No More Learning

? ? isolation]
order of body isolation and speech
One might wonder, "What is the meaning of the statement that one should learn the speech isolation after learning the body isolation; [since] without the body isolation preceding, speech isolation will not succeed? "
The Integrated Practices states when one learns the gross and subtle creation stages, one abides in the beginner's samadhi, and when one learns the body isolation, one dwells in the body vajra samadhi. There is also a "body vajra samadhi" in the first stage, but what is called "body vajra samadhi" here is the body vajra of the perfection stage, where the body vajra is distinctive. Further, though the "vajra body" and "wisdom body" explained to be the magic body are not [yet] present here, this is a body vajra which arises as the play of the perfection stage orgasmic bliss one has [here] attained. Thus, "vajra" here has the meaning of insepara- bility from great bliss.
22 1
- How to learn the speech isolation speech vajra
[VI. B. 3. b. ii. c'3'd'i'B"1 " - The
Further, [the body isolation must be attained as] the prerequisite of speech isolation; because, since speech isolation is the special mantra reci- tation of the perfection stage, if that [deity] body is not present in the deity meditation of the reciter, the potency of that recitation will not develop. Further, [since speech isolation aims] to cause the wind-energies to collect
and dissolve in the distinctive place of wind
-
energy contraction, the dhati
222 ? Brilliant Illumination ofthe Lamp
[VI. B. 3. b. ii. c'3'dTI:l"2" - Refuting the assertion that speech isolation The Moonlight Commentary states:
As the vajra recitation also is a meditation of that [crea- tion stage] type, first mentioned as a component of that [creation stage], it is assigned to the creation stage. How- ever, the Integrated Practices locates it at the end of the speech isolation, as it abides in the speech vajra samadhi; and so [Aryadeva] says that one should seek the mind iso- lation, going beyond the creation stage. Now, the instan- taneous visualization [of oneself] as a fully developed deity body is the [procedure used on the] perfection stage; and since [speech isolation] depends on that [procedure], the Integrated Practices states, "The speech isolation is
not the province of the creation stage practitioner. "
Thus, it is explained that, when one abides in the speech vajra samadhi, one is seeking the mind isolation beyond the creation stage, and the speech isolation does not differ from that; and since the instantaneous perfection into the deity body is the referent of the designation "perfec- tion stage," which is not the gradual creation as a deity [of the creation stage], [the speech isolation] is not the province of the creation stage. That statement of the Integrated Practices is to show that dwelling in the speech isolation samadhi is beyond the creation stage, and not to show that the mind isolation is beyond the creation stage. (JOShi Thus, both translations [of the Integrated Practices], [the usual] "going beyond the creation stage," and of Chag, "having gone beyond. . . " are good.
? channel in the center of the heart complex, by the reason that I IIIKuJ in general such contraction is very easy when preceded by [body isola-
tion's] initial generation of bliss from contracting and dissolving into the central channel and is difficult when not so preceded, the order [of the
two isolations] is so [determined]. This is because, as the Vajra Rosary states that the releasing of the channel knot at the dhati of the heart com- plex is harder than the releasing of the other channel knots, first contract- ing [the wind-energies] into the central channel in other locations is easier
than doing so at the heart complex.
is a creation stage path]
Chapter V-Speech Isolation in General ? 223
Again, one should not think that [speech isolation] is creation stage because of the Integrated Practices statements that "the creation stage leads to attainment of the eighth stage," and that "one who abides in the speech vajra samadhi is lord of the eighth stage. " This is because, though both are placed on the eighth stage, as there are many [ways of arranging the] prior and later stages, it is not necessary to interpret them both as referring to only one state. I will explain [below] the layout of these stage s .
The Integrated Practices states :
Speech isolation is the primal wisdom of the yogT/nT; extremely subtle, it is not the object of the [exoteric] Universalists, nor is it the object of those who, though on the Vajra Vehicle, are practitioners of the creation stage; since it is extremely subtle.
