As the Illumination ofthe Lamp declares:
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel.
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
udvaha, vi,?
aha.
sam valw.
pravoha, nirvaha These are yogic jargon words anyway, so I don't mind creating jargon translations in this case: upmoving, permoving,
Chapter V-Speech Isolation in General ? 227
As it seems that the hundred and eight is explained as derived from nine wind-energies circulating in six wheels, the previous explanation disagrees with the Tantra. If each of the nine wind-energies such as vital- izing and evacuative circulates in each of the six wheels, and if [they also] circulate in others, then it is still necessary to explain the system of deriving the hundred [and eight] count; and if [they] do not circulate [elsewhere], it is incorrect, as [a wind-energy] circulating from the navel to the nostrils must circulate through the heart and throat centers and so fo r t h .
Furthermore, the Siitra quoted in the Commentary as: Beginning from the half session, having the nature of nine
in the six wheels, until the very end of the half session . . .
also does not seem to be correct. Whatever the case, though it seems to be the meaning of that Tantra that the hundred and eight wind-energies are not non-comprised of the ten wind-energies, as it also seems difficult to posit the pattern of circulation of each of nine wind-energies in order in each of six wheels, [ll laJ we must still investigate this [question].
[VI. B. 3. b. ii. c'3'dTB"3"d" - Explanation of each type]
The fourth has three parts: [i "] Explaining the meaning of the five root wind-energies; [ii"] Explaining the meaning of the five branch wind-energies; and [iii"] Explaining the meaning common to the two wind-energies.
I VI. B. 3. b. ii. c '3 'd TB "3 "d "i " -
w i nd-energies]
As to where the five wind-energies stay and which energy belongs to which savior, the Vajra Rosary Tantra states:
Vitalizing energy stays in the heart center, Born from the specific clan of Ak? hobhya. Evacuative energy stays in the genitals, Born from the Ratnasambhava clan. Ascending energy stays in the throat,
With the nature of Amitabha.
Metabolic energy stays in the navel lotus. With the nature ofAmoghasiddhi.
? ? Explaining the meaning of the five root
228 ? Brilliant Illumination of the Lamp Pervasive energy stays in all parts,
The actuality of Vairochana.
The Integrated Practices also states it in that way.
The statement, "this illumination of the reality of the five wind-
energies has the actuality of the five wisdoms," that the [wind-energies] are the five wisdoms, should be understood as referring to the five clans.
Now the vitalizing wind-energy circulating from the nostrils is the gross vitalizing energy, and the "indestructible wind-energy" staying in the heart center is the extremely subtle vitalizing wind-energy. As the Vajra Rosary Tantra states:
In the sky of the chamber of the heart lotus The wisdom vajra always dwells. . .
And:
Thus, the wind-energy that always dwells in the heart center as long as one lives is explained as the vitalizing energy. So one must posit both a gross and subtle vitalizing energy. As the Four Goddess Dialogue states:
Supreme subtlety ofjust the half-[mustard-seed]-measure, The actuality of the mentality in the form of a drop-
It always l l l t bl dwells in the center of the heart,
Ablaze with magnificent rays of light.
This refers to the indestructible energy which blazes with five light rays. And the Vajra Mandala Ornament Tantra also teaches the indestructible energy:
Indestructible in the center of the heart, Brilliant like a pure butter lamp, Unchanging, supremely subtle, "A"-theholy Lord.
In general there are many "heart center indestructibles," such as white and red enlightenment spirits, the ground clear light, and the subtle vitalizing energy, etc. This one is explained in the Vajra Rosary Com-
The world realm of the great Lord Ak? hobhya is that very reality. The place where he always dwells Is called the "life-wisdom. "
Chapter V-Speech Isolation in General ? 229 mentary as "clear light energy. " And it is the same one mentioned in the
Reality Accomplishment as [involved in] the:
. . . realization of ultimate reality when the orgasmic wind- energy abides in its own place after the other wind- energies have dissolved.
Therefore, as the Vajra Rosary explains that the wind-energies at the time of death dissolve from below upwards in the sequence of their original birth, and as it is taught that in the original [fetal] development the vital- izing wind-energy [is the] first [to] develop, it happens that in the end the wind-energies dissolve into the subtle vitalizing energy. Thus, also the Integrated Practices explanation that the wind-energies enter the inde- structible in the end means that they dissolve into the heart center's inde- structible energy.
While the heart center's indestructible energy and drop stay within the dhati central channel of the heart center channel knot, the vitalizing energy that circulates from the nostrils, though abiding in the heart center, does not abide [exactly] there [in the center of the channel knot] .
As for the Body Speech Mind Essence Chapter of the Vajra Rosary statement that the evacuative energy abides in the anus, in the middle of the secret center, the actual place is the lotus of the secret center, intend- ing that the evacuative energy evacuates "great dirt" from the anus. 1 I l 2aJ The Illumination of the Lamp explanation of the earth energy abiding in the lotus of the anus also refers just to that secret center lotus.
Here one objects: "There is a statement of the Vajra Rosary, that:
Both the sixty-four- and eight-petaled [wheels], as they face up and down [respectively], cause the vitalizing and evacuative [energies] to circulate by relying upward and downward.
Is it to be understood as [referring] to above and below the eight petalled heart center? Or is it referring to the above and below of the sixty-four- petalled navel center? If the former, it contradicts the locations as ex- plained above; if the latter, it contradicts the statement made after the two lines 'chamber of the lotus of the heart etc. . . ,' namely, 'relying upward
and downward, the vitalizing and evacuative great wind-energies abide. '" [In response,] "upward and downward" is taken as above and below the channel-knot of the heart center. "Abide" means "cause to circulate,"
230 ? Brilliant Illumination ofthe Lamp
referring to the path of circulation, not to a fixed place; so the first fault does not apply.
Here one may wonder: "Well, as it explains that the earth energy, the evacuative [wind-energy], circulates in the two nostrils, how can it be said to 'circulate relying downward' from the heart center? "'
That means that the evacuative energy cannot go up through the dhati path since it is blocked by the heart center channel knots; and the same [vice versa] for the vitalizing energy. Just as the vitalizing energy enters and exits from the nostrils from heart upward through the throat, so the evacuative energy enters and exits from the navel to the anus and the urethra. As the Red Yamari Tantra states:
Beginning in the navel, the evacuative [energy] Goes on the lower path to stop at the secret center; Having departed the heart to the throat.
The vitalizing [energy] goes from the nostrils. [ 1 12bl
The metabolic [fire-equalizing] energy abides equal with the furor of the navel. By reason of the Vajra Rosary statement that, blocked by the channel knot in the middle of the heart center, the vitalizing energy cannot go down from that place and the evacuative energy cannot go up, the three wind-energies that abide in the other three wheels also cannot likewise enter and exit through the center of the channel knots. As the Vajra Rosary states:
Coming and going are manifested in the lotuses Of throat, heart, navel, and secret centers . . .
excluding the pervasive energy, such is the pattern of the coming and going of the other four energies in their abodes. Further, those abodes are determined by their first arisal and their final place they return to once completing their circulations, and it is not that their overall circulation always goes out only from those places and enters into only those places.
When there is coming and going of the wind-energies, as for from which nostril they move, which wind-energy they are, from which ele- mental sphere, and what color they are; the Vajra Rosary states:
Dwelling in the clans of the five buddhas, Emerging from the nostril hole,
The five wind-energies truly move upward.
Chapter V-Speech Isolation in General ? 231
They always change, acting in the body, By moving in the superficial nose,
They emerge from that door.
Four kinds - moving from left, right, From both [nostrils], and gently moving.
The right [nostril energy], its elemental source Is the actual sphere of fire;
Its good red color
Marks the movement of the Lotus Savior.
The left [nostril energy], its elemental source
Depends on the sphere of wind-energy;
Its greenish gold appearance,
Marks the movement of the Karma Savior. The double
[nostril energy] [113aJ Has a golden color,
Is the actual sphere of earth
And is the movement of the Jewel Savior. The gentle [energy], unmoving,
Is the elemental sphere of water,
Its pure crystal appearance
Marks the movement of the Vajra Savior. [Energy] emerging from all elements, Objects constituting habitat and inhabitant, Is the nature of Vairochana,
It will emerge [only] at the end in death.
Entranced on these four elemental spheres Always recite [their mantras] .
The mantri, by the very count of recitation
Always recites all day and night . . . .
As for the meaning of this, the Integrated Practices explains that one should always recite [in the vajra manner], once light rays have emerged from the tip holes of vajra and lotus and gone upward. by the process of engaging [by inhaling] etc. the Lord of the three syllable mantra
in each elemental sphere of [energy] moving from the right and left nos- trils of the superficial nose. In regard to the fourth line, another transla- tion says, . . always truly moves in the body. " The pervasive energy also is said to circulate from the nose door along with the other wind-energies.
232? BrilliantIlluminationoftheLamp
thus being shown to emerge from the nostril. And as for "gently moving," though elsewhere it is taught to move from both left and right one by one, here it is understood to be moving from both nostrils. "Unmoving" has the meaning of "barely moving," according to the Integrated Prac- tices. This statement about "emerging from the right, etc. " is explained by the Integrated Practices as referring to the right and left nostrils and also both nostrils. The Vow Arisal similar statement is to the same effect; not meaning, as [thought by the author of] the Vow Arisal Commentary, as referring to the movement [ 1 13bl from the left, right, and center of each
nostril.
That the Vajra Rosary teaches thus does not contradict the Personal
Instruction's teaching that wind-energy moves from the right nostril, water from the left, and earth and fire from both. This is because the former statement intends the movement in terms of the Lord [of the buddha-clan], and the latter, even when it mentions equal movement [means] movement in each nostril, and when it mentions movement in each nostril means movement in both nostrils, so its [statements on this are] never sure. The statement of movement in the left explained as movement in the right is for the sake of showing the uncertainty about the energy of each of the two nostrils. Finally, it will be explained that, when each energy of a primary element moves, the other three move in its retinue. Though these four "movement from the right nostril etc. " are not explained clearly from the Tantra or from the treatises of the father
and son as "this is the root energy," still you can understand if you combine this explanation of the wind-energies of the four Saviors and the previously quoted explanation that "the vitalizing wind-energy etc. is this Savior etc. "
The Illumination of the Lamp explains that the four wind-energies of earth, water, fire, and wind respectively circulate from the lotuses of secret, heart, throat, and navel centers.
