How the Further Tantra and the Revelation ofthe Hidden
Intention
explain
s:::
s?
s:::
s?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
and speech as beatific body, but the position of the father and sons is as above.
As previously explained. at the end of other paths you add the distinctive mantric path and attain buddhahood in Akani? hta heaven, and that is accepted as unexcelled buddhahood. However, that does not con- tradict the explanation of attaining buddhahood in an embodiment that desires buddhahood in one lifetime from entering the unexcelled path from the beginning: because positing buddhahood through the unexcelled system and attaining buddhahood having entered the unexcelled path from the beginning do not have the same meaning. You can understand from what was explained above the subtle differences of the systems of achieving the truth and matter bodies of these two kinds of buddhahoods.
As for attaining buddhahood in the embodiment of a magic body person who has attained the magic body in a human embodiment, it is easy to understand how that is buddhahood in a human embodiment. When a yogi/ni in a human embodiment, having given up his/her human lifespan, achieves the magic body in place of becoming a between being, that embodiment for attaining buddhahood in that embodiment, though it is not included in the six migrations of beings, is not contradicted; just as, for example, the non-returner [saint] attains nirvana in the between and attains arhatship in that [between] embodiment.
Having meditated such a path, one abides in the buddha beatific body with its seven components, but there is no certainty about the ema- nation body. Therefore, as for the sky union component of the beatific body, it is declared that it creates the bestowal of the great bliss of play through the entrancement of union with many science companions such as the orgasmic [science consorts], [Jlllbl and in conformity with that frui-
tion, in the time of the path, one performs totally expansive great bliss by the way of playing with the desire objects of youth and beauty.
On the occasion of the fruition, you must settle [your insight] through objections and answers, and though there seem to be many more, here I have explained those points of the greatest difficulty. And I have not written about [all] the difficult points of formulations common to both Universal Vehicles, both because you can understand them from others and I fear the book will become too long.
Thus, as prophesied to teach the ultimate definitive meaning of the Sn tras, the ultimate of all Sil tras, the sole jewel of the three worlds, the
570 ? Brilliant Illumination ofthe Lamp
Glorious Esoteric Community, the great king of Tantras famous as the sun and moon, the Savior Nagarjuna, father and sons, having realized the meaning, elucidated it as they had seen it themselves, and fully and clearly explained all the meanings of the keys of the glorious Five Stages. If you do not understand well the lower paths and theories from which this is distinctive, then you will not understand the subtle and extraordinary distinctive specialties of the higher paths and theories. And especially, if you do not develop the precise intellectual discernment derived from cultivating the ultimate, definitive meaning, profound voidness and the definitive meaning Sutras, and the extremely subtle reasoning processes of the Savior Nagarjuna, you will not discover the key of the general path that leads to liberation and omniscience. And in particular, you will not identify well the essence of the subjects of the two nondual [Father and Mother] Tantras, the orgasmic intuitive wisdom from practicing the join- ing of bliss [31 lal and void; though you will admire it, you will see it as
merely a matter of faith.
Therefore, I studied well the treatises of our own and others' schools,
our Individual and Universal Vehicles, [the latter with] both its Transcen- dence and Mantra Vehicles, and the four classes of Vajra Vehicle Tantras. Further, through intensive practice I conducted far-reaching investiga- tions concerning the way of leading the disciple through the processes of the completion of the body of each particular path, adorned by the specific appropriate personal instruction, concerning the determining of voidness and, having determined it, meditating it, and concerning the way of explaining the specific systems of the Community as above explained. [Then, taking] the full measure of the Tibetan translations of the Indian treatises of the Noble literature, and all the personal instruc- tions [connected with these], I comparatively connected well the Root Tantra and the Explanatory Tantras. [Then,] I prayed far-reachingly and encountered distinctively excellent signs for composing a treatise. [Thus,] with the pure motivation to restore to excellence the extremely degener- ated Community system of the Noble literature and to see it endure for a long time without degenerating [again], I wrote [this treatise].
The supreme lamp dispelling beings' mental darkness, The sole mine of all jewels of good eloquence, Peerless Teacher, crown of all philosophers,
The pervasive Lord, Glorious Vajradhara King,
Chapter XI- Conduct Heightening Impact ? Taught more than two million two billion
Of Unexcelled Yoga Tantras.