As for the meaning of this Integrated Practices statement, it is not prop- erly cited to show that, while [the vajra recitation] is not the province of the creation stage of a gradually created deity, it is the province of the creation stage of an instantaneously created deity: because it is or is not equally the province of those two; and because, when the Integrated Practices explains separately, at the beginning of the speech isolation, the meaning of the [Root Tantra] Third Chapter's mention of the medita- tion of the five colored jewel at the nose tip for the two stages' subtle yogas, it explains the vajra recitation as the subtle yoga of the definitive meaning perfection stage; and because the Five Stages also states the explanation of the five stages such as vajra recitation for [the benefit] of those who have already practiced the creation stage and desire subse-
quently [to enter] the perfection stage.
As for the statement that it is "not the province of the [ I 09a] creation
stage practitioners," it does not mean that such a person can have no understanding of it, but that it is not such a person's path [of practice]. Therefore, one should not be confused by the fact that other authoritative treatises also explain the vajra recitation in the context of creation stage, since there is not any contradiction at all between explaining it in such a context and [holding that it] is not the path [of such a practitioner]. And this also refutes the assertion that Gad pa [kirti] accepted the vajra reci- tation of the wind-energy inhaling and exhaling as an instruction of the
creation stage.
224 ? Brilliant Illumination ofthe Lamp
[VJ. B. 3. b. ii. c'3'dTB"3" - Teaching the reality of wind-energy, the
knowable object of speech isolation]
The third has seven parts: [a "] The import of gradually learning wind-energy, mantra, and vajra recitation; [b"] Advantages and disad- vantages of knowing and not knowing the reality of wind-energies; [c"] Analysis of wind-energies; [d"] Explanation of each type; [e"] How wind-energies transit; [f"] What sort of function the wind-energies per- form; [g "] Teaching how to know the vital key of practice relying on that.
[Nagarjuna] states in the Five Stages:
After [engaging] the reality of wind-energy One should fully enter the reality of mantra. Having realized the objective of mantra, One learns well the vajra recitation.
Thus, by the process of engaging the reality of the wind-energies, one enters the reality of mantra; and realizing that, one learns the vajra recita- tion.
Here, Kalden Drakpa explains the meaning of "engaging the reality of wind-energy" as the meditation by means of the yoga of the three vajras having the three poisons, the substance drop of enlightenment spirit at the nose tip of the secret place, the mantra drop at the nose tip of the heart complex, and the light drop that compresses the wind-energies into drop form at the nose tip of the face. The meaning of "entering the reality of mantra" is meditating by visualizing the compression process
nor are they seen as the meaning of the Five Stages and the Integrated Practices.
Therefore, as for the statement about "gradually entering into the three realities," it means, according to the interpretation of Master Go, that, beginning with the knowledge of the reality of wind-energy, one next
? ? [VI. B. 3. b. ii. c'3'dTB"3"a" - The import of gradually learning wind-
energy
,
mantra, and vajra recitation]
of the crown OM into the throat A /:1, the throat A 1:1 into the heart HOM. the HOM's drop into the crescent, into the head, into the HA body, into the vowel hook, ! I09bl and the vowel hook becoming the short A. Lak? hmi and many others likewise accept this. Nevertheless, those [interpreta- tions] are not the meaning of the Further Tantra and the Vajra Rosary;
Chapter V-Speech Isolation in General ? 225 comes to know the reality of mantra: and after knowing well those two
with learning and critical reflection, one meditates the vajra recitation.
The Vajra Rosary Tantra states:
Listen! Next I will explain the ultimate, The supreme reality of wind-energy.
If the yog1nimeditates on wind-energy, S/he will swiftly attain the powers.
And the Vow Arisal states:
Who doesn't know the yoga of wind-energy, And who knows but doesn't meditate- They are harmed by various sufferings,
And become insects in [future] life cycles.
To know and meditate the yoga of wind-energy, it is very important to know well the vital points of the wind-energies. And one must know them thoroughly not only to meditate directly on the wind-energies, as in the vajra recitation, but also to meditate by visualizing the drops etc. in the vital points in the body, and to generate the path through the door of the external life-energy control.
Therefore, having well understood that all the perfection stage meditations which penetrate the vital points in the body are systems that function as mechanisms of wind-energies, you should realize that the direct and indirect meditations on wind-energies [ l lOaJ are indispensible on this path.