In regard to color, from the quotes of the translations of the Vajra Rosary and the old translations of the Vajra Rosary and the Integrated Practices, the energy of the left emerges as green-yellow, and in its explanation that green yellow is described as the "actuality of black light rays. " From the quotes from the Patshab and Chag translations of Inte- grated Practices it is called green-blue, as also in the commentaries. In the Integrated Practices 1 1 1 4ul the four wind-energies are respectively described as really being black, red, yellow, and white light rays, which
Chapter V-Speech Isolation in General ? 233
agrees with the description given in the Fourteenth Chapter of the Illumi- nation ofthe Lamp. In the Third Chapter of the Illumination of the Lamp the colors of the four wind-energies are explained as red, etc. , and the Revelation ofthe Hidden Intention explains the same. And in the Illumi- nation ofthe Lamp Sixth Chapter, except for explaining the right energy as actually red light rays, the other three colors are as explained above.
Thus, though there are various explanations, vitalizing, evacuative, ascending, and metabolic wind-energies' independent colors are, in order, white, yellow, red, and black, as determined for each. As for there being light rays of five colors in each of them, one holds this as the meaning of the Integrated Practices statement:
Granted that is so, each light ray which emerges, itself surely has five colored light rays; since even a single elemental sphere pervades all four elemental spheres.
KaruQashrpa da explains that shyama can mean both green and black, so it should be taken as green-blue or green-black and not as green-yellow. Lak? hm\ depending on the statement of the pervasive energy as Vairochana and the vitalizing energy as Ak? hobhya, explained them as white and black; but the latter contradicts many treatises, and though there is no clear word on the former, it is better to take it as clear blue according to Master Go. As for one sphere of element of the wind- energies pervading the four [others], when each energy, the vitalizing,
etc. , circulates [114bJ it brings the other three with it; so in each time all four circulate.
Because the Illumination ofthe Lamp Sixth Chapter states:
When one engages in the process of the sphere of each [elemental] sphere, the other three spheres operate as retinue, and thus [each] one radiates as including [others] within it;
because in elucidating its meaning the same point is made in the [Root] Ta n t r a :
It radiates along with its particular retinue;
and because the "four spheres" of that context are explained as being the four spheres of right, left, and [strong and gentle winds in] equally func- tioning nostrils. You must take them as the four wind-energies, vitalizing
234 ? Brilliant Illumination ofthe Lamp
etc. , [so that] when the ascending energy circulates in the right nostril, vitalizing, evacuative, and metabolic wind-energies circulate also together [with it]. And by this one can understand the other three as well.
As for the way in which the other three wind-energies circulate by being incorporated within the ascending energy, they are generated like a single rainbow; as those other three are are under the power of the fire energy, they are reddish white, reddish yellow, and reddish green. By that one can understand how the metabolic wind-energy etc. , [plus] three, cir-
culating from the left etc. , with a main wind-energy and three accom- panying wind-energies included in each case, operate. Thus, the state- ment that the ascending operates from the right, the metabolic from the left, and the vitalizing and evacuating from both equally is in terms of them operating as main wind-energies; it does not restrict their circula- tion as subordinate wind-energies.
When the ascending energy moves the wind-energies of the four principal Saviors in the right nostril, there are first two hundred twenty- five Pandaravasini wind-energies, and then three sets of the same number, respectively, Tara, Lochana, and Mamak. I 1 1 lSaJ wind-energies. 72 Further, in each of the Goddess wind-energies there are four Savior wind-energies. Likewise, when the metabolic energy in the left nostril moves the wind- energies of the four principal Saviors, [there are four sets of Goddess wind-energies], beginning from Tara [working round through Lochana and Mamaki to Pandara]. From this one should understand that, when the vitalizing energy equal from both nostrils moves the four principal [Savior wind-energies], [there are four sets beginning from] Mamaki [wind-energies going round to Lochana wind-energies]. When the evacu-
ative energy moves [from both equally slowly] the four Savior wind- energies, there are four sets of Goddess [wind-energies] beginning from Lochana wind-energies. The Revelation of the Hidden Intention explains that:
72 Thus, a 900-breath-long session of red fire Padman! ltha energies (with Karmanllthn, Ratnan! ltha, and Vajranlltha retinue energies) moving from the right consists of 225 Padmanlltha-Pand! lravlisinT energies, 225 Padman! ltha-Tilrll energies, 225 Padmanlltha- Lochanll energies, and 225 Padmanlltha-Mamak. T energies.
? Chapter V-Speech Isolation in General ? 235
Pandara and so forth in order,
Above and on the side, in front and below, Having the spheres of fire and wind and earth And water. . .
thus Pandara wind-energies operate above, Tara wind-energies on the side, Lochana wind-energies in the front, and Mamakr wind-energies below; and those four are explained respectively as four spheres from fire to earth.
Such being the case, as for each energy, the ascending etc. , in each set of the circulation of four wind-energies of the clans, there are four Goddess wind-energies to be distinguished, which do not operate at one time. As the four wind-energies distinguished as Savior wind-energies operate at one time and the Goddess wind-energies only operate succes- sively, and there are no wind-energies other than the savior wind-energies that operate together, the assertion of Kp? hQa Samayavajra, that one energy operates in the center and the other four abide in the directions, and that the five all operate at one time, is not good; and the position of Tsunmojen that the four wind-energies do operate together indistinguish- ably like a single rainbow, is good. Thus, the explanation of the other [115b] system that takes the five subordinate [wind-energies] as operating simultaneously in the center and directions is again different from this; so the "operating from the above" etc. is explained as successive and not simultaneous.
According to the expression in the Chag translation "above, on the side, equal below . . . ," when four Goddess wind-energies are explained in each set of nine hundred wind-energies, the fire Pandara wind-energies operate in the upper part of the nostril, the wind Tara wind-energies operate from the side of the nostrils, the earth Lochana wind-energies operate equally from the middle of both left and right nostrils, and the
water Mamakr wind-energies operate from the lower part of the nostrils. That agrees with Shrrdhara who, having posited wind-energies of the four elements in the wind-energies of each of the transits, explained the operation of the earth energy in the center and the wind energy from the two sides. The Samputa [Tantra] explanation of operation from the side, and others' explanation of operating from a facet, are taken as "operating from the side," while the meaning of "operating equally" and "frontally"
236 ? Brilliant Illumination ofthe Lamp
is "operating from the center. " If there is operation from the two sides of the nostril, it should be successive.
In the context of the comment in the Tantra "upon the five wind- energies," it is mentioned that the pervasive energy also emerges from the nostrils, thinking about the explanation below that it emerges in the end at death; so except for its circulating there at the time of death, it does not circulate there in life. This is the position of Lak? hm\ Alaritka-
kalas ha, and many former Tibetans. Ekalas hanirgho? ha explains that in the present life it emerges in the pattern of whatever elemental sphere emerges, and at the time of death emerges in the pattern of being princi- pal. In the Sheaf of Instructions, there is a third explanation, that the wind-energies operating in the Devil-free channel, [tt6aJ as they are life- exhausting wind-energies, are pervasive wind-energies. Though there are those three explanations, the pattern of whether or not the pervasive energy that pervades all the joints operates in the nostrils is better [under- stood] according to the first explanation. Therefore, though one can contract [in meditation] the wind-energies that cause inhalation and exhalation through the nostrils, there are many pervasive wind-energies that cannot be contracted-and yet they must be contracted [eventually]; because the Sheaf of Instructions explains the meaning o f the Samputa {Tantra] teaching about practicing vase-breathing and contracting the wind-energies of the twenty-four places as referring to the contraction of
the pervasive wind-energies.
branch wind-energies]
Explaining the meaning of the five
? The Integrated Practices explains the five branch wind-energies as residing in the five sense faculties such as eye. And the Vajra Rosary states that [the five wind-energies] operate from the five channels:
"Moon-part," "Luminance,"
"Reverence," "Hidden crystal," and "Liver" -
These are the names of the five channels.
The wind-energies that operate from the five channels are "Dragon," "Tortoise," "Chameleon,"
"Devadatta," and "Dhanujit. "
Again from the same text [the Vajra Rosary]:
[VI. B. 3. b. ii. c'3'd'i'B"3"d"ii" -
Chapter V-Speech Isolation in General ? 237
Reality of bliss dwelling in the heart-center, Light illuminating the Buddha-sun,
With the form of subject and object -
That constitutes the twelve light rays. Light-increase, Light-ray, Refulgent,
Clear, Blaze, and Light-blaze- Depending on eye and so forth,
They hold all outer [objects,] form etc. Light-ray, Light-full ( 'od ma), Luminant, Clear-beauty, Clear-light, Solar-clear- The aspect of outer forms etc. ,
These six are proclaimed as light.
Thus the wind-energies emerging from the heart center, depending on the six sense-faculties, are called the six subjective wind-energies that mobilize the sixfold [consciousness] cluster and the six objective wind- energies [116b] that distinguish forms, etc. So those channels are obviously channels that abide in the heart center. One must investigate whether these refer to the same channels in the heart center such as "Triply twisted" etc. , explained as the channels for the five objects.
The five branch wind-energies are mainly branches of the vitaliz- ing energy, and so the heart center is the principal location in which they both arise and decline.
As the Illumination ofthe Lamp declares:
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel. 'Vajra' has the five colors. . . "
Thus the five branch wind-energies each have the nature of five light rays, and they enter and exit the sense doors all day and night. As for their colors, Master Go explains that the upmoving energy is red, the per- moving, blue, the commoving, yellow, the surmoving white, and the ultramoving is green. And as for the way in which the fifth energy abides
in the body sense faculty, it abides wherever that sense faculty pervades.
