Treasury of Esoteric Instructions: An Explication of the Oral Instructions of the Path with the Result

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Treasury ofEsoteric Instructions

An Explication of the Oral Instructions of the Path with the Result

LAMA DAMPA SbNAM GYALTSEN

Translated and edited by Cyrus Stearns

SNOW LION PUBLICATIONS ITHACA, NEW YORK

Snow Lion Publications P. 0. Box 6483 Ithaca, NY 14851 USA

( 6o7) 273-8519

www.snowlionpub.com

Copyright© 20II Tsadra Foundarion and Cyrus Stearns

All rights reserved. No part ofthis book may be reproduced without prior written permission from the publisher.

Printed in USA on acid-free recycled paper. Designed and typeset by Gopa & Ted2, Inc.

ISBN-IO; 1-5593 9-337-8 ISBN-13: 978-1-55939 -337-9

In memory of Chogye Trichen Rinpoche (1919-2007), glorious Hevajra himself

According to the stated wish of His Holiness Sakya Trizin, this book is intended only for people who have received the complete teachings of the Path with the Result (Lamdre).

Contents

Foreword by His Holiness Sakya Trizin

Xlll

Translator's Introduction

1

Vajra Lines by Virupa

7

Treasury ofEsoteric Instructions: An Explication of the Oral Instructions of the Path with the Result by Lama Dampa Sonam Gyaltsen

19

BooK

25

ONE: Homage and Promise to Explain

BooK Two:

Establishing the Actual Treatise

41

Section One: The General Meaning

43

Section Two: The Meaning of the Words

52

Subsection One: The Extensive Path

53

One: The Path Part One: The Path ofSa!]1sara and NirvaJ!a in Common

54 55

Chapter One: The Three Appearances

57

Chapter Two: The Three Continua

71

Chapter Three: The Four Authentic Qualities

198

Chapter Four: The Six Oral Instructions

204

Chapter Five: The Four Oral Transmissions

223

Chapter Six: The Five Dependently Arisen Connections 226

viii

Treasury ofEsoteric Instructions

Chapter Seven: Protection from Obsracles on the Path for a Yogin Who Is Over Inclined toward Method or Wisdom Part Two: The Mundane Path

234 261

Chapter One: A General Classificarion of rhe Path

263

Chapter Two: The Meaning of the Words I. The Brief Presentation of the Causes for the Arising of Meditative Concentration II. An Extensive Presentation in a Condensed Form III. The Presentation of the Path Free from Hope and Fear IV. The Path Presented as the Four Tests V. The Presentation of the Applications of Mindfulness as the Cause VI. The Presentation of the Perfect Renunciations as the Result VII. The Presentation of a Final Summary of Them

271

Part Three: The Transcendent Path

272 319 323 328 329 333 343 345

Chapter One: A General Classification of the Path

347

Chapter Two: The Meaning of the Words I. The Presentation of the Six Levels of the Vase Initiation II. The Presentation of the Four Levels Included in the Secret Initiation III. The Presentation of the Two Levels of rhe Initiation of Primordial Awareness Dependent on an Embodiment ofWisdom IV. The Presentation of the HalfLevel of the Fourth Initiation

350 351 364

375 385

Two: The Presentation of the Ultimate Results Achieved through Those Paths

400

Three: A Condensed Presentation of the Treatise

405

Subsection Two: The Presentation as the Three (Profound, Medium, and Inferior) Paths

407

Contents ix

BooK THREE: The Presentation of the Completion of the Treatise

409

Appendix: Complete Outline of the Treasury of

Esoteric Instructions

41 3

Glossary

437

Notes

443

Bibliography

465

Index

469

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�·"�Ji"'·�·.,'f�"''��"�"'"�·"-"�·il"�'��""'i"#:"i·i!l·�"'·"'a.·i!l�·""r�·"ii'\.�'��""'."1"' �"'·"'�"i!l'\l �·"'·"ii"�"'.'\"�"i·"'a�·�·�·'li""''W'.'i"til'\·"'�·�"'"�""'1" qs·,·a,�·""'\."11 �".4"�"1'��"mamarupa, who taught Avadhiiti. Avadhiiti transmitted the instructions to Gayadhara (d. no3). Gayadhara came to Tibet in 1041 and taught the great T ibetan trans­ lator Drokmi Lotsawa Shakya Yeshe (993-1077?). Drokmi memorized the lines in the original Indian dialect and then spoke them in Tibetan to his disciples who received the Path with the Result. The Viljra Lines, now in Tibetan, continued to be memorized and passed down in an oral transmission until the time ofSachen Kunga Nyingpo (ro92-II58), who finally wrote it down when he first taught the Path with the Result in II4I, exactly one hundred years afi:er the arrival of the tradition in Tibet.' Sachen Kunga Nyingpo received the Path with the Result from Shangton Chobar (rosJ-IIJS) during a period of four years beginning

