Guhyagarbha Tantra (with Commentary)
by Gyurme Dorje | 1987 | 304,894 words
The English translation of the Guhyagarbha Tantra, including Longchenpa's commentary from the 14th century. The whole work is presented as a critical investigation into the Nyingma School of Tibetan Buddhism, of which the Guhyagarbhatantra is it's principle text. It contains twenty-two chapters teaching the essence and practice of Mahayoga, which s...
Text 13.8 (Commentary)
[Guhyagarbha-Tantra, Text section 13.8]
The elements (abide as) the female consorts
Of the enlightened families.
Who are discriminative awareness;
The great (components) are the real nature
Of the enlightened families;
The enlightened mind is the assembly
Of indestructible reality;
The sense-organs, objects, times, and awarenesses
(Abide as) the maṇḍala of All-positive (Samantabhadra).
One should have regard for that superior Great Identity
By means of the five pristine cognitions of Buddha-mind. [8][Tibetan]
'byung-ba shes-rab rigs-kyi yum /
chen-po rigs-kyi de-bzhin-te /
byang-chub sems-ni rdo-rje'i tshogs /
dbang-po yul dus rig-pa rnams /
kun-tu bzang-po'i dkyil-'khor-la /
bdag-nyid chen-po lhag-pa-yi /
thugs-kyi ye-shes lngas blta-zhing / [8]
Commentary:
[Secondly, there is the extensive exegesis (449.6-477.3), which is also threefold: the outer creation stage, the inner perfection stage, and the secret stage of inner radiance.]
[Outer Creation Stage (450.1-453.1) (comments on Ch. 13.8):]
Concerning the determination (of the creation stage) by the view: The images which appear as the five external elements ('byung-ba) abide as the female consorts (yum) or display of (-kyi) reality—the original enlightened families (rigs) without inherent existence. These are the reality, apparent but not existent, the naturally pure abiding nature, Prajñāpāramitā or the MotherPerfection of Discriminative Awareness (shes-rab), who gives visible form to emptiness.[1] This means that the appearances of reality abide indivisibly in the emptiness of reality.
It says accordingly in the Supreme Tantra of Clear Expression (T. 369):
Through the nature of diverse phenomena,
Emptiness is expressed as form.
And in the Heart Sūtra of Discriminative Awareness (T. 21):
Emptiness is form.
The five components, indicated by the term great (chen-po) elements, are the real nature (de-bzhin-nyid) of the five male consorts of the enlightened families (rigs-kyi), who are natural expressions of the emptiness of form, similar to a reflected image on a mirror. Moreover, the actual elements are said to be naturally subsumed within the inner components as solidity, liquidity, warmth, lightness and mobility, and space, while the corresponding external components comprise their so-called transformations or elemental forms.[2] The Inner aspects outwardly appear in the manner of an Image and a reflection on a mirror. Thus, the apparent reality of the five components is empty of inherent existence, and is therefore a reality which appears without having independent existence.
As (the same text) continues:
Form is emptiness.
And as is said in the Madhyamaka:[3]
Whatever the nature of form may be,
It is a description of emptiness.
The awareness or enlightened mind (byang-chub sems-ni) is a nature without ground or basis, and it primordially does not conceive of conceptual objects, i.e., It is the assembly (tshogs) of the male and female consorts Samantabhadra, who are the nature of indestructible reality (rdo-rje'i). This indescribable expanse of awareness where radiance and emptiness are without duality is called the assembly of the male and female consorts Samantabhadra because it is the source of all the innumerable pristine cognitions.
The sense-organs (dbang-po) such as the eyes, the sense-objects (yul) such as form, the times (dus) including the past, and the awarenesses (rig-pa-rnams) including the consciousness of the eyes are pure respectively as the male spiritual warriors, the female spiritual warriors, and the gatekeepers; and they primordially abide as the maṇḍala (dkyil-'khor) of reality, which is that of (-'i) (Samantabhadra), without proof or clarification. This means that their nature is Indeed positive (bzang-po) because they appear but are in all (kun-tu) respects without Inherent existence, and that the essence of their diverse phenomena is of a single savour in emptiness. To understand phenomena in this manner is the (genuine) view.[4]
As is said in the Madhyamaka:[5]
A single thing has the essential nature of all things.