238 ? Brilliant lllumination ofthe Lamp
? The Integrated Practices explains the ten wind-energies as becom- ing the inhalation and exhalation, as developing in the womb, as not involving respiration until birth, and as involving it from birth. Again, the entry and exit of the five main wind-energies has already been explained. Some of the five branch wind-energies function together with the wind-
energies that operate in the nostrils; or else they apply themselves what- ever way is appropriate. And those fll7al [also] become the four elemental spheres such as wind, the four goddesses, and the five elements, as above explained. And the root wind-energies have already been explained as becoming the five clans and the five wisdoms. If we do the same for the branch wind-energies, it should be done in accordance with the way they are distributed among the five senses, the five objects, and the five clans.
The statement about using them for vajra recitation, basing on the three letters, refers to all ten wind-energies. The statement "all those wind- energies, based on the letter A, cause all words to be expressed" is not pre- cluded to apply to al1 ten.
Again, those become insubstantial when attaining the indestructible, meaning that in the end at death, they dissolve into the indestructible in the heart center and enter the clear light; that can also be done in the same way through the path. In the Integrated Practices, thinking of the statement in the context of answering the questions about these, as to what the ten wind-energies do and where they abide, the functions of the wind-energies are explained:
However, as to their functions, the five root wind-energies abide in the parts of the bodies and perform the func- tions of the body. And the five branch wind-energies abide in the eye, etc. , and perform the functions of the senses.
This is what is stated. For more details, it has already been explained in the body isolation, so it should be understood from that.
Therefore, "becomes inhalation and exhalation," and so forth, is understood as conveying their identities. In the Five Stages, the com- ments such as "this is the mount of consciousness," declares that the wind- energies are the mounts of consciousness, meaning that the wind-energies
Explaining the meaning common to
[ VI. B. 3. b. ii. c '3 'd TB "3 "d "iii " - the two wind-energies]
Chapter V- Speech Isolation in General ? 239
mobilize the consciousnesses. It is also stated that: ". . . for that reason all of us living beings [117bl are a world in movement. . . " And if one said that the physical body caused all movement and agitation, giving that as the reason, it would not apply to "all of us" living beings, [since some do not have gross bodies, but all are moved around by gross or subtle wind- energies].
If one wonders: "As for the material body being moved by wind- energy, it is not the same with consciousness, so what is the meaning of that [wind] moving [consciousness] ? "
Lak. ? hmi et al. say that the discernment of objects by the six con- sciousnesses depends on their being impelled by wind-energies; other- wise, [without] them, one would not see at all, like a blind person. And therefore these two when connected together, like a cripple [conscious- ness, who can see] and a blind person [wind-energy, who can walk], can achieve their purposes.
The Revelation ofthe Hidden Intention states: Going, performing acts such as [seeing] objects,
Here, they depend on that [wind-energy function] . . .
that performing the functions of going and moving etc. and perceiving objects all depend on the wind-energies. Since the Integrated Practices states that the five [branch] wind-energies abide in the sense-faculties and perform the functions of the objects and senses, one does have to accept that the function of consciousness in holding its objects depends on wind-energies. Nevertheless, one cannot use that reason to posit that wind-energy is the mount of consciousness, just as the senses and objects
themselves [are not mounts of consciousness] .
Furthermore, the Integrated Practices states that one gradually
moves out of the immersion in the subtle realm of luminance, and, condi- tioned by that, one experiences all the natural instincts day and night. And the Great Brahmin [Saraha] also said [in an Enlightenment Song] :
This, [luminance-] mentality once withdrawn,
Is energized by wind-energy;
It moves, is agitated, and becomes very disturbed.
That is, when energized by the wind-energy, the mind is produced in a very agitated form. Thus, though they accept that all agitations of the mind, either conceptual or nonconceptual, arc caused by wind-energy.
240 ? Brilliant Illumination of the Lamp
still you should not think that just for that reason you have discovered the meaning of positing energy as the mount of consciousness.
Ifone wonders: Well then, how is it [so posited]? [118al
As consciousness is not embodied, it has no independent power to come and go in relation to objects; but when it functions together with wind-energy, then it becomes capable of relating to objects. The Inte- grated Practices states that the three luminances are free of coming and going; and again, in answer to the questions, "How does it expand and contract in the body day and night? What is witness to this? " it states,
after explaining how those three [luminances] are formless, that:
Granted it is so: but as it is endowed with luminance, thus on can witness it when [it is] together with the element of wind.
The meaning of that is that, granted that the three consciousnesses are disembodied, as they have the luminance [that goes along with subtle] energy, they are caused to come and go, just as the witness together with the wind-energy comes and goes without resting. Therefore, its going to objects by way of the wind-energy is the meaning of the "mind going mounted on the energy. " And in that regard, there are instances of the mind both serving and not serving to pick up the object. Further, when
progression in the wind-energy itself upon which one is mounted occurs from prior to later, although there is no progress from one objective area to another, it is not that there is no objective progression.
[A ryadeva] states in thelntegrated Practices:
The subtle element and the consciousness luminances, as they are immaterial, they become mingled like butter poured in butter, and they cause the completion of all activities, mundane and transcendental.
Here, wind-energy and mind are stated to be mingled like butter in butter; hence Lak? hmts pronouncement that they are one actuality is excellent.
As for the Integrated Practices' calling the wind-energy "immate- rial," lllllbl it intends a lack of the materiality that functions as the gross elements, and does not intend an absence of the five light ray [energies]
Chapter V-Speech Isolation in General ? 241
of the subtle realm. 73 Just as before that "immateriality" was mentioned in reference to the lack of the forms of hands and feet in the external wind- energy. Also, the statement that consciousness causes the movements of the body, it is made [intending consciousness' working] together with the wind-energies, as mind cannot move [the body] without the energy. This
can also be understood from the Four Hundred Commentary. [VI. B. 3. b. ii. c'3'dTB"3"e" - How the wind-encrgies transit]
The fifth has two parts: [i"] The way [the wind-energy] transits or does not transit from one nostril to another; and [ii"] The way it transits from one petal and elemental sphere to another. 74
IVI. B. 3. b. ii. c'3'dTB"3"e"i" - The way (the wind-energy) transits and does not transit from one nostril to another]
From the Time Machine literature, six wind-energies - wind- energies of earth, water, fire, wind, space, and consciousness - move from the right and [the same] six wind-energies move in reverse order from the left. So there are twelve transits from the right earth to the left space and so forth. And in each transit interval, fifty-six breaths move from the central channel in each quarter. So in one day, six hundred and
73 This underlines a crucial difference between exoteric and esoteric physics of conscious- ness, in that the "non-materilaity" of consciousness - the radical dualistic interactionism of mental and physical-is here stated to apply only on the coarse reality level; and on the subtle level, mind and wind-material subtle energy-are said to be ultimately indi- visible, making the mental and physical also ultimately indivisible.
14 These sections are among the most dense and confusing in the work. In navigating through them, one must remember that this is the vajra recitation section, so the aim is to understand the natural circulation of the body's inner winds (breaths and other energies) throughout the nervous system, in order to fuse their functions with the transformative energy of mantra, to isolate all speech and subtle energies from ordinary naturalness and experience and manifest it as the play of enlightened divine beings. Thus, by cultivating a minute awareness of the way energies circulate in the body at the ground level, their transmutation into divine functions can become complete. Tsong Khapa here may frus- trate the would-be practitioner, because, as a scientific investigator, he is concerned to show the variety of interpretations and systems of the great texts and masters, and does
not hasten to present a single, unified system as the one to memorize and implement.
? ? ? 242 ? Brilliant Illumination of the Lamp
seventy-five75 wind-energies move from the central channel, and the rest of them move from the right and left channels. Again, if you divide one day's twenty-one thousand six hundred wind-energies by twelve, the resulting amount in each is eighteen hundred, explained as the wind- energies of each transit-though each will not be quite that much if you count separately the wind-energies moving from the central channel. One
"breath" (dbugs) is an inhalation and exhalation together. The Vajra Rosary and the Vow Arisal also agree with that. According to the Sheafof Instructions, there is no separate space energy apart from the four element wind-energies. This is supported by the Vajra Rosary, the Revelation of the Hidden Intention, and the Nondual Triumph [Tantra]. [119a] Thus, those things stated in the Time Machine-such as the space [energy] moving apart from the four element wind-energies, the wind-energies of the five small elements moving in each nostril in the four directions, and the center, the throat and crown petal numbers switching, and four of the sixty-four navel petals being empty-all these are interpretable meaning [teachings] for the benefit of disciples such as Suryaratha; they are not
definitive in meaning. 76 As [the Sheaf of Instructions] explains, it is just like the teachings about the arrangement of the environment universe of the three realms in the upper boundary of Sumeru, by following the claims of [the astronomer] Varaha, etc.
In regard to the Moonlight Commentary's statement about the Reve- lation of the Hidden Intention's mention of twenty-four transits, some say that since, after two transits move uninterruptedly in one nostril, [the wind-energy] transits to another nostril, in one day there are twelve tran- sits in the nostril, just as in the external year there are twelve transits of the sun. As for the explanation in the Two-Part [Hevajra Tantra} about sixteen transits, the sixteen petals of the throat are intended.
Others say, after one and a half transits of the twenty-four have moved in one nostril, [the energy] transits into another nostril and another
75 In fact, 1 2 x 56 = 672, so there should be 56. 25 central channel breaths per transit for it to work out - very subtle energy movement from that central channel !
76 The idea that much of the Time Machine Tantra inner technology is interpretable meaning level, in order to attract the outsider yogiinTs, may be a distinctive interpretation of Tsong Khapa's tradition, also turning up in Kedrup Jey's extensive Time Machine commentaries.
? Chapter V-Speech Isolation in General ? 243
two and a half move there. Thus in one day there are sixteen transits, having left four of the sixteen petals in the third row out of the navel lotus, that leaves twelve transits; so [the count of the internal transits] should agree with the external [transit count] .