Thus, like an emperor among the kings of earth, Surrounded by retinues of fabulous 131 1bl Tantras, Ruling the continent ofjewel Sotras,
Fulfilling the hopes of the thousand bodhisattvas. Serving as the summit of all the Sotras-
Such is the Glorious Community, King ofTantras.
Having consummated all stages by its path, The supreme adept Nagarjunapada
Well elucidated its hidden intention,
And [that intentions] was developed
By Aryadeva, Nagabodhi,
Shakyamitra, and Chandrakirti-
Who composed this feast of new true eloquence, The supreme Illumination ofthe Lamp, illuminating All the key points of the five stages,
Dispelling all the darkness of nonunderstanding and
misunderstanding,
About the Five Stages, itself the essence of true eloquence.
The So. tras in general and especially the Noble tradition, Having tremendously declined for a very long time,
To discern the hard to fathom meaning of the Tantra, The contemplation playing in bliss, is indeed difficult.
Still, by this performer of good evolutionary action, Exceedingly blest with a good share of discerning genius, Schooled in critical discernment by the vast sphere
Of the intelligence of [my] many expert [teachers],
Rich with treasures of insight that restored me
And energized [my mind] beyond all doubt-
For [you, you] superior ones, here at this end of time, This unprecedented lucid teaching cannot not be given.
57 t
572 ?
Brilliant Illumination ofthe Lamp
Having worked hard on this way, and researched afar, I have composed, analyzing well and in detail;
Yet my mind inadequate, the Tantra's meaning hard to
fathom,
Therefore whatever errors I have committed,
As loving parents still hold as wondrous
Even the errors of speech of their little child,
So may the divine host of Ak? hobhyavajra
And the masterful beings please do likewise ! ! 31 2a l
For someone who does not take the treatises as personal instructions
-Unskilled in our and others' theories, content with prejudice,
Not struggling with the subtleties of the path of reason - To take up the key points of a path so long lost [to the
world],
Is like for a child who climbs up on a stone stand
To struggle wildly to catch the sun-
Such a one can be said only to be well-meaning. Thus, it is right [only] for the discerning to make the
effort.
For even the slightest sliver of your deeds
To enter the heart is so rare and precious,
Yet you made the well hidden meaning brilliantly clear- May Your Holiness, Wisdom Treasure, please protect me!
By whatever good evolutionary force I gain, By making effort on this treatise,
Seeing which and thinking over its meaning Captivates the mind of the wise.
As a lover' s heart is [enchanted]
By the form of a beautiful woman,
May all beings understand precisely
The key points of the Tantras, so hard to discern, And then accomplish their [profound] meaning, And so proceed to the state of Vajradhara!
Chapter XI- Conduct Heightening Impact ? 573
As long as the axial mountain Meru stands in the stamen Of the eight-petalled lotus of earth's continents,
So long may this true eloquence, for fortunate beings, Long make clear the ultimate [meaning] of the path !
And may I from now for all my lives,
Never be apart from this ultimate of paths,
And may I always please the holy spiritual friend, The peerless root of the mass of excellence !
[COLOPHON]
Thus, as for this Brilliant Illumination ofthe Lamp oj! 312bl All Key Meanings of the Profound Five Stages, the Essence of the King of Tantras, The Glorious Esoteric Community-due to being repeatedly petitioned to write down a clear and detailed version of the keys of the path of the Five Stages, taking with the crown of my head the dust from the feet of the holy mentors such as His Holiness reverend Khyungpo Lhaspa and His Holiness reverend [Rendawa] Kumaramati, the Glorious Esoteric Community yogi and learned mendicant, the Easterner Tsong Khapa Losang Drakpay Pal, in the Ganden Triumph Monastery on Great Nomad Mountain, [composed this text], and the scribe was Rinchen Pal. an Esoteric Community practitioner upholding the fourfold asceticism.
Mangalam
APPENDIX, GLOSSARIES, BIBLIOGRAPHIES, INDEXES
APPENDIX
Topical Outline (sa bead) of Tsong Khapa 's Brilliant Illumination of the Lamp
VI-. . J. . 0"1?
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cli:: ::. :. :. ;;?
? ? Topical Outline of Tsong Khapa 's Brilliant Illumination of the Lamp
Tib. (Zh) Where -? Mentioned ?
I.
