[ U9h J in the two new translations of the commentary on the Twelfth Chapter, and in the Five Stages and the Inte- grated Practices
translated
by Chag, all say "on the nose tip of the lotus.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
b.
ii.
c'3'dTB"4"c" -
270 ? Brilliant Illumination of the Lamp That is the fully transformed form
Perceived as a deity.
In the Integrated Practices, to explain the statements from this Explana- tory Tantra, 1 1 34bl [A ryadeva] explains four [things] ; the summary of the mantra, the symbol of the mantra, the meaning of the mantra, and the that- ness [reality] of the mantra. This is the same as the four things explained in the Tantra: the pronunciation, the visualization, the symbol, and the
ultimate reality.
Further, the Root Tantra Second Chapter states that you should
create the magic body, which is the indivisible union of the three, body, speech, and mind, in the verse, "The body is like the mind, etc. " In answer to the question about how to create the magic body, those two lines show how to create it. Thus, that [magic body] has the actuality of insubstantiality, and is the wind-energy-mind arisen from the clear light transparence indestructible. From the total transformation of that it is visualized as the body of a deity. From the wind-energy-mind it arises as a buddha. That same thing is the magic body of the indivisibility of the
three vajras. Thus, there are two magic bodies.
IYI. B. 3. b. ii. c'3'dTn"4"d"-The ultimate of mantra] [That same Revelation ofthe Hidden Intention states:]
Unceased, extremely peaceful,
Beyond permanence and annihilation, Not made by the three-times-knower,
The nature of thought-space-indivisible -
This only is the ultimate reality,
Its nature is introspective intuition.
The ultimate reality of things. like space, is not created by buddhas, and
? thought, or knowledge.
experience. This is the clear light transparence spirit of enlightenment. This shows the reality, or the ultimate reality, of mantra. Here, the two- concentrated mantra or the recited mantra, and the symbol of the mantra-indicate the manner of performing vajra recitation. Having performed that, one creates the spirit of enlightenment in relation to the two realities. What these two-the meaning or visualization of mantra (IJSaal and the ultimate reality of mantrc1-indicate, you should understand
becomes indivisible with it, in uniformity of
Chapter V- Speech Isolation in General ? 27 1
Intention}.
[. ? . . u. c1BeSh"A" f
Revelation of the Hidden Intention - those are the sources he quotes. In the Integrated Practices also, the way that those three letters generate all other letters is shown by those verses, which [A ryadeva] also quotes. In that quoted treatise, after showing how to concentrate all mantras in the
In the short [letter], there is the totality of speech; It is not one, and it is not many.
And, except for the explanation in the Integrated Practices which states that :
In the short ["A"] , there is the totality of speech . . .
this meaning is not explained at all in other treatises. The reason for this is that [the father and sons] intend that in order to understand the reality of mantra, it is indispensable to understand well the difference between the interpretable and the definitive about the statement that the "short A" is the root of all speech; and, that if one knows that, it will be easy to understand the definitive meaning of the other treatises. Therefore, you should determine well the meaning of [A ryadeva's] statement in thelnte- grated Practices, made in answer to the question about the way in which the "short A" is required to be attached to all other words:
In regard to this, the explainers of the Buddha's Siitras, first knowing the words through grammatical analysis, follow86 merely the verbal meaning and do not understand
86 Available Sanskrit editions (Pandey and Wedemeyer) have anusmaranti ("memorize") for Tibetan rjes su 'brang (anusaranti) ("follow"), but I have followed the Tibetan cited by Tsong Khapa.
? ? - ort . root o mantra1
as the meaning of the Explanatory Tantra {Revelation of the Hidden VIB3b. . '3'd"'"4",
In the Five Stages, [Nagarjuna] teaches the reality of mantra by quoting the Root Tantra Tenth Chapter stating that those three syllables [OM Al:l HOAjtconcentrate all mantras, and he explains that same thing
by the verses stating the expressed mantras in the second chapter of the
three letters, there is a statement which says:
Brilliant Ilul mination ofthe Lamp
what is expressed by letters, why it is [so expressed], and what is to be attached to them. They don't understand the reality of letters correctly, I I 3S b l because that is the sphere of knowledge of buddhas. You should listen, then, in order to understand that through the stages of
teaching !
The "explainers of the Buddha's Sotras" are all the Buddhists who explain the import of Sotras without understanding the reality of mantra, which is the definitive meaning "short A," which must become attached to all speech, relying on the Explanatory Tantra. In the Integrated Practices, [Aryadeva] states:
About the so-called reality of mantra: root Tantras such as the Reality Compendium and so forth, and the Further Tantra, mention only "mantra," and do not teach the concentration of mantra. Therefore, in the Explanatory Tantra, the Divine Lord [Buddha] states only the truth, the concentration of mantra, the symbol of mantra, the imeaning of mantra, and the reality of mantra. Therefore, not understanding the Explanatory Tantra, those who insistently adhere to the outer secret mantra will never
understand this.
The meaning of the quote from "grammatical analysis" up to "fol- low merely" is that one just understands the import of the pronounced word, having ascertained the meaning of the word explained by the system of grammar to be attached to whatever by the power of the word, the meaning of the word of speech. As for "expressed by letters," the [Revelation ofthe Hidden Intention] Tantra says:
The short ["A "] becomes all speech.
That is the definitive meaning, which is something other than the mere literal achieved sound. There is also the meaning of where it is attached, why it is attached, and how it is attached.
Some Tibetan mentors explain this as "when one attaches speech to words, one attaches it to the meaning of what it expresses. " [136al "Why," is "by which reason," [asking about] how it is attached from the point of view of 'short A' becoming the cause of [speech]. " "How" does
272 ?
Chapter V-Speech Isolation in General ? 273
one attach it? When one collects many letters there is a name, when those are collected there is an expression, when many of those are collected there is speech, and when many of those are collected there is a treatise. That is the explanation up to there. But this is not the meaning. If that was so, the statement that those who explain Sotras according to works on grammar do not understand would be extremely incorrect.
Well, what is [the meaning] ?
Here, the attacher is that example of what is said to be speech which has the nature of ali and kiili, which is Vairocana, who is the wind- energy of vowels and consonants. Where is that attached? It is attached to the heart center indestructible. This has already been explained previ- ously, quoting from the Integrated Practices. Why is it attached? Because by achieving the indestructible, one realizes insubstantiality. This is what the Integrated Practices says. This is because clear light transparence is interpreted as insubstantiality. How is it attached? By means of the [death or yogic] dissolution process, as by earth dissolving into water, etc. Thus, the reality of that "short A" letter of such three processes is only the realm of buddhas, and is kept secret from the lesser disciples, as they do not understand it. In the Integrated Practices Commentary, in the context of the passage, "at the time of learning, getting involved in the meaning of the syllables," and so forth, it is explained that "those who are not holy do not understand; like pointing at the moon with a forefinger," they do
not see the meaning. In the process of teaching, regarding the way of making it understandable, it says "all speech. " This refers to all of the forty-nine letters, the sixteen vowels and the thirty-three consonants. Gradually concentrating [all speech], all the treatises, both sacred and mundane, such as the Sutras and Tantras emerge and enable one to perfect all accomplishments. [136bJ If one knows the import of the specific letters connecting such speech to words, etc. , this is because "short A" is their life-energy, because such a letter as "K," etc. which does not have the "short A" [which makes it ". KA"] does not exist. Because it would simply be a stop, it would not become an expression. That explanation is the literal interpretable meaning of the expression [in Nagarjuna' s Five
Stages] "the short one becomes the totality of speech. "
Therefore, just as is stated in the Hymn ofthe Names {ofMaflju. \:hrT}:
"A" is the supreme of all letters. It has great import: it is the supreme letter. It arises from within; it is unprodu? ed.
274 ? Brilliant Illumination of the Lamp
Abandoning the pronouncing of expressions, it is the su- preme cause of all expressions. It illuminates all expres- sions.
This is not quoted as a means of making known the instruction of the pre- viously mentioned point that "short A" contains all other letters. There- fore, the Divine Lord said:
The "A" is the door of all things, because it is unpro- duced; and it is the word, the seed of the door of all con- templations.
It is also called "the [natural] orgasmic letter. " Also, in the Vajra Man- dala Ornament [Tantraj it is said, in order to clearly indicate 'A':
it is in the center of the heart, indestructible . . .
etc. , as quoted above. 87 And just after that quote [the Integrated Practices says]:
Therefore, all buddhas become the clan of "A"-"A" becomes the cause, and they are released through "A. "
These three references are given. Taking this as a reason, [137a] it is established that all buddhas arise from "A"; it is not proven that all speech has short "A. "
After that, the Integrated Practices says:
In the Mission to Lan ka [Satraj it says to rely on the import, but do not rely on the letter; if one goes after the letter, one will lose the ultimate meaning; furthermore, it will not cause understanding. Thus, it is like someone pointing out something to another with a fingertip and the other just looks at the fingertip; even so, foolish persons, attached to the literal meaning of things, will not be caused to seek the ultimate meaning. Therefore, if
one desires [to know] the import, do not just depend
87 See p. 228, above (Tib. I l l b).
? Chapter V-Speech Isolation in General ? 215 upon the [letter], but get rid of insistence on the literal,
and seek the [deeper] meaning.
