
There is another [[reason]]. It turned out in the course of [[gathering]] materials for the {{Wiki|present}} commentary on the verses that they {{Wiki|touch}} upon a number of disputed points in terms of the steps ofyoga. It may well be the case that in classical times the commentators did not wish to argue for their respective positions while [[writing]] such a commentary. [[Candrakirti]] takes the lead in this [[silence]] about the verses, since he refrains from making any comments on them other than appending his signal
+
Whatever knower of the reality recognizes the two syllables as the 'seal of the doctrine', he becomes the setter into motion of the Wheel of the Law among all the sentient beings. Whatever person not knowing (the reality) would constandy recite the two syllables he, outside the Buddha-dharmas, would be like a rich man missing the enjoyment. The two-syllabled 'Evam' is illusion (maya); since omniscience is located therein, that 'Evam' is rehearsed at the outset of treatises of the Illustrious Doctrine. Therefore, Indra, master of the gods, if you would have (your) rank be perpetual, let the Illustrious Doctrinc be your master (guru). Remember that the two syllables are the may a !
  
  
 +
Vajrayana ('the Diamond Vehicle') is summarized by the three meanings of E-vam—( 1) the fruit to be attained, (2) the path of attainment, and (3) the 'signs' guiding that path, for which there is Tsori-kha-pa's summary from his Mlhah gcod, as
  
−
'{{Wiki|pregnant}} [[sense]]' and adding the verse cited at the opening of the {{Wiki|present}} section.
 
−
But since the {{Wiki|present}} work is not meant to teach anyone how to proceed through the intricacies of the [[Guhyasamaja]] {{Wiki|cult}}, but rather to show what the [[Guhyasamajatantra]] is all about, these forty verses with appropriate introductions serve admirably to advance this [[understanding]].
 
−
It may well be the case during the time when this {{Wiki|cult}} flourished in [[India]], that the [[master]] would expect the [[disciples]] to understand these verses'more and more as they progressed in the praxis ([[carya]]), and that the [[guru]] would provide oral explanation coordinated with the [[disciple's]] level of [[attainment]]. As soon as the [[Guhyasamaja]] {{Wiki|literature}} was rendered out of its original Indie [[language]] into [[Tibetan]], the necessity to have 'bird's [[eye]]' [[views]] of the {{Wiki|literature}} made the niddna verses even more important, and led to Tson-kha-pa's invaluable annotation.
 
  
 +
presented in my "Female Energy and Symbolism in the Buddhist Tantras," p. 82 :
 +
1. E is the secret place for teaching the doctrine (dharma), such as the sky, the bhaga ('female organ,' metaphorical), the dharmodaya ("source of natures'), the lotus, and the lion's scat. VAM is whoever the Tantra sets forth as the Teacher, be he Vajradhara, Hcruka, and so on, who dwells in the bhaga, lion's scat, and so on. (These deities symbolize the inseparable union of the void and compassion).
  
−
E. The [[mandala]] of the Guhyasamdja
 
  
 +
2. E. is 'insight' (prajna), 'voidness' (.(unyala). VAM is 'means' (upaya), 'great compassion' (mahdkaruna). Together they constitute the bindu (T. thig le).
  
−
The [[word]] [[mandala]] is uniformly defined as an inner content (imanda) bounded by an enclosing clement [-la). For example, the extract from the Samdhiryakarana in this sub-section illustrates the meaning of the [[word]] by the inner content as "[[knowledge]]' with an enclosing [[element]] as the non-tantric statement of the [[path]]. There is also a [[ritual]] sequence of two kinds of [[mandala]], the [[mandala]] of residence (adhara-mandala) and the mantfala of the residents (adheya-mandala); the former is the palace and the seats for the [[gods]]; the [[latter]] is the group of [[gods]] who take their places in that palace. The palace is the inner sanctum of the [[mandala]]. In the case of the Guhyasamaja-mandala, the full complement of [[deities]] seated in the palace totals thirty-two. They are the cast of the [[Guhyasamaja]] {{Wiki|drama}}.
+
3. E is the mother's bhaga place (adhara) (yum gyi bha-ga rlen). VAM is the father's vajra ('male organ,' metaphorical) placed (adheya) therein (de la brlen pahi yab kyi rdo rje). This again is of two kinds : (a) the external
  
−
The dramatis personae amount to the following characters; and any other [[deities]] mentioned in the [[Guhyasamaja]] cycle arc held to be aspects or aliases of these thirty-two primary ones:
+
E-vam as 'signs,' the union with the 'seal' (mudra); (b) the internal E-vam as 'signs,' the guiding agent for the path of piercing the vital centers of the cakras (the 'wheels' imagined along the spinal column). "Here, 'signs' means signs of the genitals in the sense of shape." These shapes associated with the cakras arc the triangle and the circle (in other texts, the four geometrical shapes associated with the four elements).
 +
These three meanings of E-vam arc cs|>ccially explained in certain verses. The E-vam of the fruit to be obtained is in verses
  
  
−
5 [[Buddhas]] :
+
30-36 (Vajrayosidbhagcsu). The E-vam of the [[path]] of
 +
[[attainment]] is in verses I and 2 of the first group of verses. The E-vam of the [[signs]] guiding that [[path]] is in verses 37 and 38 of the last group of verses.
  
−
[[Aksobhya]],  
+
(2 The separate treatment of Evam mava is to indicate
 +
any four steps of [[yoga]]. The four {{Wiki|syllables}} are given [[symbolic]] values in [[Nagarjuna's]] Seka-caluh-prakarana (PTT. Vol. 61, p. 284-5), where the four arc said to summarize the meaning of all the [[Tantras]]. For example, he says, "E is the [[voidness]]-
 +
Light; [[VAM]] the further voidness-Spread-of-Light; MA great voidness-Culmination-of-Light; and YA [[universal voidness]]-
 +
the single {{Wiki|taste}} (.[[samarasa]])" E ni snari ba ston pas [[ste]]/ /[[VAM]]
 +
ni [[mched pa]] gin tu stori/ MA ni ner thob [[chen po]] stori/ /YA ni ro mnam thams cad ston,' These values are immediately
  
−
[[Vairocana]],
 
  
−
[[Amitabha]],
 
  
−
[[Ratna-sambhava]],  
+
applicable to the first four [[nidana]] verses since these serially introduce the four voids or four lights, [[the fourth]] {{Wiki|light}} being called the '[[Clear Light]]' ([[prabhasvara]]) in the verses, but callcd 'single {{Wiki|taste}}' by [[Nagarjuna]] at this point. Another set he gives suggests the four steps of sSdhana in the shared [[sense]] : "E achieves the unachieved; [[VAM]] reveals the [[achievement]]; MA is the going [[successively]] higher; YA is the becoming of a Complete [[Buddha]] in this [[life]]"/ E ni ma thob thob par [[byed]] I [[VAM]] ni [[thob pa]] bstan par [[byed]]/ /MA ni gori nas goti du hgro , YA ni [[tshe]] hdir rdsogs saris rgvas/. We can associate the four steps of [[sadhana]] (generalised) with [[Nagarjuna's]] four values:
  
−
[[Amoghasiddhi]].
 
  
 +
Syllable
  
  
−
[[Bodhisattvas]] :
+
E 1. The [[void]] palace Achieving the unachicvcd
  
−
Maitrcya,
+
[[VAM]] 2. Residents in the palace Reveals the [[achievement]]
  
−
[[Ksitigarbha]],
+
MA 3. [[Perfection]] of the circles Going [[successively]] higher
  
−
Vajrapuni,
+
YA 4. Entrance of the know- [[Buddhahood]] in this [[life]] ledge being
  
−
[[Khagarbha]],  
+
(3) When we treat the words Evam [[maya]] Srutam in accordance with the [[nidana]] verses, they refer to [[Yoga]], the first of the
−
Lokeivara,  
+
[[four parts]] of [[sadhana]] in the [[sense]] of the Stage of Generation. As this part is discussed in my sub-section 'The [[Yoga]] of the [[Guhyasamaja]]', the performer must first make his [[consciousness]] soar to the [[realm]] of the [[void]]. According to [[Candrakirti]]'
−
Sarvanivaranavi$kambhin„ [[Manjushri]] (or Mai\jugho?a),  
 
  
−
[[Samantabhadra]].
+
comment ('Documents') this is done with the help of [[mantras]], of which the most popular one is: /Om Sunyatajftanavajra-svabhavatmako 'ham/ "Om. I am the [[intrinsic nature]] of the [[knowledge]] [[diamond]] of [[voidness]] !" The {{Wiki|occupation}} with the four voids corresponds conceptually to the [[mandala]] [[ritual]] [[Rites]] of the Site'. To prepare the candidate for the later praxis in which the [[yogin]] learns to live in those [[void]] [[realms]], now he merely imagines in conformity. Since the subsequent praxis involves the [[ascent]] into the [[void]] stages callcd Light, Spread-of-Light, and Culmination-of-Light, followed by the [[Clear Light]], the candidate engages his [[mind]] with those same [[mystical]] states, principally along [[intellectual]] lines, but making a break with his previous [[habits]] of [[thought]]. He divides up the [[elements]] of consciousncss into [[three groups]]. There arc 33 {{Wiki|female}} [[ideas]], {{Wiki|obscuring}} the [[moonlight]]; 40 {{Wiki|male}} [[ideas]] {{Wiki|obscuring}} the sunlight; and 7 [[androgyne]] [[ideas]] {{Wiki|obscuring}} the dark
  
  
 +
{{Wiki|light}}. He [[contemplates]] the flow of those 80 [[ideas]] in day
 +
and night, making a total of 160. Verse E introduces the {{Wiki|female}}, [[VAM]] the {{Wiki|male}}, and MA the [[androgyne]]. Then verse YA, names the [[Clear Light]], [[the fourth]] {{Wiki|light}}, the {{Wiki|negation}} of the 160 [[ideas]]. Those groupings of {{Wiki|female}}, {{Wiki|male}}, and [[androgyne]] [[ideas]] may first give the [[impression]] that the [[discussion]] devolves about our ordinary consciousncss. On the contrary, they
  
−
Yosits :
+
establish a kind of [[archetypal]] [[world]], because those [[ideas]] are deemed not to belong to us: they enter our [[minds]]. Then the verses SRU and TAM turn to the phenomenalization of that anterior [[world]], as indicated by the phrases "The vijfldna heard here" and "the [[wind]]... operates in the [[world]] of [[living beings]]".
 +
//E// ekaro 'pi [[sati]] prajiid mramadikfanatmikd / {{Wiki|clan}} mulam vinirdiffam parijiidnam bhavatraye //1 // "E" is the [[Noble]] [[Woman]] ([[sati]]) Prajfia, the moments of [[aversion]], and so on. This [[root]] is designated as the [[experience]] in the [[three worlds]].
  
−
[[Locana]],  
+
[[Mchan]] hgrel (hereafter '[[Mchan]]' when on the verses in their regular order': '[[Aversion]], and so on"—'the [[thirty-three]] [[ideas]], from [[aversion]] down to [[jealous]]) .' 'Moments'—'the wink of an [[eye]], etc.' 'Designated' - in the [[Tantras]]. 'The three worlds'—'of [[desire]], etc.', i.e. [[realm of desire]] l.ama-dhatu), [[realm of form]] ([[rupa-dhatu]]), and [[formless realm]] mupa-dhatu).
  
−
[[Mamaki]],
 
  
−
Piindara,  
+
Paiicakrama, II, 8-13: The [[thirty-three]] natures ([[prakrti]]) are night-time [[signs]] (niSd-samjiia) and {{Wiki|female}} [[ideas]] (stri-samjiia), 'with full-blown [[form]] of the covering process' (samrrlisphu-tarupena), as follows Paiicakrama order and my [[own]] grouping):
  
−
[[Tara]]; and [[Ru]] pa [[vajra]],  
+
1-3. (incipient) [[aversion]], {{Wiki|medium}} [[aversion]], intense [[aversion]] ([[viraga]], madhyama-viraga, adhimatra-viraga).
 +
4-9. ([[thinking]] of) {{Wiki|future}}, ([[thinking]] of) {{Wiki|past}} (anagata, [[agata]] ; [[sorrow]], of three degrees ([[Soka]], madhyama-g, adhimatra-g) ; calnmcss (saumyam).
 +
10-22. [[mental wandering]] ([[state of being]] scatter-brained) tvikalpa); {{Wiki|fear}}, of three degrees (bhita, madhvabhita, atibhita); [[craving]], of three degrees ([[trsna]], madhya-t, ati-t); {{Wiki|indulgence}} ([[upadana]] ; inauspiciousncss (nihgubham); hunger and [[thirst]] (ksut-trsa); [[feelings]], of three degrees ([[vedana]], sama-v, ati-v).
 +
I 186
  
−
Sabdavajra,
 
  
−
[[Gandhavajra]],  
+
23-30. [[intuition]] (vettivit); [[memory]] (dharartapadam) j {{Wiki|discrimination}} (pratyaveksanam); [[shame]] of ([[lajja]]); [[compassion]] (karunyam); {{Wiki|affection}} in three degrees (snehatas trayam), to wit: (a) [[protection]] of the [[object]], (b) adoration of it, (c) over-possession of it (as of a son). 31-33. {{Wiki|worry}} (cakitam); collecting (samcaya), of utensils, etc.; [[jealousy]] ([[matsarya]]).
  
−
[[Rasavajra]],  
+
The annotations of this [[nidana]] verse did not clarify the claim that this [[root]] is the [[experience]] in the [[three worlds]]. It may be intended that [[knowledge]] through [[experience]] is made possible by the degrees of [[aversion]], which seems to be the [[psychological]] premise of the [[Apoha doctrine]] of [[Buddhist logic]]. In this [[doctrine]] a thing is defined by exclusion of what it is not. A '{{Wiki|cow}}' is the not not-cow. What might well be the explanation is that to have the {{Wiki|concept}} {{Wiki|cow}} in the [[mind]] requires that a {{Wiki|distinct}} [[idea]] of {{Wiki|cow}} be formed, the very clarity and [[determination]] of which invloves the removal ([[apoha]]) of all other non-cow entities. In this way, experiential [[knowledge]] (parijnana) occurs with the '[[aversion]]' to everything inconsistent with and contrary to that [[knowledge]]. [[Understanding]] begins with a kind of [[retreat]]. One must neglect the rest in order to appreciate something; and that thing understood means that a {{Wiki|faculty}} ofprajna has arisen which [[understands]] the rest.
  
−
Sparta [[vajra]].
 
  
 +
[[Pancakrama]], II, 29:
  
 +
I afuasasas lu muhurtam syan nimtfo 'kfinimefanam,.
  
−
Krodhas :
+
I [[matra]] tu hastatalam syat kfanadinam lu lakfanarn
  
−
[[Yamantaka]],  
+
The [[characteristic]] of 'moments' etc. is the short time of an {{Wiki|inhalation}}, the wink of the twinkling [[eye]], the brevity in a clap of hands.
 +
In the Vajrajiianasamuccaya (PTT, Vol. 3, p. 252-5), [[consciousness]] ([[citta]]), which is like a bright [[moon]] in the [[water]], has the prakrtis, [[aversion]], etc. "In convention (sarpvrti), it is [[symbolized]] by the directly [[manifested]] woman, the [[bhaga]], the [[padma]], and the host of [[goddesses]]." ([[kun rdzob]] tu ni miion sum kyi bu med dan bha-ga dan pad-ma dari [[lha]] mol.ii [[tshogs]] kyi brdaho/).
  
−
Prajflantaka,  
+
//[[VAM]]// varpias tad bhavad abhati argadiprasaianvitam' Slokabhasa-vijilSmm [[upaya]] ili samjililam //2//
 +
That Spread-of-I.ight vijUana called 'means' ([[upaya]]),
  
−
[[Padmantaka]],
 
  
−
[[Vighnantaka]],  
+
attended with begetting of [[desire]], and so on, appears like an [[emerging]] {{Wiki|bamboo}}.
  
−
[[Acala]],
+
[[Mchan]]: '[[Desire]] and so on'—'the forty conceptions from [[desire]] down to [[dishonesty]]'.
  
−
[[Takkiraja]],  
+
Paiicakrama, II, 16-21: The forty natures arc daytime and {{Wiki|male}} [[ideas]] or [[signs]] (diia-purufa-samjiia), as follows (Paiica-krama order and my [[own]] grouping):
 +
1-7. [[desire]] ([[raga]]); [[attachment]] (raktam); [[joy]], {{Wiki|medium}} [[joy]], [[intense joy]] (tustam, madhya-t, au-t); thrill (harsanam); [[bliss]] (pramodyam).
 +
8-13. surprise ([[vismaya]]): laughter (hasitam); refreshment (hladana); embracing (aliriganam); kissing
 +
(cumbana); sucking (cusanam).
  
−
[[Niladanda]],  
+
1*1-26. {{Wiki|firmness}} (dhairyam); striving (viryam); [[pride]] ([[mana]]); getting things done ([[kartr]]); theft (hartr); strength ([[bala]]); [[enthusiasm]] ([[utsaha]]); [[daring]], {{Wiki|medium}} [[daring]], super-daring (sahasam, madhyama-s, uttama-s); [[aggression]] [[raudra]]); coquetry (vilasa): [[animosity]] (vairam).
 +
27-34. auspiciousncss ( *gubha; text reads '[[labha]]') clarity ofspeech( v.ik sphu(a); truth(satyam): untruth (asatyam) {{Wiki|certainty}} ([[niscaya]]): non-indulgence (nil [[upadana]]); giving (datrtva): exhortation (eodanam .
  
−
[[Mahakala]],
+
35-40. {{Wiki|heroism}} £urata ; [[lack of shame]] (alajja !; [[deception]] (dhuria ; wickedness dusja ; oppression Aha(ha); [[dishonesty]] kutila'i.
 +
The 'Sprcad-of-Light' : rf.ana or means [[upaya]]), is [[symbolized]] by the [[form]] of the {{Wiki|male}}.
  
−
Usnlsacakravartin,  
+
I MA mahaiidya siayam millam avi<fyay& lilnmalah! aiidyaya bhavee cailal lasmad alnl.asambhaiah //3// In the reverse order, the threat Science (=\Visdom) is itself the root of nescience. And the ('Spread-of-I.ight') arises from nescience (aiidya) while from that ('Spread-of-Light') arises Light.
 +
Mclian: 'the great Science' 'the Clear Light' (prabhdnara, hod gsal) (to be specifically mentioned in verse 4). 'nescience'— 'the mixture of prajiid and upaya, thus of cilia and cailla, and generates the seven conceptions of prakrtis. indifference, etc.* (which are therefore androgynous ideas). Prakaiikd (by Bhavyakirti) on MA, p. 292-5; "The great science (mahdnidyA) is the Dharmadhatu-naturc. the Clear Light; and why ? As the verse says, it is the reverse of nescience (avidyd)" (rigs chen ni crfbs kyi dbyins kyi no bo ste hod gsal baho / / gan gi phyir fe na I ma rig pa ni bzlog pa yin ics smos te). Paiicakrama, II 24-25: The seven prakrtis are as follows (Paiicakrama order and my own grouping) :
  
−
[[Sumbharaja]].
 
  
 +
1-4, indifference (madhyaraga) ; forgetfulness (vismrti); illusion (bhranti); speechlessness (tusnimbhava).
  
 +
5-7. weariness (kheda); indolence (alasya); ambivalence (dandhata).
  
 +
Vajrajilana-samuccaya (PTT, Vol. 3, 252-4) : "Here, the Clear Light is without location, without cessation or orgination, is Supreme Truth (paramartha-satya), and True End (bhutako(i). The dark light arisen therefrom is nescience (avidya)"\ de la bod gsal ba gnas pa med pa / hgag pa med pa / skye ba med
  
−
The following diagram of the [[Guhyasamaja mandala]] [[deities]] with assigned numbers shows their places in the palace in the event of the Aksobhya-mandala:
+
pa / don dam pahi bden pa / yan day pahi mthah ste /d e las
  
 +
byuri bahi mun pahi snaii ba ni ma rig paho /. Guhyasamdjatantra (VII, verse 35):
  
−
In the center :
+
/tatra katham anutpaddnusmrtibhavanaj
  
−
1. [[Aksobhya]] and
+
prakrtiprabhdsvaram sarvam nirnimittam nirakfaramj na dvayam nddvayam Sdntam khasadriam sunirmalam 11
 +
Here, what is the contemplation, recollection of non-origi-nation ?
 +
The Clear Light with the intrinsic nature is completely signless, unlettered, neither dual nor non-dual, quiescent, spodess like the sky.
 +
Pancakrama, II, 53:
  
−
10. SparAavajra.  
+
SiatyatrayavUuddhir yd prabhasvaram ihocyattj sarvaSDnyapadam tac ca jUanatrayaviSuddhitah 11
 +
That purity of the triple void is here callcd Clear Light. And that is the plane of universal void through purity of the triple knowledge.
 +
Paiicakrama, II, 57-62:
  
 +
57. tathd coktam mahdydnasQtre lalitavistare / abhisambodhikdmo 'yam Sdkyasimhas tathagatah //
  
 +
58. mahdSDnyena buddhatvam prdpsydmity abhimdnatah / niranjandnaditire nifpddydsphdnakam gatah //
 +
ii»r
  
−
In the inner circle :
 
  
−
2. [[Vairocana]] (E.),
 
  
−
3. [[Ratnasambhava]] (S.)„
+
59. tilabimbiva sampumab kharajraslhd jinds (add / ekasvarena lam prahur acchalena jinaurasam //
  
−
4. [[Amitabha]] (W.),5.
+
60. aviiuddham idam dhydnam na cailad /,< takavaham / prabhdsiaram lu alambyam akdSalalavat param //
  
−
[[Amoghasiddhi]] (N.);
+
61. prabhasiarapade praptc srecchdriipas lu jdyase / sarvaiSvaryai/i tatlid prdpya vajrakaye pramodase //
  
−
6. [[Locana]] (S.E.)
+
62. evam Srulvd lu lam Sabdani visrjydsphanakam lalah / ni<drdhasamayc lallram dlambyaiva jinaurasah //
  
−
7. [[Mamaki]] (S.W.),
 
  
−
8.Pandara (N.W.),
 
  
−
9. [[Tara]] (N.E.).
+
So it was said in the Mahayanasutra Lalitavislara:
  
  
−
In the second circle :
+
The Lion of the Sakyas, the Tathagata, thought, "I shall attain Buddhahood through the great void;" and seated on the Xairanjana river bank, went into the Asphanaka-samadhi (the breath-holding concentration). Thereupon the Victorious Ones dwelling in the diamond of the sky and fulfilled like the sesame fruit, spoke to the Son of the Victorious Ones with a single sound by the snap of fingers. 'Impure is this meditation and non-conducive to the desired goal. Take as meditative object the Clear Light, beyond like the dome of the sky. When you have attained the plane of the Clear Light, you shall emerge with a gratifying form, in that way acquiring universal sovereignty in a delightful diamond body.' Having thus heard that sound, he abandoned the breath-holding concentration, and at midnight visualized reality—did the Son of the Victorious Ones.
  
−
1 1. Rupavajrii (S. E.),
+
Of course, the account as the tantric N'agarjuna states it, is not actually found in the I.alitavistara in those words. It appears to be one tantric interpretation of the purport of the Lalita-vistara, the Mahayana biography of the Buddha. Tson-kha-pa, when citing the same passage in his Paiicakrama commentary (PTT, Vol. 159, p. 59 states (ibid., p. 59-2) that the passage maintains that after coming to the limit of the Mahayana
  
−
12. Sabdavajra (S.W.),
 
  
−
13. [[Gandhavajra]] (N.W.),  
+
path of the Paramita, one bccomcs a Buddha by the supreme path (anuttara-marga) (which of course is the Anullara-lanlra) (ces pha rol tu phyin pahi thcgchen pahi lam gyi mthar bla med kyi lam gyis htshari rgya tshul gsuris so /). Tsori-kha-pa goes on to point out that while the part about dwelling in the 'Motionless Samadlii' (dniiljya-samddhi) (apparently equivalent to the 'breath-holding, concentration") on the NairaAjana river bank is indeed in that scripture, the rest of the account
  
−
14. [[Rasavajra]] (N.E.).
 
  
 +
is not expressly stated in the Lalitavistara. Mkhas grub rje's Fundamentals of the Buddhist Tantras devotes its first chapter to the various theories of how Gautama become a Complete Buddha; and in the Tantras the main theories diverge between the Yoga-tantra and the Anuttarayoga-tantra specialists.
 +
Sri Laksmi's discussion in her Paiicakrama commentary (PTT, Vol. 63, p. 29) mentions that the 'single sound'
 +
(ekasvara) refers to 'Thus' (evam) 'on an occasion' (ckusmin
  
  
−
In the third circle :  
+
samaye) by purport of single meaning (/dc la dbyaris gcig ni don gcig la dgons nas dus gcig tu hdi skad gsui'is so /). She goes on to the two varieties of the Clear Light discussed previously in my introduction on this topic, and claims that the
 +
'Clear Light of consciousness' is meant in the present account: "Here, according to what I heard from my venerable teacher, we maintain it is only citta-prabhasvara" ( / hdir rje btsun gyi ial sna nas kyis/scms kyi hod gsal ba kho no b2ed pa yin te/). Her statement implies the word 'prabhasvara' qualifying the word 'citta' in the Abhisambodhana chapter of the Lalitavistara,
  
−
15-16. [[Maitreya]] and [[Ksitigarbha]],
+
where the word is employed three times for each of the three
  
−
on the two sides of the [[East]] Gate on the Eastern (white)  
+
watches of the night (an old division of time) during
  
−
palfika; 17-18.  
+
which Gautama attained Complete Enlightenment. According to my introduction, the 'Clear Light of consciousness' is equivalent to the Clear Light of deep or dreamless sleep.
  
−
[[Vajrapani]] and [[Khagarbha]],
 
  
 +
//YA// yati vijndnam adau tad dlokabhasa-samjiiitaml tan mahdiUnyatdm ya'ti sa ca ydti prabhdsvaram , 4.7 At first, that vijiidna (i.e. Light) passes to what is called 'Spread-of-Light'. That passes to the Great Void and the latter passes to the Clear Light.
 +
Mchan-. 'Passes to' in each case means 'dissolves in'.
  
−
on the two sides of the [[South]] Gate on the Southern ([[yellow]]) paffikd ;
+
This is the direct order, anuloma, of the three Lights leading into the fourth or Clear Light, the latter being mentioned in
 +
the niddna verses for the first time along with the terminology ofvoidness. For the sequence, cf. Paiicakrama, II, 4: "Void, further void, and great void, the third, as well as universal void, the fourth—by distinction of fruit (the succeeding one) and cause (the preceding one)" (/Sunyam ca atigunyam ca mahagunyam trtlyakam/ caturthamsarvaSunyam ca phalahetuprabhedatah//).
  
−
19-20. Loke-ivara and
 
  
−
Mafijughosa,  
+
Besides the direct and the reverse order, there is the recitation order, frequently indicated by the Sanskrit words raga, dvesa, moha, as in Guhyasamdja (Chap. VIII, p. 32) :
  
 +
COMMENTARY ON THE FORTY NIDANA VERSES 191
 +
rdgadvtfamohavara vajrayanapradcSikal dkd<adhdtukalpdgra ghofa pujdm jindlaya/l "O, the best of lust, hatred, and delusion, explaining the Vajrayana;
 +
O, the best like the plane of the sky, the womb of the Victorious Ones,
 +
Pray announce the piija !"
  
−
on the two sides of the [[West]] Gate on the [[Western]] ([[red]]) paftikd;
 
  
−
21-22. [[Sarvanivaranaviskambhin]] and  
+
Pradipoddyotana on the preceding: 'best of lust, hatred, and delusion', because the Vajrayana purifies lust, hatred, and delusion.' Mchan ligrel on Chap. VIII {PTT, Vol. 158, p. 62-2): The three 'poisons' or basic defilements—lust, hatred, and delusion arc associated with the three lights. 'Lust' stands for the 40 prakrtis covering 'Spread-of-Light'; 'hatred' for the 33 prakrtis covering 'Light'; 'delusion' for the 7 prakrtis covering 'Culmination-of-Light'. (The three terms 'lust', 'hatred' and 'delusion' are apparently to be understood in generalized senses, to wit, 'lust'—all attraction towards, desire, 'hatrcd'-all repulsion, aversion; 'delusion'—all intermediate and indecisive states, indifference).
 +
The following passages give further information on the direct order.
  
−
[[Samantabhadra]], on the two sides of the [[North]] Gate on the [[Northern]] ([[green]]) pattika.
+
Pancakrama. II, verse 5: prajiwpdyasamdyogan ni>pannam upalabdhakam / upalabdhac ca nifpanndt sarvaSBnyarp prabhdsvaram // Through union of prajiid and updya, the Culmination (of Light) is perfected; and through Culmination perfected, there is [[universal void]], the [[Clear Light]].
 +
Sri-Laksmi comments Vol. 63, p. 23-3-4) :
  
  
−
In the four gates : 23. [[Yamantaka]] (E.), 24. Prajftantaka (S.), 25. [[Padmantaka]] (W.), 26. [[Vighnantaka]] (N.). In the [[intermediate directions]] : 27. [[Acala]] (S.E.), 28. [[Takkiraja]] (S.W.), 29. [[Niladanda]] (N.W.), 30. [[Mahabala]] (N. E.).
+
/dan po Ses rab kyi ye Scs skvc [[ba dan]]/ de nas gftis pa [[thabs]] kyi ye Ses dan po las lliag pa skyc ba [[ste]] / de gnis ga sbvor ba las Tie bar [[thob pa]] ni ye ses [[gsum pa]] rd/.ogs par hgyur ro dc nas ttc bar [[thob pa]] [[rdzogs]] nas
 +
thams cad stoti pahi bod [[gsal ba]] ni ye Ses bi\ pahi hog nas bSad par hgyur [[bahi]] shags dan [[phyag]] rgyalii rim pas [[rnal hbyor pa]] la snaii bar hgyur ro/
 +
First arises the Prajrta [[knowledge]]; then, sccond, arises over the first the Upiiya [[knowledge]]; from the union the third [[knowledge]], which is Culmination (of Light), is
  
−
In the [[zenith]] : shown between [[Maitreya]] and [[Ksitigarbha]], 31. U?rtl?acakravartin.
+
I 192
  
−
In the [[nadir]] : shown between Lokcsvara and Mafijughosa, 32. [[Sumbharaja]].
 
  
−
When the Guhyasamaja-mandala is painted and [[Aksobhya]] i« the chief [[deity]]; then in accordance with [[Tucci's]] indications in his article, "Some Glosses upon the [[Guhyasamaja]]," p. 343, [[Vairocana]], being in the [[east]] and in front of the [[Aksobhya]] image, has to be represented in the painting upside down; and accordingly with the other [[deities]]. [[Ratnasambhava]] ([[south]]) is to the right of the image.
 
  
  
−
In the [[Guhyasamaja]] {{Wiki|cult}}, there are several different [[deities]] that are taken as the [[central deity]]. While the Aksobhya-mandala is predominant, there is also the [[Guhyasamaja]] Mafljuvajra (the first [[mandala]] in Abhayiikaragupta's NifPannayogdvali), based on Mafijusri (Mafijughosa). Also the Buddhairijfiana school had [[rites]] in which [[AvalokiteSvara]] was the chief [[deity]]. Fortunately, the most important [[mandala]], the Akjobhya-mandala, [[exists]] in [[Sanskrit]] in a precise [[form]], namely the second [[mandala]] in the Nifpannayogavali.
+
completed. Then, through the completion of the Culmination, the [[Clear Light]], [[the fourth]] [[knowledge]], which is [[universal void]], [[manifests]] to the [[yogin]] by a sequence of [[mantra]] and [[mudra]], as will be explained below (cf. Paiicakrama, II, 48-50, cited later).
 +
[[Nagarjuna's]] Pindikrta-sddhana, 43-44A (some additions from RatnakaraSanti's commentary, PTT, Vol. 62, p. 75-5) refers to the direct order with [[consideration]] of the body-mandala:
  
−
In his introduction (pp. xvii-xix) to the edition of the Guhyasamajatanlra, B. [[Bhattacharyya]] has well stated with brevity from the first [[chapter]] the procedure by which the Lord (as [[Mahavajradhara]]) first emanated the [[deities]]. In the {{Wiki|terminology}} of the Pradipoddyolana, this is a 'restricted circle of [[deities]]' (pratibaddhadrvatacakra), because only the [[five Buddhas]], four yo?its, and four krodhas arc specifically indicated in that [[emanation]]. According to Ratnakarasanti's Kusumdnjali-guhyasamaja-
+
Urdhvadhahkrodhasamyuktam prakrtydbhdsam eva ca / vijilanaskandham ayati vijiianam ca prabhasvaram //' sanirvanam sarvaSunyam (ca) dharmakayaS ca gadyate / Precisely the Light ({{Wiki|triad}}) with its (160) prakrtis, associated with the upper (i.e. Usnisacakravartin at the [[Brahmarandhra]], the orifice at {{Wiki|crown}} of head) and the lower (i.e. [[Sumbharaja]] at sole of feet) [[Wrathful]] ([[Kings]]; cf. niddna verse 17), passes to the [[aggregate of perceptions]] (vijiiana-skandha) ([[Aksobhya]] and [[Mamaki]]); and [[perception]] (passes) to the [[Clear Light]], also called '[[universal void]] with [[nirvana]]' and '[[Dharmakaya]]'. //SRU// Srutam yad iha vijndnam abhasatrayalakfanamj prakrtinam idam mDlam sattvadhdtor atefatah //5//
  
 +
The vijiiana heard here has the [[characteristics]] of the three lights. This is entirely the [[root]] of the prakrtis (natures) of the sentient-being [[realm]].
 +
[[Mchan]]: "Heard here arc both the [[essential nature]] (no bo) and the sequence (go rims), meaning both the [[path]] and the four states (avasthd). First (the [[disciple]]) is [[taught]] how to dwell in the four, and then [[taught]] how to generate the [[path]] consistent therewith."
  
  
−
nibandha-niima (PTT, Vol. 64, p. 96-1), this involves the three secrcts of the [[Buddha]], the secret of [[Body]], of {{Wiki|Speech}}, and of [[Mind]]. "In brief, the secret of [[body]] is the lord [[Vairocana]], and so on; the secret of {{Wiki|speech}} is [[Locana]], and so on; the secret of [[mind]] is [[Yamantaka]], and so on" ( /de la mdor bsdu na / skuhi gsah ba ni beom [[Idan]] lidas [[rnam]] par snari [[mdzad]] la [[sogs]] paho // gsun gi gsan ba ni / spyan la [[sogs]] paho / / thugs kyi gsan ba ni gginrjcgged [[la sogs pa]] [[ste]]/). In that [[emanating]] role Maha-vajradhara is callcd'Bodhicittavajra' ([[Diamond]] ofthe [[Enlightenment]] [[Mind]]') because all the [[deities]] [[emanate]] from [[bodhicitta]]. But, as was mentioned, in the {{Wiki|present}} case, only thirteen of the [[deities]] are emanated. Also [[G. Tucci]], The {{Wiki|Theory}} and Practice ofthe [[Mandala]], has included his translation of [[chapter]] one from the beginning. Therefore, it is not necessary to repeat here the whole process; but the [[essential]] details should be mentioned.
+
Tson-kha-pa's [[Mchan]] note about four states undoubtedly refers to the three lights and the [[Clear Light]]. The [[path]]
 +
doubles the (80) prakrtis by contemplation in both day and night, per Pahcakrama. II, 27: "Those {{Wiki|subtle}} prakrtis proceed in both day and night, thus to total 160, by [[cause]] of wind-conveyance" (ctah prakrtayah suksmah satam sastyuttaram diva/ ratrau capi pravartantc vayuvahanahetuna//).
 +
But how should we understand the [[word]] '[[vijhana]]' of niddna verse 5? Vajrajhdnasamuccaya (PTT, Vol. 3, 252-4): '.That vijhdna arisen from the [[Clear Light]] is called '[[consciousness]]' ([[citta]]), '[[mind]]' ([[manas]]), and '[[perception]]' (vijhdna); and that is
  
  
−
The Lord first shifted from the role of [[Vairocana]] and adopted the role of [[Aksobhya]] [[Tathagata]], in which [[form]] he blessed the four-cornered dustless [[mandala]] of 'Great Pledge* in the bhaga-s of the [[diamond]] ladies, according to the passage translated with annotation in our preceding [[discussion]] of the [[nidana]] sentence. Then the Lord [[Mahavajradhara]] in the center of this [[mandala]] began the [[emanation]]. The Lord's first [[samadhi]] involved a [[mystical]] generation callcd
+
entirely the [[root]] (muta, [[rtsa ba]]) of [[dharmas]]. Therefrom [[defilement]] and [[purification]] give rise to two false conceptions, that of 'oneself and that of the 'other'." (/gah hod [[gsal]] las byun ba mam par ses pa dc iiid [[sems]] dan yid dan [[rnam]] par ses pa ies bya la ' dc ni [[chos thams cad]] kyi [[rtsa ba]] [[ste]] / [[kun nas]] flon motis [[ba dan]] [[rnam]] par bvari [[bahi]] [[bdag]] nid de las [[rtog pa]]
  
−
'the [[body]] of the great incantation [[person]]' (mahaiidydpurufamiirti) (the passage is translated with annotation under [[nidana]] verses on '[[Tathagata]]'). When the Lord blessed this [[body]], the Lord was seen by all the [[Tathagatas]] to have three heads. This is the stage called Maha-sadhana, and according to [[Tson-kha-pa]], the phase of it called 'Victorious [[mandala]]' (vijaya-mandala). The Lord thus appeared in the role of the hicrophant to tcach the procedure to the [[disciples]] (in this case, the [[Tathagatas]]). Then, the Lord, in the appropriate [[samadhi]], uttered the heart-mantra 'Vajradhrk* of the [[Hatred]] [[Family]] and took on the
+
gnis su gvur te [[bdag]] dan gian dag tuho/). [[Bu-ston]] (BSad
  
−
black, [[red]], and white (headed) [[appearance]] of [[Aksobhya]], thus situated in the center of the [[mandala]]. In another [[samadhi]] the Lord, uttering the heartmantra Jinajik' of the [[Delusion]] [[Family]], [[transformed]] himself into [[Vairocana]], also black, [[red]], and white, seated in front ([[east]]). He continued with 'Ratnadhrk'of the [[Cintamani]] [[Family]] and [[Ratnaketu]] (= [[Ratnasambhava]]), seated in the [[south]] ;'Arolik' of the [[Vajraraga]] [[Family]] and [[Amitabha]], seated behind ([[west]]);
+
sbyar on §[[RU]], f. 50a) says, "From the [[wind]] arises [[fire]], from that [[water]], from that [[earth]]; from that the [[personality]] [[aggregates]], the [[elements]], and the [[sense bases]]; (that is the meaning of the passage, to wit) 'from that, arise the three lights, and from that arise the 160 prakrtis.' From that arise the 98 [[defilements]], the 62 [[false views]], and so on. Because senuent [[beings]] arise with a birthplace by dint of the so-amassed [[karma]], the text says 'this is the inexhaustible [[root]] of the sentient-being [[realm]]'." ( rlun las me / de las chu / de las sa / de las phun po [[khams]] dan [[skye mched]] hbyuh / de las snan ba [[gsum]] hbyun / de las ran biin brgya {{Wiki|drug}} cu hbyun ho / de las non mons pa dgu bcu rtsa brgyad dan [[lta ba]] {{Wiki|drug}} cu rtsa gnis [[la sogs pa]] hbyuh I des las [[bsags]] pahi dbah gis skvc [[gnas]] gfihi [[sems can]] hbyuh has [[sems can]] gyi [[khams]] ma lus pahi [[rtsa ba]] hdi [[yin]] no /). Besides, Tsoh-kha-pa, commentary on the Vajrajhi-nasamurcaya (PTT, Vol. 160, 154-3, 4), following the Madhya-mika point of view, insists that the vijndna meant by the three lights is manovijhana. Also, in his commentary on the Caturdevipariprccha ([[Lhasa]] Coll. Works, Vol. Ca, f. 37b-6 to 38a-l): "The three vijiianas proceed from the 18-fold dhar-madhatu which is the [[Clear Light]] of [[Death]]. They (the three) arc bodhicitta—the [[Bodhisattva Samantabhadra]]." Ibid. f. 37b-3: "The [[dharmadhatu]] is the source of the six outer [[sense bases]], the six personal [[sense bases]], and the [[six perceptions]] (;vijiiana), 18 in all." (The sixth [[perception]] is the manovijhina, the other five being based on the five outer [[senses]]). This use of the [[Bodhisattva]] [[name]] '[[Samantabhadra]]' presumably stems from the [[Guhyasamaja]], Chap. IV. p. 17 ([[Mchan]] hgrel, p. 38):
−
126 YOCA OF THE GfHYASAMAJ ATANTRA
 
  
  
−
and 'Prajfladhrk of the [[Samaya]] [[Family]] and [[Amoghavajra]], ( = [[Amoghasiddhi]]), seated in the [[north]]. The Lord, in another [[samadhi]], emanated five [[goddesses]] as [[consorts]] of the five {{Wiki|male}} [[deities]]. They are all called {{Wiki|rati}} ('[[love]]') because they [[love]] their particular lord (whose [[family]] purifies the respective [[defilement]] of [[hatred]], etc.). Thus he first [[transformed]] himself into the [[goddess]] Dvesarati ( = [[Mamaki]]) in the center with [[Aksobhya]]; then Moharati ( =
+
Sdntadharmagrasambhutam jiianacaryavUodhakam / samantabhadravacagryam bhafa mandalam uttamam // "Pray explain the supreme [[mandala]] having the best {{Wiki|speech}} of [[Samantabhadra]], [[arising]] from the summit of quiescent [[dharmas]] (= [[paramartha-satya]]) and purifying
 +
[[YOGA]] OF THE GUHYASAMAJATANTTRA
  
−
[[Buddha-Locana]]) in the [[east]] with [[Vairocana]], Irsyarati ( = [[Mamaki]] again) in the [[south]] with [[Ratnasambhava]], Ragarati (=[[Pandara]]) in the [[west]] with [[Amitabha]] and finally, Vajrarati( =[[Samayatara]]) in the [[north]] with [[Amoghasiddhi]]. Then the Lord, through a series of [[four samadhis]], [[transformed]] himself [[successively]] into the [[Krodha]] [[deities]], fierce [[directional guardians]]: by the [[mantra]] '[[Yamantakrt]]', the fierce [[Yamantaka]] at the [[east]] gate;'Prajftantakrt', Prajiiantaka at the [[south]] gate; "Padman-takrt', [[Padmantaka]] at the [[west]] gate; 'Vighnantakrt'. Vighnan-taka at the [[north]] gate. The basic [[mandala]] was now complete: the Lord had finished his masterful show to the assembly.
+
(the 80 prakrtis) by the praxis of the gnoses ( =thc three lights)."
  
 +
My "Notes on the [[Sanskrit]] term Jflana," p. 260, quotes from Tsori-kha-pa's commentary on the Vajrajiianasamuccaya ([[Lhasa]] ed., Vol. Ca) to the effect that the vijildna ('[[perception]]') [[arising]] from the [[Clear Light]] of dying from the [[Intermediate State]]
 +
([[bar do]]) is the Culmination of Light; the [[manas]] ('[[mind]]') [[arising]] from that, is the Spread-of-Light; the cilia ('[[consciousness]]') [[arising]] from that, is Light. Observe that the order:
  
−
While that projection or spill-out of the [[deities]] is the goal to be achieved (step four), the [[human]] performer has to start in a more [[humble]] manner. He is given a [[meditational]] sequence in which he first ascends to the plane of the [[void]] (step one). There he imagines germ {{Wiki|syllables}}, which [[transform]] themselves into hand [[symbols]] (step two), and finally into the [[bodies]] of the [[deities]] (step three), thus the '[[body mandala]]'. He can then proceed with his [[own]] spill-out as a [[mandala]] (the utsarga-mandala, infra) (step four). For the [[human]] performer the full set of
+
1. [[delusion]] ( —vijflana),  
−
thirty-two [[deities]] is stipulated in the case of the Aksobhya-mandala, available in [[Sanskrit]], as was mentioned, in the Nifpan-nayogdvali. This [[mandala]] is based on [[Nagarjuna's]] [[Pindikrama]] (or [[Pindikrtasadhana]]). Following is my translation of Abhaya-karagupta's text :
 
  
 +
2. [[lust]] ( [[manas]]),
  
 +
3. [[hatred]] ( = [[citta]]) is consistent with the order of [[appearance]] of the three '[[poisons]]' in the [[Buddhist]] genesis legend, as discussed in my article "[[Buddhist]] Genesis and the [[Tantric Tradition]]."
  
 +
But the [[tantric]] [[Nagarjuna]], Sri [[Laksmi]], Bhavyakirti, and some other [[Tanjur]] commentators, employ a Yogacara-type vocabulary, to wit: Slaya-vijMna, kliffa-manas, and pravrtti-vijhana. The following tabulation should make the difference clear:
  
−
===[[The Aksobhya mandala]]===
+
Lights - Voids The Covering = 80 Prakrtis
  
−
 
−
 
−
 
−
Concerning the [[mandala]] stated in the [[Pindikrama]] it (involves procedures) like the foregoing (Martjuvajra-mandala) up to (creation of) the palacc. Now we shall mention the particulars of the fierce [[deities]]. In the middle of the palacc is a fierce black [[Aksobhya]] ; his right and left face (resp.) white and [[red]]; holding in his right hands the [[kula]] ( =Krodhavajra), [[wheel]],
 
−
 
−
holding in his left hands the [[bell]], the wishing-gcro, and sword ; and embracing a Spar£avajra like himself. In the [[directions]] [[east]], etc., of him arc [[Vairocana]], etc., and in the [[intermediate directions]] south-east (agneya), etc. are [[Locana]], etc.
 