Otherwise, all outer and inner things need not be placed in agree- ment. In both sides, one and a half transits in inner and outer [dimen- sions] ! 119bJ constitute half a session. The Vajra Rosary and so forth explain that there is no contradiction with having each [outer] transit constitute a half a session of the inner. Every two transits of the twenty- four transits, according to the system that takes each transit [as move- ment in] the nostril, makes an explanation of sixteen transits, intending the [sixteen] throat petals and not the nostril transits. And by the system that takes one and a half transits of the twenty-four as a single nostril transit, the explanation of the twelve transits intends the twelve petals of the navel chakra, thus harmonizing with the outer transits, and not intending the nostril transits. There is also the Vajra Rosary etc. explana- tion of each transit as a half-session and the Revelation of the Hidden Intention explanation of one and a half transits as a half session-all these inconsistent explanations are accepted as non-contradictory.
The SheafofInstructions statement of twenty-four is explained as twenty-four half sessions. These must be explained as twenty-four [refer- ring to] each transit of the four Goddess wind-energies. Munishri inter- prets the Revelation of the Hidden Intention explanation of the twenty- four nine hundreds in a single day in terms of the nostril transits, and the
statement of twenty-four transits as interpretable in meaning, and the Hevajra explanation of sixteen transits as definitive in meaning. Further he accepts them as nostril transits, saying "because of agreeing with the statement 'as without, so within. "'
In that regard, the Esoteric Community Root Tantra and its other
Explanatory Tantras do not explain clearly the duration of the four ele- mental sphere wind-energies moving from the nostrils, and in the present translation of the Revelation of the Hidden Intention, each of the four wind-energies, white, yellow, red, and black, has four l t 20a l two-hundred- twenty-five [breath] goddess sets, totalling nine hundred, which by twenty-four sets moving in a single day gives twenty-one thousand six- hundred movements of wind-energies. To reconcile that with the Vajra Rosary, the four wind-energies are root wind-energies, and, taking each as a principal one by including the other three within it, each moves nine
244 ? Brilliant Illumination of the Lamp
hundred times. The Vajra Rosary explains that when the four wind- energies move, they abide in each half session. About the meaning of that, Tibetan scholars explained it as the duration of each set of nine hun- dred wind-energies moving. And Munishrialso explained a Community system half session in the same way.
The Illumination of the Lamp Fifteenth Chapter explains that in the time of each set of nine hundred wind-energies moving, the vajra recita- tion accomplishes the activities of peace and so forth. The Illumination of the Lamp Fourteenth Chapter, with a quote said to be from the Explana-
tory Tantra, elucidates the meaning of the statement that the four element wind-energies endure each a half session, explaining that the four ele- mental sphere wind-energies emerge from the four centers such as the secret center, and explaining that the period of enduring a half session is a performing of the four activities such as peace. Thus, the period of each half session is a set of nine hundred; and the four sphere wind-energies, when moving in the nostril, seem to measure each in their period of duration as a half session. Thus it does not intend to explain that nine hundred in the former half session and another continuous nine hundred give eighteen hundred movings and transit to another nostril. Nor is it interpreting there to be twelve transits in left and right nostrils in the wind-energies of one day, due to the fact that the two elemental spheres I12Uhl that move evenly in both nostrils do not transit the nostrils.
The Illumination ofthe Lamp's mention of the Explanatory Tantra refers to the Revelation ofthe Hidden Intention, according to Shnrldha and Kalden Drakpa, and though it is not in the present translation, it is included in appendices, and so it is not inconsistent.
Well, but from the Liberation Drop, it is stated that:
Each set connected to [one of] the four seals, Comprises two hundred twenty-five, Multiplied by four makes nine hundred;
And the twenty-four transits,
Thus make twenty-one thousand Six hundred [breaths]. . .
-how does this reconcile with the above statement of the twenty-four transits?
Both here and in the Personal Instruction, two elemental spheres in each nostril and two spheres of equal movement are explained. So in
Chapter V-Speech Isolation in General ? 245
regard to the two elemental spheres, there are twelve transits in right and left nostrils, and in regard to the other two elemental spheres, though there are no transits in the nostrils, the treatise's meaning is interpreted as refer- ring to twelve transit events of the elemental spheres. So, also the Libera- tion Drop Commentary [by Vitap? da] does not state that the treatise's intention is to explain there being twenty-four transits in each of the right and left nostrils.
Here one might imagine: "Well, if one allows the Revelation of the Hidden Intention system to be like that, the Vajra Rosary measure of the half session is not the same. To quote:
By the division of the session boundaries,
Then one will recite in conforming order;
In each session boundary, the vitalizing wind-energies Are discerned as controlled;
And by count of two thousand seven hundred
They should be fully incorporated
[In vajra recitation practice] .
And also, it is [not consistent] because it explains that there are two thou- sand seven hundred wind-energies in each session measure, and so there should be one thousand three hundred fifty in each half session. To quote again: [12la]
Those, through the application of enthusiasm, Gradually become eight sessions . . .
And therefore [it is inconsistent] because it states there to be sixteen half sessions in a day. "
[In response to this:] As for the meaning of the first quote, the Vajra Rosary here is talking about-having taken out six months for vajra reci- tation after completing the creation stage - such an above-stated measure of constructs about the wind-energies during the second month of the conforming order recitation, since the yog1nithrough purposeful control effort has made the wind-energies of a single day into eight equal seg-
ments. This is what is meant, and the statement does not apply to the movement of wind-energies in others not [having reached that stage]. As for the meaning of the second quote, it indicates [the wind-energies] radi- ating from the three channels, rasanti, lalanti, and dhati, and becoming the eight channels of the session at the heart center, and does not indicate
246 ? Brilliant Illumination ofthe Lamp
the measure of the duration of [ordinary] energy movements. And, as for the statement that the wind-energies of the four spheres moving in the nostrils abide each for half a time-period, it indicates the duration of wind-energies moving naturally in the occasions of basic time and path- time. Thus, a "half-session" in that context and the "half-period" of the two thousand seven hundred, though nominally similar, are different in
meaning.
Therefore, one should reconcile the "half-sessions" of the two Ex-
planatory Tantras and the explanation of the Nondual Triumph [Tantra], which is quoted in the Five Stages. In this regard, Lak? hmi, Kalden Drakpa. and Alarilka[kalasha] [all] said [words to the effect] that there arise eight sessions in the measure of the process of wind-energies, six- teen half sessions, with eight hours in each session, and a half hour of clear light free of inhalation and exhalation in each session. Thus in one day, four hours of clear transparence arise, and if one holds the mind on the drop during [12Ibl that time, the mental one-pointedness with the nature of clear light is produced. 77
While other Tantras of the Community literature do not explain the number of hours in a day, the Vajra Rosary states there to be sixty hours in a day,78 which does not mean that there are sixty-four hours in this system. In that Tantra "period" (dbyu gu) and "hour" (chu tshod) have similar meanings, and, as other Tantras talk of sixty-four "periods," if one tries to avoid contradictions between sixty and sixty-four, [one needs to know] the meaning of others' explanations of thirty-two hours and sixty-four periods. This Tantra differs in meaning from the above expla-
nations of both the Vajra Angel and the Four Seats, which [therefore] must be abandoned. Thus, as the time of half an hour free of respiration in the beginning of the session of movement in the nostril is refuted by not being perceived when it could be perceived, [such explanations] are not good. And if one thinks it refers to the Time Machine explanation of four empty petals in the sixty-four navel chakra petals, that is not the meaning.
77 This count would give 64 "hours" (Tib. chu tshocl) in a day, therefore the "hour" here is 22. 5 of Western "minutes" long.
78 In this case the "hours" of a 60 "hour" day would be 24 minutes long.
? Chapter V- Speech Isolation in General ? 247
The Vow Arisal says:
The wind-energies of the sixteen Transit factors happening in a day, Always in [one or both of the] nostrils, Truly move a half session each. 79
Thus it sets up sixteen half sessions per day and explains the sixteen tran- sits taught as moving in the nostrils in each half session; but this is not to be interpreted as the sixteen transit-arrivals in the left and right nostrils. For, in that Tantra, it explains the fire and wind sphere [wind-energies] as each moving [respectively] in the right and left nostril, and the earth and water sphere [wind-energies] as moving equally in both nostrils. Thus one should recognize eight transit arrivals in each of the right and left nostrils and (t22aJ eight elemental sphere transits, which do not transit the nostrils.
[S hrilhara' s] Black Yamari [Tantra] commentary, Orgasmic Lumi- nance, explains as "eight day-times" and "eight night-times" the transits of wind-energies from one nostril to another, [the wind-energies] having stayed in either nostril for half a session; and Damtsig Dorjey and Muni- s hrialso accept that.
[VI. B. 3. b. ii. c'3'dTB"3"e"ii" - The way it transits from one petal and elemental sphere to another]
The Vow Arisal states:
The channels are thirty-two,
And four quarters of one session
Are [together] called "root" and "hour. " The measure of "day" and "night" periods
79 In this section on the wind-energy-control practices, Tsong Khapa frequently quotes the Vow Arisal Tantra, parts of which which have been beautifully translated from the Sanskrit by S. Tsuda, whose Sanskrit edition is cited in the footnotes to the Tibetan text edition. His English translation often differs from mine, as the Sanskrit and the Tibetan have some differences beyond English styles and terminologies. When those differences occur, I have followed the Tibetan Tsang Khapa is citing, as his commentary depends on that version. In some cases, Tsuda's interpretations have been of great help in understand-
ing the quite complex wind-energy-control systems in both texts.
? ? 248 ? Brilliant Illumination of the Lamp
Becomes sixty-four.
Half a "root," half an "hour," a "period" -
These are remembered as an eighth of a session. so
Astronomers make an eighth of a day the measure of a "session" [three Western hours]. So [a day has] an eight session duration, and, taking half a session as one "transit" [ninety minutes], [there are] sixteen transits, and, taking one quarter of a session as an "hour" [forty-five minutes (chu tshod)], thirty-two hours, and, taking a half an hour as a "period" [twenty- two and a half minutes], sixty-four periods. In the Vow Arisal Commen- tary, using the Bhasati81 mathematics, [the author] puts a hundred periods in a day, and he explains that the various astronomers make the length of
the period according to their own wish; and the same goes for the hours. Accordingly, in the Tantra, its states that for some, a day has thirty-two hours, for some sixty, and for others in each hour there is one period.
