71 The Vajra Rosary and Revelation of the Hidden Intention use the same expressions for the first five, and for the latter five, Naga, Kurma, Krkalasa, Devadatta, and
Dhanujit
[Dragon, Tortoise, Chameleon, Devadatta, and Dhanujit]; for this last, some commentaries also call it Dhanajit (nor las rgyal).
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
When firm, there is orgasmic joy.
Thus, buddha inexhaustible-
The yogT/nT will definitely [ I04a? l achieve.
The SheafofInstructions explains that here, "mentality" means "semen. " "Going against" means "the reverse order. " "Firm" means "reaching the crown. "
Here, Lakshmi explains that when the enlightenment spirit drips from the crown, it is luminance. When it descends into the joints of all the limbs, it is radiance. When the one drop emits from the tip of the vajra, it is imminence, and when it is firm in that very tip, then that is the arisal of clear light. Again, the first two [stages] are similar, but its going into the vajra tip or center being imminence, and abiding within the jewel being the arisal of clear light, are also explained as the four joys. There
are many [explanations] like this, [all of] which are similar.
Munishri explains that when it reaches the root of the vajra, it is luminance; when it reaches the center of the jewel, it is imminence, and when it reaches the tip of the jewel, it is clear light. This implies that he
must claim that when it reaches from the root of the vajra to the throat of the jewel, it is the arisal of radiance.
The Great Seal Drop explains that the four joys are the same as lu- minance, radiance, imminence, and clear light. The Root and Explana- tory Tantras of the Esoteric Community and treatises of the five Noble literatures do not contain explanations of the four joys as the four voids, and the five Noble father and sons do not say that when [the enlighten- ment spirit] melts and reaches this place, the four joys or the four voids arise, they just explain the arisal of luminance by dissolving the wind- energies and the arisal of radiance by the dissolving of mind, and so forth.
As for most of the other followers of the five Noble literatures, except for mentioning the four voids generated from the process of the descent of enlightenment spirit from the crown to the secret place vajra, they do not explain any other way in which the primal wisdom of the four voids is included in the path. [104bl Not to accept [the reticence ofthese sages] is a misunderstanding of the great vital point of this system, as will be ex-
plained below.
Here, someone says, "Which should be accepted among these ways
of generating the four joys by the process of the streaming of the enlight- enment spirit? "
The distinctive types of the four voids that will be taught emerge from penetrating the vital point in the heart center. Although these are not produced here, a simulation of the four voids is produced. If one practices like Munishri it is clear that there is a very important correspondence
Chapter IV- Body Isolation ? 2 1 5
2 1 6 ? Brilliant Illumination of the Lamp
here. Here, great bliss is the life of the path, and making it firm, as it depends on the upward-surging bliss, is the extremely important way to produce it. Again, the SheafofInstructions says:
With the arisal of that enlightenment-spirit, beginning from the jewel until it reaches the navel, it increases without emitting, and proceeds upwards.
Taking this literally, [we would think that] when it does not emit from the jewel, it is as if it naturally reversed itself; but it is not so. Even though it does not emit, it can happen that it goes indivisibly where it will, without entering the very same path as it came down. And it can happen that even if it reverses direction, there is no certainty it will reach straight to the
crown and it may spread out into the lower part of the body. Therefore, if it is necessary that it go to the crown by winding itself upwards, the yog1nimust do that purposefully. As the Vajra Rosary Tantra says:
By the preceding of the thatness
Of the wind-energies, it is driven upward. The yog1nicauses that achievement,
And therefrom in the emanation wheel One realizes what is called "joy. "
It [further] says that the yog1nimakes it go upon the [heart's] Dharma wheel [IOSaJ and then up to the beatific wheel.
Thus, by meditation on the subtle, as for all those processes-dis- solving the wind-energies, the arising of the signs, the melting the spirit of enlightenment by burning the furor and it coming downward, its rever- sal upward, and the production from both of those [processes] of the downward streaming and the upward firming joys in their sixteen [luner] portions and, from the solar perspective, twelve portions-they are all similar in involving the blazing and the dripping of the furor in the navel and the secret center, meditation by setting letters and drops there, and meditating there on vase breathing, and so on. All of those are very important, and especially they are methods which do not mistake the vital points of the path of the YoginiTantras; so you should understand them well.
This meditating of the subtle drop in the lower door is very powerful for burning the fury fire, as it easily reverses the evacuative energy up- ward, and can demonstrate well the downward streaming orgasmic joy.
In this it is necessary that the spirit of enlightenment abide for a long time in the jewel. Although there are many [other] necessities such as its long abiding there, I do not write about them for fear of getting too lengthy.
[VI. B. 3. b. ii. c'3'dTA"6"c" - How to cultivate samadhic and aftermath ( body isolations) when (bliss) arises !
When you are able to generate the orgasmic joys of the upward and downward order, it is necessary to unite them with the completely decisive view of selflessness, the purity of suchness. Therefore, you must generate this with the two minds functioning as one, and you must medi- tate in the equipoised trance on the union of voidness and great bliss as object and subject. When you arise from that [trance], moved by the force of wind-energies, the way you meditate is described in the Vajra Rosary Tantra :
As for the sense engaging the object [lOSbJ
Binding whatever abides there,
You should intensely engage the superficial relative, The magic [body] and so on, nondual with voidness. Such as the wisdom-intuition initiation,
It is the bliss of [that] experience.
By remembering great bliss,
Your senses reverse the objective body.
This means that "voidness" is clear light transparence; "nondual" is communion; the "superficial" is the magic body, and so on. Included in the "and so on" are also the ways of engaging sense objects in the con- text of less advanced [practices]. You should understand according to what is explained here that, in all the occasions of developing the four voids, from speech isolation on, whatever arises is sealed with bliss-void. Thus, when you enjoy an object, you seal it by remembering [both] the
bliss taken as the actuality of the third initiation and the previously explained great bliss according to the explanation of what is included in the "and so on. " You restrain any attitude that is in disharmony with that, and abide there with all objects appearing as bliss. After that, conditioned by the blazing of bliss the wind-energies that function through the doors of the senses are reversed within and the sense consciousnesses also are
Chapter IV- Body Isolation ? 2 1 7
? retracted, the wind-energies dissolve, and, as before, bliss arises.
218? BrilliantIlluminationoftheLamp
In that regard, just as in first stage one must learn that everything outer and inner that arises, arises as divine, so in the second stage all that arises must [be experienced to] arise as a transformation of great bliss. But again, that is only after having discovered the orgasmic great bliss of the perfection stage, so here the statement that you should see everything that arises as the play of great bliss from the perspective of body isola- tion [I06al is made in order that all visions should arise as bliss.
In that regard, through determining the pure nature of all things, you first must understand all substantial things as transformations of voidness, and then through the process of uniting bliss and void, you must meditate them as transformations of great bliss. To explain those, in the Integrated Practices it says:
"I am pure by nature! " which means "My nature has been firmly created. " And as for having visualized your- self as the great Vajradhara, with the nature of the three vajras, it is explained as the "yoga of blessing. "
On this occasion of the single clan body isolation, yourself the yogi/ni develops a firm visualization that knows your natural purity, and are said to have meditated yourself as Vajradhara. And not only yourself, but also all the whole body which is to be isolated, and not only on the occasion of the one clan [body isolation], but likewise on the occasions of the hun- dred clan body isolation, and so on.
Therefore, when all things to be isolated [from routine ordinariness]
are primally determined to have the nature of the pure reality devoid of
taste, without any multiplicity of different voidnesses. Therefore, when such voidness is taken as the object by orgasmic bliss, then, even though subject and object may not [yet] merge like water poured in water, one can imaginatively practice that way. l l116bl At that time, by the vital point of imagining bliss-void as a single aesthetic experience, it is easy, by the
intrinsic identifiability, that very realityless voidness is known to arise as all those substantial things-and that is the meaning of things being the transformations of voidness. Although there are many different kinds of things, since they are no different in being void of truth[-status], the negandum of which they are devoid, they are all of a single aesthetic
power of visualization, to focus [on things] as the transformations of bliss just like they are the transformations of voidness. And this is the
real reason for sealing everything that arises [with great bliss] by remem- bering the bliss-void trance concentration.
Thus, in terms of seeing all substantial things as the transforma- tions of the uniform aesthetic experience of bliss-void, even the appear- ance of the life cycle. the effect. and of evolution and addiction, its cause, become the play of great primal wisdom, and so the routine life cycle and its cause have no place of origin. In the passage [from the Vajra. ? hrrvara King ofNondual Tanrras] quoted in the Integrated Practices in the con- text of the hundred clan body isolation:
The aggregates, elements and likewise the media, Having been divided into five classes and again five, Are blessed individually by the transcendent lords- Whence could the life cycle evolutions emerge? Likewise, each one of the five outer objects, Individually by the five bliss-lords,
Are always specially blessed,
Always truly standing as the three and five wisdoms.
Chag's translation in this way is excellent.
Seeing the implication of this, Saraha said [in an Enlightenment
Song]:
Don't take it as two, take it as one;
Don't distinguish the various specific clans. Transform all of the three realms - all of this - Into the color of the single great passion !
There there is no beginning, middle, or end. It is not existence, and it is not nirvana.
In this supreme great bliss
The self [ J 07a) and the other do not exist.
In the front and back, in the ten directions, Whatever you see is that itself.
That bliss itself your savior, right now ends all error.
Now, you need not go to ask for anyone else.
Here, "great passion" is primal orgasmic wisdom.
Thus, according to the explanation of the hundred clans and so on,
at first this is determined by learning and reflection. Then at the time of
Chapter IV- Body /so/arion ? 2 1 9
220 ? Brilliant Illumination of the Lamp
practice, you preliminarily learn the [yoga branch of] retraction wherein you see everything that appears as the play of bliss-void. Having learned that, then you learn the ultimate body isolation wherein all that arises as the single great secret Vajradhara, and you meditate yourself as bliss-void in the form of arising as Vajradhara. And again you there have union with your consort. The treatises of the Noble father and sons are not explicit
as to whether Vajradhara is blue or white.