−
 
−
Among them, [[Vairocana]] is white, mild; has white, black, and [[red]] faces ; holds the [[wheel]], [[vajra]], [[white lotus]], [[bell]], [[gem]], and sword. The hand [[symbols]] (cihna) in four hands, as abovementioned (for [[Vairocana]]) and below stated for other [[Buddhas]] are in the respective order, in the upper, then the lower, right hands, and in the lower, then the upper left hands. The colors are assigned to the three faccs by the order—basic, right, left faces.
 
−
 
−
 
−
[[Ratnasambhava]] is [[yellow]] ; his faces (in order), [[yellow]], black, and white; holds the [[gem]], the [[vajra]], [[wheel]], [[bell]], [[yellow]] [[lotus]], sword.
 
−
[[Amitabha]] is [[red]]; his faccs [[red]], black, and white ; with his left hand, holds at his [[heart]] a [[staff]] having a [[red lotus]] together with a [[bell]] here following [[Tibetan ]]; with his right hand holds a full-blown [[lotus]]; and with his other hands, a [[vajra]], [[wheel]], [[ratna]], and sword.
 
−
 
−
Ainoghasiddhi is [[green]]; has faccs [[green]], black, white; holds the sword, the viSvavajra, the [[wheel]], the [[bell]], [[green]] [[lotus]], and [[gem]].
 
−
Those five [[Tathagatas]] and the other [[deities]] to be described below, down to [[Samantabhadra]] are adorned with ja(ajB(a (twisted matted head [[hair]]), [[jewel]] diadem, and various [[jewels]].
 
−
 
−
 
−
[[Locana]] is like [[Vairocana]], but has a white [[utpala]] in place of the white [[padma]].
 
−
 
−
[[Mamaki]] is like [[Aksobhya]], but has a reddish-blue [[utpala]] in placc of the [[padma]].
 
−
 
−
[[Pandara]] is like [[Amitabha]].
 
−
 
−
[[Tara]] is like [[Amoghasiddhi]] and holds the viSvavajra, [[wheel]], yellowish-blue [[utpala]], [[bell]], (mani-)jewel, and sword.
 
−
 
−
 
−
In the second circle, in the S. E. corner is [[Rupavajra]], like [[Locana]], but with her first two hands holding a [[red]] [[mirror]]. In the [[Southwest]] is Sabdavajra, [[yellow]], with faces [[yellow]], black, white; her first two hands playing a blue vt'nd; her remaining hands holding the [[vajra]], [[blue utpala]], [[ratna]], and sword. In the [[Northwest]] is [[Gandhavajra]], like [[Pandara]]; her first two hands holding a [[yellow]] perfumed [[conch-shell]]. In the [[Northeast]] is
 
−
 
−
 
−
[[Rasavajra]] [[dark blue]], her faces [[dark blue]], black, white; her two hands holding a [[red]] savory {{Wiki|chest}} (rasa-bhanda); with the remaining hands, holding the [[vajra]], [[wheel]], [[ratna]], sword.
 
−
 
−
In the third circle, on the Eastern pattika (strip) are (the [[Bodhisattvas]]) [[Maitreya]] and [[Ksitigarbha]]. On the Southern paffika are [[Vajrapani]] and [[Khagarbha]].
 
−
On the [[Western]] pattika are [[Lokesvara]] and [[Manjughosa]]. On the [[Northern]] paltika are [[Sarvanivaranaviskambhin]] and [[Samantabhadra]]. These eight are like the [[lords]] of their [[own]] families, but [[Maitreya's]] basic arm holds a [[Nagakesara]] [[flower]] along with its branch marked with [[a wheel]].
 
−
 
−
At the gates of [[East]], etc., and in the [[intermediate directions]] of [[Southeast]], etc., also in the [[zenith]] and in the [[nadir]] are the 10 krodhas in sequence. Among them, [[Yamantaka]] is black his faces black, white, and [[red]]; holds a [[vajra club]], the [[wheel]], the [[vajra]], at his [[heart]] a threatening gesture ([[tarjani]]) along with a noose, the [[bell]], and axe.
 
−
 
−
Prajftantaka is white; faces white, black and [[red]]; holds a [[vajra]], a white [[staff]] marked with a [[vajra]], the sword, and at his {{Wiki|breast}} the [[tarjani]] along with noose, the [[bell]] and axe.
 
−
 
−
[[Padmantaka]] is [[red]]; faces [[red]], black, white; holds a [[red]] [[padma]], a sword, club, [[bell]], and axe.
 
−
 
−
[[Vighnantaka]] is blue; faces blue, white, [[red]]; holds the viSvavajra, [[wheel]], club, [[tarjani]] along with noose, [[bell]], and axe.
 
−
 
−
[[Acala]] is blue; faces blue, white, [[red]]; holds the sword, [[vajra]], [[wheel]], [[tarjani]], and axe.
 
−
 
−
[[Takkiraja]] is blue; faces blue, white, [[red]]; with two hands he adopts the vajra-hiimkdra (gesture); with the remaining hands he holds the [[vajra]], the sword, the noose, and the hook.
 
−
 
−
Nlladanda is black; faces black, white, and [[red]]; holds a blue [[staff]] marked with a [[vajra]], a sword, [[a wheel]], against the {{Wiki|chest}} a [[tarjani]] along with noose, a [[padma]], and an axe.
 
−
 
−
[[Mahabala]] is black; faces black, white, and [[red]]; holds a black [[staff]] marked with a [[vajra]], a sword, and [[wheel]], at the [[heart]] a [[tarjani]] along with noose, the [[padma]] and axe.
 
−
 
−
Usrtisacakravartin is black; faces black, white, and [[red]]; with his two basic arms [[grasps]] the ufnifa on his head; with his remaining arms holds the [[vajra]], the [[padma]], the [[tarjani]], and the sword. His two hands execute the u}nifa-mudra callcd by some Samantavabha, called by some otherwise, made as follows :
 
−
 
−
 
−
 
−
the palms stretched out together facing upwards; the two thumbs hold on the [[nails]] of the two ring fingers; the small fingers to a point; likewise the [[nails]] of the two middle fingers together coming to a point; the two forefingers on the middle fingers, forming a cone.
 
−
 
−
[[Sumbharaja]] is black; his faccs black, [[red]], white; holds a [[vajra]], [[a wheel]], a [[ratna]], at his {{Wiki|breast}} a [[tarjani]] along with a noose, a pailma, and sword.
 
−
These (32) [[deities]] beginning with [[Aksobhya]] are three-faced, six-armed, all upon a viSvapadma, and individually seated in their respective order, on a (1-5) (the five Ruddhas, to wit;) [[five-pronged vajra]]; ([[goddesses]], [[Locana]], etc.) (6) [[wheel]], (7) nine-faced {{Wiki|emerald}}, (8) [[red lotus]], and (9) viSvavajra; ([[goddesses]], [[Rupavajra]], etc. down to SparSavajra:) (10) [[wheel]], (11) [[vajra]], (12) [[padma]]( 13) viSvavajra, and (14) Nagakcsara [[flower]]; ([[eight Bodhisattvas]], to wit :—) (15) [[wheel]], (16) [[vajra]], (17) [[ratna]], (18 [[padma]], (19) [[vajra]], (20) viSvavajra, (21) [[vajra]], and (22) [[staff]]; (the ten krodhas, to wit:—) (23) [[vajra]] , (24) [[red lotus]], (25) viSvavajra, (26) [[staff]] with sword, (27) [[vajra]], (28) blue [[staff]] marked with [[vajra]], (29) black [[staff]], (30) [[vajra]], and (31-32) {{Wiki|sun}} and [[moon]] each situated on a [[vajra]].
 
−
 
−
Furthermore, they are composed of [[jewels]] coloured like their [[own]] [[deity]] (-progenitor). Among them, [[Vairocana]], the [[goddesses]], and the [[Bodhisattvas]] arc located on a [[moon]]. The others are located on a {{Wiki|sun}}. ([[Tathagatas]]) such as [[Aksobhya]] are in [[vajraparyahka]] leg position). The Krodhas have their left leg extended, their right one rctractcd; on each face three [[eyes]], each [[red]] and round; arc howling and blazing; have especially frightening [[forms]], and are called the {{Wiki|fearful}} rakfacakra ('[[protective circle]]').
 
−
 
−
 
−
Here only the [[mandala]] lord is together with his [[prajna]] ([[goddess]] [[consort]]). The other {{Wiki|male}} [[deities]], down to Sumbha-raja, are without [[prajna]]. [[Yamantaka]] and the others in the rakfdeakra are together with a prajiid looking like themselves (or : 'their [[own]] {{Wiki|light}}', tvabha] in order:- 1) [[Vajravetali]], (2) Apara-jita, (3) [[Bhrkuti]], '4 [[Ekajata]], (5) ViSvavajri, (6) Viivaratni, (7) Viivapadma, (8) Vi vakarma, (9) Gaganavajrini, (10) [[Dharanidhara]].
 
−
In the [[heart]] of [[Aksobhya]] is a '[[Knowledge]] Being' ([[jnana-sattva]]), two-armed, with a [[red]] prajiid. In its [[heart]] is a black
 
−
 
−
 
−
 
−
[[Hum]]- Orp in that of [[Vairocana]]; [[Sva]] in that of [[Ratnasambhava]]; [[Ah]] in that of [[Amitabha]]; Ha in that of [[Amoghasiddhi]] : Lam Main Para Tam (respectively) in those of [[Locana]] and the other [[goddesses]]. (The officiant utters : ) Jah [[Hum]] [[Vam]] Hoh. [[Kham]] in that of Sparfavajra. Mai-thlim in those of the [[Bodhisattvas]], [[Maitreya]], etc. Om Om Om [[Hum]] Om Sam [[Hum]] in those of
 
−
 
−
the ten Krodhas. The [[heart mantras]] of the [[deities]] are stated in the Vajrdvali (another work by [[Abhayakaragupta]]).
 
−
The kuleSa ([[family]] [[master]]) is the previously-mentioned [[Vajrasattva]] of [[Aksobhya]] and [[Samantabhadra]], but holds a [[vajra]], [[wheel]], [[padma]], [[bell]], [[gem]], sword, and embraces a Vajra-dhatvisvarl looking like himself.
 
−
 
−
 
−
[[Aksobhya]] belongs (as their [[essence]]) to the [[Tathagatas]], MamakI, VajrapanI, Maftjughosa, Usrtisa-, and [[Sumbharaja]].
 
−
 
−
[[Vairocana]] belongs to [[Locana]], [[Rupavajra]], [[Maitreya]],
 
−
 
−
[[Ksitigarbha]], [[Yamantaka]], [[Acala]].
 
−
 
−
RatneSa (— [[Ratnasambhava]]) belongs to Sabdavajra, [[Khagarbha]], [[Prajnantaka]], [[Takkiraja]].
 
−
 
−
[[Amitabha]] belongs to [[Pandara]], [[Gandhavajra]], [[LokeSvara]], [[Padmantaka]], [[Niladanda]].
 
−
 
−
[[Amoghasiddhi]] belongs to [[Tara]], [[Rasavajra]], SparSavajra, Vijkambhin, [[Vighnantaka]], [[Mahabala]].
 
−
 
−
So ends the Aksobhya-mandala stated in the [[Pindikrama]].
 
−
 
−
 
−
The foregoing translation leaves some matters to be explained. The six hand [[symbols]] of [[Vajrasattva]] are set forth by Ratna-karaSanti in the Piriifikrta-sddhanopdyikd-vrtti-ratndvali (PTT. Vol. 62, p. 77-5) as the [[signs]] of the [[six families]] : "The [[vajra]] is the {{Wiki|emblem}} of [[Aksobhya]], being the [[intrinsic nature]] of [[contemplating]] the '[[wheel of the doctrine]]* ([[dharmacakra]]). The [[red lotus]] ([[padma]]) is the {{Wiki|emblem}} of [[Amitabha]], being the [[intrinsic nature]] otprajnd not adhered to by the mud of [[lust]], etc. The [[bell]] (is the {{Wiki|emblem}} of [[Vajrasattva]]), being the [[intrinsic nature]] of prajiid that is the [[purity]] of {{Wiki|gestation}} ([[bhava]]). The '[[wish-granting gem]]' (cintdmani) is the {{Wiki|emblem}} of [[Ratnasambhava]], being the [[knowledge]] which fulfills all [[Wikipedia:Hope|hopes]]. The sword is the {{Wiki|emblem}} of [[Amoghasiddhi]], being the prajiid (that severs) the corrupt practice. ( / de la [[rdo rje]] ni mi bskyod pahi [[phyag mtshan]] te /
 
−
 
−
 
−
 
−
ye ses Inahi ran bfin no / / hkhor lo mam par snari [[mdzad]] kyi [[phyag mtshan]] te / [[chos kyi]] hkhor lo bsgom pahi ran b2in no // pa-dma ni hod dpag tu mcd pahi [[phyag mtshan]] te / hdod [[chags]] la [[sogs]] pahi hdam gyis mi gos pahi ies rab kyi ran bfin no 11 [[dril bu]] ni [[srid pa]] [[rnam]] par [[dag pa]] Scs rab kyi ho bo Aid do I yid b2in nor bu [[rin chen]] hbyun [[Idan]] gyi [[phyag mtshan]] te / [[bsam pa]] thams cad [[rdzogs]] par [[byed]] pahi ye $es so // [[ral gri]] ni don [[yod]] par grub pahi [[phyag mtshan]] te / non mons pa [[spyod]] pahi ses rabbo/). That attribution of [[emblems]] to the {{Wiki|individual}} [[Tathagata]] families plus important [[elements]] from the translation of the Aksobhya-mandala can be clarified with correspondential significance in tabular [[form]], as in Table II.
 
−
 
−
 
−
Concerning the remark '[[Vajrasattva]] of [[Aksobhya]] and [[Samantabhadra]]', [[Nagarjuna's]] [[Pindikrta-sadhana]], 52B-53, states: "Then he should enterprise the [[Atiyoga]] : Following upon [[Aksobhya]] he should develop a [[Vajrasattva]], three-faced, radiant with six hands, and shining with {{Wiki|sapphire}} {{Wiki|light}}" ( atha atiyogam samarabhet / aksnbhyanupravesena trimukham [[sad]] bhujojjvalain / indranilaprabham diptamvajrasattvam vibha-vayct I ). [[Nagarjuna]], in the subsequent verses, shows that this
 
−
 
−
involves placing the [[Guhyasamaja deities]] in spots of the [[body mandala]]. [[Ratnakarasanti]] (op. cit., p. 77-4, 5) comments : " 'three-faced' because the [[purity]] of the [[three liberations]]; and 'six-handed' because the [[purity]] of the [[six perfections]]" ([[rnam]] par [[thar pa]] [[gsum]] [[rnam]] par dag pas 2al [[gsum pa]] / [[pha rol tu phyin pa drug]] [[rnam]] par dag pas [[phyag]] [[drug pa]]). (The [[three liberations]] are through voidncss, wishlessness, and signlessness; the [[six perfections]] arc giving, [[morality]], [[forbearance]], striving, [[meditation]], and [[insight]]). It appears that [[Vajrasattva]] is the [[yogin]] possibility of a [[person]], as the [[essence]] ofthe
 
−
 
−
[[Tathagatas]], [[Aksobhya]], and as their enlightenment-pledge, [[Samantabhadra]]; who has advanced, {{Wiki|equivalent}} to the non-tantric progression of the [[Bodhisattva]] during the first seven stages, to the last three [[Bodhisattva stages]], as indicated by his embracing Vajradhatvi-£vari ('Qjicen of the [[Diamond Realm]]'), who is drawn from the [[yogin's]] [[own]] [[heart]], according to the verse cited under [[nidana]] verse 33.
 
−
 
−
 
−
 
−
[[Tathagata]] Families (with colors) Emblem Prajiia (and seat) 1 [[Vajra]] I ([[sense object]] [[goddess]]) [[Bodhisattvas]] Krodhas
 
−
 
−
[[Aksobhya]] (black) [[Thunderbolt]] ([[vajra]]) [[Mamaki]] \ Spargavajra [[Vajrapani]] and [[Manjughosa]] Usnisacakravarlin and [[Sumbharaja]]
 
−
 
−
[[Vairocana]] (white) [[Wheel]] ([[cakra]]) [[Locana]] (on [[wheel]]) [[Rupavajra]] holding [[mirror]] [[Maitreya]] and [[Ksitigarbha]] [[Yamantaka]] and 1 [[Acala]]
 
−
 
−
[[Ratnasambhava]]! ([[yellow]]) [[Wish-granting gem]] ([[cinta-mani]]) ([[Mamaki]]) (on nine-faced i {{Wiki|emerald}}) Sabdavajra, playing a vina [[Khagarbha]]
 
 
 
−
Prajiiantaka and [[Takkiraja]]
+
[[Madhyamika]] {{Wiki|terminology}} [[Yogacara]] {{Wiki|terminology}} {{Wiki|Terminology}} in common
−
 
 
−
[[Amitabha]] ([[red]]) [[Red Lotus]] ([[padma]]) [[Pandara]] (on [[red lotus]]) j [[Gandhavajra]], holding a conchshcll [[LokeSvara]] 1 [[Padmantaka]] and [[Niladanda]]
 
−
 
 
−
[[Amoghasiddhi]] ([[green]]) Sword ([[khadga]]) Tara(on crossed [[thunderbolt]], viSvavajra) [[Rasavajra]], holding savory {{Wiki|chest}} , Yiskambhin [[Vighnantaka]] and [[Mahakala]]
 
−
 
 
−
 
 
−
[[Vajrasattva]] [[Bell]] (ghatMa) Vaj radhatvisvari i Sainantabhadva
 
−
 
 
−
 
 
−
 
 
−
The utterances 'Jah, [[Hum]], [[Vam]], Hoh' also require explanation. They represent the four [[mantra]] stages of attracting toward the [[yogin]], drawing in, and bringing about [[non-duality]] with the '[[knowledge]] [[beings]]'. Cf. Sddhana-mala, No. 110, pp. 230-231; Om vajrarikusl akarsaya Jah, Om vajrapa'I praveiaya [[Hum]], Orn vajrasphota bandhaya [[Vam]], Om vajravese vaAikuru Hoh. "Om, May the [[diamond]] hook attract, Jah !" "Oip,
 
−
May the [[diamond]] noose drawn in, [[Hum]] !" "Om, May the
 
−
 
 
−
[[diamond]] chain tie, Varri !" "Om, May the [[diamond]] [[bell]] subdue, Hoh !"
 
−
 
 
−
So far the {{Wiki|data}} about the [[mandala]] has involved the [[deities]]
 
−
 
 
−
who arc the residents of the palace. Now I shall turn to the
 
−
 
 
−
{{Wiki|theory}} of the [[Guhyasamaja mandala]] as the residence. An [[interesting]] statement about the [[symbolism]] of the [[Guhyasamaja mandala]] is presented in the Samdhivydkarana on Guhyasamdia, [[Chapter]] IV, verses 9-18, of which verse 9 is as follows :
 
−
 
 
−
dsadafahastam prakurvita cittamandalam uttamam / caturasram caturdvaram catuskonarrt prakalpayet 11 One should construct the supreme [[mandala]] of [[consciousness]], [[measuring]] twelve [[hastas]]. One should [[imagine]] it with four sides, four corners, and four gates.
 
−
On that verse of the basic Guhyasamaja-lanlra, the [[Pradipoddyotana]] cites this commentary as from thc'.Trya-tydkhydna', which in this case means the Samdhivyakarana :
 
−
 
 
−
 
 
−
athatah kathayisyami mandalam [[cittam]] uttamam / vajrajiianapratikdiam kdyavakcittamandalam // navatmakam idam (rtftham suniyuktam tathoditam / doividhagamam aiikitam supramanam tad [[ucyate]] II [[samvrti]] paramdrtham yad [[advayam]] iobhanam ma tam / [[prajna]] siitram idam tasySs tad upayanuvarttilam // brajiiopayaikauitrena [[dharmam]] sambhogam uttamam / sutritom mandalam caitam [[pratitya]] drdda<ar:gatah // I satyaryam caturasram sydd bralimai ihdrakonakah / I dvdrasamgrahavastvdkhyam pratyckam turyasamjiiakah // I dharmatattrdrtham ankitam cakrddyantaramandalam / I abhedyajiianacihnam tad vajrcndranilamudrakam // I partcakaraprabhedakhyam Siilam samsdrandiakam / I praktdd adartarupam lu cakrain jvaldrcibhufitam // I samanlasamaldjiidnam ratnam xdmyaikasamjAitam /
 
−
 
 
−
 
 
−
 
 
−
I pratyavekfanapadmakhyam padmardgdrcim paicimam //
 
−
 
 
−
/ uttarottaracittam yaj jagadvikalpaddlanam /
 
−
 
 
−
I krtyanuf thanakha dgam syad raSmijvaldsamaprabham 11
 
−
 
 
−
I agneyyaiji netrarn maitrim tu nilameghasamaprabham / / nairrtydm karunakhya syan mamakikulavajrakah //
 
−
 
 
−
I vdyavydm padmasamjiia tu muditdsusthitanand /
 
−
 
 
−
I aiSanyutpalam abhdti sopekfd nilasannibha 11
 
−
 
 
−
I danapunam tat ha dvare mudgaram kantisuprabham /
 
−
 
 
−
I tathaiva priyavadyakhyam dandam vajrdrcisuprabham //
 
−
 
 
−
I arthacaryam tu padmakhyam pakime hayakanthare /
 
−
 
 
−
I vajram samanacaryartham vajrakundalivajrinali 11
 
−
 
 
−
I tad ittham kathitam samyak mudravinyasalakfanam / / yathasamsthanatah pujd bhavet trividhabhavanaih /
 
−
 
 
−
I mahatvapurvakam tv etani mudrd mandalam ucyate // Translation (Mchan hgrel, pp. 40-41):
 
−
 
 
−
 
 
−
Now I shall relate the supreme mandala of consciousness, the mandala of Body, Speech, and Mind, resembling the (non-dual) Knowledge of Diamond.
 
−
This best one, made of nine (five personality aggregates and four elements), thus expressed as well-constructed, is that one said to be of goodly authority marked by lineage of two kinds.
 
−
 
 
−
What as convention (samvrti = illusory body) andsupreme (paramartha=Clear Light) is the non-dual loveliness, that is this thread (for the mandala outline) as the insight of which it is applied by the means.
 
−
 
 
−
By the single thread of insight and means, there is the supreme Dharma (-body) (insight—Clear Light) and Sambhoga (-body) (means—illusory body), threaded as the mandala of mind by twelve members (— 12-hastas measurement) in dependence.
 
−
 
 
−
The Noble Truths arc the four sides; the Sublime Abodes (i.e. love, compassion, sympathetic joy, and impartiality), the corners; the articles of conversion (i.e. giving, pleasing words, acts in accordance, and exemplary conduct), the gates—in each case by fours.
 
−
 
 
−
The inner circle of wheel, and so on, symbolizes the meaning of dharma-rcality. The symbol of the indivisible knowledge is the diamond-sapphire seal.
 
−
It has facets offive kinds ( = the five knowledges). The tip destroys (the habit-energy of) the phenomenal world. In the cast is the form of mirror (-knowledge), its disk adorned with blazing light.
 
−
 
 
−
The sameness knowledge all around is the jewel whose one name is 'southern'. West is the lotus of discriminative (-knowledge) with the light of a ruby.
 
−
What is the best mind of the north destroys the discursive thought of living beings. The procedure-of-duty sword would have the same light as blazing rays.
 
−
In the south-east is the 'eye' (-Locana) and love, with light the same as a blue cloud. In the south-west is compassion with the diamond of the Mamaki family.
 
−
 
 
−
 
 
−
In the north-west, there is the lotus, the unshaken face of sympathetic joy. The lotus of the north-east shines in blue fashion with impartiality.
 
−
As the eastern giving at the gate is a mallet lovely in appearance, so also pleasing words are a staff (in the south) appearing with diamond light.
 
−
Acts in accordance arc the lotus in the western horse-neck, and exemplary conduct is the (viSva-)vajra of the vajrin of diamond winding ('-ambrosia).
 
−
The characteristic of placing seals is what has been thus rightly explained. By contemplations of three kinds (arcane body, speech, and mind) there would be the worship according to the proper place. This mudra preceded by greatness is said to be the mandala.
 
−
 
 
−
Besides, there are varieties of mandala. The Guhyasamajalantra, Chapter XVIII, verse 99, mentions three kinds : bhaga-mandala. bodhicitta-mandala, and deha-mandala. Tsoh-kha-pa, in his independent Don gsal ba commentary on the Guhyasamaja devotes individual sections to the three mandalas, keeping the terminology of'body-mandala' (deha-mandala), while substituting other names for the two other mandalas. In place of 'bhaga-mandala', he employs the term 'ulsarga-mandala' (emission m.')from the Pradipoddyotana on Chapter VII (equivalent to its terminology 'house-m.' puram mandalam, Pradipoddyotana MS., chapter one). Tsoh-kha-pa, following the Pradipoddyotana on chapter VII, replaces the 'bodhicitta-m.' with the expression paramartha-mandala. He makes it clcar that the thirty-two Guhya-samaja deities arc involved in all three of the above-mentioned
 
−
 
 
−
 
 
−
 
 
−
mandalas, which arc evoked in the order deha-mandala, uttarga-mandala, and paramartha-mandala. The deha-mandala is perfected in the phase of yoga callcd Aciyoga, and both the utsarga-m. and the paramarlha-m. belong to the phase of yoga called Maha-yoga, or Mahasadhana; and are respectively equivalent to the two sub-phases of Mahasadhana called'Victorious Mandala' (vijaya-mandala and 'Victory of the Rite' karma-i ijaya . So much for the terminological side.
 
−
 
 
−
What is meant, is that the 'body-mandala' of Atiyoga overflows into the bhaga, or mother-lotus, whereupon the latter becomes the bhaga-mandala. This phase is called 'letter placement' (akfara-nyasa)in the discussion of the fourthj'0£<? (cf. the section 'Four steps of yoga '); and this is the position of the Pradi-poddyotana (Documents)when in its treatment of the fourth member it refers to the instigation of the rajra and padma and then to the mantras (32 in  
 
  
−
no.) Vajradrg, etc. This is also the phase discussed in the section 'Title of the work and nidana', where the quotation from the Devendrapariprcchu refers to the placement of the gods in the goddess (the karma-mudrd or jnana-mudra). The difficulty is that this proccss has several explanations going respectively with the 'Stage of Generation' and the "Stage of Completion'. The explanation that agrees with both Stages, is that this phase is the
+
The [[Clear Light]] = [[Universal]] [[Void]] Culmination- [[Perception]] Basic [[perception]] Nescience
 +
of-Light = Great [[Void]] (vijftana) (alaya-vijftana) (avidva)
  
−
demonstration of the mandala, the objective showing of the deity circle, cither in its restricted form as in Guhyasamajatantra, chapter one, or in the full 32-dcity group. Hence the Pradipoddyotana ('Documents') refers to this fourth yoga as 'accomplishment of the great aim of others'.
+
Spread-of-light [[Mind]] [[Defiled Mind]] Mentals
−
The third mandala, thc paramartha-m., refers to the Guhya-samaja deities being drawn intoparamdrtha,or the absolute realm. Tson-kha-pa explains in his Mchan hgrel on Chapter VII that this means that the five personality aggregates (skandha , five elements (dhdtu), five sense organs (indriya), five sense objects (vifaya), and five knowledges (jnana), a total of 25, are successively drawn into the Clear Light (where, according to the Pradipoddyotana on Chapter eight, verse 7, they unite w ith the 425-ycar old girl').
 
  
 +
- Further [[Void]] ([[manas]]) (kli$ta-manas) ([[caitta]])
  
 +
Light-Void [[Consciousness]] ([[citta]]) Evolving Perccp-tion (pravrtti-vijftana) [[Consciousness]] ([[citta]])
 +
Therefore, when Bhavyakirti in his 'PrakiSika' (PTT, Vol. 60,
  
  
−
===A. [[The chapters of the Guhyasamajatantra and yoga]]===
 
  
 +
p. 293-1) comments on niddna verse 5, he first states 'vijndna' to be the three as previously explained, meaning the three [[Yogacara]] terms he has been employing for explaining the preceding niddna verses; and states these [[vijnanas]] to have the [[characteristic]] (lak/ana), i.e. the prakrtis of (covering) the three lights; and so those lights appear when those vijiianas cease. Then Bhavyakirti quotes two texts without naming their sources. The first is the celebrated verse of the Samdhinirmocana-sulra (which was translated by Etiennc [[Wikipedia:Étienne Lamotte|Lamotte]] into {{Wiki|French}}; and the verse is in [[Louis de la Vallee Poussin]], Vijnaplimdlralasiddhi, I, p. 173): "The addnavijnana, profound and {{Wiki|subtle}}, like a [[violent]] current, proceeds with all its [[seeds]] ([[bija]]). Deeming it
  
 +
improper for them to [[imagine]] it as a [[self]], I have not [[taught]] it to the immature auditors" (/ji skad du / len pahi [[rnam]]
  
−
The Eighteen chapters are discussed here because, as will be soon demonstrated, chapters 2 to 17 arc divided into four groups with titles almost identical with those of the four sddhana steps.
+
par scs pa zab cin [[phra]] / [[sa bon]] thams cad chu bohi [[rgyun]] biin hbab / [[bdag]] tu [[rtog]] par gyur na mi run ies / ftan thos [[byis pa]] mams la nas ma bstan ' zes hbyun ba). The next one he quotes, is a well-known line from the [[Madhyanta-vibhaga]] (I, 8A; 20 in Gadjin M. [[Nagao's]] edition of the Bhdfya): "And the [[imagination]] of [[unreality]] (abhiitaparikalpa) is the [[three worlds]] with their cilia and [[caitta]]" (/ de biin du yah / yah dag ma [[yin]] [[kun brtags]] ni / [[sems]] dan scms byun [[khams gsum]] pa / ies hbvuh ho /). These quotations do not necessarily mean that Bhavyakirti makes the usual identification of addnavijndna with [[alayavijnana]], which he equates with the avidyd having seven prakrtis; but it certainly means that he considers the
 +
'vijndna' of niddna verse 5 to be this addnaiijiidna as well as abhii-taparikalpa; and so lie may understand by 'dddnaiijnana' all [[three vijnanas]] rather than simply alayavijhdna. Since his ala-yavijhdna is {{Wiki|equivalent}} to verse 3's '[[avidya]]', it is unacceptable to Tsoh-kha-pa, who rejects the equation in PTT, Vol, 159, p. 31-3. In fact, both [[Bu-ston]] and Tsoh-kha-pa in their annota
  
−
The word for 'chapter' employed by the Guhyasamaja-tantra is pa(ala. The Pradipoddyotana, at the end of its commentary on chapter one, explains this word in two senses, going with pa[a- ('cloth') and -la ('grasping'):
+
tion of the [[nidana]] verses agree in ignoring Bhavyakirti's commentary. This [[subject]] is resumed under niddna verse 7.
  
−
I pato yathd damiamasakadyupadravam nivarayati / tathayam tantrarlhah kleiakarma janmadyupadravam nivdranat pa la iva pata{la)h / tam lati grhnatiti taddharako granthasamChafi patalah /
+
11TAM lam ekaikam arlhdbhasam [[vayus]] samgrhya dharayct/ vayuyuklam ca [[vijnanam]] SaSvaj jagali varlalc //6// The [[wind]] seizing, takes hold of that entity-light in each case, and vijiiana joined with tayu ([[wind]]) continually operates in the [[world]] of [[living beings]].
  
−
Just as a cloth covering (J>a(a) wards off the attack of gnats, mosquitoes, etc., so also, by warding off the attack of [[defilement]], [[karma]], and [[rebirth]], '[[patala]]' as the meaning of the [[Tantra]], is like a cloth covering. Since it [[grasps]] and holds that (meaning), '[[patala]]' as the collection of compositions, is its receptacle.
 
  
−
Also, at the end of its commentary on [[chapter]] thirteen, the [[Pradipoddyotana]] equates a [[patala]] with 'the collcction of compositions which teach it' Jatpratipddako granthasamiihah).
 
  
−
The following chaptcr titles as preserved in [[Sanskrit]] have varying relevance to the [[chapter]] contents. For example, ofthe two chapters translated in 'Documents', [[chapter]] six does adhere to indications of its title, while [[chapter]] twelve is scarcely described by its title.
+
[[Mchan]]-. " 'Entity-light in each case' means the [[five sense objects]] as [[manifested]]. They arise by the 'reverse order' of the three lights (vijftana-manas-citta) and dissolve by the 'direct order' (citta-manas-vijnana). Vijfiana ( the three lights or vijfiana, [[manas]], [[citta]]) rides on the [[winds]] which seize their respective [[sense objects]]."
  
 +
Paiicakrama, II, 32-34:
  
−
1. "[[Blessing]] of the samadhi-mandala of all the [[Tatha]] gatas" (sarvatathagatasamadhimandaladhijthana).
+
vayund sukfmarupena jhanam sammiSrahhn gatam / nihsrtyendriyamargebhyo vifayan avalambate j\ dbhasena yada yuklo veiyur vahanlani gatah / tada lalprakrldh sand aslavyaslah pravarlayel 11 yatra yatra sthito cay us lam prakrtim udvahetj ydvat samiranotpado nabhaso niicalo bhavct //
 +
When '[[knowledge]]' ([[jnana]] — the three lights) becomes associated with subtle-formed [[wind]], then issuing
 +
forth from the [[paths]] of [[sense organs]] it [[grasps]] ('hangs on to') the [[sense objects]].
  
−
2. "The [[Mind of Enlightenment]]" ([[bodhicitta]]).
+
At whatever time the [[wind]], having become a [[vehicle]] (for vijfiana), is yoked by the '{{Wiki|light}}', at that time all those prakrtis arc completely dissipated.
 +
At whatever (vein, natfi) the [[wind]] stops, at that one it sustains some [[prakrti]] (among the 80 prakrtis). As long as (the [[wind]]) stirs up, the '{{Wiki|light}}' is not steady.
  
−
138 YOCA OF THE GfHYASAMAJ ATANTRA
+
Verses 33-34 mention the alternate [[conditions]] of the three [[gnostic]] lights (Light, Sprcad-of-Light, and Culmination-of-Light), namely (II, 33) when those lights arc free from the eighty prakrtis, and (II, 34) when they arc subjected to the eighty prakrtis in which event their '{{Wiki|light}}' is not steady. The Manimdld commentary on the Pahcakrama (PTT, Vol. 62, p. 188-3, 4) explains the second verse:
  
−
3. "[[Samadhi]] called '[[Diamond]] Array' " (vajravyuho-nama [[samadhi]]).
+
/ re fig rluri gi [[rnam]] [[lha]] dan [[rnam pa]] bcu [[yin]] par [[snar]] b$ad cin dehi [[gnas]] [[shin]] ga la [[sogs]] pahi [[gnas]] mams dan las kyi [[bye brag]] kyari bstan mod kyi [[lion]] kyan rangi ho bo [[dpyad]] na [[chos kyi]] [[dbyins]] kyi hkhor lo hod [[gsal ba]] las rlun byun [[ste]] / dchi [[phyir]] gYon dan gYas dan bar mahi [[rtsa gsum]] ni lam [[yin]] no / de bas na gan dan gah du [[ste]] gYon nam gYas sam [[dbus]] su rlun [[gnas pa]] ni rah bfin dedan de stc [[sems las]] byun [[bahi]] [[chos]] dc [[lta bu]] dah dc [[lta bu]] skyed par [[byed]] cin hbyun bar [[byed]] do / / de biin du
  
−
4. "Secret [[mandala]] of [[Body]], {{Wiki|Speech}}, and [[Mind]]" (guhya-kayavakci t tamandal a).
 
  
−
5. "Best of all praxis" (samantacaryagra).
+
yari rtsa gVon pahi lam nas byun [[bahi]] rlun gi rab kyi
 +
no bo ran biin mams skyed par [[byed]] do / / gYas na [[gnas]] pas ni [[thabs]] kyi no bo mams so / / [[dbus]] na [[gnas pa]] ni ma rig palji ho bo [[rnams]] skyed par [[byed]] mod kyi hon kyan dmigs pa la bltos dgos te /...../ de ltar rtsalji [[bye brag]] dan rjes su mthun pahi yul hdzin pa las rah biin mams libyuh no /
  
−
6. "[[Empowerment]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]]" (kayavakcittadhisthiina).
+
Now the topic is the five kinds and the ten kinds of [[wind]], as previously set forth, which are located in the [[heart]] and in the other places. While they are [[taught]] as the multitude of [[deeds]] ('perform all [[deeds]]'), if one ponders their [[intrinsic nature]], they are the [[wind]] which arises from the [[Clear Light]] of the [[Dharmadhatu]] circle. Therefore their [[path]] is the three natfis, left, right, and middle. Hence, 'at whatever one,' left, or right, or middle, 'the [[wind]]  
  
−
7. "Praxis of [[mantras]]" (mantracarya).
+
stops', it generates while [[arising]] there the comparable [[prakrti]] or sort of [[caitasika-dharma]]. Accordingly, the [[wind]] [[arising]] in the [[path]] of the left nidi generates the ([[thirty-three]]) prakrtis which have [[prajna]] [[nature]]; the one of the right, the (forty) prakrtis of [[upaya]]; and the one in the middle generates the (seven) prakrtis of aaidya. However, that needs [[dependence]] on a support of [[consciousness]] (alambana)___Thus, the prakrtis arise from
 +
apprehending a sensory [[object]] consistent with the basic multitude (of [[deeds]]).
  
−
8. "Pledge of [[consciousness]]" (citlasamaya).
 
  
−
9. "Pledge whose goal is the [[reality]] of the [[non-dual]] supreme [[entity]]" (paramarthadvayatattvarthasamaya).
+
The implication of the Manimild commentary is that as long as the [[winds]] arc correlated with [[external objects]], the lights of the three ntidis are unsteady. Hence the [[yogin]] must close the sensory doors to dissipate the prakrtis associated with those nidis.SariidhivySkarana (PTT. Vol. 3, p. 236-2):
  
−
10. 'Exhorting with the [[heart]] ([[mantras]]) of all the [[Tathagatas]] " (sarvatathagatahrdayasancodana).
+
I byaii chub scms ni rluii gyur ciA /
  
−
11. "The [[highest]] vidyapurusa who has the mantrapledge and the reality-diamond of all the [[Tathagatas]]" (sarva-tathagatamantrasamayatattvavajravidyapurusottama).
+
/ nam mkhah la ni [[rnam]] [[gnas pa]] /
  
 +
/ [[sems can]] kun gyi [[srog]] gyur gaA / I lAayi [[bdag]] Aid bcu miA can // / rten hbrel bcu gnis ies [[grags pa]] / I no bo Aid [[rnam]] [[gsum]] du gyur / I rlun ies bya bafii [[byan chub sems]] / I dban po kun gyi gtso hdi [[yin]] //
  
−
12. "Instruc:'->n on the best {{Wiki|evocation}} of the pledge (samayasadhanagranirdc£a).
 
  
−
13. "[[Revelation]] [[contemplating]] the meaning of the [[reality]] of the array of pledges" (samayavyuhatattvarthabha-vanasambodhi),
 
  
−
14. "[[Samadhi]] called '[[King]] of sporting with [[attraction]] (of [[deities]]) by [[mantras]]' " (mantrakarsanavijrmbhitarajo [[nama]] [[samadhi]]).
+
The bodhieitta which being [[wind]] and dwelling in [[space]], then becomes the [[life]] [[wind]] of all [[sentient beings]], is five and called ten.
 +
The [[bodhicitta]] called 'Twelvefold [[Dependent Origination]]' is the [[three natures]]; and called '[[wind]]', governs all the [[sense organs]].
 +
[[Pancakrama]], I, 3 (and Sliags rim, 408b-5 and 440a-4, etc.): prdnabhutaS ca sattvin&m vayv-akhyah sarvakarmakrt / vijndnavahanaS caiva paiicdtma daSadha punah //
  
−
15. "Source ofthe [[diamond]] whose [[essence]] is the pledge of all [[sentient beings]]" (sarvasattvasamayasaravajrasambhutir [[nama]]) (edited [[citta]] replaced by [[sattva]]).
+
Being the [[life force]] of [[sentient beings]], what is called '[[wind]]' performs all [[deeds]]; and as the [[vehicle]] of [[vijnana]] is five, besides is tenfold.
 +
In the case of '[[wind]]' as the [[vehicle]] of [[vijnana]] it is the five secondary [[winds]], to wit:—
  
−
16. "[[Revelation]] of the mandala-diamond of all [[siddhis]]" (sarvasiddhimandalavajrabhisambodhir [[nama]]).
 
  
−
17. "[[Blessing]] of the pledge—and—vow-diamonds of all the [[Tathagatas]]" (sarvatathagatasamayasambaravajradhis-thana).
+
1. [[naga]] reveals [[forms]] through [[eye]]
  
−
18. "[[Blessing]] of the [[diamond]] [[knowledge]] which explains all the secrets (sarvaguhyanirdcSavajrajilanadhisthana).
+
2. [[kurma]] reveals {{Wiki|sounds}} through {{Wiki|ear}}
  
−
The [[Pradipoddyotana]] commentary covers only the first 17 chapters, although it cites the 18th [[chapter]] ('Documents') ; while the 18th [[chapter]] itself has some separate commentaries preserved in the [[Tibetan]] [[Tanjur]]. The [[reason]] is that there is a block of verses in the 18th [[chapter]] (verses 25-31 in S. Bagchi's numbering) which group the previous chapters 2-17 in four sets.
+
3. krkila reveals {{Wiki|odors}} through {{Wiki|nose}}
  
 +
4. [[devadatta]] reveals {{Wiki|tastes}} through {{Wiki|tongue}}
  
−
Consequently, the [[Guhyasamaja]] [[tradition]] generally labelled the 18th [[chapter]] a '[[Continuation Tantra]]' (uttara-lanlra). The fact that those sixteen [[intermediate]] chapters fall into four sets by authority of those verses is hardly noticed in the {{Wiki|present}} edition of the text, because of [[corruptions]] which cannot be corrected without consultation of the [[Tibetan translation]]. Indeed, there are even two important lines missing from the current edition, which I
+
5. dhanafijaya reveals tangibles through torso
  
−
have restored along with the other corrections, with the help ofNagarjuna's commentary (AflddaSa-pa(ala-vislara-tya-khya, PTT, Vol.60,p. 4). The two lines were still part of the Guhya-samdja-lanlra when Ratnakara£anti composed his Kusumanjali-guhyasamaja-nibandha-ndma (PTT, Vol. 64), which explains how to pair the verses for translation purposes. What is presently numbered verse 30 is in fact the first line (hemistich) of one verse and the second line of
+
In the case of '[[wind]]' identified with [[prana]] itself, it is tenfold,
  
−
another verse. I have made two new ve.-scs numbered 30' and 30" in the following text of corrected [[Sanskrit]]. It can be speculated that factors in the [[gradual]] corruption of the lines are the original presence of 9-syllable pddas in some places, and the use of infrequent ordinal [[forms]] of numbers. The translation will follow the order in which the [[Sanskrit]] verse mentions the ordinal numbers, in the first-mentioned set, the fifth, ninth, seventeenth, and thirteenth (chapters).
 
  
 +
i.e. the five basic [[winds]] as well as the five secondary [[winds]]. Cooperating with vijndna the five basic [[winds]] perform all [[deeds]] and the five secondary [[winds]] {{Wiki|perceive}} all things. Notice the respective approximation to the classical [[Samkhya]] karamendriyas ('performall [[deeds]]') and buddhindriyas ('{{Wiki|perceive}} all things').
  
−
paficamam navamam caiva daiasaptamam IrayodaSam / buddhdndm bodhisatlvdnam desanasddhanam mahai //25// caturtham sodaSam caiva aftamam dvddasam [[tatha]] / acdryakarmasdmdnyam siddhiS ca vratasambaram //26// faftham caiva dviliyam ca dasam caiva caturdaSam / hatliam anuraganam ca upasad/ianasambaram //27// saplamam ca trliyam ca ekadasam datapancamam / siddhikfetranimitlam ca sciasadhanasambaram //28// sarvatathagatakarma nigrahdnugrahdtmanam / ddnladaurddnlasaumyanam satlvandm avaldranam 1/29/1 utpattikramasambandhairi snavajravidhiS catuh / *sdmdnyasiddhisambandham agrabhutam ca granthanam //30'// *mandalavratasambandham dcdryasampalligranlhanam / gurundiji mantramdrgena Sisydnam paripdeanam // 30" // suvratasyabhifiktasya svaiifyasya [[mahatmanah]] / buddhamim bodliisallvdnam deSanaparimocanam 1/31/1
 
  
 +
Regarding the 'all [[deeds]]' performed by the five basic [[winds]], Shags rim (f. 439b-2) draws upon a citation in Caryameldpaka about the function of those [[winds]]:
  
−
25, 31 : The fifth, ninth, seventeenth, thirteenth (chapters) have the [[great perfection]] of the [[teaching of the Buddhas]] and [[Bodhisattvas]], to wit, liberating one's greatsouled [[disciple]] who is goodly [[vowed]] and [[initiated]], by means of the [[teaching of the Buddhas]] and [[Bodhisattvas]].
 
  
 +
1. [[Prana]] has the [[nature]] of streaming through the [[sense doors]], coursing as the [[breathing]] and extending far ([prdna and ayama), and continually coursing.
  
−
26, 30" : The fourth, sixteenth, eighth, and twelfth have the common acts of the [[acarya]], [[occult powers]] ([[siddhi]]), and the Vratasambara, to wit, the compositions on the acarya's [[perfection]], associated with mandala-rites, maturing the [[disciples]] by way of the [[guru's]] [[mantras]].
+
2. The [[yogin]] will always understand apdna as (breaking) [[wind]], expelling {{Wiki|urine}}, excrement, and semen, and conveying downward.
  
