And [it is also the case,] since, as will be explained, the creation stage
practitioner
becomes able to achieve all four ritual activities from the door of this [three syllable
recitation].
recitation].
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
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. Practicing the vajra recitation with the five branch wind-energies, one is caused to achieve the five clairvoyances such as the divine eye, and one is caused to have all objective perception become the blaze of great bliss. Practic- ing vajra recitation with the pervasive energy one achieves the supreme in the between, causing the experience of clear light transparence, accord-
ing to the word of the ancient sages.
Teaching how to know the vital key of
Here one might ask, "Thus, relying on the explanation of the natures and functions of the wind-energies, how does one understand the keys of penetrating the vital points in the body? "
In the Vajra Rosary, after the statement that one wanders in the life cycle by the deceptive force of the instincts and the instinctual natures cre- ated by the wind-energies-the vehicle of consciousness, having mingled
? practice relying on thatJ
[VI. B. 3. b. ii. c'3'dTH"3"e" -
Chapter V-Speech Isolation in General ? 261 with the consciousness' instincts and put it in touch with objects, there
being no life cycle other than that, it is stated:
Thus, in order to abandon the life cycle, Illuminatethestate1129aJ ofdiscerningthedrop, And by striving to meditate [on it] ,
Ignorance not known by other [means];
Thus opening up that central knot,
You will gain the [supreme] accomplishment.
Thus it teaches that to purify the instincts for wandering in the life cycle, you "discern the drop which causes the opening of the ignorance knot that binds the heart center dhati channel," which means you should meditate the vajra recitation. 85 As explained above, at the boundary be- tween the moving and unmoving of the instinctual notions, you recog- nize the arisal of the four voids, and you understand the need to meditate a life-energy control such as the vajra recitation in order to generate such a sequence in your life-process; and this is the unexcelled knowledge of the key of spiritual practice that relies on the explanation of wind-energy.
Further, having well negated the object held by the two self habits, having sought the wisdom realizing selflessness decisively certain of the import of selflessness, then you meditate on that and radically overcome the two obscurations-all the supreme experts in all that [process] agree
[on this point]. However, when meditating profound voidness, already having well determined it thus by learning and reflection, other vehicles and the lower Tantra types do not teach the need for the distinctive subjectivity of great bliss as taught in this [unexcelled] vehicle; and thus it is the distinctive characteristic of this unexcelled vehicle.
Whatever the special art you use to develop the four joys and four voids, it is through the door of the great bliss that it is developed. And since that cannot be completely produced until the wind-energies that
85 Here we have a very clear description of the connection, through the concept of the subtle body, with wind-energies, channels and their knots, and awareness-drops, of the process of critical wisdom unraveling the confusions of the self habits and identity habits as parallel to the process of wind-energy and channel structure meditation unraveling the sixfold heart center knot, called the "knot of ignorance. " You could say this is the mind- body key point of Unexcelled Yoga Tantra.
? 262 ? Brilliant Illumination of the Lamp
drive the instinctual notions are blocked, you should strive in the art of blocking the wind-energy.
Therefore, 1129hJ as it is stated that the mind stays steady by using wind-energy meditation to eradicate the wind-energy's readiness to move, if you entertain such ideas as - "even without meditating the wind-energies if one knows how to cultivate the thoughtless mind-setting free of de- pression and agitation, and by that practice itself one discovers firm samadhi, what's the use of wind-energy meditation? " or "if one stabilizes
the mind abiding thoughtless, that itself is the insertion of the wind- energies into the dhati channel, so one need not meditate anything else! " -then you must explain the following. In general, the mere stable abid- ing of the mind in thoughtlessness is shared in common with outsiders and insiders and Individual and Universal Vehicles, and in particular the immaculate samadhi abiding thought-free on the import of voidness is shared in common with the Vehicle of the Transcendences; so for them, how can the wind-energy yoga involving meditating on the penetration of the vital points in the body be necessary? However, even though one has attained such a samadhi, that does not mean that one has attained the great bliss by power of the wind-energies dissolving in the dhati channel. There- fore, the "stable mind" meant in the expression "stable mind attained by blocking the movement of the evolutionary wind-energies" is the mind of
orgasmic bliss. As Saraha declared [in an Enlightenment Song]:
Here, mentality contracted, the wind-energy energizes, It moves and lifts and grows quite uncalm,
When one realizes the orgasmic nature,
[Only] thereby does one become stable.
To generate that requires the dissolving of the evolutionary wind- energies into the dhati and the blazing of the furor-fire; and the minds of those [yog1nJ;), while nominally also being "thoughtless" and "blissful," are definitely different [from those of yog1n1i in ordinary meditative trances and blisses]. But this has been much explained above.
Once you have decisive insight into the view of voidness, [130ul when you meditate, if you enter into the perfection stage because of the key of needing to meditate by means of that melting bliss, first, there are many doors taught for penetrating the vital points in the body, which is the art of generating great bliss. Therefore you should not persist in
thinking that "the perfection stage is not profound with its channel-
Chapter V-Speech Isolation in General ? 263
energy-drop yoga. wind-energy yoga, and so on, and has no meditation on voidness. " Thus the stopping of the evolutionary wind-energies by meditating wind-energy yogas is a stopping in general of the ten wind- energies that cause entry and emergence in the doors of senses relying on the two channels, and a stopping in particular of the two main wind- energies, vitalizing and evacuating, from moving in the right and left channels. For those [two main] wind-energies, when not pushed into the dhati channel, rely on the other channels and cause entrance and emer- gence, and thus drive the eighty instinctual patterns-[all of] which creates an obstacle to the realization of the four voids. To fully generate the universal bliss requires a powerful melting of the enlightenment spirit, which itself requires a powerful blazing of furor, and its special blazing requires the evacuative energy to dissolve into the dhati channel from below. For that you need to stop the entry and emergence of the evacuative energy in the lower door, for which, as explained above, you must perform the procedures of entry and emergence in the upper and lower nostril apertures.
If you understand the previously explained process of entering into the life cycle shared in common with both vehicles, you know the need to eliminate its root, the self habit, and you come to seek the decisive insight into the view of selflessness. If you know the uncommon process of entry to the life cycle by power of wind-energies, you see the need to
stop the evolutionary wind-energies [130bJ that drive the instinctual notional patterns, and you come to develop a decisive insight into the instruction of penetrating the vital points in the body, the art of stopping that [evolutionary wind-energy]. You then come to practice, taking as the essence the path that joins bliss and void, ascertaining the import of void- ness with the great bliss developed from that art [of stopping the evolut- ionary wind-energies]. In this way you do not miss the essential key of the [mentor's] personal instruction. And if you do otherwise, you do not distinguish the subtle differences between great bliss and other blisses, you do not discover the ultimate view by distinguishing the coarse and subtle voids, and though you praise the bliss-void-union, it is no more than delighting in the mere name. And that essence explained in both [Unexcelled Yoga] Tantric categories is chiefly the distinctive means to attain the truth body. The distinctive means of attaining the material body is explained [especially] clearly in this [Father Tantra] system, as has
been explained above and will be further explained below.