If you cannot create the great bliss as just explained but can create
the melting bliss, then meditate on that. If even that is lacking, you should create it through understanding well the process of joining bliss and void and the process of cultivating the entranced and aftermath [samadhis]. In order to take great bliss as the path, there is no other art than, by the power of firm familiarization with this method of cultivating great bliss in trance and aftermath [samadhis], associating everything that arises with the blazing of bliss. And so there are many explanations of it in many Tantras and treatises. In this [Noble] system, it is clearly explained in the context of body isolation, so having thoroughly understood it, tum your mind toward it again and again. And this is how you should inherit the extraordinary ability of the class of [the practitioners of] this path. [1117b)
CHAPTER V
Speech Isolation in General
[107b. t-143b. lI
[VI. B. 3. b. ii. c'3'dTB. ,
samadhi]
The second has six parts: [ 1 ") The order of body isolation and speech isolation; [2") Refuting the assertion that speech isolation is a creation stage path; [3") Teaching the reality of wind-energy, the know- able object of speech isolation; [4") Teaching the ultimate reality of mantra; [5") The way that speech isolation becomes a component of breath control; and [6") The way to put speech isolation into practice.
? ? isolation]
order of body isolation and speech
One might wonder, "What is the meaning of the statement that one should learn the speech isolation after learning the body isolation; [since] without the body isolation preceding, speech isolation will not succeed? "
The Integrated Practices states when one learns the gross and subtle creation stages, one abides in the beginner's samadhi, and when one learns the body isolation, one dwells in the body vajra samadhi. There is also a "body vajra samadhi" in the first stage, but what is called "body vajra samadhi" here is the body vajra of the perfection stage, where the body vajra is distinctive. Further, though the "vajra body" and "wisdom body" explained to be the magic body are not [yet] present here, this is a body vajra which arises as the play of the perfection stage orgasmic bliss one has [here] attained. Thus, "vajra" here has the meaning of insepara- bility from great bliss.
22 1
- How to learn the speech isolation speech vajra
[VI. B. 3. b. ii. c'3'd'i'B"1 " - The
Further, [the body isolation must be attained as] the prerequisite of speech isolation; because, since speech isolation is the special mantra reci- tation of the perfection stage, if that [deity] body is not present in the deity meditation of the reciter, the potency of that recitation will not develop. Further, [since speech isolation aims] to cause the wind-energies to collect
and dissolve in the distinctive place of wind
-
energy contraction, the dhati
222 ? Brilliant Illumination ofthe Lamp
[VI. B. 3. b. ii. c'3'dTI:l"2" - Refuting the assertion that speech isolation The Moonlight Commentary states:
As the vajra recitation also is a meditation of that [crea- tion stage] type, first mentioned as a component of that [creation stage], it is assigned to the creation stage. How- ever, the Integrated Practices locates it at the end of the speech isolation, as it abides in the speech vajra samadhi; and so [Aryadeva] says that one should seek the mind iso- lation, going beyond the creation stage. Now, the instan- taneous visualization [of oneself] as a fully developed deity body is the [procedure used on the] perfection stage; and since [speech isolation] depends on that [procedure], the Integrated Practices states, "The speech isolation is
not the province of the creation stage practitioner. "
Thus, it is explained that, when one abides in the speech vajra samadhi, one is seeking the mind isolation beyond the creation stage, and the speech isolation does not differ from that; and since the instantaneous perfection into the deity body is the referent of the designation "perfec- tion stage," which is not the gradual creation as a deity [of the creation stage], [the speech isolation] is not the province of the creation stage. That statement of the Integrated Practices is to show that dwelling in the speech isolation samadhi is beyond the creation stage, and not to show that the mind isolation is beyond the creation stage. (JOShi Thus, both translations [of the Integrated Practices], [the usual] "going beyond the creation stage," and of Chag, "having gone beyond. . . " are good.
? channel in the center of the heart complex, by the reason that I IIIKuJ in general such contraction is very easy when preceded by [body isola-
tion's] initial generation of bliss from contracting and dissolving into the central channel and is difficult when not so preceded, the order [of the
two isolations] is so [determined]. This is because, as the Vajra Rosary states that the releasing of the channel knot at the dhati of the heart com- plex is harder than the releasing of the other channel knots, first contract- ing [the wind-energies] into the central channel in other locations is easier
than doing so at the heart complex.
is a creation stage path]
Chapter V-Speech Isolation in General ? 223
Again, one should not think that [speech isolation] is creation stage because of the Integrated Practices statements that "the creation stage leads to attainment of the eighth stage," and that "one who abides in the speech vajra samadhi is lord of the eighth stage. " This is because, though both are placed on the eighth stage, as there are many [ways of arranging the] prior and later stages, it is not necessary to interpret them both as referring to only one state. I will explain [below] the layout of these stage s .
The Integrated Practices states :
Speech isolation is the primal wisdom of the yogT/nT; extremely subtle, it is not the object of the [exoteric] Universalists, nor is it the object of those who, though on the Vajra Vehicle, are practitioners of the creation stage; since it is extremely subtle.
As for the meaning of this Integrated Practices statement, it is not prop- erly cited to show that, while [the vajra recitation] is not the province of the creation stage of a gradually created deity, it is the province of the creation stage of an instantaneously created deity: because it is or is not equally the province of those two; and because, when the Integrated Practices explains separately, at the beginning of the speech isolation, the meaning of the [Root Tantra] Third Chapter's mention of the medita- tion of the five colored jewel at the nose tip for the two stages' subtle yogas, it explains the vajra recitation as the subtle yoga of the definitive meaning perfection stage; and because the Five Stages also states the explanation of the five stages such as vajra recitation for [the benefit] of those who have already practiced the creation stage and desire subse-
quently [to enter] the perfection stage.
As for the statement that it is "not the province of the [ I 09a] creation
stage practitioners," it does not mean that such a person can have no understanding of it, but that it is not such a person's path [of practice]. Therefore, one should not be confused by the fact that other authoritative treatises also explain the vajra recitation in the context of creation stage, since there is not any contradiction at all between explaining it in such a context and [holding that it] is not the path [of such a practitioner]. And this also refutes the assertion that Gad pa [kirti] accepted the vajra reci- tation of the wind-energy inhaling and exhaling as an instruction of the
creation stage.
224 ? Brilliant Illumination ofthe Lamp
[VJ. B. 3. b. ii. c'3'dTB"3" - Teaching the reality of wind-energy, the
knowable object of speech isolation]
The third has seven parts: [a "] The import of gradually learning wind-energy, mantra, and vajra recitation; [b"] Advantages and disad- vantages of knowing and not knowing the reality of wind-energies; [c"] Analysis of wind-energies; [d"] Explanation of each type; [e"] How wind-energies transit; [f"] What sort of function the wind-energies per- form; [g "] Teaching how to know the vital key of practice relying on that.
[Nagarjuna] states in the Five Stages:
After [engaging] the reality of wind-energy One should fully enter the reality of mantra. Having realized the objective of mantra, One learns well the vajra recitation.
Thus, by the process of engaging the reality of the wind-energies, one enters the reality of mantra; and realizing that, one learns the vajra recita- tion.
Here, Kalden Drakpa explains the meaning of "engaging the reality of wind-energy" as the meditation by means of the yoga of the three vajras having the three poisons, the substance drop of enlightenment spirit at the nose tip of the secret place, the mantra drop at the nose tip of the heart complex, and the light drop that compresses the wind-energies into drop form at the nose tip of the face. The meaning of "entering the reality of mantra" is meditating by visualizing the compression process
nor are they seen as the meaning of the Five Stages and the Integrated Practices.
Therefore, as for the statement about "gradually entering into the three realities," it means, according to the interpretation of Master Go, that, beginning with the knowledge of the reality of wind-energy, one next
? ? [VI. B. 3. b. ii. c'3'dTB"3"a" - The import of gradually learning wind-
energy
,
mantra, and vajra recitation]
of the crown OM into the throat A /:1, the throat A 1:1 into the heart HOM. the HOM's drop into the crescent, into the head, into the HA body, into the vowel hook, ! I09bl and the vowel hook becoming the short A. Lak? hmi and many others likewise accept this. Nevertheless, those [interpreta- tions] are not the meaning of the Further Tantra and the Vajra Rosary;
Chapter V-Speech Isolation in General ? 225 comes to know the reality of mantra: and after knowing well those two
with learning and critical reflection, one meditates the vajra recitation.
The Vajra Rosary Tantra states:
Listen! Next I will explain the ultimate, The supreme reality of wind-energy.
If the yog1nimeditates on wind-energy, S/he will swiftly attain the powers.
And the Vow Arisal states:
Who doesn't know the yoga of wind-energy, And who knows but doesn't meditate- They are harmed by various sufferings,
And become insects in [future] life cycles.
To know and meditate the yoga of wind-energy, it is very important to know well the vital points of the wind-energies. And one must know them thoroughly not only to meditate directly on the wind-energies, as in the vajra recitation, but also to meditate by visualizing the drops etc. in the vital points in the body, and to generate the path through the door of the external life-energy control.
Therefore, having well understood that all the perfection stage meditations which penetrate the vital points in the body are systems that function as mechanisms of wind-energies, you should realize that the direct and indirect meditations on wind-energies [ l lOaJ are indispensible on this path.
- Analysis o f wind-energies]
"Well just how does one ascertain the details of the wind-energies? "
The Buddha Union and the Wisdom Vajra Compendium refer to the ten wind-energies by the ten non-literal [jargon] expressions "kotakhya" and so forth. The Vajra Door Tantra uses the literal expressions vital-
izing, evacuative, digestive, ascending, and pervasive, and upmoving,
? ? [VI. 8. 3. b. ii. c'3'dTB"3"b" - Advantages and disadvantages of know-
ing and not knowing the reality of wind-energiesI
[VI. B. 3. b. ii. c'3? d'i'u"3"c "
226 ? Brilliant Illumination of the Lamp
permoving, commoving, surmoving, and ultramoving.