Whoever sees the real nature of one single thing
Perceives the real nature of all things.
And in the Intermediate Mother (T. 9):
If one thing is known, one is said to be knowledgeable with respect to all forms; for these are forms of quiescent reality.
Secondly, concerning the experiential cultivation (of this view) through meditation:
Once it is known that all things of phenomenal existence are from this very moment present in the maṇḍala of Samantabhadra, without Inherent existence, one should meditate on that (-la) disposition. Beginners of little intellectual ability should enter into a non-referential meditative equipoise through the sequence of meditation in which the creation stage is clear. On the other hand, those who have either experienced the space (of reality) or possess supreme intelligence should regard the nature of any appearances and thoughts that arise as primordial emptiness and without basis; or else they should become equipoised In the disposition of that creation stage, (in which appearances) are without independent existence but like a reflected Image. At that time, the essential nature is present, free from intellectual and conceptual elaborations, without the subjective apprehension of objects or signs. This is the superior (lhag-pa-yi) profound Intention of the male and female consorts Samantabhadra, the Great Identity (bdag-nyid chen-po). One should have regard for (lta-zhing) and completely assume the disposition of that reality by means of the five pristine cognitions of buddha-mind (ye-shes lngas), beginning with the mirror-like one.
Now, the mirror-like pristine cognition refers to the unimpeded appearance of the forms of external objects. The pristine cognition of reality's expanse refers to the emptiness which is their essence. The pristine cognition of sameness refers to the absence of grasping in that respect. The pristine cognition of discernment refers to the particular appearances of form, sound and so forth: and the pristine cognition of accomplishment refers to liberation from the conflicting emotions of refutation, proof, and so forth. These five pristine cognitions thus refer to the five poisons, which through mere recognition at the time of their arising, are Inherently pure without being renounced.[6]
Moreover, when the mind enters into meditative equipoise in a one-pointed manner, the pristine cognition of reality's expanse refers to the essence or emptiness. The mirror-like pristine cognition is the unimpeded radiance and clarity of awareness. The pristine cognition of sameness is the absence of dualistic apprehension. The pristine cognition of discernment is the unimpeded appearance of objects: and the pristine cognition of accomplishment is liberation from the subject-object dichotomy.
At this juncture, it is revealed that one should enter into meditative equipoise in the disposition of that reality which accords with the creation stage, but it is not the creation stage itself which is being described. There are therefore some who have been mistaken and have not seen so much as a part of these attributes which are present within the maṇḍala of the deities according to this creation stage.[7]
[Inner Perfection Stage (453.1-463.4):]
The second is the inner perfection stage, which includes an overview and an interlinear commentary. The former (453.2-462.5) comprises both the path of skillful means (thabs-lam) and the path of liberation (grol-lam).
As to the former, it says in the Oceanic Magical Net (ngb. vol. 15):[8]
There are the upper and lower doors (of the body)
Which, transformed through particular vital energies,
Bring forth pristine cognition.
These are the very skillful means
Which both eject and draw in (vital energy):
The "cow of space" is milked
By the motion of the vital energy of fire
In the three "life-giving trees" with their three centres,
And this is known as the aspect (of skillful means)
Associated with the upper (door).
By developing the five-fold sequence of "enlightened mind"
Which, in three steps, is drawn in,
The nature in which the sixteen levels are obtained
Becomes co-emergent, so that the path of release
Is effected through control (of the seminal fluid).
Accordingly, (the path of skillful means) has three parts—the training in the vital energy associated with the upper door (of the body), the training in the seminal point or fluid associated with the lower door, and the skillful means of meditation on the Caṇḍālī, which assists these.[9]
The first also has two sections, of which the former concerns the nature (of the vital energy associated with the upper door) which is to be known: Within the body of indestructible reality there are three main energy channels, namely the white Rasanā on the right, the red Lalanā on the left, and the dark-blue Avadhūti in the centre. The three media (of body, speech, and mind) and the three poisons are supported by those three "life-giving trees"; and the three Buddha-bodies are supported by them through the purification of skillful means and discriminative awareness in coalescence. The three centres from which those (channels) diverge are the centre of supreme bliss (mahāsukhacakra) in the crown, the centre of perfect rapture (sambhogacakra) in the throat, and the centre of the doctrine (dharmacakra) in the heart. This refers to the meditation on the seed of pristine cognition and the meditation of vital energy. When, in addition to that, one meditates on the Caṇḍālī (the channels) diverge at four (centres) including the centre of emanation (nirmāṇacakra) in the navel. The petals (of those four centres) respectively number thirty-two, sixteen, eight, and sixty-four.