264 ? Brilliant Illumination of the Lamp [VI. B. 3. b. ii. c '3 'd To "4" -
The fourth has five parts, explaining: [a"] Collecting the mantra; [b ") The symbol of mantra; [c ") The import of mantra; [d "] The ulti- mate of mantra; and [e") Short "A," root of mantra.
[VI. B. 3. b. ii. C'3'dTo"4"a" - Collecting the mantra]
In regard to the basis from which the mantras are collected, implicit
in "collecting the mantras," the Triple Rite mentions: From the city ofali and kiili,
The root of the emergence of mantra. . .
? ? ? [These ali and kali are] the sixteen vowels and the thirty-four consonants. As for the fact that the Integrated Practices mentions only thirty-three, eliminating the letter KSHA, it intends that it is not other than the KA and SHA [already enumerated]. As for the mantras collected from there, these are all those stated in the Tantras such as essence-, close-essence-, and rosary-mantras [of various deities] and so forth. [I3IaJ As for the way they are collected, the Tantras state numerous ways of collecting mantras.
As for the reality of all such mantras, it is the three letters OM AI:I HOM. The Integrated Practices states:
The mantras for snakes and so on actually arise from vowels and consonants. Their reality is the three letters emerging from the indestructible. Therefore all mantras, of male, female, and neuter nature, are activated in the three letters according to the personal instruction attained. Therefore, the three letters are the lord of mantras.
The sentence from "Therefore [all mantras . . . ]" gives the reason why the three letters are the lord[s] of all mantras. The Root Tantra also declares:
That same collected essence of all mantras is celebrated as the secret of body, speech, and mind. . .
-that is, the three syllables are the essence or chief of all mantras.
Here if one wonders how the three, "female," and so on, are ap- plied to the base of collection, vowels and consonants, to the mantras, for
Teaching the ultimate reality of mantra]
Chapter V-Speech Isolation in General ? 265 snakes, and so on, and to the three letters, the Chag translation of the
Integrated Practices translates [the above phrase as]:
All mantras with nature female, male, and neuter;
the two old translations of the Illumination of the Lamp Sixth Chapter translate:
Mantras come from ali and ka/i are actually for snake [prevention] and so on, and by being female, male, and neuter they become the base of the three letters; hence mantras are the three syllables; I U l b l
with the two new translations translating:
. . . being concentrated in the three syllables.
Also from the Illumination of the Lamp Tenth Chapter, there is an expla- nation of the three mantras, male, and so on, being collectible into the three syllables, which takes the collected mantras as the three.
The way of interpreting mantras as male, female, and neuter and the way to collect them into the three syllables was mentioned "accord- ing to the personal instruction attained. " Aside from that, they are not clearly explained in the treatises of the five father and sons, and it does not seem that other explanations can afford confidence of mind. As for our own interpretation, mantras are classed as threefold when they per- tain to a male deity, a female deity, or used for both, and since all mantra deities taught are collected in the three vajras, all mantras are collected
into the three letters. Thus the three letters are the essence of all mantras. The essence of all body vajra clan deities being the letter OM, the OM letter is the chief of all mantras of that clan. And the other two [speech and mind] should be understood in the same way.
If one interprets according to the basis of collection, one should do this according to the Vajra Essence Ornament Tantra statement that the twelve tilis are female, the KA, CHA, TA, TA, and PA groups are male, and the four [semi-vowels] 8. and t, [each short and long], are neuter. As for the three letters, it is obvious that OM is male, A/:1 is female, and
HOM must be neuter.
Such scholars as Kalden Drakpa claim that the vowels and conso-
nants are collected into the first letters of the eight groups, A, KA, CHA, TA, TA, PA, YA, SHA, and those eight into A, KA, YA, SHA, and those four
266 ? Brilliant Illumination of the Lamp
into A. KA, YA, and those three again are transformed into female Al:f. male HOM, l l 32a l and neuter OM. Thus there are measureless ways to col- lect mantras from the mantra base, but in this context they are collected into OM A /:1 HOMand each of those comes from three syllables along with the indestructible, and so to collect all mantras into the three sylla-
bles is to concentrate mantras.
As for the need to show all mantras as concentrating in the three syl-
lables, it is to make it understood that the ability to attain accomplish- ments of all other mantras exists in the three syllables, and so theirs is the ultimate recitation of all verbal recitations. For, as both Root and com- mentary of the [Esoteric Community] Tenth Chapter state, the creation stage practitioner, if s/he does not attain the powers after incorporating the experiences of the three conducts, s/he can command the heart essence of all deities by the three letter recitation mantras.
And [it is also the case,] since, as will be explained, the creation stage practitioner becomes able to achieve all four ritual activities from the door of this [three syllable
recitation].
Such being the case, when [the three mantras] are recited, connect-
ing the definitive meaning three letter recitation indivisibly with the three wind-energies, that is the vajra recitation. What need to mention that it has the power of all verbal mantra recitations to induce the heart stream of all deities to cause them to bless the practitioner. Thus, not only does vajra recitation have the excellence of collecting wind-energies in the dhati channel through applying wind-energy yoga, but it also generates a dis- tinctive power from the door of reciting mantras. And so you must become certain about the way in which it is unexcelled, different from [132bl other
wind-energy yogas.
As for what one should do with such a sort of three syllables, there
are two Integrated Practices statements. First, concerning the way of per- forming activities common to the ordinary person and the yog1n? : on strength of engaging [vajra recitation] through the process of inhaling, holding, and exhaling those same three syllables, one can maintain [the practice] through making the body abide Uust by breathing OM Al:l HOM] through the day and night. At the time of sexual union, the same three syllables, together with the semen-nature ali [vowels] and ovum- nature kali [consonants], face downward and emerge from the secret nostril-hole in the form of a seed and cause the creation of a being's body. And the same [three letters] again, combined with life-energy control,
Chapter V-Speech Isolation in General ? 267
going upward, cause the awakening of the sense doors such as eye. When semen and ovum merge with wind-energies and go downward, the three letters are taught intending that you cause the energy to enter and exit from the lower (dhati) tip door and also keep it in its own place. When the vitalizing energy goes upward as well, some part stays within and some goes without, after which it comes again within, hence becoming fit to be counted as the three letters. A letter with the sound of the wind- energy, has gotten the name "together with the wind-energy. " Having performed all the activities already explained and to be explained below in the context of dwelling in the body, at the end in death, it enters into the indestructible, and once again you rely on [getting another] ordinary body which performs all the activities previously mentioned-and the meaning of this statement has already been explained.
