Divisions, Functions, and M ovem ent ofthe W inds 223 Well positioned above and below, the great life and evacuative winds are located.412 “Above and below” mean above and below the heart channel-knots And “located” means “flow” and so refers to the pathway o f the flow and not to the sense o f abiding Therefore the first fault does not accrue It is taught, how ever, that the earth or evacuative wind flows from both nostrils, so what does it mean to say that it flows from a position below the heart? This refers to the fact that the evacuative wind cannot move upward within the pathway of the dhutl in the center o f the heart channel-knot, since it is obstructed by that knot The same applies to the life-sustaining wind The life-sustaining wind flows back and forth from the “neck” o f the heart to the upper nostrils Simi larly, the evacuative wind flows back and forth from the navel to the openings o f the anus and genital organ The Red Yamari Tantra states: Evacuative wind is sent on the lower path to the far end o f the secret area, beginning from the navel Beginning from the neck o f the heart, the life-sustaining wind moves through the nostrils.413 The accompanying wind abides in accompaniment with the navel candall The Vajra Garland states that the life-sustaining wind, obstructed by the channel knots in the center o f the heart, cannot move downward from that point, and the evacuative wind cannot move upward from that point For the same reasons, the three other winds located in the three other cakras not at present move back and forth within the channel knots When the Vajra Garland says, “Comes and goes at the throat, heart, navel, and secret lotuses,”414 it is expressing that the four winds, not including the pervading wind, come and go from particular locations Furthermore, a wind is found at these locatipns when it first arises and at the end o f its flow Between these times, however, when it is flowing out as far as it goes and returning, it is not found at these locations W hen the winds come and go, the particular nostril the winds flow through, which wind belongs to which element mandala, and their colors is found in the Vajra Garland Abiding as the five buddha families, arising from the nostrils, 224 A Lam p to Illum inate the Five Stages the five winds flow upward, constantly active in the body, flowing through the conventional nose, emerging from that gateway, left, right, both, and gently, these are the four ways From the right, the fire-mandala element o f the color red, the flow o f the lotus protector From the left, the air-mandala element appearing as green and yellow, the wind o f the activity protector From both, the mighty mandala, the element of earth, the color of gold, the wind of the jewel protector [133] Gentle and non-flowing, color o f pure crystal, the water mandala element, flow o f the vajra protector Perfecdy arising from all elements, holder o f supporter and supported, with the nature o f Vairocana, arising at death In meditative equipoise, recite them constantly The mantra practitioner, with the number o f recitations, recites them constantly day and night.415 The meaning o f this passage is found in the Compendium o f Practice, where it says that “from the vajra and lotus nostrils, the light rays emerge and travel upward The lords o f the mantras o f the three syllables and so on enter each mandala that flows from the gateway o f the conventional nose, from the left, right,” and so on, and these are “to be recited constantly in sequence by the practitioner.”416 For the phrase “constandy active in the body” other transla tions have “constandy flowing in the body.” The pervading wind also flows through the nostrils because above it says that the five winds flow upward through the gateway o f the nose Because flow from the right and left nos trils is explained separately, “flowing gendy” can be understood as being from both nostrils “Non-flowing” is explained in the Compendium o f Practice as meaning “slowly.” Arising from the “right” and so on is explained in the Com pendium o f Practice as meaning arising from the right and left nostrils and both nostrils Descriptions in the Samvarodaya Tantra are similar to this Therefore the explanation in the commentary to the Samvarodaya Tantra o f the winds flowing on the left, right, and in the center o f each nostril does not make sense Divisions, Functions, and M ovem ent o f the W inds 22$ The description found in Buddhasrijrianas Oral Teachings o f M anjusri, which talks o f the air element flowing from the right nostril, water from the left, earth and fire from both, does not contradict the Vajra Garland The latter description here is based on the primary flow As for the former, flow described as being equal in both nostrils is also described as flowing from individual nostrils, and winds described as flowing from individual nostrils are also described as flowing from both nostrils There is no certainty on these two types o f flow Also, winds described as flowing from the left nos tril are also described as flowing from the right nostril Therefore there is no certainty on the winds flowing from the individual nostrils The former posi tion illustrates this uncertainty The way that the other three winds also flow as accompaniments when a particular wind o f a greater element flows will be explained later It is not clearly stated in this tantra and in the texts o f the master and his disciples that the four winds that flow from the nasal gateways actually refer to the five root winds This can be understood by comparing the winds described as being the winds o f the four lords with the previous citation describing the life-sustaining wind and so on as referring to these lords Illu minating Lamp says that earth, water, fire, and air winds flow from the secretarea, heart, throat, and navel lotuses, respectively [134] Concerning the colors o f the winds, in the translations o f the Vajra Gar land and according to the Vajra Garland cited in old translations o f the Com pendium o f Practice, the winds flowing from the left are green-yellow, and in the following explanation they are described as “green-yellow, with the char acteristic o f black rays.” In the Vajra Garland citations found in the Patsap and Chak translations o f the Compendium o f Practice, they are green-blue, and in the following explanation they are also