This is the [Mission to Lan k? quote. If one holds just the literal meaning of showing the "short A" applying to all expressions, one will not find any other import represented by that. One will just be looking at the fingertip, and one will not see the meaning pointed out by that. Similarly, it means that beyond that literal meaning, one must look for another meaning. What is that [other] meaning? Here, Tibetan mentors say that all speech words arise from vowels and consonants, and all of those arise from "short A. " "Short A" arises from the clear light in the void interior of the body. Therefore, all words are like space, and have voidness as their root. Therefore, in regard to all aggregates, etc. , the import of being expressed by that sound should be understood as like space, without intrinsic reality. This is the explanation of the reality of the word. 1 1 37b l
Our own system, according to the quote in the Vajra Mandala Orna- ment [Tantra], is that:
"A" means the indestructible that blazes like a butter-lamp flame in the center of the heart.
In the Hymn of the Names it is explained that "A" is the supreme of all letters. Other Tantras state that "A" is the door of all teachings; in this context, these must be explained as having the same meaning. Further, in the Integrated Practices it is stated that after death, the ground where the wind-energies dissolve is the indestructible. If one explains the definitive meaning of "short A" in that way, the definitive meaning of the vowels and consonants mentioned there are the wind-energies arising in depen- dence upon the subtle wind-energies of the indestructible, which wind- energies go and reside in the places within the body. This is taken as those vowels and consonants which are explained as arising in the form of vowels and consonants, and does not refer those vowels and consonants
which are produced from the effort of the tongue and palate.
The Samputa [Tantra] says that in the center of the eight petaled lotus of the navel the supreme syllable "A" abides. All mantras of all beings are said to be produced from there. That "short A" mentioned there is the roma [right] channel of the furor-fire blood-particles. In this con- text, in answer to the question, "What is the abode from which the one
276 ? Brilliant Illumination ofthe Lamp
hundred and eight wind-energies you mentioned arise and which of them
is supreme? " the Vajra Rosary states:
The nature of the place of wind-energy, Energy that pervades the six channel wheels Always abides in the Dharma wheel.
Called "life-energy," it pervades all beings. Free of thought, at midnight,
Arising from the supreme space,
It opens up the nature of wind-energy. [ 1 38nl
In general, the place of the wind-energies is the six wheels. Espe- cially, that life-wind-energy which arises from the void space in the heart center, opening all wind-energies, moving and making the wind-energies arise. The statement "by that energy all the wind-energies of beings are pervaded," and the statement "when [an embryo] is first conceived, the life-energy is developed from the heart center, and [at the end] finally collected there" are explained as previously as arising from the inde- structible "short A. " As for that, the life-energy wind which abides in the
heart center and the "short A" is the indestructible [drop] of the spirit of enlightenment.
In regard to the SheafofInstructions statement that "the eight divi- sions of the letters stand at the navel," it is explained that they stand [there] while actually being invisible, and that they arise invisibly when pronounced as being the birthplace of wind-energies in the lotus of the vagina, and that they are visibly produced from the functioning of the
palate, etc.
The "short A" of the heart center is the supreme ground of the
arisal of clear light. It is the supreme of all syllables, it has great import and is the best letter. It emerges from within, and is unproduced. The Chag tranlation says "The great life-energy has no letter. " "Life-energy" means "life-energy wind. " "Great" means "supreme. " "No letter" means the "the indestructible does not exist in the form of a syllable. " "Aban- doning verbal expression" means that "it does not have the actuality of expression. " "The cause of expression" means " all wind-energies in general, but the chief cause is the indestructible. " ''It illuminates all ex- pressions" means that when the wind-energies that come from there go to the throat they produce expressions that are articulated sound. The door
Chapter V-Speech Isolation in General ? 277
of all teachings is the door of all contemplations [138b] because bliss-void clear light transparence is the essence of all samadhis.
In regard to the indestructible "A," when samadhi collects the wind- energies together, the naturally unproduced voidness is ascertained by the great bliss [awareness] ; that is the dawning of clear light transparence and that is what is "primally unproduced. " It is not merely the voidness of non-production with respect to intrinsic reality. That being so, as was explained before, about the three elements, "where it is attached etc. ," that [clear light] constitutes that very same import of short "A. " It is the supreme key point of the path to buddhahood; thus it said that all buddhas arise from "A. "
In summary, the heart indestructible [drop] is understood to be the root of all wind-energies which have the form of inner vowels and con- sonants. When the wind-energies dissolve into that [indestructible], you realize the manifestation of clear light transparence. This is the extraordi- nary way of understanding the reality of mantra in the context of the vajra recitation. This is said to mean that the definitive meaning, described as other than the literal meaning, of the statement "The short ["A"] becomes the totality of speech," has been discovered. Therefore, just as we ex- plained the meaning of the statement, "When somebody points something out to one with the tip of his finger, you should look at what is being
pointed out, and not become obsessed with the means of indication," it seems that many still persist in behaving in that way. Thus, do under- stand this thoroughly with wide analysis of the details, and do not be too easily satisfied. 88
88 This whole section on the ultimate reality of mantra, connecting the short A to voidness. clear light, and so revealing it to be the source of all language, meaning, creation itself, really, reminds me of the idea of voidness as enabling the functions of both the world and liberation from the world, as stated classically by Nagarjuna in his Wisdom, as "What works with voidness, works; what doesn't work with voidness, doesn't work"; and on the mantric level, the mysterious paradox of the part of the famous mantra, SHUNYATA-
JNANA-VAJRA, where the intuition of voidness is likened to an unbreakable diamond.
? 2 78 ? Brilliant Ilul mination of the Lamp
? In order to show how speech isolation serves as a branch of life- energy control of the six [branches of] yoga, [consider] how that branch is described in the Further Tantra:
Breath. with nature of the five wisdoms, Is the reality of the five elements, [ 139aJ Arising in the form of a lump,
Imagine it on the tip of a nose.
That five-colored jewel [drop]
Is called "life-energy" and "control. " Visualize your mantra in your heart center,
Place the life-energy changed into a drop.
The meaning of this is explained by [Chandraktti in] the Illumi- nation of the Lamp. The first four lines explain the meditation on the substance-drop on the nose-tip of the secret [wheel]. The first two lines [again] and the lines starting from "[That five-colored] jewel" etc. up to "your mantra" describe the meditation on the light drop, the practice of
vajra recitation in the upper nostril. The two and a half lines after "in the heart center" indicates the meditation on the indestructible drop at the nose tip of the heart [center indestructible], and its purpose. 89 These are meditations of three life-energy controls meditating on the three drops in the three "nose" tips. As for them, the breaths of the five wisdoms [are listed in passages] from "the pervading breath is the mirror-like wisdom" up to "the life-energy-holding wind is the truth realm [purity] wisdom. " The five elements, from earth to space, are [are also listed in passages] such as "the evacuative energy is of the nature of earth. " That very breath of five wisdoms which have the nature of earth, etc. , you should meditate it in the form of a lump-like drop of enlightenment spirit, emerging from the hole of your vajra into the nose tip of the lotus of the science-[consort].
The way in which the wind-energies become the actuality of the drop is explained in the Illumination of the Lamp Sixth Chapter as being
89 Tsong Khapa's text must have been slightly different from the versions available to us, which only have one and a half hemistiches after "in the heart center. "
? - The \Vay that speech isolaI ion becomes a
1\'I. B"'tb. ii. <:'3 d To "5" l? ompnncnt nf breath nmtroll
?
Chapter V-Speech Isolation in General ? 279
that, when the an [male] and the wisdom [female] unite, the life-energy control winds which dwell above are developed by the joy of entrance- ment in union and melted by the fire of passion, and thus become a drop. In all the translations where the Further Tantra is quoted, in the Illumi- nation of the Lamp Sixth Chapter.
[ U9h J in the two new translations of the commentary on the Twelfth Chapter, and in the Five Stages and the Inte- grated Practices translated by Chag, all say "on the nose tip of the lotus. " In the two accurate old translations of the commentary on the Twelfth Chapter, and in the Further Tantra, the Five Stages, and the Integrated Practices, all as translated by the the Great Translator [Rinchen Zangpo] there is no "lotus. " Thus, it is clear that in the Indian texts there are both [those] with ["lotus"] and without it. This is clearly described by six lines in the Integrated Practices:
You perform the vajra recitation of the three letters on the wind-energies of the four elemental spheres at the upper nose tip. The five wisdoms etc. . . .
Therefore, it is clear that not mentioning "lotus" is correct. Though Kanha- pa explains that this means "In the nose tip of the lotus of the face," it is incorrect.
When you apply yourself to practice the vajra recitation in the face nostril, according to the statement of the Integrated Practices, the four wind-energies other than the pervading [wind] emerge at the nose tip- the upper "nose door"-in the form of a lump-each in turn moving as principle, enfolding the other three together with it. The Elixir Secret explains that the inhaling, exhaling, and abiding of these wind-energies emerge in the form of a lump and in the form of the three letters. Kalden Drakpa says that "meditating on the lotus nose tip" is just for illustration,
and meditation on the vajra nose tip is also taught; this being the system in which male and female each meditate on their respective nose tips. Here, you meditate on both your own and the science consort's nose tip, since meditating on each individual nose tip has already been explained in the contexts of the subtle creation stage and the body isolation. [ 1 411al In regard to the statement in the Integrated Practices Sixth Chapter which says that these verses teach the creation stage meditation on the subtle drop in the lower door, this shows that they have similar characteristics;
but the actual meaning concerns the perfection stage.