2

Treasury ofEsoteric Instructions

in u2o. He spent the next eighteen years in intense practice, forbidden by Shangton from teaching or even mentioning the name of the instruc­ tions. In 1138, when he was forty-six years old, Sachen experienced an extraordinary visitation from Vitiipa himsel£ who bestowed on him the direct transmission of the Path with the Result.' When the eighteen-year restriction expired, Sachen first taught the Path with the Result to Aseng Dorje Tenpa in 1141 and placed the VajraLines in writing for his benefit. From II41 until his death in IIS8, Sachen is said to have written about eleven commentaries explaining the cryptic meaning of the Viljra Lines. Other important texts to further explain the teachings were also written by Sachen's sons,Jetsun Drakpa Gyaltsen ( II47-121 6) and Lopon Sonam Tsemo ( 1142-82), and by his other disciples such as Phakmodrupa Dorje Gyalpo (1II0-70). The most essential of these works were edited by Drakpa Gyaltsen into a collection that came to be known as the Yellow

Volume ( Pod ser). The next influential commentary on the Vajra Lines was written by Marton Chokyi Gyalpo (c.II98-c.1259). In the text known as Account

ofthe J.VOrds ofMy Manjusri Master (Jam dbyangs bla ma'i gsung sgros) or as Mar's Explication of the Treatise (Gzhung bshad dmar ma), Mar­ ton recorded his teacher Sakya Pa!fJa are

complete therein This has two topics: The calculation ofthe completeness of sarpsara and nirvir;ta I. in the supporting body 2. The calculation of the completeness of saiJ1sara and nirv:i.J:!a in the supported mind 1 . The calculation ofthe completeness ofsaJ{tsdra and nirvd1Ja in the supporting body This has four topics. a. The calculation ofthe completeness ofsaJ{tsdra and nirvd;:ta in relation to

the channels ofthe body The four sarp_sara channels and so forth are sarp.sara and the central chan­ nel is the nirvJ.rya channel. b. The calculation ofthe completeness ofsaJ[tsdra and nirvd1Ja in relation to the syllables The syllables of the six realms are saiJ1sara and the syllables of the five

76

Treasury ofEsoteric Instructions

families, the a that is the syllable of the perfection of wisdom, and the hiitrt ofunity are nirvil).a. c.-d. The calculation ofthe completeness ofsatrtsdra and nirvdr.ta in

relation to the essential constituent nectars and the vital wind The essential constituents and the vital wind within the channels and syllables of sarpsira are sarpsira and the essential constituents and the vital wind within the channel and syllables of nirval)a are nirval)a. This is because those related to sarpsira produce sarpsira and those related to nirvil).a produce nirvil).a. 2. The calculation ofthe completeness ofsa'?'sdra and nirvdr;a in the supported mind All the phenomena of sat)lsara are complete in the form of the character· istic of the mind. [ 159] 1he characteristic is a variety, and also appears in that way. Since virtuous and nonvirtuous propensities have accumulated in the universal ground, at the point of death the propensities combine. The channels and syllables of the six realms take control of all the various propensities for the places, forms, experiences, types, and so forth of the individual six realms, and when one is propelled into the places of the individual six realms, they ripen as the individual bodies, and the appear­ ances of each of the six realms arise, such as heat and cold, hunger and thirst, dullness and stupidity, attachment to the eight worldly concerns,44 or anger and delight. All the phenomena of the path are also complete in the form of the qualities of the mind. The paths of the sravakas and the pratyekabuddhas, the perfections, and secret mantra are the four truths, dependent aris­ ing, the six perfections, and the creation and completion stages. Their views are the selflessness of persons, the nonsubstantiality of objects, the illusionlike reflexive awareness without subject and object, and unity beyond conceptual elaboration because all phenomena are utterly nona­ biding. All of these, the fifteen experiential appearances of meditating on the path and so forth, are the qualities of the universal ground itself refined by the path. All the phenomena of the result are complete in the form of the potency of the mind. The universal ground has the potential for produc­ ing the four pairs ofpersons, or the eight kinds ofindividuals," which are

