Chapter V- Speech
Isolation
in General ?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
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. B. 3. b. ii. c'3'd'i'B"3"d"ii" -
Chapter V-Speech Isolation in General ? 237
Reality of bliss dwelling in the heart-center, Light illuminating the Buddha-sun,
With the form of subject and object -
That constitutes the twelve light rays. Light-increase, Light-ray, Refulgent,
Clear, Blaze, and Light-blaze- Depending on eye and so forth,
They hold all outer [objects,] form etc. Light-ray, Light-full ( 'od ma), Luminant, Clear-beauty, Clear-light, Solar-clear- The aspect of outer forms etc. ,
These six are proclaimed as light.
Thus the wind-energies emerging from the heart center, depending on the six sense-faculties, are called the six subjective wind-energies that mobilize the sixfold [consciousness] cluster and the six objective wind- energies [116b] that distinguish forms, etc. So those channels are obviously channels that abide in the heart center. One must investigate whether these refer to the same channels in the heart center such as "Triply twisted" etc. , explained as the channels for the five objects.
The five branch wind-energies are mainly branches of the vitaliz- ing energy, and so the heart center is the principal location in which they both arise and decline. As the Illumination ofthe Lamp declares:
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel. 'Vajra' has the five colors. . . "
Thus the five branch wind-energies each have the nature of five light rays, and they enter and exit the sense doors all day and night. As for their colors, Master Go explains that the upmoving energy is red, the per- moving, blue, the commoving, yellow, the surmoving white, and the ultramoving is green. And as for the way in which the fifth energy abides
in the body sense faculty, it abides wherever that sense faculty pervades.
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? The Integrated Practices explains the ten wind-energies as becom- ing the inhalation and exhalation, as developing in the womb, as not involving respiration until birth, and as involving it from birth. Again, the entry and exit of the five main wind-energies has already been explained. Some of the five branch wind-energies function together with the wind-
energies that operate in the nostrils; or else they apply themselves what- ever way is appropriate. And those fll7al [also] become the four elemental spheres such as wind, the four goddesses, and the five elements, as above explained. And the root wind-energies have already been explained as becoming the five clans and the five wisdoms. If we do the same for the branch wind-energies, it should be done in accordance with the way they are distributed among the five senses, the five objects, and the five clans.
The statement about using them for vajra recitation, basing on the three letters, refers to all ten wind-energies. The statement "all those wind- energies, based on the letter A, cause all words to be expressed" is not pre- cluded to apply to al1 ten.
Again, those become insubstantial when attaining the indestructible, meaning that in the end at death, they dissolve into the indestructible in the heart center and enter the clear light; that can also be done in the same way through the path. In the Integrated Practices, thinking of the statement in the context of answering the questions about these, as to what the ten wind-energies do and where they abide, the functions of the wind-energies are explained:
However, as to their functions, the five root wind-energies abide in the parts of the bodies and perform the func- tions of the body. And the five branch wind-energies abide in the eye, etc. , and perform the functions of the senses.
This is what is stated. For more details, it has already been explained in the body isolation, so it should be understood from that.
Therefore, "becomes inhalation and exhalation," and so forth, is understood as conveying their identities. In the Five Stages, the com- ments such as "this is the mount of consciousness," declares that the wind- energies are the mounts of consciousness, meaning that the wind-energies
Explaining the meaning common to
[ VI. B. 3. b. ii. c '3 'd TB "3 "d "iii " - the two wind-energies]
Chapter V- Speech Isolation in General ? 239
mobilize the consciousnesses. It is also stated that: ". . . for that reason all of us living beings [117bl are a world in movement. . . " And if one said that the physical body caused all movement and agitation, giving that as the reason, it would not apply to "all of us" living beings, [since some do not have gross bodies, but all are moved around by gross or subtle wind- energies].
If one wonders: "As for the material body being moved by wind- energy, it is not the same with consciousness, so what is the meaning of that [wind] moving [consciousness] ? "
Lak. ? hmi et al. say that the discernment of objects by the six con- sciousnesses depends on their being impelled by wind-energies; other- wise, [without] them, one would not see at all, like a blind person. And therefore these two when connected together, like a cripple [conscious- ness, who can see] and a blind person [wind-energy, who can walk], can achieve their purposes.
The Revelation ofthe Hidden Intention states: Going, performing acts such as [seeing] objects,
Here, they depend on that [wind-energy function] . . .
that performing the functions of going and moving etc. and perceiving objects all depend on the wind-energies. Since the Integrated Practices states that the five [branch] wind-energies abide in the sense-faculties and perform the functions of the objects and senses, one does have to accept that the function of consciousness in holding its objects depends on wind-energies. Nevertheless, one cannot use that reason to posit that wind-energy is the mount of consciousness, just as the senses and objects
themselves [are not mounts of consciousness] .
Furthermore, the Integrated Practices states that one gradually
moves out of the immersion in the subtle realm of luminance, and, condi- tioned by that, one experiences all the natural instincts day and night. And the Great Brahmin [Saraha] also said [in an Enlightenment Song] :
This, [luminance-] mentality once withdrawn,
Is energized by wind-energy;
It moves, is agitated, and becomes very disturbed.
That is, when energized by the wind-energy, the mind is produced in a very agitated form. Thus, though they accept that all agitations of the mind, either conceptual or nonconceptual, arc caused by wind-energy.
240 ? Brilliant Illumination of the Lamp
still you should not think that just for that reason you have discovered the meaning of positing energy as the mount of consciousness.
Ifone wonders: Well then, how is it [so posited]? [118al
As consciousness is not embodied, it has no independent power to come and go in relation to objects; but when it functions together with wind-energy, then it becomes capable of relating to objects. The Inte- grated Practices states that the three luminances are free of coming and going; and again, in answer to the questions, "How does it expand and contract in the body day and night? What is witness to this? " it states,
after explaining how those three [luminances] are formless, that:
Granted it is so: but as it is endowed with luminance, thus on can witness it when [it is] together with the element of wind.
The meaning of that is that, granted that the three consciousnesses are disembodied, as they have the luminance [that goes along with subtle] energy, they are caused to come and go, just as the witness together with the wind-energy comes and goes without resting. Therefore, its going to objects by way of the wind-energy is the meaning of the "mind going mounted on the energy. " And in that regard, there are instances of the mind both serving and not serving to pick up the object. Further, when
progression in the wind-energy itself upon which one is mounted occurs from prior to later, although there is no progress from one objective area to another, it is not that there is no objective progression.
[A ryadeva] states in thelntegrated Practices:
The subtle element and the consciousness luminances, as they are immaterial, they become mingled like butter poured in butter, and they cause the completion of all activities, mundane and transcendental.
Here, wind-energy and mind are stated to be mingled like butter in butter; hence Lak? hmts pronouncement that they are one actuality is excellent.
As for the Integrated Practices' calling the wind-energy "immate- rial," lllllbl it intends a lack of the materiality that functions as the gross elements, and does not intend an absence of the five light ray [energies]
Chapter V-Speech Isolation in General ? 241
of the subtle realm. 73 Just as before that "immateriality" was mentioned in reference to the lack of the forms of hands and feet in the external wind- energy. Also, the statement that consciousness causes the movements of the body, it is made [intending consciousness' working] together with the wind-energies, as mind cannot move [the body] without the energy. This
can also be understood from the Four Hundred Commentary. [VI. B. 3. b. ii. c'3'dTB"3"e" - How the wind-encrgies transit]
The fifth has two parts: [i"] The way [the wind-energy] transits or does not transit from one nostril to another; and [ii"] The way it transits from one petal and elemental sphere to another. 74
IVI. B. 3. b. ii. c'3'dTB"3"e"i" - The way (the wind-energy) transits and does not transit from one nostril to another]
From the Time Machine literature, six wind-energies - wind- energies of earth, water, fire, wind, space, and consciousness - move from the right and [the same] six wind-energies move in reverse order from the left. So there are twelve transits from the right earth to the left space and so forth. And in each transit interval, fifty-six breaths move from the central channel in each quarter. So in one day, six hundred and
73 This underlines a crucial difference between exoteric and esoteric physics of conscious- ness, in that the "non-materilaity" of consciousness - the radical dualistic interactionism of mental and physical-is here stated to apply only on the coarse reality level; and on the subtle level, mind and wind-material subtle energy-are said to be ultimately indi- visible, making the mental and physical also ultimately indivisible.
14 These sections are among the most dense and confusing in the work. In navigating through them, one must remember that this is the vajra recitation section, so the aim is to understand the natural circulation of the body's inner winds (breaths and other energies) throughout the nervous system, in order to fuse their functions with the transformative energy of mantra, to isolate all speech and subtle energies from ordinary naturalness and experience and manifest it as the play of enlightened divine beings. Thus, by cultivating a minute awareness of the way energies circulate in the body at the ground level, their transmutation into divine functions can become complete. Tsong Khapa here may frus- trate the would-be practitioner, because, as a scientific investigator, he is concerned to show the variety of interpretations and systems of the great texts and masters, and does
not hasten to present a single, unified system as the one to memorize and implement.
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seventy-five75 wind-energies move from the central channel, and the rest of them move from the right and left channels. Again, if you divide one day's twenty-one thousand six hundred wind-energies by twelve, the resulting amount in each is eighteen hundred, explained as the wind- energies of each transit-though each will not be quite that much if you count separately the wind-energies moving from the central channel. One
"breath" (dbugs) is an inhalation and exhalation together. The Vajra Rosary and the Vow Arisal also agree with that. According to the Sheafof Instructions, there is no separate space energy apart from the four element wind-energies. This is supported by the Vajra Rosary, the Revelation of the Hidden Intention, and the Nondual Triumph [Tantra]. [119a] Thus, those things stated in the Time Machine-such as the space [energy] moving apart from the four element wind-energies, the wind-energies of the five small elements moving in each nostril in the four directions, and the center, the throat and crown petal numbers switching, and four of the sixty-four navel petals being empty-all these are interpretable meaning [teachings] for the benefit of disciples such as Suryaratha; they are not
definitive in meaning. 76 As [the Sheaf of Instructions] explains, it is just like the teachings about the arrangement of the environment universe of the three realms in the upper boundary of Sumeru, by following the claims of [the astronomer] Varaha, etc.
In regard to the Moonlight Commentary's statement about the Reve- lation of the Hidden Intention's mention of twenty-four transits, some say that since, after two transits move uninterruptedly in one nostril, [the wind-energy] transits to another nostril, in one day there are twelve tran- sits in the nostril, just as in the external year there are twelve transits of the sun. As for the explanation in the Two-Part [Hevajra Tantra} about sixteen transits, the sixteen petals of the throat are intended.