- Analysis o f wind-energies]
"Well just how does one ascertain the details of the wind-energies? "
The Buddha Union and the Wisdom Vajra Compendium refer to the ten wind-energies by the ten non-literal [jargon] expressions "kotakhya" and so forth. The Vajra Door Tantra uses the literal expressions vital-
izing, evacuative, digestive, ascending, and pervasive, and upmoving,
? ? [VI. 8. 3. b. ii. c'3'dTB"3"b" - Advantages and disadvantages of know-
ing and not knowing the reality of wind-energiesI
[VI. B. 3. b. ii. c'3? d'i'u"3"c "
226 ? Brilliant Illumination of the Lamp
permoving, commoving, surmoving, and ultramoving. 71 The Vajra Rosary and Revelation of the Hidden Intention use the same expressions for the first five, and for the latter five, Naga, Kurma, Krkalasa, Devadatta, and Dhanujit [Dragon, Tortoise, Chameleon, Devadatta, and Dhanujit]; for this last, some commentaries also call it Dhanajit (nor las rgyal). The terms for the two sets of five, the "root wind-energies" and the "branch wind-energies" are not explicit in the other writings of the Noble tradi-
tion, but they are used by Ekadashanirgho? ha.
If one wonders, "well, do the hundred and eight wind-energies
taught in the Vajra Rosary, called 'sender,' 'holder,' etc. , include the ten wind-energies or not? "
Some Tibetan scholars say that there are ten synonyms for each of the ten wind-energies and eight names for them in common. However, in the Vajra Rosary Commentary, it is explained that, except for the perva- sive energy, which lacks [a localized] activity and circulates throughout the body, each of the other nine wind-energies circulates in each of the six wheels, emanation, Dharma, fire, beatific, wind, and great bliss, giving fifty-four in the day and [llllbl fifty-four at night, giving one hundred and eight. There, the life-energy wind circulates from the centers of the six wheels, and each of the eight wind-energies, from evacuative to ultra- moving, circulates in the petals of the four [main wheels], not counting the fire and wind wheels. The fire wheel under the beatific wheel is
taught as three-petalled and the wind wheel at the brow as six-petalled. Thus the former has eight [sites], the three knots relative to the central channel, the channels of the right and left breasts, and the [channels in the] three petals; and the latter has eight [sites] also, including the six petals and the two channels of the right and left brows: in those [sixteen], the other eight wind-energies circulate.
In a different translation of the Tantra, it is taught that there are fifty-four from midday to midnight and fifty-four from midnight to mid- day; but this does not appear in the translation of the commentary.
commoving, surmoving, dismoving.
? 71 Tib. rgyu ba, rnam par rgyu ba, yang dug par rgyu ba, rab tu rgyu ba, nges par rgyu ba; Skt. udvaha, vi,? aha. sam valw. pravoha, nirvaha These are yogic jargon words anyway, so I don't mind creating jargon translations in this case: upmoving, permoving,
Chapter V-Speech Isolation in General ? 227
As it seems that the hundred and eight is explained as derived from nine wind-energies circulating in six wheels, the previous explanation disagrees with the Tantra. If each of the nine wind-energies such as vital- izing and evacuative circulates in each of the six wheels, and if [they also] circulate in others, then it is still necessary to explain the system of deriving the hundred [and eight] count; and if [they] do not circulate [elsewhere], it is incorrect, as [a wind-energy] circulating from the navel to the nostrils must circulate through the heart and throat centers and so fo r t h .
Furthermore, the Siitra quoted in the Commentary as: Beginning from the half session, having the nature of nine
in the six wheels, until the very end of the half session . . .
also does not seem to be correct. Whatever the case, though it seems to be the meaning of that Tantra that the hundred and eight wind-energies are not non-comprised of the ten wind-energies, as it also seems difficult to posit the pattern of circulation of each of nine wind-energies in order in each of six wheels, [ll laJ we must still investigate this [question].
[VI. B. 3. b. ii. c'3'dTB"3"d" - Explanation of each type]
The fourth has three parts: [i "] Explaining the meaning of the five root wind-energies; [ii"] Explaining the meaning of the five branch wind-energies; and [iii"] Explaining the meaning common to the two wind-energies.
I VI. B. 3. b. ii. c '3 'd TB "3 "d "i " -
w i nd-energies]
As to where the five wind-energies stay and which energy belongs to which savior, the Vajra Rosary Tantra states:
Vitalizing energy stays in the heart center, Born from the specific clan of Ak? hobhya. Evacuative energy stays in the genitals, Born from the Ratnasambhava clan. Ascending energy stays in the throat,
With the nature of Amitabha.
