522 Chapter : The Dags po 'i bka ' 'bum ( 'khor lo rnam pa bzhi) In the navel (lte ba), there is the Emanation Cakra (sprul pa 'i 'khor lo, *nirmii!wcakra) having sixty-two wisdom channels as its petal s In the heart (snying ga) , there is the Dharmacakra (chos kyi 'khor lo) with eight channels In the throat, there is the Enj oyment Cakra (longs spyod kyi 'khor lo, *sa171bhogacakra) with sixteen channels At the top of the head (spyi bo), there is the Great Bliss Cakra (bde ba chen po 'i 'klwr lo, *Mahiisukhacakra) with thirty-two channels I t is said that a "king of the mind" (sems kyi rgyal p o , *cittariijan) resides i n each of these cakra s , whose names are Tilaka 165 (navel), Vasantau 66 (heart), the Drop of the Intellect (yid kyi thig le, *manastilaka) , and the Drop of Knowledge (ye shes kyi thig le, *jfianatilaka) If the practitioner wishes to see these kings, he must unlock the door of concepts and behold the respective king's countenance, which will bring the practitioner ordinary and highest accomplishments (dngos grub, *siddhi) Each cakra i s , moreover, associated with a specific key point pertaining to yogic prac tice Thus, the navel cakra is related to the key point of Inner Heat (gtum mo 'i gnad), the throat cakra to the key point of Dream (rmi lam gyi gnad) , the heart cakra to the key point of sleep (gnyid kyi gnad) , and the head cakra to the key point of meditative absorption (snyoms jug, *samiipatti) Two additional bodily points are here mentioned, including the 'vajra-jewel' (rdo rje nor bu, *vajrama!i i) which usually is a Tantric euphemism for the tip of the penis , and the point between the eyebrows (smin mtshams, *bhruvor madhye) A series of interlinear notes in the segment give short explanations on all the above points With regard to the j ust mentioned series of key points, the notes clarify that these key points are related to specific yoga practices Thus, the navel cakra is the focus for the practice of Inner Heat (gtum mo) The throat cakra is the focus for the yoga of Dream (rmi lam) The heart cakra i s the focal point for Radiance ( 'ad gsal) The cakra at the top of the head along with the vajra-j ewel are the foci for practices of 'bliss' (bde ba), probably referring to sexual union with a kannamudrii partner (las rgya) The point between the eyebrows is employed in practices dealing with sleep (gnyid) A few final remarks explain how to unlock the navel cakra in the practice of Inner Heat and behold the king of the mind residing there The segment has no colophon Segment DK.A.Ki.4: The segment begins (DK.A Ki.4.5ai ) : /mchog gi gtum mo 'i gdams pa lags// //bla ma grub thob rnams la phyag 'tshal lo/ /slob dpon chen po nii ro pas/ It ends (DK.A.Ki 6b ) with the c olophon: /'di ni tai lo pas/ nii ro pa la/ des mar pa la/ des bla ma mi la la/ des mgon po zla 'ad gzhon n u la gdams pa 'o/ /mchog gi gtum mo/ mar pa 'i man 1 65 The segment gives the S anskrit word Tilaka, which would correspond to thig le in Tibetan , meaning a 'drop' 1 66 Again, the S anskrit word Vasanta i s given in the text, which corresponds to Sos dkar in Tibetan The literal meaning of S anskrit Vasanta i s 'brilliant' and it is also denotes the 'bright season' (in Tibetan sos dkar, 'the white part [of the year] '), corresponding to springtime Chapter : The Dags po 'i bka ' 'bum 523 ngag go// 167 The segment's title heading (cited in Tibetan above) i s : " Here i s the Instruc tion on the Highest Inner Heat " The segment begins by quoting the opening lines from the Gtum mo 'i ka dpe (cf segment DK.A Ki I ) describing Naropa's encounter with Tailopa and the instruction he was given on the nature of things (dngos po 'i gnas lugs), the path ( lam) , and the result ( 'bras bu) To this is added a brief quotation from a GuhyasamCija text (gsang ba 'dus pa) A prose passage then presents the nature of thing (dngos po 'i gnas lugs) related to the body and the mind As for the body, an explanation is given of the three channels , their j oining a t the navel, and the four cakra s The Ka dpe verse presenting the fi v e points on the body (lus) is cited For the nature of things related to the mind, the segment quotes the same two passages from Tailopa's teachings as seen in the segment DK.A.Ki I To present the path (lam), the three key points of body (lus), object (yul), and time (dus) are laid out For the body, the Ka dpe verses outlining the correct sitting position are cited at length, following by a quotation from the Cathurpf!ha (gdan bzhi) explaining six practices (sbyor ba drug) Further quotations from a Vajra tjakinf tex t (Rdo rje mkha ' 'gro), the Hevajratantra (Kyai rdo rje), and the Paficakrama (Rim lnga) of the GuhyasamCija are given to illustrate the principles of yogic Kumbaka (bum can) breathing with its four steps The key point of the obj ect (yul gyi gnad) is only briefly explained with reference to the four cakra s , while the explanation on the key point of time (dus kyi gnad) discusses how different yogas are focused on different cakras at different times of waking, [sexual] union (snyoms 'jug, *samCipatti), sleeping, and dreaming A quotation from the Cathurp�tha Tan tra i s given to back up the explanation The final part gives a brief outline of the stages in which the results arise ( 'bras bu skye ba 'i rim pa), teaching the attainments of the ordinary and highest accomplishments (dngos grub, *siddhi) The segment ends with a colophon (cited in Tibetan above) : " This was taught by Tailopa to Naropa, who taught it to Mar pa, who taught it to Bla ma Mi la, who taught it to the protector Candraprabha Kumara (zla 'od gzhon nu) [This is] the highest Inner Heat, the instruction (man ngag) of Mar pa " Segment