Others say, after one and a half transits of the twenty-four have moved in one nostril, [the energy] transits into another nostril and another
75 In fact, 1 2 x 56 = 672, so there should be 56. 25 central channel breaths per transit for it to work out - very subtle energy movement from that central channel !
76 The idea that much of the Time Machine Tantra inner technology is interpretable meaning level, in order to attract the outsider yogiinTs, may be a distinctive interpretation of Tsong Khapa's tradition, also turning up in Kedrup Jey's extensive Time Machine commentaries.
? Chapter V-Speech Isolation in General ? 243
two and a half move there. Thus in one day there are sixteen transits, having left four of the sixteen petals in the third row out of the navel lotus, that leaves twelve transits; so [the count of the internal transits] should agree with the external [transit count] .
Otherwise, all outer and inner things need not be placed in agree- ment. In both sides, one and a half transits in inner and outer [dimen- sions] ! 119bJ constitute half a session. The Vajra Rosary and so forth explain that there is no contradiction with having each [outer] transit constitute a half a session of the inner. Every two transits of the twenty- four transits, according to the system that takes each transit [as move- ment in] the nostril, makes an explanation of sixteen transits, intending the [sixteen] throat petals and not the nostril transits. And by the system that takes one and a half transits of the twenty-four as a single nostril transit, the explanation of the twelve transits intends the twelve petals of the navel chakra, thus harmonizing with the outer transits, and not intending the nostril transits. There is also the Vajra Rosary etc. explana- tion of each transit as a half-session and the Revelation of the Hidden Intention explanation of one and a half transits as a half session-all these inconsistent explanations are accepted as non-contradictory.
The SheafofInstructions statement of twenty-four is explained as twenty-four half sessions. These must be explained as twenty-four [refer- ring to] each transit of the four Goddess wind-energies. Munishri inter- prets the Revelation of the Hidden Intention explanation of the twenty- four nine hundreds in a single day in terms of the nostril transits, and the
statement of twenty-four transits as interpretable in meaning, and the Hevajra explanation of sixteen transits as definitive in meaning. Further he accepts them as nostril transits, saying "because of agreeing with the statement 'as without, so within. "'
In that regard, the Esoteric Community Root Tantra and its other
Explanatory Tantras do not explain clearly the duration of the four ele- mental sphere wind-energies moving from the nostrils, and in the present translation of the Revelation of the Hidden Intention, each of the four wind-energies, white, yellow, red, and black, has four l t 20a l two-hundred- twenty-five [breath] goddess sets, totalling nine hundred, which by twenty-four sets moving in a single day gives twenty-one thousand six- hundred movements of wind-energies. To reconcile that with the Vajra Rosary, the four wind-energies are root wind-energies, and, taking each as a principal one by including the other three within it, each moves nine
244 ? Brilliant Illumination of the Lamp
hundred times. The Vajra Rosary explains that when the four wind- energies move, they abide in each half session. About the meaning of that, Tibetan scholars explained it as the duration of each set of nine hun- dred wind-energies moving. And Munishrialso explained a Community system half session in the same way.
The Illumination of the Lamp Fifteenth Chapter explains that in the time of each set of nine hundred wind-energies moving, the vajra recita- tion accomplishes the activities of peace and so forth. The Illumination of the Lamp Fourteenth Chapter, with a quote said to be from the Explana-
tory Tantra, elucidates the meaning of the statement that the four element wind-energies endure each a half session, explaining that the four ele- mental sphere wind-energies emerge from the four centers such as the secret center, and explaining that the period of enduring a half session is a performing of the four activities such as peace. Thus, the period of each half session is a set of nine hundred; and the four sphere wind-energies, when moving in the nostril, seem to measure each in their period of duration as a half session. Thus it does not intend to explain that nine hundred in the former half session and another continuous nine hundred give eighteen hundred movings and transit to another nostril. Nor is it interpreting there to be twelve transits in left and right nostrils in the wind-energies of one day, due to the fact that the two elemental spheres I12Uhl that move evenly in both nostrils do not transit the nostrils.
The Illumination ofthe Lamp's mention of the Explanatory Tantra refers to the Revelation ofthe Hidden Intention, according to Shnrldha and Kalden Drakpa, and though it is not in the present translation, it is included in appendices, and so it is not inconsistent.
Well, but from the Liberation Drop, it is stated that:
Each set connected to [one of] the four seals, Comprises two hundred twenty-five, Multiplied by four makes nine hundred;
And the twenty-four transits,
Thus make twenty-one thousand Six hundred [breaths]. . .
-how does this reconcile with the above statement of the twenty-four transits?
Both here and in the Personal Instruction, two elemental spheres in each nostril and two spheres of equal movement are explained. So in
Chapter V-Speech Isolation in General ? 245
regard to the two elemental spheres, there are twelve transits in right and left nostrils, and in regard to the other two elemental spheres, though there are no transits in the nostrils, the treatise's meaning is interpreted as refer- ring to twelve transit events of the elemental spheres. So, also the Libera- tion Drop Commentary [by Vitap? da] does not state that the treatise's intention is to explain there being twenty-four transits in each of the right and left nostrils.
Here one might imagine: "Well, if one allows the Revelation of the Hidden Intention system to be like that, the Vajra Rosary measure of the half session is not the same. To quote:
By the division of the session boundaries,
Then one will recite in conforming order;
In each session boundary, the vitalizing wind-energies Are discerned as controlled;
And by count of two thousand seven hundred
They should be fully incorporated
[In vajra recitation practice] .
And also, it is [not consistent] because it explains that there are two thou- sand seven hundred wind-energies in each session measure, and so there should be one thousand three hundred fifty in each half session. To quote again: [12la]
Those, through the application of enthusiasm, Gradually become eight sessions . . .
And therefore [it is inconsistent] because it states there to be sixteen half sessions in a day. "
[In response to this:] As for the meaning of the first quote, the Vajra Rosary here is talking about-having taken out six months for vajra reci- tation after completing the creation stage - such an above-stated measure of constructs about the wind-energies during the second month of the conforming order recitation, since the yog1nithrough purposeful control effort has made the wind-energies of a single day into eight equal seg-
ments. This is what is meant, and the statement does not apply to the movement of wind-energies in others not [having reached that stage]. As for the meaning of the second quote, it indicates [the wind-energies] radi- ating from the three channels, rasanti, lalanti, and dhati, and becoming the eight channels of the session at the heart center, and does not indicate
246 ? Brilliant Illumination ofthe Lamp
the measure of the duration of [ordinary] energy movements. And, as for the statement that the wind-energies of the four spheres moving in the nostrils abide each for half a time-period, it indicates the duration of wind-energies moving naturally in the occasions of basic time and path- time. Thus, a "half-session" in that context and the "half-period" of the two thousand seven hundred, though nominally similar, are different in
meaning.
Therefore, one should reconcile the "half-sessions" of the two Ex-
planatory Tantras and the explanation of the Nondual Triumph [Tantra], which is quoted in the Five Stages. In this regard, Lak? hmi, Kalden Drakpa. and Alarilka[kalasha] [all] said [words to the effect] that there arise eight sessions in the measure of the process of wind-energies, six- teen half sessions, with eight hours in each session, and a half hour of clear light free of inhalation and exhalation in each session. Thus in one day, four hours of clear transparence arise, and if one holds the mind on the drop during [12Ibl that time, the mental one-pointedness with the nature of clear light is produced. 77
While other Tantras of the Community literature do not explain the number of hours in a day, the Vajra Rosary states there to be sixty hours in a day,78 which does not mean that there are sixty-four hours in this system. In that Tantra "period" (dbyu gu) and "hour" (chu tshod) have similar meanings, and, as other Tantras talk of sixty-four "periods," if one tries to avoid contradictions between sixty and sixty-four, [one needs to know] the meaning of others' explanations of thirty-two hours and sixty-four periods. This Tantra differs in meaning from the above expla-
nations of both the Vajra Angel and the Four Seats, which [therefore] must be abandoned. Thus, as the time of half an hour free of respiration in the beginning of the session of movement in the nostril is refuted by not being perceived when it could be perceived, [such explanations] are not good. And if one thinks it refers to the Time Machine explanation of four empty petals in the sixty-four navel chakra petals, that is not the meaning.
77 This count would give 64 "hours" (Tib. chu tshocl) in a day, therefore the "hour" here is 22. 5 of Western "minutes" long.
78 In this case the "hours" of a 60 "hour" day would be 24 minutes long.
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Chapter V- Speech Isolation in General ? 247
The Vow Arisal says:
The wind-energies of the sixteen Transit factors happening in a day, Always in [one or both of the] nostrils, Truly move a half session each. 79
Thus it sets up sixteen half sessions per day and explains the sixteen tran- sits taught as moving in the nostrils in each half session; but this is not to be interpreted as the sixteen transit-arrivals in the left and right nostrils. For, in that Tantra, it explains the fire and wind sphere [wind-energies] as each moving [respectively] in the right and left nostril, and the earth and water sphere [wind-energies] as moving equally in both nostrils. Thus one should recognize eight transit arrivals in each of the right and left nostrils and (t22aJ eight elemental sphere transits, which do not transit the nostrils.
[S hrilhara' s] Black Yamari [Tantra] commentary, Orgasmic Lumi- nance, explains as "eight day-times" and "eight night-times" the transits of wind-energies from one nostril to another, [the wind-energies] having stayed in either nostril for half a session; and Damtsig Dorjey and Muni- s hrialso accept that.
[VI. B. 3. b. ii. c'3'dTB"3"e"ii" - The way it transits from one petal and elemental sphere to another]
The Vow Arisal states:
The channels are thirty-two,
And four quarters of one session
Are [together] called "root" and "hour. " The measure of "day" and "night" periods
79 In this section on the wind-energy-control practices, Tsong Khapa frequently quotes the Vow Arisal Tantra, parts of which which have been beautifully translated from the Sanskrit by S. Tsuda, whose Sanskrit edition is cited in the footnotes to the Tibetan text edition. His English translation often differs from mine, as the Sanskrit and the Tibetan have some differences beyond English styles and terminologies. When those differences occur, I have followed the Tibetan Tsang Khapa is citing, as his commentary depends on that version. In some cases, Tsuda's interpretations have been of great help in understand-
ing the quite complex wind-energy-control systems in both texts.