71 The Vajra Rosary and Revelation of the Hidden Intention use the same expressions for the first five, and for the latter five, Naga, Kurma, Krkalasa, Devadatta, and Dhanujit [Dragon, Tortoise, Chameleon, Devadatta, and Dhanujit]; for this last, some commentaries also call it Dhanajit (nor las rgyal). The terms for the two sets of five, the "root wind-energies" and the "branch wind-energies" are not explicit in the other writings of the Noble tradi-
tion, but they are used by Ekadashanirgho? ha.
If one wonders, "well, do the hundred and eight wind-energies
taught in the Vajra Rosary, called 'sender,' 'holder,' etc. , include the ten wind-energies or not? "
Some Tibetan scholars say that there are ten synonyms for each of the ten wind-energies and eight names for them in common. However, in the Vajra Rosary Commentary, it is explained that, except for the perva- sive energy, which lacks [a localized] activity and circulates throughout the body, each of the other nine wind-energies circulates in each of the six wheels, emanation, Dharma, fire, beatific, wind, and great bliss, giving fifty-four in the day and [llllbl fifty-four at night, giving one hundred and eight. There, the life-energy wind circulates from the centers of the six wheels, and each of the eight wind-energies, from evacuative to ultra- moving, circulates in the petals of the four [main wheels], not counting the fire and wind wheels. The fire wheel under the beatific wheel is
taught as three-petalled and the wind wheel at the brow as six-petalled. Thus the former has eight [sites], the three knots relative to the central channel, the channels of the right and left breasts, and the [channels in the] three petals; and the latter has eight [sites] also, including the six petals and the two channels of the right and left brows: in those [sixteen], the other eight wind-energies circulate.
In a different translation of the Tantra, it is taught that there are fifty-four from midday to midnight and fifty-four from midnight to mid- day; but this does not appear in the translation of the commentary.
commoving, surmoving, dismoving.
? 71 Tib. rgyu ba, rnam par rgyu ba, yang dug par rgyu ba, rab tu rgyu ba, nges par rgyu ba; Skt. udvaha, vi,? aha. sam valw. pravoha, nirvaha These are yogic jargon words anyway, so I don't mind creating jargon translations in this case: upmoving, permoving,
Chapter V-Speech Isolation in General ? 227
As it seems that the hundred and eight is explained as derived from nine wind-energies circulating in six wheels, the previous explanation disagrees with the Tantra. If each of the nine wind-energies such as vital- izing and evacuative circulates in each of the six wheels, and if [they also] circulate in others, then it is still necessary to explain the system of deriving the hundred [and eight] count; and if [they] do not circulate [elsewhere], it is incorrect, as [a wind-energy] circulating from the navel to the nostrils must circulate through the heart and throat centers and so fo r t h .
Furthermore, the Siitra quoted in the Commentary as: Beginning from the half session, having the nature of nine
in the six wheels, until the very end of the half session . . .
also does not seem to be correct. Whatever the case, though it seems to be the meaning of that Tantra that the hundred and eight wind-energies are not non-comprised of the ten wind-energies, as it also seems difficult to posit the pattern of circulation of each of nine wind-energies in order in each of six wheels, [ll laJ we must still investigate this [question].
[VI. B. 3. b. ii. c'3'dTB"3"d" - Explanation of each type]
The fourth has three parts: [i "] Explaining the meaning of the five root wind-energies; [ii"] Explaining the meaning of the five branch wind-energies; and [iii"] Explaining the meaning common to the two wind-energies.
I VI. B. 3. b. ii. c '3 'd TB "3 "d "i " -
w i nd-energies]
As to where the five wind-energies stay and which energy belongs to which savior, the Vajra Rosary Tantra states:
Vitalizing energy stays in the heart center, Born from the specific clan of Ak? hobhya. Evacuative energy stays in the genitals, Born from the Ratnasambhava clan. Ascending energy stays in the throat,
With the nature of Amitabha.
Metabolic energy stays in the navel lotus. With the nature ofAmoghasiddhi.
? ? Explaining the meaning of the five root
228 ? Brilliant Illumination of the Lamp Pervasive energy stays in all parts,
The actuality of Vairochana.
The Integrated Practices also states it in that way.
The statement, "this illumination of the reality of the five wind-
energies has the actuality of the five wisdoms," that the [wind-energies] are the five wisdoms, should be understood as referring to the five clans.
Now the vitalizing wind-energy circulating from the nostrils is the gross vitalizing energy, and the "indestructible wind-energy" staying in the heart center is the extremely subtle vitalizing wind-energy. As the Vajra Rosary Tantra states:
In the sky of the chamber of the heart lotus The wisdom vajra always dwells. . .
And:
Thus, the wind-energy that always dwells in the heart center as long as one lives is explained as the vitalizing energy. So one must posit both a gross and subtle vitalizing energy. As the Four Goddess Dialogue states:
Supreme subtlety ofjust the half-[mustard-seed]-measure, The actuality of the mentality in the form of a drop-
It always l l l t bl dwells in the center of the heart,
Ablaze with magnificent rays of light.
This refers to the indestructible energy which blazes with five light rays. And the Vajra Mandala Ornament Tantra also teaches the indestructible energy:
Indestructible in the center of the heart, Brilliant like a pure butter lamp, Unchanging, supremely subtle, "A"-theholy Lord.
In general there are many "heart center indestructibles," such as white and red enlightenment spirits, the ground clear light, and the subtle vitalizing energy, etc. This one is explained in the Vajra Rosary Com-
The world realm of the great Lord Ak? hobhya is that very reality. The place where he always dwells Is called the "life-wisdom. "
Chapter V-Speech Isolation in General ? 229 mentary as "clear light energy. " And it is the same one mentioned in the
Reality Accomplishment as [involved in] the:
. . . realization of ultimate reality when the orgasmic wind- energy abides in its own place after the other wind- energies have dissolved.
Therefore, as the Vajra Rosary explains that the wind-energies at the time of death dissolve from below upwards in the sequence of their original birth, and as it is taught that in the original [fetal] development the vital- izing wind-energy [is the] first [to] develop, it happens that in the end the wind-energies dissolve into the subtle vitalizing energy. Thus, also the Integrated Practices explanation that the wind-energies enter the inde- structible in the end means that they dissolve into the heart center's inde- structible energy.
While the heart center's indestructible energy and drop stay within the dhati central channel of the heart center channel knot, the vitalizing energy that circulates from the nostrils, though abiding in the heart center, does not abide [exactly] there [in the center of the channel knot] .
As for the Body Speech Mind Essence Chapter of the Vajra Rosary statement that the evacuative energy abides in the anus, in the middle of the secret center, the actual place is the lotus of the secret center, intend- ing that the evacuative energy evacuates "great dirt" from the anus. 1 I l 2aJ The Illumination of the Lamp explanation of the earth energy abiding in the lotus of the anus also refers just to that secret center lotus.
Here one objects: "There is a statement of the Vajra Rosary, that:
Both the sixty-four- and eight-petaled [wheels], as they face up and down [respectively], cause the vitalizing and evacuative [energies] to circulate by relying upward and downward.
Is it to be understood as [referring] to above and below the eight petalled heart center? Or is it referring to the above and below of the sixty-four- petalled navel center? If the former, it contradicts the locations as ex- plained above; if the latter, it contradicts the statement made after the two lines 'chamber of the lotus of the heart etc. . . ,' namely, 'relying upward
and downward, the vitalizing and evacuative great wind-energies abide. '" [In response,] "upward and downward" is taken as above and below the channel-knot of the heart center. "Abide" means "cause to circulate,"
230 ? Brilliant Illumination ofthe Lamp
referring to the path of circulation, not to a fixed place; so the first fault does not apply.
Here one may wonder: "Well, as it explains that the earth energy, the evacuative [wind-energy], circulates in the two nostrils, how can it be said to 'circulate relying downward' from the heart center? "'
That means that the evacuative energy cannot go up through the dhati path since it is blocked by the heart center channel knots; and the same [vice versa] for the vitalizing energy. Just as the vitalizing energy enters and exits from the nostrils from heart upward through the throat, so the evacuative energy enters and exits from the navel to the anus and the urethra. As the Red Yamari Tantra states:
Beginning in the navel, the evacuative [energy] Goes on the lower path to stop at the secret center; Having departed the heart to the throat.
The vitalizing [energy] goes from the nostrils. [ 1 12bl
The metabolic [fire-equalizing] energy abides equal with the furor of the navel. By reason of the Vajra Rosary statement that, blocked by the channel knot in the middle of the heart center, the vitalizing energy cannot go down from that place and the evacuative energy cannot go up, the three wind-energies that abide in the other three wheels also cannot likewise enter and exit through the center of the channel knots. As the Vajra Rosary states:
Coming and going are manifested in the lotuses Of throat, heart, navel, and secret centers . . .
excluding the pervasive energy, such is the pattern of the coming and going of the other four energies in their abodes. Further, those abodes are determined by their first arisal and their final place they return to once completing their circulations, and it is not that their overall circulation always goes out only from those places and enters into only those places.
When there is coming and going of the wind-energies, as for from which nostril they move, which wind-energy they are, from which ele- mental sphere, and what color they are; the Vajra Rosary states:
Dwelling in the clans of the five buddhas, Emerging from the nostril hole,
The five wind-energies truly move upward.
Chapter V-Speech Isolation in General ? 231
They always change, acting in the body, By moving in the superficial nose,
They emerge from that door.
Four kinds - moving from left, right, From both [nostrils], and gently moving.
The right [nostril energy], its elemental source Is the actual sphere of fire;
Its good red color
Marks the movement of the Lotus Savior.
The left [nostril energy], its elemental source
Depends on the sphere of wind-energy;
Its greenish gold appearance,
Marks the movement of the Karma Savior. The double
[nostril energy] [113aJ Has a golden color,
Is the actual sphere of earth
And is the movement of the Jewel Savior. The gentle [energy], unmoving,
Is the elemental sphere of water,
Its pure crystal appearance
Marks the movement of the Vajra Savior. [Energy] emerging from all elements, Objects constituting habitat and inhabitant, Is the nature of Vairochana,
It will emerge [only] at the end in death.