Metabolic energy stays in the navel lotus. With the nature ofAmoghasiddhi.
? ? Explaining the meaning of the five root
228 ? Brilliant Illumination of the Lamp Pervasive energy stays in all parts,
The actuality of Vairochana.
The Integrated Practices also states it in that way.
The statement, "this illumination of the reality of the five wind-
energies has the actuality of the five wisdoms," that the [wind-energies] are the five wisdoms, should be understood as referring to the five clans.
Now the vitalizing wind-energy circulating from the nostrils is the gross vitalizing energy, and the "indestructible wind-energy" staying in the heart center is the extremely subtle vitalizing wind-energy. As the Vajra Rosary Tantra states:
In the sky of the chamber of the heart lotus The wisdom vajra always dwells. . .
And:
Thus, the wind-energy that always dwells in the heart center as long as one lives is explained as the vitalizing energy. So one must posit both a gross and subtle vitalizing energy. As the Four Goddess Dialogue states:
Supreme subtlety ofjust the half-[mustard-seed]-measure, The actuality of the mentality in the form of a drop-
It always l l l t bl dwells in the center of the heart,
Ablaze with magnificent rays of light.
This refers to the indestructible energy which blazes with five light rays. And the Vajra Mandala Ornament Tantra also teaches the indestructible energy:
Indestructible in the center of the heart, Brilliant like a pure butter lamp, Unchanging, supremely subtle, "A"-theholy Lord.
In general there are many "heart center indestructibles," such as white and red enlightenment spirits, the ground clear light, and the subtle vitalizing energy, etc. This one is explained in the Vajra Rosary Com-
The world realm of the great Lord Ak? hobhya is that very reality. The place where he always dwells Is called the "life-wisdom. "
Chapter V-Speech Isolation in General ? 229 mentary as "clear light energy. " And it is the same one mentioned in the
Reality Accomplishment as [involved in] the:
. . . realization of ultimate reality when the orgasmic wind- energy abides in its own place after the other wind- energies have dissolved.
Therefore, as the Vajra Rosary explains that the wind-energies at the time of death dissolve from below upwards in the sequence of their original birth, and as it is taught that in the original [fetal] development the vital- izing wind-energy [is the] first [to] develop, it happens that in the end the wind-energies dissolve into the subtle vitalizing energy. Thus, also the Integrated Practices explanation that the wind-energies enter the inde- structible in the end means that they dissolve into the heart center's inde- structible energy.
While the heart center's indestructible energy and drop stay within the dhati central channel of the heart center channel knot, the vitalizing energy that circulates from the nostrils, though abiding in the heart center, does not abide [exactly] there [in the center of the channel knot] .
As for the Body Speech Mind Essence Chapter of the Vajra Rosary statement that the evacuative energy abides in the anus, in the middle of the secret center, the actual place is the lotus of the secret center, intend- ing that the evacuative energy evacuates "great dirt" from the anus. 1 I l 2aJ The Illumination of the Lamp explanation of the earth energy abiding in the lotus of the anus also refers just to that secret center lotus.
Here one objects: "There is a statement of the Vajra Rosary, that:
Both the sixty-four- and eight-petaled [wheels], as they face up and down [respectively], cause the vitalizing and evacuative [energies] to circulate by relying upward and downward.
Is it to be understood as [referring] to above and below the eight petalled heart center? Or is it referring to the above and below of the sixty-four- petalled navel center? If the former, it contradicts the locations as ex- plained above; if the latter, it contradicts the statement made after the two lines 'chamber of the lotus of the heart etc. . . ,' namely, 'relying upward
and downward, the vitalizing and evacuative great wind-energies abide. '" [In response,] "upward and downward" is taken as above and below the channel-knot of the heart center. "Abide" means "cause to circulate,"
230 ? Brilliant Illumination ofthe Lamp
referring to the path of circulation, not to a fixed place; so the first fault does not apply.