? ? 248 ? Brilliant Illumination of the Lamp
Becomes sixty-four.
Half a "root," half an "hour," a "period" -
These are remembered as an eighth of a session. so
Astronomers make an eighth of a day the measure of a "session" [three Western hours]. So [a day has] an eight session duration, and, taking half a session as one "transit" [ninety minutes], [there are] sixteen transits, and, taking one quarter of a session as an "hour" [forty-five minutes (chu tshod)], thirty-two hours, and, taking a half an hour as a "period" [twenty- two and a half minutes], sixty-four periods. In the Vow Arisal Commen- tary, using the Bhasati81 mathematics, [the author] puts a hundred periods in a day, and he explains that the various astronomers make the length of
the period according to their own wish; and the same goes for the hours. Accordingly, in the Tantra, its states that for some, a day has thirty-two hours, for some sixty, and for others in each hour there is one period.
As for internal [time], as for [the claim that] 2,700 transit-arrivals move in each channel-petal of the heart center as the wind-energies of each session; and that each transit in one channel-petal [122bl of the throat-center consists of the I,350 wind-energies of each half session; and that the 675 wind-energies of a quarter of each heart center channel- petal moving in a single channel-petal of the crown as each hour; and the 337. 5 wind-energies of an eighth of each heart center channel as the wind-
energies of each period move in each channel petal of the navel center; and that the wind-energies of the channel petals of each center, navel, crown, throat, and heart, each is the double of the previous, and falls each to the latter-such is the Vow Arisal Commentary's explanation of the import of both the Hevajra and the Vow Arisal- with the Sheaf of Instructions also explaining that to be the meaning of the Hevajra.
As for through which of the three main channels the wind-energies of the four [element] mandalas move, the Vajra Rosary states:
Vitalizing and evacuative are made to move; Those two are clearly stated as the wind-energies
80 Tib. Thun, "session," seems to be 3 Western hours. "Transit" (Tib. 'pho ba) is 90 minutes. An "hour" (c:hu tshod) is 45 minutes, and a "period" (dbyu gu) is 22. 5 minutes.
81 An Indian astronomical system, the history of which I have not yet found.
? Chapter V-Speech Isolation in General ? 249
Endowed with conceptualization. Two essences of body and speech, The lalanil and the rasanil - Avadhati the supreme channel,
In the center of those two, supreme of supreme. The energy which is devoid of conceptualizing, Always moving, all-pervading.
Thus, vitalizing and evacuative are said to be concept-generating wind- energies, and the energy entered in the dhati channel is said to be con- ceptuality negating energy:
The two conceptualizing wind-energies Thus having been cut off, then proceeds The great energy without conceptualizing, Having cut off body and speech vajras.
Thus, in cutting those two wind-energies, one cuts the body and speech vajras, it is said, thus the "two essences of body and speech" are the vitalizing and evacuative. Further, they are shown to move in the two channels. Thus this is the system wherein the vitalizing and evacuative are forced into the dhati channel by the power of yoga, and wherein they do not move in the dhati channel [ 123al except at the time of death. Again from the same text [the Vajra Rosary] :
The two conceptualizing wind-energies Emerge from the nostrils
Truly the sun and moon
Are made to move from within the hidden.
This is also stated, so those two move from within the sun rasanli and moon lalanli; so in this system, it cannot be presented that one can make them move in the central channel by equalizing their moving.
Although there is no clear explanation about the metabolic and the ascending wind-energies, those two also move from the two rasanli and lalana. Thus, in moving from the rasanli and lalanli, there are both alter- nating and simultaneous movings. When the fire [ascending] and meta- bolic move as the principal energy, they move from rasanli and lalanli one by one, and when the vitalizing and evacuative wind-energies move
as principal wind-energies, they move simultaneously from the rasanli
250 ? Brilliant Illumination of the Lamp
and /a/ana together. When [any of them] move as subordinate wind- energies, there is no definite [pattern].
As for the transiting from one energy elemental sphere to another; in terms of the major elemental spheres, there are six transit arrivals in each in a day, making twenty-four, and in terms of the minor [elemental spheres] , in each of the previous six transit-arrivals there are four [minor transit-arrivals], making ninety-six; such is the system of the Community
Explanatory Tantras. As for the system of the Vow Arisal, one must take it that there are sixty-four minor elemental sphere [transits], and so the commentary's explanation of there being ninety-six is out of context. The Revelation of the Hidden Intention states that the transit measure of each of the wind-energies of the four elemental spheres is nine hundred alike. The Vajra Rosary, the Vow Arisal and the Personal Instruction explain that two elemental spheres are in each nostril and two in both nostrils equally, hence, 1 123bl the wind-energies of the two movings in each nostril alone are able [to account] for half a day's wind-energies, and the wind- energies moving in both nostrils equally account for the other half. That being so. as the equal moving from the two nostrils and the individual nostril moving are equal in time, the way of counting each as a nine hun- dred set of equal moving must be interpreted as indicating one cycle of inhalation and exhalation as one energy together. So one must reflect criti- cally as to whether one must employ a different method of counting when
dealing with the wind-energies moving from each nostril individually. Thus, the equal moving of the two wind-energies of left and right, when their degree of force, is similar being short in duration, while equal moving of alternating strength and weakness seeems to take longer dura-
tion; so both of them are considered as equally moving. As for the way of equal moving in the transit- interval from the right to the left, as the right energy becomes weaker, in the interval when it is not manifest as just that, the moving in the left comes somewhat weakly, and it is held from that; and when its moving [in the left] becomes a little stronger, the right becomes proportionately weaker. with finally even the subtlest moving ceasing, at exactly which time the left begins to move alone. The transit from the left to the right is just similar. So, though it is a case of the
energy newly moving actually in a nostril where previously there was no energy moving, there are both transited and untransited wind-energies which were actually previously moving.
Chapter V- Speech Isolation in General ? 25 1
If one wonders here, "Well, but then, according to the Community Explanatory Tantras, in half the wind-energies of a day there are twelve nostril transits and, according to the Vow Arisal there are eight, and accord- ing to the Time Machine, not counting six hundred seventy-five [wind- energies] , there are twelve l 1 24al nostril transits in the wind-energies of a day taken as a whole-so how do we understand whether or not there are contradictions? "
Here one should take these [diffef rent countings] as non-contradictory, since stated in terms of [the needs of particular] disciples, by setting apart the explanations of that Community system elucidated by the Personal
Instruction ofManjushrr and by the Noble father and sons, and by seeing how the Vow Arisal explanation seems to be the import of that Tantra; so the meanings of those references are not properly explained as the same. And as it seems difficult to make a difference saying that that "in regard to the wind-energies moving in the nostrils, this system is established by experience and that other is not so established. "
Granted that other such [apparent] inconsistencies indeed seem to be there in the literature on the channels and wind-energies etc. , if you know what is necessary to determine their meanings, when you pene- trate the vital points in the body, you concentrate the evolutionary wind- energies in the dhati channel and dissolve them, which generates great bliss which is united with voidness. In all those systems, it seems that this is taken as the essence of the path; and so those [differences of
numbering, etc. ] do not become a condition for disagreement about the vital points of the path.
Though Kalden Drakpa explains that the fire energy of the right nostril moves at the beginning of a day, the Vow Arisal states that:
From the first day of the white fortnight Beginning to move in the moon [channel] For three days in a half session.
Then total moving in the sun [channel]
[For three days] as long as energy [lasts, and so on] Until the fifteenth day of the white fortnight.
From the first day of the dark fortnight
Beginning, one says one moves in the morning
For three days in the sun (channel),
[And so on]until the fifteenth (dark] day. . .
252 ? Brilliant Illumination ofthe Lamp
But this also is not contradictory. [ l 24bJ "Moving in the moon" means from the left nostril. and "moving in the sun" means from the right nos- tril. "Day" means from sunrise to sunset, and "night" means from sunset to sunrise. The SheafofInstructions says that "beginning moving" means pre-dawn twilight.
That wind-energy sign of the pattern of first moving of the waning period is six days, and one [waning] phase is a fortnight, and two phases is two fortnights, and three phases is three fortnights. If the order is reversed, some problems arise, concerning which the same text [Vow Arisal] states:
In one, two, three, four, five,
And six days, reversing, from that,
If the wind-energy moves wrongly, Then a great argument will happen. From one fortnight of moving wrongly, Great illness originates.
From two fortnights of moving wrongly, Beloved relatives will decline.
Three fortnights of moving wrongly, One will die in six months.
Although in regard to death signs, there is much else stated, there is no error in explaining as a death sign the mistaking of the wind-energy signs of balancing elements; if that happens, it is said one should perform inner and outer death-averting rituals.
As for the way in which benefits and problems arise during the moving of whichever of the major element wind-energies, the Vow Arisal states:
By the earth [wind-energies], there is dominion,
By water [wind-energies], aims are truly fulfilled.
When the fire wind-energies move,
There is thirst, hunger, poison, suffering, illness,
And all activities become ruined.
So said supreme Vajradhara.
By wind [wind-energies], arguments, fatigue, confusion, Loss of wealth, and addictions overwhelm.
Earth [wind-energies] bring wealth and grain and so on,
Chapter V-Speech Isolation in General ? 253
Profit is gained and collected.
By water wind-energies moving, l l 25ol Desired accomplishments are all performed, So the supreme application of that
Is what Vajrasattva mainly declared.
during wind-energies moving from the nostrils individually and equally from both:
[Wind-energies] with wisdom nature are highly praised
To conquer poison etc. , for abundance,
And to create glory and good fortune.
Always the power of glorious compassion [wind-energies] Wins battles, plays games, and feasts ;
For cutting and breathing,
And in work of cooking and making,
The compassionate [wind-energies] are highly praised. Further, those of both natures, the Vajra-holders, Should be known as doubtful,
Indeterminate as virtuous or nonvirtuous,
By the knowing of wind-energies, this is an example.
"With wisdom nature" means those moving from the left nostril alone, and "having compassion nature" means those moving from the right nos- tril alone; "having both natures" means the time when wind-energies move from both nostrils equally. In the commentary the import of the above is explained to be that the wind-energy a yogi/ni should practice by performing the activities of growth during the earth energy moving, of peace during the water energy [moving], of terror during the fire energy [moving], and of expelling fierce qualities and so forth during the wind
energy [moving].
The Master Shridhara explained [in his Orgasmic Luminance] that
one should act according to the statement about virtuous and nonvirtuous actions, going and coming, and so on:
In earth and water wind-energies, virtuous actions, In fire and wind wind-energies, the dark side;
One should truly know the moon,
In sharp light it is medium.