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Arar ngement of the two [kinds of] tantras
A. History of the origin of the various names of the Unexcelled Yoga Tantras
B. Showing the difference of the two Tantras according to the meaning of their names
02b. 5 02b. 6 02b. 6 03a. 5 03a. 5 03b. 4 03b. 4 04b. 6 04b. 6 04b. 6 04b. 6 07a. l
02b. 6-19b. 4 02b. 6-03a. 5 03a. 5-1 3a. 2 03a. 5--03b. 4 03b. 4-13a. 2 03b. 4--04b. 5 04b. 5-13a. 2 04b. 6-07a. l 04b. 6-05b. 6 0 5 b . 6-0 7 a . l 07a. l-13a. 2 07a. l--08b. l
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2.
Setting forth the points of doubt
Explaining the individual positions about them
a. Others' systems
b. Our own system
i. How to establish Tantras of nondual art and wisdom A ' The actual meaning
B ' Dispelling objections
ii. Showing the meaning of Tantras of separate art and wisdom
A' Explanation from such [texts] as the Stainless Light
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How the Further Tantra and the Revelation ofthe Hidden Intention explain
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Refutation of others ' extreme notions
.
2
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C. Explaining in particular the art Tantras
1 . 2.
Threefold divisions of the art Tantras
Explanations of the Esoteric Community in particular
a. Showing the meaning of "Root Tantra" and "Further Tantra," and showing the number of [their] Explanatory Tantras
b. Showing the way in which the Explanatory Tantras explain
? ? ::! . l 3b. 6-l 5b. 5 -
a Others' interpretations
b' Their refutation
Establishing the most worthwhile position
08b. l 08b. l 08b. l 02b. 6
1 3a. 3 l 3a. 3 1 3b. 6
1 3b. 6 1 5b. 5 l5b. 6 02b. 5 02b. 5
02b. 5 23b. 6-24a. l 24a. l
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How the [other] three such as the Vajra Rosary explain II. Expression of the greatness of the Community
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Tib. (Zh) Where Mentioned
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Tib. (Zh) Where
Discussed
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Topical Outline ojTsong Khapa 's Brilliant Illumination ofthe Lamp
Topic[Structure:I. A. 1. a. i. A' 1' a' i' A" 1" a" i" A"' 1"' a'" i'"]
Ill. The process of elucidating the inner intention of that [Esoteric Community] IV. Enumeration of the treatises in the Noble (Arya) literature
A. How the treatises of the Noble father and son were composed
B. How the treatises of the other three sons were composed
C. How the treatises of their followers were composed
? Topical Outline of Tsong Khapa 's Brilliant Illumination of the Lamp
VI. The import of the actual precious jewel of personal instruction
--? . -. ? ? ? -IP! U . _. . . _-; . . . E. ? '-;. ,. ;'"? r. ? "? f! ? ' l --
B. Thewayoflearningthespecial,uncommonCommunitypath
Tib. (Zh) Where Tib. (Zh) Where V\. . . . :! Mentioned Discusesd 00?
31a. S 31a. 5-34b. 3 0;:: ? ;:;?
1 .
2.
3.
How to become a fit vessel for the path of the two stages Having become fit, how to purify vows and commitments Having purified vows and commitments, how to meditate
Verifying the order of the two stages
b. How to meditate the two stages in order
1. The way to meditate the creation stage
A ' The need to meditate what sort of creation stage s ' How to learn that creation stage
n. The way to meditate the perfection stage
31a. 5
34b. 3
34b. 3
34b. 3
35a. 4
35a. 4
37a. 5
37a. 6 37a. 6--37b. 1 37a. 5--6 39b. 2
39b. 2 41b. 4-5
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A ' s '
. . . . .
Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general
Detailed explanation of the meaning of the two [syllables,] E VAM 1 ' Detailed explanation of definitive meaning of both E and VAM
. Q. ,? 4lb. ? 6a. 3 So?
02b. 5 30a. 6-31a. 5
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As previously explained. at the end of other paths you add the distinctive mantric path and attain buddhahood in Akani? hta heaven, and that is accepted as unexcelled buddhahood. However, that does not con- tradict the explanation of attaining buddhahood in an embodiment that desires buddhahood in one lifetime from entering the unexcelled path from the beginning: because positing buddhahood through the unexcelled system and attaining buddhahood having entered the unexcelled path from the beginning do not have the same meaning. You can understand from what was explained above the subtle differences of the systems of achieving the truth and matter bodies of these two kinds of buddhahoods.