Here one may wonder: "Well, as it explains that the earth energy, the evacuative [wind-energy], circulates in the two nostrils, how can it be said to 'circulate relying downward' from the heart center? "'
That means that the evacuative energy cannot go up through the dhati path since it is blocked by the heart center channel knots; and the same [vice versa] for the vitalizing energy. Just as the vitalizing energy enters and exits from the nostrils from heart upward through the throat, so the evacuative energy enters and exits from the navel to the anus and the urethra. As the Red Yamari Tantra states:
Beginning in the navel, the evacuative [energy] Goes on the lower path to stop at the secret center; Having departed the heart to the throat.
The vitalizing [energy] goes from the nostrils. [ 1 12bl
The metabolic [fire-equalizing] energy abides equal with the furor of the navel. By reason of the Vajra Rosary statement that, blocked by the channel knot in the middle of the heart center, the vitalizing energy cannot go down from that place and the evacuative energy cannot go up, the three wind-energies that abide in the other three wheels also cannot likewise enter and exit through the center of the channel knots. As the Vajra Rosary states:
Coming and going are manifested in the lotuses Of throat, heart, navel, and secret centers . . .
excluding the pervasive energy, such is the pattern of the coming and going of the other four energies in their abodes. Further, those abodes are determined by their first arisal and their final place they return to once completing their circulations, and it is not that their overall circulation always goes out only from those places and enters into only those places.
When there is coming and going of the wind-energies, as for from which nostril they move, which wind-energy they are, from which ele- mental sphere, and what color they are; the Vajra Rosary states:
Dwelling in the clans of the five buddhas, Emerging from the nostril hole,
The five wind-energies truly move upward.
Chapter V-Speech Isolation in General ? 231
They always change, acting in the body, By moving in the superficial nose,
They emerge from that door.
Four kinds - moving from left, right, From both [nostrils], and gently moving.
The right [nostril energy], its elemental source Is the actual sphere of fire;
Its good red color
Marks the movement of the Lotus Savior.
The left [nostril energy], its elemental source
Depends on the sphere of wind-energy;
Its greenish gold appearance,
Marks the movement of the Karma Savior. The double
[nostril energy] [113aJ Has a golden color,
Is the actual sphere of earth
And is the movement of the Jewel Savior. The gentle [energy], unmoving,
Is the elemental sphere of water,
Its pure crystal appearance
Marks the movement of the Vajra Savior. [Energy] emerging from all elements, Objects constituting habitat and inhabitant, Is the nature of Vairochana,
It will emerge [only] at the end in death.
Entranced on these four elemental spheres Always recite [their mantras] .
The mantri, by the very count of recitation
Always recites all day and night . . . .
As for the meaning of this, the Integrated Practices explains that one should always recite [in the vajra manner], once light rays have emerged from the tip holes of vajra and lotus and gone upward. by the process of engaging [by inhaling] etc. the Lord of the three syllable mantra
in each elemental sphere of [energy] moving from the right and left nos- trils of the superficial nose. In regard to the fourth line, another transla- tion says, . . always truly moves in the body. " The pervasive energy also is said to circulate from the nose door along with the other wind-energies.
232? BrilliantIlluminationoftheLamp
thus being shown to emerge from the nostril. And as for "gently moving," though elsewhere it is taught to move from both left and right one by one, here it is understood to be moving from both nostrils. "Unmoving" has the meaning of "barely moving," according to the Integrated Prac- tices. This statement about "emerging from the right, etc. " is explained by the Integrated Practices as referring to the right and left nostrils and also both nostrils. The Vow Arisal similar statement is to the same effect; not meaning, as [thought by the author of] the Vow Arisal Commentary, as referring to the movement [ 1 13bl from the left, right, and center of each
nostril.
That the Vajra Rosary teaches thus does not contradict the Personal
Instruction's teaching that wind-energy moves from the right nostril, water from the left, and earth and fire from both. This is because the former statement intends the movement in terms of the Lord [of the buddha-clan], and the latter, even when it mentions equal movement [means] movement in each nostril, and when it mentions movement in each nostril means movement in both nostrils, so its [statements on this are] never sure. The statement of movement in the left explained as movement in the right is for the sake of showing the uncertainty about the energy of each of the two nostrils. Finally, it will be explained that, when each energy of a primary element moves, the other three move in its retinue. Though these four "movement from the right nostril etc. " are not explained clearly from the Tantra or from the treatises of the father
and son as "this is the root energy," still you can understand if you combine this explanation of the wind-energies of the four Saviors and the previously quoted explanation that "the vitalizing wind-energy etc. is this Savior etc. "
The Illumination of the Lamp explains that the four wind-energies of earth, water, fire, and wind respectively circulate from the lotuses of secret, heart, throat, and navel centers.