Part One: The Path ujSaJ!'lSdra and Nirvd;:ta in Common

77

the path and result of the sravakas; the parh and result of rhe pratyeka­ buddhas, which are actions in groups and like a rhinoceros; the parh and result of the bodhisattva, which are the three kayas; and the path and result of mantra, which are the common four enlightened actions and eight great attainments; and the sublime ornamental wheel of inexhaust­ ible enlightened body, speech, and mind. [ 1 60] Also, these are complete in the form of the characteristic of the mind as a variety, its nature as emptiness, and its essence as unity. In that way, since sarp_s3.ra and ninr3..Q-a are complete in the cause, the experiences of sarp_sara and ninr3..Q-a also occur on the path, and precisely that causes sarp_s3.ra and nirv3..Q-a to be a single taste at the result. One might ask, "In that case, is establishing it in that way the path or the view?" This is known as "the view that is realized, the totally pure universal ground." If these are distinguished, there are the three views that are realized at the time of the cause, the path, and the result. In sequence, these are the naturally pure universal ground, the pure great enlightenment of the universal ground, and the utterly pure svabhavikakaya. For the first, even when water, the sky, and gold have sediment, clouds, and tarnish, they are naturallypure. Likewise, even with temporary stains, this is naturally pure. Distinguishing the Middle and the Extremes says: We maintain that it is pure, like the element water, gold, and the sky are pure.46 The second is the reason it becomes great enlightenment, because if it comes in contact with the stimulus, it transforms into great enlighten­ ment. The third is the result, buddhahood. II. The meaning ofthe words It is "the universal ground" because it is the ground ofboth sal)lsara and nirva!fa, according to whether or not the methods are applied. Therefore, it is called "causal" because it has the potency to give birth to the results of both sarp_sara and nirv3..Q-a. It is a continuum because the nature of mind, pure awareness, remains uninterrupted from when one is a sentient being

78

Treasury ofEsoteric Instructions

until one is a vajra holder. Because all the phenomena of the path and result of sarp_sira and nirv:il)_a are complete in the form of the character­ istic, the qualities, and the potency, it is said that "saJ!1sa spirit. More­ over, from the right nostril one will become a king, and from the !eli: a commoner. To block that, there are yellow yul!'s on moons, with heads meeting or parallel. From the two eyes, one will become a human. From the right, one will become a king, and from the !eli: a commoner. To block that, there are two blue hii:;ps on moons. From the two ears, one will be born as a kinnara spirit, so to block that, there are two red JUJ?lS on moons. If it exits from between the eyebrows, one will be born as a god of the form realm, so on a moon there is an upside-down white sa ma rayuJ?l. From the crown of the head, one will be born as a formless god, so on a moon there is an upside-down white ha ma ra yurtz. 120 To have those last two upright can also be followed for a clear visualiza­ tion. The same applies for those that are upright. It should be understood that all those with heads meeting are separated by the moon. [252] These are in common with the vase initiation.

Part One: The Path ofSarrtsdra andNirvdr;a in Common 1 75

In four definite sessions for seven days and nights, train for clarity of the forms of the syllables. b) Familiarity with the inner syllables, which is the uncommon This is like the extensive fierce fire dependent on the four cakras, except that both right and lefi: channels are blocked by the alternate array of the sixteen upright red vowels such as a, one at a time, and the upside-down white consonant-syllables such as ka, two at a time. Furthermore, clearly imagine these from top to bottmn during the vital wind of exertion. Clearly imagine them from bottom to top during the vital wind oflife."' Become familiar with this also in four definite sessions for seven days and nights. c. Putting it into action This has four topics. I) Applied to thepleasant destinies After one has been seized by the definite signs of dying, and these have not been averted by the techniques for avoiding death, one should per­ form the preliminaries as in the vase initiation practice for passing away. But it is also acceptable not to do them. Observe the key point of the body with the knees raised. Support the back, with the fingers interlaced behind the neck. Block all the outer ori­ fices with the syllables. Leaving empty the orifices (such as the eyes) of whatever pleasant destiny is desired, clearly imagine at the heart a blue huJ?Z, which is the support of the consciousness, on a ma.J;lqala of wind and a moon, which are about thumb-sized. Draw this up to the throat with twenty hi ka. If it is ejected through the desired orifice with the twenty-first, by the dependently arisen connection with the orifice, the specific pleasant destiny will be achieved by thus putting it into action. 2) Applied to another who is dead Ifone finds an uninjured and unspoiled corpse, such as that ofa prince who did not die from poison, disease, and so forth, and who was a suitable age, take it and first bathe it. [253] Fumigate it with the smoke of tree-gum. Protect the three locations. For obstacles not to occur, firmly meditate on

