Notes to Chapter IV 485 194 According to the Kalachakra Tantra, the outer (phyi) level denotes our world system; the inner (nang) level, the adamantine body; and the alternative (gzhan) level, the mandala of Kalachakra (IOK, vol I, p 214) 195 Personal instructions (slob bshad): instructions related to the [two or three] higher initiations, which empower the disciple to cultivate the phase of completion of the Highest Yoga Tantra Collective explanations (tshogs bshad): instructions related to the vase initiation, which authorizes one to cultivate the phase of creation of the Highest Yoga Tantra On this subject, Kongtrul states that among the six parameters and four styles for expounding the tantras, the following may be taught to an assembly of disciples: the literal meaning or standard terminology (sgra ji bzhin pa); noninterpretable meaning (dgongs pa can pa); provisional meaning (drang don); explanation of the words (yi ge’i don); and general explanation (spyi’i don) The following are taught only to jewel-like disciples: non-literal meaning or coined terminology (sgra ji bzhin pa); teachings on the phase of completion that represent the definitive meaning (nges don); interpretable teachings (dgongs bshad); the hidden meaning (sbas don); and ultimate meaning (mthar thug pa’i don) Public explanations are therefore restricted to those concerning the phase of creation and related topics, excluding [practices involving] passion which are to be kept secret Personal instructions are those concerning the phase of completion (IOK, vol II, pp 722-723) On the six alternatives, see also Shraddhakaravarman’s Commentary on the Seven Ornaments of the Compendium of Pristine Awareness Tantra (Ye shes rdo rje kun las btus pa’i rgyud las ’byung ba’i rgyan bdun rnam par dgrol ba) (Toh 1789), f 9b1 196 The Guyhasamaja Tantra speaks of five types of disciples: the blue-lotuslike person (ut pa la lta bu’i gang zag), the white-lotus-like person (pad dkar lta bu’i gang zag), the lotus-like person (pad ma lta bu’i gang zag), the sandalwood-like person (can da na lta bu’i gang zag), and the jewel-like person (rin po che lta bu’i gang zag) The blue-lotus-like person, although capable of apprehending the meanings and words of what is taught, immediately forgets them Such a disciple is like a blue lotus, fragrant while growing in the water, but losing its fragrance and withering as soon as it is plucked The white-lotus-like person, although learned and capable of understanding correctly the meaning of what is taught through intelligent reflection, is like a seed in a vase filled with cotton which cannot sprout Like a white lotus whose fragrance remains in its bud and does not diffuse, such a one is unable to transmit knowledge to others The lotus-like person has compassion and discriminative awareness, and after learning the teachings, is capable of opening another’s mind However, since a thorough experience has not been gained, these qualities not last He or she is like a lotus which has a good fragrance but the drop of dew at the center of its bud cannot be held and vanishes as soon as the sun rises The sandalwood-like type of disciple has little knowledge but claims to know everything He or she lacks the foundations of familiarity with reasonings and scriptures, yet speaks a great deal and is incapable of acquiring true qualities 486 Buddhist Ethics Just as it is not advisable to get near to a sandalwood tree that bears no fruit and has many thorns as well as a venomous snake coiled around its trunk, it is not advisable for a master to get close to such a disciple The jewel-like disciple maintains pure ethics and conduct; wise, perfected in learning, reflection, and meditation, he or she endeavors in what is wholesome, exercises discriminative awareness, demonstrates a naturally sharp intelligence, has an earnest interest only in the Secret Mantra, does not mix the view with that of other systems, and can teach correctly in accordance with the scriptures He or she is like a jewel that is hard to find, but once found, fulfills one’s wishes The best disciple is the jewel-like; the other three are middling, and the sandalwood, the least preferred Among the middling three, the lotus-like is best, the white lotus, middling, and blue lotus, least preferred The sandalwood-like disciple is hard like matter, but can be taught the collective instructions since he or she is inspired to listen to the tantras and gradually with training will acquire a supreme intelligence See Pema Karpo’s TV, vol Ca, ff 101a3-102a5; Kongtrul’s IOK, vol II, pp 723-724; Aryadeva’s Commentary on the Clear Lamp (Pradıpodyotanan›ma˛ık›; sGron ma gsal ba zhes bya ba’i ’grel bshad) (Toh 1794), f 172a1-173b3 197 Showing secret articles (gsangs ston): to show images of tantric deities, volumes of the tantras, symbolic hand gestures, vajra, bell, etc., to someone who has not received the initiation or has no faith 198 The works of Manjushriyashas referred to here are the Explanation of Root Tantric Downfalls (ERD) and the Essence Ornament of the General Procedure for All Secrets 199 Taranatha (1575-1634), whose real name was Kunga Nyingpo (Kun dga’ snying po), composed numerous works on tantra and history Being a direct disciple of Indian mahasiddhas, he became a vital link in the transmission of various meditation instructions and practices A scholar of exceptional brilliance, possessed of analytical and critical talents, and an outstanding meditation