280 ?
Brilliant Illumination ofthe Lamp
Meditating on both nose tips is discussed in the Vajra Rosary:
Streaming down through the channels,
The spirit of enlightenment made firm,
In the moment of holding the wind-energies In the tips of the vajra and the lotus, Expressing the syllable in the palate
And expressing the syllable KSHMAM,
It is taught that supreme yoga will be achieved.
This means that the art-which will be explained-for melting the spirit of enlightenment which streams through the channels, having stabilized [that spirit] in the two nose tips, will accomplish the supreme yoga. As for the art for stabilizing that, according to the Commentary:
The "palate" is an extremely long channel in the center of the vagina, and to connect with that is to constrict it very tightly, meditate KSHMAM at the vajra tip, and at the instant of holding the wind-energy . . .
This statement explains that it will be attained by the supreme yoga of meditating on the life-energy wind. That being so, "connection with the palate" will be achieved. In other translations it says "Held by the energy. " This is good. "Application of the letter in the palate, and by the yoga of the mantra PU KSHMI! vf' is not good. Holding in this way in the vajra nose tip is also holding it in the nose tip of the lotus, as it is at the meeting
point of the two channels. Also, since in the Root Tantra it is stated: Enjoying all desire fulfillments,
Recite, not losing the mantra branches.
[I40bJ On this occasion also, as for certain great yogi/nis who have great distinction, it is not prohibited that they should rely on an evolutionary seal [consort]. Here also, some meditate on this relying on a wisdom con- sort. If you know how to apply this statement in the Illumination of the Lamp to the five stages practice manuals, it seems to be the supreme life- energy control for dissolving winds into the dhati channel. The Illumina- tion ofthe Lamp translation says:
The very thing, the breath which moves upward, has five colors.
Chapter V-Speech Isolation in General ? 28 1
Patsab's translation says "That breath itself," which is better. That very wind-energy, previously explained as the wisdom and elemental breaths, goes upwards to the door of the sense faculties. It is five-colored, thus having the nature of the five transcendent buddhas. Therefore, it is a precious jewel. "Life-energy" is translated in the old translations as "life" (jrva, 'tsho ba), and "control" (iiyiima, rtsol) as "long-radiating effort," but Patsab translates '"Life-energy control' causes extension and long expansion. " This is better. This means that the life-energy, the wind which causes one to sustain one's life for a long time, is called "life-energy control. " The linguistic equivalent of "control" is iiyiima, which means "effort," also "cessation," and it is also used for "length and breadth. " Here, it is the latter. The translation "life-energy and effort" is wrong, because it would be a redundancy, an equivalency compound, as the Tibetan experts say. In the Time Machine literature, it is taken in terms of the middle [of the above three meanings], as "life-energy control," ex- plained as "life-energy cessation. " In Tibetan the word "control" (rtsol ba) does not work well for both "terminating" and "sustaining," but due to its linguistic equivalents, [t41al those both do work. Likewise, in the Tibetan, the "retracting" of [literally] "concentrating together" (pratyii- hiira, sor sdud) can be used as "taking. " The "together" (prati, so sor) can mean "repeating," and though it does not apply here, it is not precluded as a linguistic equivalent. The reality of the entry, exit, and abiding of that very energy which goes into the upper door is your own mantra for natural recitation day and night.
In the two old translations of the Commentary on that it is stated:
Because you will do [vajra-] recitation day and night, you think of your mantra in your heart, i. e. , in the lotus in [your] heart center. . .
but in the the two new translations of the Commentary it is stated in a better way:
Because you will recite it, it is your mantra.
Here, "because" gives the reason, and but it is not the previous reason for energy being practiced as life-energy control, nor should it be employed for any other reason; because you must consider it I itself! to be the reason for your mantra, and because, the Illumination qfthe Lamp eleventh chap-
ter states that:
282 ? Brilliant Illumination of the Lamp
"Your mantra" consists of the three letters which have
the nature of inhaling, etc.
In this context, Naropa states in his Further Tantra Commentary: '"Life-energy and control' are thinking that one has short A in the lotus of one's heart center. " As for the fact that the quotations from the Illumi- nation ofthe Lamp, "The explanation of 'life-energy control'" and "recit- ing day and night, inhaling with the energy, etc. " and the expression
"your mantra" do not occur [in Naropa's text], this is an incorrect text or a flawed translation, because the other contexts of the six branches [of yoga explained by Naropa] appear just as they are in the Illumination of the Lamp. The teaching that you should think of the short A in the heart center [J4Jbl is either in certain Indian texts of the Illumination of the
Lamp or else does fulfill the intention of the Commentary. The explana- tion in the Illumination ofthe Lamp [of the short A] as "the indestructible drop" is good because it is in agreement with the explanation with the reference quoted in the Integrated Practices that says that "the short A is the indestructible [drop] in the heart center. "
In regard to the statement that "Life-energy should be set to become a drop," the Illumination of the Lamp states no more than: "you set it by attaching it to the indestructible. " That means that the drop is the inde- structible, to be considered present in the heart center. "Life- energy" con- sists of the wind-energies. "To set them to become. . . " means to focus
them to be incorporated in the indestructible. This refers to concentrating the wind-energies in the indestructible. This is the all-purpose function [accomplished] by meditating the three life-energy controls. Here, it is explained in the Elixir Secret that "Your mantra is the three letters . . . ," and "consider it as present at the heart center" refers to those three [letters] dissolving into the three-the exhaling, inhaling, and abiding wind- energies - and to those three [letters] dissolving into the life- energy.
As for the meditation of the life-energy wind dissolving into the indestructible drop, it is explained as the meaning of " setting the life- energy wind to become a drop. " Munis hrisays that:
Meditating your mantra at the heart center, you visualize the letter "HOM' there. The channel emerging from the "HOM' is "the indestructible. " [Here,] the subtle "A" letter is in the form of a drop. The mind is set to become
Chapter V-Speech Isolation in General ? 283 a drop, meaning that you should meditate the mind
having become that there. The Moonlight Commentary states:
In your heart center you visualize your mantra as the samadhi hero, and upon that as a drop, you should visu- alize the mind in the natural form of a channel as 1 t42al the actuality of the mentality.
And, Lak? hmTexplains that in the dhati channel in the center of the lotus of the heart, you visualize your mantra as the drop of the HOM letter with the cloud sound. Setting the life-energy in that, you should set [there also] your consciousness, which rides on the energy.
Here, other systems explain this otherwise, but in this system in this context, in the heart center it is suitable to meditate either a HOM or the letter A in the heart center. However, the meaning of "your mantra" is not those [letters]; but rather, the taking of the life-energy wind as the mind and aiming that at the drop atop that letter. Nor does this refer to "set the life-energy wind to become a drop. " [Rather,] this is the context of the distinctive purpose of meditating the three types of life-energy control; because it is to develop the four voids through concentrating and dissolving the other wind-energies into the heart center indestructible.
You might think that: "Allowing the other two types of life-energy control to be like that, still, as for the meditation on life-energy control in the lower door, if, as previously explained, you hold the spirit of enlight- enment when it descends to the tip of the genital, then this does not pro- duce the four voids which come from gradually concentrating the wind- energies in the heart center! "
This is true-but that is not a fault, since that [practice of focusing rather on the genital tip continues only] until you are steadily able to hold the drop on the tip of the secret place, and after that, even when you unite with [either of] the two [kinds of] consort, then still you must apply the distinctive instruction which serves as the art of concentrating the wind- energies in the heart center.
When it explains the meaning of the statement in the Root Tantra that you should meditate on the tip a five-colored jewel the size of a mus- tard seed, the Vajra Rosary refers to the three nose-tips and the three
Defining fl42bJ the three nose tips-
They are named secret, heart center, and face nose
And:
The three drops of energy, mantra,
And substance are unexcelled.
As for meditating the substance drop at the secret nose tip, this is indicated by the previous quote. As for meditating the mantra drop at the heart center nose tip, there is the statement:
At the center of the heart lotus hub, You establish a HOM.
After that, there is the statement:
This explains the mantra drop.
As for meditating the energy drop on the face nose tip, it is indicated by the statement:
The energy drop, the supreme yoga, The great clear light, of five colors, By the yoga of fixing it at the nose tip You should totally meditate.
And the yogiini should recite
The supreme mantra of such a kind.
Furthermore, [the half-verse]:
This very mantra drop is supreme;
The [other] two drops are light and substance
states that the mantra drop which is the heart center indestructible is supe- rior to the other two drops; and it refers to the energy drop as "the light drop. " As for meditating on the light drop. it is stated that "There is vajra recitation on the coming and going of the energy on the nose tip. " This is the yoga practiced and the life-energy control of the F11rther Tantra previ- ously explained, and does not have the meaning given by such as Kalden
Drakpa.