176 Treasury ofEsoteric Instructions the protection cakra rhe first night. For the second day and night, place that body in an isolated place and please the Ja channel . . . and by opening the channel knots at each of tbe first and last levels, and through ten triads in between.

The central channel is squeezed by botb tbe rasana and lalana, so that when the clear essences ofthe viral winds and mind enter, there are thirty­ two narrow knots. But by tbe dependently arisen connections of having actualized the seven branches of enlightenment, each knot is loosened at delight, which is tbe first level, and at greatprimordialawareness, which is tbe twelfth and last of the levels. These are totally released by the enlight­ enment mind movingupward. For each of the ten levels in between, there are three knots�one knot for the preparation, or beginning; one knot for the main section, or enjoyment; and one knot for the conclusion, or total completion. By the vital winds and mind opening tbe channel knots char are between those two levels, and which are the ten triads, the viral winds and the drops'63 stabilize in the specific channel, total release occurs, and the ten levels are achieved. Why is it called "the nirva(l.a channel"? Became when the viral winds and mind are stable in those locations, no pains occur, and because it produces the exceptional untainted qualities. One might ask, "Since this is the point for total release in the sarp_sara channels, why is the nirva(l.a channel explained at this point?" It is possible that tbe pains of the unceasing experiential appearances of the great channel strictures164 and so forth may arise when the vital winds and mind gather in tbe outer locations where the central channel has been narrowed by both the rasana and the lalana. The total release of

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Treasury ofEsoteric Instructions

the outer knots at this point is for the purpose of relieving those prob­ lems, and as a supplement to that, the total release in the nirva.Q-a channel is presented to simplify the treatise. Thus the six oral instructions have been presented.

CHAPTER FIVE:

The Four Oral Transmissions

The six oral instructions such as those have also come from the JJdlt}. This is also classified by other specific qualities. 4) The initiation ofthe eleven herukas In the realization ofconnate bliss, appearances ofform arise as the essence of blissful emptiness, so this is the heruka of form. Likewise, since any appearances ofsound, smell, taste, touch, and phenomena all arise as the essence of the primordial awareness of blissful emptiness, these are the herukas of sound, smell, taste, touch, and phenomena. These ate six.

3 80

Treasury ofEsoteric Instructions

The production of oneself as the deity arising as blissful emptiness is the heruka of sacred commitment. The primordial awareness aspect, which is the essence of blissful emp­ tiness, entering into that sacred commitment aspect is the other heruka ofprimordial awareness. The arising of an image ofheruka, such as a drawing or a cast figure, as the essence of blissful emptiness, is the designated or symbolic heruka. All the names of heruka, such as sri heruka and vajra heruka, are the labeled heruka of name. The essence of the four gates to liberation blending together as one is the heruka of absolute primordial awareness. These are the eleven. In that way, those twenty-four-the three kiyas, the five types of pri­ mordial awareness, the five mudras, and the eleven herukas-are present in one's body and bless it. Because of relishing the bliss, one is the deity. This is the initiation of the twenty-four aspects of the real nature of the deity. This is also classified by benefits.

5) The initiation ofthefour aspects ofthe real nature'"5 Anything done with the hands of a yogin possessing the experience of reality becomes a mudra, so this is the initiation of the real nature of the mudra. [ 4n] Anything done with the feet becomes the ma1_1qala, so it is rhe initiation of the real nature of the ma1_1 4 03

on thirteenth level, 403 and three remembrances, r8I of three worlds, r6s, 390

words as, 87 sins, us, 247, 253-54 Siva, 237 sleep, 61, 62-63 SOnam Tsemo, LopOn (Slob dpon Bsod nams rtse mo, 1142-82) , 2 space of the mother, 67, 446n35 three worlds as, 12, 31 S special deity blessings for pain relief, 292 in fire ritual, 253 in intermediate-state practice, 178, 179 oneself as, 13, 331-32 in transference, no in vajra waves, u o, 168-69 speech attainment of, 14 7 and causal continuum, 73 enlightened, 368-69 purification of, 87-88, u6 and syllables, alignment of, 35 in third perfect renunciation, 13, 338 total purity of, 276 vajra waves of, 167 Sravakas, 76-77, 97, 1 54, 446n45 Sri Dhanyaka�aka, disciple of yogin of, 407, 462-63n28S