As for attaining buddhahood in the embodiment of a magic body person who has attained the magic body in a human embodiment, it is easy to understand how that is buddhahood in a human embodiment. When a yogi/ni in a human embodiment, having given up his/her human lifespan, achieves the magic body in place of becoming a between being, that embodiment for attaining buddhahood in that embodiment, though it is not included in the six migrations of beings, is not contradicted; just as, for example, the non-returner [saint] attains nirvana in the between and attains arhatship in that [between] embodiment.
Having meditated such a path, one abides in the buddha beatific body with its seven components, but there is no certainty about the ema- nation body. Therefore, as for the sky union component of the beatific body, it is declared that it creates the bestowal of the great bliss of play through the entrancement of union with many science companions such as the orgasmic [science consorts], [Jlllbl and in conformity with that frui-
tion, in the time of the path, one performs totally expansive great bliss by the way of playing with the desire objects of youth and beauty.
On the occasion of the fruition, you must settle [your insight] through objections and answers, and though there seem to be many more, here I have explained those points of the greatest difficulty. And I have not written about [all] the difficult points of formulations common to both Universal Vehicles, both because you can understand them from others and I fear the book will become too long.
Thus, as prophesied to teach the ultimate definitive meaning of the Sn tras, the ultimate of all Sil tras, the sole jewel of the three worlds, the
570 ? Brilliant Illumination ofthe Lamp
Glorious Esoteric Community, the great king of Tantras famous as the sun and moon, the Savior Nagarjuna, father and sons, having realized the meaning, elucidated it as they had seen it themselves, and fully and clearly explained all the meanings of the keys of the glorious Five Stages. If you do not understand well the lower paths and theories from which this is distinctive, then you will not understand the subtle and extraordinary distinctive specialties of the higher paths and theories. And especially, if you do not develop the precise intellectual discernment derived from cultivating the ultimate, definitive meaning, profound voidness and the definitive meaning Sutras, and the extremely subtle reasoning processes of the Savior Nagarjuna, you will not discover the key of the general path that leads to liberation and omniscience. And in particular, you will not identify well the essence of the subjects of the two nondual [Father and Mother] Tantras, the orgasmic intuitive wisdom from practicing the join- ing of bliss [31 lal and void; though you will admire it, you will see it as
merely a matter of faith.
Therefore, I studied well the treatises of our own and others' schools,
our Individual and Universal Vehicles, [the latter with] both its Transcen- dence and Mantra Vehicles, and the four classes of Vajra Vehicle Tantras. Further, through intensive practice I conducted far-reaching investiga- tions concerning the way of leading the disciple through the processes of the completion of the body of each particular path, adorned by the specific appropriate personal instruction, concerning the determining of voidness and, having determined it, meditating it, and concerning the way of explaining the specific systems of the Community as above explained. [Then, taking] the full measure of the Tibetan translations of the Indian treatises of the Noble literature, and all the personal instruc- tions [connected with these], I comparatively connected well the Root Tantra and the Explanatory Tantras. [Then,] I prayed far-reachingly and encountered distinctively excellent signs for composing a treatise. [Thus,] with the pure motivation to restore to excellence the extremely degener- ated Community system of the Noble literature and to see it endure for a long time without degenerating [again], I wrote [this treatise].
The supreme lamp dispelling beings' mental darkness, The sole mine of all jewels of good eloquence, Peerless Teacher, crown of all philosophers,
The pervasive Lord, Glorious Vajradhara King,
Chapter XI- Conduct Heightening Impact ? Taught more than two million two billion
Of Unexcelled Yoga Tantras.
Thus, like an emperor among the kings of earth, Surrounded by retinues of fabulous 131 1bl Tantras, Ruling the continent ofjewel Sotras,
Fulfilling the hopes of the thousand bodhisattvas. Serving as the summit of all the Sotras-
Such is the Glorious Community, King ofTantras.
Having consummated all stages by its path, The supreme adept Nagarjunapada
Well elucidated its hidden intention,
And [that intentions] was developed
By Aryadeva, Nagabodhi,
Shakyamitra, and Chandrakirti-
Who composed this feast of new true eloquence, The supreme Illumination ofthe Lamp, illuminating All the key points of the five stages,
Dispelling all the darkness of nonunderstanding and
misunderstanding,
About the Five Stages, itself the essence of true eloquence.
The So. tras in general and especially the Noble tradition, Having tremendously declined for a very long time,
To discern the hard to fathom meaning of the Tantra, The contemplation playing in bliss, is indeed difficult.