284 ? Brilliant Illumination ofthe Lamp
drops which are to be meditated there, [the energy drop, the substance drop, and the mantra drop] :
Chapter V-Speech Isolation in General ? 285
Here you might wonder: "Well, if the previously explained three life-energy controls are to be meditated by one person, then this does not seem to agree with the statement from the Vajra Rosary which says in answer to the question 'Should one yogi/ni meditate this or different yogi/nis? '" 'The answer is that one with great lust should meditate on the substance drop, one with great anger should meditate on the mantra drop, and one with great delusion should meditate on the light drop. "'
Rosary] cites three [types of persons] with regard to whom [meditation should be used] principally to lead them to the path. They are not stated to show that a single person should not meditate all three of them, saying only that these three paths, again, are for those disciples to achieve liberation in this lifetime, and that this is very quick for [achieving] libera- tion. Here, a "delusive" one is one whose passion and hatred are equal. When reciting your mantra, which is done by connecting the three letters with your inhaling, exhaling, and holding, you visualize the indestruc- tible drop in the lotus of your heart as you recite. However, even without that connection, you must meditate the mantra drop at the heart center. In this system, [the "life-energy" in] life-energy control is the energy which makes the life system endure. Just that does not make it a branch of the six branches of yoga; the term "life-energy control" only refers to the life- energy control yoga branch.
As for meditating on the two drops in the tips of the heart and the secret place, although it is not a direct meditation of life-energy control on wind, it does not preclude life-energy control, since it is still the dis- tinctive art of compressing the evolutionary wind-energies into the dhati channel. "Speech isolation" and "vajra recitation" are names which are designated from the perspective of the unique distinctiveness of the yoga of life-energy control. Their specific names may be erroneously desig- nated to the general, and so, in the context of vajra recitation, if the other
two life-energy control meditations are eliminated, it is a very great error. Therefore, you should understand thoroughly how you need to meditate on all three life-energy controls. [ 143b]
In general, the Esoteric Community is taught for the sake of the
person who has lust 1143aJ for the union of the two organs, mentioned as "For the sake of a lustful person. " Although all three kinds of meditation are applicable to this person, there are three subdivisions. [The Vajra
CHAPTER VI
Speech Isolation-How to Practice
I143b. l-176a. 6J
The sixth has three parts, explaining: [a"I The stage of meditating the three life-energy controls; [b") The uncommon function of vajra recitation; and (c") Having meditated life-energy control, the stage of generating experience.
[VI. B. 3. b. ii. c'3'dTB"6"a" - The stage of meditating the three life- energy controls]
? ? ? ) Meditating life [VI. B. 3. b. ii. c'3'dTB"6"a"i" - Meditating life-energy control of the
The first has three parts, explaining: [i
control of the mantra drop at the heart center nose tip; (ii"] Meditating life-energy control of the light drop at the face nose tip; [iii "] Meditating life-energy control of the subtance drop at the secret nose tip.
mantra drop at the heart center nose tip]
The first has two parts, explaining: [A'") The way to meditate the
partial mantra drop; (B"'] The way to meditate the mantra wheel.
The way to meditate the partial
mantra drop]
As for the place where to meditate, it is according to the Vajra Rosary statement:
A person will achieve the chief of mantras
In a solitary, divine place, without demon problems, Free of piercing sounds, and far from crowds, Delightful to the fortunate, a peaceful pleasure grove, While enjoying the five desires, full of great bliss.
A "divine place" here means a chapel and so forth. 287
"
-
energy
? ? [VI. B. 3. b. ii. c'3'dTB"6" -
The way to put speech isolation into practice[
lVI. B. 3. b. ii. c'3'dTB"6"a"i"A'" -
188 ? Brilliant Illumination ofthe Lamp
As for the (topics of the] vital points of the body, which conducts are useful for meditation. and the vital points of the wind-energies, they are. according to the same text:
The path of conduct is the place of great bliss, Whereby supreme accomplishment will develop; The practitioner sits upon a comfortable seat
And having aimed the two eyes to the nose tip And placed the nose in line with the navel, Keeps shoulders level, tongue pressed on palate, Teeth and lips left relaxed
Exhalation and inhalation loosened,
Bit by bit freed of control,
Breathing naturally,
And sits well in the spiritual hero posture. Maintaining such a path of conduct, r I44aJ
One should constantly recite the two letters.
Such statements made in the context of the two-syllable vajra recitation apply similarly to the three-syllable vajra recitation. Other translations have "the vajra [instead of 'spiritual hero'] posture. "
As for the key point of time, it is as previouslye explained.
As for the supporting embodiment, one should perform [vajra reci- tation] by visualizing [oneself] as the body isolation, great secret, single clan father-mother [in union]. In the Five Stages, quoting the Further Tantra, [Nagarjuna] states:
By visualizing the heart center, put the life-energy into dwelling in the drop.
The Illumination of the Lamp explains the meaning of this to be medita- ting on the indestructible drop in the heart center. And [other] Five Stages commentators also explain it as meditating the mantra drop in the heart center. Just after the Four Goddess Dialogue passage quoted in the Five Stages, such statements as "Supreme subtleness, the mere size of a split [pea]," like the above quotes, have the same meaning as the above refer- ence from the Further Tantra. In the Integrated Practices, [Aryadeva] also quotes a reference from the Vajra Mandala Ornament [Tantra], and states that the short A of the heart center indestructible and the indestruc-
Chapter VI-Speech Isolation in Practice ? 289
tible [itself] are the places for compressing the wind-energies, in order to make the meditation on the heart-center indestructible understandable.
Further, in the Illumination of the Lamp Third Chapter, [Chandra- kirti] states:
The precious jewel of five colors with the nature of the five transcendent lords is reknowned as the indestructible, because it creates the precious jewel of buddhahood. It has the precise measure of a grain of mustard seed, because that is the form of the drop. "On the tip of the nose" indicates the hub of the heart center lotus. "Intensely" means that you should meditate constantly day and night by focusing on it and using the yogas of inhaling, holding, releasing, and compressing. l 144hl
Thus the text states that you should meditate the heart center indestruc- tible day and night through the yoga of inhaling and so on.
As for the sequence of the meditations of the indestructible and the vajra recitation, the following [Illumination of the Lamp passage, coming right after the one above, teaches, in commentary on a Root Tantra pas-
sage, namely,] "Having made the jewel stable, one radiates, and one does not radiate without its becoming stable"90-
"Stable" is constant. What is that? The indestructible. From it you should massively radiate "jewel," or five colored, light rays, and you should engage with it by inhaling, holding, and releasing. "Without its becoming stable" means that you should practice this yoga with [constant focus on] the realization of the thatness of the indestructible, and not otherwise.
The meaning of this is as follows. Meditating on the indestructible drop mentioned previously in the statement that "you should constantly meditate the indestructible by the yoga of inhaling and so on," you develop firmness. Thereby you should practice the yoga of making the
90 The Root Tantra passage and the commentary on it are in reverse order in the Tibetan texts, due no doubt to scribal error, so I have reversed the order back to make it clearer.
? 290 ? BrilliantIllumination oftheLamp
wind-energies enter. etc. within [the central channel]. Thus, by any other way than by having realized the natural experience of the thatness of the indestructible and developed stability in taking the indestructible as ob- ject, you should not perform this yoga of inhaling etc. Such being the meaning, first you must stabilize a constant and unchanging meditative indestructible, and after that you can practice vajra recitation.
This explanation is said by [Chandraktti in] the Illumination ofthe Lamp to be an ultimate [meaning] explanation. To that, a certain objector argues that this is the way of explaining the vajra recitation [only] for a person who has [already] embodied the ultimate communion. [145aJ Others do indeed explain the "indestructible" as the fourth stage clear light. However, from the extensive explanation of this point in the com- mentary on the [Root Tantra] Third Chapter, after explaining the wind-
energies of the four [elemental] spheres emerging from the indestruc- tible, the Chag translation has the statement:
By achieving such a body, speech, and mind, the body and so on are created; and "emerging from the vajra" refers to the creation of the divine circle which has the nature of the two realities arisen from clear light trans- parence.
Thus the explanation is said to be "ultimate" in terms of [its referring to] the objective of vajra recitation, which is the creation of communion by the wind-energies through the practice of vajra recitation. This is similar to the Seventeenth Chapter' s explanation of the three voids being called "ultimate. "
As for the place where the indestructible is meditated, its objective vital point is the hub of the heart center lotus; and it is the same in mean-
ing as the Vajra Rosary
hub of the eight-petalled Dharma wheel [of the heart center]. Lak? hmts statement that you should meditate within the center of the heart center's avadhati [channel] is good; and it does not mean the [same thing as] the Five Point' s mention of the black and white boundary in the heart, or the Four Point's mention of the empty space in the heart center. As for the dhati channel, it is stated in the Great Seal Drop and the Wisdom-Intuition Drop to be stabilized as the "staff of the life-energy wind" and the root of the life-energy wind. Since the hub of the heart center channel wheel is
'
s statement to meditate the mantra drop in the
Chapter VI-Speech Isolation in Practice ? 291
in front of the life-energy wind channel at the height of. and in the center between, the two breasts, you should visualize it there.
In regard to such reasonable instructions as this [concerning] the meditations on the drops and so on as accurately penetrating the vital points of the body, if you know well the vital points of the body, when you aim the mind there, lt4Shl it will reach those vital points; and other- wise not.