On further analysis, these diverge into seventy-two thousand channels of pristine cognition, as is said in the Hevajra Tantra (T. 417-8):[10]
The energy channels are correctly explained
To number seventy-two thousand.
Within these energy channels, for twenty-four hours, day and night, the vital energies of pristine cognition move covertly, corresponding to them in number; but because that motion is unclear, its extraordinary enlightened attributes are not manifested. When, however, vital energy is controlled, the vital energy of conflicting emotions turns into and moves as the vital energy of pristine cognition so that enlightened attributes arise within the Yogin.
In general, there are twenty-one thousand six hundred coarse vital energies which move by day and night. These, inasmuch as they move coarsely, are the vital energies of deeds or conflicting emotions. But when they are controlled, the radiant, non-conceptual pristine cognition is generated, and so they become the vital energies of pristine cognition.
Now (vital energy) is of three types—the upward moving vital energy of speech (upadāna), the downward moving vital energy of excretion (apadāna), and the balanced vital energy of digestion (samastha), which are so called because they respectively move upwards, downwards, and in between, within the body, and because they respectively move outwards, penetrate inwards, and balance those two. Moreover, those vital energies are called the male vital energy when they move through the right nostril, the female vital energy when they move through the left nostril, and the neuter vital energy when they move (through both) equally.
As for the five colours of the vital energies: The vital energy of earth is yellow, the vital energy of water is white, the vital energy of fire is red, the vital energy of air is green, and the vital energy of space, which is great pristine cognition, is blue.
At the time when these vital energies (of the elements) are supported in the four directions and centre of the heart-centre, and penetrate into the central channel, they are transformed into the vital energy of pristine cognition, in such a way that the glow of the five energies arises as smoke, mirage and the diverse an apparitional forms of emptiness.
The latter section concerns the experiential cultivation (of this vital energy associated with the upper door) once it has been known. It has three aspects of which the first concerns the practical steps: Having Induced the two ends of the Rasanā and the Lalanā from the space between the eyebrows into the right and left nostrils respectively, the vital energy is then slowly expelled, so that obscurations are cleansed, and all appearances are visualised as the maṇḍala of pristine cognition. Through inhalation, the vital energy of pristine cognition is absorbed therefrom, and proceeds downwards, entering the central channel from the (secret centre) covered with pubic hair (sbu-na-gu'i mtshams), where the (lower) ends of those two (channels) meet. Thereby one meditates and momentarily apprehends that the four centres and their petals are filled with pristine cognition.
When one has become somewhat stable in this practice, there follows (the second aspect of experiential cultivation) namely, the meditation according to the actual esoteric instructions, which is to be gradually refined and experienced, and then applied in an Immediate manner. It has four parts, namely: the esoteric instructions of Samantabhadra which entail meditation on the heart-centre; the esoteric instructions of Samantabhadrī which entail meditation on the navel-centre; the esoteric instructions of their pure union which entail meditation on the throat-centre; and the esoteric Instructions of their great enveloping pervasion which entail meditation on the crown centre.
As to the first of these: The mind is refined into the causal basis of the five male consorts, an essence of five seminal points, the size of mustard seeds, which gather together the five pure-essences within the precious casket of the doctrinal centre (dharmacakra) in the heart. Then, the mind is consequently refined into five globes of light, and, consequent on that, into the buddha-bodies of the five enlightened families. One should know that the procedure is similar for (the meditations on) the navel, throat, and crown centres.[11]
Through this meditation, (there follows the third aspect of the experiential cultivation, the result): One will provisionally accomplish supernormal cognitive powers, contemplation, and miraculous abilities et cetera; and one will obtain the conclusive supreme Buddha-level.
The second part (of the path of skillful means) is the training of the seminal fluid or point associated with the lower door (of the female partner's body).[12] It has two sections of which the former concerns the nature (of this practice) which is to be known:
It says in the Tantra of the Hidden Point of the Moon (T. 477):
When there is no desire, there is no enlightenment.