described as green-blue In the Compendium o f Practice the four winds are described as having the character istics o f black, red, yellow, and white rays, respectively A similar description can be found in Illum inating Lam p’s commentary on the fourteenth chap ter Illum inating Lamp on the third chapter describes the colors o f the four winds as red and so on, and the Explanation o f the Intention does likewise In Illuminating Lamp on the sixth chapter, except for describing the winds of the right as having red rays, the other three are described as above Clearly, the descriptions vary, but the independent colors o f the life-sustaining, evacua tive, upward-flowing, and accompanying winds can be ascertained as white, yellow, red, and black respectively Concerning the rays o f five colors, they should be understood as described in the Compendium o f Practice: 22 A Lam p to Illum inate the Five Stages Although that is the case, when each ray appears, five rays can be ascertained, because each elemental mandala pervades all four elemental mandalas.417 Karunasri talks of tydma,m which is explained as referring to both green and black Therefore this can be rendered as green-blue or green-black but not as green-yellow Based on the statement that pervading wind is Vairocana and life-sustaining wind is Aksobhya, LaksmI has them as white and black respec tively This assertion contradicts many other texts The color of the pervading wind is not clearly described, but in accordance with the master Go, it should be described as blue-green Stating that one elemental mandala of the winds pervades all four means that while one of the winds, such as life-sustaining wind, is flowing, it is also flowing together with the other three Illum inating Lamp on the sixth chap ter says: W hen engaged in the activities of each mandala, the other three accompany the mandala and enter it.419 This is also commentary on the line from the tantra, “Those accompanying specifically emanate.”420 The four mandalas referred to here are explained as being the four mandalas that flow through the right, left, and both nostrils Therefore they should be understood as the life-sustaining wind and so on In that case, when the upward-flowing wind is flowing through the right nostril, the life-sustaining wind, evacuative wind, and accompanying wind all flow together with it The other three can be understood similarly At that time, the way that these three winds flow when immersed into the upward-flowing wind is that by the strength of the upward wind being o f the fire element, they will appear like a rainbow in which their colors, [13$] although still white, yellow, and green, will have a reddish hue From this you can under stand, when the accompanying wind and so on flow from the right and so on, how the main wind flows and how the other three winds flow within it Therefore the statement that the upward wind flows from the right nos tril, the accompanying wind from the left nostril, and the life-sustaining wind and evacuative wind flow equally from both nostrils is made on the basis of it being a main wind W hen flowing as an accompanying wind, how ever, there is no such certainty W hen the winds of the four lords flow with the upward wind from the Divisions, Functions, and M ovem ent o f the W inds 217 right nostril as the main wind, the first 22$ breaths of the four winds are the winds of Pandaravasinl The next three sets o f 22$ breaths are the winds of Tara, Locana, and Mamakl, respectively The winds of each goddess include the winds of the four lords Similarly, it can be understood that when the winds of the four lords flow with the accompanying wind flowing from the left nostril as the main wind, the breaths begin with the winds of Tara For the winds flowing equally from both nostrils: When the life-sustaining wind flows, the first winds are those o f Mamakl, and when the evacuative wind flows, the first winds are those of Locana Explanation o f the Intention says: Pandaravasinl and so forth flow respectively, above, sideways, straight, and below, the mandalas of fire, air, earth, and water.421 Therefore Pandaravasinl winds flow upward, Tara winds flow sideways, Locana winds flow straight ahead, and Mamakl winds flow downward These four are the elemental mandalas from fire to earth In this way, there is a set of four winds with one wind, such as the upward wind, flowing as the main wind In each set of four, the four winds divided among the four goddesses not flow simultaneously The four winds divided among the four lords that make up each of the goddess winds, however, flow simultaneously The winds o f the goddesses only flow sequentially, and there are no winds flowing simultaneously other than the four winds of the four lords Therefore Krsnasamayavajra is not correct when he asserts that one wind is in the middle of the nostril and the other four are in the four directions, and all five flow simultaneously On these four simultaneously flowing winds, the assertion by Yosa that they not flow individually but together, “like a rainbow,” is correct Because this explanation is different from other traditions that teach the five lesser elements in the center and the simultaneous flow from the four directions, the flow “above, sideways, straight, and below” refers to a sequen tial flow and not a simultaneous one The Chak translation of the above has “Above, on the sides, equally, and below.” In which case, when each set of nine hundred breaths is explained in terms of the four winds of the four goddesses, the fire wind of Pandaravasinl flows from the upper part of the nostril, the air wind of Tara flows from the sides o f the nostrils, the earth wind of Locana flows equidistant from the right and left sides of the nostrils—that is, in the center—and the water wind ... case, when each ray appears, five rays can be ascertained, because each elemental mandala pervades all four elemental mandalas.417 Karunasri talks of tydma,m which is explained as referring to. .. other three Illum inating Lamp on the sixth chap ter says: W hen engaged in the activities of each mandala, the other three accompany the mandala and enter it.419 This is also commentary on the. .. says that “from the vajra and lotus nostrils, the light rays emerge and travel upward The lords o f the mantras o f the three syllables and so on enter each mandala that flows from the gateway