Entranced on these four elemental spheres Always recite [their mantras] .
The mantri, by the very count of recitation
Always recites all day and night . . . .
As for the meaning of this, the Integrated Practices explains that one should always recite [in the vajra manner], once light rays have emerged from the tip holes of vajra and lotus and gone upward. by the process of engaging [by inhaling] etc. the Lord of the three syllable mantra
in each elemental sphere of [energy] moving from the right and left nos- trils of the superficial nose. In regard to the fourth line, another transla- tion says, . . always truly moves in the body. " The pervasive energy also is said to circulate from the nose door along with the other wind-energies.
232? BrilliantIlluminationoftheLamp
thus being shown to emerge from the nostril. And as for "gently moving," though elsewhere it is taught to move from both left and right one by one, here it is understood to be moving from both nostrils. "Unmoving" has the meaning of "barely moving," according to the Integrated Prac- tices. This statement about "emerging from the right, etc. " is explained by the Integrated Practices as referring to the right and left nostrils and also both nostrils. The Vow Arisal similar statement is to the same effect; not meaning, as [thought by the author of] the Vow Arisal Commentary, as referring to the movement [ 1 13bl from the left, right, and center of each
nostril.
That the Vajra Rosary teaches thus does not contradict the Personal
Instruction's teaching that wind-energy moves from the right nostril, water from the left, and earth and fire from both. This is because the former statement intends the movement in terms of the Lord [of the buddha-clan], and the latter, even when it mentions equal movement [means] movement in each nostril, and when it mentions movement in each nostril means movement in both nostrils, so its [statements on this are] never sure. The statement of movement in the left explained as movement in the right is for the sake of showing the uncertainty about the energy of each of the two nostrils. Finally, it will be explained that, when each energy of a primary element moves, the other three move in its retinue. Though these four "movement from the right nostril etc. " are not explained clearly from the Tantra or from the treatises of the father
and son as "this is the root energy," still you can understand if you combine this explanation of the wind-energies of the four Saviors and the previously quoted explanation that "the vitalizing wind-energy etc. is this Savior etc. "
The Illumination of the Lamp explains that the four wind-energies of earth, water, fire, and wind respectively circulate from the lotuses of secret, heart, throat, and navel centers.
In regard to color, from the quotes of the translations of the Vajra Rosary and the old translations of the Vajra Rosary and the Integrated Practices, the energy of the left emerges as green-yellow, and in its explanation that green yellow is described as the "actuality of black light rays. " From the quotes from the Patshab and Chag translations of Inte- grated Practices it is called green-blue, as also in the commentaries. In the Integrated Practices 1 1 1 4ul the four wind-energies are respectively described as really being black, red, yellow, and white light rays, which
Chapter V-Speech Isolation in General ? 233
agrees with the description given in the Fourteenth Chapter of the Illumi- nation ofthe Lamp. In the Third Chapter of the Illumination of the Lamp the colors of the four wind-energies are explained as red, etc. , and the Revelation ofthe Hidden Intention explains the same. And in the Illumi- nation ofthe Lamp Sixth Chapter, except for explaining the right energy as actually red light rays, the other three colors are as explained above.
Thus, though there are various explanations, vitalizing, evacuative, ascending, and metabolic wind-energies' independent colors are, in order, white, yellow, red, and black, as determined for each. As for there being light rays of five colors in each of them, one holds this as the meaning of the Integrated Practices statement:
Granted that is so, each light ray which emerges, itself surely has five colored light rays; since even a single elemental sphere pervades all four elemental spheres.
KaruQashrpa da explains that shyama can mean both green and black, so it should be taken as green-blue or green-black and not as green-yellow. Lak? hm\ depending on the statement of the pervasive energy as Vairochana and the vitalizing energy as Ak? hobhya, explained them as white and black; but the latter contradicts many treatises, and though there is no clear word on the former, it is better to take it as clear blue according to Master Go. As for one sphere of element of the wind- energies pervading the four [others], when each energy, the vitalizing,
etc. , circulates [114bJ it brings the other three with it; so in each time all four circulate.
Because the Illumination ofthe Lamp Sixth Chapter states:
When one engages in the process of the sphere of each [elemental] sphere, the other three spheres operate as retinue, and thus [each] one radiates as including [others] within it;
because in elucidating its meaning the same point is made in the [Root] Ta n t r a :
It radiates along with its particular retinue;
and because the "four spheres" of that context are explained as being the four spheres of right, left, and [strong and gentle winds in] equally func- tioning nostrils. You must take them as the four wind-energies, vitalizing
234 ? Brilliant Illumination ofthe Lamp
etc. , [so that] when the ascending energy circulates in the right nostril, vitalizing, evacuative, and metabolic wind-energies circulate also together [with it]. And by this one can understand the other three as well.
As for the way in which the other three wind-energies circulate by being incorporated within the ascending energy, they are generated like a single rainbow; as those other three are are under the power of the fire energy, they are reddish white, reddish yellow, and reddish green. By that one can understand how the metabolic wind-energy etc. , [plus] three, cir-
culating from the left etc. , with a main wind-energy and three accom- panying wind-energies included in each case, operate. Thus, the state- ment that the ascending operates from the right, the metabolic from the left, and the vitalizing and evacuating from both equally is in terms of them operating as main wind-energies; it does not restrict their circula- tion as subordinate wind-energies.
When the ascending energy moves the wind-energies of the four principal Saviors in the right nostril, there are first two hundred twenty- five Pandaravasini wind-energies, and then three sets of the same number, respectively, Tara, Lochana, and Mamak. I 1 1 lSaJ wind-energies. 72 Further, in each of the Goddess wind-energies there are four Savior wind-energies. Likewise, when the metabolic energy in the left nostril moves the wind- energies of the four principal Saviors, [there are four sets of Goddess wind-energies], beginning from Tara [working round through Lochana and Mamaki to Pandara]. From this one should understand that, when the vitalizing energy equal from both nostrils moves the four principal [Savior wind-energies], [there are four sets beginning from] Mamaki [wind-energies going round to Lochana wind-energies]. When the evacu-
ative energy moves [from both equally slowly] the four Savior wind- energies, there are four sets of Goddess [wind-energies] beginning from Lochana wind-energies. The Revelation of the Hidden Intention explains that:
72 Thus, a 900-breath-long session of red fire Padman! ltha energies (with Karmanllthn, Ratnan! ltha, and Vajranlltha retinue energies) moving from the right consists of 225 Padmanlltha-Pand! lravlisinT energies, 225 Padman! ltha-Tilrll energies, 225 Padmanlltha- Lochanll energies, and 225 Padmanlltha-Mamak. T energies.
? Chapter V-Speech Isolation in General ? 235
Pandara and so forth in order,
Above and on the side, in front and below, Having the spheres of fire and wind and earth And water. . .
thus Pandara wind-energies operate above, Tara wind-energies on the side, Lochana wind-energies in the front, and Mamakr wind-energies below; and those four are explained respectively as four spheres from fire to earth.
Such being the case, as for each energy, the ascending etc. , in each set of the circulation of four wind-energies of the clans, there are four Goddess wind-energies to be distinguished, which do not operate at one time. As the four wind-energies distinguished as Savior wind-energies operate at one time and the Goddess wind-energies only operate succes- sively, and there are no wind-energies other than the savior wind-energies that operate together, the assertion of Kp? hQa Samayavajra, that one energy operates in the center and the other four abide in the directions, and that the five all operate at one time, is not good; and the position of Tsunmojen that the four wind-energies do operate together indistinguish- ably like a single rainbow, is good. Thus, the explanation of the other [115b] system that takes the five subordinate [wind-energies] as operating simultaneously in the center and directions is again different from this; so the "operating from the above" etc. is explained as successive and not simultaneous.
According to the expression in the Chag translation "above, on the side, equal below . . . ," when four Goddess wind-energies are explained in each set of nine hundred wind-energies, the fire Pandara wind-energies operate in the upper part of the nostril, the wind Tara wind-energies operate from the side of the nostrils, the earth Lochana wind-energies operate equally from the middle of both left and right nostrils, and the
water Mamakr wind-energies operate from the lower part of the nostrils. That agrees with Shrrdhara who, having posited wind-energies of the four elements in the wind-energies of each of the transits, explained the operation of the earth energy in the center and the wind energy from the two sides. The Samputa [Tantra] explanation of operation from the side, and others' explanation of operating from a facet, are taken as "operating from the side," while the meaning of "operating equally" and "frontally"
236 ? Brilliant Illumination ofthe Lamp
is "operating from the center. " If there is operation from the two sides of the nostril, it should be successive.
In the context of the comment in the Tantra "upon the five wind- energies," it is mentioned that the pervasive energy also emerges from the nostrils, thinking about the explanation below that it emerges in the end at death; so except for its circulating there at the time of death, it does not circulate there in life. This is the position of Lak? hm\ Alaritka-
kalas ha, and many former Tibetans. Ekalas hanirgho? ha explains that in the present life it emerges in the pattern of whatever elemental sphere emerges, and at the time of death emerges in the pattern of being princi- pal. In the Sheaf of Instructions, there is a third explanation, that the wind-energies operating in the Devil-free channel, [tt6aJ as they are life- exhausting wind-energies, are pervasive wind-energies. Though there are those three explanations, the pattern of whether or not the pervasive energy that pervades all the joints operates in the nostrils is better [under- stood] according to the first explanation. Therefore, though one can contract [in meditation] the wind-energies that cause inhalation and exhalation through the nostrils, there are many pervasive wind-energies that cannot be contracted-and yet they must be contracted [eventually]; because the Sheaf of Instructions explains the meaning o f the Samputa {Tantra] teaching about practicing vase-breathing and contracting the wind-energies of the twenty-four places as referring to the contraction of
the pervasive wind-energies.
branch wind-energies]
Explaining the meaning of the five
? The Integrated Practices explains the five branch wind-energies as residing in the five sense faculties such as eye. And the Vajra Rosary states that [the five wind-energies] operate from the five channels:
"Moon-part," "Luminance,"
"Reverence," "Hidden crystal," and "Liver" -
These are the names of the five channels.