Still, by this performer of good evolutionary action, Exceedingly blest with a good share of discerning genius, Schooled in critical discernment by the vast sphere
Of the intelligence of [my] many expert [teachers],
Rich with treasures of insight that restored me
And energized [my mind] beyond all doubt-
For [you, you] superior ones, here at this end of time, This unprecedented lucid teaching cannot not be given.
57 t
572 ?
Brilliant Illumination ofthe Lamp
Having worked hard on this way, and researched afar, I have composed, analyzing well and in detail;
Yet my mind inadequate, the Tantra's meaning hard to
fathom,
Therefore whatever errors I have committed,
As loving parents still hold as wondrous
Even the errors of speech of their little child,
So may the divine host of Ak? hobhyavajra
And the masterful beings please do likewise ! ! 31 2a l
For someone who does not take the treatises as personal instructions
-Unskilled in our and others' theories, content with prejudice,
Not struggling with the subtleties of the path of reason - To take up the key points of a path so long lost [to the
world],
Is like for a child who climbs up on a stone stand
To struggle wildly to catch the sun-
Such a one can be said only to be well-meaning. Thus, it is right [only] for the discerning to make the
effort.
For even the slightest sliver of your deeds
To enter the heart is so rare and precious,
Yet you made the well hidden meaning brilliantly clear- May Your Holiness, Wisdom Treasure, please protect me!
By whatever good evolutionary force I gain, By making effort on this treatise,
Seeing which and thinking over its meaning Captivates the mind of the wise.
As a lover' s heart is [enchanted]
By the form of a beautiful woman,
May all beings understand precisely
The key points of the Tantras, so hard to discern, And then accomplish their [profound] meaning, And so proceed to the state of Vajradhara!
Chapter XI- Conduct Heightening Impact ? 573
As long as the axial mountain Meru stands in the stamen Of the eight-petalled lotus of earth's continents,
So long may this true eloquence, for fortunate beings, Long make clear the ultimate [meaning] of the path !
And may I from now for all my lives,
Never be apart from this ultimate of paths,
And may I always please the holy spiritual friend, The peerless root of the mass of excellence !
[COLOPHON]
Thus, as for this Brilliant Illumination ofthe Lamp oj! 312bl All Key Meanings of the Profound Five Stages, the Essence of the King of Tantras, The Glorious Esoteric Community-due to being repeatedly petitioned to write down a clear and detailed version of the keys of the path of the Five Stages, taking with the crown of my head the dust from the feet of the holy mentors such as His Holiness reverend Khyungpo Lhaspa and His Holiness reverend [Rendawa] Kumaramati, the Glorious Esoteric Community yogi and learned mendicant, the Easterner Tsong Khapa Losang Drakpay Pal, in the Ganden Triumph Monastery on Great Nomad Mountain, [composed this text], and the scribe was Rinchen Pal. an Esoteric Community practitioner upholding the fourfold asceticism.
Mangalam
APPENDIX, GLOSSARIES, BIBLIOGRAPHIES, INDEXES
APPENDIX
Topical Outline (sa bead) of Tsong Khapa 's Brilliant Illumination of the Lamp
VI-. . J. . 0"1?
? ? " -
cli:: ::. :. :. ;;?
? ? Topical Outline of Tsong Khapa 's Brilliant Illumination of the Lamp
Tib. (Zh) Where -? Mentioned ?
I.
-? . -. ''. ''
Arar ngement of the two [kinds of] tantras
A. History of the origin of the various names of the Unexcelled Yoga Tantras
B. Showing the difference of the two Tantras according to the meaning of their names
02b. 5 02b. 6 02b. 6 03a. 5 03a. 5 03b. 4 03b. 4 04b. 6 04b. 6 04b. 6 04b. 6 07a. l
02b. 6-19b. 4 02b. 6-03a. 5 03a. 5-1 3a. 2 03a. 5--03b. 4 03b. 4-13a. 2 03b. 4--04b. 5 04b. 5-13a. 2 04b. 6-07a. l 04b. 6-05b. 6 0 5 b . 6-0 7 a . l 07a. l-13a. 2 07a. l--08b. l
?
;? ":t-? ,? ? ;? --? ? ::_\-;? ,? '-"':? ? . . . -. ? ? ? r-? :? ? ,? . -:_\. -s::;;:j';;. :? r? ? -ih::::_;:-J. ? ? ;_t-1:. :? :-t-. ? :? . :? ? ? ? :? :&? . i:}l;}{:
. "J 2
"'i:l. ? ?