−
27, 29 : The sixth, second, tenth, and fourteenth have the fierce act (hatha), [[attraction]] (of [[deity]]), and [[vows]] of the Upasadhana, to wit, all the [[Tathagata]] acts with the [[nature]] of taming and assisting, introducing the [[sentient beings]] whether tamed, obdurate, or mild.
+
3. [[Samana]] is so called because it is what is always [[concomitant]] with [[tasting]], eating, licking, drinking, and sucking.
  
 +
4. One [[understands]] [[udana]] to have the [[action]] of drawing upwards, eating [[food]] and enjoying it, associating with [[awareness]].
  
−
28, 30': The seventh, third, eleventh, and fifteenth have the [[cause]] of the field of [[occult powers]], and the Seva-sadhana-sambara, to wit, the four [[diamond]] [[rites]] of [[Seva]], associated with the Stage of Generation; both the compositions associated with common [[siddhis]] and (those) which show the {{Wiki|superior}} kind.
+
5. [[Vyana]] has the function of filling, holding, (enabling) walking and returning, and of pervading all the joints.
 +
Paiicakrama, III, 19:
  
 +
tad eva vayusamyuktaip vijii/lnatritayam punah / jayatc yogina murlir mayadehas tad [[ucyate]] 11
 +
Besides, precisely that vijfiana-triad joined to the [[winds]] is engendered as a [[body]] by the [[yogin]]. That is called '[[Illusory Body]]'.
 +
The {{Wiki|conception}} of these [[winds]] is a topic in the Stage of Generation. Later, in the Stage of Completion, the [[yogin]] learns to control them to engender a [[body]] callcd '[[Illusory Body]]*.
  
−
The [[tantric]] [[Nagarjuna]] in that commentary on the 18th [[chapter]] (op. cit., p. 4) briefly alludes to the contents of each [[chapter]] as he groups them by fours with titles : Mahasadhana chapters (5, 9, 13, 17):
 
  
  
−
Chap. 5 on the praxis ([[carya]])
+
===B. [[Ekasmin samaye (Upon an Occasion)]]===
  
−
Chap. 9 on the yogasamadhi
 
  
−
Chap. 17 on [[samaya]] and [[samvara]] (pledges and [[vows]])
 
  
−
Chap. 13 on extensive treatment of [[rites]] ([[karma]]) Vratasambara chapters (4, 8, 12, 16):
+
This group of verses represents the meaning of the Stage of Generation ([[utpattikrama]]) as ordinary generation, but with the 'climactic times' of [[birth]], [[death]], and [[intermediate state]], which a {{Wiki|theory}} (see verse 38 and annotation) correlates to the [[Bodies of the Buddha]]. The meaning of this group of verses is frequently referred to in [[Tibetan literature]] such as Tsori-kha-pa's writings as 'the basic time' (giihi dus) to contrast with 'time of the [[path]]' (lam gyi dus). In the [[path]], the [[yogin]] seeks to evoke the entire cycle, passing through the portals of [[death]] as an [[experience]] of [[yoga]] and then returning to normal
  
−
Chap. 4 on the citla-mandala
+
[[consciousness]]. In preparation for the separation from the coarse [[body]] of a [[subtle body]] called the [[Illusory Body]] that takes place in the Stage of Completion, in the {{Wiki|present}} phase the [[practitioner]] develops a [[body]] which is called the [[Mantra]] [[body]]. This takes place in the second [[sadhana]] called [[Anuyoga]] with depositing of germ {{Wiki|syllables}} in spots of the [[body]]. It corresponds in external [[mandala]] [[ritual]] to the second part '[[Rites]] of preparatory acts,' such as
  
−
Chap. 16 on the [[kaya]] and vag-mandalas
+
pitching the lines with chalk and beseeching the [[gods]]. A similar result is obtained in the {{Wiki|present}} instance if the [[practitioner]], following through the suggestions of this set of verses, goes through the imaginative procedure of analyzing his make-up and then of identifying his [[personality]] [[aggregates]] with the [[five winds]] and so on. In short, the verses can be interpreted as [[doctrinal]] assertions, but above all they are [[directions]] for praxis in the [[form]] of imaginative identifications.
  
−
Chap. 8 on the guhya-abhifeka
 
  
−
Chap. 12 on the change into the Mahamudrd Upasadhana chapters (2, 6, 10, 14) :
 
  
−
Chap. 6 on the adhiffhana of [[body]], {{Wiki|speech}}, and [[mind]] Chap. 2 on the [[bodhicitta]]
+
Concerning the {{Wiki|present}} and the anterior [[conditions]] of 'ordinary generation', Kluhi-blo's Nagabuddhi s) Samaja-sadhana-vyavasthali (PTT, Vol. 62, p. 7-5, IT.) mentions the standard four birthplaces, to wit, [[birth from eggs]], [[birth from a womb]], [[birth]] from warmth and [[moisture]], and [[birth]] through [[transformation]]; and then gives standard examples, as birds, etc. from eggs; cows, etc. from a [[womb]]; worms, etc. from warmth and [[moisture]]; and the [[gods]], [[hell beings]], [[intermediate state]] [[beings]], and men of the first [[aeon]], through [[transformation]]. All those [[beings]] are called [[sattva]] ('[[sentient being]]'). This work also gives
  
−
Chap. 10 on exhorting all the [[Tathagatas]] by their heartmantras
+
the [[tantric]] version of [[Buddhist]] genesis that was introduced into [[Tibetan literature]] such as Tson-kha-pa's writings. Kluhi-blo mentions, p. 8-4, that after the men of the first [[aeon]] tasted the [[amrta]], and so on down to their partaking of the primeval grain, whereupon their [[bodies]] became heavy— the {{Wiki|light}} disappeared, and a {{Wiki|darkness}} ensued; and then the {{Wiki|sun}} and [[moon]] appeared in the [[world]]. At this time, through the
  
−
Chap. 14 principally devoted to [[mantras]]
 
  
 +
separation of [[prajna]] and [[upaya]], the [[beings]] became {{Wiki|distinguished}} with the {{Wiki|male}} and {{Wiki|female}} {{Wiki|organs}}. Gradually, mutual [[craving]] was aroused, whereupon these [[beings]], known as [[gandharvas]], [[experienced]] the [[three states]] ([[avastha]]), and entered into the wombs of 'mothers'. Then the women, without {{Wiki|illness}}, began to have [[menses]]; and a 'father' and 'mother' through [[desire]] for each other, engaged in various {{Wiki|sexual}} [[techniques]]. [[Seeing]] this, for the [[sake]] of 'indulgcncc-in-desirc', a vijhana-pati, as though riding on a [[horse]] ( the [[wind]]), left the [[intermediate state]] and entered (the mother) through the Vairocana-portal (i.e.
  
−
Scva chapters (3, 7, 11, 15) :
+
the [[crown of the head]]) (and then merged with the
 +
agglomeration in the [[womb]]). As to the [[reason]] these [[beings]] fell from the [[Clear Light]] (p. 8-2): "Although they possessed
 +
the [[gnosis]] [[body]] (jhana-dtha), they did not know the [[Illusory]] [[Samadhi]], " (ye ses kyi lus can [[yin]] yah de mams [[kyis]] [[sgyu ma]] lta buhi tin he hdzin mi ics [[sin]]______).
  
−
Chap. 7 on special practices ([[carya]])
+
Of course, that account has profound implications for the whole Guhyasamdja praxis. Tson-kha-pa's Don [[gsal ba]] commentary on the Guhyasamdjatantra combines Kluhi-blo's account with the [[abhidharma]] [[teaching]] of 'sentient-being [[worlds]]' ([[sattva-loka]]) and 'receptacle [[worlds]]' (bhajana-loka) as well as with the [[tantric]] [[idea]] of the 'primeval lord' ([[adinatha]] . The whole [[idea]] of transmuting the [[body]] into a palace containing
  
−
Chap. 3 on the [[gods]]
 
  
−
Chap. 11 on the series of [[mantras]] and the [[knowledge body]] Chap. 15 on the [[illusory]] [[divine body]]
 
  
 +
the thirty-two [[deities]] is to replace the impure receptacle [[worlds]] with a [[pure]] [[world]], and this is founded on the {{Wiki|evocation}} of the 'primeval lord' in the {{Wiki|present}} ([[Anuyoga]]) phase. While most of the [[nidana]] verses in this group do not obviously show themselves as a phase of [[yoga]], the last one, [[nidana]] verse 12, sets forth the praxis of [[pranayama]], and [[pranayama]] is generally described as '[[subtle yoga]]' (sukf ma-yoga). [[Pranayama]] is
  
−
RatnakaraSanli's commentary (op. cit., PTT, Vol. 64, p. 98 and p. 201) mentions that [[chapter]] 1 is the goal-tantra (literally: 'the [[tantra]] of what is to be approachcd'. S. upeya-tantra, T. [[thabs]] las byui: [[bahi]] rgyud), while the chapters 2-17 arc the '[[tantra]] of the approach' (S. upaya-tantra. T. [[thabs]] kyi rgyud), and that the [[chapter]] 18 is the 'continuation [[tantra]]' ([[uttara-tantra]]). Furthermore, each group of four chapters from 2-17 is also known by a numerical title. The Scva chapters are 'Trcta'; Upasadhana, '[[Dvapara]]'; Vratasambara, 'Krta'; and Mahasadhana, possibly*'Nandin' (T. dgah ba can ). However, the words Scva, and so on. appear to be employed as categories rather than as steps, in which meaning virtually the same set of terms is employed below (sub-section C). [[Candrakirti's]] [[Pradipoddyotana]] differs from Ratnakara-Santi, by treating the first [[chapter]] as a basis for the remaining sixteen; and so. for example, includes the forty [[nidana]] verses in the commentary on [[Chapter]] 1.
+
accompanied by mantra-praxis, hence in this phase the [[yogin]] gains the 'mantra-dcha'.
 +
The school of Buddhajfianapada, especially in Buddha-srijfiana's Mukti-tilaka-nama, and its commentary Vitapada's MuktitUaka-nama-vySkhyana, discusses this situation using the terms 'the Profound (zab mo)' and 'the Bright' ([[gsal ba]])'.
 +
Thus, in Vitapada's commentary (PTT, Vol. 65, p. 136), we read that the meaning of 'the Profound' and 'the Bright'
  
  
−
There is a problem of how {{Wiki|practical}} is that grouping by fours. There is some confirmation for the validity of the
+
has been obscurcd for time immemorial by dint of [[Wikipedia:Habit (psychology)|habit]] forces ([[vasana]]), and because the ordinary persons do not understand those two, they arc plagued by the [[sufferings]] ofthe [[three realms]]. "What is the 'Profound' ?" In this regard, (BuddhaSrijfiana) states (the {{Wiki|obscuration}}), '[[discursive thought]] ([[vikalpa]]) '
−
grouping in terms of the Mahasadhana and Vratasambara ( [[Sadhana]]) sets when these terms arc equated with the '[[vajras]]', namely, [[Mahayoga]] and [[Atiyoga]]. As was shown, the '[[body mandala]]' is associated with [[Atiyoga]], and this is indicated by the Vratasambara chapters, namely, [[Chapter]] 16 (on the kaya-and vag-mandalas) and [[Chapter]] 1 2 (on the change into the [[Mahamudra]]). The [[samadhi]] 'Victory of the [[Rite]]', associated with Mahasadhana, is the topic of [[Chapter]] 13 (on extensive treatment of [[rites]]), and the utsarga-and paramartha-mandalas, while not explicitly stated for the Mahasadhana chapters, presumably go with [[Chapter]] 5 (on the praxis, [[carya]]) and possibly with [[Chapter]] 9 (on the yogasamadhi), while the paramartha-mandala also goes with [[Chapter]] 13. Even clearer is the consistency of the Upasadhana chapters (2, 6, 10, 14) with the {{Wiki|equivalent}} '[[vajra]]' callcd [[Anuyoga]] (as shown later) bccause this involves depositing [[mantras]] (parts of the [[bodhi]]-
+
That is to say, (the 'Profound') rightly and from the outset
 +
surpasses all [[forms]] of {{Wiki|speech}} and {{Wiki|conception}} because it is free from all [[forms]] of error ([[bhranti]]) What is the 'Bright' ? (He) states, 'the  
  
 +
[[Mahamudra]].......' That is to say,... the
 +
{{Wiki|unborn}} [[body]] which is [[like an illusion]] and shines like a [[rainbow]] ... The self-existence of the [[non-duality]] of the Profound
 +
and the Bright has the [[nature]] of pervading all states ([[bhava]]) and is not included in the [[dharmas]] of [[samsara]]; it is called Dharmadhiitu." [[Combining]] this {{Wiki|terminology}} with the previous account, the [[sentient beings]] did not know the 'Profound' because they lacked the [[Illusory]] [[Samadhi]]. Therefore they gradually
  
 +
lost the 'Bright', the [[Illusory Body]].
 +
//E// efo vayur mahadhalur vijiianatrayavdhanah / tebhyah prakrtayah SaSvan nirgacchanli [[yatha]] [[yatha]] //7// This [[wind]], the [[great element]], is the mount of the three vijhdnas. By means of it, the prakrtis always proceed accordingly.
 +
[[Mchan]]: 'This [[wind]]' means [[die]] [[wind]] of [[action]] (cf. Pahcakrama verse cited under verse 6, wherein the [[wind]] is said to 'perform
  
−
cittta) in spots of the [[body]]. Also when [[Guhyasamaja]], [[Chapter]] 18, associates 'the four [[diamond]] [[rites]] of [[Seva]]' with the [[Seva]] chapters (3, 7, 11, 15) this is consistent with my later
 
  
−
•grouping of the first six [[nidana]] {{Wiki|syllables}} (for Evam [[maya]] Srutam) with [[Yoga]] (=[[Seva]]) because, as I later show, the four {{Wiki|syllables}} E, [[VAM]], MA, YA can indicate any four steps of [[yoga]], and 'Srutam' means hearing or {{Wiki|learning}} them. However, insofar as I have noticed cross-referencing in the [[Pradipoddyotana]] and its [[Mchan]] hgrel, the associations appear to be {{Wiki|independent}} of such grouping. For example, the important verses on the [[meditation]] on the tip of the {{Wiki|nose}} are found in Chapters three and six, which belong to two different groups. Perhaps because there was a question of the viability of this grouping, Ratnaka-raSanti composed his commentary (op. cit.) by first commenting on chapters 2-17 in the above grouping, and then commenting on each of the 17 chapters in their normal order.
 
  
 +
all [[deeds]]'), and therefore is callcd '[[great element]]'  It is written in the Vajrajhana-samuecaya, "The [[wind]] is the mount of that [[vijnana]]. From the [[wind]] arises [[fire]]; from [[fire]], [[water]]; from [[water]], [[earth]]. From those, the five [[personality]] [[aggregates]] ([[skandha]]), the [[six sense bases]] (faddy alana), and the [[five sense objects]];... and the prakrlis are generated by [[reason]] of the [[manifestation]]." In that [[Tantra]], the three lights arc explained to arise from the [[Clear Light]], and subsequently the [[wind]], etc. arises. The mount of [[vijnana]] as [[imagination]] ([[parikalpa]]) arises from the ordinary 'lights' of the reverse order, which are the phase of [[rebirth]] by [[transmigration]] into the [[womb]].
 +
The [[explanatory tantra]] Vajramali states further how that [[wind]] is responsible for generation. This passage inaugurating its [[chapter]] 32 is involved with [[Yogacara]] vocabulary; it is here translated with the help of Alamkakalasa's commentary (PTT Vol. 61, p. 251-4,5 to p. 252-i, 2):
  
−
Of those chapters, my researches indicate that the first twelve are the most important. This is indicated in part by the fact that the [[explanatory tantra]] Samdhivyakarana, which expands the Guhyasamdjatantra in [[chapter]] order, only goes up through [[chapter]] twelve. This set of chapters includes chaptcr 1, which is the'goal'or 'basis' [[chapter]]; [[chapter]] 2, with the allimportant topic of [[bodhicitta]]; chapters six and twelve with the steps of [[yoga]]; and chaptcr seven with the three kinds of praxis (caryd). Also, the {{Wiki|theory}} that the chapters 2-17 arc grouped by fours in the scheme given above, acknowledges that the later chapters expand on materials of the earlier chapters rather than start completely new topics.
 
  
 +
1. Now listen to a further explanation and rightly understand concretely how the [[wind]] has the [[characteristic]] of generation and seeks the {{Wiki|temporal}} opportunity.
  
 +
/ dc nas gian yaii bSad [[kyis]] Hon I rlun [[skye ba]] yi [[mtshan]] hid ni / I dus kyi glags ni brtsal ba ni j I ji liar dnos suyan dag its
  
−
===B. [[The two stages, initiations and the Clear Light]]===
+
2. The [[mind]] [[defiled]] (kliflamanas) by habit-energy (ids and) sees its [[own]] ([[wind]]) [[nature]] as (though it were) another [[form]]. Not [[knowing]] the real [[state]] of affairs (the plana and [[apana]] [[winds]]), it is deluded by just [[wind]] alone.
  
 +
/ [[bag chags]] hon mods can gyi yid j
  
 +
I ran gi ho bo [[gzugs]] gian nit ho ft /
  
−
The Guhyasamdja, in common with other [[Tantras]] of the [[Anuttarayogatantra]] class, whether Mother or [[Father Tantras]], is divided into two stages of application, the Stage of Generation ([[utpatti-krama]]) and the Stage of Completion ([[sampanna-krama]]) (or utpanna-krama). This is said in the Guhyasamdjatantra, [[Chapter]] XVIII (p. 157) : /kramadvayam upaSritya vajrinaip [[tatra]] deSana / kramam autpattikarp caiva kramam autpanna-kani [[tatha]] / "Taking recourse to two stages, the [[adamantine]] one have therein the instruction, namely, the Stage of Generation and the Stage of Completion." Also, the Paiicakrama
+
I don ni [[yod]] par mi ies [[Sin]] '
  
 +
I rlun tfam gcig pus rmohs paho / j
  
 +
3. Conjured up by dlayavijiidna, the habit-energies roatn around within. [[Vijhana]] is controlled by habit-energy through (death's )sequcnce of admixture with [[Wikipedia:Habit (psychology)|habit]] [[energy]].
  
−
===[[INTRODUCTION TO THE GUHYASAMAJA SYSTEM]]===
+
I kun gli [[rnam]] Ses bkug nas ni j
  
 +
I [[bag chags]] nan du mam par [[spyod]] /
  
 +
I [[bag chags]] [[kyis]] ni mam Ses bzuh ,
  
−
(I, 2) states : /utpatti-kramasamsthanaip nispannakrama-kariksinam / u pay as caisa sambuddhaih sopanam iva nirmitah/ "The Complete [[Buddhas]] have formulated like a ladder this means for those well [[standing]] in the Stage of Generation and [[desiring]] the Stage of Completion." In terms ofyogins, Candra-kirti at the beginning of his commentary on Chap. XI, distinguishes them as the kalila-yogin ("[[Wikipedia:Imagination|imagining]] y.") and the nifpannayogin ("completed y.").
+
I [[bag chags]] dan hdres rim pa las
−
In his Snags rim [[chen]] mo (f. 340a-5), Tsori-kha-pa illustrates the necessity to have the Stage of Generation precede the Stage of Completion, by citing [[Vajragarbha's]] commentary on the Hcvajratantra:
 
  
 +
4. Then, by the infusion of inner habit-energy, at the time of (welling up) [[menses]], it evolves in the mother's
  
−
/mi yi skyc ba dag 2in la / / [[dmigs med]] sAiri rjchi [[sa bon]] ni/ Ibtab pas gaj'i [[phyir]] dc yi [[phyir]] / / ston Aid dpag [[bsam]] Ijon £Ln hbyuh / By [[reason]] of having cast the seed of aimless [[compassion]] into the [[pure]] field of [[human]] [[birth]], there arises the '[[wishing tree]]' of voidncss.
 
−
Tsoh-kha-pa explains that the 'field' is '[[purified]]' by the Stage of Generation; and that the 'seed' of aimless [[compassion]] attended with great [[ecstasy]] (mahasvkha) is cast therein by the Stage of Completion.
 
  
 +
[[channel]] as a [[diamond]] [[bindu]] of the melted semen and {{Wiki|blood}}.
  
−
The Stage of Generation is {{Wiki|conceptual}}, the Stage of Completion concrete. The [[reason]] the Stage of Generation must precede can be illustrated in terms of the {{Wiki|theory}} of [[winds]]. In this first stage the candidate comes to understand the [[nature]] of the [[winds]] which arc not [[visible]] to the ordinary [[senses]], and in the course ofthe [[yoga]] proper to this stage recites in accordance with the natural cycle of the [[winds]]. In the Stage of Completion he proceeds to combine those [[winds]] in [[extraordinary]] ways. Of course one must understand a thing (first stage) before one can {{Wiki|manipulate}} it (second stage). It follows that unless one believes that there arc these [[mystic]] [[winds]] the [[Upanisads]] speak about and which arc so prominent in the {{Wiki|commentarial}} {{Wiki|literature}} of the Guhyasamajalanlra, he can see little point to having these two successive stages of [[yoga]]; and, in fact, there is little profit to his pursuing the system at any level of application.
+
I not1 gi [[bag chags]] bsgos pay is /
  
 +
I de nas zla [[mtshan]] dus su ni / / miial gyi rlsa la hjug pa ni / / [[rdo rje]] khu [[khrag]] iu Ihig le 11
 +
5. It develops according to the admixture; vijhSna is aroused by the dlaya as though {{Wiki|intoxicated}} by wine: from the habit-energies of dlayavijiidna the {{Wiki|stream}} of [[vijnana]] arises.
  
−
Tson-kha-pa's remark, cited above, is clarified textually with such an expression as '[[knowing]] the [[intrinsic nature]]' (soabh&vajiia) (see also, [[nidana]] verse 33), that is to say, [[knowing]] the natural cycle of the [[world]] in terms of the [[mystic]] forces, as
+
I fidrespa ru ni gyur pa dan /
  
 +
I kun gii las ni [[rnam]] Ses skye / / ji Itar chah ros myos pa biin / I kun gii [[rnam]] Ses [[bag chags]] las //
  
 +
The verses 3-5 are the portion quoted by [[Tson-kha-pa]] in his commentary on the Vajrajiianasamuccaya (PTT, Vol. 160, p. 154-4, 5) with the remark, "The 'dlaya' and 'kliflamanas' mentioned in this [[Tantra]] (the [[Vajramala]]) arc the same terms explained in other texts but have different meanings" (/rgyud hdir kun gii dan non yid ces gsuns pa ni giuri gian nas bsad pa dan miri l.idra van don mi hdra [[ste]]). I have come to understand that by 'other texts' he means
  
−
the [[achievement]] of the Stage of Generation, prior to the 'great [[ecstasy]]' (imahdsvkha) of the Stage of Completion. Here there are two passages that show what is meant. The first is in Aryadcva's CillaviSuddhiprakaraiia. verse 20, where '[[intrinsic nature]]' translates [[svabhava]] :
+
the commentaries by the [[tantric]] [[Nagarjuna]] and Bhavyakirti, as well as Sri [[Laksmi]] among others, (hat insist on assigning the terms alayavijndna, klif/amanas, and pravrlti-vijhdna to the three sets of prakrlis, adding up to eighty, thereby equating dlayavijhana with the '{{Wiki|nescience}}* ([[avidya]]) of niddna verse 3. Tson-kha-pa's rejection of this application of [[Yogacara]] terms is consistent with how we may
 +
interpret those I'ajramdla verses in its [[chapter]] 32. That is because, in terms of [[Buddhist]] [[Dependent Origination]], the [[Vajramala]] verses can be interpreted as setting dlayarijhdna {{Wiki|equivalent}} to 3. vijhdna [[as a stream]] of [[consciousness]] which had undergone death's [[trauma]] and now (having 1. avidyd and 2. [[samskara]], as '[[conditions]]') with reviving habit-energy is attracted to a new birthplace [[offering]] a field for evolving [[perceptions]].
 +
That phase of [[attraction]] to the [[womb]] is stated in terms of gandharva-consciousness in Tsori-kha-pa's Snags rim [[chen]] mo (f. 438a-4,5):
 +
I de las slon [[chen]] iter thoh sle dri zalii [[sems]] so /
  
 +
/ de las lhabs snan ba niched pa hdod pa he bar len pahi [[sems]] so / I de las Ses rab snah ba sic [[skye ba]] gzuh bafii [[sems]] so /.
  
−
bald rajyanti rupefu vairagyam yanti madhyamdh / svabhdvajnd vimucyanle rupasyottamabuddhayah Children [[delight]] in [[forms]]; the middle-aged pass to [[aversion]]. [[Understanding]] the [[intrinsic nature]] of [[form]], those with best [[intelligence]] arc {{Wiki|liberated}} (from it).
 
  
  
−
THfc second passage is from [[Saraha's]] Doha-kofa, verse 23 in Shahidullah's numbering, translated here from the {{Wiki|Prakrit}} (given) and [[Tibetan text]]. While it does not have such a term as '[[intrinsic nature]]', it seems to have the same message, jallai marai ubajjai [bajjhai] tallai [[parama]] mahasuha sijjahi.
+
From that ([[Clear Light]] of [[Death]]) comes [[the great void]],
−
[Sarahe gahana guhira [[bhasa]] kahia pasu-loa nibboha jima rahia.]
+
; • Cullination-of-Light, which is the "amrtarwz-conscious-ness. From that, comcs the means, Spread-of-Light, which is the indulgence-in-dcsire [[consciousness]] (*trfno-paddna-citta). From that, comcs the [[insight]], Light, which is the seizing-of-birth consciousncss (*janma-grahana-citta).
 +
The above passage has {{Wiki|terminology}} associated with members 8-10 of [[Buddhist]] [[Dependent Origination]]: 8. [[craving]] (trfnd), 9. {{Wiki|indulgence}} (upaddna), and 10. {{Wiki|gestation}} ([[bhava]]). After considering the foregoing two selections from the I'ajrmali and the Siiags rim, it becomes credible that the three lights are the [[Guhyasamaja]] [[tradition]] of recasting the first three members of the 12-membered [[Buddhist]] [[Dependent Origination]] ([[pratitya-samutpada]]); while the same three lights interpreted to start with gandharva-consciousness are explanatory of members 8, 9, and 10 of that same [[Dependent Origination]].
 +
To be explicit:—
  
  
−
Having taken which (jallai), one [[dies]],
+
[[Dependent Origination]]
  
−
is [[reborn]], and is [[bound]];
 
  
−
Taking that very thing (tallai) one achieves the supreme 'great [[ecstasy]]'.
 
  
−
But [[Saraha]] speaks these inexplicable and profound words so this beastly [[world]] will not understand.
+
1. {{Wiki|nescience}} ([[avidya]])
  
 +
2. motivations (samskSra)
  
−
Interpreting [[Saraha's]] verse in the {{Wiki|present}} context, in the Stage of Generation one [[contemplates]] those natural forces behind the cycles of [[birth]], staying for a while, and dying, and the repetition of those three again and again, and then in the Stage of Completion, manipulates those same forces to achieve the 'great [[ecstasy]]'.
+
3. [[perception]] (vijhdna)
  
 +
4. name-and-form (ndma-rupa)
  
−
Both stages have their [[own]] [[forms]] of '[[subtle yoga]]' (sdkftna-yoga) of prdndydma. The former stage is held to extend certain [[worldly]] [[magical powers]] ([[siddhi]]) to its successful candidates. The [[latter]] stage is held to confcr the supreme [[achievement]] of [[Complete Enlightenment]], which is the goal of non-tantric [[Buddhism]] as well. In the commenlarial period, treatises were composed especially for one or other of the two stages. The most famous of such treatises, [[Nagarjuna's]] Paiicakrama, is devoted to the Stage of Completion but is also helpful for the prior stage.
+
5. [[six sense bases]] (faddyatana),
  
 +
6. [[contact]] (sparSa),
  
 +
7. [[feeling]] ([[vedana]]); then, [[Dependent Origination]]
  
−
This is because the treatise is first to be read or heard with conviction, and this {{Wiki|conceptual}} reading is an elementary [[form]] of the Stage of Generation which is the {{Wiki|conceptual}} preparation for the sccond stage.
+
8. [[craving]] (trfnd)
  
−
The commentators of the '[[Arya]]' [[tradition]] of the Guhya-samaja tried to combine this {{Wiki|theory}} of stages with the well-known [[Bodhisattva stages]] of non-tantric [[Mahayana Buddhism]], thereby clarifying the [[tantric]] version as the 'quick [[path]]'. These [[ten stages]] either fall into a 5-5 grouping or a 7-3 grouping. Both groupings are adopted in [[tantric]] {{Wiki|literature}}, but the [[latter]] grouping was accepted for the correlation in this case, as is suggested by the Paiicakrama, 2d [[krama]], verse 79: adikarmikayogena cdftamim bhumim apnuyat / alokatrayadarfi ca da(abhumyam pratifthitah //
+
9. {{Wiki|indulgence}} ([[upadana]])
  
−
By [[yoga]] of a beginner, he attains the Eighth Stage, and [[seeing]] the three Lights he is settled in the Tenth Stage. Tsori-kha-pa's Paiicakrama comm.. Vol. 159, p. 4-4,5, cites the view of [[Spyod]] bsdus (Aryadcva's Carydmclapaka)that one attains the Eighth Stage by the Stage of Generation. The implication is that the last three stages of the [[Bodhisattva Path]] constitute part of the Stage of Completion. Thereafter, the commentators difier along {{Wiki|sectarian}} lines.
+
10. {{Wiki|gestation}} ([[bhava]])
  
−
Commentators of Yoga-cara preference would combine this [[tantric]] {{Wiki|theory}} with the {{Wiki|terminology}} '[[revolution of the basis]]' (dSraya-paravrtti) of the set of [[perceptions]], especially the '[[store consciousness]]' (dtayavij-iiana) often associated in that [[Yogacara]] {{Wiki|literature}} with [[attainment]] of the Eighth [[Bodhisattva]] Stage. Madhyamika-type commentators would avoid the term '[[store consciousness]]' in this [[connection]]. However, no attempt is made in these [[tantric]] correlations to make a full-scale dovetailing with the {{Wiki|theory}} of ten [[Bodhisattva Stages]], in the manner as these arc portrayed in great detail especially in the Daiabhumikd-sbtra.
 
  
  
−
The old {{Wiki|theory}} of ten Stages implies an eleventh (the Samintaprabha , [[die]] stage of the complete [[Buddha]]. A further difficulty arose when thrceextra Stages (bhiimi), with varying names, were added to the [[traditional]] ten, with the previous [[name]] [[Samantaprabha]] moved to the thirteenth. For example, Alamkakalasa, PIT, Vol. 61, p. 182-2, explains the [[name]] '[[Vajramala]]' as the Stage called [[Samantaprabha]], and cites the verse (the original [[Sanskrit]] given under 'Bhagesu vijahara'),
+
[[Bodhicitta]] stages
  
  
 +
Culmination-of-Light Spread-of-Light Light
  
−
[[including]]: "The Stage resorted to by all the [[Buddhas]] is the
+
[[Rebirth consciousness]] gandhari'a-consciousness indulgence-in-dcsire consciousncss seizing-of-birth
−
Thirteenth, and it is called the 'lady'." The two systems of stages, the ten plus one, on the one hand, and thirteen on the other, relate to two ways of assigning the [[initiations]] ([[abhi]]>eka) and [[mystical]] [[visions]] of the Guhyasamdjatantra.
+
consciousncss
  
−
I__According to the notes to [[Mkhas grub rje's]] Fundamentals
+
11. [[birth]] (jiti), and
  
−
> of the [[Buddhist Tantras]], [[initiations]] arc the means of [[attaining]] : power over [[nature]]. There arc two kinds, [[initiation]] simply in
+
12. [[old age]] and [[death]] ([[jara-marana]]).
−
an {{Wiki|honorary}} way, namely to the [[Buddhas]]; and [[initiation]] for the {{Wiki|purpose}} of generating the power, namely to the [[Bodhisattvas]]. There are further varieties, such as those stated in the Guhya-samdja, Chap. XVIII, verses 111-112A:
 
  
  
−
abhifekam tridha bhedam asmin tantre prakalpitam / kalaiabhifekam prathamam dintiyai/i guhydbhifekatali // prajAajnanam trtiyarri tu caturtham tat punas tathd / A {{Wiki|distinction}} of three [[initiations]] is prepared in this [[Tantra]], to wit : [[initiation]] of the flask as the first; the second, as the [[secret initiation]]; [[insight-knowledge]], the third; and [[the fourth]], precisely the same (as the third).
+
II [[KA]] II kah khalidhdtur apai ca [[tejo]] vdyus tathaiva ca / upadiya tu vijiidnarji jayate tribhavalayt //8//
 +
What be the solid [[realm]] and of [[water]]; likewise that of [[fire]] and wind—using these, vijhdna takes [[birth]] in the [[womb]] of triple {{Wiki|gestation}}.
  
−
The first [[initiation]], that of the flask, is laid in the Stage of Generation, and is usually divided into five [[initiations]] of the flask, going with the five [[Tathagatas]], and all accompanicd by sprinkling [[rites]]. An [[initiation]] of the hierophant (vajrdedrya) is laid in the transition to the Stage of Completion. The last three [[initiations]], the 'secret', the '[[insight-knowledge]]', and [[the fourth]]' are laid in the Stage of Completion. All those [[initiations]] are described at length in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]; here some correlative materials are presented in order to clarify the role of the [[initiations]] in the [[Yoga]] of the Guhyasamdjatantra.
 
  
−
[[Candrakirti's]] Guhyasamajdbhisamaydlamkdra-vrtti (PTT,Vol. 62, p. 26-5) mentions three kinds of 'flask [[initiation]]' : outer, inner, and '{{Wiki|pregnant}}' (phyi dan nan dari sbas pahol. The outer kind uses a flask made of [[precious]] material for the five [[initiations]] of the flask. The inner kind also uses a [[precious]] flask for the five kinds of [[ambrosia]], [[empowered]] by the Tatha-gatas. The '{{Wiki|pregnant}}' kind also has two varieties, 'means' {updya) and '[[insight]]' (prajiid) flasks. The {{Wiki|pregnant}} flask of means has the [[water]] from the {{Wiki|mouth}} of the [[guru]]; the {{Wiki|pregnant}} flask of [[insight]] has the [[water]] from the [[lotus]] of the prajfta lady.
 
  
 +
[[Mchan]]: "At the time of [[transmigration]], the manovijhdna uses as base the [[four elements]] within the 'semen-blood' [[entity]] and thus takes [[birth]] in the abode of triple gestation—superior, middling, and {{Wiki|inferior}} [[destiny]]."
  
−
The '{{Wiki|pregnant}}' kind of flask [[initiation]] appears to be the
+
The {{Wiki|grammatical}} formation of the first [[sanskrit]] line, with ca. . . .lalhaita ca, pairs the [[four elements]] in a manner consistent with [[astrology]], wherein [[earth]] and [[water]] (the hard and soft 'heavy' [[elements]]) arc mutually concordant, as arc [[fire]] and [[wind]] (the [[hot]] and cold '{{Wiki|light}}' [[elements]]). Furthermore, the order of [[elements]] in the verse is that in which the {{Wiki|equivalent}} [[goddesses]] [[Locana]], [[Mamaki]], [[Pandara]], and Tar a ask their questions in the [[explanatory tantra]] Caturdevipariprccha.
−
"unshared kind' (asadhdrana) involved with the Hicrophant's [[Initiation]]. In the [[latter]] [[initiation]], the candidate is given the vidyd ([[goddess]]) called the "{{Wiki|seal}} pledge' (mudrd-samaya) and made to enter the union '[[bliss-void]]' (sukha-S [[unya]]) by embracing that vidyd.
 
  
  
−
Passing to the three [[initiations]] of the Stage of Completion, we note two ways of relating those [[initiations]] to the system as stages, as is set forth in Alamkakala£a's commentary on the Vajramdld (PTT, Vol. 61, p. 180-2, 3) :
+
The [[four elements]] and their cvolutcs constitute the [[aggregate of form]] ([[rupa-skandha]]) among the [[five aggregates]]. [[Vijnana]] uses this [[aggregate of form]] to become [[embodied]] in the dlaya ('abode') which means the [[womb]] according to iMchan hgrel on the {{Wiki|present}} verse. Hence, the verse practically defines the celebrated term alayavijiiana, which thus means 'vijnina in (or toward) the [[womb]]' as the 3rd member of [[Dependent Origination]] or a phase of that member. The location of vijiidna in the [[womb]] is understood to be the place which becomes the [[heart]] of the new being. Thus, in his Dkah gnad commentary on the  
  
−
I dehi [[phyir]] las dan po pahi rnal hbyor gvi ho bo [[slob dpon]] dan gsan balii dbari bskur ba dag ni [[sa brgyad pa]] fes [[bya ba]] [[rnam]] par b2ad go / / £es rab ye ses kyi dgu paho / /bii pa dpchi [[rnam]] pas ni bcu paho /...../ yah
+
Guhyasamdja ([[Lhasa]] cd., Vol. Ca, 10a-l), [[Tson-kha-pa]] starts by quoting passages about the supreme A, the [[indestructible]] syllabic in the middle of the [[heart]]; and says, "In short, the very place where the vijiidna along with its 'together-born* ([[sahaja]]) [[wind]] enters amidst the 'semen-blood', is the [[heart]]. Also at the time of [[death]] it passes away from the [[heart]] when [[gathered]] in the expiring sequence" (/ mdor bsdu na dan [[por]] [[rnam]] par Scs pa lhan cig skyes pahi rluh dan lhan cig tu khu [[khrag]] gi [[dbus]] su gan J5ugs pa de nid sfiih ga [[yin]] la / hchi [[bahi]] [[tshe]] hah hbyuh ba rim gyis bsdus nas [[shin]] ga nas hchi hpho ba [[yin]] no /).
  
−
na [[slob dpon]] gyi dbah ni sa brgyad paho / /gsah [[bahi]] dbah gis ni [[rnam pa]] gah gis [[rdo rje]] bzlas pa la brten nas dgu paho / / $es rab ye ses kyi dbah gis [[sems]] [[rnam]] par dag pahi [[hobo]] Aid kyi bcu paho / rah [[byin]] gyis [[brlab]] pa yah de Aid do / / bii pa Aid kyi mhon par byah chub pahi ho bo Aid [[kyis]] bcu grig paho / /[[mos pa]] [[spyod]] pahi sa dan bcas pa ni bcu gAis paho // zuh du hjug pahi rim pas ni bcu [[gsum]] palio /
 
  
 +
At that '[[heart]]' site, according to the citations and [[discussion]] of Shags rim, f. 435a-2, If., first the three primary [[channels]] of right, left and middle, arc established. Then the five veins of the [[heart]] arc originated. These veins arc deified by [[goddesses]], especially named in [[Mother Tantra]] [[tradition]]: Traivrtta is [[form]] ([[rupa]]), [[Kamini]] is [[sound]] ([[Sabda]]), [[Geha]] is {{Wiki|odor}}
 +
([[gandha]]), Canrjika is {{Wiki|taste}} ([[rasa]]), and Maradarika is [[dharma]].
  
−
Hence, the [[initiation]] of the hierophant (vajrdedrya) who is a 'beginneryogin' and the [[Secret Initiation]] are laid in the Eighth (Bodhisattva)Stage; the PrajAa-jAana [[initiation]] is on the Ninth; the Fourth [[Initiation]], by [[form]] of example (i.e. taking the preceding [[initiation]] as example), on the Tenth In another way, the Hierophant's [[Initiation]] is on the Eighth Stage; the [[Secret Initiation]] for which one depends on [[Diamond]] Muttering (vajra-jdpa) on the Ninth; the PrajAa-jAana [[Initiation]] whereby there is [[cittavisuddhi]] is on the Tenth, as is also the svadhi-slhana; the Fourth through [[abhisambodhi]] is on the Eleventh; the Twelfth has the Adhimukti-carya Stage; and with the Yuganaddha-krama there is the Thirteenth.
 
  
 +
Maradarika is in the middle and hence associated with the [[middle channel]] of [[Avadhuti]]; however, the five are separately counted to add up with the primary three to the total of eight, referred to as the [[eight petals]] of the [[heart]]. The other four [[goddesses]]
 +
are placed in the [[four directions]] and are said to be the self-existence of the [[four elements]] (dhatu-svabhava). As the other [[cakras]] are established these [[goddesses]] transfer their [[essence]] accordingly; so it is theoretically possible to identify the four [[goddesses]] of the [[directions]] with the four of the Guhyasamdja, [[Locana]] and so on. The numbers of petals in the other [[cakras]]
  
−
The second type of correlation involves the five [[krama]] titles of [[Nagarjuna's]] Paiicakrama Vajrajapa, [[Cittavisuddhi]], Svadhi-s(hana, [[Abhisambodhi]], and [[Yuganaddha]]). The first type stems from [[Aryadeva's]] Carydnulipaka, in a passage cited in
+
are multiples of the original four directional veins of the [[heart]]. In the full list, according to the Snags rim, f. 436b-4, quotation from Abhayakaragupta's Amnaya-mahjari, there are 4 petals at the U?Ai?a-cakra ({{Wiki|crown}} of head at place of [[Brahmarandhra]]), 32 at the {{Wiki|forehead}} [[cakra]] (sometimes misunderstood to be at the [[crown of the head]] because of the [[Tibetan]] [[word]] [[spyi]] bo), 16 at the {{Wiki|throat}}, 8 as mentioned at the [[heart]], 64 at the {{Wiki|navel}}, 32 at
  
 +
the [[cakra]] of the [[sacral]] place, and 8 at the 'tip of the [[gem]]' ([[root]] of the {{Wiki|penis}}). However, the intrauterine order of establishing the [[element]] bases, according to the Shags rim [[discussion]], shows reversal within the pairs of the niddna verse: 1st month '[[water]]' vortex in [[heart]]; 2nd, '[[earth]]' vortex in [[sacral]] region; 3rd, '[[wind]]' vortex in {{Wiki|navel}}; 4th, '[[fire]]' vortex in {{Wiki|throat}} (or neck). In the 5th month, 'akdSa' is invested throughout the [[body]].
 +
The Snags rim (f. 438a-6) cites the Mahdmudralilaka, appa-rendy as [[Aryadeva's]] quotation in his Carydmelapaka, with a different order of the [[elements]]:
  
−
the notes to [[Mkhas grub rje's]] work, pp. 312-3: ([[Tibetan]] omitted):
 
  
−
Moreover, Dbyahs-can-dgah-bahi-blo-gros, following the [[Arya]] school of the [[Guhyasamaja]], writes in his Dpal gsaii ba hdus pa hphags [[lugs]] daii mthun pahi snags [[kyis]] lam mam giag {{Wiki|legs}} bsad skal bzaii hjug nogs, folio 20b-1, f.: "The one who has arrived at the limit of the {{Wiki|subtle}} and the coarse of the Steps of Production which conclude the {{Wiki|maturation}} of the [[stream of consciousness]], is associated with [[attainment]] of the eighth stage. Both' the arcane [[body]] and arcane {{Wiki|speech}} of the Steps of Completion are associated with the [[latter]] part of the eighth stage as well as with the ninth stage. Both the arcane [[mind]] and the [[illusory body]] are associated with the first part of the tenth stage. Both the [[Clear Light]] and the coupling in the [[realm]] of {{Wiki|learning}} are associated with the [[latter]] part of the tenth stage. The coupling beyond {{Wiki|learning}} is posited on the eleventh stage, [[Samantaprabha]]. That is the purport of the Carydmelapaka (Toh. 1803.) "
+
/ [[rnam]] Ses no bo la brlen nas I
  
 +
I dan [[por]] hbyun ba bti po la /
  
−
Furthermore, there is a difference in where the [[initiations]] of the Stage of Completion are conferred. The notes to [[Mkhas grub rje's]] work show that the [[Secret Initiation]] is [[attained]] in the s [[relative]] bodhicitta-mandala Insight-Knowledge (prajiia-jhana)
+
I raA biin ties par bskrun pa yis /
−
 
 
−
 
 
−
one in the bhaga-mandala of the [[vidya]], and the Fourth [[Initiation]] in the [[absolute]] bodhicitta-mandala. Comparing this {{Wiki|terminology}} with the previous [[discussion]] of the [[mandala]], it is easy to observe that the [[relative]] bodhicitta-mandala is the 'body-mandala* (deha-mai)dala), and the other two, the utsarga-mandala and the para-martha-mandala; while all three are understood in the {{Wiki|present}} case with interpretations of the Stage of Completion.
 
−
Also, these [[initiations]] can be stated in terms of the [[consorts]] {mudrd). Following the [[exposition]] of the Klon-rdol [[bla-ma]] as set forth in my "[[Female Energy]]..." article, the 'incantation-born {{Wiki|female}}' is the [[yogini]] at the final limit of the Stage of Generation; hence is involved in the Mahasadhana phase of 'invariant ([[letter]]) placement' (in the [[samddhi]] 'Victorious MaijtJala'), and presumably is the [[vidya]] of the Preceptor's [[Initiation]]. The 'field-born {{Wiki|female}}' enables one to attain the s. [[Symbolic]] [[Clear-Light]] with the arcane [[state]] of [[body]], {{Wiki|speech}},
 
−
 
 
−
\ and [[mind]]; and so is the [[vidya]] of the '[[Secret Initiation]]'. The
 
−
 
 
−
 
 
−
 
 
−
'together-born {{Wiki|female}}' enables one to attain the [[Illusory Body]] and the Goal [[Clear-Light]] (or the [[Clear Light]] of the [[Absolute]] [[Entity]]); hence is the [[vidya]] of the Prajtiajnana [[Initiation]]; and since the Fourth [[Initiation]] is said to be just the same as the third, she is also the [[vidya]] or [[mudra]] intended here.
 