The wind-energies that operate from the five channels are "Dragon," "Tortoise," "Chameleon,"
"Devadatta," and "Dhanujit. "
Again from the same text [the Vajra Rosary]:
[VI.
The yogT/nT will definitely [ I04a? l achieve.
The SheafofInstructions explains that here, "mentality" means "semen. " "Going against" means "the reverse order. " "Firm" means "reaching the crown. "
Here, Lakshmi explains that when the enlightenment spirit drips from the crown, it is luminance. When it descends into the joints of all the limbs, it is radiance. When the one drop emits from the tip of the vajra, it is imminence, and when it is firm in that very tip, then that is the arisal of clear light. Again, the first two [stages] are similar, but its going into the vajra tip or center being imminence, and abiding within the jewel being the arisal of clear light, are also explained as the four joys. There
are many [explanations] like this, [all of] which are similar.
Munishri explains that when it reaches the root of the vajra, it is luminance; when it reaches the center of the jewel, it is imminence, and when it reaches the tip of the jewel, it is clear light. This implies that he
must claim that when it reaches from the root of the vajra to the throat of the jewel, it is the arisal of radiance.
The Great Seal Drop explains that the four joys are the same as lu- minance, radiance, imminence, and clear light. The Root and Explana- tory Tantras of the Esoteric Community and treatises of the five Noble literatures do not contain explanations of the four joys as the four voids, and the five Noble father and sons do not say that when [the enlighten- ment spirit] melts and reaches this place, the four joys or the four voids arise, they just explain the arisal of luminance by dissolving the wind- energies and the arisal of radiance by the dissolving of mind, and so forth.
As for most of the other followers of the five Noble literatures, except for mentioning the four voids generated from the process of the descent of enlightenment spirit from the crown to the secret place vajra, they do not explain any other way in which the primal wisdom of the four voids is included in the path. [104bl Not to accept [the reticence ofthese sages] is a misunderstanding of the great vital point of this system, as will be ex-
plained below.
Here, someone says, "Which should be accepted among these ways
of generating the four joys by the process of the streaming of the enlight- enment spirit? "
The distinctive types of the four voids that will be taught emerge from penetrating the vital point in the heart center. Although these are not produced here, a simulation of the four voids is produced. If one practices like Munishri it is clear that there is a very important correspondence
Chapter IV- Body Isolation ? 2 1 5
2 1 6 ? Brilliant Illumination of the Lamp
here. Here, great bliss is the life of the path, and making it firm, as it depends on the upward-surging bliss, is the extremely important way to produce it. Again, the SheafofInstructions says:
With the arisal of that enlightenment-spirit, beginning from the jewel until it reaches the navel, it increases without emitting, and proceeds upwards.
Taking this literally, [we would think that] when it does not emit from the jewel, it is as if it naturally reversed itself; but it is not so. Even though it does not emit, it can happen that it goes indivisibly where it will, without entering the very same path as it came down. And it can happen that even if it reverses direction, there is no certainty it will reach straight to the
crown and it may spread out into the lower part of the body. Therefore, if it is necessary that it go to the crown by winding itself upwards, the yog1nimust do that purposefully. As the Vajra Rosary Tantra says:
By the preceding of the thatness
Of the wind-energies, it is driven upward. The yog1nicauses that achievement,
And therefrom in the emanation wheel One realizes what is called "joy. "
It [further] says that the yog1nimakes it go upon the [heart's] Dharma wheel [IOSaJ and then up to the beatific wheel.
Thus, by meditation on the subtle, as for all those processes-dis- solving the wind-energies, the arising of the signs, the melting the spirit of enlightenment by burning the furor and it coming downward, its rever- sal upward, and the production from both of those [processes] of the downward streaming and the upward firming joys in their sixteen [luner] portions and, from the solar perspective, twelve portions-they are all similar in involving the blazing and the dripping of the furor in the navel and the secret center, meditation by setting letters and drops there, and meditating there on vase breathing, and so on. All of those are very important, and especially they are methods which do not mistake the vital points of the path of the YoginiTantras; so you should understand them well.
This meditating of the subtle drop in the lower door is very powerful for burning the fury fire, as it easily reverses the evacuative energy up- ward, and can demonstrate well the downward streaming orgasmic joy.
In this it is necessary that the spirit of enlightenment abide for a long time in the jewel. Although there are many [other] necessities such as its long abiding there, I do not write about them for fear of getting too lengthy.
[VI. B. 3. b. ii. c'3'dTA"6"c" - How to cultivate samadhic and aftermath ( body isolations) when (bliss) arises !
When you are able to generate the orgasmic joys of the upward and downward order, it is necessary to unite them with the completely decisive view of selflessness, the purity of suchness. Therefore, you must generate this with the two minds functioning as one, and you must medi- tate in the equipoised trance on the union of voidness and great bliss as object and subject. When you arise from that [trance], moved by the force of wind-energies, the way you meditate is described in the Vajra Rosary Tantra :
As for the sense engaging the object [lOSbJ
Binding whatever abides there,
You should intensely engage the superficial relative, The magic [body] and so on, nondual with voidness. Such as the wisdom-intuition initiation,
It is the bliss of [that] experience.
By remembering great bliss,
Your senses reverse the objective body.
This means that "voidness" is clear light transparence; "nondual" is communion; the "superficial" is the magic body, and so on. Included in the "and so on" are also the ways of engaging sense objects in the con- text of less advanced [practices]. You should understand according to what is explained here that, in all the occasions of developing the four voids, from speech isolation on, whatever arises is sealed with bliss-void. Thus, when you enjoy an object, you seal it by remembering [both] the
bliss taken as the actuality of the third initiation and the previously explained great bliss according to the explanation of what is included in the "and so on. " You restrain any attitude that is in disharmony with that, and abide there with all objects appearing as bliss. After that, conditioned by the blazing of bliss the wind-energies that function through the doors of the senses are reversed within and the sense consciousnesses also are
Chapter IV- Body Isolation ? 2 1 7
? retracted, the wind-energies dissolve, and, as before, bliss arises.
218? BrilliantIlluminationoftheLamp
In that regard, just as in first stage one must learn that everything outer and inner that arises, arises as divine, so in the second stage all that arises must [be experienced to] arise as a transformation of great bliss. But again, that is only after having discovered the orgasmic great bliss of the perfection stage, so here the statement that you should see everything that arises as the play of great bliss from the perspective of body isola- tion [I06al is made in order that all visions should arise as bliss.
In that regard, through determining the pure nature of all things, you first must understand all substantial things as transformations of voidness, and then through the process of uniting bliss and void, you must meditate them as transformations of great bliss. To explain those, in the Integrated Practices it says:
"I am pure by nature! " which means "My nature has been firmly created. " And as for having visualized your- self as the great Vajradhara, with the nature of the three vajras, it is explained as the "yoga of blessing. "
On this occasion of the single clan body isolation, yourself the yogi/ni develops a firm visualization that knows your natural purity, and are said to have meditated yourself as Vajradhara. And not only yourself, but also all the whole body which is to be isolated, and not only on the occasion of the one clan [body isolation], but likewise on the occasions of the hun- dred clan body isolation, and so on.
Therefore, when all things to be isolated [from routine ordinariness]
are primally determined to have the nature of the pure reality devoid of
taste, without any multiplicity of different voidnesses. Therefore, when such voidness is taken as the object by orgasmic bliss, then, even though subject and object may not [yet] merge like water poured in water, one can imaginatively practice that way. l l116bl At that time, by the vital point of imagining bliss-void as a single aesthetic experience, it is easy, by the
intrinsic identifiability, that very realityless voidness is known to arise as all those substantial things-and that is the meaning of things being the transformations of voidness. Although there are many different kinds of things, since they are no different in being void of truth[-status], the negandum of which they are devoid, they are all of a single aesthetic
power of visualization, to focus [on things] as the transformations of bliss just like they are the transformations of voidness. And this is the
real reason for sealing everything that arises [with great bliss] by remem- bering the bliss-void trance concentration.
Thus, in terms of seeing all substantial things as the transforma- tions of the uniform aesthetic experience of bliss-void, even the appear- ance of the life cycle. the effect. and of evolution and addiction, its cause, become the play of great primal wisdom, and so the routine life cycle and its cause have no place of origin. In the passage [from the Vajra. ? hrrvara King ofNondual Tanrras] quoted in the Integrated Practices in the con- text of the hundred clan body isolation:
The aggregates, elements and likewise the media, Having been divided into five classes and again five, Are blessed individually by the transcendent lords- Whence could the life cycle evolutions emerge? Likewise, each one of the five outer objects, Individually by the five bliss-lords,
Are always specially blessed,
Always truly standing as the three and five wisdoms.
Chag's translation in this way is excellent.
Seeing the implication of this, Saraha said [in an Enlightenment
Song]:
Don't take it as two, take it as one;
Don't distinguish the various specific clans. Transform all of the three realms - all of this - Into the color of the single great passion !
There there is no beginning, middle, or end. It is not existence, and it is not nirvana.
In this supreme great bliss
The self [ J 07a) and the other do not exist.
In the front and back, in the ten directions, Whatever you see is that itself.
That bliss itself your savior, right now ends all error.
Now, you need not go to ask for anyone else.
Here, "great passion" is primal orgasmic wisdom.
Thus, according to the explanation of the hundred clans and so on,
at first this is determined by learning and reflection. Then at the time of
Chapter IV- Body /so/arion ? 2 1 9
220 ? Brilliant Illumination of the Lamp
practice, you preliminarily learn the [yoga branch of] retraction wherein you see everything that appears as the play of bliss-void. Having learned that, then you learn the ultimate body isolation wherein all that arises as the single great secret Vajradhara, and you meditate yourself as bliss-void in the form of arising as Vajradhara. And again you there have union with your consort. The treatises of the Noble father and sons are not explicit
as to whether Vajradhara is blue or white.