In regard to color, from the quotes of the translations of the Vajra Rosary and the old translations of the Vajra Rosary and the Integrated Practices, the energy of the left emerges as green-yellow, and in its explanation that green yellow is described as the "actuality of black light rays. " From the quotes from the Patshab and Chag translations of Inte- grated Practices it is called green-blue, as also in the commentaries. In the Integrated Practices 1 1 1 4ul the four wind-energies are respectively described as really being black, red, yellow, and white light rays, which
Chapter V-Speech Isolation in General ? 233
agrees with the description given in the Fourteenth Chapter of the Illumi- nation ofthe Lamp. In the Third Chapter of the Illumination of the Lamp the colors of the four wind-energies are explained as red, etc. , and the Revelation ofthe Hidden Intention explains the same. And in the Illumi- nation ofthe Lamp Sixth Chapter, except for explaining the right energy as actually red light rays, the other three colors are as explained above.
Thus, though there are various explanations, vitalizing, evacuative, ascending, and metabolic wind-energies' independent colors are, in order, white, yellow, red, and black, as determined for each. As for there being light rays of five colors in each of them, one holds this as the meaning of the Integrated Practices statement:
Granted that is so, each light ray which emerges, itself surely has five colored light rays; since even a single elemental sphere pervades all four elemental spheres.
KaruQashrpa da explains that shyama can mean both green and black, so it should be taken as green-blue or green-black and not as green-yellow. Lak? hm\ depending on the statement of the pervasive energy as Vairochana and the vitalizing energy as Ak? hobhya, explained them as white and black; but the latter contradicts many treatises, and though there is no clear word on the former, it is better to take it as clear blue according to Master Go. As for one sphere of element of the wind- energies pervading the four [others], when each energy, the vitalizing,
etc. , circulates [114bJ it brings the other three with it; so in each time all four circulate.
Because the Illumination ofthe Lamp Sixth Chapter states:
When one engages in the process of the sphere of each [elemental] sphere, the other three spheres operate as retinue, and thus [each] one radiates as including [others] within it;
because in elucidating its meaning the same point is made in the [Root] Ta n t r a :
It radiates along with its particular retinue;
and because the "four spheres" of that context are explained as being the four spheres of right, left, and [strong and gentle winds in] equally func- tioning nostrils. You must take them as the four wind-energies, vitalizing
234 ? Brilliant Illumination ofthe Lamp
etc. , [so that] when the ascending energy circulates in the right nostril, vitalizing, evacuative, and metabolic wind-energies circulate also together [with it]. And by this one can understand the other three as well.
As for the way in which the other three wind-energies circulate by being incorporated within the ascending energy, they are generated like a single rainbow; as those other three are are under the power of the fire energy, they are reddish white, reddish yellow, and reddish green. By that one can understand how the metabolic wind-energy etc. , [plus] three, cir-
culating from the left etc. , with a main wind-energy and three accom- panying wind-energies included in each case, operate. Thus, the state- ment that the ascending operates from the right, the metabolic from the left, and the vitalizing and evacuating from both equally is in terms of them operating as main wind-energies; it does not restrict their circula- tion as subordinate wind-energies.
When the ascending energy moves the wind-energies of the four principal Saviors in the right nostril, there are first two hundred twenty- five Pandaravasini wind-energies, and then three sets of the same number, respectively, Tara, Lochana, and Mamak. I 1 1 lSaJ wind-energies. 72 Further, in each of the Goddess wind-energies there are four Savior wind-energies. Likewise, when the metabolic energy in the left nostril moves the wind- energies of the four principal Saviors, [there are four sets of Goddess wind-energies], beginning from Tara [working round through Lochana and Mamaki to Pandara]. From this one should understand that, when the vitalizing energy equal from both nostrils moves the four principal [Savior wind-energies], [there are four sets beginning from] Mamaki [wind-energies going round to Lochana wind-energies]. When the evacu-
ative energy moves [from both equally slowly] the four Savior wind- energies, there are four sets of Goddess [wind-energies] beginning from Lochana wind-energies. The Revelation of the Hidden Intention explains that:
72 Thus, a 900-breath-long session of red fire Padman! ltha energies (with Karmanllthn, Ratnan! ltha, and Vajranlltha retinue energies) moving from the right consists of 225 Padmanlltha-Pand! lravlisinT energies, 225 Padman! ltha-Tilrll energies, 225 Padmanlltha- Lochanll energies, and 225 Padmanlltha-Mamak. T energies.