Stack ofjewels, 68, 446n37 stains in fourth initiation, 389 mar:u;Ialacakra method and, 375 purification by initiations, 87-88 universal ground and, 7 4-75 subject and object, freedom from, 12, 316

sublime amongphenomena, 13, 269, 341-42

sublime channel, 67 subsequent conduct, r82,

r83, 184, 188,

215

subsequent mindfulness authentic quality of, 85, 198, 325, 4II six types of, 13, II9, 266, 268, 334 substances, fifteen common, 250, 454nr79

subtle body four joys in, 163-64 as support for causal continuum, 72-73 See also channels; drops; syllables suffering mistaken as bliss, 57-58

488

Treasury ifEsoteric Instructions

on mundane and transcendent paths, 34 obstruction by, 236 protection from, 240-41 sugatas, 9, 66-68 Susiddhi Tantra, I8S Siitra ofthe Ten Levels, 356 sli.tras, blessings of. 292-93 svabhavikakaya, 36, 77 dependently arisen connections and, 23J mahamudra and, 17,388 as result, I?, 398 sugata ofultimate reality, as result, 6?-68 suitability for, 88 vast domains of, 35, II9, 394-95 vital winds, transformation into, 29, 402 sylhbles control of, rs, 366-68 in creation stage, 92, 93-96 as c;lakas and c;lakinis, 188 dependently arisen connections of, 225 ofdesire realm, 14, 356-57 dissolution ofpulsations of, 401 experiential experience and, 6o, 61 gaining control of, 147 inconceivable, 12, 319, 320-22 in intermediate state, I8o malleability of, 46, 296, 32I mother and father tantra, differences in, 84 ordinary, 12, 305-7 as path, III purification of, 28, 30-31 in resultant initiation, I96 sarp.sara and nirv�a in, 75-76 and scripture, knowledge of. 15, 367-68 secrecy of, I2, 322 ofsix realms, 12, 307-10 as support for causal continuum, 72, 73 thirty-seven factors and, II, 282 three gatherings and, 266 traditions of, differences in, 309-10 in transference, 174-75, 45Dlll20 tantra, I, 292-93 See also Vajrayana Tantra ofVdjrapdl}i's Initiation, 2S7 Tantra Trilogy oJHevajra, I

Tara, 303 tastes, six, 15, 368 tears, channels of, 12, 307 terror, channels of, 12, 306 tests, four, 13, 49, 240-42, 328 third initiation. See initiation of primordial awareness dependent on an embodiment ofwisdom thirteenth level, 378, 387-88, 403 dependently arisen connections for, 32S flawless experiences as cause, 2I4 great enlightenment of. 228 sambhogakaya at, IS, 365 summoning a female on, 39S· 46m269 See also buddhahood thoughts advance and retreat of, 14, rs, 36, 354, 362 four joys and, 164 in fourth moment, I57-58 gathering and diffusion of, II, 302 meditation as, 209 naturally arisen, 145 as primordial awareness, 70 renouncing, 13, 335 ofsubject and object, 13, 166, 169, no, 394 on twelfth level, 384 vital winds and, II7 ofyogins and ordinary people, differentiated, 211 throat/throat calera dear essences at, 171-72, 368, 45859n234 in deity visualization, 95 drops in, IS, 373 protection for, II7 purification of, 87-88 in transference, uo vital wind offire at, 288-89, 299 total release, 10, 204, 205, 2II-I2, 2I9-22 of obstacles, 241, 288 for treating pain, 292 transcendent path, ro, 33, 34, 49, 229 actualizing, 2S9 attainments on, 46, 92, Ioo, 165, 172 classifications of, q, 347-49, 352 demarcations of, 47 fifi:een experiences on, 66 four initiations on, 263, 264-66, 267 initial entry to, 343-44

meditative equipoise on, 36 nonconceptual realization of, 405 primordial awareness on, 36 signs, arising of, 90 signs on, 269 syllables on, 266-67 thirty�seven factors on, 270 wannths on, 275

transference to corpse ofanother, 175-77 from mahamudra path, 173, 177 to pleasant destinies, 175 training and familiarity, 173-75 upward, 92, IOO-IOI, w8-ro transmissions, four oral, 223-25 Treasury ofEsoteric Instructions (Lama Dampa SOnam Gyaltsen), 2-3, 4, 412, 443n3