If you cannot create the great bliss as just explained but can create
the melting bliss, then meditate on that. If even that is lacking, you should create it through understanding well the process of joining bliss and void and the process of cultivating the entranced and aftermath [samadhis]. In order to take great bliss as the path, there is no other art than, by the power of firm familiarization with this method of cultivating great bliss in trance and aftermath [samadhis], associating everything that arises with the blazing of bliss. And so there are many explanations of it in many Tantras and treatises. In this [Noble] system, it is clearly explained in the context of body isolation, so having thoroughly understood it, tum your mind toward it again and again. And this is how you should inherit the extraordinary ability of the class of [the practitioners of] this path. [1117b)
CHAPTER V
Speech Isolation in General
[107b. t-143b. lI
[VI. B. 3. b. ii. c'3'dTB. ,
samadhi]
The second has six parts: [ 1 ") The order of body isolation and speech isolation; [2") Refuting the assertion that speech isolation is a creation stage path; [3") Teaching the reality of wind-energy, the know- able object of speech isolation; [4") Teaching the ultimate reality of mantra; [5") The way that speech isolation becomes a component of breath control; and [6") The way to put speech isolation into practice.
? ? isolation]
order of body isolation and speech
One might wonder, "What is the meaning of the statement that one should learn the speech isolation after learning the body isolation; [since] without the body isolation preceding, speech isolation will not succeed? "
The Integrated Practices states when one learns the gross and subtle creation stages, one abides in the beginner's samadhi, and when one learns the body isolation, one dwells in the body vajra samadhi. There is also a "body vajra samadhi" in the first stage, but what is called "body vajra samadhi" here is the body vajra of the perfection stage, where the body vajra is distinctive. Further, though the "vajra body" and "wisdom body" explained to be the magic body are not [yet] present here, this is a body vajra which arises as the play of the perfection stage orgasmic bliss one has [here] attained. Thus, "vajra" here has the meaning of insepara- bility from great bliss.
22 1
- How to learn the speech isolation speech vajra
[VI. B. 3. b. ii. c'3'd'i'B"1 " - The
Further, [the body isolation must be attained as] the prerequisite of speech isolation; because, since speech isolation is the special mantra reci- tation of the perfection stage, if that [deity] body is not present in the deity meditation of the reciter, the potency of that recitation will not develop. Further, [since speech isolation aims] to cause the wind-energies to collect
and dissolve in the distinctive place of wind
-
energy contraction, the dhati
222 ? Brilliant Illumination ofthe Lamp
[VI. B. 3. b. ii. c'3'dTI:l"2" - Refuting the assertion that speech isolation The Moonlight Commentary states:
As the vajra recitation also is a meditation of that [crea- tion stage] type, first mentioned as a component of that [creation stage], it is assigned to the creation stage. How- ever, the Integrated Practices locates it at the end of the speech isolation, as it abides in the speech vajra samadhi; and so [Aryadeva] says that one should seek the mind iso- lation, going beyond the creation stage. Now, the instan- taneous visualization [of oneself] as a fully developed deity body is the [procedure used on the] perfection stage; and since [speech isolation] depends on that [procedure], the Integrated Practices states, "The speech isolation is
not the province of the creation stage practitioner. "
Thus, it is explained that, when one abides in the speech vajra samadhi, one is seeking the mind isolation beyond the creation stage, and the speech isolation does not differ from that; and since the instantaneous perfection into the deity body is the referent of the designation "perfec- tion stage," which is not the gradual creation as a deity [of the creation stage], [the speech isolation] is not the province of the creation stage. That statement of the Integrated Practices is to show that dwelling in the speech isolation samadhi is beyond the creation stage, and not to show that the mind isolation is beyond the creation stage. (JOShi Thus, both translations [of the Integrated Practices], [the usual] "going beyond the creation stage," and of Chag, "having gone beyond. . . " are good.
? channel in the center of the heart complex, by the reason that I IIIKuJ in general such contraction is very easy when preceded by [body isola-
tion's] initial generation of bliss from contracting and dissolving into the central channel and is difficult when not so preceded, the order [of the
two isolations] is so [determined]. This is because, as the Vajra Rosary states that the releasing of the channel knot at the dhati of the heart com- plex is harder than the releasing of the other channel knots, first contract- ing [the wind-energies] into the central channel in other locations is easier
than doing so at the heart complex.
is a creation stage path]
Chapter V-Speech Isolation in General ? 223
Again, one should not think that [speech isolation] is creation stage because of the Integrated Practices statements that "the creation stage leads to attainment of the eighth stage," and that "one who abides in the speech vajra samadhi is lord of the eighth stage. " This is because, though both are placed on the eighth stage, as there are many [ways of arranging the] prior and later stages, it is not necessary to interpret them both as referring to only one state. I will explain [below] the layout of these stage s .
The Integrated Practices states :
Speech isolation is the primal wisdom of the yogT/nT; extremely subtle, it is not the object of the [exoteric] Universalists, nor is it the object of those who, though on the Vajra Vehicle, are practitioners of the creation stage; since it is extremely subtle.
As for the meaning of this Integrated Practices statement, it is not prop- erly cited to show that, while [the vajra recitation] is not the province of the creation stage of a gradually created deity, it is the province of the creation stage of an instantaneously created deity: because it is or is not equally the province of those two; and because, when the Integrated Practices explains separately, at the beginning of the speech isolation, the meaning of the [Root Tantra] Third Chapter's mention of the medita- tion of the five colored jewel at the nose tip for the two stages' subtle yogas, it explains the vajra recitation as the subtle yoga of the definitive meaning perfection stage; and because the Five Stages also states the explanation of the five stages such as vajra recitation for [the benefit] of those who have already practiced the creation stage and desire subse-
quently [to enter] the perfection stage.
As for the statement that it is "not the province of the [ I 09a] creation
stage practitioners," it does not mean that such a person can have no understanding of it, but that it is not such a person's path [of practice]. Therefore, one should not be confused by the fact that other authoritative treatises also explain the vajra recitation in the context of creation stage, since there is not any contradiction at all between explaining it in such a context and [holding that it] is not the path [of such a practitioner]. And this also refutes the assertion that Gad pa [kirti] accepted the vajra reci- tation of the wind-energy inhaling and exhaling as an instruction of the
creation stage.
224 ? Brilliant Illumination ofthe Lamp
[VJ. B. 3. b. ii. c'3'dTB"3" - Teaching the reality of wind-energy, the
knowable object of speech isolation]
The third has seven parts: [a "] The import of gradually learning wind-energy, mantra, and vajra recitation; [b"] Advantages and disad- vantages of knowing and not knowing the reality of wind-energies; [c"] Analysis of wind-energies; [d"] Explanation of each type; [e"] How wind-energies transit; [f"] What sort of function the wind-energies per- form; [g "] Teaching how to know the vital key of practice relying on that.
[Nagarjuna] states in the Five Stages:
After [engaging] the reality of wind-energy One should fully enter the reality of mantra. Having realized the objective of mantra, One learns well the vajra recitation.
Thus, by the process of engaging the reality of the wind-energies, one enters the reality of mantra; and realizing that, one learns the vajra recita- tion.
Here, Kalden Drakpa explains the meaning of "engaging the reality of wind-energy" as the meditation by means of the yoga of the three vajras having the three poisons, the substance drop of enlightenment spirit at the nose tip of the secret place, the mantra drop at the nose tip of the heart complex, and the light drop that compresses the wind-energies into drop form at the nose tip of the face. The meaning of "entering the reality of mantra" is meditating by visualizing the compression process
nor are they seen as the meaning of the Five Stages and the Integrated Practices.
Therefore, as for the statement about "gradually entering into the three realities," it means, according to the interpretation of Master Go, that, beginning with the knowledge of the reality of wind-energy, one next
? ? [VI. B. 3. b. ii. c'3'dTB"3"a" - The import of gradually learning wind-
energy
,
mantra, and vajra recitation]
of the crown OM into the throat A /:1, the throat A 1:1 into the heart HOM. the HOM's drop into the crescent, into the head, into the HA body, into the vowel hook, ! I09bl and the vowel hook becoming the short A. Lak? hmi and many others likewise accept this. Nevertheless, those [interpreta- tions] are not the meaning of the Further Tantra and the Vajra Rosary;
Chapter V-Speech Isolation in General ? 225 comes to know the reality of mantra: and after knowing well those two
with learning and critical reflection, one meditates the vajra recitation.
The Vajra Rosary Tantra states:
Listen! Next I will explain the ultimate, The supreme reality of wind-energy.
If the yog1nimeditates on wind-energy, S/he will swiftly attain the powers.
And the Vow Arisal states:
Who doesn't know the yoga of wind-energy, And who knows but doesn't meditate- They are harmed by various sufferings,
And become insects in [future] life cycles.
To know and meditate the yoga of wind-energy, it is very important to know well the vital points of the wind-energies. And one must know them thoroughly not only to meditate directly on the wind-energies, as in the vajra recitation, but also to meditate by visualizing the drops etc. in the vital points in the body, and to generate the path through the door of the external life-energy control.
Therefore, having well understood that all the perfection stage meditations which penetrate the vital points in the body are systems that function as mechanisms of wind-energies, you should realize that the direct and indirect meditations on wind-energies [ l lOaJ are indispensible on this path.
- Analysis o f wind-energies]
"Well just how does one ascertain the details of the wind-energies? "
The Buddha Union and the Wisdom Vajra Compendium refer to the ten wind-energies by the ten non-literal [jargon] expressions "kotakhya" and so forth. The Vajra Door Tantra uses the literal expressions vital-
izing, evacuative, digestive, ascending, and pervasive, and upmoving,
? ? [VI. 8. 3. b. ii. c'3'dTB"3"b" - Advantages and disadvantages of know-
ing and not knowing the reality of wind-energiesI
[VI. B. 3. b. ii. c'3? d'i'u"3"c "
226 ? Brilliant Illumination of the Lamp
permoving, commoving, surmoving, and ultramoving.
71 The Vajra Rosary and Revelation of the Hidden Intention use the same expressions for the first five, and for the latter five, Naga, Kurma, Krkalasa, Devadatta, and Dhanujit [Dragon, Tortoise, Chameleon, Devadatta, and Dhanujit]; for this last, some commentaries also call it Dhanajit (nor las rgyal). The terms for the two sets of five, the "root wind-energies" and the "branch wind-energies" are not explicit in the other writings of the Noble tradi-
tion, but they are used by Ekadashanirgho? ha.