And in the Extensive Magical Net (T. 834):
When there is unerring understanding of the characteristics
Of specific and general teachings on conflicting emotion.
One converts them into the path of purification.
The accomplishments of Buddha-body, speech and mind
Are nothing: but this conversion.
Grasping the energy of magical display,
One proceeds to skillful means,
And is united in discriminative awareness
Where signs do not abide.
And in the Clarifying Lamp (T. 1785):
For the sake of those persons who have desire,
Vajrasattva activated this (path).
With respect to this (training in the seminal point associated with the lower door) there is both classification and the perfection of the levels and paths through it.
The former refers to (the classification of) the four delights—delight, supreme delight, coemergent delight, and absence of delight—and to their enumeration of sixteen which is made when each of these is combined with the other three, beginning with the delight of delight.[13]
These delights also are of three types, among which (the first) concerns the four delights in relation to renunciation: Here, delight occurs when the conceptions of the male consort have been approximately renounced through the coemergent pristine cognition of meditative absorption; supreme delight occurs when they have all been renounced; absence of delight occurs when those of the female consort have been approximately renounced; and coemergent delight occurs when these have all been renounced. The second concerns the four delights in relation to presence: Here delight occurs when bliss is partially generated in the body of the male consort; supreme delight occurs when that is pervasively generated; absence of delight occurs when (bliss) is partially generated in the female consort; and coemergent delight occurs when that is pervasively generated. The third concerns the four delights in relation to their order (in the body): Here, delight occurs in the crown centre; supreme delight in the throat centre, absence of delight in the heart-centre, and co-emergent delight in the secret centre.
The latter aspect concerns the perfection of the levels and paths through these (delights).
It says in the Sequence of Indestructible Activity (P. 4720):[14]
The sixteen moments of pristine cognition
Which are present (within the body)
Are similarly classified according to the four centres.
From the paths of provision, connection, the first level and so on.
To the conclusive Buddha-level itself.
Among these, the intermediate (aspect) of the second (delight)
Corresponds to the Joyful level, and so forth.
These (delights) are explained to be perfect
Because they are Identical to the perfections
And the characteristics of the levels.
Therefore, when the momentum of the four delights is supported from above, i.e. from the crown-centre to the vajra (penis), they are classified into sixteen, which represent the perfection of the causal levels. Among them, the four delights of delight indicate the path of provisions, the delight of supreme delight indicates the path of connection, the supreme delight (of supreme delight) indicates the first level, the absence of delight (of supreme delight) Indicates the second level, and the coemergent delight (of supreme delight) Indicates the Illuminator. The delight of the absence of delight indicates the fourth level, the supreme delight of that indicates the fifth level, the absence of delight of that Indicates the sixth level, and the coemergent delight of that indicates the seventh level. Then, the delight of the coemergent delight indicates the eighth level, the supreme delight of that Indicates the ninth level, the absence of delight of that Indicates the tenth level, and the coemergent delight of that indicates the level of Universal Light.[15] At that time, the two impurities are relinquished within, and the two pure-essences (sperm) emerge, in the manner of dew, on the tip of the vajra (penis).
Similarly, by the perfection of the sixteen delights in the female consort, the two Impurities are relinquished and the two pure-essences come forth on to the tip of the lotus (vagina), whereupon the four white and red seminal points of the male and female consorts (sperm and ovum) intermingle. At that time, the male consort savours radiant bliss, and the female consort savours non-conceptual emptiness; and by the fusion of these two. there arises the intention where bliss and emptiness are coalesced and which radiates, unobscured by the two extremes. Tn this way, the level of Universal Light is the essence of the empowerment of discriminating pristine cognition.[16]
At this time, the ten transcendental perfections are also perfected: Liberality is the emission of "enlightened mind” (seminal fluid) throughout the network of energy channels; moral discipline is present because the seminal fluid is controlled without being secreted; patience is present because one is not frightened by the skillful means of the rites of sexual union; perseverance is present because one strives for the skillful means of bliss; concentration is present because the mind is one-pointed in the disposition of that (bliss); discriminative awareness is present because the aggregates of thought arise as the maṇḍala of bliss; skillful means is present because, even after such practices, one is uncovered by conflicting emotions; power is present because conceptualising thoughts are amassed together at once; aspiration is present because one refers to the result; and the transcendental perfection of pristine cognition is 51 present because one tastes the coemergent pristine cognition.