−
Regarding the 'Sccret [[Initiation]]', the [[Pradipoddyotana]] in its [[chapter]] eight devoted to this [[initiation]] citcs the [[Tantra]] catalogued as Candraguhyatilaka ("yathoktam [[bhagavata]] guhye candratilake"):
 
−
 
 
−
utsrjya ratnojiala-'bodhicittam samSuskamurtirfl sakalam jinandm / abhifincya m urdhndmalaratnavaiair visuddhavajrodbhavajnana-toyaih 11
 
−
Having drawn forth the [[bodhicitta]] jewel-blazing of the Jinas, he sprinkles all the arid [[body]] by way of the head with [[knowledge]] drops issuing from the [[pure]] [[vajra]], (drops) with the power of the immaculate [[jewel]].
 
−
 
 
−
 
 
−
The context shows that the expression 'by way of the head* means that the candidate imagines that the [[substance]] flows down from the [[crown of the head]] and first stimulates the 'little {{Wiki|tongue}}' (the uvula). For a clear statement of its further progress through the [[body]], sec Sri Laksmi's passage presented under nid.'ina verse '[[KA]]' (No. 22). For the reference to the
 
−
 
 
−
 
 
−
{{Wiki|tongue}}, the [[Pradipoddyotana]] on [[chapter]] seventeen quotes the 'Miilatantra' (in fact, the [[Tattvasamgraha]] of the [[Yoga-tantra]] class):
 
−
jihvdni talagatiim krtvd nasikagram tu cintayet / s uksmavajrasukhaspars'dd bhavet [[cittam]] samdhitam 11 Having placed the {{Wiki|tongue}} on the 'roof of the {{Wiki|mouth}}', he should [[contemplate]] the tip of the {{Wiki|nose}} (of the face). From [[blissful]] [[contact]] with the [[subtle vajra]] (the little {{Wiki|tongue}}), the [[mind]] becomcs stabilized.
 
−
In the same placc the [[Pradipoddyotana]] cites a clarifying passage from the 'Prajiidsiilra' (which .[[Mchan]] hgrel identifies only as '[[Mother Tantra]]'):
 
−
dhdrdmrtamayi nityam yd murdhni varfate dhruvam / pitvd hayayogindrena jardmrtyuviiiaSakah // yathotpalandlena (lu) toyam dkarfate nara(t / evam upajivya jived [[yogi]] mahubala iti //
 
−
 
 
−
What consists of streaming [[ambrosia]] continually and
 
−
 
 
−
 
 
−
 
 
−
steadily rains in the head. Having drunk (that) with the '[[yogi]] {{Wiki|organ}} of a [[horse]]' (i.e. the stretched-out {{Wiki|tongue}} curled back to the uvula) one destroys [[old age]] and [[death]], (drinking) like a man sucks [[water]] through the stalk of an utpala-lotus. So having subsisted, the [[yogi]] [[lives]] with the [[name]] 'Mighty One'.
 
−
Furthermore, according to that work of [[Candrakirti's]], the [[vrtti]] (op. cit., p. 29-3), the place where the [[initiation]] is conferred is the [[disciple's]] {{Wiki|tongue}}, of which there arc three: in the {{Wiki|throat}}, the [[heart]], and the {{Wiki|navel}}, the placcs where he enjoys the [[substance]]. This refers to the downward passage of the white-and-red [[bodhicitta]] drop.
 
−
 
 
−
 
 
−
In the case of the third [[initiation]], this is the '[[knowledge]] based on the [[insight]]' ([[Candrakirti's]] explanation, the [[vrtti]], p. 30-3, 4) as a [[definition]] ofprajrla-jiidna ('[[insight-knowledge]]'). According to Mkhas-grub-rjc's work, the Insight-Knowledge [[Initiation]] is associated with the passage of [[winds]] in the 'central vein' arousing [[ecstasies]] in four [[cakras]]. Hence it is understandable that definitions of mahdsukha are given in [[connection]] with this [[Initiation]].
 
−
 
 
−
Thus, Tsori-kha-pa's Sr.ags rim chtn mo. in the Prajfia-jftana [[Initiation]] section, quotes Vitapada's Togasapta-ndma-caturabhifekaprakarana: "The {{Wiki|distinction}} of whether there is or is not the great [[ecstasy]] ([[mahasukha]]) is accordingly the last of explanations. However, in the PrajAa-jAana the [[characteristic]] of mahdsukha takes shape. . . .'Because it is without place and without [[deception]], it is explained as mahdsukha' " ([[sbyor ba]] [[bdun]] pa las kyan // [[bde ba chen po]] [[yin]] ma [[yin]] gyi [[khyad par]] de b£in du bSad pahi mthar / ho na kyan £es rab ye £es la [[bde chen]] [[mtshan]] Aid [[gzugs]] su [[gnas]] / 2es dan // [[mi gnas]] kyan ni mi sluhi [[phyir]] // [[bde ba chen po]] fes su bSad / ccs dbah [[gsum pa]] la ). Also, Tsoh-kha-pa's commentary on the "Six Laws ofNaro-pa,"(PTT Vol. 161, p. 8-2,3) states: "The main thing here is the requirement that the [[ecstasy]] of the Stage of Completion belong to the 'consubstantiality' ([[sahaja]]) [[arising]] from making the wind(s) enter, dwell, and dissolve in the 'central vein' " (/ hdihi yah [[gtso bo]] ni rlun dbu mar iugs [[gnas]] thim [[gsum]] [[byas pa]] las byuh [[bahi]] [[lhan skyes]] kyi [[rdzogs rim]] pahi [[bde ba]] dgos so / ). In [[Candrakirti's]] way of explaining (the [[vrtti]], p. 30-3, 4) the [[initiation]] is conferred in the three series of [[caves]] or in the [[padma]]. Since the [[bodhicitta]] proceeds
 
−
 
 
−
 
 
−
 
 
−
downward in the 'ccntral vein' through four [[cakras]], we may understand [[Candrakirti's]] remark as intending the upper three [[cakras]] as 'eaves' and the lowest [[cakra]] as the '[[padma]]', where the [[bodhicitta]] should not 'fall out' or be released.
 
−
 
 
−
The Fourth [[Initiation]], also callcd '[[Initiation]] of the [[Name]]', is said to be just like the PrajAa-jAana one, meaning that the [[bodhicitta]] passes through the reverse order of the same [[cakras]]; and, according to the note in [[Mkhas grub rje's]] work, p. 36, upon reaching the {{Wiki|forehead}} [[cakra]], the small circle called urtfd-koSa, passes out into the [[ten directions]] like a {{Wiki|lightning}} flash.
 
−
 
 
−
Furthermore, the {{Wiki|theory}} of the [[Clear Light]] preceded or followed by three Lights, is related to the [[division]] into two stages. Now I shall {{Wiki|present}} material from several works of [[Tson-kha-pa]], leading up to a convenient table, after which some classifications in [[Tanjur]] works can be appreciated better. [[Tson-kha-pa]], in his commentary on the Caturdcvipariprcchd labelled 'Biis ius' (PTT, Vol. 159, p. 97-4) writes: "That is the concise paramdrtha-mandala as the '[[Clear Light]] of conviction' in the phase of the Stage of Generation, and is comparable to the four voids of which the [[Clear Light]] belonging to the Stage of Completion is the chief one" ( / de ni bskyed rimgyi skabs su [[lhag]] mos hod [[gsal]] du bsdus pahi [[don dam]] pahi [[dkyil]] hkhor daii/ [[rdzogs rim]] gyi hod [[gsal]] [[gtso bor]] byas pahi stoii pa bi< lta buho /). Restricting ourselves to this 'Clear Light of conviction' concerned with imagining the'basic time'—the cycle of life and death— we find that there are two kinds. There is a Clear Light of deep sleep which contrasts with dream, and a Clear Light of death which
 
−
 
 
−
contrasts with the intermediate state, as in this passage of Tson-kha-pa's Gsaii ba hdus pahi ial its yig chuA thor bu pa Vol. 159, p. 136-2 : "Since the Clear Light of deep sleep, and dream are controlled by the power of wind, there is the invariable accompaniment that the Clear Light of death, and the intermediate state arc controlled by the power of wind. In the same way, since the Clear Light of deep sleep, and dream are controlled by craving, there is
 
−
 
 
−
the invariable accompaniment that the Clear Light of death, and the intermediate state are controlled by craving" ( / gfiid kyi hod gsal dan / rmi lam rlun slobs kyis zin na , hchi bahi hod gsal daii / bar do rluh stobs kyis zin pas khyab / de biin du gnid kyi hod gsal daii / rmi lam hdun pas zin na / hchi batii hod gsal dan / bar do hduu
 
−
 
 
−
 
 
−
pahi zin pas khyab ciri /). According to this passage, the 'basic time' is controlled by wind and craving; deep sleep corresponds to death; dream corresponds to the intermediate state.
 
−
 
 
−
Turning to the 'time of the path' in the Stage of Completion, when the four voids are evoked concretely, there is also a terminology of two kinds of Clear Light, as in Tson-kha-pa's Gsal bahi sgron me (Vol. 158, p. 194-1) : "Moreover, at the conclusion of the Clear Light of the (Supreme) Entity, he accomplishes the Yuganaddha-deha (pair-united body); and at the end of the Symbolic Clear Light, he accomplishes the Illusory Body" (I de yah don gyi hod gsal gyi mjug tu zuh hjug gi sku dari / dpehi hod gsal gyi mjug tu sgyu mahi sku hgrub po /).
 
−
 
 
−
 
 
−
However, both the 'basic time' and the 'time of the path' are involved in the varieties of intermediate states and of births, as in that same work of Tsoh-kha-pa (his commentary on the PaAcakrama), first the intermediate states (bar do) (Vol. 159, p. 53-4); (1) bar-do of gestation (srid pa bardo), which agrees with (2) the bar-do of dream (rmi lam gyi bardo) according to the Mar-pa school—the two being the bar-do of the basic time (giihi bar do); (3) bardo of the path (lam gyi bardo). Next the births (Vol. 159, p. 53-5): (1) birth in a womb through intermedia testate of gestation; (2) birth through 'bar-do of dream' at the time of waking up to reoccupy the gross personality aggregates—the two being the 'birth' of the basic time (giihi skye ba); (3) birth of apprehending the gross personality aggregates by the bar-do of the illusory body (sgyu lus kyi bardo).
 
−
 
 
−
 
 
−
The above data can be clarified in tabular form, where the Clear Lights of deep sleep and death of everyday life correspond respectively to the Symbolic Clear Light and the Clear Light of the Absolute Entity.
 
−
Now for the Tanjur classifications, of which a good start is Sakyamitra's (ikd on the Caryameldpakapradipa (PTT, Vol. 62, p. 300-5) : "The varieties are Clear Light of (1) training (taikfa), (2) beyond training (aSaikfa), (3) true mind (eiltaia), and (4) entity (artha). Nos. 3 and 4 in his classification seem to be the two mentioned by Sri Lak?mi (Vol. 63, p. 29-4): "The Clear Light is of two kinds, Clear Light of consciousness and Clear Light of intrinsic nature. Among those, the Clear
 
−
 
 
−
 
 
−
 
 
−
===III. [[THE CLEAR LIGHTS]]===
 
−
 
−
 
 
  
−
Basic Time (in Stage of Generation) Time of the Path (in Stage of Completion )
+
I de (she ran gi [[gnas]] nas (him 11
  
−
Clear Light Deep Sleep Death I Symbolic Supreme Entity (paramartha)
+
I [[rnam]] Ses las ni rlun skye sle /
  
−
Intermediate State Dream Gestation Illusory Body (maya-deha) Yuganaddha-deha (pair-united body)
+
I dt las me ni yah dag bbyuri /
  
−
Birth Waking up Birth (exit from womb, or by some other means) (apprehending the gross personality aggregates-vipaka-kaya) (apprehending the world, in the Nirmana-kaya)
+
/ hdi las chu mams yah dag fibyun /
  
 +
I de las sa niyaA dag hbyuh //
  
−
Light of consciousness is the (Yogacira's) 'representation* (vijAapti) without aspect (nirdkdra); and the Clear Light of intrinsic nature is universal void (sarvaJQnya) which is obtained at the fourth stage" (/ hod gsal ba ni mam pa gAis tc / scms kyi hod gsal ba dan / ran biin gyis hod baho / dc la scms kyi hod gsal ba ni mam pa mcd pahi rnam rig dan / ran b2in gyis hod gsal ba ni thams cad stoh pa stc rim pa bii pas thob par byaho/).
+
/ (idi mams las kyan phut) po fibyun /
  
 +
I de las [[skye mched]] mams kyah fto //
  
−
That i% to say, Sakyamitra's kind called 'true mind' would be the Yogacarin's 'representation without (external) aspect' : and the one of 'entity' (short for 'supreme entity') would be the universal void.
+
I de las Ses pahi rah biin can /
  
−
Nos. 1 and 2 of Sakya mitra's classification are explained in Candrakirti's Guhyasamdjabhisamaydlainl.dra-rrtti < PTT, Vol. 62, p. 35-3) in summary verses : "One should understand two Clear Lights by 'training' (Saik}a) and 'beyond training' (aiaikfa). The Clear Light of training is explained as (the dhydnas of) 'contraction' (pindagrdha) and 'expansion' (anubheda' . The one beyond training is non-discursive (mikalpa), not perceptively reached (anupalabdha), pure from the outset (adi-Suddha)." These two are respectively equivalent to the Symbolic Clear Light and to the Clear Light of the Absolute entity in the time of the path. Therefore, Sakyamitra's varieties (1) and (2) are respectively equivalent to his varieties (3) and (4). All of the above Tanjur classifications apply to "Time of the Path." The Clear Light of Deep Sleep appears mainly a matter of oral instruction.
+
/ {{Wiki|drug}} cu Iftag pahi brgya rim pas /
  
 +
I ji liar skyrs pa de liar lidir /
  
−
Finally, there is the difficult but important topic of three
+
I lliim par fagyur ro rait biin las 11 les.
−
caryds in relation to the two Stages. In his Mthah gcod, Tson-kha-pa points out that Aryadcva's Carydmcldpaka took account of the three caryds only for the Stage of Completion, but that the Pradipoddyotana on Chaptcr X (in fact the initial sentence) implies that both Stages have their version of the three caiyds. The three according to the Pradipoddyotana manuscript on Chapter VII are prapaiica-caryd, ni>prapai)ca-caiyd, and atyantanif-prapanca-caryd. [[Tson-kha-pa]] elaborately discusses these matters in his [[Pancakrama]] commentary (PTT, Vol. 159. pp. 67 to 78), the section cntitied "The caryd which is the means of issuing the profit in the two States" (rim gAis la bogs ft by in pahi [[thabs]] [[spyod pa]]); and has a briefer, but also complicated [[discussion]] in his Mlhah [[gcod]] on [[Chapter]] VII (PTT, Vol. 156, pp. 42 to 45).
 
  
  
  
−
The [[discussion]] shows that in cach case this is a caryd (advanced [[yoga]] technique) connected with the {{Wiki|female}} [[element]] of the [[world]]. The [[word]] prapaiica has here the special meaning, "involvement with the [[five sense objects]]". In [[ancient]] [[Buddhist texts]], these five arc callcd the pancakamaguna ("the five [[strands]] of [[desire]]"), and they promote [[development]] of the being, his taking a place in [[phenomenon]] (a more usual [[Indian]] meaning of the [[Sanskrit]] [[word]] prapaiica). The
+
When initially the [[form]] of [[vijnana]] takes recourse to the [[four elements]] through the [[propagation]] of prakrti(s), at that time it passes away from its [[own]] abode.
  
−
addition of the [[word]] caryd serves for classifying the [[yoga]] [[techniques]] of this [[Tantric tradition]]. Candra-kirti's commentary on [[Chapter]] VII associates the three in the given order with three of the [[four ways]] of interpreting Guhyasamdjatantra passages, namely with the "shared [[sense]]," and "{{Wiki|pregnant}} [[sense]]," and the "[[Wikipedia:Absolute (philosophy)|ultimate]] [[sense]]" (see my section "Seven ornaments and subdivisions"). In illustration, when one [[contemplates]] the [[deities]] in their proper dress, hence
+
From [[vijnana]] the [[wind]] arises; from that the [[fire]]; from the [[latter]] the waters arise, and from these the [[earth]]. From these ( four), in turn the [[personality]] [[aggregates]] ([[skandha]]) arise; from these the [[sense bases]] as well. From the [[latter]], the holder of the prakrtis of [[consciousness]], in a sequence of 160, dissolves here in the same way as it was born, from the prakrtis.
−
in their corporeal [[form]], this is a case of prapaiica; however, properly {{Wiki|speaking}}, the addition of the [[word]] caryd restricts this case to the [[five sense objects]] deified as [[goddesses]] (as in niddna verse 21). Again, in [[relation]] to the three Lights, the caryd would be of the "non-prapaiica" type; and in [[relation]] to the [[Clear Light]], the caryd would be of the "extreme non-prapaiica" type. Hereafter, the term prapaiica will be left untranslated; 'caryd' is cither translated as 'praxis' or left untranslated.
 
  
 +
/ SM1N j asmirtiS ca pahca sambhutah [[skandhas]] samskrtilak-san&h I r Spavin [[nama]] samskard rijndnani caiva pancamam //9//
 +
And when this is {{Wiki|present}}, the [[five skandhas]] arise with the [[characteristic]] of construction:—possessing '[[form]]' is 'name'—the (three) [[samskaras]], as is also [[perception]] ([[vijnana]]), the fifth.
  
−
Now that we have alluded to both [[superficial]] and profound aspects of the two stages, we should prepare for the separate [[discussion]] of the two stages by the verse cited in 'Documents' ([[Pradipoddyotana]] on XII, 60-64 :
+
[[Mchan]] : "As previously stated, when this—the [[four elements]]— is {{Wiki|present}}, the [[five skandhas]] arise. [[Arising]] with the [[characteristic]] of construction, the five are [[form]] (riipa), [[feelings]] (tedana), [[ideas]] (samjhd), motivations ([[samskara]]), and [[perceptions]] (vijhdna)."
  
 +
In the verse the [[word]] [[samskara]] stands for the three middle skandhas—vedana, samjhd, and samskara—and labelled '[[name]]' ([[nama]]). The fact that in [[Buddhist]] [[Dependent Origination]], the '[[nama]]' of '[[nama-rupa]]' stands for the three middle [[skandhas]] of vedand, samjha, and [[samskara]], is an [[ancient teaching]] preserved in [[Buddhaghosa's]] Yisuddhimagga in the [[chapter]] on [[Dependent Origination]], section devoted to ndma-ri/pa. On the other hand, when the term '[[nama-rupa]]' is employed for the [[five skandhas]] in discussions apart from [[Dependent Origination]], it is standard for '[[nama]]' to include [[vijnana]] as well. Guhyasamdjatantra, Chap. XVIII, verses 45-47, with emendation of verses 45, 46 : vijhdnam dvc>arn akhyatam helukaryadvayair dvi>dl / rupam moham iti khydtam jaijabandhasiabhdvatah // vedand ghaftamdnakhyd ahamkdrasvabhdiatah / [[samjna]] sarjirdgam [[atmanam]] vaslutah Saktilakfanarp //
  
−
By the {{Wiki|distinction}} of 'shared' and '{{Wiki|superior}}',
 
  
−
one posits two kinds of service :
+
[[samskaras]] tu sada irfyd [[pratitya]] preranatmanam / svabhavam bodhicittam tu sarvatra bhavasambhavam 11 Vijfiana is called '[[hatred]]' because it is {{Wiki|hostile}} to both [[cause and effect]]. [[Rupa]] is called '[[delusion]]' because its [[nature]] is insentient bondage. [[Vedana]] is callcd 'stirring [[pride]]* because its [[nature]] is [[egoism]]. [[Samjna]] is '[[lust]]', having the [[character]] of [[attachment]] to things. [[Samskara]] is always '[[envy]]', being the instigation in [[dependence]]. (Their) [[intrinsic nature]] is [[bodhicitta]], the source of {{Wiki|gestation}} everywhere.
  
−
The 'shared' one by the [[four vajras]], the '{{Wiki|superior}}'
+
Celu-pa's Ratnavrkfa-ndma-rahasya-samaja-vrtti (PTT, Vol. 63, p. 174-4) explains the attribution to [[vijhana]] :
  
−
one by members six in number.
+
I ic sdan ics pa ni rgyu hbras gftis dbycr mcd par thugs su chud pahi yc Scs te / gilis kyi [[rnam pa]] la sdan [[bahi]] [[phyir]] ro // ji skad du / rgyu hbras gnis la sdan bas na / [[rnam]] Ses ic sdari tcs su bstan }.cs so // de nid [[rigs]] te thog ma [[med pa]] nas [[rgyun]] [[chad pa]] med pahi [[phyir]] ro /. Called '[[hatred]]' means it is the [[knowledge]] fully comprehending in an [[inseparable]] manner both [[cause and effect]], because it hates the (separate) aspects of both. It is said, "Because it is {{Wiki|hostile}} to both [[cause and effect]], [[vijhana]] is called'hatred'." That is valid, bccausc it (i.e. [[vijhana]]) has been uninterrupted for immemorial time.
 +
The [[idea]] seems to be that the notions of causc and effect require discontinuity—the [[cause]] must end so the effect may begin. But the '[[stream of consciousness]]' (citta-samtdna), here the 'oijhana', is continuous, not discontinuous. So it is said ({{Wiki|metaphorically}}) to [[hate]] [[cause and effect]]. Without this plausible explanation by Celu-pa, I would have supposed that the [[reason]] vijndna is called {{Wiki|hostile}} toward causc and effect is that the [[latter]] are inferred, not [[perceived]], otherwise stated, vijhiina is the eternal {{Wiki|present}}.
  
−
This verse shows that the [[word]] 'Service' {scva) can be employed in generalized ways to indicate the entire praxis of the Guhya-samaja. Previously in section A, on the chapters, we have
 
  
 +
There is considerable {{Wiki|commentarial}} material on the [[five skandhas]], and since this topic is so important to the [[Tantras]], more [[information]] is now given. There is (1 ) the order of treating the [[skandhas]], (2) the locations attributed to the [[skandhas]], (3) further explanation of the {{Wiki|individual}} [[skandhas]], and (4) the [[skandhas]] in the [[Intermediate State]].
  
−
translated that there arc four [[diamond]] [[rites]] of [[Seva]] associated with the Stage of Generation. Then the {{Wiki|superior}} service is the six members of [[yoga]] in the Stage of Completion. To anticipate, the four [[diamond]] [[rites]] arc named 1. [[yoga]], 2. [[anuyoga]], 3. [[atiyoga]], and 4. [[mahayoga]]. The six members of [[yoga]] have already been defined in 'Documents' :
+
( 1 ) For the order of the [[skandhas]], we may refer to Alamkaka-laSa's commentary on the [[Vajramala]], the Gambhirdrtha-dipikd-
  
−
1. [[pratyahara]],
 
  
−
2. [[dhyana]],
+
noma (Vol. 61, p. 204-4) : "The basic [[nature]] (ito bo Hid) of the [[five skandhas]] is as follows :—
  
−
3. [[pranayama]],
+
[[Prana]] is vijftana-skandha;
  
−
4. [[dharana]],
+
[[Apana]] is [[vedana-skandha]];
−
5. [[anusmrti]], and
 
−
6. [[samadhi]].
 
  
 +
[[Samana]] is samjfia-skandha;
  
−
What is meant by 'shared' service is that the terms 1. [[seva]] 2. upa-sadhana, 3. [[sadhana]], and 4. mahasadhana, can be employed in one [[sense]] of the words as {{Wiki|equivalent}} to the [[four vajras]] as named above, and can be employed in another [[sense]] as {{Wiki|equivalent}} to the six members of [[yoga]]. In the [[latter]] case, [[seva]]
+
[[Udana]] is [[samskara-skandha]]:
  
−
covers [[pratyahara]], [[dhyana]], [[pranayama]], and [[dharana]]; upasadhana equals [[anusmrti]]; and both [[sadhana]] and maha-sadhana are included in [[samadhi]]. Moreover, as has been shown, sixteen chapters (2-17) of the Guhyasamdjatantra are labelled by these four generalized terms of service. It may be the [[intention]] of such labelling to indicate the shared aspects of the two stages insofar as these aspects can be assigned in four groups by those four labels of the chapters.
 
−
However, the Guhyasamdjatantra has itself briefly defined the common [[elements]] indicated by the [[four vajras]] in its [[chapter]] XVIII, verse 137 :
 
−
prathamarri SBnyatabodhim dvitiyam bijasamhrtam / trtiyani bimbanispattii caturtham nyasam akfaram // The first is the [[revelation]] of [[voidness]]; the second is the drawing together of germ {{Wiki|syllables}}; the third is the [[perfection]] ofthe image; [[the fourth]] is the invariant ( — [[letter]]) placement.
 
−
In order to apply to both stages, those four have to be explained with utmost [[generality]]. The first indicates the [[yoga]] of reaching up through the [[void]] or {{Wiki|light}} stages to the [[Clear Light]]. The second is a descent of [[divine]] [[elements]]. The third is the consummation of the candidate. The fourth is the saintly re-involvement with the [[world]].
 
  
 +
Vvana is [[rupa-skandha]]." (This passage will be continued under the next niddna verse).
  
  
−
===[[C. The four steps of yoga and the three samddhis in the Stage of Generation]]===
+
While the niddna verse calls [[vijnana]] the 'fifth', it is usual in '{{Wiki|pregnant}} embryology' of the [[Tantras]] to assign [[vijnana-skandha]] to the first [[lunar month]], since in [[Buddhist]] dogmatics vijfiana is said to fall into the [[womb]]. The above passage from Alamka-kalasa's commentary states the [[traditional]] order of skandha-arising in the [[womb]], namely during first through fifth [[lunar months]]. The old [[Buddhist order]] of stating the [[skandhas]], to wit : [[rupa]], [[vedana]], samjhd, samskdra, lijhdna—is said by [[Buddhaghosa]] in [[Visuddhimagga]] (of course in terms of the [[Pali]] equivalents) not to be the order of [[arising]], rather to be the order of explanation difficulty, starting from the easiest to explain, namely [[rupa]]. Hence, when it is a {{Wiki|matter}} of giving definitions of the [[skandhas]], that explanation order is followed.
  
 +
(2) The locations of the [[skandhas]] is hinted at in a passage of the Guhyasamdjatantra, Chap. XVI, verses 66-67A, which I discusscd at length in my article, "The fivefold [[Ritual]] [[Symbolism]] of [[Passion]]," Part I. This is the passage :
  
 +
khavajramadhyagatam cinlet mahjuvajram mahabalam / pahcabanaprayogena mukutagram tu samsmaret [ pahcasthanefu mantrajhah kruravajrena patayet /
 +
The knower of [[mantras]] should [[contemplate]] in the middle of the [[diamond]] sky Mafijuvajra/ ( = Mafiju£ri) of great power; he should recollect the crest pinnacle by the praxis of five arrows (which) he makes fall, by the [[diamond]] of [[ferocity]], into five spots.
  
−
The four steps of [[yoga]] in the Stage of Generation are frequently referred to as the four steps of service (sevd) or of {{Wiki|evocation}} (sddhana). They are presented this way in the Guhyasamdja, XVIII, p. 162:
+
As that article explains, thc_)'ogi/i deposits five [[mantras]] in locations of the [[skandhas]] as targets for five arrows shot by a [[red]] Maiijuiri in the sky (the [[Clear Light]]) to instill the [[essence]] of the five [[Tathagatas]], thus identifying the [[five skandhas]] with the five [[Tathagatas]]. Those five [[mantras]] as germ {{Wiki|syllables}}, with the respective [[skandhas]] and [[Tathagatas]], arc set forth in Nagaijuna's Pindikrtasddhana, verses 56-60.
  
−
yogalantrefu sane.<u Sasyate yogind sadd / sevdvidhanarri prathamarri dvitiyam upasddhanam / sadhanam tu trtiyarri vai mahasadhanarri caturthakam / The [[yogin]] always praises in all Yogatantra—the [[rite]] of
 
  
 +
Vairocaniyab ijam tv omkararfi Suklavarnakam / RBpaskandhasvabhavena nyasen murdhani mantravit // Ahkaram amitabhasya samjiiaskandhasvabhavakam / Raktavaniam mukhe dhyatva vagaiivaiyam avapnuyat 11 Akfobhyasya tu humkaram rajavartakasuprabham / Vinyased dhrdaye mantri vijhanaskandharupatah 11 Svakaram ratnanathasya vedanaskandharupatah / Pitavarnam nyasen nabhau vedana-Suddhihetukam // Padadvaye tu hakaram samskaraskandhabhavatah / Haritabham nyasen mantri karmanathasya tattvatah /'/ The knower of [[mantras]] will place at his head [[Vairocana's]] germ {{Wiki|syllable}} Om of [[white color]], bccause it is the [[intrinsic nature]] of the [[personality]] [[aggregate of form]].
  
−
service as first, the ncar-cvocation as sccond, {{Wiki|evocation}} as third, and great {{Wiki|evocation}} as fourth.
 
  
−
These steps arc stated somewhat more fully in Ibid., XII, p. 58 (completely given in 'Documents') : "He should [[contemplate]] the samadhi-praxis of service (send) as the supreme [[revelation]] (ullama-bodhi)"__(scvasamadhisamyogam bhavayet bodhim
+
Having contemplated in the {{Wiki|throat}} [[Amitabha's]] [[red]] [[Ah]], pertaining to the [[intrinsic nature]] of the [[aggregate]] of [[ideas]], he attains lordliness of {{Wiki|speech}}.
 +
The [[mantrin]] should deposit in his [[heart]] [[Aksobhya's]] [[Hum]], shining like the deep blue [[gem]], as the [[form]] of the [[aggregate of perceptions]]. He should place at the {{Wiki|navel}} a [[yellow]] [[Sva]] belonging to the [[Jewel]] Lord ( Ratnasam-bhava) and the [[cause]] of purifying [[feelings]], because it is the [[form]] of the [[aggregate]] of [[feelings]].
 +
The [[mantrin]] then deposits in both feet a Ha of [[green light]], as the [[reality]] of the [[Karma]] Lord ( =[[Amoghasiddhi]]), because it is the [[nature]] of the [[personality]] [[aggregate]] of motivations.
  
−
uttamam). " the {{Wiki|deliberation}} on the 'base of [[vajra]]' (vajra-Syatana) when there is foremost [[success]] is the near-evocation (upasddhana)" (upasadhanasiddhyagre vaj ray atana vicaraijam). "The contemplation of the [[lords]] of the [[mantras]] stated to be the exhortation at the time of {{Wiki|evocation}} ([[sadhana]])" (sadhane
 
  
−
codanam proktam mantradhipatibhavanam). "At the time of great {{Wiki|evocation}} (mahdsadhana), when he imagines the [[form]] of his [[own]] mantra-vajrin as the lord on the [[crown of the head]], he is successful because of the jiiana-vajrin" (mahasadhanakaleju bimbam svamantravajrinah / mukuje 'dhipatim dhyatva siddh-yate jnanavajrinah).
+
(3) For further explanations of the [[skandhas]], in fact there are many such in non-tantric [[Buddhist]] commentaries. Here it suffices to {{Wiki|present}} the explanations in the [[Explanatory Tantra]] [[Vajramala]], [[Chapter]] 23 (PTT, Vol. 3, p. 214-1,2) :
  
−
[[Tson-kha-pa]] further clarifies the four steps by identifying them with the [[four yogas]] of the Krfnayamdri-tantra (presumably {{Wiki|Tohoku}} No, 467) in this passage (Snags rim, f. 364b) :
+
I [[phra rags]] la [[sogs]] dbye ba yis / / [[thogs bcas]] thogs mcd mtsham Aid dan / /hbyun ba chcn po bfihi dnos / / hdi ni [[gzugs]] kyi phuri [[por]] gsuns / / der ni [[rnam]] snan no bo dan I I thams cad [[spros]] par [[byed]] pahi rgyu / / [[bde]] dan sdug bsnal mchog tu ii / /gran dan [[dro]] ba mchog gi mchog I /gari gis [[sin]] tu [[rig pa]] ni / / de ni tshor [[bahi]] phuh [[por]] bsad / / [[rin chen]] hbyun [[Idan]] Aid kyi [[mtshan]] / / de biin gScgs pahi [[spros]] [[bdag]] Aid / / glan po [[bon]] bu Ice sbyan dan / /rta dan ri dags dan ni [[phag]] / / pha dan ma dan pha yi spun // mdzah bo snag gi gAen tshan [[sogs]]// gari
 +
COMMENTARY ON THE FORTY NIDANA VERSES 211
  