[Second,] for the yog7n'ii in particular, there are two ways to per- form activities. The creation stage person's way to perform [13. \al [the practice] is to create the deity body from the true application of the three letters, which here are the three letters having the form of colors and shapes. The same, having placed them in the heart center and so on in the form of letters having color and shape, you perform whispered and vocal verbal recitation, relying on an activity color and facing a direction and so on, and you accomplish activities such as the peaceful; and in this practice there are both audible and visible three syllables. The perfection stage practitioner's way to perform the practice is to make the effortless vajra recitation come out of the nostrils, and it purifies previous karmic obstructions; as the energy moves in the four elemental spheres through
vajra recitation in each half-session, you acomplish mainly one of each activity of peace, prosperity, power, and terror, and incidentally [you accomplish] the other three activities-so that you accomplish both main and incidental activities. Both [creation and perfection] yog7nil use the three letters while enjoying food and drink to purify the faults of the food through the process of purifying, transforming, and expanding. In these
cases also the mantras have sound and form both.
Such is stated in terms of both outer and inner. However, the main
thing here is [to realize] the three syllables as the very tones of the wind- energies emerging, entering, and abiding in the heart center indestruc- tible. As the Integrated Practices states:
268 ? Brilliant Illumination of the Lamp
One should not hesitate to engage with the mantra syl-
lable having the inward nature.
And each of them is also there stated to emerge from the indestructible.
The symbol of a mantra is the name ? 133bJ of the mantra. There are four kinds of mantras: those which have OM at the beginning and SVAH A at the end, called "snake"; those with OM at the beginning and no SVAHA, called "tail-less"; opposite to that, the "head-less"; and the "collected" kind, which have neither. Then there are many others, the essence mantra, the secondary essence mantra, and so on. Here, it is stated in the Revelation ofthe Hidden Intention:
The three realities abide with the symbols; They have the character of a natural recitation.
Therefore, it is shown that one should understand that, with the symbols, the three realities of the wind-energy - exhaling, inhaling, and abiding - abide from the beginning in the character of a natural recitation. The symbols of the three inner mantras stay the same as those three. The reality of entering is the symbol of OM. The other two should be known in the same way. In that [same] Tantra, it states [the mantras to be aligned with] the symbols of "quickening, compressing, and going slow. " Thus, when collecting the mantra to be recited in vajra recitation, the three letters emerge. When one indicates that named sign, one knows them as the letters which are the tone of the wind-energy, and those two [wind- energy and mantra] are taken to be indivisible. As the Revelation ofthe Hidden Intention says:
When the mantri is alone without a seal, S/he does not become a person of mantra.
If the mantri and the seal are not united, you will not accomplish [your aim]. Here, in the Esoteric Community, in answer to: "If one does not employ the seal of the hand, how will one achieve just by the mantra alone? " [the Revelation of the Hidden Intention] says:
Having the three-quickness, and so on- Is explained as achieving the seal.
? [VI. B. 3. b. ii. c '3 'd TB "4 "b " - The symbol of mantra]
Chapter V-Speech Isolation in General ? 269
Here, if one does quick exhalation, compressed inner inhalation, and lei- surely holding in, along with counting, then this serves as the seal, bind- ing that [practice]:
Definitely employing i n mantra [practice]
The quick, [ 1 34al the compressed, and the leisurely The master says it with effort
Close to the ear of the disciple.
Uniting the mantra of three letters with those three [breathings] is using the mantra and the seal of the hand. It explains that one will achieve the great seal. It is shown that the excellences of all of the bonds of the seal are collected in this. These answers are as quoted in [Nagabodhi's] [Stage of] Arrangement.
Again, somebody asks [in the Revelation of the Hidden Intention] : How can one well express
Inviting and asking to go? In answer to this it is stated:
The continuous practices
Of quickness, entering, and abiding Are inviting and asking to go- These truly serve as the seals.
"Bound in the hand gesture" is to invite the deities, to enter is to keep them in the place, and then asking them to go. This is in order to invoke them each to do their own divine activity. That purpose is also achieved by vajra recitation. Thus, by the three recitations of inhaling within and so on, they are invited, requested to stay, and exhorted to go. This achieves
the purpose.
The meaning of mantra]
In general there are many meanings of mantra, but here we must explain the meaning of mantra in the context of the three letters of the vajra recitation. Further, we have already explained how that is under-
stood as the tone of the three letters ; but [this meaning] is not that.
Well, what is it? It is the three things, body vajra, and so on, of the
perfection stage. Here, the Revelation ofthe Hidden Intention states:
? [VI. B. 3. b. ii. c'3'dTB"4"c" -
270 ? Brilliant Illumination of the Lamp That is the fully transformed form
Perceived as a deity.
In the Integrated Practices, to explain the statements from this Explana- tory Tantra, 1 1 34bl [A ryadeva] explains four [things] ; the summary of the mantra, the symbol of the mantra, the meaning of the mantra, and the that- ness [reality] of the mantra. This is the same as the four things explained in the Tantra: the pronunciation, the visualization, the symbol, and the
ultimate reality.
Further, the Root Tantra Second Chapter states that you should
create the magic body, which is the indivisible union of the three, body, speech, and mind, in the verse, "The body is like the mind, etc. " In answer to the question about how to create the magic body, those two lines show how to create it. Thus, that [magic body] has the actuality of insubstantiality, and is the wind-energy-mind arisen from the clear light transparence indestructible. From the total transformation of that it is visualized as the body of a deity. From the wind-energy-mind it arises as a buddha. That same thing is the magic body of the indivisibility of the
three vajras. Thus, there are two magic bodies.
IYI. B. 3. b. ii. c'3'dTn"4"d"-The ultimate of mantra] [That same Revelation ofthe Hidden Intention states:]
Unceased, extremely peaceful,
Beyond permanence and annihilation, Not made by the three-times-knower,
The nature of thought-space-indivisible -
This only is the ultimate reality,
Its nature is introspective intuition.
The ultimate reality of things. like space, is not created by buddhas, and
? thought, or knowledge.
experience. This is the clear light transparence spirit of enlightenment. This shows the reality, or the ultimate reality, of mantra. Here, the two- concentrated mantra or the recited mantra, and the symbol of the mantra-indicate the manner of performing vajra recitation. Having performed that, one creates the spirit of enlightenment in relation to the two realities. What these two-the meaning or visualization of mantra (IJSaal and the ultimate reality of mantrc1-indicate, you should understand
becomes indivisible with it, in uniformity of
Chapter V- Speech Isolation in General ? 27 1
Intention}.
[. ? . . u. c1BeSh"A" f
Revelation of the Hidden Intention - those are the sources he quotes. In the Integrated Practices also, the way that those three letters generate all other letters is shown by those verses, which [A ryadeva] also quotes. In that quoted treatise, after showing how to concentrate all mantras in the
In the short [letter], there is the totality of speech; It is not one, and it is not many.
And, except for the explanation in the Integrated Practices which states that :
In the short ["A"] , there is the totality of speech . . .
this meaning is not explained at all in other treatises. The reason for this is that [the father and sons] intend that in order to understand the reality of mantra, it is indispensable to understand well the difference between the interpretable and the definitive about the statement that the "short A" is the root of all speech; and, that if one knows that, it will be easy to understand the definitive meaning of the other treatises. Therefore, you should determine well the meaning of [A ryadeva's] statement in thelnte- grated Practices, made in answer to the question about the way in which the "short A" is required to be attached to all other words:
In regard to this, the explainers of the Buddha's Siitras, first knowing the words through grammatical analysis, follow86 merely the verbal meaning and do not understand
86 Available Sanskrit editions (Pandey and Wedemeyer) have anusmaranti ("memorize") for Tibetan rjes su 'brang (anusaranti) ("follow"), but I have followed the Tibetan cited by Tsong Khapa.