The same text [Vow Arisal ] also mentions what should be done
254 ? Brilliant Illumination ofthe Lamp
If one does nonvirtue in the day [breath],
It definitely brings death;
That same, if it happens in the moon-[time], It does not bring extreme suffering.
Here, "moon" means the time of the moving of the energy of the left. (llSbJ "Sharp light" means the time of the energy of the right, the energy of the sun. At that time, if one does terrific activities, it brings death- that is, the activities are accomplished. In short, gentle activities of peace and so on, if done during earth and water wind-energies, are good; and they are unhappy if done at time of fire and wind wind-energies. They are good if done during left nostril wind-energies; and medium if done during right nostril wind-energies. And when one performs terrific activi-
ties, it is the reverse of the above.
The four wind-energies are explained by S hrilhara as the minor
elements. Further, if your wind-energies are moving through the ali" [vowels], the left, and the requester's are moving from the kali [conso- nants], the right, when you are requested [about something], or vice versa, the aim is not accomplished. If both [energy circulations] are cor- responding, that aim is accomplished. And if one is requested when both are moving from both, then whether the goal is achieved or not is indeter- minate. And if your own energy is being inhaled within and another makes a request and one begins the activity, it is good; and bad if it happens while one exhales; and indeterminate if it happens when one is
holding the breath within. From the same text [Vow Arisal]:
When the Savior moves in the ali,
If someone abiding in kali should ask; Or if [the Savior]
moves in kali, and one abides in ali- The desired goal will be lost.
From where the Savior is moving,
If someone who asks abides there,
Their purpose will be truly achieved.
From abiding in both, it is doubtful.
And again:
[For] the requester or oneself, whichever, The truth body is all virtue,
? Chapter V-Speech Isolation in General ? 255 The beatific body is indeterminate,
The emanation manifests conflict. 82
perform]
If one knows the first [of the two functions] mentioned in the Inte- grated Practices, as to how all mundane and transcendent actions can be completed by mixing the subtle element wind-energy and consciousness- luminance, one understands what is common and uncommon with other vehicles in [describing] the process of entering the life cycle. And if one understands the second [activity], relying on already understanding the [first], one comes to understand well what is common and uncommon [with other vehicles in desccribing] the process of departing from the life cycle .
Well then, one might wonder how the wind-energy accomplishes all mundane life cycle functions.
According to the Vajra Rosary:
As the moon is gripped by the planet [Rahu],
So the wind-energies gradually decay.
Previously from full to full, its nature is to dissolve, [So the wind-energies] give forth, are held,
Are made to move with ease or difficulty.
Thus at the time of death, as the moon becomes invisible when seized by a planet, so the previous wind-energies dissolve serially into the later ones, "giving forth, being held" states that the process continues until it
82 The Tibetan differs from Tsuda's Sanskrit text, but accords better with Tsang Khapa's commentary.
83 A tremendously focused mindfulness is involved in this vajra recitation practice. One's mindfulness of the breath goes way beyond merely being mindful that one is breathing, moving into just how one is breathing, from which nostril, which part of which nostril, which involves being aware of the exact time of day and month and so on.
? ? "Truth body" means inhalation, "beatific body" means holding within,
and "emanation body" means exhalation. 83 1 126al
[VI. B. 3. b. ii. c '3 'd TB "3 "f" -
What sort of function the wind-energies
256 ? Brilliant Illumination ofthe Lamp
reaches the vitalizing energy. This has the same meaning as the Inte-
grated Practices statements:
Again, those [coarse energies] attaining the indestruc-
and :
tible, become non-substantial . . .
Thus all having been done on the occasion of abiding in the body; finally, [the wind-energies] enter the indestruc- tible.
That is the wind-energies, in the conclusion of death, dwelling in the in- destructible [drop] of the heart center, enter into the clear light trans- parence of non-substantiality. Further, when earth, water, fire, and wind dissolve, the former into the latter, at the end of the movement of wind becoming progressively slighter, when the [subtle] wind-energy that mobilizes the natural instincts dissolves into the first consciousness- luminance, [126bl the natural instinctual thoughts are eliminated and the first void arises. Then the second void, the third void, and the fourth void clear light transparence arise; again they arise by the power of each hav- ing progressively less movement of wind-energy. Then, when the energy increases more greatly than the clear transparence [super-subtle] wind- energy, imminence emerges, and then radiance and luminance again emerge each by force of the energy progressively increasing. And when the energy moves more coarsely, greater than the luminance energy, the
instincts are produced.
Such being the case, the process of birth and death is caused by
wind-energy, and the arisal of the four voids is during the period between the dissolving and arising of the energy mobilizing the natural instincts. Thus, the natural instincts are derived from the increased movement of the three luminances, and thus it is said that the three luminances are the root of the natural instincts of all beings. As the Vajra Rosary states:
And :
Who hears here of the three consciousnesses Having the nature of the three luminances, This is the natural root of the entire realm Of all living beings.
Chapter V-Speech Isolation in General ? 257
This is the great realm of wind-energy, The mount of the three consciousnesses. Thereby the natural always
Proceeds accordingly.
And the Five Stages states:
When endowed with luminance,
One moves mounted on the wind-energy, Then all those instincts arise completely. Wherever the wind-energy abides,
There it bears along the natural instincts.
The natural instincts [l27al create the addictions; thereby evolution- ary action is accumulated and one is born into the life cycle. As the Vajra Rosary states:
Just as there is nothing left when burned by fire, Without moving, it dissolves and departs.
Again when the life-wind-energy arises
There are the various evolutionary winds. Together with that is consciousness
And again one lives in the three worlds. Therefrom is evolution and likewise birth, Therefrom instincts such as lust,
And therefrom again death and birth. Thus it is like a revolving wheei. 84
Such statements are not to disagree with the statements that the self habit is the root of the life cycle, by teaching that the energy is the root of the life cycle. The Integrated Practices also makes the same statement. Depending on the self habit and the property habit, one performs virtue and vice, and one thus enters into the life cycle revolving between heav-
enly and hellish realms; this process is established by three SOtras such as the Eight Thousand. And Nagarjuna declared [the following] to clearly show their meaning:
84 Except for the introduction of the wind-energy role in the process, this closely resem-
? bles Nagarjuna's description of th life cycle process in his Jewel Rosary.
258 ?
Brilliant Illumination ofthe Lamp
If all this is naturally void and unproduced
How could one circle throughout [the realm of] evolution, Here where pleasure and pain, and so on, function?
At once, on the claim of self,
One is stuck with the taints of lust, and so on,
One becomes other-controlled -
And that fool is afflicted with suffering. All of these are merely mind,
Truly arising in the form of illusion;
Wherein by virtuous and vicious evolutionary action, One is born in heaven and hell.
This is the system common to the Sotra and Tantra texts. [ t 27bl Therefore, the statement that one is born in the life cycle through the wind-energy should be understood as referring to the auxiliary condition of being born in the life cycle through the afflictions of the self habit, and so on.
That is the general function of the wind-energies, but as for their individual functions:
The function of the vitalizing energy is stated in the Vajra Rosary:
From the continuum of the door of sense, Life-wind-energy and exertion move, And as it totally moves at all times,
It is explained to be "life-wind-energy. "
In regard to this, there are many different translations in other trans- lations of the Vajra Rosary and in [other texts] where it is cited. It means that the continuous activities of wind-energies entering and emerging from the doors of the five senses are mainly energized by the power of that [vitalizing energy] and are nourished by this, which is the meaning of the "life-wind-energy" [function]. The meaning of "exertion" being their long-term expansion, it has the function of long-term expansion;
that it has these two functions is the interpretation of Abhayakara. The Elixir Secret explains it[s function] as making the wind-energies go out and in the door[s] of the sense[s].
The function of the evacuative energy [stated in the Vajra Rosary]:
Of life-energy, wind-energies, excretions, As well as semen and so on,
Chapter V-Speech Isolation in General ? 259 All these down-drives as evacuative[energy],
The yogYnishould recognize.
So it is stated that the driving in the downward direction of semen and so on is the function of the evacuative energy. Other translations have "urine" in place of "life-energy" which is better. And the drawing down of the wind-energies brings them specially to the two doors of the genital region and also to the navel as explained above.
The function of the emetabolic energy [stated in the Vajra Rosary] :
Laughing, eating, licking,
Drinking [ 1 28aJ and sucking,
Whatever always [makes it] equalized Is called "metabolic wind-energy. "
The Chag translation explains its function as making food and drink homogeneous, and the verse quoted in the SheafofInstructions reads:
It is homogenizing as it draws into equality Food and drink and so on at the navel region.
This means that, as the Elixir Secret explains:
. . . food and drink and so on are simultaneously digested
-[this energy] causes food and drink enjoyed to be digested into equal taste at the navel.
The function of the ascending energy [stated in the Vajra Rosary] :
Going upward, gathering,
Eating food and tasting and so on,
Knowingly joining [things] together-
Recognize as the functions of the ascending [energy] .
There are also translations "knowing and joining together," and "joining together with knowing. " This means that, agreeing with the Elixir Secret's explanation that the previous [wind-energies] leave [this one to] recognize food with the tongue consciousness, and the explanation of the Sheafof Instructions that this one causes the ten wind-energies to descend. Al- though the Elixir Secret explains this energy as radiating the evolutionary wind-energies at the sense doors, "ascending" is a going upward of the energy, and the text mentions "gathering" to indicate it is not only that
260 ? Brilliant Illumination of the Lamp
rising function, indicating that it also functions to cause entrance within. By knowing the way of enjoying food, it joins together with the tongue, which shows its function of chewing and so on.
The function of the pervading energy [stated in the Vajra Rosary]:
Pervading and maintaining,
Going and coming back and so on, As it pervades all the joints,
It is said to be [ J 28bl "pervading. "
In the first line the Chag translation says "nourishing. "
As for the individual functions of the branch wind-energies, it is to
accompany the five senses holding their objects, as above explained. Having explained the way of executing functions in common be- tween ordinary persons and yogi/nis, now I should explain particularly how the wind-energies function for the yogi/nis. Having practiced vajra
recitation of the four root wind-energies, one executes the functions of achieving the four ritual activities such as pacification and so forth, causing the achievement of the ordinary accomplishments. Again, prac- ticing vajra recitation of those four wind-energies, one develops the four voids and creates the magic body with the subtle energy thereby causing achievement of the supreme accomplishment.