−
, [[rdo rje]] [[sems]] dpah [[rdzogs]] pa ni \\ rnal hbyor [[yin]] par hdi Itar hdod I I de yi rgyu mlhun [[lha]] yi sku / rjes kyi mal hbyor [[yin]] par grags / / hkhor lo lhams cad yons [[rdzogs]] pa / [[Sin]] tu mal hbyoryin par hdod // sku daii gsuii daii thugs mams daii // [[lha]] yi mig [[sogs]] [[byin]] [[brlab]] daa . / ye ies hkhor lo giug pa daii // [[mchod]] dai: [[bstod pa]] [[chen]] poni / I mal hbyor [[chen po]] ies byafto / The [[perfection]] of [[Vajrasattva]] is thus held to be [[yoga]]. His affiliated [[divine body]] (*devatd-kaya) is known as [[anuyoga]]. The perfecting of all the 'circles' ([[cakra]]) is held to be [[atiyoga]]. The [[blessing]] (adhif(hana) of [[body]], {{Wiki|speech}}, and [[mind]], and of the [[divine eye]] (divya-cakfus), etc.; the drawing in of the Jnana-cakra ( = [[knowledge]] [[beings]], jhdnasattva), the great [[offerings]] and praises—is called mahdyoga.
+
gis van dag scs pa ni / hdu scs phuri pohi [[mtshan]] ftid ni I dc biin gscgs pa hod dpag med / / de ni [[spros pa]] [[kun nas]] [[gsal]] / hgro ba khyab par yoris su Ses / / dge dan mi dgehi las hbras bu / / gian van [[lun]] du ma bstan min // de yi hdu [[byed]] du ni bsad jl don vod spro [[bahi]] rah biin can / /hkhor ba dnos dan dhos med [[sogs]] / / kun [[rtog]] hbyuh [[bahi]] [[bdag]] ftid can // [[rnam]] Scs ies ni [[rnam]] par Ses // mi bskvod spro [[bahi]] [[bdag]] Aid can /
 +
1. The [[characteristic]] of being obstructing and non-obstructing by [[division]] into {{Wiki|subtle}} and coarse, etc.. and the [[substance]] of the four great elements—this is said to be the [[aggregate of form]] ([[rupa-skandha]]). Therein is the [[nature]] of Yairocana and the [[basis of all]] [[manifestation]].
 +
2. Whereby one [[feels]] [[joy]] and [[suffering]] and the [[highest]] [[calm]]; cold, heat, and the furtherest supreme—that is explained as the [[aggregate]] of [[feelings]] ([[vedana-skandha]]). It has the [[character]] of [[Ratnasambhava]] and the egoity of [[Tathagata]] [[manifestation]].
 +
3. Whereby one recognizcs a {{Wiki|cow}}, an ass, a jackal, a [[horse]], a {{Wiki|deer}}, a hog; father, mother, brethren on the father's side; friends, relations on the mother's side, etc.— that [[characteristic]] of [[idea]] [[aggregate]] (samjha-skandha) is the [[Tathagata]] [[Amitabha]] and that clarifies the [[manifestation]].
 +
4. The thorough [[knowledge]] pervading the [[world]], the fruit of [[good and evil]] [[deeds]], besides being named the {{Wiki|indeterminate}} ([[avyakrta]] . what is explained as their motivations samskira-skandha is [[Amoghasiddhi]], the ownbeing (svabhaia) of the [[manifestation]].
 +
5. The [[perception]] of presences and absences of [[samsara]], etc.: what has the [[nature]] of vikalpa-arising, the ([[aggregate]] of) [[perceptions]] ; ijiiana-ikandha) is [[Aksobhya]], the [[soul]] of the [[manifestation]].
 +
The above is self-explanatory except in a few particulars which arc explained in Alamkakalasa's commentary (PTT, Vol. 61, p. 235-3). In the case of the [[samskara-skandha]] he says, "Besides being named the {{Wiki|indeterminate}} means that its [[intrinsic nature]] is {{Wiki|indeterminate}}, because it generates the [[realms of form]], [[formless]], and so on" (gian yah [[lun]] ma bstan mih ies [[bya ba]] ni / [[lun]] ma bstan pahi rah biin tc / [[gzugs]] dan [[gzugs]] med [[la sogs pa]]
 +
21 2 [[YOGA]] OF THE GUHYASAMAJATANTTRA
 +
bskyed pahi [[phyir]] ro). In the case of the [[vijnana-skandha]], he explains the 'presences' ([[bhava]]) and 'absences' (abhSva) this way : "A 'presence' has the [[nature]] of efficiency (arthakriyaki-ritua); an 'absence' is the reverse of that" (drios po ni don [[byed]] nus pahi [[bdag]] ftid can no / /dnos mcd ni de las bzlog paho). This explanation is consistent with Tson-kha-pa's explanation of [[Madhyamika philosophy]] in the vipafyana (discerning the real) portion of his [[Lam rim chen mo]], where he defends the position at length that entities arise [[dependency]], [[void]] of [[intrinsic nature]] but possessed of efficiency.
 +
An intriguing feature of the above [[Vajramala]] passage is that while it explains more about thc [[skandhas]] it is not directly explanatory of the Guhyasamajalantra; for example, it does not explain the passage about the [[skandhas]] in [[chapter]] 18 (the Uttara-Tantra), e.g. that [[vijhana]] is callcd '[[hatred]]'. It docs set forth the standard correspondence of [[skandhas]] to [[Tathagatas]], which is a {{Wiki|matter}} of {{Wiki|conceptual}} praxis in the next group of verses
 +
('Bhagavan-Sarva'). This and other passages of the Vajra-mala suggest that its 'explanatory' [[nature]] consists in giving more [[information]] consistent with the [[Guhyasamaja]]. In the {{Wiki|present}} case, once the [[skandhas]] are so identified, one can proceed to correlate that [[chapter]] 18 passage with the current [[information]] to associate the [[Tathagatas]] respectively with the [[defilements]] (kleSa), as follows : 'hatred'—Aksobhya,'delusion'—Yairocana; 'stirring pride'—Ratnasambhava; 'lust'—Amitabha; and 'envy'—Amoghasiddhi.
 +
(4) The [[skandhas]] in the [[Intermediate State]] arc already a [[teaching]] of non-tantric [[Buddhism]] in a [[scripture]] entitled Arya-nanda-garbhavakranti-nirdeia (in the collection callcd [[Ratnakuta]]) : I de la bar ma dohi phun pohi [[dbyibs]] de yah [[rnam pa]] gflis su gyur te/ [[kha dog]] sdug cih mdzes pa dan / [[kha dog]] mi sdug cih mi mdzes paho / / scms can [[dmyal ba]] mams kyi bar ma dohi srid pahi [[kha dog]] mi sdug pa [[yin]] te / hdi lta stc dper na sdoh dum [[tshig pa]] dan hdraho/'/dud hgrohi mams kyi bar ma dohi srid pahi [[kha dog]] ni hdi lta [[ste]] I dper na dud pa dan hdraho / / yi dag kyi bar ma dohi srid pahi [[kha dog]] kyan hdi lta stc / dper na chu dan hdraho / / [[lha]] dan mi mams kyi bar ma dohi srid pahi [[kha dog]] ni lidi lta [[ste]] / dper na [[gser]] gyi [[kha dog]] dan hdraho / / [[gzugs]] kyi bar ma dohi srid pahi [[kha dog]]
 +
COMMENTARY ON THE FORTY NIDANA VERSES 213
 +
ni dkar [[por]] hdug go / / [[gzugs]] med pahi [[khams]] kyi [[lha]]
 +
[[rnams]] ni bar ma dohi srid pahi [[kha dog]] med de / hdi
 +
Itar dc ni [[gzugs]] med pahi [[phyir]] ro /
 +
Now, that [[form]] of the Intermediate-State [[skandha]] is of two kinds—of [[pleasant]], lovely {{Wiki|color}}; and of [[unpleasant]], ugly {{Wiki|color}}. The {{Wiki|color}} of the [[Intermediate State]] of [[sentient beings]] who are [[hell beings]], is [[unpleasant]], in this way; for example, like the burnt stump of a [[tree]]. The {{Wiki|color}} of the [[Intermediate State]] of [[animals]] is this way : for example, like smoke. The {{Wiki|color}} of the [[Intermediate State]] of [[hungry ghosts]] (prela) is this way : for example, like [[water]]. The {{Wiki|color}} of the [[Intermediate State]] of [[gods]]
 +
and men is this way: for example, like the {{Wiki|color}} of {{Wiki|gold}}. The {{Wiki|color}} of the [[Intermediate State]] ofthe '[[realm of form]]' (rupa-dhalu) is abiding white. The [[Intermediate State]] of the '[[formless realm]]' (arupa-dhalu) [[gods]], has no {{Wiki|color}}, for the [[reason]] that it is [[formless]] ([[arupa]]) (i.e. since '[[form]]' means shape, samsthana, and {{Wiki|color}}, [[varna]]).
 +
The above description goes with the five-destiny list, omitting any reference to the [[asura]] [[destiny]] which in some lists brings the total to six.
 +
SA sam a In pratyavekfana krlyamiflhanam eva ca / adarso dharmadhatuf ca asmin rijnanapaiicakah //10// Just (the [[knowledges]]) Equality, Discriminative, Proce-dure-of-duty: as well as the [[knowledges]]) Mirror-like and [[Dharmadhatu]]. In this ( knowledge-pentad) is
 +
the vijnina-pentad.
 +
[[Mchan]] does not help here, but mentions the {{Wiki|theory}} that the [[Dharmadhatu]] kind is the basis of the other four [[knowledges]]. The {{Wiki|solution}} that is [[faithful]] to the expression 'tij/iana-pentad' should be the five proper functions of the [[sense organ]] of [[mind]] tbat correspond to the five [[knowledges]] as explained by Tsori-kha-pa, Pahcakrama commentary (Vol. 158, p. 204-5) : (1) the bright [[appearance]] of [[objects]] like the bright {{Wiki|reflection}} on a [[mirror]]; 2) equality consisting in the unified [[experience]] ofthe [[three kinds of feeling]] i.e. [[pain]], [[pleasure]], and [[neutrality]]); (3) remembering the various names of [[beings]], such as one's father and mother ; (4) remembering the [[deeds]] and needs
 +
of the [[world]]; (5) the transmutation ([[paravrtti]]) through elimination of [[impurity]]. Now, these arc obvious references
 +
I 21 4 [[YOGA]] OF THE GUHYASAMAJATANTRA
 +
to the [[five skandhas]], and consistent with the fact that this niddna verse 10 groups apart the three middle [[knowledges]] on the first line (hemistich), comparable to the three middle [[skandhas]] being set apart in niddna verse 9. This suggests that the term 'fymina-pentad' means the five having [[vijhana]] as salient member. This would permit the [[Madhyamika]] type correspondence between the [[five skandhas]] and five [[knowledges]]. Thus, Alamkakalasa's commentary on the Vajramili (continued from citation under niddna verse 9) slates that when the [[personality]] [[aggregates]] ([[skandha]]) are [[pure]], their {{Wiki|equivalent}} [[winds]] correspond to the five [[knowledges]] as follows:
 +
[[Wind]] [[Skandha]] [[Knowledge]]
 +
[[Prana]] [[vijnana]] [[dharmadhatu]]
 +
[[apana]] [[vedana]] equality
 +
[[samana]] [[samjna]] discriminative
 +
[[udana]] [[samskara]] proccdurc-of-duty
 +
[[vyana]] [[rupa]] mirror-like
 +
Of course the term 'oijnana-pentad' can also mean the five vijhanas based on the five 'door' [[senses]], that ride on the five ancillary [[winds]], as is shown elsewhere. In this ease, the five vijhanas also correspond to the five [[knowledges]] by way of the five-Tathagata correspondence to [[sense objects]], presented under niddna verse 21.
 +
For {{Wiki|individual}} explanations of the five [[knowledges]], among many such there is a fine statement by Sri [[Laksmi]] (Pahcakrama commentary, p. 29-1) :
 +
I hgyur ba [[med pa]] ni me Ion lta buhi ye ses te / dri ma
 +
med pahi me Ion biin du [[tha dad]] med pahi [[phyir]] ro / snan ba [[med pa]] ni mftam pa ftid kyi ye ses [[ste]] / ran dan gian gyi dbye ba so sor mi snan [[phyir]] ro / / gftid med ies pa ni so [[sor rtog]] pahi ye ses te / [[sgrib pa]] gflis [[rnam]] par dag
 +
pahi [[phyir]] ro / / mchog ni [[bya ba]] nan tan grub pahi
 +
ye Ses te / [[dmigs pa med]] pahi [[sbyor]] bas gian gyi don
 +
[[mdzad]] pahi [[phyir]] ro / / ii ba ni [[chos kyi]] [[dbyins]] kyi ye Ses te I [[bdag med pa]] gnis mtion sum du [[mdzad]] pahi [[phyir]] ro /.
 +
The [[mirror-like knowledge]] is [[unchanging]], because there is no difference (i.e. it is a [[faithful]] {{Wiki|reflection}}) in a clear [[mirror]]. The equality [[knowledge]] docs not appear, because it has no [[appearance]] separately of a [[division]]
 +
COMMENTARY ON THE FORTY NIDANA VERSES 215
 +
into oneself and another. The [[discriminative knowledge]]
 +
does not [[sleep]], because it is the [[purity]] of the [[two hindrances]] (of [[defilement]] and theknowable). The procedure-
 +
of'-duty [[knowledge]] is best, because it performs the goals of others by a praxis without aim. The [[Dharmadhatu]] [[knowledge]] is [[calm]], because it produces in {{Wiki|immediacy}} the two kinds of [[non-self]] (of [[pudgala]] and of [[dharma]]). II MA II manaayatanam caiva locane Sravanc [[tatha]] / ghranajihva tatah kayaS cety ayatanasambhavah I III 11 The [[sense base]] of [[mind]], that of [[eye]], so of [[ears]], {{Wiki|nose}}, {{Wiki|tongue}}, then of torso—thus is the origination of the [[sense bases]]. [[Mchan]] : By the [[condition]] ([[pratyaya]]) of accomplishing 'name-and-form' ([[nama-rupa]]) in the [[womb]], the [[six sense bases]] arise— thus the origination of the [[sense bases]] in the [[womb]].
 +
[[Mchan]] alludes to the correspondence of ten [[lunar months]] to sequential [[development]] of [[five skandhas]] and then [[ayatanas]] in the [[womb]]. The [[sense base]] of [[mind]] arises in the fifth [[lunar month]], then the five 'door' [[sense bases]] in the stated order of the verse during the [[lunar months]] sixth through tenth. In the [[traditional]] treatment, to the fifth [[lunar month]] are assigned both the [[rupa-skandha]] and the manaayatana.
 +
[[Chapter]] 32 of the [[Vajramala]] identifies the first five [[lunar months]] of the [[embryo]] with the first five {{Wiki|Visnu}} [[Avatars]] along with the sequential [[emergence]] of the five basic [[winds]], and the second five with the emcrgcncc of the five secondary [[winds]] (Alamkakalasa's commentary adds the second five [[Avatars]]). Table Xo. IV has some further {{Wiki|data}} added from Rgyal-Tshab-Rje's Dpyid [[thig]] zin bris ([[Lhasa]] collected works, Vol. Ka, f. 7b-8a) /. '
 +
In the [[explanatory tantra]] Caturdevatapariprccha, and accordingly in its commentary by [[Smrtijnanakirti]], the UpadeSa-pauffika (PTT, Vol. 66, p. 160-1) the [[discussion]] about the embryonic states of mcr-mcr-po (S. [[arbuda]]), etc., is followed immediately by mention of the [[nine orifices]] of the [[body]] :
 +
I don de gsuris pa [[sgo dgu]] la ni kun tu hgro ies pa [[ste]] /
 +
[[spyi]] bo tsharis pahi bu ga dan / mig dan / [[rna ba]] dan sna dan / kha dan / sftiri ga dan / he [[ba dan]] / gsan [[ba dan]] I chu miri (sic. for [[chu mig]]) gi bu ga [[rnams]] dguho / / de [[rnams]] la byan chub kyi scms khyab par gyur to ies pahi tha tshig go /
 +
IV. INTRA-UTERINE CORRESPONDENCES
 +
A vast ha in [[womb]] [[Skandha]] and dyatana perfected Vi;nu [[Avatar]] [[Winds]] Base of [[Wind]] or Orifice
 +
1. vijftana {{Wiki|Fish}} [[prana]] [[heart]]
 +
2. [[vedana]] [[Tortoise]] [[apana]] [[sacral]] region
 +
3. [[samskara]] {{Wiki|Boar}} [[samana]] {{Wiki|navel}}
 +
4. samjfia Man-Lion [[udana]] neck
 +
5. [[rupa]] and mana-ayatana {{Wiki|Dwarf}} [[vyana]] 12 great dlialu
 +
6. [[locana]] Parasu-Rama [[naga eye]]
 +
7. gravana The 2nd {{Wiki|Rama}} [[kurma]] car
 +
8. [[ghrana]] [[Krsna]] krkila {{Wiki|nose}}
 +
9. [[jihva]] [[Buddha]] [[devadatta]] {{Wiki|tongue}}
 +
10. [[kaya]] [[Kalki]] [[dhananjaya]] torso
 +
COMMENTARY ON THE FORTY NIDANA VERSES
 +
217
 +
The meaning stated as 'going every where in the [[nine orifices]]' is a reference to the bodhicitta's pervasion in those [[nine orifices]], to wit : 1. [[brahmarandhra]] at the top of head, 2. [[eyes]], 3. [[ears]], 4. {{Wiki|nose}}, 5. {{Wiki|mouth}}, 6. [[heart]],
 +
7. {{Wiki|navel}}, 8. the anus, 9. the urinary passageway. 11 TE 11 ye vai traidhaluke sattvah prdmiyiima-samaSrildh / rnantrarajarji japanty [[ajna]] dhyanadhyapana-varjit&l} //12// The [[beings]] in the [[three worlds]] taking recourse to prdnd-yama ([[breathing]] in and out) who recite the '[[king]] of [[mantras]]' with [[ignorance]], miss the '[[mental]] reading'.
 +
[[Mchan]] : '[[Three worlds]]' means [[earth]] and below (sa hog), above the [[earth]] (sa sleh), and the {{Wiki|superior}} [[world]] (sa bla). Pranaydma means [[breathing]] in ([[prana]]) and [[breathing]] out (ayama). '[[Mental]] reading' is the nitarlha kind of [[mantra]] reading (lies don gyi snags [[klog pa]]). '[[King]] of [[mantras]]' means Om, etc. (i.e. Om, [[Ah]], [[Hum]]). ([[Tson-kha-pa]] in his annotation also rejects a viewpoint of Skal-ldan-grags-pa that the '{{Wiki|pregnant}} [[doctrine]] of [[lust]]' (lidod [[chags]] [[chos]] sbas) occurs in the phase of '[[diamond]] {{Wiki|recitation}}' in the [[form]] of enjoying the [[consort]]).
 +
The [[epithet]] 'manlraraja' for the three [[heart]] {{Wiki|syllables}} is found earlier in the Vajramald (PIT, Vol. 3, p. 211). According to the indications of Mclian hgrel, p. 51, the Om is recited for entrance of the [[breath]], All for the time the [[breath]] is held within, and [[Hum]] for the outbrcathing. The '[[mental]] reading' of course is the {{Wiki|recitation}} within the [[mind]].
 +
Smrtijnanaklrti's CaUndtiala-pariprkchd-vydkhydna-upadeia-
 +
pauflika (PTT, Vol. 66, p. 160-2): " '[[Earth]] and below' means [[Jambudvipa]] ([[earth]]) downwards and [[hell]] upwards; '{{Wiki|superior}} [[world]]' means where the {{Wiki|sun}} pervades; 'above the [[earth]]' means the peak of [[Mt. Meru]]" ( de [[la sa]] hog ni hdzam bu glin man chad [[dmyal ba]] yan chad do / / sa bla ni fti mas gar khyab paho / sa steri ni [[ri rab]] kyi rtse [[moho]] /).
 +
The niddna verse sets forth the praxis of prdndyama proper to the stage of Generation. In this case, there are two important verses of the Guhyasamdjaiantra :
 +
paiicavarnani mahdralnam sarsapasthalamatrakam / nasikagrc prayalnena bhavayed yogalah sada IJ III, 12 // He should [[imagine]] a great five-colored [[jewel]], no bigger in area than a mustard grain, on the tip of the {{Wiki|nose}}, through continual [[yoga]] zealously.
 +
218
 +
[[YOGA]] OF THE Ol'HYASAMAJATANTRA
 +
nasagrt sarfapam cinttl sat'a fit sacarac nrarr bhavaytt jhanapadam ramyam rahasyam jiicinakalpitam //VI,9 // He should [[imagine]] a mustard grain at the tip of the {{Wiki|nose}}, and the moving ([[sentient beings]]) and non-moving (receptacle [[worlds]]) in the mustard grain. He should [[contemplate]] the [[joyful]] [[realm]] of jndna as the ([[highest]]) secret that is [[imagined]] by jiiana.
 +
The foregoing two verses are cited consecutively by [[Nagarjuna]] in his Pindikrtasddhana. verses l!»9-200. and in his [[Pancakrama]], I, 10-11. The [[Pradipoddyotana]] and [[Mchan]] herd PTT. Vol. 158, pp. 36 and 37; ibid. p. 50) interpret them differently for the Stage of Generation and the Stage of Completion. In both cases, the enterprise is callcd '{{Wiki|subtle}} i suk>mayoga' and involves the [[reality]] of the [[wind]] and the [[reality]] of the [[mantra]]: and the [[five winds]] have the [[nature]] of the five [[knowledges]] anil the five [[Tathagatas]]. In the Stage of Generation the [[winds]] are the
 +
[[breathing]] in and out, as in niddna verse 12 and the 'tip of the {{Wiki|nose}}' is on the face. In the Stage of Completion, the [[winds]] are made to enter the central 'vein', along which there are three kinds of 'tip of {{Wiki|nose}}', detailed in my introduction.
 +
Concerning the {{Wiki|recitation}}, [[Guhyasamaja]], Chap. XVIII, p. 159, employs {{Wiki|metaphorical}} [[language]] :
 +
pufpam ity abhidhiyanlt navayofitkhadhataiah kSyavakcittabhcdcna nydsam kurydt kulakramaih
 +
The nine'ladies' (yofit) and'realm of [[space]]' akdfadhdtu) arc called '[[flower]]'. One should 'arrange it' bv [[division]] into [[body]], {{Wiki|speech}}, and [[mind]] in the order of the families {[[kula]]).
 +
Tsoh-kha-pa ([[Mchan]] hgrel, p. 20-2) explains that the nine vosits are the nine [[winds]] while the [[akasadhatu]] is the tenth [[wind]], pydna: and that the verse refers to '[[diamond]] muttering' of the three {{Wiki|syllables}} (Om. [[Ah]], [[Hum]]) of the three families (respectively [[Vairocana's]] [[Body]]. [[Amitabha's]] {{Wiki|Speech}}, and Aksobhva's [[Mind]]) to [[cause]] the (five) basic and (five) secondary [[winds]] to enter, stay, and rise (for leaving) (hjug onas Idaii .
 +
In its [[discussion]] of the 'Stage of Generation' kind of'subtle [[yoga]]', the [[Pradipoddyotana]] on [[Chapter]] Six citcs the Sarndhiiyd-karana on Chaptcr Three ([[Mchan]] hgrtl, p. 51) :
 +
pindaradijapah proktah pahcai imSac chatadvaya caturbhir gunitarn [[samyak]] caturyogam Satam nava
 +
COMMENTARY ON THE FORTY NIDANA VERSES 219
 +
navaSatam tu yad drffam caturvimSatparikramaih / pratyutpadat bhaict [[atra]] dvyayutam SatafodaSam //
 +
It is said that the rccitation of [[Pandara]] and the other [[goddesses]] involves 225 ([[wind]] [[recitations]]). When well multiplied by four ([[goddesses]]), the union with four is 900. Now that observed 900 by a series of 24 would
 +
increase here (for day and night) to 21,600.
 +
When this same passage from the Samdhivydkarana is quoted in Snags rim, f. 442a-1, Tsoh-kha-pa gives the explanation of the Amnaya-marijari, that when one is reciting the [[Pandara]] [[wind]], which is the ([[fire]]) [[wind]] of the Lotus-lord ([[Amitabha]]), then there are 225 of fiery [[Pandara]] of [[fire]], 225 of windy [[Tara]] of [[fire]], 225 of [[earth]] [[Locana]] of [[fire]], and 225 of watery [[Mamaki]] of [[fire]]. And one can understand the {{Wiki|recitation}} of the other three the same way. The '24' comes from [[division]] of watches. (/ gos dkar la [[sogs]] ics pa ni [[pad ma]] mgon pohi rluh la mehi me [[gos dkar mo]] dah mehi rluh [[sgrol ma]] dan mehi sa [[spyan ma]] dan mehi chu Ma-ma-kihi rluh nis brgva ner [[lha]] re [[yod]] pahi dbah du byas la des gian [[gsum]] yah ses par byaho / hdi la thun phyed pa her b£i ies man sne las gstihs so / ). Since there are eight watches by day and night, the number '24' must result from multiplication with the three [[mantras]]. That this comes out commensurate with '24 hours' seems to be an accident. Dividing on this basis, we find that each shortest {{Wiki|recitation}} takes 4 seconds. When one is reciting the [[wind]] of the Lotus-lord, he would recite first the fiery [[Pandara]] of [[fire]] for four seconds of Om, four seconds of [[Ah]], and four seconds of [[Hum]]. He
 +
continues this fiery [[Pandara]] of [[fire]] {{Wiki|recitation}} for 225 times (45 minutes) before going to the windy [[Tara]] of [[fire]], and so on to the other [[goddesses]] for a total of three hours. Then the instruction states to go through the process similarly in the case of the other three [[elements]]. This remark is clarified by observing that the Samdhiiyakarana verses in question are quoted in the [[Pancakrama]] ([[krama]] No. 1; but the edited text by La Valine [[Wikipedia:Louis de La Vallée-Poussin|Poussin]] numbering them 45-46 does not notice these as continuation of quotation). The commentary by Sri [[Laksmi]] (PTT Vol. 63, p. 13) explains :
 +
/ de la flin mo thun dah pola mgrin par [[gnas]] pahi padmabi mehi [[dkyil]] hkhor las snahi bu ga gYas pa las [[kha dog]] [[dmar]] pohi hod zcr hbyun ba [[ste]] / dehi [[tshe]] dbah gi las hgrub pa
 +
220
 +
[[YOGA]] OF THE GUHYASAMAJATANTTRA
 +
[[yin]] no/ thun gflis pa laltc bar [[gnas]] pahi rluri gi [[dkyil]] hkhor las I snabi bu ga gYon pa la [[kha dog]] srion pohi hod zcr hbyun ba stc / dehi tshc mrion [[spyod]] kyi las hgrub pa [[yin]] no / fli ma phyed las brtsams tc / thun [[gsum pa]] la gsan [[bahi]] padmar [[gnas]] pahi sahi [[dkyil]] hkhor las gnis ka la [[kha dog]] ser pohi hod zcr hbyuri ba [[ste]] / dehi [[tshe]] [[rgyas]] pahi las hgrub pa [[yin]] no / thun bii pa la sfiiri gar [[gnas]] pahi chuhi [[dkyil]] hkhor las / [[kha dog]] dkar pohi hod zer dal iin dman par rgyu ba gnis ka las hbyuri ba [[ste]] I dehi [[tshe]] £i [[bahi]] las hgrub pa [[yin]] no / [[mtshan]] mo yari de b£in du ses par byaho /
 +
Here, during the first watch of day, a {{Wiki|light}} of [[red]] {{Wiki|color}} issues through the right nostril from the [[fire]] circle of the [[lotus]] based in the {{Wiki|throat}}; at that time one can succeed in the [[rite]] of domineering [[magic]]. During the second watch, a ray eolored [[green]] issues through the left nostril from the wind-circle based by the {{Wiki|navel}}; at that time one can succeed in the [[rite]] of {{Wiki|destructive}} [[magic]]. Starting at noon, in the third watch, a ray colored [[yellow]] issues through both nostrils from the earth-circle based in the [[lotus]] ofthe [[sacral]] place; at that time one is successful in the [[rite]] of [[prosperity]]. During [[the fourth]] watch, through both nostrils issues a slow and slight ray, colored white, from the water-circle based in the [[heart]]; at that time, one is successful in the [[rite]] of appeasing (the [[deities]]). The same order takes placc during the night (watches). Sri [[Laksmi]] continues with explanation that those descriptions show the dominant ray, but that the other three are represented fractionally. This agrees with the foregoing manner of {{Wiki|recitation}}, which obviously involves a permutation of the [[goddesses]] in the order ofthe four watches ofthe day, repeated in the four watches of the night. The total of [[recitations]] for the eight watches thus amounts to 21,600.
 +
One may observe that these subdivisions are governed by the eight-watch system of classical times. There is {{Wiki|evidence}} that in the B.C. period there was a system of six watches (three by day and three by night). This divided neatly with the muhiirta (48 minutes) unit; and {{Wiki|recitation}} based thereon would be multiplied by five [[tattvas]] (or [[elements]]) in a pancikarana type of fivefold fractions similar to the above four-fold fractions.
 +
COMMENTARY ON THE FORTY NIDANA VERSES 221
 +
Finally, [[Tson-kha-pa]] quotes niddna verse 12 in the course of a comment that clarifies the [[relation]] of the generation cycle to the system of praxis, namely, in his [[Pancakrama]] commentary (PTT. Vol. 158, p. 192-5 to 193-2):
 +
/ hdi ni hchi [[bahi]] dus kyi rlun hjig tshul dris pahi lan [[yin]] la / de yah ji ltar mes bsrcgs pa na [[sin]] gi dnos po med par hgro ba biin du / hchi [[bahi]] tsheyan rluh [[rnams]] [[srog]] hdzin gyi bar du rim gyis thim nas hchi iih / yah Si [[bahi]] hod [[gsal]] las las kyi rluh sar te / de dah [[rnam]] Ses gfiis lhan cig tu hjig [[rten gsum]] du [[gnas]] pahi [[skye ba]] len no / / las kyi rluh de las kyah [[chags pa]] la [[sogs]] pahi kun [[rtog]] [[rnams]] skye la / des las bzan nan gfiis [[bsags]] nas yah hchi fin yah [[skye ba]] hkhor lo [[bskor ba]] biin du hgyur ro / / snon du bsad pahi [[rdo rje]] bzlas pa [[sogs]] rim pa [[lha]] ni gii dus kyi skye hchihi rim pa dehi dbye bar hgyur ro ies gsuns so 11 hgyur tshul ni / rluh hbyun hjug [[rgyun]] [[Idan]] [[du byed]] pa ni giihi [[rdo rje]] bzlas pa [[yin]] te / de ftid las / gan yah [[khams gsum]] [[sems can]] [[rnams]] / / [[srog]] dah [[rtsol ba]] la brtcn pa / / gsah shags rgyal pa zlas biin du / / mi Ses [[bsam gtan]] [[klog pa]] spans / / ics so / / dc ltar ftin [[mtshan]] kun tu rluh gi bzlas pa byas pahi mthar hchi ba ni / rluh phyi nan du rgyu ba log nas hbyun ba [[rnams]] rim gyis thim [[ste]] I snan mchcd thob [[gsum]] gyi flams hohar ba ni [[sems]] dben gyi rim paho / / ftcr thob kyi mthar hchi [[bahi]] hod [[gsal]] hchar ba ni hod [[gsal]] gyi rim pa [[ste]] giiho ohos sku ies kyah byaho / / hchi [[bahi]] hod [[gsal]] gyi mthar phun po rfiin pahi khrod na [[gnas]] pahi rluh [[sems tsam]] las lus rfiin pa las logs su bye nas bar dohi lus [[grub pa]] ni rgyu lus kyi rim pa [[ste]] giihi Ions sku ies kyah byaho / / gii la dag ma dag gi [[sgyu lus]] kyi rim pa so so ba gnis med kyah / hdis lam dus kyi sgyu mahi sku gnis ka mtshon [[nus pa]] ni hchad par hgyur ro / / giihi [[bar do]] Ions sku mig [[tha mal pa]] Sahi mig gi yul du mi mthon pa de / skye srid du [[skye ba]] blahs pa na mig dehi yul du hgyur ba ni giihi [[sprul sku]] ho / This (passage of the [[Vajramala]]) answers the question about the dissolution of the [[wind]] at the time of [[death]]. Thus, just as when burnt by [[fire]], the [[substance]] of the [[tree]] is {{Wiki|annihilated}}, so also at the time of [[death]] the [[winds]] sequentially dissolve up to [[prana]] (i.e. in the order, [[vyana]], [[udana]], [[samana]], [[apana]], [[prana]]) and one [[dies]]. Then,
 +
222
 +
[[YOGA]] OF THE GUHYASAMAJATANTTRA
 +
from the [[Clear Light]] of [[Death]] the '[[wind]] of [[action]]' arises, and the pair consisting of the [[latter]] together with vijfidna, takes [[birth]] somewhere in the [[three worlds]]. From that '[[wind]] of [[action]]' the (80) vikalpa-s of '[[desire]]', etc. arise, and therefrom one amasses [[good and evil]], and the [[wheel]] of [[death]] and [[rebirth]] is so-to-say turned. The [[five stages]] ([[pancakrama]]) of the aforementioned '[[diamond]] muttering', etc. are said to differentiate the stages of [[birth]] and [[death]] pertaining to 'basic time'. The method of differentiating is as follows : The continuous [[activity]] of the wind's {{Wiki|inhalation}} and {{Wiki|exhalation}} is the'basic' (1) '[[diamond]] muttering', as said in the same work (the Vajramali), "The [[beings]] in the [[three worlds]] taking recourse to [[pranayama]] ([[breathing]] in and out) who recite the '[[king]] of [[mantras]]' with [[ignorance]], miss the '[[mental]] reading'." In that way, at the conclusion of the wind-recital during the whole day and night, '[[death]]' occurs by the passage outward and inward of the [[wind]] being averted, followed by the serial dissolution of the [[elements]], and then (2) stage of the secret [[state of mind]] ([[cittaviveka]]), wherein the three (gnoses)—Light, Spread-of-Light, and Culmination-of-Light, arise. The [[arising]] of the [[Clear Light]] of [[Death]] at conclusion of the Culmination-of-Light, is the (3) stage of [[Clear Light]], also called 'basic [[Dharmakaya]]'. At the conclusion of the [[Clear Light]] of [[Death]], a [[body]] formed of [[wind]] and [[mind-only]] emerges from the aged {{Wiki|mass}} of [[personality]] [[aggregates]] ([[skandha]]), and from the [[aging]] of that [[body]] and consequent [[alteration]] the IntermediateState [[body]] is produced, which is (4) stage of [[Illusory Body]], also called 'basic [[Sambhogakaya]]'. As far as the 'basic (time)' is concerned, there is no differentiation ofthe stage of [[illusory body]] into [[pure]] and impure. However, as will be explained, for the time of the [[path]], it is ncccssary to posit two sorts of [[illusory body]]. The basic IntermediateState [[Sambhogakaya]] is not seen in the [[sense]] field of the fleshly [[eye]], which is the ordinary [[eye]]. Upon taking [[birth]] through the [[birth]] process, what occurs in the [[sense]] field of that [[eye]] is (5) the basic (time) [[Nirmana-kaya]]. In that passage, Tsori-kha-pa shows how to relate the five kramas of the Stage of Completion, that is, in the 'time of the [[path]]',
 +
COMMENTARY ON THE FORTY NIDANA VERSES 223
 +
with the sequence of ordinary generation in the [[cycle of death and rebirth]], that is, in 'basic time'. The correspondence thus established can be listed as follows :
 +
Basic Time
 +
1. Inhalation and Exhalation
 +
2. Dissolution of the [[elements]]
 +
3. [[Clear Light]] of [[Death]]
 +
4. [[Intermediate State]] [[body]]
 +
5. [[Birth]]
 +
Time of the [[Path]]
 +
[[Diamond]] Muttering [[Purification of Mind]] Personal [[Blessing]] Revelation-Enlightenment Pair-united
 +
C. [[Bhagavan]] sarva (The Lord—All)
 +
[[Candrakirti's]] [[Pradipoddyotana]] on [[Chapter]] XVII ([[Mchan]] hgrel, p. 152-5) cites this verse without identification :
 +
I sarvayogo hi [[bhagavan]] [[vajrasattvas]] [[tathagatah]] /
 +
I tasyopabhogam [[sarvam]] vai traidhatukam a Set at [[ah]] //
 +
For all [[yoga]] is the [[Bhagavat]]. The [[Diamond]] Being ([[vajrasattva]]) is the [[Tathagata]]. His whole [[enjoyment]] is the [[three worlds]] without remainder.
 +
Now the [[yogin]] advances to a more refined [[yoga]], with minute partition of the [[world]] into partite [[realities]] (the 'hundred [[lineages]]') identified with the [[five Buddhas]] or [[Tathagatas]]. This is the [[Atiyoga]], or stage of the bodv-mandala containing the [[bodies]] of all (sarva) the thirty-two [[deities]] emanated from the Lord ([[Bhagavat]]) as the bodhicittavajra. It corresponds in external [[ritual]] to the main part of the [[mandala]] [[rite]] during which
 +
one employs the five colored threads representing the five [[Tathagatas]].
 +
The usual commcntarial explanations of the [[word]] '[[Bhagavat]]', in both non-tantric and [[tantric Buddhist]] texts, refer to the six allotments (or [[good fortune]], [[bhaga]]) and the defeat of the [[four Maras]] (temptors or {{Wiki|metaphorical}} [[death]]). For the six allotments, there is the verse cited in SekoddeSafiki of Xadapada ([[Naropa]]), p. 3 :
 +
aiSvaryasya samagrasya rupasya yaSasah Sriyah / jhanasyarthaprayatnasya fauriar/i [[bhaga]] iti sinrtih //
 +
It is [[taught]] that his '[[good fortune]]' is of the six : lordliness, {{Wiki|excellent}} [[form]], [[fame]], [[prosperity]], [[knowledge]], and [[zeal]] of the goal.
 +
For the defeat of the [[four Maras]], this [[tradition]] has special
 +
tm
 +
I 22
 +
[[YOGA]] OF THE GUHYASAMAJATANTRA
 +
features such as explaining the defeat of the [[skandha-mara]] in terms of the body-mandala, as in Alainkakalasa's Vajramaln commentary, p. 164-4 :
 +
I de la [[bdud]] [[bzi]] bcom pa ham dbah phyug la [[sogs]] pahi [[yon tan]] {{Wiki|drug}} dan [[Idan]] pas na ' bcom [[Idan]] hdas so ' ' de la stoh pa Aid bsgoms pas hchi [[bdag]] gi [[bdud]] bcom mo // [[lha]] sum cu rtsa gfiis kyi [[bdag]] fiid can gyi [[dkyil]] hkhor gyi hkhor lohi [[rnam pa]] rah gi lus la vons su scs pas phun po [[bdud]] bcom mo / /de b£in gsegs pa lhahi [[rnam]] pas Aon mons pa [[lha]] yohs su ses pas Aon mons pahi [[bdud]] boom mo I [[bgegs]] skrad pahi dus na dbah po la [[sogs]] pahi [[phyogs]] bcuhi hjig rten skyon ba la phur bus btab pas [[rnam]] par bcom pahi [[phyir]] lhahi buhi [[bdud]] bcom mo '. By [[reason]] of defeating the [[four Maras]] or of having the six qualities of lordliness, and so on, he is the [[Bhagavat]]. By contemplation of [[voidness]] he defeated the Mrtvu-mara ('[[Death]]' [[mara]]). By fully [[recognizing]] his [[own]] [[body]] as the circular [[form]] of the [[mandala]] having the [[embodiment]] of the [[thirty-two gods]], he defeated the [[Skandha-mara]] ('Personality-aggregate' [[mara]]). By fully [[understanding]] the five [[defilements]] as the aspects of the five [[Tathagatas]], he defeated the [[Klesa-mara]] ('[[Defilement]]' [[mara]].. At the time of frightening away the hindering {{Wiki|demons}}, because he defeated [[Indra]] and the other ten [[Lokapalas]] by applying the [[magic]] nail, he defeated the [[Devaputra-mara]] ('Son-of-the-gods' [[mara]]).
 +
Concerning the 'All' (sarva), [[Pradipoddyotana]] on [[Chapter]] XIII. first sentence, comments on the [[epithet]] muni : "He is callcd muni because he [[lives]] in the [[mind]] of all the [[Tathagatas]]" (sanatatha-gatamanovarttitvad munim). Besides, all the [[deities]] are an expression of the [[Buddha's]] '[[mind of enlightenment]]' ([[bodhicitta]]), a term which also means the male-female [[bindu]] in the [[central channel]] and the mysterious [[substance]] tasted in the '[[Secret Initiation]]' of the Stage of Completion. This 'alP-inclusive [[character]] of the [[bodhicitta]] is portrayed in some verses of Tson-klia-pa, in his "Rnal-hbyor dag-pahi rim pa" (PTT. Vol. 160. p. 85) :
 +
/ g<"> Hg [[gzugs]] dan [[tshor ba]] hdu ies hdu [[byed]] dan / I mam par Ses dan skye mchcd dmg dan dbai) po {{Wiki|drug}} / I sa ehu me dan rlun dan nam mkhah thams cad ni /
 +
COMMENTARY ON THE FORTY NIDANA VERSES
 +
225
 +
I by a A chub scms hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo 11 I gii mug hes pa hdod [[chags]] [[rdo rje chos]] bcas gaA / I "g pahi [[sbyor ba]] lasbyun rlag lu rab hbrcl bar / I [[rnam pa]] sna Ishogs dgali bas myos pahi dnos gyur pa / I bya A chub [[sems]] hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo // I sdud dan dgali dai) [[rnam pa]] de biin mi hgyur da A / I rgyu dah hbras bulii raA biin [[sems]] su rjes thogs [[chos]] / I rmofis dan ie sdan hdod [[chags]] [[sgrib pa]] [[rdo rje]] sle / I byah chub [[sems]] hdra [[rgya]] [[chen]] de la [[phyag]] htshal lo // I ies pas [[lha]] sum cu so ghis la [[phyag]] byaho /. •
 +
I [[bow]] to that expanse like bodhicitta—all that is [[rupa]], vedanii, samjfia, [[samskara]], and vijfiana; the six (external) sensory bases, and the [[six sense organs]]; [[earth]], [[water]], [[fire]], and [[wind]] and spacc.
 +
I [[bow]] to that expanse like bodhicitta—any fault of [[delusion]] along with the [[nature]] of [[diamond]] [[lust]]; which by continual union arisen from association with the [[consort]] [[[vidya]]) bccomcs an [[element]] {{Wiki|intoxicated}} by variegated [[ecstasy]].
 +
I [[bow]] to that expanse like bodhicitta—the reunification, the [[ecstasy]], the aspect, the [[unchanging]] Thusncss; the [[intrinsic nature]] of [[cause and effect]] as a [[nature]] afterwards obtained in the [[mind]]; the [[diamond]] {{Wiki|obscuration}} of [[delusion]], [[hatred]], and [[lust]].
 +
With those verses one [[bows]] to the [[thirty-two gods]].
 +
In the first of those three verses, the five [[personality]] [[aggregates]] ([[rupa]], etc.) are the five skandha-Tathagatas; the six (external) sensorv bases are the five [[goddesses]] called [[vajra]] and also [[sems]] ma (for the [[sixth sense]] [[object]], some [[goddess]] would do double [[duty]]); the [[six sense organs]] arc six of the [[Bodhisattvas]]; the [[five elements]] ([[earth]], etc.) arc the four [[goddesses]] [[Locana]], etc. (the dhatu-mudra) and the Akasadhatn. That list includes all the [[deities]] which are [[subject]] to [[division]] into five aspects, namely : (a) five skandha-Tathagata ([[nidana]] verse 14). (b) four dhalu-mudra (verse 15), six mdriya-bodhisattva (verse 16), and (d) five vifaya-vajra (mdiina verse 20). Tsori-kha-pa explains (PTT, Vol. 158, p. 205-3) that the ten [[krodha]] or [[wrathful]] [[gods]], in the ten limbs, and the [[bodhisattvas]] [[Maitreya]] and Samanta-bhadra, in the joints and veins, are counted among the [[thirty-two gods]] for the {{Wiki|purpose}} of 'arcane [[body]]' (kaya-viveka), but are
 +
226
 +
[[YOGA]] OF THE GUHYASAMAJATANTTRA
 +
not each divided into five aspects bccansc they were not so indicated in the basic [[Tantra]].
 +
The hundred subdivisions are listed by [[Aryadeva]] in his Caryameldpakapradipn (PIT, Vol. 61, p. 295-5, line 7, to 297-5, line 8). In my annotation I follow the subdivisions as presented in Tsori-kha-pa's Paiicakrama commentary Gsal [[bahi]] [[sgron me]] (PTT, Vol. 158 pp. 204 and 205) and a few differences with the lists in that {{Wiki|Peking}} edition of [[Aryadeva's]] work may be due to the fact that Tsori-kha-pa employed all translations of this work in [[Tibetan]], as I pointed out in "Notes on the [[Sanskrit]] Term [[Jhana]]" p. 267, note 59. [[Aryadeva]], op. cit., p. 295-5, merely cites the Candraguhyatilaka (zla gsah [[thig le]]) as mentioning the term 'hundred [[lineages]]'. Tsori-kha-pa's [[exposition]] always uses the order [[Vairocana]], [[Ratnasambhava]], [[Amitabha]], [[Amoghasiddhi]], and [[Aksobhya]]; and means this order in many other places by saying '[[Vairocana]] ctc.' This shows the Guhya-samaja [[traditional]] correspondences to the [[skandhas]] to agree with ihe old [[Buddhist]] statement of the [[skandhas]] (cf. [[nidana]] verse 9, above), and this gives rise to the table in [[Tucci]] ([[Tibetan]] Painted Scrolls, I, p. 240), where the standard jurisdictional [[activity]] of the [[Buddha families]] is given in the same order : [[moha]] ([[delusion]]), [[abhimana]] ([[pride]]), [[raga]] ([[lust]]), irsya ([[envy]]), [[krodha]] ([[wrath]]). While this work was being printed, the author temporarily in [[Japan]] heard that a [[scholar]] wondered about the consistency ofthe Guhyasamdjatantra to have [[Aksobhya]] as the chief [[deity]] and yet apparently in another placc assigning this role to [[Vairocana]]. But by reference to the Aksobhya-mandala translated above it will be noticcd that the placement of [[Aksobhya]] in the center gives [[Vairocana]] the assignment to the [[East]]. In this [[Tantra]] [[Aksobhya]] has the role of [[emanating]], as though from above downwards, the whole [[mandala]]. The [[human]] candidate has to work from downwards upward and he docs this by the correspondences which start from the [[East]], so there is no inconsistency.
 +
The subdivisions amounting to a hundred [[lineages]] as well as other lists in the annotation of these verses, arc somewhat tedious, unless the reader can [[sense]] the [[interesting]] sidelights on [[Indian]] {{Wiki|civilization}} suggested by the way of sectioning the '[[worlds]]' into these partite [[realities]] grouped under the five Tatha-gatas as 'building-blocks' of the [[world]], which is made up of them
 +
COMMENTARY ON THE FORTY NIDANA VERSES 227
 +
in various permutations and combinations. To help the reader to this point of view, four summarizing tables have been included under the respective niddna verses (Nos. 14, 15, 16 under '[[Bhagavan]] sarva' and No. 20 under '[[Tathagata]]'). Byway of easing the reading of this annotation set, I have omitted the [[Tibetan]] passages for the 'partite [[realities]]' and 'hundred [[lineages]]', since this subsection is already swollen with technical details.
 +
IIBHAH bhaviny asmin prakrtayn ragdrdgddikah punah / tdbhya(h) SubhdSubham [[karma]] talo janma-samudbhavah //13// In this {{Wiki|gestation}} are the prakrtis [[desire]], [[aversion]], and so on; as a result of those, [[auspicious]] and {{Wiki|inauspicious}} [[karma]]; therefrom the origination of (re)birth.
 +
[[Mchan]] : 'In this {{Wiki|gestation}}' means the three lights. [[Auspicious]] [[karma]] leads to [[birth]] in a good [[destiny]] ([[sugati]]), {{Wiki|inauspicious}} [[karma]] to [[birth]] in a bad [[destiny]] ([[durgati]]). Again, after amassing the two kinds of [[karma]] one [[experiences]] the [[Clear Light]] of [[Death]], then undergoes the [[Intermediate State]] ([[antarabhava]]), and is reboin through a [[womb]] or by some other means of [[birth]]. In
 +
further explanation, after the amassing of [[karma]], when facing [[death]], [[earth]] dissolves in [[water]], watei in [[fire]], [[fire]] in [[wind]], the [[wind]] which stirs up the ,80 vikalpa-s in Light, that in Spread-
 +
of-Light, that in Culmination-of-Light, and that in the [[Clear Light]] of [[Death]]. This sequence of dissolution is the direct order (anuloma-krama) and describes the 'secret [[state of mind]]' (citta-viveka, [[sems]] dben).
 +
Pahcakrarna, 2nd [[krama]], 44-47 ; Sri [[Laksmi]] {op. cit.), p. 27-3, ff.: krtva SubhdSubhain [[karma]] bhramanti gatipahcake // anantaryddikani krtvd narake'u. vipa/cyote //
 +
Subham danadikam krtvd svargadifu mahiyate /
 +
anantajanmasahasram prdpya an: am punah punali //
 +
purvakarmai ipako 'yam iti Socati mohalah / prakrtyabhasayogena yena kliiyanti jantavah // jhatva tam eva nuuyante jridnino bhavapahjarat / prajnasvabhava evdyam < andramandalakatpand // Having done [[good and evil]] [[deeds]] they wander in the five destinies; liaving committed the [[sins]] of immediate retribution, they roast in the [[hells]]; having done [[die]] [[good deeds]] of giving and the like, they thrive in [[heaven]] and other (good destinies):--Again and again this happens during their uncountable [[lives]]. This {{Wiki|maturation}} of former
 +
228

Revision as of 02:14, 27 November 2020

Nagarjuna, in his Pindikrta-sadhana, is consistent with his employment of this terminology of yogas, starting with verse 44 (in La Vallce Poussin's numbering). We learn that in yoga there is the rite involving the recitation of the celebrated mantras, Otp Sunyatajftanavajrasvabhavatmako 'ham, and Om dharma-dhatusvabhavatmako 'ham. With verse 51, he mentions the


amtyoga and this culminates in the contemplation ofthe 'primeval lord' (adindtha). Then the atiyoga develops vajrasattva (the 'diamond being') as the progressed self of the yogin with his body as a mandala (the deha-mandala mentioned earlier in our mandala section). The mahayoga starts with verse 70 and involves the blessing or empowerment of body, speech, and mind, using the mantras of Guhyasamdja, chapter 6 ('Documents';.

Passing to some individual explanations for the four steps, especially as they apply to the Stage of Generation, we note that the Pradipoddyotana ('Documents') is helpful for clarifying the 1st step. It is neccssary to placc consciousness in samidhi. The practitioner then reviews the evocation "from the spot of earth, etc. up to the mandala circle." He then enters the realm


of the void through contemplating the mantra, "Om gunyata-jfianavajrasvabhavatmako 'ham" (Orp. I am the intrinsic nature of the knowledge diamond of voidncss). Hence in this step the officiant evokes the void mandala-palace, also called the 'perfection of Vajrasattva'. Commenting on the 'vajra-ayatana' of the second step of sadhana, namely upasadhana, Snags rim says (f. 363a-6 to 363b-l ): "Thugs-rje-iabs explains that vajra means the thirty-two deities from Vairocana down to Sumbharaja; while its base (dyatana) refers to the spots wherein are deposited the syllables of those (deities) in the aggregate of form all the way down to the soles of the feet." ( / rdo rje ni rnam snari nas gnod mdzes kyi bar


so gfiis so II debi skye mchcd ni gzugs phuri nas rkan mthil gyi bar yin te de dag gis yi ge hgod pahi gnas bstan par thug rje labs hchad do / ). This remark immediately shows the connection between the 'vajra-dyatana' of the second sadhana step with the second vajra, the 'drawing together of germ syllables' (bijasamhrta) (cf. preceding sub-section). This refers to the body-man (Jala where thirty-two syllables representing the thirty-two deities arc deposited in the appropriate spots of the body. But without this commcnt, the relation between the two second ones would not be clear. Also the comment clarifies the Si.ags

rim remarks (362b-6, ff. through 363a-l, 2, 3) that on the Stage of Generation the second sadhana yields the 'incantation body' (mantra-deha) while the same sadhana, interpreted on the Stage of Completion, yields the 'knowledge body' (jildna-kdya). This evocation of a sanctified body, which the Pradipoddyotana calls the "form of Mahamudra', is alluded to in Nagarjuna's Pinifihtasadhana (verses 51-52) :

.... anuyogam samacartt /tatas tryakfarasambhutam sitakundcndusannibham /ddindtham vicintya....

He should engage upon the Anuyoga. Then, imagining the primeval lord (adinatha) arisen from the three syllables like the white-Jasmine moon............ As to the three syllables, these can be either a, o, and ha, or they can be Om, Ah, and Hum. Thus Mchan figrel, PTT, Vol. 158, p. 14-3, states : "a, o, and ha are the three basic syllables...;


that means that from the thirty-two parts of the 'seminal drop' (bindu-bodhicitta) the three syllables become 32-fold and generate the gods on the lotus." This alludes to generation of the

thirty-two Guhyasamaja gods from germ syllables. Furthermore, Tsori-kha-pa's Rnal hbyor dag pahi rim pa (PTT, Vol. 160, p. 91-1), shows the process of imagining a single bindu (of

bodhicitta) as the syllable Bhrum and from its transformation generating the 4-cornered, 4-doored, etc. palace along with thrones (Step No. 1); and continues :


Then the single-part bindu becomes 32 parts upon the thrones, and from their transformation (there arise the syllables) Om, Ah, Hum. Then the incantation of each of the seed syllables Hum, etc. gives rise to 32 Jfiana-adhisthanas of the three vajras. Therefrom there arise 32 hand symbols of thunderbolt (vajra), etc. (Step No. 2). Therefrom one generates sequentially the bodies of the deities (Step No. 3) :—the foregoing is the 'way of generating'. In the case of the third step—generation of the bodies of the deities (especially within the practitioner's own body as a bodymandala) is presumably what the h'rfnayamaritantra (op. cit.) calls the perfecting of all the circles. The Mchan hgrel on

chapter XII (Vol. 158, p. 92-2, 3) adds information for the third step that the perfection here comes from the five abhisam-bodhis. In summary of N'agarjuna's text, Ratnakaraianti's Pindikrta-sadhanopdyikd vrlti-ratnavali-nama (Vol. 62, p. 62) places here the blessing of the sense bases (dyatana), die personality aggregates (skandha), the elements, the major and minor limbs, by the various 32 deities; and (ibid., p. 77) slates that by divi


sions of the skandhas, there are Vairocana and the other Tatha-gatas; and so on, down to Sumbharaja (in the feet). These are what the Guhyasamdja calls the 'lords of the mantras'. The Pradipoddyotana ('Documents') alludes to verses XII, 70-71 to explain the blessing, but thereby disagrees with both the Krfnayamaritantra and Nagarjuna's Pindikrta-sddhana which placc this blessing or empowerment of Body, Speech, and Mind in the fourth step.


The fourth step in the Pradipoddyotana treatment involves imagining the lord on the crown of the officiant's head, and the five Tathagatas on the heads of all the deities in their particular families. Mchan hgrel (PTT, Vol. 158, p. 92-2, 3) brings in the terminology of the fourth vajra, the 'invariant ( = letter) placement', and states that this refers both to letter placement of the samddhi-sattva (tin ne hdzin sems dpali) and to letter placement in the

body of the vidyd (rig mahi lus la yi ge hgod pa), hence to letter placement of vajra and padma (rdo rje dan pa-dmahi yi ge hgod pa ste), referring of course to the mention of vajra and padma in the Pradipoddyotana comment ('Documents') on this step. This would then be the 'overflow mandala' (utsarga-mandala) spoken of in our mandala section. As was mentioned, other sources placc here the empowerment of Body, Speech, and Mind.


Furthermore, the Pradipoddyotana ('Documents') clarifies that the Mahasadhana, which is the fourth step, is the accomplishment of the aim of others. This agrees with the Guhyasamdja-tantra's explanation of Mahasadhana as a title for chapters 5, 9. 17, and 13, that these chapters have the teaching that liberates one's great soulcd disciple. The Pradipoddyotana mentions that the Mahasadhana includes the 'best victorious mandala' and the 'best victorious rite'. In fact, these are the second and third of a well-known set callcd the three samadhis.

The set of three samadhis constitute a terminology in common between the Yoga-tantra and the Anuttara-yoga-tantra classes of tantric literature. Even though there are some differences in explanation of those three, there arc strong indications that the Stage of Generation of the Anuttarayoga-tantra is the portion of that kind of Tantra that has practiccs shared with the Yoga-tantra. The three samadhis arc callcd 'preliminary praxis' (prathamaprayoga), 'triumphant maijdala' (vijaya-mandala),


and 'victory of the rite' (karma-vijaya). Stags rim, f. 364a-1, 2, mentions as the implication of those remarks of the Prodi-poddyotana that the first three steps of service are the 'preliminary praxis' and amount to steps that accomplish one's own aim. The employment of two samadhis to cover the 4th step of yoga helps to resolve the several ways of explaining the 4th step as not constituting rival methods of conducting the rite of that Stage, but rather as suggesting the grouping into two phases. The 'victorious mandala' is the initiation phase of the Stage of Generation, involving the five vidyd initiations, as they are called. The 'victory of the rite' includes those rather strange rites filling up a number

of verses in both Chapter 6 and Chapter 12 ('Documents') about the ritual eating of different kinds of flesh, in fact the meditative eating of that flesh, credited with leading to supernormal powers (on which I once wrote an article, "Totcmic beliefs in the Buddhist Tantras"). The apportionment of rites between the three samadhis can be seen rather clearly by placing in concordance with the four steps the mandala rites of the Guhyasamaja which can also be

arranged in four parts following the classification of Mkhas grub rye's Fundamentals of the Buddhist Tantras, which in turn is based on the Snags rim. These two works enabled me to group the rites in Nagabodhi's Sri'guhyasamdja-mandaliipdyikdiimSati-vidhi-ndma (PTT, Vol. 62, pp. 12 to 18), where there arc actually twenty-one rites despite the 'vimSati' of the title. Admittedly, this correlation demands more justification than here given, and a study of the Mkhas grub rje context will provide some of the missing links, for example, that the 'rite of the site' also requires contemplation of voidness (as we saw in the case of the first yoga step).