As for the drop meditated in that place, the Vajra Rosary does not explicitly mention a drop other than the syllables, but the Illumination of the Lamp teaches the meditation on the indestructible in the form of a drop.
270 ? Brilliant Illumination of the Lamp That is the fully transformed form
Perceived as a deity.
In the Integrated Practices, to explain the statements from this Explana- tory Tantra, 1 1 34bl [A ryadeva] explains four [things] ; the summary of the mantra, the symbol of the mantra, the meaning of the mantra, and the that- ness [reality] of the mantra. This is the same as the four things explained in the Tantra: the pronunciation, the visualization, the symbol, and the
ultimate reality.
Further, the Root Tantra Second Chapter states that you should
create the magic body, which is the indivisible union of the three, body, speech, and mind, in the verse, "The body is like the mind, etc. " In answer to the question about how to create the magic body, those two lines show how to create it. Thus, that [magic body] has the actuality of insubstantiality, and is the wind-energy-mind arisen from the clear light transparence indestructible. From the total transformation of that it is visualized as the body of a deity. From the wind-energy-mind it arises as a buddha. That same thing is the magic body of the indivisibility of the
three vajras. Thus, there are two magic bodies.
IYI. B. 3. b. ii. c'3'dTn"4"d"-The ultimate of mantra] [That same Revelation ofthe Hidden Intention states:]
Unceased, extremely peaceful,
Beyond permanence and annihilation, Not made by the three-times-knower,
The nature of thought-space-indivisible -
This only is the ultimate reality,
Its nature is introspective intuition.
The ultimate reality of things. like space, is not created by buddhas, and
? thought, or knowledge.
experience. This is the clear light transparence spirit of enlightenment. This shows the reality, or the ultimate reality, of mantra. Here, the two- concentrated mantra or the recited mantra, and the symbol of the mantra-indicate the manner of performing vajra recitation. Having performed that, one creates the spirit of enlightenment in relation to the two realities. What these two-the meaning or visualization of mantra (IJSaal and the ultimate reality of mantrc1-indicate, you should understand
becomes indivisible with it, in uniformity of
Chapter V- Speech Isolation in General ? 27 1
Intention}.
[. ? . . u. c1BeSh"A" f
Revelation of the Hidden Intention - those are the sources he quotes. In the Integrated Practices also, the way that those three letters generate all other letters is shown by those verses, which [A ryadeva] also quotes. In that quoted treatise, after showing how to concentrate all mantras in the
In the short [letter], there is the totality of speech; It is not one, and it is not many.
And, except for the explanation in the Integrated Practices which states that :
In the short ["A"] , there is the totality of speech . . .
this meaning is not explained at all in other treatises. The reason for this is that [the father and sons] intend that in order to understand the reality of mantra, it is indispensable to understand well the difference between the interpretable and the definitive about the statement that the "short A" is the root of all speech; and, that if one knows that, it will be easy to understand the definitive meaning of the other treatises. Therefore, you should determine well the meaning of [A ryadeva's] statement in thelnte- grated Practices, made in answer to the question about the way in which the "short A" is required to be attached to all other words:
In regard to this, the explainers of the Buddha's Siitras, first knowing the words through grammatical analysis, follow86 merely the verbal meaning and do not understand
86 Available Sanskrit editions (Pandey and Wedemeyer) have anusmaranti ("memorize") for Tibetan rjes su 'brang (anusaranti) ("follow"), but I have followed the Tibetan cited by Tsong Khapa.
? ? - ort . root o mantra1
as the meaning of the Explanatory Tantra {Revelation of the Hidden VIB3b. . '3'd"'"4",
In the Five Stages, [Nagarjuna] teaches the reality of mantra by quoting the Root Tantra Tenth Chapter stating that those three syllables [OM Al:l HOAjtconcentrate all mantras, and he explains that same thing
by the verses stating the expressed mantras in the second chapter of the
three letters, there is a statement which says:
Brilliant Ilul mination ofthe Lamp
what is expressed by letters, why it is [so expressed], and what is to be attached to them. They don't understand the reality of letters correctly, I I 3S b l because that is the sphere of knowledge of buddhas. You should listen, then, in order to understand that through the stages of
teaching !
The "explainers of the Buddha's Sotras" are all the Buddhists who explain the import of Sotras without understanding the reality of mantra, which is the definitive meaning "short A," which must become attached to all speech, relying on the Explanatory Tantra. In the Integrated Practices, [Aryadeva] states:
About the so-called reality of mantra: root Tantras such as the Reality Compendium and so forth, and the Further Tantra, mention only "mantra," and do not teach the concentration of mantra. Therefore, in the Explanatory Tantra, the Divine Lord [Buddha] states only the truth, the concentration of mantra, the symbol of mantra, the imeaning of mantra, and the reality of mantra. Therefore, not understanding the Explanatory Tantra, those who insistently adhere to the outer secret mantra will never
understand this.
The meaning of the quote from "grammatical analysis" up to "fol- low merely" is that one just understands the import of the pronounced word, having ascertained the meaning of the word explained by the system of grammar to be attached to whatever by the power of the word, the meaning of the word of speech. As for "expressed by letters," the [Revelation ofthe Hidden Intention] Tantra says:
The short ["A "] becomes all speech.
That is the definitive meaning, which is something other than the mere literal achieved sound. There is also the meaning of where it is attached, why it is attached, and how it is attached.
Some Tibetan mentors explain this as "when one attaches speech to words, one attaches it to the meaning of what it expresses. " [136al "Why," is "by which reason," [asking about] how it is attached from the point of view of 'short A' becoming the cause of [speech]. " "How" does
272 ?
Chapter V-Speech Isolation in General ? 273
one attach it? When one collects many letters there is a name, when those are collected there is an expression, when many of those are collected there is speech, and when many of those are collected there is a treatise. That is the explanation up to there. But this is not the meaning. If that was so, the statement that those who explain Sotras according to works on grammar do not understand would be extremely incorrect.
Well, what is [the meaning] ?
Here, the attacher is that example of what is said to be speech which has the nature of ali and kiili, which is Vairocana, who is the wind- energy of vowels and consonants. Where is that attached? It is attached to the heart center indestructible. This has already been explained previ- ously, quoting from the Integrated Practices. Why is it attached? Because by achieving the indestructible, one realizes insubstantiality. This is what the Integrated Practices says. This is because clear light transparence is interpreted as insubstantiality. How is it attached? By means of the [death or yogic] dissolution process, as by earth dissolving into water, etc. Thus, the reality of that "short A" letter of such three processes is only the realm of buddhas, and is kept secret from the lesser disciples, as they do not understand it. In the Integrated Practices Commentary, in the context of the passage, "at the time of learning, getting involved in the meaning of the syllables," and so forth, it is explained that "those who are not holy do not understand; like pointing at the moon with a forefinger," they do
not see the meaning. In the process of teaching, regarding the way of making it understandable, it says "all speech. " This refers to all of the forty-nine letters, the sixteen vowels and the thirty-three consonants. Gradually concentrating [all speech], all the treatises, both sacred and mundane, such as the Sutras and Tantras emerge and enable one to perfect all accomplishments. [136bJ If one knows the import of the specific letters connecting such speech to words, etc. , this is because "short A" is their life-energy, because such a letter as "K," etc. which does not have the "short A" [which makes it ". KA"] does not exist. Because it would simply be a stop, it would not become an expression. That explanation is the literal interpretable meaning of the expression [in Nagarjuna' s Five
Stages] "the short one becomes the totality of speech. "
Therefore, just as is stated in the Hymn ofthe Names {ofMaflju. \:hrT}:
"A" is the supreme of all letters. It has great import: it is the supreme letter. It arises from within; it is unprodu? ed.
274 ? Brilliant Illumination of the Lamp
Abandoning the pronouncing of expressions, it is the su- preme cause of all expressions. It illuminates all expres- sions.
This is not quoted as a means of making known the instruction of the pre- viously mentioned point that "short A" contains all other letters. There- fore, the Divine Lord said:
The "A" is the door of all things, because it is unpro- duced; and it is the word, the seed of the door of all con- templations.
It is also called "the [natural] orgasmic letter. " Also, in the Vajra Man- dala Ornament [Tantraj it is said, in order to clearly indicate 'A':
it is in the center of the heart, indestructible . . .
etc. , as quoted above. 87 And just after that quote [the Integrated Practices says]:
Therefore, all buddhas become the clan of "A"-"A" becomes the cause, and they are released through "A. "
These three references are given. Taking this as a reason, [137a] it is established that all buddhas arise from "A"; it is not proven that all speech has short "A. "
After that, the Integrated Practices says:
In the Mission to Lan ka [Satraj it says to rely on the import, but do not rely on the letter; if one goes after the letter, one will lose the ultimate meaning; furthermore, it will not cause understanding. Thus, it is like someone pointing out something to another with a fingertip and the other just looks at the fingertip; even so, foolish persons, attached to the literal meaning of things, will not be caused to seek the ultimate meaning. Therefore, if
one desires [to know] the import, do not just depend
87 See p. 228, above (Tib. I l l b).
? Chapter V-Speech Isolation in General ? 215 upon the [letter], but get rid of insistence on the literal,
and seek the [deeper] meaning.