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. B. 3. b. ii. c'3'd'i'B"3"d"ii" -
Chapter V-Speech Isolation in General ? 237
Reality of bliss dwelling in the heart-center, Light illuminating the Buddha-sun,
With the form of subject and object -
That constitutes the twelve light rays. Light-increase, Light-ray, Refulgent,
Clear, Blaze, and Light-blaze- Depending on eye and so forth,
They hold all outer [objects,] form etc. Light-ray, Light-full ( 'od ma), Luminant, Clear-beauty, Clear-light, Solar-clear- The aspect of outer forms etc. ,
These six are proclaimed as light.
Thus the wind-energies emerging from the heart center, depending on the six sense-faculties, are called the six subjective wind-energies that mobilize the sixfold [consciousness] cluster and the six objective wind- energies [116b] that distinguish forms, etc. So those channels are obviously channels that abide in the heart center. One must investigate whether these refer to the same channels in the heart center such as "Triply twisted" etc. , explained as the channels for the five objects.
The five branch wind-energies are mainly branches of the vitaliz- ing energy, and so the heart center is the principal location in which they both arise and decline. As the Illumination ofthe Lamp declares:
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel. 'Vajra' has the five colors. . . "
Thus the five branch wind-energies each have the nature of five light rays, and they enter and exit the sense doors all day and night. As for their colors, Master Go explains that the upmoving energy is red, the per- moving, blue, the commoving, yellow, the surmoving white, and the ultramoving is green. And as for the way in which the fifth energy abides
in the body sense faculty, it abides wherever that sense faculty pervades.
238 ? Brilliant lllumination ofthe Lamp
? The Integrated Practices explains the ten wind-energies as becom- ing the inhalation and exhalation, as developing in the womb, as not involving respiration until birth, and as involving it from birth. Again, the entry and exit of the five main wind-energies has already been explained. Some of the five branch wind-energies function together with the wind-
energies that operate in the nostrils; or else they apply themselves what- ever way is appropriate. And those fll7al [also] become the four elemental spheres such as wind, the four goddesses, and the five elements, as above explained. And the root wind-energies have already been explained as becoming the five clans and the five wisdoms. If we do the same for the branch wind-energies, it should be done in accordance with the way they are distributed among the five senses, the five objects, and the five clans.
The statement about using them for vajra recitation, basing on the three letters, refers to all ten wind-energies. The statement "all those wind- energies, based on the letter A, cause all words to be expressed" is not pre- cluded to apply to al1 ten.
Again, those become insubstantial when attaining the indestructible, meaning that in the end at death, they dissolve into the indestructible in the heart center and enter the clear light; that can also be done in the same way through the path. In the Integrated Practices, thinking of the statement in the context of answering the questions about these, as to what the ten wind-energies do and where they abide, the functions of the wind-energies are explained:
However, as to their functions, the five root wind-energies abide in the parts of the bodies and perform the func- tions of the body. And the five branch wind-energies abide in the eye, etc. , and perform the functions of the senses.
This is what is stated. For more details, it has already been explained in the body isolation, so it should be understood from that.
Therefore, "becomes inhalation and exhalation," and so forth, is understood as conveying their identities. In the Five Stages, the com- ments such as "this is the mount of consciousness," declares that the wind- energies are the mounts of consciousness, meaning that the wind-energies
Explaining the meaning common to
[ VI. B. 3. b. ii. c '3 'd TB "3 "d "iii " - the two wind-energies]
Chapter V- Speech Isolation in General ? 239
mobilize the consciousnesses. It is also stated that: ". . . for that reason all of us living beings [117bl are a world in movement. . . " And if one said that the physical body caused all movement and agitation, giving that as the reason, it would not apply to "all of us" living beings, [since some do not have gross bodies, but all are moved around by gross or subtle wind- energies].
If one wonders: "As for the material body being moved by wind- energy, it is not the same with consciousness, so what is the meaning of that [wind] moving [consciousness] ? "
Lak. ? hmi et al. say that the discernment of objects by the six con- sciousnesses depends on their being impelled by wind-energies; other- wise, [without] them, one would not see at all, like a blind person. And therefore these two when connected together, like a cripple [conscious- ness, who can see] and a blind person [wind-energy, who can walk], can achieve their purposes.
The Revelation ofthe Hidden Intention states: Going, performing acts such as [seeing] objects,
Here, they depend on that [wind-energy function] . . .
that performing the functions of going and moving etc. and perceiving objects all depend on the wind-energies. Since the Integrated Practices states that the five [branch] wind-energies abide in the sense-faculties and perform the functions of the objects and senses, one does have to accept that the function of consciousness in holding its objects depends on wind-energies. Nevertheless, one cannot use that reason to posit that wind-energy is the mount of consciousness, just as the senses and objects
themselves [are not mounts of consciousness] .
Furthermore, the Integrated Practices states that one gradually
moves out of the immersion in the subtle realm of luminance, and, condi- tioned by that, one experiences all the natural instincts day and night. And the Great Brahmin [Saraha] also said [in an Enlightenment Song] :
This, [luminance-] mentality once withdrawn,
Is energized by wind-energy;
It moves, is agitated, and becomes very disturbed.
That is, when energized by the wind-energy, the mind is produced in a very agitated form. Thus, though they accept that all agitations of the mind, either conceptual or nonconceptual, arc caused by wind-energy.
240 ? Brilliant Illumination of the Lamp
still you should not think that just for that reason you have discovered the meaning of positing energy as the mount of consciousness.
Ifone wonders: Well then, how is it [so posited]? [118al
As consciousness is not embodied, it has no independent power to come and go in relation to objects; but when it functions together with wind-energy, then it becomes capable of relating to objects. The Inte- grated Practices states that the three luminances are free of coming and going; and again, in answer to the questions, "How does it expand and contract in the body day and night? What is witness to this? " it states,
after explaining how those three [luminances] are formless, that:
Granted it is so: but as it is endowed with luminance, thus on can witness it when [it is] together with the element of wind.
The meaning of that is that, granted that the three consciousnesses are disembodied, as they have the luminance [that goes along with subtle] energy, they are caused to come and go, just as the witness together with the wind-energy comes and goes without resting. Therefore, its going to objects by way of the wind-energy is the meaning of the "mind going mounted on the energy. " And in that regard, there are instances of the mind both serving and not serving to pick up the object. Further, when
progression in the wind-energy itself upon which one is mounted occurs from prior to later, although there is no progress from one objective area to another, it is not that there is no objective progression.
[A ryadeva] states in thelntegrated Practices:
The subtle element and the consciousness luminances, as they are immaterial, they become mingled like butter poured in butter, and they cause the completion of all activities, mundane and transcendental.
Here, wind-energy and mind are stated to be mingled like butter in butter; hence Lak? hmts pronouncement that they are one actuality is excellent.
As for the Integrated Practices' calling the wind-energy "immate- rial," lllllbl it intends a lack of the materiality that functions as the gross elements, and does not intend an absence of the five light ray [energies]
Chapter V-Speech Isolation in General ? 241
of the subtle realm. 73 Just as before that "immateriality" was mentioned in reference to the lack of the forms of hands and feet in the external wind- energy. Also, the statement that consciousness causes the movements of the body, it is made [intending consciousness' working] together with the wind-energies, as mind cannot move [the body] without the energy. This
can also be understood from the Four Hundred Commentary. [VI. B. 3. b. ii. c'3'dTB"3"e" - How the wind-encrgies transit]
The fifth has two parts: [i"] The way [the wind-energy] transits or does not transit from one nostril to another; and [ii"] The way it transits from one petal and elemental sphere to another. 74
IVI. B. 3. b. ii. c'3'dTB"3"e"i" - The way (the wind-energy) transits and does not transit from one nostril to another]
From the Time Machine literature, six wind-energies - wind- energies of earth, water, fire, wind, space, and consciousness - move from the right and [the same] six wind-energies move in reverse order from the left. So there are twelve transits from the right earth to the left space and so forth. And in each transit interval, fifty-six breaths move from the central channel in each quarter. So in one day, six hundred and
73 This underlines a crucial difference between exoteric and esoteric physics of conscious- ness, in that the "non-materilaity" of consciousness - the radical dualistic interactionism of mental and physical-is here stated to apply only on the coarse reality level; and on the subtle level, mind and wind-material subtle energy-are said to be ultimately indi- visible, making the mental and physical also ultimately indivisible.
14 These sections are among the most dense and confusing in the work. In navigating through them, one must remember that this is the vajra recitation section, so the aim is to understand the natural circulation of the body's inner winds (breaths and other energies) throughout the nervous system, in order to fuse their functions with the transformative energy of mantra, to isolate all speech and subtle energies from ordinary naturalness and experience and manifest it as the play of enlightened divine beings. Thus, by cultivating a minute awareness of the way energies circulate in the body at the ground level, their transmutation into divine functions can become complete. Tsong Khapa here may frus- trate the would-be practitioner, because, as a scientific investigator, he is concerned to show the variety of interpretations and systems of the great texts and masters, and does
not hasten to present a single, unified system as the one to memorize and implement.
? ? ? 242 ? Brilliant Illumination of the Lamp
seventy-five75 wind-energies move from the central channel, and the rest of them move from the right and left channels. Again, if you divide one day's twenty-one thousand six hundred wind-energies by twelve, the resulting amount in each is eighteen hundred, explained as the wind- energies of each transit-though each will not be quite that much if you count separately the wind-energies moving from the central channel. One
"breath" (dbugs) is an inhalation and exhalation together. The Vajra Rosary and the Vow Arisal also agree with that. According to the Sheafof Instructions, there is no separate space energy apart from the four element wind-energies. This is supported by the Vajra Rosary, the Revelation of the Hidden Intention, and the Nondual Triumph [Tantra]. [119a] Thus, those things stated in the Time Machine-such as the space [energy] moving apart from the four element wind-energies, the wind-energies of the five small elements moving in each nostril in the four directions, and the center, the throat and crown petal numbers switching, and four of the sixty-four navel petals being empty-all these are interpretable meaning [teachings] for the benefit of disciples such as Suryaratha; they are not
definitive in meaning. 76 As [the Sheaf of Instructions] explains, it is just like the teachings about the arrangement of the environment universe of the three realms in the upper boundary of Sumeru, by following the claims of [the astronomer] Varaha, etc.
In regard to the Moonlight Commentary's statement about the Reve- lation of the Hidden Intention's mention of twenty-four transits, some say that since, after two transits move uninterruptedly in one nostril, [the wind-energy] transits to another nostril, in one day there are twelve tran- sits in the nostril, just as in the external year there are twelve transits of the sun. As for the explanation in the Two-Part [Hevajra Tantra} about sixteen transits, the sixteen petals of the throat are intended.