master, Taranatha was, however, the object of criticism by his contemporaries, who apparently could not tolerate his unorthodox view on extrinsic emptiness His beneficial influence on the development of Tibetan Buddhism is widely recognized and felt even now He is often referred to as the Lord of Jonang to indicate his affiliation with the Jonang school 200 This same list of eight secondary downfalls is found in Yan lag gi dam tshig (Toh 2483), author unnamed It is not found in Garbhapada’s Explanation of Root Tantric Downfalls (rDo rje theg pa’i rtsa ba’i ltung ba’i rgya cher ’grel pa) (Toh 2486) These eight are also similarly explained with some elaboration in Lakshminkara’s Explanation of the Fourteen Root Tantric Downfalls (Vajray›nacaturdaŸamỊl›pattiv¸tti; rDo rje theg pa’i rtsa ba’i ltung ba bcu bzhi pa’i ’grel pa) (Toh 2485) The text Elimination of Errors is unidentified 201 According to Denma Locho Rinpoché, physical seal (lus kyi phyag rgya) refers to seals as symbolic gestures, bodily postures, yogic exercises, etc 202 See note 126 Notes to Chapter IV 487 203 Two works of ⁄Òra (dPa’ bo) or Ashvaghosha contained in the Tengyur (Vajray›namÒl›pattisa˙graha; rDo rje theg pa rtsa ba’i ltung ba bsdus pa [Toh 2478] and SthÒl›patti; lTung ba sbom po [Toh 2479]) deal with the fourteen root and the eight secondary tantric downfalls respectively Following these two, the Dergé Tengyur contains two short works comprised of few lines each (lTung ba bco lnga pa [Toh 2480] and Yan lag gi nyes pa bdun pa [Toh 2481]), the authors of which are not specified, which present respectively the fifteen infractions related to charismatic activity and the seven branch infractions It could be that Kongtrul considers their author to be Shura or Ashvaghosha (Tibetan historians consider Ashvaghosha and Shura to be the same person; modern historians believe them to be two different persons.) The twenty-eight infractions are also discussed in Manjusriyashas’s ERD 204 To be irreverent toward one’s meditational deity and to make discriminations between one deity and another, without realizing the sameness of all deities, in that all the transcendent ones have gathered into the deities’ forms and embody their blessing This is not an infraction when switching to another deity is done to obey the wish of one’s master, to acquire special means of practice, or to perform different kinds of activities in particular situations It is also not an infraction if one understands the sameness of all deities (ERD, f 221a1-2) 205 This does not constitute an infraction if one does not perform these practices due to being engaged in works for one’s master or when sick (ERD, f 221a5) 206 This does not constitute an infraction when done to uplift someone spiritually; when in the presence of one’s master [or vajra siblings, etc.]; if one’s life would be at risk; or if one has to so as a form of punishment (ERD, f 221a6) 207 To transgress the directives of the teachings out of attachment to worldly things This does not qualify as an infraction when done as a means to uplift somebody or for the sake of experiencing great bliss (ERD, f 221b6) 208 The correct time would be when one has reached the spiritual level necessary for that activity Activities are distinguished as those performed by a beginner, by one who has attained a slight degree of stability, by one who has attained stability, and by one who has attained greater stability (ERD, f 222a1) 209 If one’s relationship to the master dissolves, no attainments will result from one’s spiritual efforts There is no infraction if he or she is not an authentic tantric master A false master is one who has no knowledge of mantric principles, is ignorant of the Universal Way’s teachings, lacks compassion, has no faith in or enthusiasm for the teachings, is always engrossed in unwholesome behavior, and despises the tantric treatises (ERD, f 227a7-b2) 210 Desire here stands for the entire range of one’s emotions (ERD, f 227b4-5) 211 The Three Jewels include the master and special companions such as vajra siblings (ERD, f 227b6) 212 In order not to incur this infraction, the practitioner should always engage in virtue with the initial motivation of attaining awakening, the final dedication 488 Buddhist Ethics of the merit for the same aim, and the understanding of the emptiness of merit, dedication, and the goal to which they are dedicated (ERD, f 228a1) 213 To transfer consciousness to higher states when the time of death has come, but not before the signs indicating death are manifest (TV, vol Ca, f 160a2-3) On this point, Manjushriyashas says: The transference of consciousness as the yogin (or yogini) dies pertains to the perfection of wisdom At the time of death, the yogin, viewing all things as an illusion in the mode of the two truths (conventional and ultimate), remains free from attachment and anger, and clearly imagines the mandala of the deity As the stages of death occur, the yogin absorbs the mandala into intrinsic pristine awareness in the following way The three worlds are imagined to dissolve into light, which is viewed as the mandala This then dissolves into the seed syllable in the midst of wisdom and means, and that syllable then dissolves at the heart region along with the light (ERD, f 228a7-b1) 214 The Individual Way, Universal Way, and Way of Indestructible Reality 215 See chapter I, “The Tantric Master” section 216 Red Yamari Tantra (Raktayam›ritantra; gShin rje’i gshed