This is the [Mission to Lan k? quote. If one holds just the literal meaning of showing the "short A" applying to all expressions, one will not find any other import represented by that. One will just be looking at the fingertip, and one will not see the meaning pointed out by that. Similarly, it means that beyond that literal meaning, one must look for another meaning. What is that [other] meaning? Here, Tibetan mentors say that all speech words arise from vowels and consonants, and all of those arise from "short A. " "Short A" arises from the clear light in the void interior of the body. Therefore, all words are like space, and have voidness as their root. Therefore, in regard to all aggregates, etc. , the import of being expressed by that sound should be understood as like space, without intrinsic reality. This is the explanation of the reality of the word. 1 1 37b l
Our own system, according to the quote in the Vajra Mandala Orna- ment [Tantra], is that:
"A" means the indestructible that blazes like a butter-lamp flame in the center of the heart.
In the Hymn of the Names it is explained that "A" is the supreme of all letters. Other Tantras state that "A" is the door of all teachings; in this context, these must be explained as having the same meaning. Further, in the Integrated Practices it is stated that after death, the ground where the wind-energies dissolve is the indestructible. If one explains the definitive meaning of "short A" in that way, the definitive meaning of the vowels and consonants mentioned there are the wind-energies arising in depen- dence upon the subtle wind-energies of the indestructible, which wind- energies go and reside in the places within the body. This is taken as those vowels and consonants which are explained as arising in the form of vowels and consonants, and does not refer those vowels and consonants
which are produced from the effort of the tongue and palate.
The Samputa [Tantra] says that in the center of the eight petaled lotus of the navel the supreme syllable "A" abides. All mantras of all beings are said to be produced from there. That "short A" mentioned there is the roma [right] channel of the furor-fire blood-particles. In this con- text, in answer to the question, "What is the abode from which the one
276 ? Brilliant Illumination ofthe Lamp
hundred and eight wind-energies you mentioned arise and which of them
is supreme? " the Vajra Rosary states:
The nature of the place of wind-energy, Energy that pervades the six channel wheels Always abides in the Dharma wheel.
Called "life-energy," it pervades all beings. Free of thought, at midnight,
Arising from the supreme space,
It opens up the nature of wind-energy. [ 1 38nl
In general, the place of the wind-energies is the six wheels. Espe- cially, that life-wind-energy which arises from the void space in the heart center, opening all wind-energies, moving and making the wind-energies arise. The statement "by that energy all the wind-energies of beings are pervaded," and the statement "when [an embryo] is first conceived, the life-energy is developed from the heart center, and [at the end] finally collected there" are explained as previously as arising from the inde- structible "short A. " As for that, the life-energy wind which abides in the
heart center and the "short A" is the indestructible [drop] of the spirit of enlightenment.
In regard to the SheafofInstructions statement that "the eight divi- sions of the letters stand at the navel," it is explained that they stand [there] while actually being invisible, and that they arise invisibly when pronounced as being the birthplace of wind-energies in the lotus of the vagina, and that they are visibly produced from the functioning of the
palate, etc.
The "short A" of the heart center is the supreme ground of the
arisal of clear light. It is the supreme of all syllables, it has great import and is the best letter. It emerges from within, and is unproduced. The Chag tranlation says "The great life-energy has no letter. " "Life-energy" means "life-energy wind. " "Great" means "supreme. " "No letter" means the "the indestructible does not exist in the form of a syllable. " "Aban- doning verbal expression" means that "it does not have the actuality of expression. " "The cause of expression" means " all wind-energies in general, but the chief cause is the indestructible. " ''It illuminates all ex- pressions" means that when the wind-energies that come from there go to the throat they produce expressions that are articulated sound. The door
Chapter V-Speech Isolation in General ? 277
of all teachings is the door of all contemplations [138b] because bliss-void clear light transparence is the essence of all samadhis.
In regard to the indestructible "A," when samadhi collects the wind- energies together, the naturally unproduced voidness is ascertained by the great bliss [awareness] ; that is the dawning of clear light transparence and that is what is "primally unproduced. " It is not merely the voidness of non-production with respect to intrinsic reality. That being so, as was explained before, about the three elements, "where it is attached etc. ," that [clear light] constitutes that very same import of short "A. " It is the supreme key point of the path to buddhahood; thus it said that all buddhas arise from "A. "
In summary, the heart indestructible [drop] is understood to be the root of all wind-energies which have the form of inner vowels and con- sonants. When the wind-energies dissolve into that [indestructible], you realize the manifestation of clear light transparence. This is the extraordi- nary way of understanding the reality of mantra in the context of the vajra recitation. This is said to mean that the definitive meaning, described as other than the literal meaning, of the statement "The short ["A"] becomes the totality of speech," has been discovered. Therefore, just as we ex- plained the meaning of the statement, "When somebody points something out to one with the tip of his finger, you should look at what is being
pointed out, and not become obsessed with the means of indication," it seems that many still persist in behaving in that way. Thus, do under- stand this thoroughly with wide analysis of the details, and do not be too easily satisfied. 88
88 This whole section on the ultimate reality of mantra, connecting the short A to voidness. clear light, and so revealing it to be the source of all language, meaning, creation itself, really, reminds me of the idea of voidness as enabling the functions of both the world and liberation from the world, as stated classically by Nagarjuna in his Wisdom, as "What works with voidness, works; what doesn't work with voidness, doesn't work"; and on the mantric level, the mysterious paradox of the part of the famous mantra, SHUNYATA-
JNANA-VAJRA, where the intuition of voidness is likened to an unbreakable diamond.
? 2 78 ? Brilliant Ilul mination of the Lamp
? In order to show how speech isolation serves as a branch of life- energy control of the six [branches of] yoga, [consider] how that branch is described in the Further Tantra:
Breath. with nature of the five wisdoms, Is the reality of the five elements, [ 139aJ Arising in the form of a lump,
Imagine it on the tip of a nose.
That five-colored jewel [drop]
Is called "life-energy" and "control. " Visualize your mantra in your heart center,
Place the life-energy changed into a drop.
The meaning of this is explained by [Chandraktti in] the Illumi- nation of the Lamp. The first four lines explain the meditation on the substance-drop on the nose-tip of the secret [wheel]. The first two lines [again] and the lines starting from "[That five-colored] jewel" etc. up to "your mantra" describe the meditation on the light drop, the practice of
vajra recitation in the upper nostril. The two and a half lines after "in the heart center" indicates the meditation on the indestructible drop at the nose tip of the heart [center indestructible], and its purpose. 89 These are meditations of three life-energy controls meditating on the three drops in the three "nose" tips. As for them, the breaths of the five wisdoms [are listed in passages] from "the pervading breath is the mirror-like wisdom" up to "the life-energy-holding wind is the truth realm [purity] wisdom. " The five elements, from earth to space, are [are also listed in passages] such as "the evacuative energy is of the nature of earth. " That very breath of five wisdoms which have the nature of earth, etc. , you should meditate it in the form of a lump-like drop of enlightenment spirit, emerging from the hole of your vajra into the nose tip of the lotus of the science-[consort].
The way in which the wind-energies become the actuality of the drop is explained in the Illumination of the Lamp Sixth Chapter as being
89 Tsong Khapa's text must have been slightly different from the versions available to us, which only have one and a half hemistiches after "in the heart center. "
? - The \Vay that speech isolaI ion becomes a
1\'I. B"'tb. ii. <:'3 d To "5" l? ompnncnt nf breath nmtroll
?
Chapter V-Speech Isolation in General ? 279
that, when the an [male] and the wisdom [female] unite, the life-energy control winds which dwell above are developed by the joy of entrance- ment in union and melted by the fire of passion, and thus become a drop. In all the translations where the Further Tantra is quoted, in the Illumi- nation of the Lamp Sixth Chapter.
[ U9h J in the two new translations of the commentary on the Twelfth Chapter, and in the Five Stages and the Inte- grated Practices translated by Chag, all say "on the nose tip of the lotus. " In the two accurate old translations of the commentary on the Twelfth Chapter, and in the Further Tantra, the Five Stages, and the Integrated Practices, all as translated by the the Great Translator [Rinchen Zangpo] there is no "lotus. " Thus, it is clear that in the Indian texts there are both [those] with ["lotus"] and without it. This is clearly described by six lines in the Integrated Practices:
You perform the vajra recitation of the three letters on the wind-energies of the four elemental spheres at the upper nose tip. The five wisdoms etc. . . .
Therefore, it is clear that not mentioning "lotus" is correct. Though Kanha- pa explains that this means "In the nose tip of the lotus of the face," it is incorrect.
When you apply yourself to practice the vajra recitation in the face nostril, according to the statement of the Integrated Practices, the four wind-energies other than the pervading [wind] emerge at the nose tip- the upper "nose door"-in the form of a lump-each in turn moving as principle, enfolding the other three together with it. The Elixir Secret explains that the inhaling, exhaling, and abiding of these wind-energies emerge in the form of a lump and in the form of the three letters. Kalden Drakpa says that "meditating on the lotus nose tip" is just for illustration,
and meditation on the vajra nose tip is also taught; this being the system in which male and female each meditate on their respective nose tips. Here, you meditate on both your own and the science consort's nose tip, since meditating on each individual nose tip has already been explained in the contexts of the subtle creation stage and the body isolation. [ 1 411al In regard to the statement in the Integrated Practices Sixth Chapter which says that these verses teach the creation stage meditation on the subtle drop in the lower door, this shows that they have similar characteristics;
but the actual meaning concerns the perfection stage.