Chapter V-Speech Isolation in General ? 227
As it seems that the hundred and eight is explained as derived from nine wind-energies circulating in six wheels, the previous explanation disagrees with the Tantra. If each of the nine wind-energies such as vital- izing and evacuative circulates in each of the six wheels, and if [they also] circulate in others, then it is still necessary to explain the system of deriving the hundred [and eight] count; and if [they] do not circulate [elsewhere], it is incorrect, as [a wind-energy] circulating from the navel to the nostrils must circulate through the heart and throat centers and so fo r t h .
Furthermore, the Siitra quoted in the Commentary as: Beginning from the half session, having the nature of nine
in the six wheels, until the very end of the half session . . .
also does not seem to be correct. Whatever the case, though it seems to be the meaning of that Tantra that the hundred and eight wind-energies are not non-comprised of the ten wind-energies, as it also seems difficult to posit the pattern of circulation of each of nine wind-energies in order in each of six wheels, [ll laJ we must still investigate this [question].
[VI. B. 3. b. ii. c'3'dTB"3"d" - Explanation of each type]
The fourth has three parts: [i "] Explaining the meaning of the five root wind-energies; [ii"] Explaining the meaning of the five branch wind-energies; and [iii"] Explaining the meaning common to the two wind-energies.
I VI. B. 3. b. ii. c '3 'd TB "3 "d "i " -
w i nd-energies]
As to where the five wind-energies stay and which energy belongs to which savior, the Vajra Rosary Tantra states:
Vitalizing energy stays in the heart center, Born from the specific clan of Ak? hobhya. Evacuative energy stays in the genitals, Born from the Ratnasambhava clan. Ascending energy stays in the throat,
With the nature of Amitabha.
Metabolic energy stays in the navel lotus. With the nature ofAmoghasiddhi.
? ? Explaining the meaning of the five root
228 ? Brilliant Illumination of the Lamp Pervasive energy stays in all parts,
The actuality of Vairochana.
The Integrated Practices also states it in that way.
The statement, "this illumination of the reality of the five wind-
energies has the actuality of the five wisdoms," that the [wind-energies] are the five wisdoms, should be understood as referring to the five clans.
Now the vitalizing wind-energy circulating from the nostrils is the gross vitalizing energy, and the "indestructible wind-energy" staying in the heart center is the extremely subtle vitalizing wind-energy. As the Vajra Rosary Tantra states:
In the sky of the chamber of the heart lotus The wisdom vajra always dwells. . .
And:
Thus, the wind-energy that always dwells in the heart center as long as one lives is explained as the vitalizing energy. So one must posit both a gross and subtle vitalizing energy. As the Four Goddess Dialogue states:
Supreme subtlety ofjust the half-[mustard-seed]-measure, The actuality of the mentality in the form of a drop-
It always l l l t bl dwells in the center of the heart,
Ablaze with magnificent rays of light.
This refers to the indestructible energy which blazes with five light rays. And the Vajra Mandala Ornament Tantra also teaches the indestructible energy:
Indestructible in the center of the heart, Brilliant like a pure butter lamp, Unchanging, supremely subtle, "A"-theholy Lord.
In general there are many "heart center indestructibles," such as white and red enlightenment spirits, the ground clear light, and the subtle vitalizing energy, etc. This one is explained in the Vajra Rosary Com-
The world realm of the great Lord Ak? hobhya is that very reality. The place where he always dwells Is called the "life-wisdom. "
Chapter V-Speech Isolation in General ? 229 mentary as "clear light energy. " And it is the same one mentioned in the
Reality Accomplishment as [involved in] the:
. . . realization of ultimate reality when the orgasmic wind- energy abides in its own place after the other wind- energies have dissolved.
Therefore, as the Vajra Rosary explains that the wind-energies at the time of death dissolve from below upwards in the sequence of their original birth, and as it is taught that in the original [fetal] development the vital- izing wind-energy [is the] first [to] develop, it happens that in the end the wind-energies dissolve into the subtle vitalizing energy. Thus, also the Integrated Practices explanation that the wind-energies enter the inde- structible in the end means that they dissolve into the heart center's inde- structible energy.
While the heart center's indestructible energy and drop stay within the dhati central channel of the heart center channel knot, the vitalizing energy that circulates from the nostrils, though abiding in the heart center, does not abide [exactly] there [in the center of the channel knot] .
As for the Body Speech Mind Essence Chapter of the Vajra Rosary statement that the evacuative energy abides in the anus, in the middle of the secret center, the actual place is the lotus of the secret center, intend- ing that the evacuative energy evacuates "great dirt" from the anus. 1 I l 2aJ The Illumination of the Lamp explanation of the earth energy abiding in the lotus of the anus also refers just to that secret center lotus.
Here one objects: "There is a statement of the Vajra Rosary, that:
Both the sixty-four- and eight-petaled [wheels], as they face up and down [respectively], cause the vitalizing and evacuative [energies] to circulate by relying upward and downward.
Is it to be understood as [referring] to above and below the eight petalled heart center? Or is it referring to the above and below of the sixty-four- petalled navel center? If the former, it contradicts the locations as ex- plained above; if the latter, it contradicts the statement made after the two lines 'chamber of the lotus of the heart etc. . . ,' namely, 'relying upward
and downward, the vitalizing and evacuative great wind-energies abide. '" [In response,] "upward and downward" is taken as above and below the channel-knot of the heart center. "Abide" means "cause to circulate,"
230 ? Brilliant Illumination ofthe Lamp
referring to the path of circulation, not to a fixed place; so the first fault does not apply.
Here one may wonder: "Well, as it explains that the earth energy, the evacuative [wind-energy], circulates in the two nostrils, how can it be said to 'circulate relying downward' from the heart center? "'
That means that the evacuative energy cannot go up through the dhati path since it is blocked by the heart center channel knots; and the same [vice versa] for the vitalizing energy. Just as the vitalizing energy enters and exits from the nostrils from heart upward through the throat, so the evacuative energy enters and exits from the navel to the anus and the urethra. As the Red Yamari Tantra states:
Beginning in the navel, the evacuative [energy] Goes on the lower path to stop at the secret center; Having departed the heart to the throat.
The vitalizing [energy] goes from the nostrils. [ 1 12bl
The metabolic [fire-equalizing] energy abides equal with the furor of the navel. By reason of the Vajra Rosary statement that, blocked by the channel knot in the middle of the heart center, the vitalizing energy cannot go down from that place and the evacuative energy cannot go up, the three wind-energies that abide in the other three wheels also cannot likewise enter and exit through the center of the channel knots. As the Vajra Rosary states:
Coming and going are manifested in the lotuses Of throat, heart, navel, and secret centers . . .
excluding the pervasive energy, such is the pattern of the coming and going of the other four energies in their abodes. Further, those abodes are determined by their first arisal and their final place they return to once completing their circulations, and it is not that their overall circulation always goes out only from those places and enters into only those places.
When there is coming and going of the wind-energies, as for from which nostril they move, which wind-energy they are, from which ele- mental sphere, and what color they are; the Vajra Rosary states:
Dwelling in the clans of the five buddhas, Emerging from the nostril hole,
The five wind-energies truly move upward.
Chapter V-Speech Isolation in General ? 231
They always change, acting in the body, By moving in the superficial nose,
They emerge from that door.
Four kinds - moving from left, right, From both [nostrils], and gently moving.
The right [nostril energy], its elemental source Is the actual sphere of fire;
Its good red color
Marks the movement of the Lotus Savior.
The left [nostril energy], its elemental source
Depends on the sphere of wind-energy;
Its greenish gold appearance,
Marks the movement of the Karma Savior. The double
[nostril energy] [113aJ Has a golden color,
Is the actual sphere of earth
And is the movement of the Jewel Savior. The gentle [energy], unmoving,
Is the elemental sphere of water,
Its pure crystal appearance
Marks the movement of the Vajra Savior. [Energy] emerging from all elements, Objects constituting habitat and inhabitant, Is the nature of Vairochana,
It will emerge [only] at the end in death.
Entranced on these four elemental spheres Always recite [their mantras] .
The mantri, by the very count of recitation
Always recites all day and night . . . .
As for the meaning of this, the Integrated Practices explains that one should always recite [in the vajra manner], once light rays have emerged from the tip holes of vajra and lotus and gone upward. by the process of engaging [by inhaling] etc. the Lord of the three syllable mantra
in each elemental sphere of [energy] moving from the right and left nos- trils of the superficial nose. In regard to the fourth line, another transla- tion says, . . always truly moves in the body. " The pervasive energy also is said to circulate from the nose door along with the other wind-energies.
232? BrilliantIlluminationoftheLamp
thus being shown to emerge from the nostril. And as for "gently moving," though elsewhere it is taught to move from both left and right one by one, here it is understood to be moving from both nostrils. "Unmoving" has the meaning of "barely moving," according to the Integrated Prac- tices. This statement about "emerging from the right, etc. " is explained by the Integrated Practices as referring to the right and left nostrils and also both nostrils. The Vow Arisal similar statement is to the same effect; not meaning, as [thought by the author of] the Vow Arisal Commentary, as referring to the movement [ 1 13bl from the left, right, and center of each
nostril.
That the Vajra Rosary teaches thus does not contradict the Personal
Instruction's teaching that wind-energy moves from the right nostril, water from the left, and earth and fire from both. This is because the former statement intends the movement in terms of the Lord [of the buddha-clan], and the latter, even when it mentions equal movement [means] movement in each nostril, and when it mentions movement in each nostril means movement in both nostrils, so its [statements on this are] never sure. The statement of movement in the left explained as movement in the right is for the sake of showing the uncertainty about the energy of each of the two nostrils. Finally, it will be explained that, when each energy of a primary element moves, the other three move in its retinue. Though these four "movement from the right nostril etc. " are not explained clearly from the Tantra or from the treatises of the father
and son as "this is the root energy," still you can understand if you combine this explanation of the wind-energies of the four Saviors and the previously quoted explanation that "the vitalizing wind-energy etc. is this Savior etc. "
The Illumination of the Lamp explains that the four wind-energies of earth, water, fire, and wind respectively circulate from the lotuses of secret, heart, throat, and navel centers.