-
? ? . ? ? j? :. . .
1 .
2.
Setting forth the points of doubt
Explaining the individual positions about them
a. Others' systems
b. Our own system
i. How to establish Tantras of nondual art and wisdom A ' The actual meaning
B ' Dispelling objections
ii. Showing the meaning of Tantras of separate art and wisdom
A' Explanation from such [texts] as the Stainless Light
b:l. . ,- ? ::::
i". , ? ?
s. ?
6"
;:s. . . . :::::
? 3 ;;?
? . . . . 6"
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?
Topic[Structure:I. A. 1. a. i. A' 1' a' i' A" 1" a" i" A"' 1'" a'" i'")
? I .
ll.
How the Further Tantra and the Revelation ofthe Hidden Intention explain
s:::
s? Explanation from such [texts] as the Vajra Pavilion
08b. l-13a. 2
Refutation of others ' extreme notions
.
2
I
?
::. .
?
! l::r- . sa. ;;.
C. Explaining in particular the art Tantras
1 . 2.
Threefold divisions of the art Tantras
Explanations of the Esoteric Community in particular
a. Showing the meaning of "Root Tantra" and "Further Tantra," and showing the number of [their] Explanatory Tantras
b. Showing the way in which the Explanatory Tantras explain
? ? ::! . l 3b. 6-l 5b. 5 -
a Others' interpretations
b' Their refutation
Establishing the most worthwhile position
08b. l 08b. l 08b. l 02b. 6
1 3a. 3 l 3a. 3 1 3b. 6
1 3b. 6 1 5b. 5 l5b. 6 02b. 5 02b. 5
02b. 5 23b. 6-24a. l 24a. l
24a. l
08b. l --09a. 4 09a. 4-I lb. 2 llb. 2-l3a. 2 l3a. 3-l9b. 4 l3a. 3-l3b. 6 1 3b. 6-1 9b. 4
?
How the [other] three such as the Vajra Rosary explain II. Expression of the greatness of the Community
! :). . . .
Tib. (Zh) Where Mentioned
07a. l
08b. l 08b. l-llb. 2
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Tib. (Zh) Where
Discussed
c- s:::
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s?
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Topical Outline ojTsong Khapa 's Brilliant Illumination ofthe Lamp
Topic[Structure:I. A. 1. a. i. A' 1' a' i' A" 1" a" i" A"' 1"' a'" i'"]
Ill. The process of elucidating the inner intention of that [Esoteric Community] IV. Enumeration of the treatises in the Noble (Arya) literature
A. How the treatises of the Noble father and son were composed
B. How the treatises of the other three sons were composed
C. How the treatises of their followers were composed
? Topical Outline of Tsong Khapa 's Brilliant Illumination of the Lamp
VI. The import of the actual precious jewel of personal instruction
--? . -. ? ? ? -IP! U . _. . . _-; . . . E. ? '-;. ,. ;'"? r. ? "? f! ? ' l --
B. Thewayoflearningthespecial,uncommonCommunitypath
Tib. (Zh) Where Tib. (Zh) Where V\. . . . :! Mentioned Discusesd 00?
31a. S 31a. 5-34b. 3 0;:: ? ;:;?
1 .
2.
3.
How to become a fit vessel for the path of the two stages Having become fit, how to purify vows and commitments Having purified vows and commitments, how to meditate
Verifying the order of the two stages
b. How to meditate the two stages in order
1. The way to meditate the creation stage
A ' The need to meditate what sort of creation stage s ' How to learn that creation stage
n. The way to meditate the perfection stage
31a. 5
34b. 3
34b. 3
34b. 3
35a. 4
35a. 4
37a. 5
37a. 6 37a. 6--37b. 1 37a. 5--6 39b. 2
39b. 2 41b. 4-5
?
34b. 3-312a. 6 ? $. ::1 34b. ? <::l-
A ' s '
. . . . .
Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general
Detailed explanation of the meaning of the two [syllables,] E VAM 1 ' Detailed explanation of definitive meaning of both E and VAM
. Q. ,? 4lb. ? 6a. 3 So?
02b. 5 30a. 6-31a. 5
02b. 5-6 31a. 5-312a. 6 ? "
34b. 6-35a.