? ? - ort . root o mantra1
as the meaning of the Explanatory Tantra {Revelation of the Hidden VIB3b. . '3'd"'"4",
In the Five Stages, [Nagarjuna] teaches the reality of mantra by quoting the Root Tantra Tenth Chapter stating that those three syllables [OM Al:l HOAjtconcentrate all mantras, and he explains that same thing
by the verses stating the expressed mantras in the second chapter of the
three letters, there is a statement which says:
Brilliant Ilul mination ofthe Lamp
what is expressed by letters, why it is [so expressed], and what is to be attached to them. They don't understand the reality of letters correctly, I I 3S b l because that is the sphere of knowledge of buddhas. You should listen, then, in order to understand that through the stages of
teaching !
The "explainers of the Buddha's Sotras" are all the Buddhists who explain the import of Sotras without understanding the reality of mantra, which is the definitive meaning "short A," which must become attached to all speech, relying on the Explanatory Tantra. In the Integrated Practices, [Aryadeva] states:
About the so-called reality of mantra: root Tantras such as the Reality Compendium and so forth, and the Further Tantra, mention only "mantra," and do not teach the concentration of mantra. Therefore, in the Explanatory Tantra, the Divine Lord [Buddha] states only the truth, the concentration of mantra, the symbol of mantra, the imeaning of mantra, and the reality of mantra. Therefore, not understanding the Explanatory Tantra, those who insistently adhere to the outer secret mantra will never
understand this.
The meaning of the quote from "grammatical analysis" up to "fol- low merely" is that one just understands the import of the pronounced word, having ascertained the meaning of the word explained by the system of grammar to be attached to whatever by the power of the word, the meaning of the word of speech. As for "expressed by letters," the [Revelation ofthe Hidden Intention] Tantra says:
The short ["A "] becomes all speech.
That is the definitive meaning, which is something other than the mere literal achieved sound. There is also the meaning of where it is attached, why it is attached, and how it is attached.
Some Tibetan mentors explain this as "when one attaches speech to words, one attaches it to the meaning of what it expresses. " [136al "Why," is "by which reason," [asking about] how it is attached from the point of view of 'short A' becoming the cause of [speech]. " "How" does
272 ?
Chapter V-Speech Isolation in General ? 273
one attach it? When one collects many letters there is a name, when those are collected there is an expression, when many of those are collected there is speech, and when many of those are collected there is a treatise. That is the explanation up to there. But this is not the meaning. If that was so, the statement that those who explain Sotras according to works on grammar do not understand would be extremely incorrect.
Well, what is [the meaning] ?
Here, the attacher is that example of what is said to be speech which has the nature of ali and kiili, which is Vairocana, who is the wind- energy of vowels and consonants. Where is that attached? It is attached to the heart center indestructible. This has already been explained previ- ously, quoting from the Integrated Practices. Why is it attached? Because by achieving the indestructible, one realizes insubstantiality. This is what the Integrated Practices says. This is because clear light transparence is interpreted as insubstantiality. How is it attached? By means of the [death or yogic] dissolution process, as by earth dissolving into water, etc. Thus, the reality of that "short A" letter of such three processes is only the realm of buddhas, and is kept secret from the lesser disciples, as they do not understand it. In the Integrated Practices Commentary, in the context of the passage, "at the time of learning, getting involved in the meaning of the syllables," and so forth, it is explained that "those who are not holy do not understand; like pointing at the moon with a forefinger," they do
not see the meaning. In the process of teaching, regarding the way of making it understandable, it says "all speech. " This refers to all of the forty-nine letters, the sixteen vowels and the thirty-three consonants. Gradually concentrating [all speech], all the treatises, both sacred and mundane, such as the Sutras and Tantras emerge and enable one to perfect all accomplishments. [136bJ If one knows the import of the specific letters connecting such speech to words, etc. , this is because "short A" is their life-energy, because such a letter as "K," etc. which does not have the "short A" [which makes it ". KA"] does not exist. Because it would simply be a stop, it would not become an expression. That explanation is the literal interpretable meaning of the expression [in Nagarjuna' s Five
Stages] "the short one becomes the totality of speech. "
Therefore, just as is stated in the Hymn ofthe Names {ofMaflju. \:hrT}:
"A" is the supreme of all letters. It has great import: it is the supreme letter. It arises from within; it is unprodu? ed.
274 ? Brilliant Illumination of the Lamp
Abandoning the pronouncing of expressions, it is the su- preme cause of all expressions. It illuminates all expres- sions.
This is not quoted as a means of making known the instruction of the pre- viously mentioned point that "short A" contains all other letters. There- fore, the Divine Lord said:
The "A" is the door of all things, because it is unpro- duced; and it is the word, the seed of the door of all con- templations.
It is also called "the [natural] orgasmic letter. " Also, in the Vajra Man- dala Ornament [Tantraj it is said, in order to clearly indicate 'A':
it is in the center of the heart, indestructible . . .
etc. , as quoted above. 87 And just after that quote [the Integrated Practices says]:
Therefore, all buddhas become the clan of "A"-"A" becomes the cause, and they are released through "A. "
These three references are given. Taking this as a reason, [137a] it is established that all buddhas arise from "A"; it is not proven that all speech has short "A. "
After that, the Integrated Practices says:
In the Mission to Lan ka [Satraj it says to rely on the import, but do not rely on the letter; if one goes after the letter, one will lose the ultimate meaning; furthermore, it will not cause understanding. Thus, it is like someone pointing out something to another with a fingertip and the other just looks at the fingertip; even so, foolish persons, attached to the literal meaning of things, will not be caused to seek the ultimate meaning. Therefore, if
one desires [to know] the import, do not just depend
87 See p. 228, above (Tib. I l l b).
? Chapter V-Speech Isolation in General ? 215 upon the [letter], but get rid of insistence on the literal,
and seek the [deeper] meaning.
This is the [Mission to Lan k? quote. If one holds just the literal meaning of showing the "short A" applying to all expressions, one will not find any other import represented by that. One will just be looking at the fingertip, and one will not see the meaning pointed out by that. Similarly, it means that beyond that literal meaning, one must look for another meaning. What is that [other] meaning? Here, Tibetan mentors say that all speech words arise from vowels and consonants, and all of those arise from "short A. " "Short A" arises from the clear light in the void interior of the body. Therefore, all words are like space, and have voidness as their root. Therefore, in regard to all aggregates, etc. , the import of being expressed by that sound should be understood as like space, without intrinsic reality. This is the explanation of the reality of the word. 1 1 37b l
Our own system, according to the quote in the Vajra Mandala Orna- ment [Tantra], is that:
"A" means the indestructible that blazes like a butter-lamp flame in the center of the heart.