(A) Rites of the site:

1. Clearing the site (sa sbvori ba)

2. Seizing the site (sa yoris su gzun ba )

3. Elimination of the obstructing demons (bgegs fle bar ii ba)


(B) Rites of preparatory acts :


4. Pitching the lines with chalk (thog le kor gyis thig gdab pa)

5. Preparing the flask (bum pa lhag par gnas pa)

6. Beseeching the gods (gsol gdab pa)

7. Preparation of the disciple (slob ma lhag par gnas pa)


(C) The main rite, beginning with construction of mandala:

8. The five colored threads (tshon sna lna)

9. Putting in the colors (tshon dgyed pa)

10. Invitation of the gods (spyan drari ba)


(D) Initiations of the flask :

11. Drawing the disciple into the mandala (slob ma g2ug pa)

12. Diadem Initiation (cod pan gyi dbah bskur)

13. Diamond Initiation (rdo rje dbah bskur)

14. Mirror Initiation (me Ion gi dbah bskur) ( = Water Initiation)

15. Name Initiation (mih gi dbah bskur)

16. Emblem Initiation (phyag mtshan gyi dbah bskur) (— Bell Initiation).


. Offerings:


. 17. Offerings to the gods (lha la yon hbul ba)


18. Offerings to the guru (bla ma la yon hbul ba) Permission and Unification :

19. Conferral of permission (anujiia) on the disciple (slob ma la rjes su gnan ba sbyin pa)

20. Unification (of the Guhyasamaja deities that are in various spots of the body) (ne bar bsdu ba)


Concluding Acts:


21. Release of the magic nail (phur bu dbyuh ba), i.e. dismissal of the deities, along with a burnt offering (homa). In summary, one can establish the first samadhi of 'preliminary praxis' to cover the three parts. A. Rites of the site, B. Rites of the preparatory acts, and C. The main rite, where

the three (as external ritual) are analogous to the first three steps of service (as internal ritual) which in both eases accomplish one's own aim. Then the second samadhi 'victorious mandala' covers the initiations of the flask for the benefit of the disciple, but since in reality these initiations are conferred by the goddess, the female element enters at this point. The third samadhi 'victory of the rite' covers the offerings, permission to the disciple (to repeat the ritual himself) and re-unification of the 32 deities into Bodhicitta, as well as concluding acts. This helps to clarify the Mahayoga as the second and third samadhi.

Also, it is becoming apparent that there are various ways of stating the four steps of service or yoga, and this may be the


implication of the remark in Snags rim, f. 364a-l, 2 that for accomplishing the four steps there is a lesser, a middling, and a great (churi hbriri rhen po gsum ga dgos pas).

Besides, there is Tsori-kha-pa's insistence on correlating tantric materials with the three phases, birth, death, and the intermediate state, which arc referred to in nidana verse 38, and those three with the three liodics of the Buddha. This is stressed among other places in his independent work Don gsal ba on the Guhyasamajatantra PIT. Vol. 160, p. 128). In this way, Dharmakava goes with death, Sambhogakaya with intermediate state, and Nirmanakaya with birth (cf. the table about the


three phases in the preceding section). There Tsori-kha-pa argues at length about the 'Adinatha' (which according to Nagarjuna is the germinal Vajradhara) to the conclusion that the generation of the 'adinatha' agrees with the intermediate state. In the foregoing discussion ofthe four yogas, the generation of the adinatha was placed in the second yoga called anu-yoga. In my article, "The Five-fold Ritual Symbolism of Passion," I showed Tsori-kha-pa's view that the contemplation of voidness is equivalent to death; and since this contemplation t akes place in the first yoga, this step can be correlated with death. That leaves the third step to go with birth, which is reasonable since it is the culminating step for one's own sake. We therefore have the following line-up of the steps :


1. Yoga — symbolic death - Dharmakaya

2. Anuyoga — symbolic intermediate state — Sambhogakaya

3. Atiyoga — symbolic birth — Nirmanakaya


Of course, such concordances arc not meant to suggest that the Yogin attains such bodies by following through with the several steps. Tsori-kha-pa makes it plain that this correlation is meant lo establish those steps as the causes in the "Stage of Generation' for the subsequent attainment of those Buddha bodies in the 'Stage of Completion'.


D. The six members of yoga anil the five kramas in the Stage of Comfiletion

The six members are stated in the Guhyasamdjatantra for the first time in chapter 10, which is generally regarded in commcn-tarial tradition as an Uttara-tantra 'continuation tantra' be-

A cause it includes verses grouping the preceding chapters 2-17. However, Candrakirti's Pradipoddyotana on Chapter 12 (see 'Documents') insists that verse 64 has the implication of these members, especially by the words sevajnanamrtena; and accordingly wrote in comment upon that verse a fairly lengthy account of the six members. This account, curiously, is almost identical with the work Sadahga-yoga (extant in Tibetan), attributed to Nagarjuna (in PTT Vol. 85). It may be that the comment


was a traditional one for that block of verses in chapter 18. The same verse block that Candrakirti quoted, plus some more, were later quoted by Naro-pa in his SekoddeSafika, a commentary on part of the Kalacakra-tantra. Xaro-pa devotes much of his subsequent commentary to aspects of those members, following the Kalacakra tradition. This shows that it was feasible to carry through the tantric praxis in terms of those six members; and the occurrence in the Guhyasamaja, chapter 18, indicates that this formulation was once a viable procedure in this tantric cult.


Of course, the names of the six members of yoga are ancient. They are almost the same names as the members of yoga in the Maitri Upanifad. However, over the centuries different interpretations have been made of the chief terms; and they do not always occur in the same order as in the Guhyasamdjatantra. Also, the order of the members in this Tantra, while standard in the Anuttarayoga-tantra, has occasioned some sharp disputes. Of course, Nagarjuna's commentary on the 18th chapter, where the six members are defined, was examined carefully by the commentators, but their silence regarding his commentary when they engage in disputes on these matters is due to Nagar-juna's way of commenting, which we might call 'around' and not 'to' the point. However, it is interesting to observe how he did proceed in his commentary, the AfiadaSa-patala-ristara-vydkhyd.


He found his first opportunity to go into the matter when commenting on chaptcr XVIII, verse 24 :

trividham kayavdkeittam guhyam ity abhidhiyaU / samajam milanam proktam san-abuddhdbhidhdnakam //

The three types, body, speech, and mind, arc explained as the 'secret'.

'Samaja' is said to be union, the definition of all the

Buddhas.


Using remarks based on those three, body, etc., he first explains the three samadhis, 'preliminary praxis,' etc.; then the Stage of Generation and the Stage of Completion; then his five kramas in order; the 'cause' (hetu), 'action' (karma), and'fruit' (phala); then the six members of yoga in order. Then he starts over again, with somewhat different remarks based on those three, bod)', etc., with which he first explains the three samadhis, then the two stages, then the five kramas in order, then those three, 'cause', etc., and finally the six members in order. His next opportunity presented itself when

commenting on the definition of Tantra (chapter XVIII, verse 33), in particular the expression 'asamhaiya' ('which cannot be led astray'). He says this means the Tantra of the Fruit, free from fear, wherein the achievement Vajradhara, and so on, is conferred by way of the yogin of subtle yoga in the Stage

of Generation or the Stage of Completion, or of (the five krama) 'Diamond Muttering, etc., or of the six members. By this comment he clarifies that his five kramas and the six members are alternate ways of expressing the tantric path (in fact, the Stage of Completion). Then in verse 35, still devoted to

definition of 'Tantra', the expressions 'pai\cakam trikulam caiva. . . ." gave him the opportunity to talk about five-fold sets, three-fold ones, and so on. His five kramas are such a five-fold set, so they arc mentioned, along with the three samadhis again; and he cannot mention those without alluding to the six members, so now (PTT. Vol. 60, p. 6-3) he gives a brief definition of each of the six members. When he comes to the block of verses on which

Candrakirti commented ('Documents') he has a rather lengthy treatment of the six members {op. cit., p. 14-3, 4, 5 and p.15-1 ) in a manner consistent with Candrakirti's statement, although having some other materials, and in particular agrees on the disputed point that the dhyana member has the five parts of non-tantric Buddhism and that these do reach up to the Spread-of-Light, Culmination-of-Light, and finally the Clear Light; while also placing the six members in the Stage of Completion. As though that were not enough, he continues (p. 15-1,2) with brief explanations of the benefit resulting from each member, for example, that dhyana yields the five supernormal powers (the teaching of non-tantric Buddhism). There can be no doubt that Nagarjuna gives the subject of the six members its proper due. He presents



considerable information, all taken together. But since he introduced his five kramas into this commentary when they were not mentioned in the original text of chapter 18, he could have been helpful to show the relationship between his five kramas and the six members, which he avoided committing himself upon. And so subsequent centuries of commentators had to dispute over what was meant. In the Guhyasamaja


cult, his Paiicakrama triumphed over the six-mcmbered terminology, for which we are fortunate to have Candrakirti's Sanskrit commentary. As we consider Candrakirti's comments, it seems that the first two members pratyahara and dhydna, amount to a summary of non-tantric Buddhist meditation. In standard meditation, first there is withdrawal of the mind from the multiplicity of external objects, with focussing upon one properly chosen meditative object, which is contemplated in the mind. This is close to the pratyahara of Candrakirti's explanation which, however, adds some tantric remarks. T hen the five parts to Dhyana are the traditional parts assigned to the dhyanas in non-tantric Buddhism which teaches that there are four Dhyana levels or heavens constituting what is called the realm of form (iupa-dhdtu), below which is the realm of desire (kama-dhdtu) and beyond which is the formless realm (at upa-dhdtu). While it is true that the


further explanations given by Candrakirti for the five parts of dhyana are not how those same words arc explained in the Abhi-dharma treatises, it is intriguing to notice his remark that the fifth part "is engendered as light-only and the ultimate that is one with universal void." This claim that dhyana reaches up to the Clear Light (of which 'universal void' is a synonym) practically admits that the Clear Light is an experience at the


top of the realm of form, which is precisely where Mahayana Buddhism places the Complete Buddha in a heaven callcd Akanistha with a body called Saipbhogakaya. But what sense is there to commenting that way, when dhyina precedes the next member, 3. pranayama, in which there is no mention of experience of the Clear Light, but which is a necessary preliminary of the next member 4. dharand which covers the mystic experience of entering the Clear Light ? It makes sense only if one takes into account the kinds of Clear Light as in the previous scction that summarized the varieties in a tabic. That is to say, the


Clear Light reached by the dhyana member is not the Clear Light of the 'Supreme Entity'; but, on the other hand, what is its Clear Light is not definite without further information about this member of yoga, especially since there was a controversy about the first two members. Tsori-kha-pa's commentary on Paiicakrama, PTT, Vol. 158, p. 196-4, savs : I sgron ma rab gsal las sor bsam giiis scms dben dan / srog rlsol rdor bzlas dan / hdzin pa hod gsal dan / rjes dran dan tin he hdzin zun hjug tu hdus par biad de / According to the Pradipoddyotana, (among the six members) pratydhdra and dhydna are incorporated in secret state of mind (citta-viveka); prdndyama in diamond muttering (;vajrajdpa) (i.e. secret state of speech, vag-vivekti); dharanH in Clear Light; anusmrti and samadhi in pair-united (yuga-naddha).


This Tibetan tradition then proceeded to rejcct a portion of Candrakirti's position, and by implication, Xagaijuna's commentary on the 18th chapter. This is made clear in Tsori- kha-pa's commentary Mthah gcod 'PIT. Vol. 156, pp. 50-52, 'Deciding among the alternatives' for chapter 12). He says (p. 51-2-4) : "According to the Pradipoddyotana, both pratydhdra and dhyana are the arcane mind (citta-viveka) (sor bsam giiis sems dben)_____" Later he says (p. 52-4-4): "In our school, if one treats the six members as six stages of the Stage of Completion, then we heartily endorse Sgra-dbyaris-bcu-gcig-pa (for his position) to treat both

pratydhdra and dhydna as the arcane body (kSyaviveka) (ran gi lugs kyis rdzogs rimgyi rim pa drug la yan lag drug sbyar na / sor bsam griis lus dben la sbyor ba sgra dbyaris bcu gcig pa ltar legs so / ). The mentioned author (*Ekdda(asvara) is the author of the Mahavajradharapathakramo-padeSdmrtaguhya (Tohoku catalog No. 1823) . What Tsori-kha-pa means by the words "if one treats" is that some authorities treated the first two members as part of the preceding Stage

of Generation. Thus, there arc three possibilities posited : 1. The first two members belong to the Stage of Completion as 'arcane mind'; 2. they belong there as 'arcane body'; 3. they belong to the Stage of Generation. A part of the dispute is exposed in Bu-ston's commentary BSad sbyar on the Pradipoddyotana (Collected Works, Ta, f. 172 b,


published in Part 9): "Here, the acarva Abhayakaragupta held that pratydhdra and dhyana belonged to the Stage of Generation; that prdnaydma is Diamond Muttering, dhdrand is the Illusory Body and the Clear Light, and that anusmrti and samadhi arc Yuganaddha. And the author Kumara claimed that pratya-hdra and dhydna are the arcane mind, and that anusmrti is the Illusory Body. Neither are correct" ( / hdir slob dpon a-bhyas/ sor sdud bsam gtan bskyed rim dan / srog rtsol rdo rjc bzlas pa dan I hdzin pa sgyu lus hod gsal daii / rjes dran tiii hdzin

zun hjug bstan / ies pa dari / ku-ma-ras / sor sdud bsam gtan sems dben / rjes dran sgyu lus su byed pa mi hthad dc /).

In the case of Abhayakaragupta, Bu-ston gives the obvious reason that the position is in conflict with the Uttara-tantra (as cited in 'Documents') which places all six members in the

superior category understood to be the Stage of Completion; but the reason Abhayakaragupta was forced into his position is that Nagarjuna's Pancakrama begins with Diamond Muttering ( — prdndydma, member No. 3). However, Bu-ston apparently believes that the refutation of Abhayakaragupta takes care of Kumara's position as well—presumably on the grounds that pratydhdra and dhydna cannot be arcane mind except in the conceptual meaning proper to the Stage of Generation; but, as we saw, Candrakirti may well have this position even though he places all six members in the Stage of Completion ('Documents'). Bu-ston continues by saying, "Some teach the caryd with pratyd-hdra and the arcane body with dhyana; that is most certainly wrong" ( I kha cig sor sdud kyis spyod pa bstan / bsam gtan gyis lus dben bstan / tcs pa Sin tu mi hthad de). By caiya' Bu-ston refers to the technical use of this term, of which there are three kinds alluded to in Tson-kha-pa's annotation of niddna verse 26 (which sec).


Although Bu-ston denies 'arcane body' to dhydna, he goes on to give his own position, "Hence, when one combines the six membered yoga with the five kramas, pratydhdra and dhydna arc included in Illusory Body" ( / des na sbyor ba van lag drug lam rim pa lhar sdud na sor sdud bsam gtan sgyu lus su l.idus te/). He also quotes approvingly that "one sees samvrti-satya with pratyahdra" (so sor sdud pas kun rdzob kyi lxlcn pa mthon babo). Although there may be a difference in usage of the term 'arcane body', it appears to me that Tsoh-kha-pa accepts Bu-


ston's position; and Tson-kha-pa's annotation of nidana verses 22-23 (on Ka-ya) seems indebted to Bu-ston's comment on this 'Ka' (op. cit., f. 55b). The solution was to call these two members the 'samvrti-maya' stages.

My own solution of the nidana grouping took account of the mention in verse 22 of the word nispanna-krama (Stage of Completion) and in verse 23 of the word nispanna-yoga (Yoga of Completion). Since these two verses go with the word 'Ki-ya', it is clear that the author of the nidana verses of the Vajra-mdla explanatory tantra understood the Stage of Completion to begin with an emphasis on 'body'. To deny that this is 'arcane body' but then to affirm that it is Illusory Body—as Bu-ston did—seems an unnecessary quibbling over words. The nature of this 'body' will become clearer as we proceed. Now, the Guhyasamdjatantra has an earlier treatment of yoga that seems to belong to the Stage of Completion, namely in its chaptcr 6 (see 'Documents'). Verses 3-6 constitute the important block, and we present them here again with the Sanskrit corrected and translated with the help of the Pradipoddyotana, Tsori-kha-pa's Mchan hgrel, as well as with the Samdhiiyakarana (PTT, Vol. 3, p. 239-3-8) for verse 5:


mantranidhyaptikayena idea manasi coditah / sddhayct praiardm siddhim manahsantofandm priydm //3// cittanidhyaptinairdtmyam lata kdyai ibhdvanam / nifpadayet trisamyogam akdSasamatalayam // 4 // kdyavdkcittanidhyapteh svabhavo nopalabhyate / mantramurtipiayogena bodhir lina ca bhavanam // 5 // vicaryedam samdscna kayaidkcittalakfanam / bhavayed bodhisamyogam samadhim manlrakalpitam // 6 // The one who has body as the mantra visualized should accomplish, exhorted by speech in the mind, the 'surpassing one', 'successful one", 'one satisfying the mind,' 'beloved one'. He should accomplish the selflessness of citta being visualized, (then) the contemplation of speech (tided) and body, (then) the triple conjunction, (finally) the abode equal to space.

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.


Having pondered in brief this characteristic of l>ody, speech, and mind, he should contemplate the samadhi 'Conjunction to revelation' as constructed by mantra.


Candrakirti's comment on those verses implies a kind of sixmembered yoga amoni; them. 1. 'who has body as the mantra visualized'. 2. 'exhorted by speech in the mind'. 3. 'surpassing one'. 4. 'succcssful one'. 5. 'one satisfying the mind'. 6. 'beloved one'. There arc four states (avastha) to be achieved in the stream of consciousness of a yogin ( yogi-samlana) : 'surpassing one' because it outlasts diamond muttering (vajrajapad adhikalral); 'successful one', i.e.

the Svadhisihana (= mahtimudrd); 'one satisfying the mind' bccause it is the purification of the mahdmtidid (mahdmudid-iiSuddhikaralidl); 'beloved one', which generates the body of Mahavajradhara. And these four successive states are respectively, 'the selflessness of citta being visualized'; 'the contemplation of speech and body'; 'the triple conjunction' as the divine body made of mind (mano-maya-da-atdrfipam); and 'the abode equal to space'. Therefore, 'exhorted by speech in the mind' refers to the diamond muttering which is outlasted by the cilia visualized. This diamond muttering is preceded by an achievement referred to as 'body as the mantra visualized'. The 'body as the mantra visualized' must be the achievement of the Stage of Generation kept over for the Stage of Completion, because having already achieved that much, the practitioner will naturally carry over that bodily attainment to the next stage, that of Completion.


The 'self-existence of body-, spcech-, and mind-visualization' means the self-existence of the three lights, respectively prajfia, upaya, and upalabdhi, that is to say, 'the selflessness of citta being visualized'. That self-existence is not reached by the praxis of mantra-bodv, i.e. by having 'body as the mantra visualized', bccause, the foregoing mcmljcrs show that it is necessary to be 'exhorted by spcech in the mind'. On the other hand, without contemplation ('body as the mantra visualized') neither is revelation reached. Having appreciated this point, 'he should contemplate the samadhi "Conjunction to revelation" as constructed by mantra.'


While there are definitely six stages in that formulation, there is no expressed indication that the Guhyasamajalantra (first 17 chapters) has in mind here such a division—as the Uttara-tantra imposes, of Stage of Generation and Stage of Completion. It may have implied the two in the diandra of the tide, rahasyAti-rahasya. But our foregoing materials make it quite clear that


the 'body as the mantra visualized' is indeed the accomplishment of the Stage of Generation. If one leaves out that body, the remainder of the members in that passage of chapter 6 pertain to what became callcd the Stage of Completion. In

such a ease, the first member in this second scries is the one called 'exhorted by speech in the mind', that is to say, diamond muttering attended with prdndydma. Tsori-kha-pa's commentary 'Deciding the alternatives' for the chaptcr 6 (op. cit., Vol. 156, pp. 25-5 to 26-1) cites in this connection the Vajramdld explanatory tantra (actually in chaptcr 68, the last chapter):


I rdo rje bzlas par rab sbyor bas /

I rluii gi mtshan Hid Ses nas ni /

I mam rtog rlun mams mam par gcod /

I scms la dmigs pa Ihob par hgyur // / bdag la byin brlabs rim pas kyan / I dnos grub brgyad ni Ihob par hgyur I snaii ba la sogs dbye ba Ses / miion par byaii chub pa ni hlhob /

I zuit hjug rim pa la gnas pa /

I diios grub thams cad bsdus pa ni /

Ishe hdi did la hgrub hgyur bar /

I rnal hbyor pa yis the I shorn med 11


The one who by the praxis of diamond muttering understands the characteristic of the wind (s), destroys the vikalpa-winds and attains v isualization of the cilia. Then, by the Svadhisthana-krama he wins the eight siddhis. Knowing (already) the distinctions of light (dloka), etc. he gains the Abhisambodhi. Stationed on the Yuga-naddha-krama, the yogin doubtless accomplishes in this very life the sum of all siddhis.


Immediately after this passage, Tsoh-kha-pa points out that this is the source of the five kramas. It cannot be doubted that Nagarjuna based his Paiicakrama work especially upon the sixth chaptcr of the Guhyqsamdja and the explanatory tantra Yajramila. He has not altered the terminology in the names of the five kramas : 1. Diamond Muttering (\ ajrajjipa), 2. Purification of consciousness (CittaviSuddhi l, 3. Personal Blessing (Sva-


dhi?thana), 4. Revelation-Enlightenment (Abhisaipbodhi).

5. Pair-wise united (Yuganaddha;. Near the beginning of his first krama, he has this summary statement consistent with that sixth chapter and with the Yajramdld position :


4B. mantranidhyaptim agamya zajrajapah suiikfyatc

5. vajrajapasthito mantri cittanidhyaplim dpnuydt mdyopamasamddhislho bhUtakofyam samdiiitl

6. bhutakoteh samutti} fhann adiayajiianam apnuyat yuganaddhasamadhistho na kimcic chi^ale punah

Having understood the mantra-visualization, he trains himself with diamond muttering. Firm in diamond

muttering, the yogin achieves the citta-visualization.

Stationed in the illusory samadhi, he enters the true limit. Emerging from the true limit, he achieves the non-dual knowledge. Stationed in the pair-wise united samadhi, there is nothing more for him to learn.


That is to say, after one has gained the mantra-bodv (in the Stage of Generation) he proceeds to the Stage of Completion with that kind of body prepared by yoga (which therefore may or may not be counted as the initial part of the Stage of Completion). If the mantra-body in its developed status as an

"arcane body" is not counted in the numbering, then the first member is the diamond muttering. The yogin oudasts this with the state of visualizing the three Lights with their associated eighty prakrtis. Stationed in the illusory samidhi, to wit, with the Illusory Body, he enters the Clear Light in this stage


of Personal Blessing (siadhifthdna). In the stage of Abhisam-bodhi, by the reverse order of the Lights, he achieves the nondual knowledge. Finally, he attains the yuganaddha wherein


there is nothing further to learn (asaikfa-yuganaddha).

Now returning to our considerations of the six-mcml>crcd yoga on which Candrakirti wrote liis comments, it seems that the set of terms applies to the yoga praxis in a period prior

to this terminology of two main Stages. When it was decided (per Nagarjuna's system) to begin the Stage of Completion w ith the diamond muttering along widi prandydma, the third member of the other terminological system, it becamc a problem of howto define the first two members 1. pratydhdra and 2. dhydna in a manner applicable to the Stage of Completion. Nagarjuna evaded the issue in his commentary on the 18th chaptcr in w hich


the six-mcmbcred yoga was presented. The solution adopted by Tsori-kha-pa is that they represent the arcane body (kiya-viveka). With the help of Candrakirti's explanations ("Documents"), and availing ourselves of the preceding data, the rest of the correlation in terms of the Guhyasamaja cult can be set up as follows :


six-membered yoga fjve stages

3. Pranayama — 1. vajrajapa

4. dharana — f 2. cittavisuddhi

L 3. svadhisthana

5. anusmrti 4. abhisambodhi

6. samadhi 5. yuganaddha


It should be emphasized that such a correlation may help us to understand the stages of yoga in a terminological sense, and enable us to cross over from one system to the other one; and also that in practice authors settled on either set of terminology; and that either could be used by authority of the Guhyasamaja-tantra, which presents them in its Chapter VI and Chapter XVIII.


Finally, I wonder if this remarkable description of yoga is meant to duplicate the Buddha's feat in the celebrated account of the Parinirvana-sHtra. Here the Budcjha passed beyond the realm of desire up through the various divisions of the realm of form and then the divisions of the formless realm until he reached the cessation of ideas and feelings. He then reversed himself, going through the downward stages in order until he arrived at the lowest division of the realm of form. He then proceeded upwards again until he arrived at the top of the realm of form and then entered Parinirvana. Later, in Mahayana Buddhism, for example in the Lankdvatara-sutra, the place where he had entered Parinirvana was considered the place where one is initiated as a Complete Buddha.


E. Grouping the niddna karikds

The reason for including this topic under the general discussion of yoga, is that repeated consideration of these forty verses with great labor of collecting commcntarial materials for them, finally convinced me that they represent a sequence of yoga, and in that case the only yoga that can apply by authority


of the Guhyasamdjatantra toward any grouping is the four steps in the Stage of Generation and either the six-membered yoga or the five stages in the Stage of Completion.


But before we can take up this matter of grouping, it will be necessary to establish where to place what is called the "hundred lineages". This involves some disputed points about the "arcane body". Some authorities held that the "arcane body" was restricted to the Stage of Completion. In the course of

Tsori-kha-pa's lengthy discussion of this topic in his Paiicakrama commentary, he states (PTT, Vol. 158, p. 201-4,7,8) : "Since the Catydmeldpaka has stated the arcane body of one hundred lineages to three lineages and then compressed into one lineage, with the Stage of Generation as the basis of inclusion, they should be included there, and so (in that case) it is not proper to in- clude them in the Stage of Completion (rigs brgya nas gsum gyi bar gyi lus dben mams rigs gcig gi lus dben du sdud par spyod bsdus las gsuris pas / bsdu rgyu bskyed rim der de mams bsdus pa rdzogs rim du mi run bahi phyir ro/). When we know that


Tson-kha-pa held Aryadeva's Caryamelapakapradipa in highest esteem and drew from that work the entire material on the "hundred lineages" after comparing three versions of Arya-deva's text then extent in Tibet, we must conclude that Tsori-kha-pa gives his own position as far as the "hundred lineages" is concerned. Since Tsori-kha-pa refers to those "hundred lineages" as "arcane body", it is clear to mc that his "arcane body" annotations on niddna verses, starting with verse 14 in my third group, is his way of placing those verses in the set describing the Stage of Generation. Although the "hundred Uncages" stem ultimately from Aryadeva's work (in the Peking edition, PTT, Vol. 61, p. 295-5, line 7, to 297-5, line 8), I have taken them from the edited form in Tsori-kha-pa's Pancakrama commentary. Here, Tsori-kha-pa (PTT, Vol. 158, p. 201-3-7) mentions that when the "arcane body" is included in the Stage of Generation, it is placcd in the Atiyoga step, which is the third of the four steps. Ratnakara&nti also implies that the "arcane body" is located in the third step by our information included from his book that the blessing is of the sense bases, personality aggregates, the elements and the major and minor limbs. The "arcane body", which thus begins with yoga praxis in the third step, must continue through the fourth step for the simple


reason that it is present at the outset of the next stage, that of Completion. We shall see that this observation agrees with the three kinds of catya of the Stage of Generation, which are illustrated in the Tathagata verses (nidana verses 18-21). It thus becomes obvious that the niddna verses which invite commentary of portions of the "hundred lineages" belong to the Stage of Generation, and also obvious that the niddna verses beginning with verse 22, which speaks for the first time about the yoga of completion", belong to the Stage of Completion. All my further collcction of material confirmed this division and worked out with continual consistency.


Upon scanning the various commentaries on the Pradipoddyo-tana in the Tanjur, I find only one commentator who attempts to group the nidana verses. One reason for the general silence of the sub-commentators is that the commentarial flow is interrupted by stopping to comment in a completely different way, as would be necessary with arguments in the case of the nidana kdrikds, since Candrakirti had cited them only in a block without individual remarks or grouping suggestions. Thus, even presuming that these commentators had their own thoughts about grouping, ordinarily it would be only such an independent

commentary as the Dalai Lama referred to (cf. Preface) that would try lo explain the verses from all possible angles including grouping. By the one commentator I mean the Kumara whose Pradipoddyotana commentary was noticed in a preceding section. He is probably the same Kumara who is listed as a translator of Bhavyakirti's long commentary on the same Pradipoddyotana, so he may even have been a personal disciple of Bhavyakirti. His commentary is rather brief; he calls it a tippani-hrdayadarSa ('Annotation which is the Mirror of the Heart'), and so he concerns himself with what he considers the most important elements of the work he is commenting on, rather than commenting on everything. It is worthwhile to present his soludon, even though I do not acccpt it. He apparently followed this initial course of reasoning: At the end of the citation of the forty verses by the Pradipoddyotana, there appears Candrakirti's signal 'garbhyarlha' (T. sbas pa or sbas don). In a previous introduction, I have shown that Candrakirti's 'garbhyartha' has the three varieties of 'pregnant sense clarifying the doctrine of lust', 'pregnant sense revealing conventional truth' ( = Illusory Body), and 'pregnant sense considering the three jilanas'. Also Tson-kha-pa's Mchan hgrel mentions these three varieties when annotating that word 'sbas pa' at the end of the forty verses, so it was quite reasonable for Kumara to expect that the three varieties would be found presented among the forty verses. However, it is one thing to exemplify the three varieties somewhere or other; and another thing for the forty verses to fall into three groups, as Kumara forces them (PTT, Vol. 60, p. 219-5). His first group amounts to verses 1 through 9 : / E ni Ses rab dam pa iiid ces bya ba nas / rnam Ses Hid ni liia poho ies bya bahi bar gyis ni sems mam par dag pahi rim pa yin no 11 ye Ses gsum rnam par hbyed pa ni gcig tu sbas pahi don no /.


From, ' E" signifies the Noble Women Prajna,' down to 'perception (vijriana), the fifth', is the stage 'purification of the mind' (citta-viSuddhi). Analyzing the three gnoses (jHanalraya) is one kind of 'pregnant sense'. The second group constitutes verses 10-18 :


I miiam Hid so sor rtog pa daii ies bya ba nas / de dan der rigs las libyun ba / lha dan lha mo tha dad pa de ni yod min de med kyaA / hgro bahi don phyir ston pa yin ies bya bahi bar gyis ni I lhahi sku mam par dag pa mhon tu hgro bahi rdo rje bzlas palii rim pa bstan to I I dehi nan nas phyag rgya bii ni rgyas gdab cin ies bya bas ni sans rgyas spyan la sogs pa ham dgug pa dan iugs pa la sogs pa ham / las kyi phyag rgya la sogs paho / I de Aid hdod chags kyi chos ston pahi sbas pahi don gnis paho / From '(the knowledges) Equality, Discriminative.............' down to 'Of the different gods and goddesses generated by him and his family, neither the gods nor the goddesses exist, but are displayed for the sake of sentient beings' —shows the stage 'Diamond Muttering* (vajrajdpa) which brings direcdy the pure body of a god. Among those (verses) the phrase 'sealed by four seals' (verse 16) implies either Buddhalocana and the other goddesses; or attracting, drawing in, etc. (the four steps in bringing nonduality with the jnana-being); or the karma-mudrd, etc. Exacdy that is the other kind of 'pregnant sense' which teaches the doctrine of lust.


The third group includes verses 19-40 :

I fidi las gAis med mthori bahi ies bya ba nas / sbas paho ies


bya bahi bar gyi ni sgyu ma lla buhi tin iu hdzin bstan pa ste I de kho na raft byin gyis brlab pahi rim bstan paho / / kun rdzob kyi bden pa la de ma thag miion par byah chub pahi rim pa ni sbas pahi don gsum paho /


From 'Afterwards, who sees the non-duality' down to (the signal) 'pregnant sense'—teaches the illusory samadhi (mayopama-samadhi), and only that teaches the Svadhisthana-krama. Immediately after that 'conventional truth', there is the Abhisambodhi-krama. So the third 'pregnant sense'. The weakness of Kumara's solution can be judged from these viewpoints:

(1) It was reasonable for him to impose stagesfrom Nagarjuna's Paiicakrama, but he docs not adhere to the order of the kramas, interchanging the first and second—CittaviSuddhi and Vajrajapa. By applying these stages throughout, which are prevalent on the 'Stage of Completion' he leaves no group of nidana verses to depict the 'Stage of Generation', which belies Candrakirti's verse to the effect that the forty verses explain the Guhyasamdjatantra, which on the strength of Kumara's divisions has no Stage of Generation at all.

(2) It was reasonable for him to apply the terminology of three kinds of 'pregnant sense' but it is contrary to the obvious data of the verses to divide them into three consecutive groups on this basis. For example, the 'three knowledges (jnanatraya) kind of pregnant sense in fact covers the verses 1-7, 25-26, 30, 32, and 36-38. (3) His solution takes no account of the words of the niddna sentence, because his second group (verses 10-18) goes down to the first ta of tathdgata. He evinces no indication that he tried to relate the subject matter of the verses to the words which furnish the forty syllables. Having by those considerations eliminated the one classical attempt to group the verses, the way is clear to group them by appeal to the evidence of the verses themselves. The forty


verses divide into sets on the basis of the Stage of Generation and the Stage of Completion, as previously discussed. Verse 22 employs the expression nitpanna-krama ('Stage of Completion'). Therefore, the last nineteen verses arc devoted to the Stage of Completion. Then, within the two sets of verses some groups arc obvious and others require further justification. The most difficult group


in the first set is formed of the verses for Ekasmin Samaye, to which I assign the second vajra or step of service, anuyoga. The decision to make three groups out of the second set yields a solution compatible with the six-membcrcd yoga, the five kramas, as well as with the four steps of service as shared with the Stage of Completion. The full picture in each case is provided in the respective groups. Now I present the final arrangement with some minimal remarks :


I. The Stage of Generation.

A. Evam maya grutam. Yoga (- Scva)

B. Ekasmin samayc. Anuyoga (— Upasadhana)

C. Bhagavan Sarva. Atiyoga ( = Sadhana)

D. Tathagata. Mahayoga (= Mahasadhana)


II. The Stage of Completion.


E. Kayavakcitta. Pratyahara and Dhyana

( =kayaviveka)

Pranayama (=Vajrajapa); Dharana (= Cittavisuddhi and Svadhis(hana) —Scva

F. Hrdaya-vajrayosid. Anusmni ( = Abhisambodhi)—Upasadhana

G. Bhagesu vijahara. Samadhi (=Yuganaddha)—Sadhana and Mahasadhana


It might be objected that E-VAM applies to both Stage of Generation and Stage of Completion, and therefore it is improper to restrict it to the Stage of Generation, as in my solution. To this argument, one may respond that it is usual in the beginning of the path (e.g. the ten-staged Bodhisattva path, or the present Tantric path of two Stages) for the gum to tell the disciple the steps that lie ahead so that he may be realistic alxmt the course he is to follow with its expected fruits. Accordingly, it is quite proper for E-VAM, which condenses the entire path, to appear first and to head the Stage of Generation. This would be the E-VAM of the path of attainment, among the three kinds of E-VAM to be explained later.

Here also a few remarks arc in order regarding the correlation of the shared steps of service with parts of the Stage of Completion. Seva in the Stage of Generation is the conceptual reach up to the Clear Light. In the second stage, the yogin is held


to enter the Clear Light with a subtle body in the krama of Svadhis(liana. Therefore, all the members and kramas up to Svadhisthiina arc the superior kind of Seva. Upasadhana in the Stage of Generation evokes the 'primeval lord' {<idindtha) with a mantra-body (a kind of mahamudra). In the Stage of Completion, the Abhisambodhi-krama represents the emergence from the Clear Light with the Sambhoga body, a knowledgebody (also a kind of mahamudra). Therefore Upasadhana is the superior step in this case. The remaining correlation is by reason of the distinction in this literature of

'coupling in the realm of learning' (Saik;a-yuganaddha) and 'coupling beyond learning' (aSaikfa-yuganaddha). While there is a beginning of this Saikfa-yuganaddha in the Abhisambodhi-krama, both kinds of yuganaddha are proper to Yuganaddha-krama. Sadhana in the Stage of Generation accomplishes the body-mandala and one's own aim; therefore, in the Stage of Completion, it fulfills the Saikfa-yuganaddha of being a Buddha 'in this life' as the lord 'with eight gunas' (nidana verse 34). Mahasadhana in the Stage of Generation serves the aim of others; therefore, in the Stage of Completion it is the aSaik<a-yttganaddha, equivalent to the 'Nirvana of no-fixed abode', or the Complete Buddha (Sam-buddha or Abhisambuddha).


Besides, the basis laid in the Stage of Generation for the later accomplishment of the Stage of Completion can be treated in terms of Tson-kha-pa's correlation with the three Bodies of the Buddha.

The set "Thus by me it was heard" is associated with silence, death, and the Dharmakaya. For as Nagarjuna pointed out in his commentary on chapter 18, when the Bodhisattvas were reduced to silence it was because they heard the teaching and entered one-pointed concentration. Thus they became affiliated with the Mind of the Buddha.

The set "Upon an Occasion" is correlated with magical Speech, the intermediate state, and the Sambhoga-kaya, by evocation of the primeval lord. Then, the set "The Bhagavat—All" affiliates the yogin with the Buddha's Body, the Xirmana-kaya, or birth, as the fulfilment of the microcosm. The fourth set, "Tathagata", involves all the previous three, by imagining the Acts of the Buddha in projection upon the external world, the macrocosm.


• Then, in the direct order of the three 'doors', the yogin ex- periences the Body, the Speech, and the Mind, arriving at the supreme plane, the Clear Light. The Diamond Ladies of the Heart draw the yogin from the Clear Light. In the pregnant 'bhaga' they train him in the great attainment of the three mysteries of Body, Spcech, and Mind, through which he can dwell, beyond training, to inspire the later candidates.

Also there are technical and scholarly aspects. The principal authorities for that grouping and the consequent annotation of the forty verses are : Guhyasamdjatantra, especially chapters 6, 12, and 18; its explanatory tantras Vajramdla and Sar/tdhiiya-karana\ Nagatjuna's commentary on chapter 18, his Pindikrta-sddhana, his Paiicakrama and its commentary by Sri Laksmi; Aryadeva's Caiyamelapakapradipa; Candrakirti's Pradipoddyotana, especially on chapters 1, 6, and 12; and among native Tibetan works, Tson-kha-pa's Mchan hgrel on the Pradipoddyotana, his Gsal bahi sgron me on the Paiicakrama, and his Shags rim chen mo.


PART THREE


COMMENTARY ON THE FORTY NIDANA VERSES

[[I. STAGE OF GENERATION]]

A. Evam maya irutam (Thus by me it was heard).


Those initial words of the Tantra can be treated in several different ways : (1) separate treatment of the expression 'Evam', (2) separate treatment of the expression 'Evam maya', and (3) treatment in terms of the six verses going with the words 'Evam maya Srutam'.


(1) For separate treatment of Evam, there is the Pradi-poddyotana (Mchan hgrel, p. 13) citation of the Devendrapariprccha. This appears to be the only original passage extant from this Tantra; the selection found in Subhdfila-samgraha is included within this longer selection.


/ uktar/i bhagavata / devendrapariprcchayam / Sakras aha / kim artham evam ity etat kasmad ada'u prayujyate / kim idam saugatam lakyam kim va irdvakabhdfitam / elan me samiayam sanam apanelu bhavantakah 11 irutva lakyam surapates saddharmagunabhdfilam / sadhukdram tato datvd bhagaidn idam abravit 11 ddav nam iti proktam yad arlham sarvadariina / tat Srnu tvani surapate yathavad anupSrvaSah // dharmaskandhasahasrdnam caturai itisamkhyayd / sanairayam

pitamata diyakfaram kathitam tatha // ekaras tu bhaven mala vakaras tu pita smrtah / bindus tatra bhaven yogah sa yogah paramadbhutafi 11 ekarah padmam ity uktarp vakare vajram eva ca / bindus tatra bhaved bijam tah prasMam jagat tray am // ekaras tu bhavet prajila vakdrah suratddhipah / bindui cdnahatam tatti am taj-jatany akfarani ca // yo vijanati tattvajno dharmamiidrdkfaradvayam / sa bhavet sarvasatlvdnam dharmacakrapravartakah // yo 'viditvd pat hen nityam akfaradvitayarp janah / sa bahyo buddhadhardnam dhanivad bhogavarjitah // evam dvir akfaram mdya sarvajiio 'Ira by avaslhitah / ddau saddharmaiaslrdndm lad evam praligiyate // tasmdt surddhipa iakra yadi eel SdSvatai/t padam / saddharmo guru kartavyah smara mayd dvir akfaram jjitij


It was said by the Lord in the Devendrapariprccha : Indra asked : Why the term 'evam'? Why is it placed first? Is this an expression coming from the Lord, or is it a comment by a disciple? May the destroyer of phenomenal life remove from me all this uncertainty ! Having heard this discourse of the master of the gods, concerning a merit of the Illustrious Doctrinc, the Lord then conferred a 'Sadhu' ('Excellent !') and spoke as follows :


For the purpose of seeing everything, the term 'evam' is stated first. Master of the gods, listen to that which, in regular order according to its full extent, has the count of 84,000 dharmaskandhas, namely, the two syllables, father-mother, the universal receptacle, which express the same. E is the mother; VA the father, the bindu (ni) there the union, and that union a marvel. E is said to be the lotus; diamond the meaning of VA; the bindu there the seed, and this engenders the three degrees of living beings. E is insight (prajria); VA the lord of pleasure; the bindu is the inviolable reality, and from that arise the letters (of the alphabet).


Whatever knower of the reality recognizes the two syllables as the 'seal of the doctrine', he becomes the setter into motion of the Wheel of the Law among all the sentient beings. Whatever person not knowing (the reality) would constandy recite the two syllables he, outside the Buddha-dharmas, would be like a rich man missing the enjoyment. The two-syllabled 'Evam' is illusion (maya); since omniscience is located therein, that 'Evam' is rehearsed at the outset of treatises of the Illustrious Doctrine. Therefore, Indra, master of the gods, if you would have (your) rank be perpetual, let the Illustrious Doctrinc be your master (guru). Remember that the two syllables are the may a !


Vajrayana ('the Diamond Vehicle') is summarized by the three meanings of E-vam—( 1) the fruit to be attained, (2) the path of attainment, and (3) the 'signs' guiding that path, for which there is Tsori-kha-pa's summary from his Mlhah gcod, as


presented in my "Female Energy and Symbolism in the Buddhist Tantras," p. 82 : 1. E is the secret place for teaching the doctrine (dharma), such as the sky, the bhaga ('female organ,' metaphorical), the dharmodaya ("source of natures'), the lotus, and the lion's scat. VAM is whoever the Tantra sets forth as the Teacher, be he Vajradhara, Hcruka, and so on, who dwells in the bhaga, lion's scat, and so on. (These deities symbolize the inseparable union of the void and compassion).


2. E. is 'insight' (prajna), 'voidness' (.(unyala). VAM is 'means' (upaya), 'great compassion' (mahdkaruna). Together they constitute the bindu (T. thig le).

3. E is the mother's bhaga place (adhara) (yum gyi bha-ga rlen). VAM is the father's vajra ('male organ,' metaphorical) placed (adheya) therein (de la brlen pahi yab kyi rdo rje). This again is of two kinds : (a) the external

E-vam as 'signs,' the union with the 'seal' (mudra); (b) the internal E-vam as 'signs,' the guiding agent for the path of piercing the vital centers of the cakras (the 'wheels' imagined along the spinal column). "Here, 'signs' means signs of the genitals in the sense of shape." These shapes associated with the cakras arc the triangle and the circle (in other texts, the four geometrical shapes associated with the four elements). These three meanings of E-vam arc cs|>ccially explained in certain verses. The E-vam of the fruit to be obtained is in verses


30-36 (Vajrayosidbhagcsu). The E-vam of the path of attainment is in verses I and 2 of the first group of verses. The E-vam of the signs guiding that path is in verses 37 and 38 of the last group of verses.

(2 The separate treatment of Evam mava is to indicate any four steps of yoga. The four syllables are given symbolic values in Nagarjuna's Seka-caluh-prakarana (PTT. Vol. 61, p. 284-5), where the four arc said to summarize the meaning of all the Tantras. For example, he says, "E is the voidness- Light; VAM the further voidness-Spread-of-Light; MA great voidness-Culmination-of-Light; and YA universal voidness- the single taste (.samarasa)" E ni snari ba ston pas ste/ /VAM ni mched pa gin tu stori/ MA ni ner thob chen po stori/ /YA ni ro mnam thams cad ston,' These values are immediately


applicable to the first four nidana verses since these serially introduce the four voids or four lights, the fourth light being called the 'Clear Light' (prabhasvara) in the verses, but callcd 'single taste' by Nagarjuna at this point. Another set he gives suggests the four steps of sSdhana in the shared sense : "E achieves the unachieved; VAM reveals the achievement; MA is the going successively higher; YA is the becoming of a Complete Buddha in this life"/ E ni ma thob thob par byed I VAM ni thob pa bstan par byed/ /MA ni gori nas goti du hgro , YA ni tshe hdir rdsogs saris rgvas/. We can associate the four steps of sadhana (generalised) with Nagarjuna's four values:


Syllable


E 1. The void palace Achieving the unachicvcd

VAM 2. Residents in the palace Reveals the achievement

MA 3. Perfection of the circles Going successively higher

YA 4. Entrance of the know- Buddhahood in this life ledge being

(3) When we treat the words Evam maya Srutam in accordance with the nidana verses, they refer to Yoga, the first of the four parts of sadhana in the sense of the Stage of Generation. As this part is discussed in my sub-section 'The Yoga of the Guhyasamaja', the performer must first make his consciousness soar to the realm of the void. According to Candrakirti'

comment ('Documents') this is done with the help of mantras, of which the most popular one is: /Om Sunyatajftanavajra-svabhavatmako 'ham/ "Om. I am the intrinsic nature of the knowledge diamond of voidness !" The occupation with the four voids corresponds conceptually to the mandala ritual Rites of the Site'. To prepare the candidate for the later praxis in which the yogin learns to live in those void realms, now he merely imagines in conformity. Since the subsequent praxis involves the ascent into the void stages callcd Light, Spread-of-Light, and Culmination-of-Light, followed by the Clear Light, the candidate engages his mind with those same mystical states, principally along intellectual lines, but making a break with his previous habits of thought. He divides up the elements of consciousncss into three groups. There arc 33 female ideas, obscuring the moonlight; 40 male ideas obscuring the sunlight; and 7 androgyne ideas obscuring the dark


light. He contemplates the flow of those 80 ideas in day and night, making a total of 160. Verse E introduces the female, VAM the male, and MA the androgyne. Then verse YA, names the Clear Light, the fourth light, the negation of the 160 ideas. Those groupings of female, male, and androgyne ideas may first give the impression that the discussion devolves about our ordinary consciousncss. On the contrary, they

establish a kind of archetypal world, because those ideas are deemed not to belong to us: they enter our minds. Then the verses SRU and TAM turn to the phenomenalization of that anterior world, as indicated by the phrases "The vijfldna heard here" and "the wind... operates in the world of living beings". //E// ekaro 'pi sati prajiid mramadikfanatmikd / clan mulam vinirdiffam parijiidnam bhavatraye //1 // "E" is the Noble Woman (sati) Prajfia, the moments of aversion, and so on. This root is designated as the experience in the three worlds.