In regard to color, from the quotes of the translations of the Vajra Rosary and the old translations of the Vajra Rosary and the Integrated Practices, the energy of the left emerges as green-yellow, and in its explanation that green yellow is described as the "actuality of black light rays. " From the quotes from the Patshab and Chag translations of Inte- grated Practices it is called green-blue, as also in the commentaries. In the Integrated Practices 1 1 1 4ul the four wind-energies are respectively described as really being black, red, yellow, and white light rays, which
Chapter V-Speech Isolation in General ? 233
agrees with the description given in the Fourteenth Chapter of the Illumi- nation ofthe Lamp. In the Third Chapter of the Illumination of the Lamp the colors of the four wind-energies are explained as red, etc. , and the Revelation ofthe Hidden Intention explains the same. And in the Illumi- nation ofthe Lamp Sixth Chapter, except for explaining the right energy as actually red light rays, the other three colors are as explained above.
Thus, though there are various explanations, vitalizing, evacuative, ascending, and metabolic wind-energies' independent colors are, in order, white, yellow, red, and black, as determined for each. As for there being light rays of five colors in each of them, one holds this as the meaning of the Integrated Practices statement:
Granted that is so, each light ray which emerges, itself surely has five colored light rays; since even a single elemental sphere pervades all four elemental spheres.
KaruQashrpa da explains that shyama can mean both green and black, so it should be taken as green-blue or green-black and not as green-yellow. Lak? hm\ depending on the statement of the pervasive energy as Vairochana and the vitalizing energy as Ak? hobhya, explained them as white and black; but the latter contradicts many treatises, and though there is no clear word on the former, it is better to take it as clear blue according to Master Go. As for one sphere of element of the wind- energies pervading the four [others], when each energy, the vitalizing,
etc. , circulates [114bJ it brings the other three with it; so in each time all four circulate.
Because the Illumination ofthe Lamp Sixth Chapter states:
When one engages in the process of the sphere of each [elemental] sphere, the other three spheres operate as retinue, and thus [each] one radiates as including [others] within it;
because in elucidating its meaning the same point is made in the [Root] Ta n t r a :
It radiates along with its particular retinue;
and because the "four spheres" of that context are explained as being the four spheres of right, left, and [strong and gentle winds in] equally func- tioning nostrils. You must take them as the four wind-energies, vitalizing
234 ? Brilliant Illumination ofthe Lamp
etc. , [so that] when the ascending energy circulates in the right nostril, vitalizing, evacuative, and metabolic wind-energies circulate also together [with it]. And by this one can understand the other three as well.
As for the way in which the other three wind-energies circulate by being incorporated within the ascending energy, they are generated like a single rainbow; as those other three are are under the power of the fire energy, they are reddish white, reddish yellow, and reddish green. By that one can understand how the metabolic wind-energy etc. , [plus] three, cir-
culating from the left etc. , with a main wind-energy and three accom- panying wind-energies included in each case, operate. Thus, the state- ment that the ascending operates from the right, the metabolic from the left, and the vitalizing and evacuating from both equally is in terms of them operating as main wind-energies; it does not restrict their circula- tion as subordinate wind-energies.
When the ascending energy moves the wind-energies of the four principal Saviors in the right nostril, there are first two hundred twenty- five Pandaravasini wind-energies, and then three sets of the same number, respectively, Tara, Lochana, and Mamak. I 1 1 lSaJ wind-energies. 72 Further, in each of the Goddess wind-energies there are four Savior wind-energies. Likewise, when the metabolic energy in the left nostril moves the wind- energies of the four principal Saviors, [there are four sets of Goddess wind-energies], beginning from Tara [working round through Lochana and Mamaki to Pandara]. From this one should understand that, when the vitalizing energy equal from both nostrils moves the four principal [Savior wind-energies], [there are four sets beginning from] Mamaki [wind-energies going round to Lochana wind-energies]. When the evacu-
ative energy moves [from both equally slowly] the four Savior wind- energies, there are four sets of Goddess [wind-energies] beginning from Lochana wind-energies. The Revelation of the Hidden Intention explains that:
72 Thus, a 900-breath-long session of red fire Padman! ltha energies (with Karmanllthn, Ratnan! ltha, and Vajranlltha retinue energies) moving from the right consists of 225 Padmanlltha-Pand! lravlisinT energies, 225 Padman! ltha-Tilrll energies, 225 Padmanlltha- Lochanll energies, and 225 Padmanlltha-Mamak. T energies.
? Chapter V-Speech Isolation in General ? 235
Pandara and so forth in order,
Above and on the side, in front and below, Having the spheres of fire and wind and earth And water. . .
thus Pandara wind-energies operate above, Tara wind-energies on the side, Lochana wind-energies in the front, and Mamakr wind-energies below; and those four are explained respectively as four spheres from fire to earth.
Such being the case, as for each energy, the ascending etc. , in each set of the circulation of four wind-energies of the clans, there are four Goddess wind-energies to be distinguished, which do not operate at one time. As the four wind-energies distinguished as Savior wind-energies operate at one time and the Goddess wind-energies only operate succes- sively, and there are no wind-energies other than the savior wind-energies that operate together, the assertion of Kp? hQa Samayavajra, that one energy operates in the center and the other four abide in the directions, and that the five all operate at one time, is not good; and the position of Tsunmojen that the four wind-energies do operate together indistinguish- ably like a single rainbow, is good. Thus, the explanation of the other [115b] system that takes the five subordinate [wind-energies] as operating simultaneously in the center and directions is again different from this; so the "operating from the above" etc. is explained as successive and not simultaneous.
According to the expression in the Chag translation "above, on the side, equal below . . . ," when four Goddess wind-energies are explained in each set of nine hundred wind-energies, the fire Pandara wind-energies operate in the upper part of the nostril, the wind Tara wind-energies operate from the side of the nostrils, the earth Lochana wind-energies operate equally from the middle of both left and right nostrils, and the
water Mamakr wind-energies operate from the lower part of the nostrils. That agrees with Shrrdhara who, having posited wind-energies of the four elements in the wind-energies of each of the transits, explained the operation of the earth energy in the center and the wind energy from the two sides. The Samputa [Tantra] explanation of operation from the side, and others' explanation of operating from a facet, are taken as "operating from the side," while the meaning of "operating equally" and "frontally"
236 ? Brilliant Illumination ofthe Lamp
is "operating from the center. " If there is operation from the two sides of the nostril, it should be successive.
In the context of the comment in the Tantra "upon the five wind- energies," it is mentioned that the pervasive energy also emerges from the nostrils, thinking about the explanation below that it emerges in the end at death; so except for its circulating there at the time of death, it does not circulate there in life. This is the position of Lak? hm\ Alaritka-
kalas ha, and many former Tibetans. Ekalas hanirgho? ha explains that in the present life it emerges in the pattern of whatever elemental sphere emerges, and at the time of death emerges in the pattern of being princi- pal. In the Sheaf of Instructions, there is a third explanation, that the wind-energies operating in the Devil-free channel, [tt6aJ as they are life- exhausting wind-energies, are pervasive wind-energies. Though there are those three explanations, the pattern of whether or not the pervasive energy that pervades all the joints operates in the nostrils is better [under- stood] according to the first explanation. Therefore, though one can contract [in meditation] the wind-energies that cause inhalation and exhalation through the nostrils, there are many pervasive wind-energies that cannot be contracted-and yet they must be contracted [eventually]; because the Sheaf of Instructions explains the meaning o f the Samputa {Tantra] teaching about practicing vase-breathing and contracting the wind-energies of the twenty-four places as referring to the contraction of
the pervasive wind-energies.
branch wind-energies]
Explaining the meaning of the five
? The Integrated Practices explains the five branch wind-energies as residing in the five sense faculties such as eye. And the Vajra Rosary states that [the five wind-energies] operate from the five channels:
"Moon-part," "Luminance,"
"Reverence," "Hidden crystal," and "Liver" -
These are the names of the five channels.
The wind-energies that operate from the five channels are "Dragon," "Tortoise," "Chameleon,"
"Devadatta," and "Dhanujit. "
Again from the same text [the Vajra Rosary]:
[VI. B. 3. b. ii. c'3'd'i'B"3"d"ii" -
Chapter V-Speech Isolation in General ? 237
Reality of bliss dwelling in the heart-center, Light illuminating the Buddha-sun,
With the form of subject and object -
That constitutes the twelve light rays. Light-increase, Light-ray, Refulgent,
Clear, Blaze, and Light-blaze- Depending on eye and so forth,
They hold all outer [objects,] form etc. Light-ray, Light-full ( 'od ma), Luminant, Clear-beauty, Clear-light, Solar-clear- The aspect of outer forms etc. ,
These six are proclaimed as light.
Thus the wind-energies emerging from the heart center, depending on the six sense-faculties, are called the six subjective wind-energies that mobilize the sixfold [consciousness] cluster and the six objective wind- energies [116b] that distinguish forms, etc. So those channels are obviously channels that abide in the heart center. One must investigate whether these refer to the same channels in the heart center such as "Triply twisted" etc. , explained as the channels for the five objects.
The five branch wind-energies are mainly branches of the vitaliz- ing energy, and so the heart center is the principal location in which they both arise and decline.
As the Illumination ofthe Lamp declares:
The five blazes are the five kinds of light such as "clearly shining," and "having the nature of the five light rays such as 'many sparkles shaking'" and "a wheel, as it ceaselessly turns day and night like a water wheel. 'Vajra' has the five colors. . . "
Thus the five branch wind-energies each have the nature of five light rays, and they enter and exit the sense doors all day and night. As for their colors, Master Go explains that the upmoving energy is red, the per- moving, blue, the commoving, yellow, the surmoving white, and the ultramoving is green. And as for the way in which the fifth energy abides
in the body sense faculty, it abides wherever that sense faculty pervades.