If one wonders, "well, do the hundred and eight wind-energies
taught in the Vajra Rosary, called 'sender,' 'holder,' etc. , include the ten wind-energies or not? "
Some Tibetan scholars say that there are ten synonyms for each of the ten wind-energies and eight names for them in common. However, in the Vajra Rosary Commentary, it is explained that, except for the perva- sive energy, which lacks [a localized] activity and circulates throughout the body, each of the other nine wind-energies circulates in each of the six wheels, emanation, Dharma, fire, beatific, wind, and great bliss, giving fifty-four in the day and [llllbl fifty-four at night, giving one hundred and eight. There, the life-energy wind circulates from the centers of the six wheels, and each of the eight wind-energies, from evacuative to ultra- moving, circulates in the petals of the four [main wheels], not counting the fire and wind wheels. The fire wheel under the beatific wheel is
taught as three-petalled and the wind wheel at the brow as six-petalled. Thus the former has eight [sites], the three knots relative to the central channel, the channels of the right and left breasts, and the [channels in the] three petals; and the latter has eight [sites] also, including the six petals and the two channels of the right and left brows: in those [sixteen], the other eight wind-energies circulate.
In a different translation of the Tantra, it is taught that there are fifty-four from midday to midnight and fifty-four from midnight to mid- day; but this does not appear in the translation of the commentary.
commoving, surmoving, dismoving.
? 71 Tib. rgyu ba, rnam par rgyu ba, yang dug par rgyu ba, rab tu rgyu ba, nges par rgyu ba; Skt. udvaha, vi,? aha. sam valw. pravoha, nirvaha These are yogic jargon words anyway, so I don't mind creating jargon translations in this case: upmoving, permoving,
Chapter V-Speech Isolation in General ? 227
As it seems that the hundred and eight is explained as derived from nine wind-energies circulating in six wheels, the previous explanation disagrees with the Tantra. If each of the nine wind-energies such as vital- izing and evacuative circulates in each of the six wheels, and if [they also] circulate in others, then it is still necessary to explain the system of deriving the hundred [and eight] count; and if [they] do not circulate [elsewhere], it is incorrect, as [a wind-energy] circulating from the navel to the nostrils must circulate through the heart and throat centers and so fo r t h .
Furthermore, the Siitra quoted in the Commentary as: Beginning from the half session, having the nature of nine
in the six wheels, until the very end of the half session . . .
also does not seem to be correct. Whatever the case, though it seems to be the meaning of that Tantra that the hundred and eight wind-energies are not non-comprised of the ten wind-energies, as it also seems difficult to posit the pattern of circulation of each of nine wind-energies in order in each of six wheels, [ll laJ we must still investigate this [question].
[VI. B. 3. b. ii. c'3'dTB"3"d" - Explanation of each type]
The fourth has three parts: [i "] Explaining the meaning of the five root wind-energies; [ii"] Explaining the meaning of the five branch wind-energies; and [iii"] Explaining the meaning common to the two wind-energies.
I VI. B. 3. b. ii. c '3 'd TB "3 "d "i " -
w i nd-energies]
As to where the five wind-energies stay and which energy belongs to which savior, the Vajra Rosary Tantra states:
Vitalizing energy stays in the heart center, Born from the specific clan of Ak? hobhya. Evacuative energy stays in the genitals, Born from the Ratnasambhava clan. Ascending energy stays in the throat,
With the nature of Amitabha.
Metabolic energy stays in the navel lotus. With the nature ofAmoghasiddhi.
? ? Explaining the meaning of the five root
228 ? Brilliant Illumination of the Lamp Pervasive energy stays in all parts,
The actuality of Vairochana.
The Integrated Practices also states it in that way.
The statement, "this illumination of the reality of the five wind-
energies has the actuality of the five wisdoms," that the [wind-energies] are the five wisdoms, should be understood as referring to the five clans.
Now the vitalizing wind-energy circulating from the nostrils is the gross vitalizing energy, and the "indestructible wind-energy" staying in the heart center is the extremely subtle vitalizing wind-energy. As the Vajra Rosary Tantra states:
In the sky of the chamber of the heart lotus The wisdom vajra always dwells. . .
And:
Thus, the wind-energy that always dwells in the heart center as long as one lives is explained as the vitalizing energy. So one must posit both a gross and subtle vitalizing energy. As the Four Goddess Dialogue states:
Supreme subtlety ofjust the half-[mustard-seed]-measure, The actuality of the mentality in the form of a drop-
It always l l l t bl dwells in the center of the heart,
Ablaze with magnificent rays of light.
This refers to the indestructible energy which blazes with five light rays. And the Vajra Mandala Ornament Tantra also teaches the indestructible energy:
Indestructible in the center of the heart, Brilliant like a pure butter lamp, Unchanging, supremely subtle, "A"-theholy Lord.
In general there are many "heart center indestructibles," such as white and red enlightenment spirits, the ground clear light, and the subtle vitalizing energy, etc. This one is explained in the Vajra Rosary Com-
The world realm of the great Lord Ak? hobhya is that very reality. The place where he always dwells Is called the "life-wisdom. "
Chapter V-Speech Isolation in General ? 229 mentary as "clear light energy. " And it is the same one mentioned in the
Reality Accomplishment as [involved in] the:
. . . realization of ultimate reality when the orgasmic wind- energy abides in its own place after the other wind- energies have dissolved.
Therefore, as the Vajra Rosary explains that the wind-energies at the time of death dissolve from below upwards in the sequence of their original birth, and as it is taught that in the original [fetal] development the vital- izing wind-energy [is the] first [to] develop, it happens that in the end the wind-energies dissolve into the subtle vitalizing energy. Thus, also the Integrated Practices explanation that the wind-energies enter the inde- structible in the end means that they dissolve into the heart center's inde- structible energy.
While the heart center's indestructible energy and drop stay within the dhati central channel of the heart center channel knot, the vitalizing energy that circulates from the nostrils, though abiding in the heart center, does not abide [exactly] there [in the center of the channel knot] .
As for the Body Speech Mind Essence Chapter of the Vajra Rosary statement that the evacuative energy abides in the anus, in the middle of the secret center, the actual place is the lotus of the secret center, intend- ing that the evacuative energy evacuates "great dirt" from the anus. 1 I l 2aJ The Illumination of the Lamp explanation of the earth energy abiding in the lotus of the anus also refers just to that secret center lotus.
Here one objects: "There is a statement of the Vajra Rosary, that:
Both the sixty-four- and eight-petaled [wheels], as they face up and down [respectively], cause the vitalizing and evacuative [energies] to circulate by relying upward and downward.
Is it to be understood as [referring] to above and below the eight petalled heart center? Or is it referring to the above and below of the sixty-four- petalled navel center? If the former, it contradicts the locations as ex- plained above; if the latter, it contradicts the statement made after the two lines 'chamber of the lotus of the heart etc. . . ,' namely, 'relying upward
and downward, the vitalizing and evacuative great wind-energies abide. '" [In response,] "upward and downward" is taken as above and below the channel-knot of the heart center. "Abide" means "cause to circulate,"
230 ? Brilliant Illumination ofthe Lamp
referring to the path of circulation, not to a fixed place; so the first fault does not apply.
Here one may wonder: "Well, as it explains that the earth energy, the evacuative [wind-energy], circulates in the two nostrils, how can it be said to 'circulate relying downward' from the heart center? "'
That means that the evacuative energy cannot go up through the dhati path since it is blocked by the heart center channel knots; and the same [vice versa] for the vitalizing energy. Just as the vitalizing energy enters and exits from the nostrils from heart upward through the throat, so the evacuative energy enters and exits from the navel to the anus and the urethra. As the Red Yamari Tantra states:
Beginning in the navel, the evacuative [energy] Goes on the lower path to stop at the secret center; Having departed the heart to the throat.
The vitalizing [energy] goes from the nostrils. [ 1 12bl
The metabolic [fire-equalizing] energy abides equal with the furor of the navel. By reason of the Vajra Rosary statement that, blocked by the channel knot in the middle of the heart center, the vitalizing energy cannot go down from that place and the evacuative energy cannot go up, the three wind-energies that abide in the other three wheels also cannot likewise enter and exit through the center of the channel knots. As the Vajra Rosary states:
Coming and going are manifested in the lotuses Of throat, heart, navel, and secret centers . . .
excluding the pervasive energy, such is the pattern of the coming and going of the other four energies in their abodes. Further, those abodes are determined by their first arisal and their final place they return to once completing their circulations, and it is not that their overall circulation always goes out only from those places and enters into only those places.
When there is coming and going of the wind-energies, as for from which nostril they move, which wind-energy they are, from which ele- mental sphere, and what color they are; the Vajra Rosary states:
Dwelling in the clans of the five buddhas, Emerging from the nostril hole,
The five wind-energies truly move upward.
Chapter V-Speech Isolation in General ? 231
They always change, acting in the body, By moving in the superficial nose,
They emerge from that door.
Four kinds - moving from left, right, From both [nostrils], and gently moving.
The right [nostril energy], its elemental source Is the actual sphere of fire;
Its good red color
Marks the movement of the Lotus Savior.
The left [nostril energy], its elemental source
Depends on the sphere of wind-energy;
Its greenish gold appearance,
Marks the movement of the Karma Savior. The double
[nostril energy] [113aJ Has a golden color,
Is the actual sphere of earth
And is the movement of the Jewel Savior. The gentle [energy], unmoving,
Is the elemental sphere of water,
Its pure crystal appearance
Marks the movement of the Vajra Savior. [Energy] emerging from all elements, Objects constituting habitat and inhabitant, Is the nature of Vairochana,
It will emerge [only] at the end in death.
Entranced on these four elemental spheres Always recite [their mantras] .
The mantri, by the very count of recitation
Always recites all day and night . . . .