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Brilliant Illumination ofthe Lamp
Meditating on both nose tips is discussed in the Vajra Rosary:
Streaming down through the channels,
The spirit of enlightenment made firm,
In the moment of holding the wind-energies In the tips of the vajra and the lotus, Expressing the syllable in the palate
And expressing the syllable KSHMAM,
It is taught that supreme yoga will be achieved.
This means that the art-which will be explained-for melting the spirit of enlightenment which streams through the channels, having stabilized [that spirit] in the two nose tips, will accomplish the supreme yoga. As for the art for stabilizing that, according to the Commentary:
The "palate" is an extremely long channel in the center of the vagina, and to connect with that is to constrict it very tightly, meditate KSHMAM at the vajra tip, and at the instant of holding the wind-energy . . .
This statement explains that it will be attained by the supreme yoga of meditating on the life-energy wind. That being so, "connection with the palate" will be achieved. In other translations it says "Held by the energy. " This is good. "Application of the letter in the palate, and by the yoga of the mantra PU KSHMI! vf' is not good. Holding in this way in the vajra nose tip is also holding it in the nose tip of the lotus, as it is at the meeting
point of the two channels. Also, since in the Root Tantra it is stated: Enjoying all desire fulfillments,
Recite, not losing the mantra branches.
[I40bJ On this occasion also, as for certain great yogi/nis who have great distinction, it is not prohibited that they should rely on an evolutionary seal [consort]. Here also, some meditate on this relying on a wisdom con- sort. If you know how to apply this statement in the Illumination of the Lamp to the five stages practice manuals, it seems to be the supreme life- energy control for dissolving winds into the dhati channel. The Illumina- tion ofthe Lamp translation says:
The very thing, the breath which moves upward, has five colors.
Chapter V-Speech Isolation in General ? 28 1
Patsab's translation says "That breath itself," which is better. That very wind-energy, previously explained as the wisdom and elemental breaths, goes upwards to the door of the sense faculties. It is five-colored, thus having the nature of the five transcendent buddhas. Therefore, it is a precious jewel. "Life-energy" is translated in the old translations as "life" (jrva, 'tsho ba), and "control" (iiyiima, rtsol) as "long-radiating effort," but Patsab translates '"Life-energy control' causes extension and long expansion. " This is better. This means that the life-energy, the wind which causes one to sustain one's life for a long time, is called "life-energy control. " The linguistic equivalent of "control" is iiyiima, which means "effort," also "cessation," and it is also used for "length and breadth. " Here, it is the latter. The translation "life-energy and effort" is wrong, because it would be a redundancy, an equivalency compound, as the Tibetan experts say. In the Time Machine literature, it is taken in terms of the middle [of the above three meanings], as "life-energy control," ex- plained as "life-energy cessation. " In Tibetan the word "control" (rtsol ba) does not work well for both "terminating" and "sustaining," but due to its linguistic equivalents, [t41al those both do work. Likewise, in the Tibetan, the "retracting" of [literally] "concentrating together" (pratyii- hiira, sor sdud) can be used as "taking. " The "together" (prati, so sor) can mean "repeating," and though it does not apply here, it is not precluded as a linguistic equivalent. The reality of the entry, exit, and abiding of that very energy which goes into the upper door is your own mantra for natural recitation day and night.
In the two old translations of the Commentary on that it is stated:
Because you will do [vajra-] recitation day and night, you think of your mantra in your heart, i. e. , in the lotus in [your] heart center. . .
but in the the two new translations of the Commentary it is stated in a better way:
Because you will recite it, it is your mantra.
Here, "because" gives the reason, and but it is not the previous reason for energy being practiced as life-energy control, nor should it be employed for any other reason; because you must consider it I itself! to be the reason for your mantra, and because, the Illumination qfthe Lamp eleventh chap-
ter states that:
282 ? Brilliant Illumination of the Lamp
"Your mantra" consists of the three letters which have
the nature of inhaling, etc.
In this context, Naropa states in his Further Tantra Commentary: '"Life-energy and control' are thinking that one has short A in the lotus of one's heart center. " As for the fact that the quotations from the Illumi- nation ofthe Lamp, "The explanation of 'life-energy control'" and "recit- ing day and night, inhaling with the energy, etc. " and the expression
"your mantra" do not occur [in Naropa's text], this is an incorrect text or a flawed translation, because the other contexts of the six branches [of yoga explained by Naropa] appear just as they are in the Illumination of the Lamp. The teaching that you should think of the short A in the heart center [J4Jbl is either in certain Indian texts of the Illumination of the
Lamp or else does fulfill the intention of the Commentary. The explana- tion in the Illumination ofthe Lamp [of the short A] as "the indestructible drop" is good because it is in agreement with the explanation with the reference quoted in the Integrated Practices that says that "the short A is the indestructible [drop] in the heart center. "
In regard to the statement that "Life-energy should be set to become a drop," the Illumination of the Lamp states no more than: "you set it by attaching it to the indestructible. " That means that the drop is the inde- structible, to be considered present in the heart center. "Life- energy" con- sists of the wind-energies. "To set them to become. . . " means to focus
them to be incorporated in the indestructible. This refers to concentrating the wind-energies in the indestructible. This is the all-purpose function [accomplished] by meditating the three life-energy controls. Here, it is explained in the Elixir Secret that "Your mantra is the three letters . . . ," and "consider it as present at the heart center" refers to those three [letters] dissolving into the three-the exhaling, inhaling, and abiding wind- energies - and to those three [letters] dissolving into the life- energy.
As for the meditation of the life-energy wind dissolving into the indestructible drop, it is explained as the meaning of " setting the life- energy wind to become a drop. " Munis hrisays that:
Meditating your mantra at the heart center, you visualize the letter "HOM' there. The channel emerging from the "HOM' is "the indestructible. " [Here,] the subtle "A" letter is in the form of a drop. The mind is set to become
Chapter V-Speech Isolation in General ? 283 a drop, meaning that you should meditate the mind
having become that there. The Moonlight Commentary states:
In your heart center you visualize your mantra as the samadhi hero, and upon that as a drop, you should visu- alize the mind in the natural form of a channel as 1 t42al the actuality of the mentality.
And, Lak? hmTexplains that in the dhati channel in the center of the lotus of the heart, you visualize your mantra as the drop of the HOM letter with the cloud sound. Setting the life-energy in that, you should set [there also] your consciousness, which rides on the energy.
Here, other systems explain this otherwise, but in this system in this context, in the heart center it is suitable to meditate either a HOM or the letter A in the heart center. However, the meaning of "your mantra" is not those [letters]; but rather, the taking of the life-energy wind as the mind and aiming that at the drop atop that letter. Nor does this refer to "set the life-energy wind to become a drop. " [Rather,] this is the context of the distinctive purpose of meditating the three types of life-energy control; because it is to develop the four voids through concentrating and dissolving the other wind-energies into the heart center indestructible.
You might think that: "Allowing the other two types of life-energy control to be like that, still, as for the meditation on life-energy control in the lower door, if, as previously explained, you hold the spirit of enlight- enment when it descends to the tip of the genital, then this does not pro- duce the four voids which come from gradually concentrating the wind- energies in the heart center! "
This is true-but that is not a fault, since that [practice of focusing rather on the genital tip continues only] until you are steadily able to hold the drop on the tip of the secret place, and after that, even when you unite with [either of] the two [kinds of] consort, then still you must apply the distinctive instruction which serves as the art of concentrating the wind- energies in the heart center.
When it explains the meaning of the statement in the Root Tantra that you should meditate on the tip a five-colored jewel the size of a mus- tard seed, the Vajra Rosary refers to the three nose-tips and the three
Defining fl42bJ the three nose tips-
They are named secret, heart center, and face nose
And:
The three drops of energy, mantra,
And substance are unexcelled.
As for meditating the substance drop at the secret nose tip, this is indicated by the previous quote. As for meditating the mantra drop at the heart center nose tip, there is the statement:
At the center of the heart lotus hub, You establish a HOM.
After that, there is the statement:
This explains the mantra drop.
As for meditating the energy drop on the face nose tip, it is indicated by the statement:
The energy drop, the supreme yoga, The great clear light, of five colors, By the yoga of fixing it at the nose tip You should totally meditate.
And the yogiini should recite
The supreme mantra of such a kind.
Furthermore, [the half-verse]:
This very mantra drop is supreme;
The [other] two drops are light and substance
states that the mantra drop which is the heart center indestructible is supe- rior to the other two drops; and it refers to the energy drop as "the light drop. " As for meditating on the light drop. it is stated that "There is vajra recitation on the coming and going of the energy on the nose tip. " This is the yoga practiced and the life-energy control of the F11rther Tantra previ- ously explained, and does not have the meaning given by such as Kalden
Drakpa.