238 ? Brilliant lllumination ofthe Lamp
? The Integrated Practices explains the ten wind-energies as becom- ing the inhalation and exhalation, as developing in the womb, as not involving respiration until birth, and as involving it from birth. Again, the entry and exit of the five main wind-energies has already been explained. Some of the five branch wind-energies function together with the wind-
energies that operate in the nostrils; or else they apply themselves what- ever way is appropriate. And those fll7al [also] become the four elemental spheres such as wind, the four goddesses, and the five elements, as above explained. And the root wind-energies have already been explained as becoming the five clans and the five wisdoms. If we do the same for the branch wind-energies, it should be done in accordance with the way they are distributed among the five senses, the five objects, and the five clans.
The statement about using them for vajra recitation, basing on the three letters, refers to all ten wind-energies. The statement "all those wind- energies, based on the letter A, cause all words to be expressed" is not pre- cluded to apply to al1 ten.
Again, those become insubstantial when attaining the indestructible, meaning that in the end at death, they dissolve into the indestructible in the heart center and enter the clear light; that can also be done in the same way through the path. In the Integrated Practices, thinking of the statement in the context of answering the questions about these, as to what the ten wind-energies do and where they abide, the functions of the wind-energies are explained:
However, as to their functions, the five root wind-energies abide in the parts of the bodies and perform the func- tions of the body. And the five branch wind-energies abide in the eye, etc. , and perform the functions of the senses.
This is what is stated. For more details, it has already been explained in the body isolation, so it should be understood from that.
Therefore, "becomes inhalation and exhalation," and so forth, is understood as conveying their identities. In the Five Stages, the com- ments such as "this is the mount of consciousness," declares that the wind- energies are the mounts of consciousness, meaning that the wind-energies
Explaining the meaning common to
[ VI. B. 3. b. ii. c '3 'd TB "3 "d "iii " - the two wind-energies]
Chapter V- Speech Isolation in General ? 239
mobilize the consciousnesses. It is also stated that: ". . . for that reason all of us living beings [117bl are a world in movement. . . " And if one said that the physical body caused all movement and agitation, giving that as the reason, it would not apply to "all of us" living beings, [since some do not have gross bodies, but all are moved around by gross or subtle wind- energies].
If one wonders: "As for the material body being moved by wind- energy, it is not the same with consciousness, so what is the meaning of that [wind] moving [consciousness] ? "
Lak. ? hmi et al. say that the discernment of objects by the six con- sciousnesses depends on their being impelled by wind-energies; other- wise, [without] them, one would not see at all, like a blind person. And therefore these two when connected together, like a cripple [conscious- ness, who can see] and a blind person [wind-energy, who can walk], can achieve their purposes.
The Revelation ofthe Hidden Intention states: Going, performing acts such as [seeing] objects,
Here, they depend on that [wind-energy function] . . .
that performing the functions of going and moving etc. and perceiving objects all depend on the wind-energies. Since the Integrated Practices states that the five [branch] wind-energies abide in the sense-faculties and perform the functions of the objects and senses, one does have to accept that the function of consciousness in holding its objects depends on wind-energies. Nevertheless, one cannot use that reason to posit that wind-energy is the mount of consciousness, just as the senses and objects
themselves [are not mounts of consciousness] .
Furthermore, the Integrated Practices states that one gradually
moves out of the immersion in the subtle realm of luminance, and, condi- tioned by that, one experiences all the natural instincts day and night. And the Great Brahmin [Saraha] also said [in an Enlightenment Song] :
This, [luminance-] mentality once withdrawn,
Is energized by wind-energy;
It moves, is agitated, and becomes very disturbed.
That is, when energized by the wind-energy, the mind is produced in a very agitated form. Thus, though they accept that all agitations of the mind, either conceptual or nonconceptual, arc caused by wind-energy.
240 ? Brilliant Illumination of the Lamp
still you should not think that just for that reason you have discovered the meaning of positing energy as the mount of consciousness.
Ifone wonders: Well then, how is it [so posited]? [118al
As consciousness is not embodied, it has no independent power to come and go in relation to objects; but when it functions together with wind-energy, then it becomes capable of relating to objects. The Inte- grated Practices states that the three luminances are free of coming and going; and again, in answer to the questions, "How does it expand and contract in the body day and night? What is witness to this? " it states,
after explaining how those three [luminances] are formless, that:
Granted it is so: but as it is endowed with luminance, thus on can witness it when [it is] together with the element of wind.
The meaning of that is that, granted that the three consciousnesses are disembodied, as they have the luminance [that goes along with subtle] energy, they are caused to come and go, just as the witness together with the wind-energy comes and goes without resting. Therefore, its going to objects by way of the wind-energy is the meaning of the "mind going mounted on the energy. " And in that regard, there are instances of the mind both serving and not serving to pick up the object. Further, when
progression in the wind-energy itself upon which one is mounted occurs from prior to later, although there is no progress from one objective area to another, it is not that there is no objective progression.
[A ryadeva] states in thelntegrated Practices:
The subtle element and the consciousness luminances, as they are immaterial, they become mingled like butter poured in butter, and they cause the completion of all activities, mundane and transcendental.
Here, wind-energy and mind are stated to be mingled like butter in butter; hence Lak? hmts pronouncement that they are one actuality is excellent.
As for the Integrated Practices' calling the wind-energy "immate- rial," lllllbl it intends a lack of the materiality that functions as the gross elements, and does not intend an absence of the five light ray [energies]
Chapter V-Speech Isolation in General ? 241
of the subtle realm. 73 Just as before that "immateriality" was mentioned in reference to the lack of the forms of hands and feet in the external wind- energy. Also, the statement that consciousness causes the movements of the body, it is made [intending consciousness' working] together with the wind-energies, as mind cannot move [the body] without the energy. This
can also be understood from the Four Hundred Commentary. [VI. B. 3. b. ii. c'3'dTB"3"e" - How the wind-encrgies transit]
The fifth has two parts: [i"] The way [the wind-energy] transits or does not transit from one nostril to another; and [ii"] The way it transits from one petal and elemental sphere to another. 74
IVI. B. 3. b. ii. c'3'dTB"3"e"i" - The way (the wind-energy) transits and does not transit from one nostril to another]
From the Time Machine literature, six wind-energies - wind- energies of earth, water, fire, wind, space, and consciousness - move from the right and [the same] six wind-energies move in reverse order from the left. So there are twelve transits from the right earth to the left space and so forth. And in each transit interval, fifty-six breaths move from the central channel in each quarter. So in one day, six hundred and
73 This underlines a crucial difference between exoteric and esoteric physics of conscious- ness, in that the "non-materilaity" of consciousness - the radical dualistic interactionism of mental and physical-is here stated to apply only on the coarse reality level; and on the subtle level, mind and wind-material subtle energy-are said to be ultimately indi- visible, making the mental and physical also ultimately indivisible.
14 These sections are among the most dense and confusing in the work. In navigating through them, one must remember that this is the vajra recitation section, so the aim is to understand the natural circulation of the body's inner winds (breaths and other energies) throughout the nervous system, in order to fuse their functions with the transformative energy of mantra, to isolate all speech and subtle energies from ordinary naturalness and experience and manifest it as the play of enlightened divine beings. Thus, by cultivating a minute awareness of the way energies circulate in the body at the ground level, their transmutation into divine functions can become complete. Tsong Khapa here may frus- trate the would-be practitioner, because, as a scientific investigator, he is concerned to show the variety of interpretations and systems of the great texts and masters, and does
not hasten to present a single, unified system as the one to memorize and implement.
? ? ? 242 ? Brilliant Illumination of the Lamp
seventy-five75 wind-energies move from the central channel, and the rest of them move from the right and left channels. Again, if you divide one day's twenty-one thousand six hundred wind-energies by twelve, the resulting amount in each is eighteen hundred, explained as the wind- energies of each transit-though each will not be quite that much if you count separately the wind-energies moving from the central channel. One
"breath" (dbugs) is an inhalation and exhalation together. The Vajra Rosary and the Vow Arisal also agree with that. According to the Sheafof Instructions, there is no separate space energy apart from the four element wind-energies. This is supported by the Vajra Rosary, the Revelation of the Hidden Intention, and the Nondual Triumph [Tantra]. [119a] Thus, those things stated in the Time Machine-such as the space [energy] moving apart from the four element wind-energies, the wind-energies of the five small elements moving in each nostril in the four directions, and the center, the throat and crown petal numbers switching, and four of the sixty-four navel petals being empty-all these are interpretable meaning [teachings] for the benefit of disciples such as Suryaratha; they are not
definitive in meaning. 76 As [the Sheaf of Instructions] explains, it is just like the teachings about the arrangement of the environment universe of the three realms in the upper boundary of Sumeru, by following the claims of [the astronomer] Varaha, etc.
In regard to the Moonlight Commentary's statement about the Reve- lation of the Hidden Intention's mention of twenty-four transits, some say that since, after two transits move uninterruptedly in one nostril, [the wind-energy] transits to another nostril, in one day there are twelve tran- sits in the nostril, just as in the external year there are twelve transits of the sun. As for the explanation in the Two-Part [Hevajra Tantra} about sixteen transits, the sixteen petals of the throat are intended.
Others say, after one and a half transits of the twenty-four have moved in one nostril, [the energy] transits into another nostril and another
75 In fact, 1 2 x 56 = 672, so there should be 56. 25 central channel breaths per transit for it to work out - very subtle energy movement from that central channel !
76 The idea that much of the Time Machine Tantra inner technology is interpretable meaning level, in order to attract the outsider yogiinTs, may be a distinctive interpretation of Tsong Khapa's tradition, also turning up in Kedrup Jey's extensive Time Machine commentaries.
? Chapter V-Speech Isolation in General ? 243
two and a half move there. Thus in one day there are sixteen transits, having left four of the sixteen petals in the third row out of the navel lotus, that leaves twelve transits; so [the count of the internal transits] should agree with the external [transit count] .