Mchan hgrel (hereafter 'Mchan' when on the verses in their regular order': 'Aversion, and so on"—'the thirty-three ideas, from aversion down to jealous) .' 'Moments'—'the wink of an eye, etc.' 'Designated' - in the Tantras. 'The three worlds'—'of desire, etc.', i.e. realm of desire l.ama-dhatu), realm of form (rupa-dhatu), and formless realm mupa-dhatu).


Paiicakrama, II, 8-13: The thirty-three natures (prakrti) are night-time signs (niSd-samjiia) and female ideas (stri-samjiia), 'with full-blown form of the covering process' (samrrlisphu-tarupena), as follows Paiicakrama order and my own grouping):

1-3. (incipient) aversion, medium aversion, intense aversion (viraga, madhyama-viraga, adhimatra-viraga). 4-9. (thinking of) future, (thinking of) past (anagata, agata ; sorrow, of three degrees (Soka, madhyama-g, adhimatra-g) ; calnmcss (saumyam). 10-22. mental wandering (state of being scatter-brained) tvikalpa); fear, of three degrees (bhita, madhvabhita, atibhita); craving, of three degrees (trsna, madhya-t, ati-t); indulgence (upadana ; inauspiciousncss (nihgubham); hunger and thirst (ksut-trsa); feelings, of three degrees (vedana, sama-v, ati-v). I 186


23-30. intuition (vettivit); memory (dharartapadam) j discrimination (pratyaveksanam); shame of (lajja); compassion (karunyam); affection in three degrees (snehatas trayam), to wit: (a) protection of the object, (b) adoration of it, (c) over-possession of it (as of a son). 31-33. worry (cakitam); collecting (samcaya), of utensils, etc.; jealousy (matsarya).

The annotations of this nidana verse did not clarify the claim that this root is the experience in the three worlds. It may be intended that knowledge through experience is made possible by the degrees of aversion, which seems to be the psychological premise of the Apoha doctrine of Buddhist logic. In this doctrine a thing is defined by exclusion of what it is not. A 'cow' is the not not-cow. What might well be the explanation is that to have the concept cow in the mind requires that a distinct idea of cow be formed, the very clarity and determination of which invloves the removal (apoha) of all other non-cow entities. In this way, experiential knowledge (parijnana) occurs with the 'aversion' to everything inconsistent with and contrary to that knowledge. Understanding begins with a kind of retreat. One must neglect the rest in order to appreciate something; and that thing understood means that a faculty ofprajna has arisen which understands the rest.


Pancakrama, II, 29:

I afuasasas lu muhurtam syan nimtfo 'kfinimefanam,.

I matra tu hastatalam syat kfanadinam lu lakfanarn

The characteristic of 'moments' etc. is the short time of an inhalation, the wink of the twinkling eye, the brevity in a clap of hands. In the Vajrajiianasamuccaya (PTT, Vol. 3, p. 252-5), consciousness (citta), which is like a bright moon in the water, has the prakrtis, aversion, etc. "In convention (sarpvrti), it is symbolized by the directly manifested woman, the bhaga, the padma, and the host of goddesses." (kun rdzob tu ni miion sum kyi bu med dan bha-ga dan pad-ma dari lha mol.ii tshogs kyi brdaho/).

//VAM// varpias tad bhavad abhati argadiprasaianvitam' Slokabhasa-vijilSmm upaya ili samjililam //2// That Spread-of-I.ight vijUana called 'means' (upaya),


attended with begetting of desire, and so on, appears like an emerging bamboo.

Mchan: 'Desire and so on'—'the forty conceptions from desire down to dishonesty'.

Paiicakrama, II, 16-21: The forty natures arc daytime and male ideas or signs (diia-purufa-samjiia), as follows (Paiica-krama order and my own grouping): 1-7. desire (raga); attachment (raktam); joy, medium joy, intense joy (tustam, madhya-t, au-t); thrill (harsanam); bliss (pramodyam). 8-13. surprise (vismaya): laughter (hasitam); refreshment (hladana); embracing (aliriganam); kissing (cumbana); sucking (cusanam).

1*1-26. firmness (dhairyam); striving (viryam); pride (mana); getting things done (kartr); theft (hartr); strength (bala); enthusiasm (utsaha); daring, medium daring, super-daring (sahasam, madhyama-s, uttama-s); aggression raudra); coquetry (vilasa): animosity (vairam). 27-34. auspiciousncss ( *gubha; text reads 'labha') clarity ofspeech( v.ik sphu(a); truth(satyam): untruth (asatyam) certainty (niscaya): non-indulgence (nil upadana); giving (datrtva): exhortation (eodanam .

35-40. heroism £urata ; lack of shame (alajja !; deception (dhuria ; wickedness dusja ; oppression Aha(ha); dishonesty kutila'i. The 'Sprcad-of-Light' : rf.ana or means upaya), is symbolized by the form of the male.

I MA mahaiidya siayam millam avi<fyay& lilnmalah! aiidyaya bhavee cailal lasmad alnl.asambhaiah //3// In the reverse order, the threat Science (=\Visdom) is itself the root of nescience. And the ('Spread-of-I.ight') arises from nescience (aiidya) while from that ('Spread-of-Light') arises Light. Mclian: 'the great Science' 'the Clear Light' (prabhdnara, hod gsal) (to be specifically mentioned in verse 4). 'nescience'— 'the mixture of prajiid and upaya, thus of cilia and cailla, and generates the seven conceptions of prakrtis. indifference, etc.* (which are therefore androgynous ideas). Prakaiikd (by Bhavyakirti) on MA, p. 292-5; "The great science (mahdnidyA) is the Dharmadhatu-naturc. the Clear Light; and why ? As the verse says, it is the reverse of nescience (avidyd)" (rigs chen ni crfbs kyi dbyins kyi no bo ste hod gsal baho / / gan gi phyir fe na I ma rig pa ni bzlog pa yin ics smos te). Paiicakrama, II 24-25: The seven prakrtis are as follows (Paiicakrama order and my own grouping) :


1-4, indifference (madhyaraga) ; forgetfulness (vismrti); illusion (bhranti); speechlessness (tusnimbhava).

5-7. weariness (kheda); indolence (alasya); ambivalence (dandhata).

Vajrajilana-samuccaya (PTT, Vol. 3, 252-4) : "Here, the Clear Light is without location, without cessation or orgination, is Supreme Truth (paramartha-satya), and True End (bhutako(i). The dark light arisen therefrom is nescience (avidya)"\ de la bod gsal ba gnas pa med pa / hgag pa med pa / skye ba med

pa / don dam pahi bden pa / yan day pahi mthah ste /d e las

byuri bahi mun pahi snaii ba ni ma rig paho /. Guhyasamdjatantra (VII, verse 35):

/tatra katham anutpaddnusmrtibhavanaj

prakrtiprabhdsvaram sarvam nirnimittam nirakfaramj na dvayam nddvayam Sdntam khasadriam sunirmalam 11 Here, what is the contemplation, recollection of non-origi-nation ? The Clear Light with the intrinsic nature is completely signless, unlettered, neither dual nor non-dual, quiescent, spodess like the sky. Pancakrama, II, 53:

SiatyatrayavUuddhir yd prabhasvaram ihocyattj sarvaSDnyapadam tac ca jUanatrayaviSuddhitah 11 That purity of the triple void is here callcd Clear Light. And that is the plane of universal void through purity of the triple knowledge. Paiicakrama, II, 57-62:

57. tathd coktam mahdydnasQtre lalitavistare / abhisambodhikdmo 'yam Sdkyasimhas tathagatah //

58. mahdSDnyena buddhatvam prdpsydmity abhimdnatah / niranjandnaditire nifpddydsphdnakam gatah // ii»r


59. tilabimbiva sampumab kharajraslhd jinds (add / ekasvarena lam prahur acchalena jinaurasam //

60. aviiuddham idam dhydnam na cailad /,< takavaham / prabhdsiaram lu alambyam akdSalalavat param //

61. prabhasiarapade praptc srecchdriipas lu jdyase / sarvaiSvaryai/i tatlid prdpya vajrakaye pramodase //

62. evam Srulvd lu lam Sabdani visrjydsphanakam lalah / ni<drdhasamayc lallram dlambyaiva jinaurasah //


So it was said in the Mahayanasutra Lalitavislara:


The Lion of the Sakyas, the Tathagata, thought, "I shall attain Buddhahood through the great void;" and seated on the Xairanjana river bank, went into the Asphanaka-samadhi (the breath-holding concentration). Thereupon the Victorious Ones dwelling in the diamond of the sky and fulfilled like the sesame fruit, spoke to the Son of the Victorious Ones with a single sound by the snap of fingers. 'Impure is this meditation and non-conducive to the desired goal. Take as meditative object the Clear Light, beyond like the dome of the sky. When you have attained the plane of the Clear Light, you shall emerge with a gratifying form, in that way acquiring universal sovereignty in a delightful diamond body.' Having thus heard that sound, he abandoned the breath-holding concentration, and at midnight visualized reality—did the Son of the Victorious Ones.

Of course, the account as the tantric N'agarjuna states it, is not actually found in the I.alitavistara in those words. It appears to be one tantric interpretation of the purport of the Lalita-vistara, the Mahayana biography of the Buddha. Tson-kha-pa, when citing the same passage in his Paiicakrama commentary (PTT, Vol. 159, p. 59 states (ibid., p. 59-2) that the passage maintains that after coming to the limit of the Mahayana


path of the Paramita, one bccomcs a Buddha by the supreme path (anuttara-marga) (which of course is the Anullara-lanlra) (ces pha rol tu phyin pahi thcgchen pahi lam gyi mthar bla med kyi lam gyis htshari rgya tshul gsuris so /). Tsori-kha-pa goes on to point out that while the part about dwelling in the 'Motionless Samadlii' (dniiljya-samddhi) (apparently equivalent to the 'breath-holding, concentration") on the NairaAjana river bank is indeed in that scripture, the rest of the account


is not expressly stated in the Lalitavistara. Mkhas grub rje's Fundamentals of the Buddhist Tantras devotes its first chapter to the various theories of how Gautama become a Complete Buddha; and in the Tantras the main theories diverge between the Yoga-tantra and the Anuttarayoga-tantra specialists. Sri Laksmi's discussion in her Paiicakrama commentary (PTT, Vol. 63, p. 29) mentions that the 'single sound' (ekasvara) refers to 'Thus' (evam) 'on an occasion' (ckusmin


samaye) by purport of single meaning (/dc la dbyaris gcig ni don gcig la dgons nas dus gcig tu hdi skad gsui'is so /). She goes on to the two varieties of the Clear Light discussed previously in my introduction on this topic, and claims that the 'Clear Light of consciousness' is meant in the present account: "Here, according to what I heard from my venerable teacher, we maintain it is only citta-prabhasvara" ( / hdir rje btsun gyi ial sna nas kyis/scms kyi hod gsal ba kho no b2ed pa yin te/). Her statement implies the word 'prabhasvara' qualifying the word 'citta' in the Abhisambodhana chapter of the Lalitavistara,

where the word is employed three times for each of the three

watches of the night (an old division of time) during

which Gautama attained Complete Enlightenment. According to my introduction, the 'Clear Light of consciousness' is equivalent to the Clear Light of deep or dreamless sleep.


//YA// yati vijndnam adau tad dlokabhasa-samjiiitaml tan mahdiUnyatdm ya'ti sa ca ydti prabhdsvaram , 4.7 At first, that vijiidna (i.e. Light) passes to what is called 'Spread-of-Light'. That passes to the Great Void and the latter passes to the Clear Light. Mchan-. 'Passes to' in each case means 'dissolves in'.

This is the direct order, anuloma, of the three Lights leading into the fourth or Clear Light, the latter being mentioned in the niddna verses for the first time along with the terminology ofvoidness. For the sequence, cf. Paiicakrama, II, 4: "Void, further void, and great void, the third, as well as universal void, the fourth—by distinction of fruit (the succeeding one) and cause (the preceding one)" (/Sunyam ca atigunyam ca mahagunyam trtlyakam/ caturthamsarvaSunyam ca phalahetuprabhedatah//).


Besides the direct and the reverse order, there is the recitation order, frequently indicated by the Sanskrit words raga, dvesa, moha, as in Guhyasamdja (Chap. VIII, p. 32) :

COMMENTARY ON THE FORTY NIDANA VERSES 191 rdgadvtfamohavara vajrayanapradcSikal dkd<adhdtukalpdgra ghofa pujdm jindlaya/l "O, the best of lust, hatred, and delusion, explaining the Vajrayana; O, the best like the plane of the sky, the womb of the Victorious Ones, Pray announce the piija !"


Pradipoddyotana on the preceding: 'best of lust, hatred, and delusion', because the Vajrayana purifies lust, hatred, and delusion.' Mchan ligrel on Chap. VIII {PTT, Vol. 158, p. 62-2): The three 'poisons' or basic defilements—lust, hatred, and delusion arc associated with the three lights. 'Lust' stands for the 40 prakrtis covering 'Spread-of-Light'; 'hatred' for the 33 prakrtis covering 'Light'; 'delusion' for the 7 prakrtis covering 'Culmination-of-Light'. (The three terms 'lust', 'hatred' and 'delusion' are apparently to be understood in generalized senses, to wit, 'lust'—all attraction towards, desire, 'hatrcd'-all repulsion, aversion; 'delusion'—all intermediate and indecisive states, indifference). The following passages give further information on the direct order.

Pancakrama. II, verse 5: prajiwpdyasamdyogan ni>pannam upalabdhakam / upalabdhac ca nifpanndt sarvaSBnyarp prabhdsvaram // Through union of prajiid and updya, the Culmination (of Light) is perfected; and through Culmination perfected, there is universal void, the Clear Light. Sri-Laksmi comments Vol. 63, p. 23-3-4) :


/dan po Ses rab kyi ye Scs skvc ba dan/ de nas gftis pa thabs kyi ye Ses dan po las lliag pa skyc ba ste / de gnis ga sbvor ba las Tie bar thob pa ni ye ses gsum pa rd/.ogs par hgyur ro dc nas ttc bar thob pa rdzogs nas thams cad stoti pahi bod gsal ba ni ye Ses bi\ pahi hog nas bSad par hgyur bahi shags dan phyag rgyalii rim pas rnal hbyor pa la snaii bar hgyur ro/ First arises the Prajrta knowledge; then, sccond, arises over the first the Upiiya knowledge; from the union the third knowledge, which is Culmination (of Light), is

I 192



completed. Then, through the completion of the Culmination, the Clear Light, the fourth knowledge, which is universal void, manifests to the yogin by a sequence of mantra and mudra, as will be explained below (cf. Paiicakrama, II, 48-50, cited later). Nagarjuna's Pindikrta-sddhana, 43-44A (some additions from RatnakaraSanti's commentary, PTT, Vol. 62, p. 75-5) refers to the direct order with consideration of the body-mandala:

Urdhvadhahkrodhasamyuktam prakrtydbhdsam eva ca / vijilanaskandham ayati vijiianam ca prabhasvaram //' sanirvanam sarvaSunyam (ca) dharmakayaS ca gadyate / Precisely the Light (triad) with its (160) prakrtis, associated with the upper (i.e. Usnisacakravartin at the Brahmarandhra, the orifice at crown of head) and the lower (i.e. Sumbharaja at sole of feet) Wrathful (Kings; cf. niddna verse 17), passes to the aggregate of perceptions (vijiiana-skandha) (Aksobhya and Mamaki); and perception (passes) to the Clear Light, also called 'universal void with nirvana' and 'Dharmakaya'. //SRU// Srutam yad iha vijndnam abhasatrayalakfanamj prakrtinam idam mDlam sattvadhdtor atefatah //5//

The vijiiana heard here has the characteristics of the three lights. This is entirely the root of the prakrtis (natures) of the sentient-being realm. Mchan: "Heard here arc both the essential nature (no bo) and the sequence (go rims), meaning both the path and the four states (avasthd). First (the disciple) is taught how to dwell in the four, and then taught how to generate the path consistent therewith."


Tson-kha-pa's Mchan note about four states undoubtedly refers to the three lights and the Clear Light. The path doubles the (80) prakrtis by contemplation in both day and night, per Pahcakrama. II, 27: "Those subtle prakrtis proceed in both day and night, thus to total 160, by cause of wind-conveyance" (ctah prakrtayah suksmah satam sastyuttaram diva/ ratrau capi pravartantc vayuvahanahetuna//). But how should we understand the word 'vijhana' of niddna verse 5? Vajrajhdnasamuccaya (PTT, Vol. 3, 252-4): '.That vijhdna arisen from the Clear Light is called 'consciousness' (citta), 'mind' (manas), and 'perception' (vijhdna); and that is


entirely the root (muta, rtsa ba) of dharmas. Therefrom defilement and purification give rise to two false conceptions, that of 'oneself and that of the 'other'." (/gah hod gsal las byun ba mam par ses pa dc iiid sems dan yid dan rnam par ses pa ies bya la ' dc ni chos thams cad kyi rtsa ba ste / kun nas flon motis ba dan rnam par bvari bahi bdag nid de las rtog pa

gnis su gvur te bdag dan gian dag tuho/). Bu-ston (BSad

sbyar on §RU, f. 50a) says, "From the wind arises fire, from that water, from that earth; from that the personality aggregates, the elements, and the sense bases; (that is the meaning of the passage, to wit) 'from that, arise the three lights, and from that arise the 160 prakrtis.' From that arise the 98 defilements, the 62 false views, and so on. Because senuent beings arise with a birthplace by dint of the so-amassed karma, the text says 'this is the inexhaustible root of the sentient-being realm'." ( rlun las me / de las chu / de las sa / de las phun po khams dan skye mched hbyuh / de las snan ba gsum hbyun / de las ran biin brgya drug cu hbyun ho / de las non mons pa dgu bcu rtsa brgyad dan lta ba drug cu rtsa gnis la sogs pa hbyuh I des las bsags pahi dbah gis skvc gnas gfihi sems can hbyuh has sems can gyi khams ma lus pahi rtsa ba hdi yin no /). Besides, Tsoh-kha-pa, commentary on the Vajrajhi-nasamurcaya (PTT, Vol. 160, 154-3, 4), following the Madhya-mika point of view, insists that the vijndna meant by the three lights is manovijhana. Also, in his commentary on the Caturdevipariprccha (Lhasa Coll. Works, Vol. Ca, f. 37b-6 to 38a-l): "The three vijiianas proceed from the 18-fold dhar-madhatu which is the Clear Light of Death. They (the three) arc bodhicitta—the Bodhisattva Samantabhadra." Ibid. f. 37b-3: "The dharmadhatu is the source of the six outer sense bases, the six personal sense bases, and the six perceptions (;vijiiana), 18 in all." (The sixth perception is the manovijhina, the other five being based on the five outer senses). This use of the Bodhisattva name 'Samantabhadra' presumably stems from the Guhyasamaja, Chap. IV. p. 17 (Mchan hgrel, p. 38):


Sdntadharmagrasambhutam jiianacaryavUodhakam / samantabhadravacagryam bhafa mandalam uttamam // "Pray explain the supreme mandala having the best speech of Samantabhadra, arising from the summit of quiescent dharmas (= paramartha-satya) and purifying YOGA OF THE GUHYASAMAJATANTTRA

(the 80 prakrtis) by the praxis of the gnoses ( =thc three lights)."

My "Notes on the Sanskrit term Jflana," p. 260, quotes from Tsori-kha-pa's commentary on the Vajrajiianasamuccaya (Lhasa ed., Vol. Ca) to the effect that the vijildna ('perception') arising from the Clear Light of dying from the Intermediate State (bar do) is the Culmination of Light; the manas ('mind') arising from that, is the Spread-of-Light; the cilia ('consciousness') arising from that, is Light. Observe that the order:

1. delusion ( —vijflana),

2. lust ( manas),

3. hatred ( = citta) is consistent with the order of appearance of the three 'poisons' in the Buddhist genesis legend, as discussed in my article "Buddhist Genesis and the Tantric Tradition."

But the tantric Nagarjuna, Sri Laksmi, Bhavyakirti, and some other Tanjur commentators, employ a Yogacara-type vocabulary, to wit: Slaya-vijMna, kliffa-manas, and pravrtti-vijhana. The following tabulation should make the difference clear:

Lights - Voids The Covering = 80 Prakrtis


Madhyamika terminology Yogacara terminology Terminology in common

The Clear Light = Universal Void Culmination- Perception Basic perception Nescience of-Light = Great Void (vijftana) (alaya-vijftana) (avidva)

Spread-of-light Mind Defiled Mind Mentals

- Further Void (manas) (kli$ta-manas) (caitta)

Light-Void Consciousness (citta) Evolving Perccp-tion (pravrtti-vijftana) Consciousness (citta) Therefore, when Bhavyakirti in his 'PrakiSika' (PTT, Vol. 60,


p. 293-1) comments on niddna verse 5, he first states 'vijndna' to be the three as previously explained, meaning the three Yogacara terms he has been employing for explaining the preceding niddna verses; and states these vijnanas to have the characteristic (lak/ana), i.e. the prakrtis of (covering) the three lights; and so those lights appear when those vijiianas cease. Then Bhavyakirti quotes two texts without naming their sources. The first is the celebrated verse of the Samdhinirmocana-sulra (which was translated by Etiennc Lamotte into French; and the verse is in Louis de la Vallee Poussin, Vijnaplimdlralasiddhi, I, p. 173): "The addnavijnana, profound and subtle, like a violent current, proceeds with all its seeds (bija). Deeming it

improper for them to imagine it as a self, I have not taught it to the immature auditors" (/ji skad du / len pahi rnam

par scs pa zab cin phra / sa bon thams cad chu bohi rgyun biin hbab / bdag tu rtog par gyur na mi run ies / ftan thos byis pa mams la nas ma bstan ' zes hbyun ba). The next one he quotes, is a well-known line from the Madhyanta-vibhaga (I, 8A; 20 in Gadjin M. Nagao's edition of the Bhdfya): "And the imagination of unreality (abhiitaparikalpa) is the three worlds with their cilia and caitta" (/ de biin du yah / yah dag ma yin kun brtags ni / sems dan scms byun khams gsum pa / ies hbvuh ho /). These quotations do not necessarily mean that Bhavyakirti makes the usual identification of addnavijndna with alayavijnana, which he equates with the avidyd having seven prakrtis; but it certainly means that he considers the 'vijndna' of niddna verse 5 to be this addnaiijiidna as well as abhii-taparikalpa; and so lie may understand by 'dddnaiijnana' all three vijnanas rather than simply alayavijhdna. Since his ala-yavijhdna is equivalent to verse 3's 'avidya', it is unacceptable to Tsoh-kha-pa, who rejects the equation in PTT, Vol, 159, p. 31-3. In fact, both Bu-ston and Tsoh-kha-pa in their annota

tion of the nidana verses agree in ignoring Bhavyakirti's commentary. This subject is resumed under niddna verse 7.

11TAM lam ekaikam arlhdbhasam vayus samgrhya dharayct/ vayuyuklam ca vijnanam SaSvaj jagali varlalc //6// The wind seizing, takes hold of that entity-light in each case, and vijiiana joined with tayu (wind) continually operates in the world of living beings.


Mchan-. " 'Entity-light in each case' means the five sense objects as manifested. They arise by the 'reverse order' of the three lights (vijftana-manas-citta) and dissolve by the 'direct order' (citta-manas-vijnana). Vijfiana ( the three lights or vijfiana, manas, citta) rides on the winds which seize their respective sense objects."

Paiicakrama, II, 32-34:

vayund sukfmarupena jhanam sammiSrahhn gatam / nihsrtyendriyamargebhyo vifayan avalambate j\ dbhasena yada yuklo veiyur vahanlani gatah / tada lalprakrldh sand aslavyaslah pravarlayel 11 yatra yatra sthito cay us lam prakrtim udvahetj ydvat samiranotpado nabhaso niicalo bhavct // When 'knowledge' (jnana — the three lights) becomes associated with subtle-formed wind, then issuing forth from the paths of sense organs it grasps ('hangs on to') the sense objects.

At whatever time the wind, having become a vehicle (for vijfiana), is yoked by the 'light', at that time all those prakrtis arc completely dissipated. At whatever (vein, natfi) the wind stops, at that one it sustains some prakrti (among the 80 prakrtis). As long as (the wind) stirs up, the 'light' is not steady.

Verses 33-34 mention the alternate conditions of the three gnostic lights (Light, Sprcad-of-Light, and Culmination-of-Light), namely (II, 33) when those lights arc free from the eighty prakrtis, and (II, 34) when they arc subjected to the eighty prakrtis in which event their 'light' is not steady. The Manimdld commentary on the Pahcakrama (PTT, Vol. 62, p. 188-3, 4) explains the second verse:

/ re fig rluri gi rnam lha dan rnam pa bcu yin par snar b$ad cin dehi gnas shin ga la sogs pahi gnas mams dan las kyi bye brag kyari bstan mod kyi lion kyan rangi ho bo dpyad na chos kyi dbyins kyi hkhor lo hod gsal ba las rlun byun ste / dchi phyir gYon dan gYas dan bar mahi rtsa gsum ni lam yin no / de bas na gan dan gah du ste gYon nam gYas sam dbus su rlun gnas pa ni rah bfin dedan de stc sems las byun bahi chos dc lta bu dah dc lta bu skyed par byed cin hbyun bar byed do / / de biin du


yari rtsa gVon pahi lam nas byun bahi rlun gi rab kyi no bo ran biin mams skyed par byed do / / gYas na gnas pas ni thabs kyi no bo mams so / / dbus na gnas pa ni ma rig palji ho bo rnams skyed par byed mod kyi hon kyan dmigs pa la bltos dgos te /...../ de ltar rtsalji bye brag dan rjes su mthun pahi yul hdzin pa las rah biin mams libyuh no /

Now the topic is the five kinds and the ten kinds of wind, as previously set forth, which are located in the heart and in the other places. While they are taught as the multitude of deeds ('perform all deeds'), if one ponders their intrinsic nature, they are the wind which arises from the Clear Light of the Dharmadhatu circle. Therefore their path is the three natfis, left, right, and middle. Hence, 'at whatever one,' left, or right, or middle, 'the wind

stops', it generates while arising there the comparable prakrti or sort of caitasika-dharma. Accordingly, the wind arising in the path of the left nidi generates the (thirty-three) prakrtis which have prajna nature; the one of the right, the (forty) prakrtis of upaya; and the one in the middle generates the (seven) prakrtis of aaidya. However, that needs dependence on a support of consciousness (alambana)___Thus, the prakrtis arise from apprehending a sensory object consistent with the basic multitude (of deeds).


The implication of the Manimild commentary is that as long as the winds arc correlated with external objects, the lights of the three ntidis are unsteady. Hence the yogin must close the sensory doors to dissipate the prakrtis associated with those nidis.SariidhivySkarana (PTT. Vol. 3, p. 236-2):

I byaii chub scms ni rluii gyur ciA /

/ nam mkhah la ni rnam gnas pa /

/ sems can kun gyi srog gyur gaA / I lAayi bdag Aid bcu miA can // / rten hbrel bcu gnis ies grags pa / I no bo Aid rnam gsum du gyur / I rlun ies bya bafii byan chub sems / I dban po kun gyi gtso hdi yin //


The bodhieitta which being wind and dwelling in space, then becomes the life wind of all sentient beings, is five and called ten. The bodhicitta called 'Twelvefold Dependent Origination' is the three natures; and called 'wind', governs all the sense organs. Pancakrama, I, 3 (and Sliags rim, 408b-5 and 440a-4, etc.): prdnabhutaS ca sattvin&m vayv-akhyah sarvakarmakrt / vijndnavahanaS caiva paiicdtma daSadha punah //

Being the life force of sentient beings, what is called 'wind' performs all deeds; and as the vehicle of vijnana is five, besides is tenfold. In the case of 'wind' as the vehicle of vijnana it is the five secondary winds, to wit:—


1. naga reveals forms through eye

2. kurma reveals sounds through ear

3. krkila reveals odors through nose

4. devadatta reveals tastes through tongue

5. dhanafijaya reveals tangibles through torso

In the case of 'wind' identified with prana itself, it is tenfold,


i.e. the five basic winds as well as the five secondary winds. Cooperating with vijndna the five basic winds perform all deeds and the five secondary winds perceive all things. Notice the respective approximation to the classical Samkhya karamendriyas ('performall deeds') and buddhindriyas ('perceive all things').


Regarding the 'all deeds' performed by the five basic winds, Shags rim (f. 439b-2) draws upon a citation in Caryameldpaka about the function of those winds:


1. Prana has the nature of streaming through the sense doors, coursing as the breathing and extending far ([prdna and ayama), and continually coursing.

2. The yogin will always understand apdna as (breaking) wind, expelling urine, excrement, and semen, and conveying downward.

3. Samana is so called because it is what is always concomitant with tasting, eating, licking, drinking, and sucking.

4. One understands udana to have the action of drawing upwards, eating food and enjoying it, associating with awareness.

5. Vyana has the function of filling, holding, (enabling) walking and returning, and of pervading all the joints. Paiicakrama, III, 19:

tad eva vayusamyuktaip vijii/lnatritayam punah / jayatc yogina murlir mayadehas tad ucyate 11 Besides, precisely that vijfiana-triad joined to the winds is engendered as a body by the yogin. That is called 'Illusory Body'. The conception of these winds is a topic in the Stage of Generation. Later, in the Stage of Completion, the yogin learns to control them to engender a body callcd 'Illusory Body*.


B. Ekasmin samaye (Upon an Occasion)

This group of verses represents the meaning of the Stage of Generation (utpattikrama) as ordinary generation, but with the 'climactic times' of birth, death, and intermediate state, which a theory (see verse 38 and annotation) correlates to the Bodies of the Buddha. The meaning of this group of verses is frequently referred to in Tibetan literature such as Tsori-kha-pa's writings as 'the basic time' (giihi dus) to contrast with 'time of the path' (lam gyi dus). In the path, the yogin seeks to evoke the entire cycle, passing through the portals of death as an experience of yoga and then returning to normal

consciousness. In preparation for the separation from the coarse body of a subtle body called the Illusory Body that takes place in the Stage of Completion, in the present phase the practitioner develops a body which is called the Mantra body. This takes place in the second sadhana called Anuyoga with depositing of germ syllables in spots of the body. It corresponds in external mandala ritual to the second part 'Rites of preparatory acts,' such as

pitching the lines with chalk and beseeching the gods. A similar result is obtained in the present instance if the practitioner, following through the suggestions of this set of verses, goes through the imaginative procedure of analyzing his make-up and then of identifying his personality aggregates with the five winds and so on. In short, the verses can be interpreted as doctrinal assertions, but above all they are directions for praxis in the form of imaginative identifications.


Concerning the present and the anterior conditions of 'ordinary generation', Kluhi-blo's Nagabuddhi s) Samaja-sadhana-vyavasthali (PTT, Vol. 62, p. 7-5, IT.) mentions the standard four birthplaces, to wit, birth from eggs, birth from a womb, birth from warmth and moisture, and birth through transformation; and then gives standard examples, as birds, etc. from eggs; cows, etc. from a womb; worms, etc. from warmth and moisture; and the gods, hell beings, intermediate state beings, and men of the first aeon, through transformation. All those beings are called sattva ('sentient being'). This work also gives

the tantric version of Buddhist genesis that was introduced into Tibetan literature such as Tson-kha-pa's writings. Kluhi-blo mentions, p. 8-4, that after the men of the first aeon tasted the amrta, and so on down to their partaking of the primeval grain, whereupon their bodies became heavy— the light disappeared, and a darkness ensued; and then the sun and moon appeared in the world. At this time, through the


separation of prajna and upaya, the beings became distinguished with the male and female organs. Gradually, mutual craving was aroused, whereupon these beings, known as gandharvas, experienced the three states (avastha), and entered into the wombs of 'mothers'. Then the women, without illness, began to have menses; and a 'father' and 'mother' through desire for each other, engaged in various sexual techniques. Seeing this, for the sake of 'indulgcncc-in-desirc', a vijhana-pati, as though riding on a horse ( the wind), left the intermediate state and entered (the mother) through the Vairocana-portal (i.e.

the crown of the head) (and then merged with the agglomeration in the womb). As to the reason these beings fell from the Clear Light (p. 8-2): "Although they possessed the gnosis body (jhana-dtha), they did not know the Illusory Samadhi, " (ye ses kyi lus can yin yah de mams kyis sgyu ma lta buhi tin he hdzin mi ics sin______).

Of course, that account has profound implications for the whole Guhyasamdja praxis. Tson-kha-pa's Don gsal ba commentary on the Guhyasamdjatantra combines Kluhi-blo's account with the abhidharma teaching of 'sentient-being worlds' (sattva-loka) and 'receptacle worlds' (bhajana-loka) as well as with the tantric idea of the 'primeval lord' (adinatha . The whole idea of transmuting the body into a palace containing


the thirty-two deities is to replace the impure receptacle worlds with a pure world, and this is founded on the evocation of the 'primeval lord' in the present (Anuyoga) phase. While most of the nidana verses in this group do not obviously show themselves as a phase of yoga, the last one, nidana verse 12, sets forth the praxis of pranayama, and pranayama is generally described as 'subtle yoga' (sukf ma-yoga). Pranayama is

accompanied by mantra-praxis, hence in this phase the yogin gains the 'mantra-dcha'. The school of Buddhajfianapada, especially in Buddha-srijfiana's Mukti-tilaka-nama, and its commentary Vitapada's MuktitUaka-nama-vySkhyana, discusses this situation using the terms 'the Profound (zab mo)' and 'the Bright' (gsal ba)'. Thus, in Vitapada's commentary (PTT, Vol. 65, p. 136), we read that the meaning of 'the Profound' and 'the Bright'


has been obscurcd for time immemorial by dint of habit forces (vasana), and because the ordinary persons do not understand those two, they arc plagued by the sufferings ofthe three realms. "What is the 'Profound' ?" In this regard, (BuddhaSrijfiana) states (the obscuration), 'discursive thought (vikalpa) ' That is to say, (the 'Profound') rightly and from the outset surpasses all forms of speech and conception because it is free from all forms of error (bhranti) What is the 'Bright' ? (He) states, 'the

Mahamudra.......' That is to say,... the unborn body which is like an illusion and shines like a rainbow ... The self-existence of the non-duality of the Profound and the Bright has the nature of pervading all states (bhava) and is not included in the dharmas of samsara; it is called Dharmadhiitu." Combining this terminology with the previous account, the sentient beings did not know the 'Profound' because they lacked the Illusory Samadhi. Therefore they gradually

lost the 'Bright', the Illusory Body. //E// efo vayur mahadhalur vijiianatrayavdhanah / tebhyah prakrtayah SaSvan nirgacchanli yatha yatha //7// This wind, the great element, is the mount of the three vijhdnas. By means of it, the prakrtis always proceed accordingly. Mchan: 'This wind' means die wind of action (cf. Pahcakrama verse cited under verse 6, wherein the wind is said to 'perform


all deeds'), and therefore is callcd 'great element' It is written in the Vajrajhana-samuecaya, "The wind is the mount of that vijnana. From the wind arises fire; from fire, water; from water, earth. From those, the five personality aggregates (skandha), the six sense bases (faddy alana), and the five sense objects;... and the prakrlis are generated by reason of the manifestation." In that Tantra, the three lights arc explained to arise from the Clear Light, and subsequently the wind, etc. arises. The mount of vijnana as imagination (parikalpa) arises from the ordinary 'lights' of the reverse order, which are the phase of rebirth by transmigration into the womb. The explanatory tantra Vajramali states further how that wind is responsible for generation. This passage inaugurating its chapter 32 is involved with Yogacara vocabulary; it is here translated with the help of Alamkakalasa's commentary (PTT Vol. 61, p. 251-4,5 to p. 252-i, 2):


1. Now listen to a further explanation and rightly understand concretely how the wind has the characteristic of generation and seeks the temporal opportunity.

/ dc nas gian yaii bSad kyis Hon I rlun skye ba yi mtshan hid ni / I dus kyi glags ni brtsal ba ni j I ji liar dnos suyan dag its

2. The mind defiled (kliflamanas) by habit-energy (ids and) sees its own (wind) nature as (though it were) another form. Not knowing the real state of affairs (the plana and apana winds), it is deluded by just wind alone.

/ bag chags hon mods can gyi yid j

I ran gi ho bo gzugs gian nit ho ft /

I don ni yod par mi ies Sin '

I rlun tfam gcig pus rmohs paho / j

3. Conjured up by dlayavijiidna, the habit-energies roatn around within. Vijhana is controlled by habit-energy through (death's )sequcnce of admixture with habit energy.

I kun gli rnam Ses bkug nas ni j

I bag chags nan du mam par spyod /

I bag chags kyis ni mam Ses bzuh ,

I bag chags dan hdres rim pa las

4. Then, by the infusion of inner habit-energy, at the time of (welling up) menses, it evolves in the mother's


channel as a diamond bindu of the melted semen and blood.

I not1 gi bag chags bsgos pay is /

I de nas zla mtshan dus su ni / / miial gyi rlsa la hjug pa ni / / rdo rje khu khrag iu Ihig le 11 5. It develops according to the admixture; vijhSna is aroused by the dlaya as though intoxicated by wine: from the habit-energies of dlayavijiidna the stream of vijnana arises.

I fidrespa ru ni gyur pa dan /

I kun gii las ni rnam Ses skye / / ji Itar chah ros myos pa biin / I kun gii rnam Ses bag chags las //

The verses 3-5 are the portion quoted by Tson-kha-pa in his commentary on the Vajrajiianasamuccaya (PTT, Vol. 160, p. 154-4, 5) with the remark, "The 'dlaya' and 'kliflamanas' mentioned in this Tantra (the Vajramala) arc the same terms explained in other texts but have different meanings" (/rgyud hdir kun gii dan non yid ces gsuns pa ni giuri gian nas bsad pa dan miri l.idra van don mi hdra ste). I have come to understand that by 'other texts' he means

the commentaries by the tantric Nagarjuna and Bhavyakirti, as well as Sri Laksmi among others, (hat insist on assigning the terms alayavijndna, klif/amanas, and pravrlti-vijhdna to the three sets of prakrlis, adding up to eighty, thereby equating dlayavijhana with the 'nescience* (avidya) of niddna verse 3. Tson-kha-pa's rejection of this application of Yogacara terms is consistent with how we may interpret those I'ajramdla verses in its chapter 32. That is because, in terms of Buddhist Dependent Origination, the Vajramala verses can be interpreted as setting dlayarijhdna equivalent to 3. vijhdna as a stream of consciousness which had undergone death's trauma and now (having 1. avidyd and 2. samskara, as 'conditions') with reviving habit-energy is attracted to a new birthplace offering a field for evolving perceptions. That phase of attraction to the womb is stated in terms of gandharva-consciousness in Tsori-kha-pa's Snags rim chen mo (f. 438a-4,5): I de las slon chen iter thoh sle dri zalii sems so /

/ de las lhabs snan ba niched pa hdod pa he bar len pahi sems so / I de las Ses rab snah ba sic skye ba gzuh bafii sems so /.


From that (Clear Light of Death) comes the great void,

• Cullination-of-Light, which is the "amrtarwz-conscious-ness. From that, comcs the means, Spread-of-Light, which is the indulgence-in-dcsire consciousness (*trfno-paddna-citta). From that, comcs the insight, Light, which is the seizing-of-birth consciousncss (*janma-grahana-citta).

The above passage has terminology associated with members 8-10 of Buddhist Dependent Origination: 8. craving (trfnd), 9. indulgence (upaddna), and 10. gestation (bhava). After considering the foregoing two selections from the I'ajrmali and the Siiags rim, it becomes credible that the three lights are the Guhyasamaja tradition of recasting the first three members of the 12-membered Buddhist Dependent Origination (pratitya-samutpada); while the same three lights interpreted to start with gandharva-consciousness are explanatory of members 8, 9, and 10 of that same Dependent Origination. To be explicit:—


Dependent Origination


1. nescience (avidya)

2. motivations (samskSra)

3. perception (vijhdna)

4. name-and-form (ndma-rupa)

5. six sense bases (faddyatana),

6. contact (sparSa),

7. feeling (vedana); then, Dependent Origination

8. craving (trfnd)

9. indulgence (upadana)

10. gestation (bhava)


Bodhicitta stages


Culmination-of-Light Spread-of-Light Light

Rebirth consciousness gandhari'a-consciousness indulgence-in-dcsire consciousncss seizing-of-birth consciousncss

11. birth (jiti), and

12. old age and death (jara-marana).


II KA II kah khalidhdtur apai ca tejo vdyus tathaiva ca / upadiya tu vijiidnarji jayate tribhavalayt //8// What be the solid realm and of water; likewise that of fire and wind—using these, vijhdna takes birth in the womb of triple gestation.


Mchan: "At the time of transmigration, the manovijhdna uses as base the four elements within the 'semen-blood' entity and thus takes birth in the abode of triple gestation—superior, middling, and inferior destiny."

The grammatical formation of the first sanskrit line, with ca. . . .lalhaita ca, pairs the four elements in a manner consistent with astrology, wherein earth and water (the hard and soft 'heavy' elements) arc mutually concordant, as arc fire and wind (the hot and cold 'light' elements). Furthermore, the order of elements in the verse is that in which the equivalent goddesses Locana, Mamaki, Pandara, and Tar a ask their questions in the explanatory tantra Caturdevipariprccha.


The four elements and their cvolutcs constitute the aggregate of form (rupa-skandha) among the five aggregates. Vijnana uses this aggregate of form to become embodied in the dlaya ('abode') which means the womb according to iMchan hgrel on the present verse. Hence, the verse practically defines the celebrated term alayavijiiana, which thus means 'vijnina in (or toward) the womb' as the 3rd member of Dependent Origination or a phase of that member. The location of vijiidna in the womb is understood to be the place which becomes the heart of the new being. Thus, in his Dkah gnad commentary on the

Guhyasamdja (Lhasa cd., Vol. Ca, 10a-l), Tson-kha-pa starts by quoting passages about the supreme A, the indestructible syllabic in the middle of the heart; and says, "In short, the very place where the vijiidna along with its 'together-born* (sahaja) wind enters amidst the 'semen-blood', is the heart. Also at the time of death it passes away from the heart when gathered in the expiring sequence" (/ mdor bsdu na dan por rnam par Scs pa lhan cig skyes pahi rluh dan lhan cig tu khu khrag gi dbus su gan J5ugs pa de nid sfiih ga yin la / hchi bahi tshe hah hbyuh ba rim gyis bsdus nas shin ga nas hchi hpho ba yin no /).


At that 'heart' site, according to the citations and discussion of Shags rim, f. 435a-2, If., first the three primary channels of right, left and middle, arc established. Then the five veins of the heart arc originated. These veins arc deified by goddesses, especially named in Mother Tantra tradition: Traivrtta is form (rupa), Kamini is sound (Sabda), Geha is odor (gandha), Canrjika is taste (rasa), and Maradarika is dharma.


Maradarika is in the middle and hence associated with the middle channel of Avadhuti; however, the five are separately counted to add up with the primary three to the total of eight, referred to as the eight petals of the heart. The other four goddesses are placed in the four directions and are said to be the self-existence of the four elements (dhatu-svabhava). As the other cakras are established these goddesses transfer their essence accordingly; so it is theoretically possible to identify the four goddesses of the directions with the four of the Guhyasamdja, Locana and so on. The numbers of petals in the other cakras

are multiples of the original four directional veins of the heart. In the full list, according to the Snags rim, f. 436b-4, quotation from Abhayakaragupta's Amnaya-mahjari, there are 4 petals at the U?Ai?a-cakra (crown of head at place of Brahmarandhra), 32 at the forehead cakra (sometimes misunderstood to be at the crown of the head because of the Tibetan word spyi bo), 16 at the throat, 8 as mentioned at the heart, 64 at the navel, 32 at

the cakra of the sacral place, and 8 at the 'tip of the gem' (root of the penis). However, the intrauterine order of establishing the element bases, according to the Shags rim discussion, shows reversal within the pairs of the niddna verse: 1st month 'water' vortex in heart; 2nd, 'earth' vortex in sacral region; 3rd, 'wind' vortex in navel; 4th, 'fire' vortex in throat (or neck). In the 5th month, 'akdSa' is invested throughout the body. The Snags rim (f. 438a-6) cites the Mahdmudralilaka, appa-rendy as Aryadeva's quotation in his Carydmelapaka, with a different order of the elements:


/ rnam Ses no bo la brlen nas I

I dan por hbyun ba bti po la /

I raA biin ties par bskrun pa yis /

I de (she ran gi gnas nas (him 11

I rnam Ses las ni rlun skye sle /

I dt las me ni yah dag bbyuri /

/ hdi las chu mams yah dag fibyun /

I de las sa niyaA dag hbyuh //

/ (idi mams las kyan phut) po fibyun /

I de las skye mched mams kyah fto //

I de las Ses pahi rah biin can /

/ drug cu Iftag pahi brgya rim pas /

I ji liar skyrs pa de liar lidir /

I lliim par fagyur ro rait biin las 11 les.