It is also said in the Extensive Magical Net (T. 834):
The causes and results of the transcendental perfections are perfected.
As for the genuine empowerment of supreme bliss: the seminal point in which those solar and lunar (fluids) are Intermingled, and through which bliss and emptiness are savoured in that manner is Induced upwards (through the body) by vital energy, and one becomes absorbed in the disposition of reality.[17]
Moreover, the four delights are also classified when this momentum (of the seminal fluids) is supported from below: Here they number sixteen, beginning with the coemergent delight, and they respectively indicate the levels and paths associated with the way of secret mantras. The four delights of coemergent delight indicate the path of provisions. The coemergent delight of the absence of delight indicates the path of connection; the absence of delight of that indicates the path of insight and the first level; the supreme delight of that Indicates the second level; the delight of that indicates the third level. The coemergent delight of supreme delight indicates the fourth level; the absence of delight of that Indicates the fifth level; the supreme delight of that indicates the sixth level; and the delight of that indicates the seventh level. The coemergent delight of delight indicates the eighth level; the absence of delight of that Indicates the ninth level; the supreme delight of that indicates the tenth level; and the delight of that indicates the Buddha-level.[18]
Now, the movement of the seminal point from the tip of the vajra (penis) to the navel indicates the level of Universal Light; its movement from the heart to the throat indicates the level of Unattached Lotus Endowed; its movement from the crown-centre to pervade the entire body indicates the level of the Holder of Indestructible Reality, or Great Rotating Mass (of Syllables).[19]
Although there is also a tradition which holds that the causal levels are perfected when the seminal point is ejected from the base of the penis to its tip, and the resultant levels when it is drawn inwards from the tip, in this context, the (causal and resultant levels of realisation) are respectively connected with the sequences in which the momentum (of the seminal point) is supported from above and supported from below, in accordance with the esoteric instructions of the Guru.
Similarly, the six supernormal cognitive powers, and the major and minor marks are also perfected by this practice: Introduced by skillful means, the supernormal cognitive power of recollecting: past abodes is present when the seminal point arrives in its natural abode; the supernormal cognitive power of miraculous ability is present when the seminal point goes and comes; clairaudience is present when bliss and emptiness are without description; clairvision is present when the three buddha-levels are perceived; the scent of freedom from corruption is present because therein there is no clinging to bliss; and the supernormal cognitive power which knows the minds of others is present because the male and female consorts know the savour that is relished by one another.[20]
The thirty-two major marks are present during the coalescence of solar and lunar (fluids) which corresponds to the sixteen delights of the male and female consorts; and the eighty minor marks are present because the sixteen delights experienced through the lunar fluid or seminal point of the male consort each are endowed with the five pristine cognitions. These are absent in the female consort because she is the emptiness or reality itself.
This is the point conveyed in the following passage from the Oceanic Magical Net (NGB. Vol. 15):[21]
By transformation (of the seminal point)
Through skillful means,
Previous abodes are known;
Through miraculous ability associated
With the motion (of the seminal point)
The vital energies become radiant;
There is clairaudience, as described.
And clairvision of the three Buddha-levels;
There is non-corruption of the components,
Sensory bases and activity fields;
One knows that the twofold bliss of vowels and consonants
Intermingles and becomes one;
The sixteen (delights) by their dual movement possess the major marks.
And one series of them, endowed with five pristine cognitions,
Becomes the eighty minor marks.
Superior to the feeling of receptiveness
And other causal (teachings)
Are these seminal points.
The nature of non-dual supreme bliss.
This surpasses the tradition which holds that through the causal vehicles the supernormal cognitive powers and the major and minor marks will be obtained by virtuous actions which multiply receptiveness and so forth in an external manner.[22]
The latter section concerns the means of experiential cultivation once that (practice of the lower door) has been known: One who has the appropriate vital energy and mind should arouse a seal of action (karmamudrā) through his display of bliss. The male and female consorts are then visualised as the deities, their secret centres are consecrated as a vajra and a lotus, the seminal point descends and is retained in the vase of the vajra (penis), it is then drawn upwards, like a threaded web of syllables HŪṂ, it is diffused throughout the entire body; and everything becomes equipoised in the disposition of the Great Perfection, the abiding nature, without duality. The result of this (experiential cultivation) is that the supreme and common accomplishments are swiftly obtained.