In the Hymn of the Names it is explained that "A" is the supreme of all letters.
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. Practicing the vajra recitation with the five branch wind-energies, one is caused to achieve the five clairvoyances such as the divine eye, and one is caused to have all objective perception become the blaze of great bliss. Practic- ing vajra recitation with the pervasive energy one achieves the supreme in the between, causing the experience of clear light transparence, accord-
ing to the word of the ancient sages.
Teaching how to know the vital key of
Here one might ask, "Thus, relying on the explanation of the natures and functions of the wind-energies, how does one understand the keys of penetrating the vital points in the body? "
In the Vajra Rosary, after the statement that one wanders in the life cycle by the deceptive force of the instincts and the instinctual natures cre- ated by the wind-energies-the vehicle of consciousness, having mingled
? practice relying on thatJ
[VI. B. 3. b. ii. c'3'dTH"3"e" -
Chapter V-Speech Isolation in General ? 261 with the consciousness' instincts and put it in touch with objects, there
being no life cycle other than that, it is stated:
Thus, in order to abandon the life cycle, Illuminatethestate1129aJ ofdiscerningthedrop, And by striving to meditate [on it] ,
Ignorance not known by other [means];
Thus opening up that central knot,
You will gain the [supreme] accomplishment.
Thus it teaches that to purify the instincts for wandering in the life cycle, you "discern the drop which causes the opening of the ignorance knot that binds the heart center dhati channel," which means you should meditate the vajra recitation. 85 As explained above, at the boundary be- tween the moving and unmoving of the instinctual notions, you recog- nize the arisal of the four voids, and you understand the need to meditate a life-energy control such as the vajra recitation in order to generate such a sequence in your life-process; and this is the unexcelled knowledge of the key of spiritual practice that relies on the explanation of wind-energy.
Further, having well negated the object held by the two self habits, having sought the wisdom realizing selflessness decisively certain of the import of selflessness, then you meditate on that and radically overcome the two obscurations-all the supreme experts in all that [process] agree
[on this point]. However, when meditating profound voidness, already having well determined it thus by learning and reflection, other vehicles and the lower Tantra types do not teach the need for the distinctive subjectivity of great bliss as taught in this [unexcelled] vehicle; and thus it is the distinctive characteristic of this unexcelled vehicle.
Whatever the special art you use to develop the four joys and four voids, it is through the door of the great bliss that it is developed. And since that cannot be completely produced until the wind-energies that
85 Here we have a very clear description of the connection, through the concept of the subtle body, with wind-energies, channels and their knots, and awareness-drops, of the process of critical wisdom unraveling the confusions of the self habits and identity habits as parallel to the process of wind-energy and channel structure meditation unraveling the sixfold heart center knot, called the "knot of ignorance. " You could say this is the mind- body key point of Unexcelled Yoga Tantra.
? 262 ? Brilliant Illumination of the Lamp
drive the instinctual notions are blocked, you should strive in the art of blocking the wind-energy.
Therefore, 1129hJ as it is stated that the mind stays steady by using wind-energy meditation to eradicate the wind-energy's readiness to move, if you entertain such ideas as - "even without meditating the wind-energies if one knows how to cultivate the thoughtless mind-setting free of de- pression and agitation, and by that practice itself one discovers firm samadhi, what's the use of wind-energy meditation? " or "if one stabilizes
the mind abiding thoughtless, that itself is the insertion of the wind- energies into the dhati channel, so one need not meditate anything else! " -then you must explain the following. In general, the mere stable abid- ing of the mind in thoughtlessness is shared in common with outsiders and insiders and Individual and Universal Vehicles, and in particular the immaculate samadhi abiding thought-free on the import of voidness is shared in common with the Vehicle of the Transcendences; so for them, how can the wind-energy yoga involving meditating on the penetration of the vital points in the body be necessary? However, even though one has attained such a samadhi, that does not mean that one has attained the great bliss by power of the wind-energies dissolving in the dhati channel. There- fore, the "stable mind" meant in the expression "stable mind attained by blocking the movement of the evolutionary wind-energies" is the mind of
orgasmic bliss. As Saraha declared [in an Enlightenment Song]:
Here, mentality contracted, the wind-energy energizes, It moves and lifts and grows quite uncalm,
When one realizes the orgasmic nature,
[Only] thereby does one become stable.
To generate that requires the dissolving of the evolutionary wind- energies into the dhati and the blazing of the furor-fire; and the minds of those [yog1nJ;), while nominally also being "thoughtless" and "blissful," are definitely different [from those of yog1n1i in ordinary meditative trances and blisses]. But this has been much explained above.
Once you have decisive insight into the view of voidness, [130ul when you meditate, if you enter into the perfection stage because of the key of needing to meditate by means of that melting bliss, first, there are many doors taught for penetrating the vital points in the body, which is the art of generating great bliss. Therefore you should not persist in
thinking that "the perfection stage is not profound with its channel-
Chapter V-Speech Isolation in General ? 263
energy-drop yoga. wind-energy yoga, and so on, and has no meditation on voidness. " Thus the stopping of the evolutionary wind-energies by meditating wind-energy yogas is a stopping in general of the ten wind- energies that cause entry and emergence in the doors of senses relying on the two channels, and a stopping in particular of the two main wind- energies, vitalizing and evacuating, from moving in the right and left channels. For those [two main] wind-energies, when not pushed into the dhati channel, rely on the other channels and cause entrance and emer- gence, and thus drive the eighty instinctual patterns-[all of] which creates an obstacle to the realization of the four voids. To fully generate the universal bliss requires a powerful melting of the enlightenment spirit, which itself requires a powerful blazing of furor, and its special blazing requires the evacuative energy to dissolve into the dhati channel from below. For that you need to stop the entry and emergence of the evacuative energy in the lower door, for which, as explained above, you must perform the procedures of entry and emergence in the upper and lower nostril apertures.
If you understand the previously explained process of entering into the life cycle shared in common with both vehicles, you know the need to eliminate its root, the self habit, and you come to seek the decisive insight into the view of selflessness. If you know the uncommon process of entry to the life cycle by power of wind-energies, you see the need to
stop the evolutionary wind-energies [130bJ that drive the instinctual notional patterns, and you come to develop a decisive insight into the instruction of penetrating the vital points in the body, the art of stopping that [evolutionary wind-energy]. You then come to practice, taking as the essence the path that joins bliss and void, ascertaining the import of void- ness with the great bliss developed from that art [of stopping the evolut- ionary wind-energies]. In this way you do not miss the essential key of the [mentor's] personal instruction. And if you do otherwise, you do not distinguish the subtle differences between great bliss and other blisses, you do not discover the ultimate view by distinguishing the coarse and subtle voids, and though you praise the bliss-void-union, it is no more than delighting in the mere name. And that essence explained in both [Unexcelled Yoga] Tantric categories is chiefly the distinctive means to attain the truth body. The distinctive means of attaining the material body is explained [especially] clearly in this [Father Tantra] system, as has
been explained above and will be further explained below.