As for the meaning of this, the Integrated Practices explains that one should always recite [in the vajra manner], once light rays have emerged from the tip holes of vajra and lotus and gone upward. by the process of engaging [by inhaling] etc. the Lord of the three syllable mantra
in each elemental sphere of [energy] moving from the right and left nos- trils of the superficial nose. In regard to the fourth line, another transla- tion says, . . always truly moves in the body. " The pervasive energy also is said to circulate from the nose door along with the other wind-energies.
232? BrilliantIlluminationoftheLamp
thus being shown to emerge from the nostril. And as for "gently moving," though elsewhere it is taught to move from both left and right one by one, here it is understood to be moving from both nostrils. "Unmoving" has the meaning of "barely moving," according to the Integrated Prac- tices. This statement about "emerging from the right, etc. " is explained by the Integrated Practices as referring to the right and left nostrils and also both nostrils. The Vow Arisal similar statement is to the same effect; not meaning, as [thought by the author of] the Vow Arisal Commentary, as referring to the movement [ 1 13bl from the left, right, and center of each
nostril.
That the Vajra Rosary teaches thus does not contradict the Personal
Instruction's teaching that wind-energy moves from the right nostril, water from the left, and earth and fire from both. This is because the former statement intends the movement in terms of the Lord [of the buddha-clan], and the latter, even when it mentions equal movement [means] movement in each nostril, and when it mentions movement in each nostril means movement in both nostrils, so its [statements on this are] never sure. The statement of movement in the left explained as movement in the right is for the sake of showing the uncertainty about the energy of each of the two nostrils. Finally, it will be explained that, when each energy of a primary element moves, the other three move in its retinue. Though these four "movement from the right nostril etc. " are not explained clearly from the Tantra or from the treatises of the father
and son as "this is the root energy," still you can understand if you combine this explanation of the wind-energies of the four Saviors and the previously quoted explanation that "the vitalizing wind-energy etc. is this Savior etc. "
The Illumination of the Lamp explains that the four wind-energies of earth, water, fire, and wind respectively circulate from the lotuses of secret, heart, throat, and navel centers.
In regard to color, from the quotes of the translations of the Vajra Rosary and the old translations of the Vajra Rosary and the Integrated Practices, the energy of the left emerges as green-yellow, and in its explanation that green yellow is described as the "actuality of black light rays. " From the quotes from the Patshab and Chag translations of Inte- grated Practices it is called green-blue, as also in the commentaries. In the Integrated Practices 1 1 1 4ul the four wind-energies are respectively described as really being black, red, yellow, and white light rays, which
Chapter V-Speech Isolation in General ? 233
agrees with the description given in the Fourteenth Chapter of the Illumi- nation ofthe Lamp. In the Third Chapter of the Illumination of the Lamp the colors of the four wind-energies are explained as red, etc. , and the Revelation ofthe Hidden Intention explains the same. And in the Illumi- nation ofthe Lamp Sixth Chapter, except for explaining the right energy as actually red light rays, the other three colors are as explained above.
Thus, though there are various explanations, vitalizing, evacuative, ascending, and metabolic wind-energies' independent colors are, in order, white, yellow, red, and black, as determined for each. As for there being light rays of five colors in each of them, one holds this as the meaning of the Integrated Practices statement:
Granted that is so, each light ray which emerges, itself surely has five colored light rays; since even a single elemental sphere pervades all four elemental spheres.
KaruQashrpa da explains that shyama can mean both green and black, so it should be taken as green-blue or green-black and not as green-yellow. Lak? hm\ depending on the statement of the pervasive energy as Vairochana and the vitalizing energy as Ak? hobhya, explained them as white and black; but the latter contradicts many treatises, and though there is no clear word on the former, it is better to take it as clear blue according to Master Go. As for one sphere of element of the wind- energies pervading the four [others], when each energy, the vitalizing,
etc. , circulates [114bJ it brings the other three with it; so in each time all four circulate.
Because the Illumination ofthe Lamp Sixth Chapter states:
When one engages in the process of the sphere of each [elemental] sphere, the other three spheres operate as retinue, and thus [each] one radiates as including [others] within it;
because in elucidating its meaning the same point is made in the [Root] Ta n t r a :
It radiates along with its particular retinue;
and because the "four spheres" of that context are explained as being the four spheres of right, left, and [strong and gentle winds in] equally func- tioning nostrils. You must take them as the four wind-energies, vitalizing
234 ? Brilliant Illumination ofthe Lamp
etc. , [so that] when the ascending energy circulates in the right nostril, vitalizing, evacuative, and metabolic wind-energies circulate also together [with it]. And by this one can understand the other three as well.
As for the way in which the other three wind-energies circulate by being incorporated within the ascending energy, they are generated like a single rainbow; as those other three are are under the power of the fire energy, they are reddish white, reddish yellow, and reddish green. By that one can understand how the metabolic wind-energy etc. , [plus] three, cir-
culating from the left etc. , with a main wind-energy and three accom- panying wind-energies included in each case, operate. Thus, the state- ment that the ascending operates from the right, the metabolic from the left, and the vitalizing and evacuating from both equally is in terms of them operating as main wind-energies; it does not restrict their circula- tion as subordinate wind-energies.
When the ascending energy moves the wind-energies of the four principal Saviors in the right nostril, there are first two hundred twenty- five Pandaravasini wind-energies, and then three sets of the same number, respectively, Tara, Lochana, and Mamak. I 1 1 lSaJ wind-energies. 72 Further, in each of the Goddess wind-energies there are four Savior wind-energies. Likewise, when the metabolic energy in the left nostril moves the wind- energies of the four principal Saviors, [there are four sets of Goddess wind-energies], beginning from Tara [working round through Lochana and Mamaki to Pandara]. From this one should understand that, when the vitalizing energy equal from both nostrils moves the four principal [Savior wind-energies], [there are four sets beginning from] Mamaki [wind-energies going round to Lochana wind-energies]. When the evacu-
ative energy moves [from both equally slowly] the four Savior wind- energies, there are four sets of Goddess [wind-energies] beginning from Lochana wind-energies. The Revelation of the Hidden Intention explains that:
72 Thus, a 900-breath-long session of red fire Padman! ltha energies (with Karmanllthn, Ratnan! ltha, and Vajranlltha retinue energies) moving from the right consists of 225 Padmanlltha-Pand! lravlisinT energies, 225 Padman! ltha-Tilrll energies, 225 Padmanlltha- Lochanll energies, and 225 Padmanlltha-Mamak. T energies.
? Chapter V-Speech Isolation in General ? 235
Pandara and so forth in order,
Above and on the side, in front and below, Having the spheres of fire and wind and earth And water. . .
thus Pandara wind-energies operate above, Tara wind-energies on the side, Lochana wind-energies in the front, and Mamakr wind-energies below; and those four are explained respectively as four spheres from fire to earth.
Such being the case, as for each energy, the ascending etc. , in each set of the circulation of four wind-energies of the clans, there are four Goddess wind-energies to be distinguished, which do not operate at one time. As the four wind-energies distinguished as Savior wind-energies operate at one time and the Goddess wind-energies only operate succes- sively, and there are no wind-energies other than the savior wind-energies that operate together, the assertion of Kp? hQa Samayavajra, that one energy operates in the center and the other four abide in the directions, and that the five all operate at one time, is not good; and the position of Tsunmojen that the four wind-energies do operate together indistinguish- ably like a single rainbow, is good. Thus, the explanation of the other [115b] system that takes the five subordinate [wind-energies] as operating simultaneously in the center and directions is again different from this; so the "operating from the above" etc. is explained as successive and not simultaneous.
According to the expression in the Chag translation "above, on the side, equal below . . . ," when four Goddess wind-energies are explained in each set of nine hundred wind-energies, the fire Pandara wind-energies operate in the upper part of the nostril, the wind Tara wind-energies operate from the side of the nostrils, the earth Lochana wind-energies operate equally from the middle of both left and right nostrils, and the
water Mamakr wind-energies operate from the lower part of the nostrils. That agrees with Shrrdhara who, having posited wind-energies of the four elements in the wind-energies of each of the transits, explained the operation of the earth energy in the center and the wind energy from the two sides. The Samputa [Tantra] explanation of operation from the side, and others' explanation of operating from a facet, are taken as "operating from the side," while the meaning of "operating equally" and "frontally"
236 ? Brilliant Illumination ofthe Lamp
is "operating from the center. " If there is operation from the two sides of the nostril, it should be successive.
In the context of the comment in the Tantra "upon the five wind- energies," it is mentioned that the pervasive energy also emerges from the nostrils, thinking about the explanation below that it emerges in the end at death; so except for its circulating there at the time of death, it does not circulate there in life. This is the position of Lak? hm\ Alaritka-
kalas ha, and many former Tibetans. Ekalas hanirgho? ha explains that in the present life it emerges in the pattern of whatever elemental sphere emerges, and at the time of death emerges in the pattern of being princi- pal. In the Sheaf of Instructions, there is a third explanation, that the wind-energies operating in the Devil-free channel, [tt6aJ as they are life- exhausting wind-energies, are pervasive wind-energies. Though there are those three explanations, the pattern of whether or not the pervasive energy that pervades all the joints operates in the nostrils is better [under- stood] according to the first explanation. Therefore, though one can contract [in meditation] the wind-energies that cause inhalation and exhalation through the nostrils, there are many pervasive wind-energies that cannot be contracted-and yet they must be contracted [eventually]; because the Sheaf of Instructions explains the meaning o f the Samputa {Tantra] teaching about practicing vase-breathing and contracting the wind-energies of the twenty-four places as referring to the contraction of
the pervasive wind-energies.
branch wind-energies]
Explaining the meaning of the five
? The Integrated Practices explains the five branch wind-energies as residing in the five sense faculties such as eye. And the Vajra Rosary states that [the five wind-energies] operate from the five channels:
"Moon-part," "Luminance,"
"Reverence," "Hidden crystal," and "Liver" -
These are the names of the five channels.
The wind-energies that operate from the five channels are "Dragon," "Tortoise," "Chameleon,"
"Devadatta," and "Dhanujit. "
Again from the same text [the Vajra Rosary]:
[VI.