? Chapter V-Speech Isolation in General ? 235
Pandara and so forth in order,
Above and on the side, in front and below, Having the spheres of fire and wind and earth And water. . .
thus Pandara wind-energies operate above, Tara wind-energies on the side, Lochana wind-energies in the front, and Mamakr wind-energies below; and those four are explained respectively as four spheres from fire to earth.
Such being the case, as for each energy, the ascending etc. , in each set of the circulation of four wind-energies of the clans, there are four Goddess wind-energies to be distinguished, which do not operate at one time. As the four wind-energies distinguished as Savior wind-energies operate at one time and the Goddess wind-energies only operate succes- sively, and there are no wind-energies other than the savior wind-energies that operate together, the assertion of Kp? hQa Samayavajra, that one energy operates in the center and the other four abide in the directions, and that the five all operate at one time, is not good; and the position of Tsunmojen that the four wind-energies do operate together indistinguish- ably like a single rainbow, is good. Thus, the explanation of the other [115b] system that takes the five subordinate [wind-energies] as operating simultaneously in the center and directions is again different from this; so the "operating from the above" etc. is explained as successive and not simultaneous.
According to the expression in the Chag translation "above, on the side, equal below . . . ," when four Goddess wind-energies are explained in each set of nine hundred wind-energies, the fire Pandara wind-energies operate in the upper part of the nostril, the wind Tara wind-energies operate from the side of the nostrils, the earth Lochana wind-energies operate equally from the middle of both left and right nostrils, and the
water Mamakr wind-energies operate from the lower part of the nostrils. That agrees with Shrrdhara who, having posited wind-energies of the four elements in the wind-energies of each of the transits, explained the operation of the earth energy in the center and the wind energy from the two sides. The Samputa [Tantra] explanation of operation from the side, and others' explanation of operating from a facet, are taken as "operating from the side," while the meaning of "operating equally" and "frontally"
236 ? Brilliant Illumination ofthe Lamp
is "operating from the center. " If there is operation from the two sides of the nostril, it should be successive.
In the context of the comment in the Tantra "upon the five wind- energies," it is mentioned that the pervasive energy also emerges from the nostrils, thinking about the explanation below that it emerges in the end at death; so except for its circulating there at the time of death, it does not circulate there in life. This is the position of Lak? hm\ Alaritka-
kalas ha, and many former Tibetans. Ekalas hanirgho? ha explains that in the present life it emerges in the pattern of whatever elemental sphere emerges, and at the time of death emerges in the pattern of being princi- pal. In the Sheaf of Instructions, there is a third explanation, that the wind-energies operating in the Devil-free channel, [tt6aJ as they are life- exhausting wind-energies, are pervasive wind-energies. Though there are those three explanations, the pattern of whether or not the pervasive energy that pervades all the joints operates in the nostrils is better [under- stood] according to the first explanation. Therefore, though one can contract [in meditation] the wind-energies that cause inhalation and exhalation through the nostrils, there are many pervasive wind-energies that cannot be contracted-and yet they must be contracted [eventually]; because the Sheaf of Instructions explains the meaning o f the Samputa {Tantra] teaching about practicing vase-breathing and contracting the wind-energies of the twenty-four places as referring to the contraction of
the pervasive wind-energies.
branch wind-energies]
Explaining the meaning of the five
? The Integrated Practices explains the five branch wind-energies as residing in the five sense faculties such as eye. And the Vajra Rosary states that [the five wind-energies] operate from the five channels:
"Moon-part," "Luminance,"
"Reverence," "Hidden crystal," and "Liver" -
These are the names of the five channels.
The wind-energies that operate from the five channels are "Dragon," "Tortoise," "Chameleon,"
"Devadatta," and "Dhanujit. "
Again from the same text [the Vajra Rosary]:
[VI. 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.
? ?