284 ? Brilliant Illumination ofthe Lamp
drops which are to be meditated there, [the energy drop, the substance drop, and the mantra drop] :
Chapter V-Speech Isolation in General ? 285
Here you might wonder: "Well, if the previously explained three life-energy controls are to be meditated by one person, then this does not seem to agree with the statement from the Vajra Rosary which says in answer to the question 'Should one yogi/ni meditate this or different yogi/nis? '" 'The answer is that one with great lust should meditate on the substance drop, one with great anger should meditate on the mantra drop, and one with great delusion should meditate on the light drop. "'
Rosary] cites three [types of persons] with regard to whom [meditation should be used] principally to lead them to the path. They are not stated to show that a single person should not meditate all three of them, saying only that these three paths, again, are for those disciples to achieve liberation in this lifetime, and that this is very quick for [achieving] libera- tion. Here, a "delusive" one is one whose passion and hatred are equal. When reciting your mantra, which is done by connecting the three letters with your inhaling, exhaling, and holding, you visualize the indestruc- tible drop in the lotus of your heart as you recite. However, even without that connection, you must meditate the mantra drop at the heart center. In this system, [the "life-energy" in] life-energy control is the energy which makes the life system endure. Just that does not make it a branch of the six branches of yoga; the term "life-energy control" only refers to the life- energy control yoga branch.
As for meditating on the two drops in the tips of the heart and the secret place, although it is not a direct meditation of life-energy control on wind, it does not preclude life-energy control, since it is still the dis- tinctive art of compressing the evolutionary wind-energies into the dhati channel. "Speech isolation" and "vajra recitation" are names which are designated from the perspective of the unique distinctiveness of the yoga of life-energy control. Their specific names may be erroneously desig- nated to the general, and so, in the context of vajra recitation, if the other
two life-energy control meditations are eliminated, it is a very great error. Therefore, you should understand thoroughly how you need to meditate on all three life-energy controls. [ 143b]
In general, the Esoteric Community is taught for the sake of the
person who has lust 1143aJ for the union of the two organs, mentioned as "For the sake of a lustful person. " Although all three kinds of meditation are applicable to this person, there are three subdivisions. [The Vajra
CHAPTER VI
Speech Isolation-How to Practice
I143b. l-176a. 6J
The sixth has three parts, explaining: [a"I The stage of meditating the three life-energy controls; [b") The uncommon function of vajra recitation; and (c") Having meditated life-energy control, the stage of generating experience.
[VI. B. 3. b. ii. c'3'dTB"6"a" - The stage of meditating the three life- energy controls]
? ? ? ) Meditating life [VI. B. 3. b. ii. c'3'dTB"6"a"i" - Meditating life-energy control of the
The first has three parts, explaining: [i
control of the mantra drop at the heart center nose tip; (ii"] Meditating life-energy control of the light drop at the face nose tip; [iii "] Meditating life-energy control of the subtance drop at the secret nose tip.
mantra drop at the heart center nose tip]
The first has two parts, explaining: [A'") The way to meditate the
partial mantra drop; (B"'] The way to meditate the mantra wheel.
The way to meditate the partial
mantra drop]
As for the place where to meditate, it is according to the Vajra Rosary statement:
A person will achieve the chief of mantras
In a solitary, divine place, without demon problems, Free of piercing sounds, and far from crowds, Delightful to the fortunate, a peaceful pleasure grove, While enjoying the five desires, full of great bliss.
A "divine place" here means a chapel and so forth. 287
"
-
energy
? ? [VI. B. 3. b. ii. c'3'dTB"6" -
The way to put speech isolation into practice[
lVI. B. 3. b. ii. c'3'dTB"6"a"i"A'" -
188 ? Brilliant Illumination ofthe Lamp
As for the (topics of the] vital points of the body, which conducts are useful for meditation. and the vital points of the wind-energies, they are. according to the same text:
The path of conduct is the place of great bliss, Whereby supreme accomplishment will develop; The practitioner sits upon a comfortable seat
And having aimed the two eyes to the nose tip And placed the nose in line with the navel, Keeps shoulders level, tongue pressed on palate, Teeth and lips left relaxed
Exhalation and inhalation loosened,
Bit by bit freed of control,
Breathing naturally,
And sits well in the spiritual hero posture. Maintaining such a path of conduct, r I44aJ
One should constantly recite the two letters.
Such statements made in the context of the two-syllable vajra recitation apply similarly to the three-syllable vajra recitation. Other translations have "the vajra [instead of 'spiritual hero'] posture. "
As for the key point of time, it is as previouslye explained.
As for the supporting embodiment, one should perform [vajra reci- tation] by visualizing [oneself] as the body isolation, great secret, single clan father-mother [in union]. In the Five Stages, quoting the Further Tantra, [Nagarjuna] states:
By visualizing the heart center, put the life-energy into dwelling in the drop.
The Illumination of the Lamp explains the meaning of this to be medita- ting on the indestructible drop in the heart center. And [other] Five Stages commentators also explain it as meditating the mantra drop in the heart center. Just after the Four Goddess Dialogue passage quoted in the Five Stages, such statements as "Supreme subtleness, the mere size of a split [pea]," like the above quotes, have the same meaning as the above refer- ence from the Further Tantra. In the Integrated Practices, [Aryadeva] also quotes a reference from the Vajra Mandala Ornament [Tantra], and states that the short A of the heart center indestructible and the indestruc-
Chapter VI-Speech Isolation in Practice ? 289
tible [itself] are the places for compressing the wind-energies, in order to make the meditation on the heart-center indestructible understandable.
Further, in the Illumination of the Lamp Third Chapter, [Chandra- kirti] states:
The precious jewel of five colors with the nature of the five transcendent lords is reknowned as the indestructible, because it creates the precious jewel of buddhahood. It has the precise measure of a grain of mustard seed, because that is the form of the drop. "On the tip of the nose" indicates the hub of the heart center lotus. "Intensely" means that you should meditate constantly day and night by focusing on it and using the yogas of inhaling, holding, releasing, and compressing. l 144hl
Thus the text states that you should meditate the heart center indestruc- tible day and night through the yoga of inhaling and so on.
As for the sequence of the meditations of the indestructible and the vajra recitation, the following [Illumination of the Lamp passage, coming right after the one above, teaches, in commentary on a Root Tantra pas-
sage, namely,] "Having made the jewel stable, one radiates, and one does not radiate without its becoming stable"90-
"Stable" is constant. What is that? The indestructible. From it you should massively radiate "jewel," or five colored, light rays, and you should engage with it by inhaling, holding, and releasing. "Without its becoming stable" means that you should practice this yoga with [constant focus on] the realization of the thatness of the indestructible, and not otherwise.
The meaning of this is as follows. Meditating on the indestructible drop mentioned previously in the statement that "you should constantly meditate the indestructible by the yoga of inhaling and so on," you develop firmness. Thereby you should practice the yoga of making the
90 The Root Tantra passage and the commentary on it are in reverse order in the Tibetan texts, due no doubt to scribal error, so I have reversed the order back to make it clearer.
? 290 ? BrilliantIllumination oftheLamp
wind-energies enter. etc. within [the central channel]. Thus, by any other way than by having realized the natural experience of the thatness of the indestructible and developed stability in taking the indestructible as ob- ject, you should not perform this yoga of inhaling etc. Such being the meaning, first you must stabilize a constant and unchanging meditative indestructible, and after that you can practice vajra recitation.
This explanation is said by [Chandraktti in] the Illumination ofthe Lamp to be an ultimate [meaning] explanation. To that, a certain objector argues that this is the way of explaining the vajra recitation [only] for a person who has [already] embodied the ultimate communion. [145aJ Others do indeed explain the "indestructible" as the fourth stage clear light. However, from the extensive explanation of this point in the com- mentary on the [Root Tantra] Third Chapter, after explaining the wind-
energies of the four [elemental] spheres emerging from the indestruc- tible, the Chag translation has the statement:
By achieving such a body, speech, and mind, the body and so on are created; and "emerging from the vajra" refers to the creation of the divine circle which has the nature of the two realities arisen from clear light trans- parence.
Thus the explanation is said to be "ultimate" in terms of [its referring to] the objective of vajra recitation, which is the creation of communion by the wind-energies through the practice of vajra recitation. This is similar to the Seventeenth Chapter' s explanation of the three voids being called "ultimate. "
As for the place where the indestructible is meditated, its objective vital point is the hub of the heart center lotus; and it is the same in mean-
ing as the Vajra Rosary
hub of the eight-petalled Dharma wheel [of the heart center]. Lak? hmts statement that you should meditate within the center of the heart center's avadhati [channel] is good; and it does not mean the [same thing as] the Five Point' s mention of the black and white boundary in the heart, or the Four Point's mention of the empty space in the heart center. As for the dhati channel, it is stated in the Great Seal Drop and the Wisdom-Intuition Drop to be stabilized as the "staff of the life-energy wind" and the root of the life-energy wind. Since the hub of the heart center channel wheel is
'
s statement to meditate the mantra drop in the
Chapter VI-Speech Isolation in Practice ? 291
in front of the life-energy wind channel at the height of. and in the center between, the two breasts, you should visualize it there.
In regard to such reasonable instructions as this [concerning] the meditations on the drops and so on as accurately penetrating the vital points of the body, if you know well the vital points of the body, when you aim the mind there, lt4Shl it will reach those vital points; and other- wise not.
As for the drop meditated in that place, the Vajra Rosary does not explicitly mention a drop other than the syllables, but the Illumination of the Lamp teaches the meditation on the indestructible in the form of a drop.