Otherwise, all outer and inner things need not be placed in agree- ment. In both sides, one and a half transits in inner and outer [dimen- sions] ! 119bJ constitute half a session. The Vajra Rosary and so forth explain that there is no contradiction with having each [outer] transit constitute a half a session of the inner. Every two transits of the twenty- four transits, according to the system that takes each transit [as move- ment in] the nostril, makes an explanation of sixteen transits, intending the [sixteen] throat petals and not the nostril transits. And by the system that takes one and a half transits of the twenty-four as a single nostril transit, the explanation of the twelve transits intends the twelve petals of the navel chakra, thus harmonizing with the outer transits, and not intending the nostril transits. There is also the Vajra Rosary etc. explana- tion of each transit as a half-session and the Revelation of the Hidden Intention explanation of one and a half transits as a half session-all these inconsistent explanations are accepted as non-contradictory.
The SheafofInstructions statement of twenty-four is explained as twenty-four half sessions. These must be explained as twenty-four [refer- ring to] each transit of the four Goddess wind-energies. Munishri inter- prets the Revelation of the Hidden Intention explanation of the twenty- four nine hundreds in a single day in terms of the nostril transits, and the
statement of twenty-four transits as interpretable in meaning, and the Hevajra explanation of sixteen transits as definitive in meaning. Further he accepts them as nostril transits, saying "because of agreeing with the statement 'as without, so within. "'
In that regard, the Esoteric Community Root Tantra and its other
Explanatory Tantras do not explain clearly the duration of the four ele- mental sphere wind-energies moving from the nostrils, and in the present translation of the Revelation of the Hidden Intention, each of the four wind-energies, white, yellow, red, and black, has four l t 20a l two-hundred- twenty-five [breath] goddess sets, totalling nine hundred, which by twenty-four sets moving in a single day gives twenty-one thousand six- hundred movements of wind-energies. To reconcile that with the Vajra Rosary, the four wind-energies are root wind-energies, and, taking each as a principal one by including the other three within it, each moves nine
244 ? Brilliant Illumination of the Lamp
hundred times. The Vajra Rosary explains that when the four wind- energies move, they abide in each half session. About the meaning of that, Tibetan scholars explained it as the duration of each set of nine hun- dred wind-energies moving. And Munishrialso explained a Community system half session in the same way.
The Illumination of the Lamp Fifteenth Chapter explains that in the time of each set of nine hundred wind-energies moving, the vajra recita- tion accomplishes the activities of peace and so forth. The Illumination of the Lamp Fourteenth Chapter, with a quote said to be from the Explana-
tory Tantra, elucidates the meaning of the statement that the four element wind-energies endure each a half session, explaining that the four ele- mental sphere wind-energies emerge from the four centers such as the secret center, and explaining that the period of enduring a half session is a performing of the four activities such as peace. Thus, the period of each half session is a set of nine hundred; and the four sphere wind-energies, when moving in the nostril, seem to measure each in their period of duration as a half session. Thus it does not intend to explain that nine hundred in the former half session and another continuous nine hundred give eighteen hundred movings and transit to another nostril. Nor is it interpreting there to be twelve transits in left and right nostrils in the wind-energies of one day, due to the fact that the two elemental spheres I12Uhl that move evenly in both nostrils do not transit the nostrils.
The Illumination ofthe Lamp's mention of the Explanatory Tantra refers to the Revelation ofthe Hidden Intention, according to Shnrldha and Kalden Drakpa, and though it is not in the present translation, it is included in appendices, and so it is not inconsistent.
Well, but from the Liberation Drop, it is stated that:
Each set connected to [one of] the four seals, Comprises two hundred twenty-five, Multiplied by four makes nine hundred;
And the twenty-four transits,
Thus make twenty-one thousand Six hundred [breaths]. . .
-how does this reconcile with the above statement of the twenty-four transits?
Both here and in the Personal Instruction, two elemental spheres in each nostril and two spheres of equal movement are explained. So in
Chapter V-Speech Isolation in General ? 245
regard to the two elemental spheres, there are twelve transits in right and left nostrils, and in regard to the other two elemental spheres, though there are no transits in the nostrils, the treatise's meaning is interpreted as refer- ring to twelve transit events of the elemental spheres. So, also the Libera- tion Drop Commentary [by Vitap? da] does not state that the treatise's intention is to explain there being twenty-four transits in each of the right and left nostrils.
Here one might imagine: "Well, if one allows the Revelation of the Hidden Intention system to be like that, the Vajra Rosary measure of the half session is not the same. To quote:
By the division of the session boundaries,
Then one will recite in conforming order;
In each session boundary, the vitalizing wind-energies Are discerned as controlled;
And by count of two thousand seven hundred
They should be fully incorporated
[In vajra recitation practice] .
And also, it is [not consistent] because it explains that there are two thou- sand seven hundred wind-energies in each session measure, and so there should be one thousand three hundred fifty in each half session. To quote again: [12la]
Those, through the application of enthusiasm, Gradually become eight sessions . . .
And therefore [it is inconsistent] because it states there to be sixteen half sessions in a day. "
[In response to this:] As for the meaning of the first quote, the Vajra Rosary here is talking about-having taken out six months for vajra reci- tation after completing the creation stage - such an above-stated measure of constructs about the wind-energies during the second month of the conforming order recitation, since the yog1nithrough purposeful control effort has made the wind-energies of a single day into eight equal seg-
ments. This is what is meant, and the statement does not apply to the movement of wind-energies in others not [having reached that stage]. As for the meaning of the second quote, it indicates [the wind-energies] radi- ating from the three channels, rasanti, lalanti, and dhati, and becoming the eight channels of the session at the heart center, and does not indicate
246 ? Brilliant Illumination ofthe Lamp
the measure of the duration of [ordinary] energy movements. And, as for the statement that the wind-energies of the four spheres moving in the nostrils abide each for half a time-period, it indicates the duration of wind-energies moving naturally in the occasions of basic time and path- time. Thus, a "half-session" in that context and the "half-period" of the two thousand seven hundred, though nominally similar, are different in
meaning.
Therefore, one should reconcile the "half-sessions" of the two Ex-
planatory Tantras and the explanation of the Nondual Triumph [Tantra], which is quoted in the Five Stages. In this regard, Lak? hmi, Kalden Drakpa. and Alarilka[kalasha] [all] said [words to the effect] that there arise eight sessions in the measure of the process of wind-energies, six- teen half sessions, with eight hours in each session, and a half hour of clear light free of inhalation and exhalation in each session. Thus in one day, four hours of clear transparence arise, and if one holds the mind on the drop during [12Ibl that time, the mental one-pointedness with the nature of clear light is produced. 77
While other Tantras of the Community literature do not explain the number of hours in a day, the Vajra Rosary states there to be sixty hours in a day,78 which does not mean that there are sixty-four hours in this system. In that Tantra "period" (dbyu gu) and "hour" (chu tshod) have similar meanings, and, as other Tantras talk of sixty-four "periods," if one tries to avoid contradictions between sixty and sixty-four, [one needs to know] the meaning of others' explanations of thirty-two hours and sixty-four periods. This Tantra differs in meaning from the above expla-
nations of both the Vajra Angel and the Four Seats, which [therefore] must be abandoned. Thus, as the time of half an hour free of respiration in the beginning of the session of movement in the nostril is refuted by not being perceived when it could be perceived, [such explanations] are not good. And if one thinks it refers to the Time Machine explanation of four empty petals in the sixty-four navel chakra petals, that is not the meaning.
77 This count would give 64 "hours" (Tib. chu tshocl) in a day, therefore the "hour" here is 22. 5 of Western "minutes" long.
78 In this case the "hours" of a 60 "hour" day would be 24 minutes long.
? Chapter V- Speech Isolation in General ? 247
The Vow Arisal says:
The wind-energies of the sixteen Transit factors happening in a day, Always in [one or both of the] nostrils, Truly move a half session each. 79
Thus it sets up sixteen half sessions per day and explains the sixteen tran- sits taught as moving in the nostrils in each half session; but this is not to be interpreted as the sixteen transit-arrivals in the left and right nostrils. For, in that Tantra, it explains the fire and wind sphere [wind-energies] as each moving [respectively] in the right and left nostril, and the earth and water sphere [wind-energies] as moving equally in both nostrils. Thus one should recognize eight transit arrivals in each of the right and left nostrils and (t22aJ eight elemental sphere transits, which do not transit the nostrils.
[S hrilhara' s] Black Yamari [Tantra] commentary, Orgasmic Lumi- nance, explains as "eight day-times" and "eight night-times" the transits of wind-energies from one nostril to another, [the wind-energies] having stayed in either nostril for half a session; and Damtsig Dorjey and Muni- s hrialso accept that.
[VI. B. 3. b. ii. c'3'dTB"3"e"ii" - The way it transits from one petal and elemental sphere to another]
The Vow Arisal states:
The channels are thirty-two,
And four quarters of one session
Are [together] called "root" and "hour. " The measure of "day" and "night" periods
79 In this section on the wind-energy-control practices, Tsong Khapa frequently quotes the Vow Arisal Tantra, parts of which which have been beautifully translated from the Sanskrit by S. Tsuda, whose Sanskrit edition is cited in the footnotes to the Tibetan text edition. His English translation often differs from mine, as the Sanskrit and the Tibetan have some differences beyond English styles and terminologies. When those differences occur, I have followed the Tibetan Tsang Khapa is citing, as his commentary depends on that version. In some cases, Tsuda's interpretations have been of great help in understand-
ing the quite complex wind-energy-control systems in both texts.
? ? 248 ? Brilliant Illumination of the Lamp
Becomes sixty-four.
Half a "root," half an "hour," a "period" -
These are remembered as an eighth of a session. so
Astronomers make an eighth of a day the measure of a "session" [three Western hours]. So [a day has] an eight session duration, and, taking half a session as one "transit" [ninety minutes], [there are] sixteen transits, and, taking one quarter of a session as an "hour" [forty-five minutes (chu tshod)], thirty-two hours, and, taking a half an hour as a "period" [twenty- two and a half minutes], sixty-four periods. In the Vow Arisal Commen- tary, using the Bhasati81 mathematics, [the author] puts a hundred periods in a day, and he explains that the various astronomers make the length of
the period according to their own wish; and the same goes for the hours. Accordingly, in the Tantra, its states that for some, a day has thirty-two hours, for some sixty, and for others in each hour there is one period.