Tripi�aka, 39, 445n26 true nature distinctions in, 97-9 8 enlightened mind, awareness of, 69 on first level, realization of, 276 four ascending joys and, 166, 170-72 in mahamudra, 195-96 on transcendent path, 344 truths, two, 8s Tsadra Foundation, 6 turning the wheels, path of, 33, 35, 45, 49 Two�Part Hevajra Tantra. See Hevajra

Tantra ultimate dependently arisen connections, 16, 34, 35, 229, 230, 233, 386-87

ultimate path, 16, 196, 269, 347• 386-99 union, on maJJ9-alacakra path, 150, IS4s6, 159-6o, 162, 377

universal ground causal continuum of, 9, 71, 72-7 4 as great enlightenment, 10, 228-29 meaning of, 77-78 refinement of, 76 as root continuum, 9, 75 Uttarakuru, I I 4 Vairocana, 95, 369 vajra belly, 338 vajra body, 59, 309-10 vajra fence, 237 vajra holders, 18, 70, 387, 403-4 vajra lines, 39, 445n25

"Vajra Lines (Viriipa) on afflictions, 2.00 commentaries on, 2.-3, 5 current translation of, 3, 4, 5 on path, establishing, 201 purpose of, 39 on result, establishing, 202. on six realms, 200 structure of, 3-4, 350 on three continua, 203 transmission of, 1-2., 443ll1, 443n5 vajra master(s), 2.8-31, 83, 8s, 191, 192, 198 Vajra Nairitmya. See Nairitmya vajra position, 13, 335,337,338, 457n21 6 vajra repetition, n8, U9 vajra song, 82 vajra waves, 29, 67-68, 166-73, 184 dependently arisen connections and, 231-32

fourth initiation and, 16, 385-86 perfection of, 397 on transcendent path, 347 Vajradhara, 21, 190, 191, 223, 332., 400 VajradharviSvari, 9 s Vajragarvi, us vajralike kaya, 393

"Vajrapafljara Tantra, 387, 396 Vajrisana, 2.68, 455ni87 Vajrasattva, ns, 165 Vajrayina, 16, 18, 208, 382, 405 See also Secret Mantra Varahi, 83,316 variegated lady, 1 5 2 vase initiation, 92-110 eleven aspects of, 8s-86 intermediate�state practice of, 178-79 levels, realization of and, 49 master's activity of. 28, 29-30 on path of meditation, 360-63 on path of seeing, 14, 351-60 purification in, 87 sacred commitments of, 183, 184, 185-86

at time ofpath, 192. on transcendent path, 34, 35, 45 transference and, 17 4, 175 ultimate result of, 400-401 See also initiations, four vast domains of dharmakaya, 16, 17, 381, 383, 4600248

490

Treasury ofEsoteric Instructions

four, 35,

44, 46, II9, 2.64�66, 348,

37I�72.

ofnirmiil)aka.ya, I4, 15, 279, 355�56, 36I ofsambhogakaya, IS, 370-7I ofsvabhiivikakiiya, 394�95

Verses on the Treasury ofAbhidharma (Vasubandhu), I] I, 172 view(s) classifications of, 207�8 experiences of, 213 poisonous, 206�9 protection by test of, 242 ofSaip.siira and nitvil)-a indivisible, 97�IOO

ultimate, 30 universal ground, realized as, 77 VikramaSila Foundation, 6 Viriipa, I, 2, 8, 21, 32, 444014 attribution oftext, 39 averting death, instruction on, 107-8 creation stage tradition of, 92-93 initiation of, 27�2.8 visual appearances cessation of, I3, 329-30 ofinner dependently arisen connections, 12�13, 325 meditative concentrations of, 24I, 242 of outer dependently arisen connections, 12, 323-24 stability of, 3I7, 328 syllables and, 3n-12 three gatherings and, 266 three warmths and, u, 297�98 visualizations in creation stage, 92-96 of drops, 142 offierce fires, I4I�42, 143 protective, 258 in viral wind yoga, I2I-2.2, I23�24, 128-29