As this text says (Ch. 12.7):
By the seal of "vowels" and "consonants",
Each and every (activity) will be achieved.
The third part concerns the meditation on the Caṇḍālī which assists these (practices).
It says in the Oceanic Magical Net (NGB. Vol. 15):
It is explained that the fire
Of uncorrupted bliss blazes forth,
And that (the seminal point) is burnt,
And milked from above.
At the junction where the three energy channels meet directly four finger-spans below the navel, the mind apprehends the short syllable A, of the nature of fire, the size of a mustard seed and extremely hot to touch. Dependent on that, a flame blazes forth, the size of a thumb, which fills the Interior of the three energy channels and centres within the body, so that deeds and obscurations are burned. One meditates that a stream of nectar consisting of the white and red pure-essences or seeds descends from the syllable HAM in the crown centre, and so pervades the entire Interior of the body with bliss and emptiness. This meditation is the genuine skillful means which generates warmth, and gives rise to the pristine cognition of bliss and emptiness.[23]
The latter section (of the overview) concerns the path of liberation (grol-lam).[24] This has two parts, namely, the meditation which entails contemplation on an apparitional deity, and the meditation which entails contemplation on the emptiness or real nature. As to the former: In the disposition where one meditates on the apparitional body of the deity, any conceptual events or feelings which arise are retained by the creation stage; and through the force of that, all the enlightened attributes of contemplation and so forth are accomplished. This is because the nature of one-pointed mind is the essence and causal basis of contemplation.
As to the latter: One settles into equilibrium, without wavering towards all that appears and without fabricating a duality between the objects which appear during meditative equipoise and the Intellect which apprehends them. Thereby one abides in the disposition of the non-dual truth. During the aftermath (of that meditative equipoise), one should refine the expressive power, according to the Great Perfection, through which appearances are apparitional, and awareness is naturally liberated reality. When this has been refined, there arises in a coalescent manner the tranquility in which the mind abides and the higher insight in which the truth of the absence of inherent existence is realised.[25] When one has meditated in this way on higher insight retained by tranquility, the head of conflicting emotions is crushed down and their base is uprooted.
It says in the Extensive Pristine Cognition (ye-shes rgyas-pa):
Through tranquility the head of conflicting emotions is crushed down,
And through genuine higher Insight their base is uprooted.
In the Introduction to the Conduct of a Bodhisattva (T. 3871) these points are expressed in the following words:[26]
One should know that through higher insight.
Excellently endowed with tranquility,
Conflicting emotions are subdued.
Tranquility should indeed be sought at the outset.
And it is achieved with manifest joy
In freedom from mundane desire.
And also:[27]
One who has disciplined through meditative equipoise
The mind which resembles a rutting elephant...
The result (of this contemplation on the path of liberation) is that the excellent enlightened attributes, provisional and conclusive, will be accomplished.
Now, for those Individuals who have fewer conceptions and coarser conflicting emotions, the path of skillful means is revealed in accordance with both the upper and lower doors (of the body); and for those who have a larger share of conceptions the sequence of meditation on the deity and the non-conceptual (reality) is revea1ed.[28]
[Interlinear Commentary on the Inner Perfection Stage (462.5-463.4):]
[This has two parts, of which (the first), concerning meditation on bliss and emptiness, (comments on Ch. 13.9):]
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Footnotes and references:
[1]:
Tibetan stong-pa-nyid gzugs snang-ba-ste. The elements are regarded as the nature of the ground or emptiness, known in the causal tradition of the greater vehicle as Prajñāpāramitā.
[2]:
These corresponding external forms are respectively earth, water, fire, air and space. On the term "great element" ('byung-ba chen-po) see also above. Ch. 11, note 2.
[3]:
N.L.
[4]:
I.e. the five external elements are understood as the five female consorts, the five inner components are understood as the five male consorts, and the sense-organs, objects, times and awarenesses are understood as the male and female bodhisattvas and gatekeepers. See also above, Chs. 1, 6.
[5]:
N.L.
[6]:
On the importance of this immediate recognition of the inherent nature of the five poisons or conflicting emotions (pañcakleśa) at the moment of their arising, see also above. Ch. 11, note 1.