Others say, after one and a half transits of the twenty-four have moved in one nostril, [the energy] transits into another nostril and another
75 In fact, 1 2 x 56 = 672, so there should be 56. 25 central channel breaths per transit for it to work out - very subtle energy movement from that central channel !
76 The idea that much of the Time Machine Tantra inner technology is interpretable meaning level, in order to attract the outsider yogiinTs, may be a distinctive interpretation of Tsong Khapa's tradition, also turning up in Kedrup Jey's extensive Time Machine commentaries.
? Chapter V-Speech Isolation in General ? 243
two and a half move there. Thus in one day there are sixteen transits, having left four of the sixteen petals in the third row out of the navel lotus, that leaves twelve transits; so [the count of the internal transits] should agree with the external [transit count] .
Otherwise, all outer and inner things need not be placed in agree- ment. In both sides, one and a half transits in inner and outer [dimen- sions] ! 119bJ constitute half a session. The Vajra Rosary and so forth explain that there is no contradiction with having each [outer] transit constitute a half a session of the inner. Every two transits of the twenty- four transits, according to the system that takes each transit [as move- ment in] the nostril, makes an explanation of sixteen transits, intending the [sixteen] throat petals and not the nostril transits. And by the system that takes one and a half transits of the twenty-four as a single nostril transit, the explanation of the twelve transits intends the twelve petals of the navel chakra, thus harmonizing with the outer transits, and not intending the nostril transits. There is also the Vajra Rosary etc. explana- tion of each transit as a half-session and the Revelation of the Hidden Intention explanation of one and a half transits as a half session-all these inconsistent explanations are accepted as non-contradictory.
The SheafofInstructions statement of twenty-four is explained as twenty-four half sessions. These must be explained as twenty-four [refer- ring to] each transit of the four Goddess wind-energies. Munishri inter- prets the Revelation of the Hidden Intention explanation of the twenty- four nine hundreds in a single day in terms of the nostril transits, and the
statement of twenty-four transits as interpretable in meaning, and the Hevajra explanation of sixteen transits as definitive in meaning. Further he accepts them as nostril transits, saying "because of agreeing with the statement 'as without, so within. "'
In that regard, the Esoteric Community Root Tantra and its other
Explanatory Tantras do not explain clearly the duration of the four ele- mental sphere wind-energies moving from the nostrils, and in the present translation of the Revelation of the Hidden Intention, each of the four wind-energies, white, yellow, red, and black, has four l t 20a l two-hundred- twenty-five [breath] goddess sets, totalling nine hundred, which by twenty-four sets moving in a single day gives twenty-one thousand six- hundred movements of wind-energies. To reconcile that with the Vajra Rosary, the four wind-energies are root wind-energies, and, taking each as a principal one by including the other three within it, each moves nine
244 ? Brilliant Illumination of the Lamp
hundred times. The Vajra Rosary explains that when the four wind- energies move, they abide in each half session. About the meaning of that, Tibetan scholars explained it as the duration of each set of nine hun- dred wind-energies moving. And Munishrialso explained a Community system half session in the same way.
The Illumination of the Lamp Fifteenth Chapter explains that in the time of each set of nine hundred wind-energies moving, the vajra recita- tion accomplishes the activities of peace and so forth. The Illumination of the Lamp Fourteenth Chapter, with a quote said to be from the Explana-
tory Tantra, elucidates the meaning of the statement that the four element wind-energies endure each a half session, explaining that the four ele- mental sphere wind-energies emerge from the four centers such as the secret center, and explaining that the period of enduring a half session is a performing of the four activities such as peace. Thus, the period of each half session is a set of nine hundred; and the four sphere wind-energies, when moving in the nostril, seem to measure each in their period of duration as a half session. Thus it does not intend to explain that nine hundred in the former half session and another continuous nine hundred give eighteen hundred movings and transit to another nostril. Nor is it interpreting there to be twelve transits in left and right nostrils in the wind-energies of one day, due to the fact that the two elemental spheres I12Uhl that move evenly in both nostrils do not transit the nostrils.
The Illumination ofthe Lamp's mention of the Explanatory Tantra refers to the Revelation ofthe Hidden Intention, according to Shnrldha and Kalden Drakpa, and though it is not in the present translation, it is included in appendices, and so it is not inconsistent.
Well, but from the Liberation Drop, it is stated that:
Each set connected to [one of] the four seals, Comprises two hundred twenty-five, Multiplied by four makes nine hundred;
And the twenty-four transits,
Thus make twenty-one thousand Six hundred [breaths]. . .
-how does this reconcile with the above statement of the twenty-four transits?
Both here and in the Personal Instruction, two elemental spheres in each nostril and two spheres of equal movement are explained. So in
Chapter V-Speech Isolation in General ? 245
regard to the two elemental spheres, there are twelve transits in right and left nostrils, and in regard to the other two elemental spheres, though there are no transits in the nostrils, the treatise's meaning is interpreted as refer- ring to twelve transit events of the elemental spheres. So, also the Libera- tion Drop Commentary [by Vitap? da] does not state that the treatise's intention is to explain there being twenty-four transits in each of the right and left nostrils.
Here one might imagine: "Well, if one allows the Revelation of the Hidden Intention system to be like that, the Vajra Rosary measure of the half session is not the same. To quote:
By the division of the session boundaries,
Then one will recite in conforming order;
In each session boundary, the vitalizing wind-energies Are discerned as controlled;
And by count of two thousand seven hundred
They should be fully incorporated
[In vajra recitation practice] .
And also, it is [not consistent] because it explains that there are two thou- sand seven hundred wind-energies in each session measure, and so there should be one thousand three hundred fifty in each half session. To quote again: [12la]
Those, through the application of enthusiasm, Gradually become eight sessions . . .
And therefore [it is inconsistent] because it states there to be sixteen half sessions in a day. "
[In response to this:] As for the meaning of the first quote, the Vajra Rosary here is talking about-having taken out six months for vajra reci- tation after completing the creation stage - such an above-stated measure of constructs about the wind-energies during the second month of the conforming order recitation, since the yog1nithrough purposeful control effort has made the wind-energies of a single day into eight equal seg-
ments. This is what is meant, and the statement does not apply to the movement of wind-energies in others not [having reached that stage]. As for the meaning of the second quote, it indicates [the wind-energies] radi- ating from the three channels, rasanti, lalanti, and dhati, and becoming the eight channels of the session at the heart center, and does not indicate
246 ? Brilliant Illumination ofthe Lamp
the measure of the duration of [ordinary] energy movements. And, as for the statement that the wind-energies of the four spheres moving in the nostrils abide each for half a time-period, it indicates the duration of wind-energies moving naturally in the occasions of basic time and path- time. Thus, a "half-session" in that context and the "half-period" of the two thousand seven hundred, though nominally similar, are different in
meaning.
Therefore, one should reconcile the "half-sessions" of the two Ex-
planatory Tantras and the explanation of the Nondual Triumph [Tantra], which is quoted in the Five Stages. In this regard, Lak? hmi, Kalden Drakpa. and Alarilka[kalasha] [all] said [words to the effect] that there arise eight sessions in the measure of the process of wind-energies, six- teen half sessions, with eight hours in each session, and a half hour of clear light free of inhalation and exhalation in each session. Thus in one day, four hours of clear transparence arise, and if one holds the mind on the drop during [12Ibl that time, the mental one-pointedness with the nature of clear light is produced. 77
While other Tantras of the Community literature do not explain the number of hours in a day, the Vajra Rosary states there to be sixty hours in a day,78 which does not mean that there are sixty-four hours in this system. In that Tantra "period" (dbyu gu) and "hour" (chu tshod) have similar meanings, and, as other Tantras talk of sixty-four "periods," if one tries to avoid contradictions between sixty and sixty-four, [one needs to know] the meaning of others' explanations of thirty-two hours and sixty-four periods. This Tantra differs in meaning from the above expla-
nations of both the Vajra Angel and the Four Seats, which [therefore] must be abandoned. Thus, as the time of half an hour free of respiration in the beginning of the session of movement in the nostril is refuted by not being perceived when it could be perceived, [such explanations] are not good. And if one thinks it refers to the Time Machine explanation of four empty petals in the sixty-four navel chakra petals, that is not the meaning.
77 This count would give 64 "hours" (Tib. chu tshocl) in a day, therefore the "hour" here is 22. 5 of Western "minutes" long.
78 In this case the "hours" of a 60 "hour" day would be 24 minutes long.
?
Chapter V- Speech Isolation in General ? 247
The Vow Arisal says:
The wind-energies of the sixteen Transit factors happening in a day, Always in [one or both of the] nostrils, Truly move a half session each. 79
Thus it sets up sixteen half sessions per day and explains the sixteen tran- sits taught as moving in the nostrils in each half session; but this is not to be interpreted as the sixteen transit-arrivals in the left and right nostrils. For, in that Tantra, it explains the fire and wind sphere [wind-energies] as each moving [respectively] in the right and left nostril, and the earth and water sphere [wind-energies] as moving equally in both nostrils. Thus one should recognize eight transit arrivals in each of the right and left nostrils and (t22aJ eight elemental sphere transits, which do not transit the nostrils.
[S hrilhara' s] Black Yamari [Tantra] commentary, Orgasmic Lumi- nance, explains as "eight day-times" and "eight night-times" the transits of wind-energies from one nostril to another, [the wind-energies] having stayed in either nostril for half a session; and Damtsig Dorjey and Muni- s hrialso accept that.
[VI. B. 3. b. ii. c'3'dTB"3"e"ii" - The way it transits from one petal and elemental sphere to another]
The Vow Arisal states:
The channels are thirty-two,
And four quarters of one session
Are [together] called "root" and "hour. " The measure of "day" and "night" periods
79 In this section on the wind-energy-control practices, Tsong Khapa frequently quotes the Vow Arisal Tantra, parts of which which have been beautifully translated from the Sanskrit by S. Tsuda, whose Sanskrit edition is cited in the footnotes to the Tibetan text edition. His English translation often differs from mine, as the Sanskrit and the Tibetan have some differences beyond English styles and terminologies. When those differences occur, I have followed the Tibetan Tsang Khapa is citing, as his commentary depends on that version. In some cases, Tsuda's interpretations have been of great help in understand-
ing the quite complex wind-energy-control systems in both texts.