When initially the form of vijnana takes recourse to the four elements through the propagation of prakrti(s), at that time it passes away from its own abode.

From vijnana the wind arises; from that the fire; from the latter the waters arise, and from these the earth. From these ( four), in turn the personality aggregates (skandha) arise; from these the sense bases as well. From the latter, the holder of the prakrtis of consciousness, in a sequence of 160, dissolves here in the same way as it was born, from the prakrtis.

/ SM1N j asmirtiS ca pahca sambhutah skandhas samskrtilak-san&h I r Spavin nama samskard rijndnani caiva pancamam //9// And when this is present, the five skandhas arise with the characteristic of construction:—possessing 'form' is 'name'—the (three) samskaras, as is also perception (vijnana), the fifth.

Mchan : "As previously stated, when this—the four elements— is present, the five skandhas arise. Arising with the characteristic of construction, the five are form (riipa), feelings (tedana), ideas (samjhd), motivations (samskara), and perceptions (vijhdna)."

In the verse the word samskara stands for the three middle skandhas—vedana, samjhd, and samskara—and labelled 'name' (nama). The fact that in Buddhist Dependent Origination, the 'nama' of 'nama-rupa' stands for the three middle skandhas of vedand, samjha, and samskara, is an ancient teaching preserved in Buddhaghosa's Yisuddhimagga in the chapter on Dependent Origination, section devoted to ndma-ri/pa. On the other hand, when the term 'nama-rupa' is employed for the five skandhas in discussions apart from Dependent Origination, it is standard for 'nama' to include vijnana as well. Guhyasamdjatantra, Chap. XVIII, verses 45-47, with emendation of verses 45, 46 : vijhdnam dvc>arn akhyatam helukaryadvayair dvi>dl / rupam moham iti khydtam jaijabandhasiabhdvatah // vedand ghaftamdnakhyd ahamkdrasvabhdiatah / samjna sarjirdgam atmanam vaslutah Saktilakfanarp //


samskaras tu sada irfyd pratitya preranatmanam / svabhavam bodhicittam tu sarvatra bhavasambhavam 11 Vijfiana is called 'hatred' because it is hostile to both cause and effect. Rupa is called 'delusion' because its nature is insentient bondage. Vedana is callcd 'stirring pride* because its nature is egoism. Samjna is 'lust', having the character of attachment to things. Samskara is always 'envy', being the instigation in dependence. (Their) intrinsic nature is bodhicitta, the source of gestation everywhere.

Celu-pa's Ratnavrkfa-ndma-rahasya-samaja-vrtti (PTT, Vol. 63, p. 174-4) explains the attribution to vijhana :

I ic sdan ics pa ni rgyu hbras gftis dbycr mcd par thugs su chud pahi yc Scs te / gilis kyi rnam pa la sdan bahi phyir ro // ji skad du / rgyu hbras gnis la sdan bas na / rnam Ses ic sdari tcs su bstan }.cs so // de nid rigs te thog ma med pa nas rgyun chad pa med pahi phyir ro /. Called 'hatred' means it is the knowledge fully comprehending in an inseparable manner both cause and effect, because it hates the (separate) aspects of both. It is said, "Because it is hostile to both cause and effect, vijhana is called'hatred'." That is valid, bccausc it (i.e. vijhana) has been uninterrupted for immemorial time. The idea seems to be that the notions of causc and effect require discontinuity—the cause must end so the effect may begin. But the 'stream of consciousness' (citta-samtdna), here the 'oijhana', is continuous, not discontinuous. So it is said (metaphorically) to hate cause and effect. Without this plausible explanation by Celu-pa, I would have supposed that the reason vijndna is called hostile toward causc and effect is that the latter are inferred, not perceived, otherwise stated, vijhiina is the eternal present.


There is considerable commentarial material on the five skandhas, and since this topic is so important to the Tantras, more information is now given. There is (1 ) the order of treating the skandhas, (2) the locations attributed to the skandhas, (3) further explanation of the individual skandhas, and (4) the skandhas in the Intermediate State.

( 1 ) For the order of the skandhas, we may refer to Alamkaka-laSa's commentary on the Vajramala, the Gambhirdrtha-dipikd-


noma (Vol. 61, p. 204-4) : "The basic nature (ito bo Hid) of the five skandhas is as follows :—

Prana is vijftana-skandha;

Apana is vedana-skandha;

Samana is samjfia-skandha;

Udana is samskara-skandha:


Vvana is rupa-skandha." (This passage will be continued under the next niddna verse).


While the niddna verse calls vijnana the 'fifth', it is usual in 'pregnant embryology' of the Tantras to assign vijnana-skandha to the first lunar month, since in Buddhist dogmatics vijfiana is said to fall into the womb. The above passage from Alamka-kalasa's commentary states the traditional order of skandha-arising in the womb, namely during first through fifth lunar months. The old Buddhist order of stating the skandhas, to wit : rupa, vedana, samjhd, samskdra, lijhdna—is said by Buddhaghosa in Visuddhimagga (of course in terms of the Pali equivalents) not to be the order of arising, rather to be the order of explanation difficulty, starting from the easiest to explain, namely rupa. Hence, when it is a matter of giving definitions of the skandhas, that explanation order is followed.

(2) The locations of the skandhas is hinted at in a passage of the Guhyasamdjatantra, Chap. XVI, verses 66-67A, which I discusscd at length in my article, "The fivefold Ritual Symbolism of Passion," Part I. This is the passage :

khavajramadhyagatam cinlet mahjuvajram mahabalam / pahcabanaprayogena mukutagram tu samsmaret [ pahcasthanefu mantrajhah kruravajrena patayet / The knower of mantras should contemplate in the middle of the diamond sky Mafijuvajra/ ( = Mafiju£ri) of great power; he should recollect the crest pinnacle by the praxis of five arrows (which) he makes fall, by the diamond of ferocity, into five spots.

As that article explains, thc_)'ogi/i deposits five mantras in locations of the skandhas as targets for five arrows shot by a red Maiijuiri in the sky (the Clear Light) to instill the essence of the five Tathagatas, thus identifying the five skandhas with the five Tathagatas. Those five mantras as germ syllables, with the respective skandhas and Tathagatas, arc set forth in Nagaijuna's Pindikrtasddhana, verses 56-60.


Vairocaniyab ijam tv omkararfi Suklavarnakam / RBpaskandhasvabhavena nyasen murdhani mantravit // Ahkaram amitabhasya samjiiaskandhasvabhavakam / Raktavaniam mukhe dhyatva vagaiivaiyam avapnuyat 11 Akfobhyasya tu humkaram rajavartakasuprabham / Vinyased dhrdaye mantri vijhanaskandharupatah 11 Svakaram ratnanathasya vedanaskandharupatah / Pitavarnam nyasen nabhau vedana-Suddhihetukam // Padadvaye tu hakaram samskaraskandhabhavatah / Haritabham nyasen mantri karmanathasya tattvatah /'/ The knower of mantras will place at his head Vairocana's germ syllable Om of white color, bccause it is the intrinsic nature of the personality aggregate of form.


Having contemplated in the throat Amitabha's red Ah, pertaining to the intrinsic nature of the aggregate of ideas, he attains lordliness of speech. The mantrin should deposit in his heart Aksobhya's Hum, shining like the deep blue gem, as the form of the aggregate of perceptions. He should place at the navel a yellow Sva belonging to the Jewel Lord ( Ratnasam-bhava) and the cause of purifying feelings, because it is the form of the aggregate of feelings. The mantrin then deposits in both feet a Ha of green light, as the reality of the Karma Lord ( =Amoghasiddhi), because it is the nature of the personality aggregate of motivations.


(3) For further explanations of the skandhas, in fact there are many such in non-tantric Buddhist commentaries. Here it suffices to present the explanations in the Explanatory Tantra Vajramala, Chapter 23 (PTT, Vol. 3, p. 214-1,2) :

I phra rags la sogs dbye ba yis / / thogs bcas thogs mcd mtsham Aid dan / /hbyun ba chcn po bfihi dnos / / hdi ni gzugs kyi phuri por gsuns / / der ni rnam snan no bo dan I I thams cad spros par byed pahi rgyu / / bde dan sdug bsnal mchog tu ii / /gran dan dro ba mchog gi mchog I /gari gis sin tu rig pa ni / / de ni tshor bahi phuh por bsad / / rin chen hbyun Idan Aid kyi mtshan / / de biin gScgs pahi spros bdag Aid / / glan po bon bu Ice sbyan dan / /rta dan ri dags dan ni phag / / pha dan ma dan pha yi spun // mdzah bo snag gi gAen tshan sogs// gari COMMENTARY ON THE FORTY NIDANA VERSES 211

gis van dag scs pa ni / hdu scs phuri pohi mtshan ftid ni I dc biin gscgs pa hod dpag med / / de ni spros pa kun nas gsal / hgro ba khyab par yoris su Ses / / dge dan mi dgehi las hbras bu / / gian van lun du ma bstan min // de yi hdu byed du ni bsad jl don vod spro bahi rah biin can / /hkhor ba dnos dan dhos med sogs / / kun rtog hbyuh bahi bdag ftid can // rnam Scs ies ni rnam par Ses // mi bskvod spro bahi bdag Aid can / 1. The characteristic of being obstructing and non-obstructing by division into subtle and coarse, etc.. and the substance of the four great elements—this is said to be the aggregate of form (rupa-skandha). Therein is the nature of Yairocana and the basis of all manifestation. 2. Whereby one feels joy and suffering and the highest calm; cold, heat, and the furtherest supreme—that is explained as the aggregate of feelings (vedana-skandha). It has the character of Ratnasambhava and the egoity of Tathagata manifestation. 3. Whereby one recognizcs a cow, an ass, a jackal, a horse, a deer, a hog; father, mother, brethren on the father's side; friends, relations on the mother's side, etc.— that characteristic of idea aggregate (samjha-skandha) is the Tathagata Amitabha and that clarifies the manifestation. 4. The thorough knowledge pervading the world, the fruit of good and evil deeds, besides being named the indeterminate (avyakrta . what is explained as their motivations samskira-skandha is Amoghasiddhi, the ownbeing (svabhaia) of the manifestation. 5. The perception of presences and absences of samsara, etc.: what has the nature of vikalpa-arising, the (aggregate of) perceptions ; ijiiana-ikandha) is Aksobhya, the soul of the manifestation. The above is self-explanatory except in a few particulars which arc explained in Alamkakalasa's commentary (PTT, Vol. 61, p. 235-3). In the case of the samskara-skandha he says, "Besides being named the indeterminate means that its intrinsic nature is indeterminate, because it generates the realms of form, formless, and so on" (gian yah lun ma bstan mih ies bya ba ni / lun ma bstan pahi rah biin tc / gzugs dan gzugs med la sogs pa 21 2 YOGA OF THE GUHYASAMAJATANTTRA bskyed pahi phyir ro). In the case of the vijnana-skandha, he explains the 'presences' (bhava) and 'absences' (abhSva) this way : "A 'presence' has the nature of efficiency (arthakriyaki-ritua); an 'absence' is the reverse of that" (drios po ni don byed nus pahi bdag ftid can no / /dnos mcd ni de las bzlog paho). This explanation is consistent with Tson-kha-pa's explanation of Madhyamika philosophy in the vipafyana (discerning the real) portion of his Lam rim chen mo, where he defends the position at length that entities arise dependency, void of intrinsic nature but possessed of efficiency. An intriguing feature of the above Vajramala passage is that while it explains more about thc skandhas it is not directly explanatory of the Guhyasamajalantra; for example, it does not explain the passage about the skandhas in chapter 18 (the Uttara-Tantra), e.g. that vijhana is callcd 'hatred'. It docs set forth the standard correspondence of skandhas to Tathagatas, which is a matter of conceptual praxis in the next group of verses ('Bhagavan-Sarva'). This and other passages of the Vajra-mala suggest that its 'explanatory' nature consists in giving more information consistent with the Guhyasamaja. In the present case, once the skandhas are so identified, one can proceed to correlate that chapter 18 passage with the current information to associate the Tathagatas respectively with the defilements (kleSa), as follows : 'hatred'—Aksobhya,'delusion'—Yairocana; 'stirring pride'—Ratnasambhava; 'lust'—Amitabha; and 'envy'—Amoghasiddhi. (4) The skandhas in the Intermediate State arc already a teaching of non-tantric Buddhism in a scripture entitled Arya-nanda-garbhavakranti-nirdeia (in the collection callcd Ratnakuta) : I de la bar ma dohi phun pohi dbyibs de yah rnam pa gflis su gyur te/ kha dog sdug cih mdzes pa dan / kha dog mi sdug cih mi mdzes paho / / scms can dmyal ba mams kyi bar ma dohi srid pahi kha dog mi sdug pa yin te / hdi lta stc dper na sdoh dum tshig pa dan hdraho/'/dud hgrohi mams kyi bar ma dohi srid pahi kha dog ni hdi lta ste I dper na dud pa dan hdraho / / yi dag kyi bar ma dohi srid pahi kha dog kyan hdi lta stc / dper na chu dan hdraho / / lha dan mi mams kyi bar ma dohi srid pahi kha dog ni lidi lta ste / dper na gser gyi kha dog dan hdraho / / gzugs kyi bar ma dohi srid pahi kha dog COMMENTARY ON THE FORTY NIDANA VERSES 213 ni dkar por hdug go / / gzugs med pahi khams kyi lha rnams ni bar ma dohi srid pahi kha dog med de / hdi Itar dc ni gzugs med pahi phyir ro / Now, that form of the Intermediate-State skandha is of two kinds—of pleasant, lovely color; and of unpleasant, ugly color. The color of the Intermediate State of sentient beings who are hell beings, is unpleasant, in this way; for example, like the burnt stump of a tree. The color of the Intermediate State of animals is this way : for example, like smoke. The color of the Intermediate State of hungry ghosts (prela) is this way : for example, like water. The color of the Intermediate State of gods and men is this way: for example, like the color of gold. The color of the Intermediate State ofthe 'realm of form' (rupa-dhalu) is abiding white. The Intermediate State of the 'formless realm' (arupa-dhalu) gods, has no color, for the reason that it is formless (arupa) (i.e. since 'form' means shape, samsthana, and color, varna). The above description goes with the five-destiny list, omitting any reference to the asura destiny which in some lists brings the total to six. SA sam a In pratyavekfana krlyamiflhanam eva ca / adarso dharmadhatuf ca asmin rijnanapaiicakah //10// Just (the knowledges) Equality, Discriminative, Proce-dure-of-duty: as well as the knowledges) Mirror-like and Dharmadhatu. In this ( knowledge-pentad) is the vijnina-pentad. Mchan does not help here, but mentions the theory that the Dharmadhatu kind is the basis of the other four knowledges. The solution that is faithful to the expression 'tij/iana-pentad' should be the five proper functions of the sense organ of mind tbat correspond to the five knowledges as explained by Tsori-kha-pa, Pahcakrama commentary (Vol. 158, p. 204-5) : (1) the bright appearance of objects like the bright reflection on a mirror; 2) equality consisting in the unified experience ofthe three kinds of feeling i.e. pain, pleasure, and neutrality); (3) remembering the various names of beings, such as one's father and mother ; (4) remembering the deeds and needs of the world; (5) the transmutation (paravrtti) through elimination of impurity. Now, these arc obvious references I 21 4 YOGA OF THE GUHYASAMAJATANTRA to the five skandhas, and consistent with the fact that this niddna verse 10 groups apart the three middle knowledges on the first line (hemistich), comparable to the three middle skandhas being set apart in niddna verse 9. This suggests that the term 'fymina-pentad' means the five having vijhana as salient member. This would permit the Madhyamika type correspondence between the five skandhas and five knowledges. Thus, Alamkakalasa's commentary on the Vajramili (continued from citation under niddna verse 9) slates that when the personality aggregates (skandha) are pure, their equivalent winds correspond to the five knowledges as follows: Wind Skandha Knowledge Prana vijnana dharmadhatu apana vedana equality samana samjna discriminative udana samskara proccdurc-of-duty vyana rupa mirror-like Of course the term 'oijnana-pentad' can also mean the five vijhanas based on the five 'door' senses, that ride on the five ancillary winds, as is shown elsewhere. In this ease, the five vijhanas also correspond to the five knowledges by way of the five-Tathagata correspondence to sense objects, presented under niddna verse 21. For individual explanations of the five knowledges, among many such there is a fine statement by Sri Laksmi (Pahcakrama commentary, p. 29-1) : I hgyur ba med pa ni me Ion lta buhi ye ses te / dri ma med pahi me Ion biin du tha dad med pahi phyir ro / snan ba med pa ni mftam pa ftid kyi ye ses ste / ran dan gian gyi dbye ba so sor mi snan phyir ro / / gftid med ies pa ni so sor rtog pahi ye ses te / sgrib pa gflis rnam par dag pahi phyir ro / / mchog ni bya ba nan tan grub pahi ye Ses te / dmigs pa med pahi sbyor bas gian gyi don mdzad pahi phyir ro / / ii ba ni chos kyi dbyins kyi ye Ses te I bdag med pa gnis mtion sum du mdzad pahi phyir ro /. The mirror-like knowledge is unchanging, because there is no difference (i.e. it is a faithful reflection) in a clear mirror. The equality knowledge docs not appear, because it has no appearance separately of a division COMMENTARY ON THE FORTY NIDANA VERSES 215 into oneself and another. The discriminative knowledge does not sleep, because it is the purity of the two hindrances (of defilement and theknowable). The procedure- of'-duty knowledge is best, because it performs the goals of others by a praxis without aim. The Dharmadhatu knowledge is calm, because it produces in immediacy the two kinds of non-self (of pudgala and of dharma). II MA II manaayatanam caiva locane Sravanc tatha / ghranajihva tatah kayaS cety ayatanasambhavah I III 11 The sense base of mind, that of eye, so of ears, nose, tongue, then of torso—thus is the origination of the sense bases. Mchan : By the condition (pratyaya) of accomplishing 'name-and-form' (nama-rupa) in the womb, the six sense bases arise— thus the origination of the sense bases in the womb. Mchan alludes to the correspondence of ten lunar months to sequential development of five skandhas and then ayatanas in the womb. The sense base of mind arises in the fifth lunar month, then the five 'door' sense bases in the stated order of the verse during the lunar months sixth through tenth. In the traditional treatment, to the fifth lunar month are assigned both the rupa-skandha and the manaayatana. Chapter 32 of the Vajramala identifies the first five lunar months of the embryo with the first five Visnu Avatars along with the sequential emergence of the five basic winds, and the second five with the emcrgcncc of the five secondary winds (Alamkakalasa's commentary adds the second five Avatars). Table Xo. IV has some further data added from Rgyal-Tshab-Rje's Dpyid thig zin bris (Lhasa collected works, Vol. Ka, f. 7b-8a) /. ' In the explanatory tantra Caturdevatapariprccha, and accordingly in its commentary by Smrtijnanakirti, the UpadeSa-pauffika (PTT, Vol. 66, p. 160-1) the discussion about the embryonic states of mcr-mcr-po (S. arbuda), etc., is followed immediately by mention of the nine orifices of the body : I don de gsuris pa sgo dgu la ni kun tu hgro ies pa ste / spyi bo tsharis pahi bu ga dan / mig dan / rna ba dan sna dan / kha dan / sftiri ga dan / he ba dan / gsan ba dan I chu miri (sic. for chu mig) gi bu ga rnams dguho / / de rnams la byan chub kyi scms khyab par gyur to ies pahi tha tshig go / IV. INTRA-UTERINE CORRESPONDENCES A vast ha in womb Skandha and dyatana perfected Vi;nu Avatar Winds Base of Wind or Orifice 1. vijftana Fish prana heart 2. vedana Tortoise apana sacral region 3. samskara Boar samana navel 4. samjfia Man-Lion udana neck 5. rupa and mana-ayatana Dwarf vyana 12 great dlialu 6. locana Parasu-Rama naga eye 7. gravana The 2nd Rama kurma car 8. ghrana Krsna krkila nose 9. jihva Buddha devadatta tongue 10. kaya Kalki dhananjaya torso COMMENTARY ON THE FORTY NIDANA VERSES 217 The meaning stated as 'going every where in the nine orifices' is a reference to the bodhicitta's pervasion in those nine orifices, to wit : 1. brahmarandhra at the top of head, 2. eyes, 3. ears, 4. nose, 5. mouth, 6. heart, 7. navel, 8. the anus, 9. the urinary passageway. 11 TE 11 ye vai traidhaluke sattvah prdmiyiima-samaSrildh / rnantrarajarji japanty ajna dhyanadhyapana-varjit&l} //12// The beings in the three worlds taking recourse to prdnd-yama (breathing in and out) who recite the 'king of mantras' with ignorance, miss the 'mental reading'. Mchan : 'Three worlds' means earth and below (sa hog), above the earth (sa sleh), and the superior world (sa bla). Pranaydma means breathing in (prana) and breathing out (ayama). 'Mental reading' is the nitarlha kind of mantra reading (lies don gyi snags klog pa). 'King of mantras' means Om, etc. (i.e. Om, Ah, Hum). (Tson-kha-pa in his annotation also rejects a viewpoint of Skal-ldan-grags-pa that the 'pregnant doctrine of lust' (lidod chags chos sbas) occurs in the phase of 'diamond recitation' in the form of enjoying the consort). The epithet 'manlraraja' for the three heart syllables is found earlier in the Vajramald (PIT, Vol. 3, p. 211). According to the indications of Mclian hgrel, p. 51, the Om is recited for entrance of the breath, All for the time the breath is held within, and Hum for the outbrcathing. The 'mental reading' of course is the recitation within the mind. Smrtijnanaklrti's CaUndtiala-pariprkchd-vydkhydna-upadeia- pauflika (PTT, Vol. 66, p. 160-2): " 'Earth and below' means Jambudvipa (earth) downwards and hell upwards; 'superior world' means where the sun pervades; 'above the earth' means the peak of Mt. Meru" ( de la sa hog ni hdzam bu glin man chad dmyal ba yan chad do / / sa bla ni fti mas gar khyab paho / sa steri ni ri rab kyi rtse moho /). The niddna verse sets forth the praxis of prdndyama proper to the stage of Generation. In this case, there are two important verses of the Guhyasamdjaiantra : paiicavarnani mahdralnam sarsapasthalamatrakam / nasikagrc prayalnena bhavayed yogalah sada IJ III, 12 // He should imagine a great five-colored jewel, no bigger in area than a mustard grain, on the tip of the nose, through continual yoga zealously. 218 YOGA OF THE Ol'HYASAMAJATANTRA nasagrt sarfapam cinttl sat'a fit sacarac nrarr bhavaytt jhanapadam ramyam rahasyam jiicinakalpitam //VI,9 // He should imagine a mustard grain at the tip of the nose, and the moving (sentient beings) and non-moving (receptacle worlds) in the mustard grain. He should contemplate the joyful realm of jndna as the (highest) secret that is imagined by jiiana. The foregoing two verses are cited consecutively by Nagarjuna in his Pindikrtasddhana. verses l!»9-200. and in his Pancakrama, I, 10-11. The Pradipoddyotana and Mchan herd PTT. Vol. 158, pp. 36 and 37; ibid. p. 50) interpret them differently for the Stage of Generation and the Stage of Completion. In both cases, the enterprise is callcd 'subtle i suk>mayoga' and involves the reality of the wind and the reality of the mantra: and the five winds have the nature of the five knowledges anil the five Tathagatas. In the Stage of Generation the winds are the breathing in and out, as in niddna verse 12 and the 'tip of the nose' is on the face. In the Stage of Completion, the winds are made to enter the central 'vein', along which there are three kinds of 'tip of nose', detailed in my introduction. Concerning the recitation, Guhyasamaja, Chap. XVIII, p. 159, employs metaphorical language : pufpam ity abhidhiyanlt navayofitkhadhataiah kSyavakcittabhcdcna nydsam kurydt kulakramaih The nine'ladies' (yofit) and'realm of space' akdfadhdtu) arc called 'flower'. One should 'arrange it' bv division into body, speech, and mind in the order of the families {kula). Tsoh-kha-pa (Mchan hgrel, p. 20-2) explains that the nine vosits are the nine winds while the akasadhatu is the tenth wind, pydna: and that the verse refers to 'diamond muttering' of the three syllables (Om. Ah, Hum) of the three families (respectively Vairocana's Body. Amitabha's Speech, and Aksobhva's Mind) to cause the (five) basic and (five) secondary winds to enter, stay, and rise (for leaving) (hjug onas Idaii . In its discussion of the 'Stage of Generation' kind of'subtle yoga', the Pradipoddyotana on Chapter Six citcs the Sarndhiiyd-karana on Chaptcr Three (Mchan hgrtl, p. 51) : pindaradijapah proktah pahcai imSac chatadvaya caturbhir gunitarn samyak caturyogam Satam nava COMMENTARY ON THE FORTY NIDANA VERSES 219 navaSatam tu yad drffam caturvimSatparikramaih / pratyutpadat bhaict atra dvyayutam SatafodaSam // It is said that the rccitation of Pandara and the other goddesses involves 225 (wind recitations). When well multiplied by four (goddesses), the union with four is 900. Now that observed 900 by a series of 24 would increase here (for day and night) to 21,600. When this same passage from the Samdhivydkarana is quoted in Snags rim, f. 442a-1, Tsoh-kha-pa gives the explanation of the Amnaya-marijari, that when one is reciting the Pandara wind, which is the (fire) wind of the Lotus-lord (Amitabha), then there are 225 of fiery Pandara of fire, 225 of windy Tara of fire, 225 of earth Locana of fire, and 225 of watery Mamaki of fire. And one can understand the recitation of the other three the same way. The '24' comes from division of watches. (/ gos dkar la sogs ics pa ni pad ma mgon pohi rluh la mehi me gos dkar mo dah mehi rluh sgrol ma dan mehi sa spyan ma dan mehi chu Ma-ma-kihi rluh nis brgva ner lha re yod pahi dbah du byas la des gian gsum yah ses par byaho / hdi la thun phyed pa her b£i ies man sne las gstihs so / ). Since there are eight watches by day and night, the number '24' must result from multiplication with the three mantras. That this comes out commensurate with '24 hours' seems to be an accident. Dividing on this basis, we find that each shortest recitation takes 4 seconds. When one is reciting the wind of the Lotus-lord, he would recite first the fiery Pandara of fire for four seconds of Om, four seconds of Ah, and four seconds of Hum. He continues this fiery Pandara of fire recitation for 225 times (45 minutes) before going to the windy Tara of fire, and so on to the other goddesses for a total of three hours. Then the instruction states to go through the process similarly in the case of the other three elements. This remark is clarified by observing that the Samdhiiyakarana verses in question are quoted in the Pancakrama (krama No. 1; but the edited text by La Valine Poussin numbering them 45-46 does not notice these as continuation of quotation). The commentary by Sri Laksmi (PTT Vol. 63, p. 13) explains : / de la flin mo thun dah pola mgrin par gnas pahi padmabi mehi dkyil hkhor las snahi bu ga gYas pa las kha dog dmar pohi hod zcr hbyun ba ste / dehi tshe dbah gi las hgrub pa 220 YOGA OF THE GUHYASAMAJATANTTRA yin no/ thun gflis pa laltc bar gnas pahi rluri gi dkyil hkhor las I snabi bu ga gYon pa la kha dog srion pohi hod zcr hbyun ba stc / dehi tshc mrion spyod kyi las hgrub pa yin no / fli ma phyed las brtsams tc / thun gsum pa la gsan bahi padmar gnas pahi sahi dkyil hkhor las gnis ka la kha dog ser pohi hod zcr hbyuri ba ste / dehi tshe rgyas pahi las hgrub pa yin no / thun bii pa la sfiiri gar gnas pahi chuhi dkyil hkhor las / kha dog dkar pohi hod zer dal iin dman par rgyu ba gnis ka las hbyuri ba ste I dehi tshe £i bahi las hgrub pa yin no / mtshan mo yari de b£in du ses par byaho / Here, during the first watch of day, a light of red color issues through the right nostril from the fire circle of the lotus based in the throat; at that time one can succeed in the rite of domineering magic. During the second watch, a ray eolored green issues through the left nostril from the wind-circle based by the navel; at that time one can succeed in the rite of destructive magic. Starting at noon, in the third watch, a ray colored yellow issues through both nostrils from the earth-circle based in the lotus ofthe sacral place; at that time one is successful in the rite of prosperity. During the fourth watch, through both nostrils issues a slow and slight ray, colored white, from the water-circle based in the heart; at that time, one is successful in the rite of appeasing (the deities). The same order takes placc during the night (watches). Sri Laksmi continues with explanation that those descriptions show the dominant ray, but that the other three are represented fractionally. This agrees with the foregoing manner of recitation, which obviously involves a permutation of the goddesses in the order ofthe four watches ofthe day, repeated in the four watches of the night. The total of recitations for the eight watches thus amounts to 21,600. One may observe that these subdivisions are governed by the eight-watch system of classical times. There is evidence that in the B.C. period there was a system of six watches (three by day and three by night). This divided neatly with the muhiirta (48 minutes) unit; and recitation based thereon would be multiplied by five tattvas (or elements) in a pancikarana type of fivefold fractions similar to the above four-fold fractions. COMMENTARY ON THE FORTY NIDANA VERSES 221 Finally, Tson-kha-pa quotes niddna verse 12 in the course of a comment that clarifies the relation of the generation cycle to the system of praxis, namely, in his Pancakrama commentary (PTT. Vol. 158, p. 192-5 to 193-2): / hdi ni hchi bahi dus kyi rlun hjig tshul dris pahi lan yin la / de yah ji ltar mes bsrcgs pa na sin gi dnos po med par hgro ba biin du / hchi bahi tsheyan rluh rnams srog hdzin gyi bar du rim gyis thim nas hchi iih / yah Si bahi hod gsal las las kyi rluh sar te / de dah rnam Ses gfiis lhan cig tu hjig rten gsum du gnas pahi skye ba len no / / las kyi rluh de las kyah chags pa la sogs pahi kun rtog rnams skye la / des las bzan nan gfiis bsags nas yah hchi fin yah skye ba hkhor lo bskor ba biin du hgyur ro / / snon du bsad pahi rdo rje bzlas pa sogs rim pa lha ni gii dus kyi skye hchihi rim pa dehi dbye bar hgyur ro ies gsuns so 11 hgyur tshul ni / rluh hbyun hjug rgyun Idan du byed pa ni giihi rdo rje bzlas pa yin te / de ftid las / gan yah khams gsum sems can rnams / / srog dah rtsol ba la brtcn pa / / gsah shags rgyal pa zlas biin du / / mi Ses bsam gtan klog pa spans / / ics so / / dc ltar ftin mtshan kun tu rluh gi bzlas pa byas pahi mthar hchi ba ni / rluh phyi nan du rgyu ba log nas hbyun ba rnams rim gyis thim ste I snan mchcd thob gsum gyi flams hohar ba ni sems dben gyi rim paho / / ftcr thob kyi mthar hchi bahi hod gsal hchar ba ni hod gsal gyi rim pa ste giiho ohos sku ies kyah byaho / / hchi bahi hod gsal gyi mthar phun po rfiin pahi khrod na gnas pahi rluh sems tsam las lus rfiin pa las logs su bye nas bar dohi lus grub pa ni rgyu lus kyi rim pa ste giihi Ions sku ies kyah byaho / / gii la dag ma dag gi sgyu lus kyi rim pa so so ba gnis med kyah / hdis lam dus kyi sgyu mahi sku gnis ka mtshon nus pa ni hchad par hgyur ro / / giihi bar do Ions sku mig tha mal pa Sahi mig gi yul du mi mthon pa de / skye srid du skye ba blahs pa na mig dehi yul du hgyur ba ni giihi sprul sku ho / This (passage of the Vajramala) answers the question about the dissolution of the wind at the time of death. Thus, just as when burnt by fire, the substance of the tree is annihilated, so also at the time of death the winds sequentially dissolve up to prana (i.e. in the order, vyana, udana, samana, apana, prana) and one dies. Then, 222 YOGA OF THE GUHYASAMAJATANTTRA from the Clear Light of Death the 'wind of action' arises, and the pair consisting of the latter together with vijfidna, takes birth somewhere in the three worlds. From that 'wind of action' the (80) vikalpa-s of 'desire', etc. arise, and therefrom one amasses good and evil, and the wheel of death and rebirth is so-to-say turned. The five stages (pancakrama) of the aforementioned 'diamond muttering', etc. are said to differentiate the stages of birth and death pertaining to 'basic time'. The method of differentiating is as follows : The continuous activity of the wind's inhalation and exhalation is the'basic' (1) 'diamond muttering', as said in the same work (the Vajramali), "The beings in the three worlds taking recourse to pranayama (breathing in and out) who recite the 'king of mantras' with ignorance, miss the 'mental reading'." In that way, at the conclusion of the wind-recital during the whole day and night, 'death' occurs by the passage outward and inward of the wind being averted, followed by the serial dissolution of the elements, and then (2) stage of the secret state of mind (cittaviveka), wherein the three (gnoses)—Light, Spread-of-Light, and Culmination-of-Light, arise. The arising of the Clear Light of Death at conclusion of the Culmination-of-Light, is the (3) stage of Clear Light, also called 'basic Dharmakaya'. At the conclusion of the Clear Light of Death, a body formed of wind and mind-only emerges from the aged mass of personality aggregates (skandha), and from the aging of that body and consequent alteration the IntermediateState body is produced, which is (4) stage of Illusory Body, also called 'basic Sambhogakaya'. As far as the 'basic (time)' is concerned, there is no differentiation ofthe stage of illusory body into pure and impure. However, as will be explained, for the time of the path, it is ncccssary to posit two sorts of illusory body. The basic IntermediateState Sambhogakaya is not seen in the sense field of the fleshly eye, which is the ordinary eye. Upon taking birth through the birth process, what occurs in the sense field of that eye is (5) the basic (time) Nirmana-kaya. In that passage, Tsori-kha-pa shows how to relate the five kramas of the Stage of Completion, that is, in the 'time of the path', COMMENTARY ON THE FORTY NIDANA VERSES 223 with the sequence of ordinary generation in the cycle of death and rebirth, that is, in 'basic time'. The correspondence thus established can be listed as follows : Basic Time 1. Inhalation and Exhalation 2. Dissolution of the elements 3. Clear Light of Death 4. Intermediate State body 5. Birth Time of the Path Diamond Muttering Purification of Mind Personal Blessing Revelation-Enlightenment Pair-united C. Bhagavan sarva (The Lord—All) Candrakirti's Pradipoddyotana on Chapter XVII (Mchan hgrel, p. 152-5) cites this verse without identification : I sarvayogo hi bhagavan vajrasattvas tathagatah / I tasyopabhogam sarvam vai traidhatukam a Set at ah // For all yoga is the Bhagavat. The Diamond Being (vajrasattva) is the Tathagata. His whole enjoyment is the three worlds without remainder. Now the yogin advances to a more refined yoga, with minute partition of the world into partite realities (the 'hundred lineages') identified with the five Buddhas or Tathagatas. This is the Atiyoga, or stage of the bodv-mandala containing the bodies of all (sarva) the thirty-two deities emanated from the Lord (Bhagavat) as the bodhicittavajra. It corresponds in external ritual to the main part of the mandala rite during which one employs the five colored threads representing the five Tathagatas. The usual commcntarial explanations of the word 'Bhagavat', in both non-tantric and tantric Buddhist texts, refer to the six allotments (or good fortune, bhaga) and the defeat of the four Maras (temptors or metaphorical death). For the six allotments, there is the verse cited in SekoddeSafiki of Xadapada (Naropa), p. 3 : aiSvaryasya samagrasya rupasya yaSasah Sriyah / jhanasyarthaprayatnasya fauriar/i bhaga iti sinrtih // It is taught that his 'good fortune' is of the six : lordliness, excellent form, fame, prosperity, knowledge, and zeal of the goal. For the defeat of the four Maras, this tradition has special tm I 22 YOGA OF THE GUHYASAMAJATANTRA features such as explaining the defeat of the skandha-mara in terms of the body-mandala, as in Alainkakalasa's Vajramaln commentary, p. 164-4 : I de la bdud bzi bcom pa ham dbah phyug la sogs pahi yon tan drug dan Idan pas na ' bcom Idan hdas so ' ' de la stoh pa Aid bsgoms pas hchi bdag gi bdud bcom mo // lha sum cu rtsa gfiis kyi bdag fiid can gyi dkyil hkhor gyi hkhor lohi rnam pa rah gi lus la vons su scs pas phun po bdud bcom mo / /de b£in gsegs pa lhahi rnam pas Aon mons pa lha yohs su ses pas Aon mons pahi bdud boom mo I bgegs skrad pahi dus na dbah po la sogs pahi phyogs bcuhi hjig rten skyon ba la phur bus btab pas rnam par bcom pahi phyir lhahi buhi bdud bcom mo '. By reason of defeating the four Maras or of having the six qualities of lordliness, and so on, he is the Bhagavat. By contemplation of voidness he defeated the Mrtvu-mara ('Death' mara). By fully recognizing his own body as the circular form of the mandala having the embodiment of the thirty-two gods, he defeated the Skandha-mara ('Personality-aggregate' mara). By fully understanding the five defilements as the aspects of the five Tathagatas, he defeated the Klesa-mara ('Defilement' mara.. At the time of frightening away the hindering demons, because he defeated Indra and the other ten Lokapalas by applying the magic nail, he defeated the Devaputra-mara ('Son-of-the-gods' mara). Concerning the 'All' (sarva), Pradipoddyotana on Chapter XIII. first sentence, comments on the epithet muni : "He is callcd muni because he lives in the mind of all the Tathagatas" (sanatatha-gatamanovarttitvad munim). Besides, all the deities are an expression of the Buddha's 'mind of enlightenment' (bodhicitta), a term which also means the male-female bindu in the central channel and the mysterious substance tasted in the 'Secret Initiation' of the Stage of Completion. This 'alP-inclusive character of the bodhicitta is portrayed in some verses of Tson-klia-pa, in his "Rnal-hbyor dag-pahi rim pa" (PTT. Vol. 160. p. 85) : / g<"> Hg gzugs dan tshor ba hdu ies hdu byed dan / I mam par Ses dan skye mchcd dmg dan dbai) po drug / I sa ehu me dan rlun dan nam mkhah thams cad ni / COMMENTARY ON THE FORTY NIDANA VERSES 225 I by a A chub scms hdra rgya chen de la phyag htshal lo 11 I gii mug hes pa hdod chags rdo rje chos bcas gaA / I "g pahi sbyor ba lasbyun rlag lu rab hbrcl bar / I rnam pa sna Ishogs dgali bas myos pahi dnos gyur pa / I bya A chub sems hdra rgya chen de la phyag htshal lo // I sdud dan dgali dai) rnam pa de biin mi hgyur da A / I rgyu dah hbras bulii raA biin sems su rjes thogs chos / I rmofis dan ie sdan hdod chags sgrib pa rdo rje sle / I byah chub sems hdra rgya chen de la phyag htshal lo // I ies pas lha sum cu so ghis la phyag byaho /. • I bow to that expanse like bodhicitta—all that is rupa, vedanii, samjfia, samskara, and vijfiana; the six (external) sensory bases, and the six sense organs; earth, water, fire, and wind and spacc. I bow to that expanse like bodhicitta—any fault of delusion along with the nature of diamond lust; which by continual union arisen from association with the consort [[[vidya]]) bccomcs an element intoxicated by variegated ecstasy. I bow to that expanse like bodhicitta—the reunification, the ecstasy, the aspect, the unchanging Thusncss; the intrinsic nature of cause and effect as a nature afterwards obtained in the mind; the diamond obscuration of delusion, hatred, and lust. With those verses one bows to the thirty-two gods. In the first of those three verses, the five personality aggregates (rupa, etc.) are the five skandha-Tathagatas; the six (external) sensorv bases are the five goddesses called vajra and also sems ma (for the sixth sense object, some goddess would do double duty); the six sense organs arc six of the Bodhisattvas; the five elements (earth, etc.) arc the four goddesses Locana, etc. (the dhatu-mudra) and the Akasadhatn. That list includes all the deities which are subject to division into five aspects, namely : (a) five skandha-Tathagata (nidana verse 14). (b) four dhalu-mudra (verse 15), six mdriya-bodhisattva (verse 16), and (d) five vifaya-vajra (mdiina verse 20). Tsori-kha-pa explains (PTT, Vol. 158, p. 205-3) that the ten krodha or wrathful gods, in the ten limbs, and the bodhisattvas Maitreya and Samanta-bhadra, in the joints and veins, are counted among the thirty-two gods for the purpose of 'arcane body' (kaya-viveka), but are 226 YOGA OF THE GUHYASAMAJATANTTRA not each divided into five aspects bccansc they were not so indicated in the basic Tantra. The hundred subdivisions are listed by Aryadeva in his Caryameldpakapradipn (PIT, Vol. 61, p. 295-5, line 7, to 297-5, line 8). In my annotation I follow the subdivisions as presented in Tsori-kha-pa's Paiicakrama commentary Gsal bahi sgron me (PTT, Vol. 158 pp. 204 and 205) and a few differences with the lists in that Peking edition of Aryadeva's work may be due to the fact that Tsori-kha-pa employed all translations of this work in Tibetan, as I pointed out in "Notes on the Sanskrit Term Jhana" p. 267, note 59. Aryadeva, op. cit., p. 295-5, merely cites the Candraguhyatilaka (zla gsah thig le) as mentioning the term 'hundred lineages'. Tsori-kha-pa's exposition always uses the order Vairocana, Ratnasambhava, Amitabha, Amoghasiddhi, and Aksobhya; and means this order in many other places by saying 'Vairocana ctc.' This shows the Guhya-samaja traditional correspondences to the skandhas to agree with ihe old Buddhist statement of the skandhas (cf. nidana verse 9, above), and this gives rise to the table in Tucci (Tibetan Painted Scrolls, I, p. 240), where the standard jurisdictional activity of the Buddha families is given in the same order : moha (delusion), abhimana (pride), raga (lust), irsya (envy), krodha (wrath). While this work was being printed, the author temporarily in Japan heard that a scholar wondered about the consistency ofthe Guhyasamdjatantra to have Aksobhya as the chief deity and yet apparently in another placc assigning this role to Vairocana. But by reference to the Aksobhya-mandala translated above it will be noticcd that the placement of Aksobhya in the center gives Vairocana the assignment to the East. In this Tantra Aksobhya has the role of emanating, as though from above downwards, the whole mandala. The human candidate has to work from downwards upward and he docs this by the correspondences which start from the East, so there is no inconsistency. The subdivisions amounting to a hundred lineages as well as other lists in the annotation of these verses, arc somewhat tedious, unless the reader can sense the interesting sidelights on Indian civilization suggested by the way of sectioning the 'worlds' into these partite realities grouped under the five Tatha-gatas as 'building-blocks' of the world, which is made up of them COMMENTARY ON THE FORTY NIDANA VERSES 227 in various permutations and combinations. To help the reader to this point of view, four summarizing tables have been included under the respective niddna verses (Nos. 14, 15, 16 under 'Bhagavan sarva' and No. 20 under 'Tathagata'). Byway of easing the reading of this annotation set, I have omitted the Tibetan passages for the 'partite realities' and 'hundred lineages', since this subsection is already swollen with technical details. IIBHAH bhaviny asmin prakrtayn ragdrdgddikah punah / tdbhya(h) SubhdSubham karma talo janma-samudbhavah //13// In this gestation are the prakrtis desire, aversion, and so on; as a result of those, auspicious and inauspicious karma; therefrom the origination of (re)birth. Mchan : 'In this gestation' means the three lights. Auspicious karma leads to birth in a good destiny (sugati), inauspicious karma to birth in a bad destiny (durgati). Again, after amassing the two kinds of karma one experiences the Clear Light of Death, then undergoes the Intermediate State (antarabhava), and is reboin through a womb or by some other means of birth. In further explanation, after the amassing of karma, when facing death, earth dissolves in water, watei in fire, fire in wind, the wind which stirs up the ,80 vikalpa-s in Light, that in Spread- of-Light, that in Culmination-of-Light, and that in the Clear Light of Death. This sequence of dissolution is the direct order (anuloma-krama) and describes the 'secret state of mind' (citta-viveka, sems dben). Pahcakrarna, 2nd krama, 44-47 ; Sri Laksmi {op. cit.), p. 27-3, ff.: krtva SubhdSubhain karma bhramanti gatipahcake // anantaryddikani krtvd narake'u. vipa/cyote // Subham danadikam krtvd svargadifu mahiyate / anantajanmasahasram prdpya an: am punah punali // purvakarmai ipako 'yam iti Socati mohalah / prakrtyabhasayogena yena kliiyanti jantavah // jhatva tam eva nuuyante jridnino bhavapahjarat / prajnasvabhava evdyam < andramandalakatpand // Having done good and evil deeds they wander in the five destinies; liaving committed the sins of immediate retribution, they roast in the hells; having done die good deeds of giving and the like, they thrive in heaven and other (good destinies):--Again and again this happens during their uncountable lives. This maturation of former 228

Retrieved from "http://www.tibetanbuddhistencyclopedia.com/en/index.php?title=Aaa&oldid=278134"