264 ? Brilliant Illumination of the Lamp [VI. B. 3. b. ii. c '3 'd To "4" -
The fourth has five parts, explaining: [a"] Collecting the mantra; [b ") The symbol of mantra; [c ") The import of mantra; [d "] The ulti- mate of mantra; and [e") Short "A," root of mantra.
[VI. B. 3. b. ii. C'3'dTo"4"a" - Collecting the mantra]
In regard to the basis from which the mantras are collected, implicit
in "collecting the mantras," the Triple Rite mentions: From the city ofali and kiili,
The root of the emergence of mantra. . .
? ? ? [These ali and kali are] the sixteen vowels and the thirty-four consonants. As for the fact that the Integrated Practices mentions only thirty-three, eliminating the letter KSHA, it intends that it is not other than the KA and SHA [already enumerated]. As for the mantras collected from there, these are all those stated in the Tantras such as essence-, close-essence-, and rosary-mantras [of various deities] and so forth. [I3IaJ As for the way they are collected, the Tantras state numerous ways of collecting mantras.
As for the reality of all such mantras, it is the three letters OM AI:I HOM. The Integrated Practices states:
The mantras for snakes and so on actually arise from vowels and consonants. Their reality is the three letters emerging from the indestructible. Therefore all mantras, of male, female, and neuter nature, are activated in the three letters according to the personal instruction attained. Therefore, the three letters are the lord of mantras.
The sentence from "Therefore [all mantras . . . ]" gives the reason why the three letters are the lord[s] of all mantras. The Root Tantra also declares:
That same collected essence of all mantras is celebrated as the secret of body, speech, and mind. . .
-that is, the three syllables are the essence or chief of all mantras.
Here if one wonders how the three, "female," and so on, are ap- plied to the base of collection, vowels and consonants, to the mantras, for
Teaching the ultimate reality of mantra]
Chapter V-Speech Isolation in General ? 265 snakes, and so on, and to the three letters, the Chag translation of the
Integrated Practices translates [the above phrase as]:
All mantras with nature female, male, and neuter;
the two old translations of the Illumination of the Lamp Sixth Chapter translate:
Mantras come from ali and ka/i are actually for snake [prevention] and so on, and by being female, male, and neuter they become the base of the three letters; hence mantras are the three syllables; I U l b l
with the two new translations translating:
. . . being concentrated in the three syllables.
Also from the Illumination of the Lamp Tenth Chapter, there is an expla- nation of the three mantras, male, and so on, being collectible into the three syllables, which takes the collected mantras as the three.
The way of interpreting mantras as male, female, and neuter and the way to collect them into the three syllables was mentioned "accord- ing to the personal instruction attained. " Aside from that, they are not clearly explained in the treatises of the five father and sons, and it does not seem that other explanations can afford confidence of mind. As for our own interpretation, mantras are classed as threefold when they per- tain to a male deity, a female deity, or used for both, and since all mantra deities taught are collected in the three vajras, all mantras are collected
into the three letters. Thus the three letters are the essence of all mantras. The essence of all body vajra clan deities being the letter OM, the OM letter is the chief of all mantras of that clan. And the other two [speech and mind] should be understood in the same way.
If one interprets according to the basis of collection, one should do this according to the Vajra Essence Ornament Tantra statement that the twelve tilis are female, the KA, CHA, TA, TA, and PA groups are male, and the four [semi-vowels] 8. and t, [each short and long], are neuter. As for the three letters, it is obvious that OM is male, A/:1 is female, and
HOM must be neuter.
Such scholars as Kalden Drakpa claim that the vowels and conso-
nants are collected into the first letters of the eight groups, A, KA, CHA, TA, TA, PA, YA, SHA, and those eight into A, KA, YA, SHA, and those four
266 ? Brilliant Illumination of the Lamp
into A. KA, YA, and those three again are transformed into female Al:f. male HOM, l l 32a l and neuter OM. Thus there are measureless ways to col- lect mantras from the mantra base, but in this context they are collected into OM A /:1 HOMand each of those comes from three syllables along with the indestructible, and so to collect all mantras into the three sylla-
bles is to concentrate mantras.
As for the need to show all mantras as concentrating in the three syl-
lables, it is to make it understood that the ability to attain accomplish- ments of all other mantras exists in the three syllables, and so theirs is the ultimate recitation of all verbal recitations. For, as both Root and com- mentary of the [Esoteric Community] Tenth Chapter state, the creation stage practitioner, if s/he does not attain the powers after incorporating the experiences of the three conducts, s/he can command the heart essence of all deities by the three letter recitation mantras.
And [it is also the case,] since, as will be explained, the creation stage practitioner becomes able to achieve all four ritual activities from the door of this [three syllable
recitation].
Such being the case, when [the three mantras] are recited, connect-
ing the definitive meaning three letter recitation indivisibly with the three wind-energies, that is the vajra recitation. What need to mention that it has the power of all verbal mantra recitations to induce the heart stream of all deities to cause them to bless the practitioner. Thus, not only does vajra recitation have the excellence of collecting wind-energies in the dhati channel through applying wind-energy yoga, but it also generates a dis- tinctive power from the door of reciting mantras. And so you must become certain about the way in which it is unexcelled, different from [132bl other
wind-energy yogas.
As for what one should do with such a sort of three syllables, there
are two Integrated Practices statements. First, concerning the way of per- forming activities common to the ordinary person and the yog1n? : on strength of engaging [vajra recitation] through the process of inhaling, holding, and exhaling those same three syllables, one can maintain [the practice] through making the body abide Uust by breathing OM Al:l HOM] through the day and night. At the time of sexual union, the same three syllables, together with the semen-nature ali [vowels] and ovum- nature kali [consonants], face downward and emerge from the secret nostril-hole in the form of a seed and cause the creation of a being's body. And the same [three letters] again, combined with life-energy control,
Chapter V-Speech Isolation in General ? 267
going upward, cause the awakening of the sense doors such as eye. When semen and ovum merge with wind-energies and go downward, the three letters are taught intending that you cause the energy to enter and exit from the lower (dhati) tip door and also keep it in its own place. When the vitalizing energy goes upward as well, some part stays within and some goes without, after which it comes again within, hence becoming fit to be counted as the three letters. A letter with the sound of the wind- energy, has gotten the name "together with the wind-energy. " Having performed all the activities already explained and to be explained below in the context of dwelling in the body, at the end in death, it enters into the indestructible, and once again you rely on [getting another] ordinary body which performs all the activities previously mentioned-and the meaning of this statement has already been explained.
[Second,] for the yog7n'ii in particular, there are two ways to per- form activities. The creation stage person's way to perform [13. \al [the practice] is to create the deity body from the true application of the three letters, which here are the three letters having the form of colors and shapes. The same, having placed them in the heart center and so on in the form of letters having color and shape, you perform whispered and vocal verbal recitation, relying on an activity color and facing a direction and so on, and you accomplish activities such as the peaceful; and in this practice there are both audible and visible three syllables. The perfection stage practitioner's way to perform the practice is to make the effortless vajra recitation come out of the nostrils, and it purifies previous karmic obstructions; as the energy moves in the four elemental spheres through
vajra recitation in each half-session, you acomplish mainly one of each activity of peace, prosperity, power, and terror, and incidentally [you accomplish] the other three activities-so that you accomplish both main and incidental activities. Both [creation and perfection] yog7nil use the three letters while enjoying food and drink to purify the faults of the food through the process of purifying, transforming, and expanding. In these
cases also the mantras have sound and form both.