? ? 248 ? Brilliant Illumination of the Lamp
Becomes sixty-four.
Half a "root," half an "hour," a "period" -
These are remembered as an eighth of a session. so
Astronomers make an eighth of a day the measure of a "session" [three Western hours]. So [a day has] an eight session duration, and, taking half a session as one "transit" [ninety minutes], [there are] sixteen transits, and, taking one quarter of a session as an "hour" [forty-five minutes (chu tshod)], thirty-two hours, and, taking a half an hour as a "period" [twenty- two and a half minutes], sixty-four periods. In the Vow Arisal Commen- tary, using the Bhasati81 mathematics, [the author] puts a hundred periods in a day, and he explains that the various astronomers make the length of
the period according to their own wish; and the same goes for the hours. Accordingly, in the Tantra, its states that for some, a day has thirty-two hours, for some sixty, and for others in each hour there is one period.
As for internal [time], as for [the claim that] 2,700 transit-arrivals move in each channel-petal of the heart center as the wind-energies of each session; and that each transit in one channel-petal [122bl of the throat-center consists of the I,350 wind-energies of each half session; and that the 675 wind-energies of a quarter of each heart center channel- petal moving in a single channel-petal of the crown as each hour; and the 337. 5 wind-energies of an eighth of each heart center channel as the wind-
energies of each period move in each channel petal of the navel center; and that the wind-energies of the channel petals of each center, navel, crown, throat, and heart, each is the double of the previous, and falls each to the latter-such is the Vow Arisal Commentary's explanation of the import of both the Hevajra and the Vow Arisal- with the Sheaf of Instructions also explaining that to be the meaning of the Hevajra.
As for through which of the three main channels the wind-energies of the four [element] mandalas move, the Vajra Rosary states:
Vitalizing and evacuative are made to move; Those two are clearly stated as the wind-energies
80 Tib. Thun, "session," seems to be 3 Western hours. "Transit" (Tib. 'pho ba) is 90 minutes. An "hour" (c:hu tshod) is 45 minutes, and a "period" (dbyu gu) is 22. 5 minutes.
81 An Indian astronomical system, the history of which I have not yet found.
? Chapter V-Speech Isolation in General ? 249
Endowed with conceptualization. Two essences of body and speech, The lalanil and the rasanil - Avadhati the supreme channel,
In the center of those two, supreme of supreme. The energy which is devoid of conceptualizing, Always moving, all-pervading.
Thus, vitalizing and evacuative are said to be concept-generating wind- energies, and the energy entered in the dhati channel is said to be con- ceptuality negating energy:
The two conceptualizing wind-energies Thus having been cut off, then proceeds The great energy without conceptualizing, Having cut off body and speech vajras.
Thus, in cutting those two wind-energies, one cuts the body and speech vajras, it is said, thus the "two essences of body and speech" are the vitalizing and evacuative. Further, they are shown to move in the two channels. Thus this is the system wherein the vitalizing and evacuative are forced into the dhati channel by the power of yoga, and wherein they do not move in the dhati channel [ 123al except at the time of death. Again from the same text [the Vajra Rosary] :
The two conceptualizing wind-energies Emerge from the nostrils
Truly the sun and moon
Are made to move from within the hidden.
This is also stated, so those two move from within the sun rasanli and moon lalanli; so in this system, it cannot be presented that one can make them move in the central channel by equalizing their moving.
Although there is no clear explanation about the metabolic and the ascending wind-energies, those two also move from the two rasanli and lalana. Thus, in moving from the rasanli and lalanli, there are both alter- nating and simultaneous movings. When the fire [ascending] and meta- bolic move as the principal energy, they move from rasanli and lalanli one by one, and when the vitalizing and evacuative wind-energies move
as principal wind-energies, they move simultaneously from the rasanli
250 ? Brilliant Illumination of the Lamp
and /a/ana together. When [any of them] move as subordinate wind- energies, there is no definite [pattern].
As for the transiting from one energy elemental sphere to another; in terms of the major elemental spheres, there are six transit arrivals in each in a day, making twenty-four, and in terms of the minor [elemental spheres] , in each of the previous six transit-arrivals there are four [minor transit-arrivals], making ninety-six; such is the system of the Community
Explanatory Tantras. As for the system of the Vow Arisal, one must take it that there are sixty-four minor elemental sphere [transits], and so the commentary's explanation of there being ninety-six is out of context. The Revelation of the Hidden Intention states that the transit measure of each of the wind-energies of the four elemental spheres is nine hundred alike. The Vajra Rosary, the Vow Arisal and the Personal Instruction explain that two elemental spheres are in each nostril and two in both nostrils equally, hence, 1 123bl the wind-energies of the two movings in each nostril alone are able [to account] for half a day's wind-energies, and the wind- energies moving in both nostrils equally account for the other half. That being so. as the equal moving from the two nostrils and the individual nostril moving are equal in time, the way of counting each as a nine hun- dred set of equal moving must be interpreted as indicating one cycle of inhalation and exhalation as one energy together. So one must reflect criti- cally as to whether one must employ a different method of counting when
dealing with the wind-energies moving from each nostril individually. Thus, the equal moving of the two wind-energies of left and right, when their degree of force, is similar being short in duration, while equal moving of alternating strength and weakness seeems to take longer dura-
tion; so both of them are considered as equally moving. As for the way of equal moving in the transit- interval from the right to the left, as the right energy becomes weaker, in the interval when it is not manifest as just that, the moving in the left comes somewhat weakly, and it is held from that; and when its moving [in the left] becomes a little stronger, the right becomes proportionately weaker. with finally even the subtlest moving ceasing, at exactly which time the left begins to move alone. The transit from the left to the right is just similar. So, though it is a case of the
energy newly moving actually in a nostril where previously there was no energy moving, there are both transited and untransited wind-energies which were actually previously moving.
Chapter V- Speech Isolation in General ? 25 1
If one wonders here, "Well, but then, according to the Community Explanatory Tantras, in half the wind-energies of a day there are twelve nostril transits and, according to the Vow Arisal there are eight, and accord- ing to the Time Machine, not counting six hundred seventy-five [wind- energies] , there are twelve l 1 24al nostril transits in the wind-energies of a day taken as a whole-so how do we understand whether or not there are contradictions? "
Here one should take these [diffef rent countings] as non-contradictory, since stated in terms of [the needs of particular] disciples, by setting apart the explanations of that Community system elucidated by the Personal
Instruction ofManjushrr and by the Noble father and sons, and by seeing how the Vow Arisal explanation seems to be the import of that Tantra; so the meanings of those references are not properly explained as the same. And as it seems difficult to make a difference saying that that "in regard to the wind-energies moving in the nostrils, this system is established by experience and that other is not so established. "
Granted that other such [apparent] inconsistencies indeed seem to be there in the literature on the channels and wind-energies etc. , if you know what is necessary to determine their meanings, when you pene- trate the vital points in the body, you concentrate the evolutionary wind- energies in the dhati channel and dissolve them, which generates great bliss which is united with voidness. In all those systems, it seems that this is taken as the essence of the path; and so those [differences of
numbering, etc. ] do not become a condition for disagreement about the vital points of the path.
Though Kalden Drakpa explains that the fire energy of the right nostril moves at the beginning of a day, the Vow Arisal states that:
From the first day of the white fortnight Beginning to move in the moon [channel] For three days in a half session.
Then total moving in the sun [channel]
[For three days] as long as energy [lasts, and so on] Until the fifteenth day of the white fortnight.
From the first day of the dark fortnight
Beginning, one says one moves in the morning
For three days in the sun (channel),
[And so on]until the fifteenth (dark] day. . .
252 ? Brilliant Illumination ofthe Lamp
But this also is not contradictory. [ l 24bJ "Moving in the moon" means from the left nostril. and "moving in the sun" means from the right nos- tril. "Day" means from sunrise to sunset, and "night" means from sunset to sunrise. The SheafofInstructions says that "beginning moving" means pre-dawn twilight.
That wind-energy sign of the pattern of first moving of the waning period is six days, and one [waning] phase is a fortnight, and two phases is two fortnights, and three phases is three fortnights. If the order is reversed, some problems arise, concerning which the same text [Vow Arisal] states:
In one, two, three, four, five,
And six days, reversing, from that,
If the wind-energy moves wrongly, Then a great argument will happen. From one fortnight of moving wrongly, Great illness originates.
From two fortnights of moving wrongly, Beloved relatives will decline.
Three fortnights of moving wrongly, One will die in six months.
Although in regard to death signs, there is much else stated, there is no error in explaining as a death sign the mistaking of the wind-energy signs of balancing elements; if that happens, it is said one should perform inner and outer death-averting rituals.
As for the way in which benefits and problems arise during the moving of whichever of the major element wind-energies, the Vow Arisal states:
By the earth [wind-energies], there is dominion,
By water [wind-energies], aims are truly fulfilled.
When the fire wind-energies move,
There is thirst, hunger, poison, suffering, illness,
And all activities become ruined.
So said supreme Vajradhara.
By wind [wind-energies], arguments, fatigue, confusion, Loss of wealth, and addictions overwhelm.
Earth [wind-energies] bring wealth and grain and so on,
Chapter V-Speech Isolation in General ? 253
Profit is gained and collected.
By water wind-energies moving, l l 25ol Desired accomplishments are all performed, So the supreme application of that
Is what Vajrasattva mainly declared.
during wind-energies moving from the nostrils individually and equally from both:
[Wind-energies] with wisdom nature are highly praised
To conquer poison etc. , for abundance,
And to create glory and good fortune.
Always the power of glorious compassion [wind-energies] Wins battles, plays games, and feasts ;
For cutting and breathing,
And in work of cooking and making,
The compassionate [wind-energies] are highly praised. Further, those of both natures, the Vajra-holders, Should be known as doubtful,
Indeterminate as virtuous or nonvirtuous,
By the knowing of wind-energies, this is an example.
"With wisdom nature" means those moving from the left nostril alone, and "having compassion nature" means those moving from the right nos- tril alone; "having both natures" means the time when wind-energies move from both nostrils equally. In the commentary the import of the above is explained to be that the wind-energy a yogi/ni should practice by performing the activities of growth during the earth energy moving, of peace during the water energy [moving], of terror during the fire energy [moving], and of expelling fierce qualities and so forth during the wind
energy [moving].
The Master Shridhara explained [in his Orgasmic Luminance] that
one should act according to the statement about virtuous and nonvirtuous actions, going and coming, and so on:
In earth and water wind-energies, virtuous actions, In fire and wind wind-energies, the dark side;
One should truly know the moon,
In sharp light it is medium.