vital action winds, 283 five root, II, 286, 287-89, 295 four infusions of, 284, 286 vital wind(s) ofaction and primordial awareness, alignment of, 35, 401 arresting, II, 62-63, 138-39, 283, 286, 28], 294, 298-303, 320

branch, 11, 286, 289�90, 294 cessation of, 13, 14, IS, 16, 17,320, 330, 338, 359 · 362, 373> 383-84, 398

changing circulation of, II3 clear essences and, 16, 376-77 control of, 365-66 as Q.akinis, 324�25 dispersal of, 206 dissolution ofpulsations of, 401 downward-dearing, 29 ofearth, II, 288, 28 9, 299, 302, 365, 377

ofelements, II, 288�90, 294, 298�303 ofexertion, 17, II3, n8�r9, 123, 393 experiential experience and, 6o of fire, 13, 288�89, 290, 299, 337 in fourth initiation, 30-3I general circulation of, IOI-2 oflife, I?, II3, n9, 120-22, 123, 393 malleability of, 295-96 master's role in yoga of, 28, 30-31 mind and, 38, 281 natural locations of, I38-39 pains of, n, 47, n6, 218, 285-86 paralysis of, 287, 291 ofprimordial awareness, 29, 72, 73, 85, 391, 401-2

resorting to nectar of, 9, 217 in resultant initiation, I 9 6 reversal of, 12, 6 2 , 232, 281, 320, 323-24 sarpsiira and nitviil)a, relationship to, 76

of space, 12,289, 290, 299, 3 0 1 , 3 6 6 , 377 stabilizing, 120-22, 320 strengthening, 292 three gatherings and, 263-64 at time of death, 102-5, ro7 visual appearance of, 62 ofwater, II, 12, 138-39, 299, 30I, 302 ofwind, 288 See also dependently arisen connections; vital action winds; yogas ofvital winds vocal inhalations, 1 6 7 , 2 5 6 vocal signs, 244-45 vowels, 147, 362, 373 · 384, 401

warmth(s), 268, 274-75, 339-42

warmth(s), u, 48, 63-64,297-98 aiding in arising, I44 experiential appearance and, 6o on maQQ.alacakra path, ISS on mundane path, 33, 35-36 natural expression of, 13, 326-27

Index outer dependently arisen connections and, 323-24 preceded by thought, 210, 2II three, 6o, 63-64 in vital wind yoga, 138-39 water, vital wind of, II, 12, 288, 289-90, 299, 301, 302, 337, 45s -s 6nr 9 s

White Changeling Lady, r68

wind, vital wind of, 11, 288, 290, 299, 302,330 wisdom method and, protections of, 48 protection from obstacles of, IO, 238-45 · 328 worlds, three

Yellow Volume (ed.Jetsun Drakpa Gyaltsen), 2, 3 yoga of many apertures, 230, 45 3-54lll67 yogas of vital winds, 117-18, 286 Brahmi's lightning, 129, 132-33, 448n]3 channel yoga, 129, 133-34 dependent on cakras, 137-41 exhalation, three branches of, 120-22 feeding lamp Harne, 129-32 impediments in, 120, 121, 122, n3, 126-28, 131, 132, 133, 136, 448n71 inhalation, two branches, 123-24 number of, rr8 pril).ayama/vajra repetition, u8-20

appearance as, II, 298, 301, 3II

preliminaries for, 112-l]

single taste of, 165, 390

sounds of, 12., 320

union in, ns -26 visual appearances in, 138-39

syllables of, 308-9

wheel ofthe fire drill, 129, 134

at time ofenlightenment, 17, 390 wrathful beings, 81, 82, 83, 84, 8s, 96 191 Yama, 187 yawns, channels of, 12, 307

491

yoga ofdrops, 129, 134-37 yogins three characteristics of, 9. s8, 5 9 types of, 234-3 5 , 239, 2.45-46

MAHAKALA PANJARANATHA Sixteenth-century painting. After Marylin M. Rhie and Robert A. F. Thurman, Wisdom and Compassion: The Sacred Art of Tibet. New York: Harry N. Abrams, 1991, p. 222.