Such is stated in terms of both outer and inner. However, the main
thing here is [to realize] the three syllables as the very tones of the wind- energies emerging, entering, and abiding in the heart center indestruc- tible. As the Integrated Practices states:
268 ? Brilliant Illumination of the Lamp
One should not hesitate to engage with the mantra syl-
lable having the inward nature.
And each of them is also there stated to emerge from the indestructible.
The symbol of a mantra is the name ? 133bJ of the mantra. There are four kinds of mantras: those which have OM at the beginning and SVAH A at the end, called "snake"; those with OM at the beginning and no SVAHA, called "tail-less"; opposite to that, the "head-less"; and the "collected" kind, which have neither. Then there are many others, the essence mantra, the secondary essence mantra, and so on. Here, it is stated in the Revelation ofthe Hidden Intention:
The three realities abide with the symbols; They have the character of a natural recitation.
Therefore, it is shown that one should understand that, with the symbols, the three realities of the wind-energy - exhaling, inhaling, and abiding - abide from the beginning in the character of a natural recitation. The symbols of the three inner mantras stay the same as those three. The reality of entering is the symbol of OM. The other two should be known in the same way. In that [same] Tantra, it states [the mantras to be aligned with] the symbols of "quickening, compressing, and going slow. " Thus, when collecting the mantra to be recited in vajra recitation, the three letters emerge. When one indicates that named sign, one knows them as the letters which are the tone of the wind-energy, and those two [wind- energy and mantra] are taken to be indivisible. As the Revelation ofthe Hidden Intention says:
When the mantri is alone without a seal, S/he does not become a person of mantra.
If the mantri and the seal are not united, you will not accomplish [your aim]. Here, in the Esoteric Community, in answer to: "If one does not employ the seal of the hand, how will one achieve just by the mantra alone? " [the Revelation of the Hidden Intention] says:
Having the three-quickness, and so on- Is explained as achieving the seal.
? [VI. B. 3. b. ii. c '3 'd TB "4 "b " - The symbol of mantra]
Chapter V-Speech Isolation in General ? 269
Here, if one does quick exhalation, compressed inner inhalation, and lei- surely holding in, along with counting, then this serves as the seal, bind- ing that [practice]:
Definitely employing i n mantra [practice]
The quick, [ 1 34al the compressed, and the leisurely The master says it with effort
Close to the ear of the disciple.
Uniting the mantra of three letters with those three [breathings] is using the mantra and the seal of the hand. It explains that one will achieve the great seal. It is shown that the excellences of all of the bonds of the seal are collected in this. These answers are as quoted in [Nagabodhi's] [Stage of] Arrangement.
Again, somebody asks [in the Revelation of the Hidden Intention] : How can one well express
Inviting and asking to go? In answer to this it is stated:
The continuous practices
Of quickness, entering, and abiding Are inviting and asking to go- These truly serve as the seals.
"Bound in the hand gesture" is to invite the deities, to enter is to keep them in the place, and then asking them to go. This is in order to invoke them each to do their own divine activity. That purpose is also achieved by vajra recitation. Thus, by the three recitations of inhaling within and so on, they are invited, requested to stay, and exhorted to go. This achieves
the purpose.
The meaning of mantra]
In general there are many meanings of mantra, but here we must explain the meaning of mantra in the context of the three letters of the vajra recitation. Further, we have already explained how that is under-
stood as the tone of the three letters ; but [this meaning] is not that.
Well, what is it? It is the three things, body vajra, and so on, of the
perfection stage. Here, the Revelation ofthe Hidden Intention states:
? [VI. B. 3. b. ii. c'3'dTB"4"c" -
270 ? Brilliant Illumination of the Lamp That is the fully transformed form
Perceived as a deity.
In the Integrated Practices, to explain the statements from this Explana- tory Tantra, 1 1 34bl [A ryadeva] explains four [things] ; the summary of the mantra, the symbol of the mantra, the meaning of the mantra, and the that- ness [reality] of the mantra. This is the same as the four things explained in the Tantra: the pronunciation, the visualization, the symbol, and the
ultimate reality.
Further, the Root Tantra Second Chapter states that you should
create the magic body, which is the indivisible union of the three, body, speech, and mind, in the verse, "The body is like the mind, etc. " In answer to the question about how to create the magic body, those two lines show how to create it. Thus, that [magic body] has the actuality of insubstantiality, and is the wind-energy-mind arisen from the clear light transparence indestructible. From the total transformation of that it is visualized as the body of a deity. From the wind-energy-mind it arises as a buddha. That same thing is the magic body of the indivisibility of the
three vajras. Thus, there are two magic bodies.
IYI. B. 3. b. ii. c'3'dTn"4"d"-The ultimate of mantra] [That same Revelation ofthe Hidden Intention states:]
Unceased, extremely peaceful,
Beyond permanence and annihilation, Not made by the three-times-knower,
The nature of thought-space-indivisible -
This only is the ultimate reality,
Its nature is introspective intuition.
The ultimate reality of things. like space, is not created by buddhas, and
? thought, or knowledge.
experience. This is the clear light transparence spirit of enlightenment. This shows the reality, or the ultimate reality, of mantra. Here, the two- concentrated mantra or the recited mantra, and the symbol of the mantra-indicate the manner of performing vajra recitation. Having performed that, one creates the spirit of enlightenment in relation to the two realities. What these two-the meaning or visualization of mantra (IJSaal and the ultimate reality of mantrc1-indicate, you should understand
becomes indivisible with it, in uniformity of
Chapter V- Speech Isolation in General ? 27 1
Intention}.
[. ? . . u. c1BeSh"A" f
Revelation of the Hidden Intention - those are the sources he quotes. In the Integrated Practices also, the way that those three letters generate all other letters is shown by those verses, which [A ryadeva] also quotes. In that quoted treatise, after showing how to concentrate all mantras in the
In the short [letter], there is the totality of speech; It is not one, and it is not many.
And, except for the explanation in the Integrated Practices which states that :
In the short ["A"] , there is the totality of speech . . .
this meaning is not explained at all in other treatises. The reason for this is that [the father and sons] intend that in order to understand the reality of mantra, it is indispensable to understand well the difference between the interpretable and the definitive about the statement that the "short A" is the root of all speech; and, that if one knows that, it will be easy to understand the definitive meaning of the other treatises. Therefore, you should determine well the meaning of [A ryadeva's] statement in thelnte- grated Practices, made in answer to the question about the way in which the "short A" is required to be attached to all other words:
In regard to this, the explainers of the Buddha's Siitras, first knowing the words through grammatical analysis, follow86 merely the verbal meaning and do not understand
86 Available Sanskrit editions (Pandey and Wedemeyer) have anusmaranti ("memorize") for Tibetan rjes su 'brang (anusaranti) ("follow"), but I have followed the Tibetan cited by Tsong Khapa.