dmar po’i rgyud) (Toh 474), f 213 217 The Path and its Fruition (lam ’bras): teachings forming a meditational system particular to the Sakya school of Tibetan Buddhism, originally expounded by the Indian saint Virupa 218 The three realities (ngo bo nyid gsum): the aspect or “side” of appearance (snang phyogs) of the deity; the aspect or “side” of emptiness (stong phyogs); and the union of appearance and emptiness (zung ’jug gi ngo bo nyid) Not one of the three realities is a manifestation of unawareness; each is free of mental projections Thus, the three are of identical natures and are differentiated only categorically They are posited as a yogin’s non-conceptual experience of contemplation (The Slob bshad Tradition of the Sa skya Lam ’bras [gSung ngag lam ’bras slob bshad chen mo], [25 vols Dehra Dun: Sakya College, 1983] vol Ma (XVI), ff 88b3-90a1) Regarding the three realities, H H Sakya Trizin explains that in the context of the pledges of the four initiations, equipoise (mnyam gzhag) refers to the mundane path linked to the phase of creation when there is no actual pristine awareness; and post-equipoise conduct (rjes spyod), to the transmundane path or result of equipoise The side of appearance refers to the deity appearing by itself, without any effort or conceptual process whatsoever; the side of emptiness refers to the subsiding of the deity in favor of emptiness; and union refers to the indivisibility of appearance and emptiness in the rainbow-like or illusory body of the deity 219 This refers to the fourteen root tantric downfalls and the eight secondary ones mentioned above 220 Control of breath and channels (rtsa rlung) refers to the retention of the breath (srog rtsol) or vajra recitation (rdo rje’i bzlas pa), the three branches of exhalation Notes to Chapter IV 489 (gtong ba’i yan lag gsum), the two branches of inhalation (dgang ba’i yan lag gnyis), and dwelling of the breath inside (gnas pa) (The Slob bshad Tradition of the Sa skya Lam ’bras, vol Ma, ff 99b2-113a1.) 221 Here one speaks of self-existing pristine awareness (rang ’byung ye shes) because such pristine awareness arises through the mystic heat practice and without the external aid of a consort It refers to the experience of the view gained through ca˚˜›lı (mystic heat) (The Slob bshad Tradition of the Sa skya Lam ’bras, vol Ma, ff 113a1-114b1.) 222 Here mandala circle (dkyil ’khor ’khor lo) refers to the practices with a real or imaginary consort See note 322 223 See The Slob bshad Tradition of the Sa skya Lam ’bras, vol Ma, ff 121a1-122a5 224 The six losses of the seminal essence (thig le ’dzag pa drug): loss due to illness (nad kyis ’dzag pa); spirits (gdon); diet (bzas); behavior (spyod lam); pleasure (bde bas), i.e., abundance of seminal fluid due to passion (chags pa’i stobs) or the presence of a wisdom-consort (rig ma’i stobs) (verbal communication of H H Sakya Trizin) 225 The three waves (rba rlabs gsum) Here, “vajra” means adorned by nonconceptual bliss; “waves” refers to dualistic conceptions (gnyis ’dzin gyi rtog pa) Waves are of the nature of the ocean and are absorbed back into it; likewise, dualistic conceptions are not beyond the nature of emptiness and bliss and are absorbed into it They number three as they relate to body, speech, and mind The practice related to the three waves is intended to subdue dualistic conceptions: with respect to the body, one practices the vase-breath retention (kumbhaka), with respect to the speech, one controls the winds in gentle and forceful techniques; and with respect to the mind, one engages in the wave of contemplation relying on an actual or imaginary consort (The Slob bshad Tradition of the Sa skya Lam ’bras, vol Ma, ff 88b3-90b1) 226 Emotional impediments and impediments to knowledge 227 Padmini usually denotes the best of the five types of consorts whose names derive from the Kamashastra literature, namely, m¸gı (ri dwags can), hastinı (glang po can), Ÿaºkhinı (dung can) and citri˚ı (sna tshogs can) Here, however, it seems to be used generally to encompass both good and bad types The Slob bshad Tradition of the Sa skya Lam ’bras speaks of three types of padminı The first and best padminı resembles a white bird, has a red channel at the bhaga (vagina), a rough body, reddish at the root of the eyes, slim, particularly at the waist, has reddish feet, and good teeth By relying on her, one achieves enlightenment in the same lifetime The second and middling has white skin, belongs to an outstanding family, has rough bones, and a large bosom; she behaves outrageously, has a beautiful face, bears only sons, cannot be influenced, and is expert in worldly offerings and activities By relying on her, if one finds her channel [at the vagina], one attains enlightenment in less than a year The third and least has a white complexion, is not pleased even if one treats her well, cannot keep tantric ... with the initial motivation of attaining awakening, the final dedication 488 Buddhist Ethics of the merit for the same aim, and the understanding of the emptiness of merit, dedication, and the. .. says: The transference of consciousness as the yogin (or yogini) dies pertains to the perfection of wisdom At the time of death, the yogin, viewing all things as an illusion in the mode of the. .. to the subsiding of the deity in favor of emptiness; and union refers to the indivisibility of appearance and emptiness in the rainbow-like or illusory body of the deity 219 This refers to the