The same text [Vow Arisal ] also mentions what should be done
254 ? Brilliant Illumination ofthe Lamp
If one does nonvirtue in the day [breath],
It definitely brings death;
That same, if it happens in the moon-[time], It does not bring extreme suffering.
Here, "moon" means the time of the moving of the energy of the left. (llSbJ "Sharp light" means the time of the energy of the right, the energy of the sun. At that time, if one does terrific activities, it brings death- that is, the activities are accomplished. In short, gentle activities of peace and so on, if done during earth and water wind-energies, are good; and they are unhappy if done at time of fire and wind wind-energies. They are good if done during left nostril wind-energies; and medium if done during right nostril wind-energies. And when one performs terrific activi-
ties, it is the reverse of the above.
The four wind-energies are explained by S hrilhara as the minor
elements. Further, if your wind-energies are moving through the ali" [vowels], the left, and the requester's are moving from the kali [conso- nants], the right, when you are requested [about something], or vice versa, the aim is not accomplished. If both [energy circulations] are cor- responding, that aim is accomplished. And if one is requested when both are moving from both, then whether the goal is achieved or not is indeter- minate. And if your own energy is being inhaled within and another makes a request and one begins the activity, it is good; and bad if it happens while one exhales; and indeterminate if it happens when one is
holding the breath within. From the same text [Vow Arisal]:
When the Savior moves in the ali,
If someone abiding in kali should ask; Or if [the Savior]
moves in kali, and one abides in ali- The desired goal will be lost.
From where the Savior is moving,
If someone who asks abides there,
Their purpose will be truly achieved.
From abiding in both, it is doubtful.
And again:
[For] the requester or oneself, whichever, The truth body is all virtue,
? Chapter V-Speech Isolation in General ? 255 The beatific body is indeterminate,
The emanation manifests conflict. 82
perform]
If one knows the first [of the two functions] mentioned in the Inte- grated Practices, as to how all mundane and transcendent actions can be completed by mixing the subtle element wind-energy and consciousness- luminance, one understands what is common and uncommon with other vehicles in [describing] the process of entering the life cycle. And if one understands the second [activity], relying on already understanding the [first], one comes to understand well what is common and uncommon [with other vehicles in desccribing] the process of departing from the life cycle .
Well then, one might wonder how the wind-energy accomplishes all mundane life cycle functions.
According to the Vajra Rosary:
As the moon is gripped by the planet [Rahu],
So the wind-energies gradually decay.
Previously from full to full, its nature is to dissolve, [So the wind-energies] give forth, are held,
Are made to move with ease or difficulty.
Thus at the time of death, as the moon becomes invisible when seized by a planet, so the previous wind-energies dissolve serially into the later ones, "giving forth, being held" states that the process continues until it
82 The Tibetan differs from Tsuda's Sanskrit text, but accords better with Tsang Khapa's commentary.
83 A tremendously focused mindfulness is involved in this vajra recitation practice. One's mindfulness of the breath goes way beyond merely being mindful that one is breathing, moving into just how one is breathing, from which nostril, which part of which nostril, which involves being aware of the exact time of day and month and so on.
? ? "Truth body" means inhalation, "beatific body" means holding within,
and "emanation body" means exhalation. 83 1 126al
[VI. B. 3. b. ii. c '3 'd TB "3 "f" -
What sort of function the wind-energies
256 ? Brilliant Illumination ofthe Lamp
reaches the vitalizing energy. This has the same meaning as the Inte-
grated Practices statements:
Again, those [coarse energies] attaining the indestruc-
and :
tible, become non-substantial . . .
Thus all having been done on the occasion of abiding in the body; finally, [the wind-energies] enter the indestruc- tible.
That is the wind-energies, in the conclusion of death, dwelling in the in- destructible [drop] of the heart center, enter into the clear light trans- parence of non-substantiality. Further, when earth, water, fire, and wind dissolve, the former into the latter, at the end of the movement of wind becoming progressively slighter, when the [subtle] wind-energy that mobilizes the natural instincts dissolves into the first consciousness- luminance, [126bl the natural instinctual thoughts are eliminated and the first void arises. Then the second void, the third void, and the fourth void clear light transparence arise; again they arise by the power of each hav- ing progressively less movement of wind-energy. Then, when the energy increases more greatly than the clear transparence [super-subtle] wind- energy, imminence emerges, and then radiance and luminance again emerge each by force of the energy progressively increasing. And when the energy moves more coarsely, greater than the luminance energy, the
instincts are produced.
Such being the case, the process of birth and death is caused by
wind-energy, and the arisal of the four voids is during the period between the dissolving and arising of the energy mobilizing the natural instincts. Thus, the natural instincts are derived from the increased movement of the three luminances, and thus it is said that the three luminances are the root of the natural instincts of all beings. As the Vajra Rosary states:
And :
Who hears here of the three consciousnesses Having the nature of the three luminances, This is the natural root of the entire realm Of all living beings.
Chapter V-Speech Isolation in General ? 257
This is the great realm of wind-energy, The mount of the three consciousnesses. Thereby the natural always
Proceeds accordingly.
And the Five Stages states:
When endowed with luminance,
One moves mounted on the wind-energy, Then all those instincts arise completely. Wherever the wind-energy abides,
There it bears along the natural instincts.
The natural instincts [l27al create the addictions; thereby evolution- ary action is accumulated and one is born into the life cycle. As the Vajra Rosary states:
Just as there is nothing left when burned by fire, Without moving, it dissolves and departs.
Again when the life-wind-energy arises
There are the various evolutionary winds. Together with that is consciousness
And again one lives in the three worlds. Therefrom is evolution and likewise birth, Therefrom instincts such as lust,
And therefrom again death and birth. Thus it is like a revolving wheei. 84
Such statements are not to disagree with the statements that the self habit is the root of the life cycle, by teaching that the energy is the root of the life cycle. The Integrated Practices also makes the same statement. Depending on the self habit and the property habit, one performs virtue and vice, and one thus enters into the life cycle revolving between heav-
enly and hellish realms; this process is established by three SOtras such as the Eight Thousand. And Nagarjuna declared [the following] to clearly show their meaning:
84 Except for the introduction of the wind-energy role in the process, this closely resem-
? bles Nagarjuna's description of th life cycle process in his Jewel Rosary.
258 ?
Brilliant Illumination ofthe Lamp
If all this is naturally void and unproduced
How could one circle throughout [the realm of] evolution, Here where pleasure and pain, and so on, function?
At once, on the claim of self,
One is stuck with the taints of lust, and so on,
One becomes other-controlled -
And that fool is afflicted with suffering. All of these are merely mind,
Truly arising in the form of illusion;
Wherein by virtuous and vicious evolutionary action, One is born in heaven and hell.
This is the system common to the Sotra and Tantra texts. [ t 27bl Therefore, the statement that one is born in the life cycle through the wind-energy should be understood as referring to the auxiliary condition of being born in the life cycle through the afflictions of the self habit, and so on.
That is the general function of the wind-energies, but as for their individual functions:
The function of the vitalizing energy is stated in the Vajra Rosary:
From the continuum of the door of sense, Life-wind-energy and exertion move, And as it totally moves at all times,
It is explained to be "life-wind-energy. "
In regard to this, there are many different translations in other trans- lations of the Vajra Rosary and in [other texts] where it is cited. It means that the continuous activities of wind-energies entering and emerging from the doors of the five senses are mainly energized by the power of that [vitalizing energy] and are nourished by this, which is the meaning of the "life-wind-energy" [function]. The meaning of "exertion" being their long-term expansion, it has the function of long-term expansion;
that it has these two functions is the interpretation of Abhayakara. The Elixir Secret explains it[s function] as making the wind-energies go out and in the door[s] of the sense[s].
The function of the evacuative energy [stated in the Vajra Rosary]:
Of life-energy, wind-energies, excretions, As well as semen and so on,
Chapter V-Speech Isolation in General ? 259 All these down-drives as evacuative[energy],
The yogYnishould recognize.
So it is stated that the driving in the downward direction of semen and so on is the function of the evacuative energy. Other translations have "urine" in place of "life-energy" which is better. And the drawing down of the wind-energies brings them specially to the two doors of the genital region and also to the navel as explained above.
The function of the emetabolic energy [stated in the Vajra Rosary] :
Laughing, eating, licking,
Drinking [ 1 28aJ and sucking,
Whatever always [makes it] equalized Is called "metabolic wind-energy. "
The Chag translation explains its function as making food and drink homogeneous, and the verse quoted in the SheafofInstructions reads:
It is homogenizing as it draws into equality Food and drink and so on at the navel region.
This means that, as the Elixir Secret explains:
. . . food and drink and so on are simultaneously digested
-[this energy] causes food and drink enjoyed to be digested into equal taste at the navel.
The function of the ascending energy [stated in the Vajra Rosary] :
Going upward, gathering,
Eating food and tasting and so on,
Knowingly joining [things] together-
Recognize as the functions of the ascending [energy] .
There are also translations "knowing and joining together," and "joining together with knowing. " This means that, agreeing with the Elixir Secret's explanation that the previous [wind-energies] leave [this one to] recognize food with the tongue consciousness, and the explanation of the Sheafof Instructions that this one causes the ten wind-energies to descend. Al- though the Elixir Secret explains this energy as radiating the evolutionary wind-energies at the sense doors, "ascending" is a going upward of the energy, and the text mentions "gathering" to indicate it is not only that
260 ? Brilliant Illumination of the Lamp
rising function, indicating that it also functions to cause entrance within. By knowing the way of enjoying food, it joins together with the tongue, which shows its function of chewing and so on.
The function of the pervading energy [stated in the Vajra Rosary]:
Pervading and maintaining,
Going and coming back and so on, As it pervades all the joints,
It is said to be [ J 28bl "pervading. "
In the first line the Chag translation says "nourishing. "
As for the individual functions of the branch wind-energies, it is to
accompany the five senses holding their objects, as above explained. Having explained the way of executing functions in common be- tween ordinary persons and yogi/nis, now I should explain particularly how the wind-energies function for the yogi/nis. Having practiced vajra
recitation of the four root wind-energies, one executes the functions of achieving the four ritual activities such as pacification and so forth, causing the achievement of the ordinary accomplishments. Again, prac- ticing vajra recitation of those four wind-energies, one develops the four voids and creates the magic body with the subtle energy thereby causing achievement of the supreme accomplishment.