? ? - ort . root o mantra1
as the meaning of the Explanatory Tantra {Revelation of the Hidden VIB3b. . '3'd"'"4",
In the Five Stages, [Nagarjuna] teaches the reality of mantra by quoting the Root Tantra Tenth Chapter stating that those three syllables [OM Al:l HOAjtconcentrate all mantras, and he explains that same thing
by the verses stating the expressed mantras in the second chapter of the
three letters, there is a statement which says:
Brilliant Ilul mination ofthe Lamp
what is expressed by letters, why it is [so expressed], and what is to be attached to them. They don't understand the reality of letters correctly, I I 3S b l because that is the sphere of knowledge of buddhas. You should listen, then, in order to understand that through the stages of
teaching !
The "explainers of the Buddha's Sotras" are all the Buddhists who explain the import of Sotras without understanding the reality of mantra, which is the definitive meaning "short A," which must become attached to all speech, relying on the Explanatory Tantra. In the Integrated Practices, [Aryadeva] states:
About the so-called reality of mantra: root Tantras such as the Reality Compendium and so forth, and the Further Tantra, mention only "mantra," and do not teach the concentration of mantra. Therefore, in the Explanatory Tantra, the Divine Lord [Buddha] states only the truth, the concentration of mantra, the symbol of mantra, the imeaning of mantra, and the reality of mantra. Therefore, not understanding the Explanatory Tantra, those who insistently adhere to the outer secret mantra will never
understand this.
The meaning of the quote from "grammatical analysis" up to "fol- low merely" is that one just understands the import of the pronounced word, having ascertained the meaning of the word explained by the system of grammar to be attached to whatever by the power of the word, the meaning of the word of speech. As for "expressed by letters," the [Revelation ofthe Hidden Intention] Tantra says:
The short ["A "] becomes all speech.
That is the definitive meaning, which is something other than the mere literal achieved sound. There is also the meaning of where it is attached, why it is attached, and how it is attached.
Some Tibetan mentors explain this as "when one attaches speech to words, one attaches it to the meaning of what it expresses. " [136al "Why," is "by which reason," [asking about] how it is attached from the point of view of 'short A' becoming the cause of [speech]. " "How" does
272 ?
Chapter V-Speech Isolation in General ? 273
one attach it? When one collects many letters there is a name, when those are collected there is an expression, when many of those are collected there is speech, and when many of those are collected there is a treatise. That is the explanation up to there. But this is not the meaning. If that was so, the statement that those who explain Sotras according to works on grammar do not understand would be extremely incorrect.
Well, what is [the meaning] ?
Here, the attacher is that example of what is said to be speech which has the nature of ali and kiili, which is Vairocana, who is the wind- energy of vowels and consonants. Where is that attached? It is attached to the heart center indestructible. This has already been explained previ- ously, quoting from the Integrated Practices. Why is it attached? Because by achieving the indestructible, one realizes insubstantiality. This is what the Integrated Practices says. This is because clear light transparence is interpreted as insubstantiality. How is it attached? By means of the [death or yogic] dissolution process, as by earth dissolving into water, etc. Thus, the reality of that "short A" letter of such three processes is only the realm of buddhas, and is kept secret from the lesser disciples, as they do not understand it. In the Integrated Practices Commentary, in the context of the passage, "at the time of learning, getting involved in the meaning of the syllables," and so forth, it is explained that "those who are not holy do not understand; like pointing at the moon with a forefinger," they do
not see the meaning. In the process of teaching, regarding the way of making it understandable, it says "all speech. " This refers to all of the forty-nine letters, the sixteen vowels and the thirty-three consonants. Gradually concentrating [all speech], all the treatises, both sacred and mundane, such as the Sutras and Tantras emerge and enable one to perfect all accomplishments. [136bJ If one knows the import of the specific letters connecting such speech to words, etc. , this is because "short A" is their life-energy, because such a letter as "K," etc. which does not have the "short A" [which makes it ". KA"] does not exist. Because it would simply be a stop, it would not become an expression. That explanation is the literal interpretable meaning of the expression [in Nagarjuna' s Five
Stages] "the short one becomes the totality of speech. "
Therefore, just as is stated in the Hymn ofthe Names {ofMaflju. \:hrT}:
"A" is the supreme of all letters. It has great import: it is the supreme letter. It arises from within; it is unprodu? ed.
274 ? Brilliant Illumination of the Lamp
Abandoning the pronouncing of expressions, it is the su- preme cause of all expressions. It illuminates all expres- sions.
This is not quoted as a means of making known the instruction of the pre- viously mentioned point that "short A" contains all other letters. There- fore, the Divine Lord said:
The "A" is the door of all things, because it is unpro- duced; and it is the word, the seed of the door of all con- templations.
It is also called "the [natural] orgasmic letter. " Also, in the Vajra Man- dala Ornament [Tantraj it is said, in order to clearly indicate 'A':
it is in the center of the heart, indestructible . . .
etc. , as quoted above. 87 And just after that quote [the Integrated Practices says]:
Therefore, all buddhas become the clan of "A"-"A" becomes the cause, and they are released through "A. "
These three references are given. Taking this as a reason, [137a] it is established that all buddhas arise from "A"; it is not proven that all speech has short "A. "
After that, the Integrated Practices says:
In the Mission to Lan ka [Satraj it says to rely on the import, but do not rely on the letter; if one goes after the letter, one will lose the ultimate meaning; furthermore, it will not cause understanding. Thus, it is like someone pointing out something to another with a fingertip and the other just looks at the fingertip; even so, foolish persons, attached to the literal meaning of things, will not be caused to seek the ultimate meaning. Therefore, if
one desires [to know] the import, do not just depend
87 See p. 228, above (Tib. I l l b).
? Chapter V-Speech Isolation in General ? 215 upon the [letter], but get rid of insistence on the literal,
and seek the [deeper] meaning.
This is the [Mission to Lan k? quote. If one holds just the literal meaning of showing the "short A" applying to all expressions, one will not find any other import represented by that. One will just be looking at the fingertip, and one will not see the meaning pointed out by that. Similarly, it means that beyond that literal meaning, one must look for another meaning. What is that [other] meaning? Here, Tibetan mentors say that all speech words arise from vowels and consonants, and all of those arise from "short A. " "Short A" arises from the clear light in the void interior of the body. Therefore, all words are like space, and have voidness as their root. Therefore, in regard to all aggregates, etc. , the import of being expressed by that sound should be understood as like space, without intrinsic reality. This is the explanation of the reality of the word. 1 1 37b l
Our own system, according to the quote in the Vajra Mandala Orna- ment [Tantra], is that:
"A" means the indestructible that blazes like a butter-lamp flame in the center of the heart.
In the Hymn of the Names it is explained that "A" is the supreme of all letters.