[7]:
The basic creation stage (utpattikrama) is the subjectmatter of Chs. 11-12. Here, where utpattikrama is seen as an Integral part of the entire path, including sampannakrama and rdzogs-pa chen-po. there is a greater emphasis on the inner experiences which connect this stage to the others, rather than on structural visualisation.
[8]:
The coded language of this verse is explained in the following paragraphs. The "upper gate" (steng-sgo) refers to the energy centres of crown, throat, heart and navel within ones own body. The "lower gate" ('og-sgo) refers to the secret or sexual centres of oneself and ones yogic partner. The former, with reference to the "three lifegiving trees" (srog-shing) or energy channels. Includes the practice of gtum-mo, and the "milking of the cow of space" (nam-mkha'i ba), on which see also above. Ch. 3. p. 516, note 82; The latter generates the sixteen delights through which the sixteen levels are realised. The "three steps" in which seminal fluids are "drawn in" (bkugs-pa gsum) indicate the upward or inward, downward or outward, and balancing or retentive action of vital energy. The "five-sequences of seminal enlightened mind" (sems-lnga'i rim) refer respectively to its activation from an inactive state, to its descent through the energy channels and its coming to rest, to its retention and consequent stability, to its being drawing inwards and its induction upwards through the energy channels, and to its pervasion of the entire body. Cf. kLong-chen Rab-'byams-pa, spyi-don yid-kyi mun-sel, p. 69b; also see above, p. 46, note 97.
[9]:
On these three practices, see below respectively pp. 1007-1010, 1010-1018, 1018-1019
[10]:
N. L.
[11]:
On this mental refinement, which finds its highest expression in the thod-rgal practices, see below, pp. 1022-1044. The "five pure essences" (dyangs-ma lnga) are the elements and components in their most subtle material form of light. See also. NSTB, glossary of enumerations, under "six pure-essences," (the sixth being the mind itself in a refined state).
[12]:
This is the sampannakrama experience developed out of the sbyor-ba practices, which have been described from the standpoint of utpattikrama in Ch. 11.
[13]:
On the dga'-ba bzhi. see also above, pp. 908-910.
[14]:
The structure outlined in this verse is explained in the following paragraph. The four centres (gnas-bzhi) are those of crown, throat, heart and navel.
[15]:
The entire path as conceived in the causal vehicles, from sambhāramārga to the eleventh level, Samantaprabhā, is comprised by the downward motion (yas-rim) of "seminal enlightened mind" from the crown centre to the tip of the penis.
[16]:
The two impurities (snyigs-ma gnyis) are the pure-essences in their unrefined state. On the shes-rab ye-shes-kyi dbang, see also above, Ch. 9, pp. 802-803.
[17]:
The experiences of this bde-ba chen-po'i dbang-bskur or 'dod-chags chen-po 'i dbang-bskur. on which also see above. Ch. 9, P. 802 and note 69, are described in the following paragraphs.
[18]:
Through the upward motion (mas-rim) of the "seminal enlightened mind" from the tip of the penis to the crown centre and thence to its pervasion of the entire body, the entire structure of the resultant paths and levels are comprised, including the higher Buddha-levels.
[19]:
On these higher levels, see also above, pp. 661, 672-673, 964-968.
[20]:
On these ṣadabhijñā, see also Ch. 3, note 56.
[21]:
For an explanation of this verse, which considers the major & minor marks from the resultant standpoint, see NSTB, Book 1, Pt. 2, pp. 47bff., and notes. "The vital energies become radiant" (sic! lung-gsal), "twofold bliss of vowels and consonants" (sic! ā-li kā-li bde-ba-nyid).
[22]:
"Receptiveness" (bzod-pa, Sanskrit kṣānti) indicates an experiential state of the prayogamārga. See also NSTB, Book 1, Pt. 2, p. 47b. Pt. 3. PP. 121a-131b, and kLong-chen Rab-'byams-pa, grub-mtha'i mdzod. pp. 142-146.
[23]:
[24]:
[25]:
[26]:
Bodhisattvacaryāvatāra. VIII, 4.
[27]:
N.L.
[28]:
Cf. NSTB, Book 1. Pt. 4, pp. 156a-162b, under Mahāyoga.