DK.A.Ki.5: The segment begins (DK.A Ki 6b ) : /lsgyu !us lnga ldan lags/ /bla ma dam pa rnams la phyag 'tshal lo/ /sgyu lus la sngon 'gro/ It ends (DK A Ki 8b ) : /gdams ngag zab m o gsang bar bya 'o// 1 68 The segment's title head reads (cited i n Tibetan above): " Here is the Fivefold Illusory B ody " The segment gives a detailed instruction on the yoga of Illusory B ody (sgyu lus, *mayadeha) The preliminary practice (sngon 'gro, *parvar!1gama) is said to be similar to that of the yoga of Inner Heat (gtum mo dang 'dra) The actual practice (dngos gzhi, *maula) consists of five points The first point, called "preparing the idea of dream" (rmi lam gyi 'du shes sngon du btang ba), consists of thinking 1 67 Correlated passages: DK a.Kha 7a6- 8b , DK.B Ki a -6b2, DK D Ki a3-6b3 , DK.Q Ki 4.437a3-43 8b i , DK.R.Ki.4.6b6-9a5, DK S Ki 4.7a,- 0a , DK.T.Ki.4.5n-6b, Phyag chen mdzad vol Ka (TBRC W23447- l 94) pp 4734-47 82 1 Correlated passage s : DK.a.Kha 8b -20b , DK B Ki 6br8b2, DK.D.Ki 6br8b2, DK Q Ki 43 8bz-440a3, DK.R.Ki 9b - 2b2, DK S Ki 0a - l a3, DK.T.Ki 6b-8b, Phyag chen mdzad vol Ka (TBRC W23447- 94) pp 47 83-4835 5 24 Chapter : The Dags po 'i bka ' 'bum that everything is just dream The practitioner thinks about all the happiness and sufferin g that he has experienced in the past or that he experiences in the present and concludes that they all, no matter when they occurred, are j ust dreams In this way, he forms an intense decision and yearning to see all as dreams and to dream the dreams Yet, it is underline d that these are no ordinary dreams (tha mal pa 'i rmi lam) Rather, the dreams to be dream t are wondrous, astounding dreams of seeing the pure Buddha lands (sangs rgyas kyi zhing khams, *buddhak�etra), seeing the faces of the meditational deities (yi dam lha 'i zhal, *i�_tadevatamukha), traveling to the celestial realms (lha 'i yul, *devade§a) , traveling to the Vajra seat [in B odhgaya] (rdo rje gdan, *vajrasana), touring our world of Jambudvipa ( 'dzam bu 'i gling) , flying through the skies (nam mkha ' la 'phur ba), or dreaming that the body is consumed by fire or that one dives effortlessly under water When a firm decision and yearning to dream in this manner has been formed throughout long time, it is bound to have an effect also in the nightly dreams while the practitioner sleeps in his bed The second point, called " letting the sleep come which has not yet come" (gnyid mi 'ong ba 'ong bar bya ba), is to visualize a smooth, white ball of light, in size like the outer digit of the thumb, between the eyebrows when feeling sleepy and lying down to sleep, and then to let the consciousness merge with the ball This needs to be done gently, since if the focus is too strong , it would prevent the yogi from falling asleep After a while, the practitioner falls asleep and begins to dream in a habitual manner, in that the consciousness produces dreams from the impressions accrued during the daytime, comparable to the manner in which having watched some disturbing spectacle before falling asleep will produce dreams about this spectacle The third point, called " recognizing the dream as such " (rmi lam la der ngo shes pa), means that the dreamer, having relied on the visualizing of the ball of light while falling asleep, needs to maintain a sufficient level consciousness in the dream state to be able to recognize whatever dreams arise as being dreams In other words, the dreamer relies on this technique in order to enter into lucid dreaming The fourth point, called " multiplying" (spel ba), is t o train i n lucid dreaming by multiplying the number of whatever appears in the dream, turning what appears as a single obj ect into two obj ects, three objects, and so forth When the dreamer has achieved familiarity with multiplying, he arrives at the fifth point, called "purifying the dream " (rmi lam sbyang ba), where the dream turns the dream into a meditation Outer landscapes and places are to be seen as the celestial palace of the deity (zhal yas khang, *vimana), beings are turned into the deities of the 11ia1:i4ala (yi dam dkyil 'khor gyi lha tshogs) with their various body colors, hand implements , etc All of these celestial appearances must be regarded as unreal and illusory or illusory (sgyu ma), like rainbows or the reflection of the moon in water The dreamer should then turn the dream into meeting the deities, listening to teachings and instructions from them, and feeling that intense non-binding bliss surges in the body and makes it quiver Having thus presented the actual practice (dngos gzhi) , the subsequent phase (rjes) of the practice is discussed with regard to practitioners of different capabilities On the one Chapter : The Dags po 'i bka ' 'bum 25 hand, it i s stated that a truly diligent individual (gang zag brtson 'grus can) will attain buddhahood ( 'tshang rgya ba, *sm11bhotsyate) in the present life It is described that such a person, due to his intense engagement in the experience of dreaming, naturally will begin to experience everything in the waking state as dreams as well The same result may be attained, if the practice [of Illusory Body] is done by training in looking at the practitioner's reflection in a mirror (me long nang gi gzugs brnyan la bslab pa) With sustained practice, signs of perfection or 'conviction' (yid ches pa 'i rtags) will begin to arise along with visions or dreams of receiving prophecies [of spiritual attainment] from the meditational deity (yi dam lha 'i lung bstan , *i�fadevatavytikara�ia) The promise issued here is backed up by a reference to the second chapter of the second section of the Hevajratantra (brtag pa phyi ma 'i le 'u gnyis pa) , which promises buddhahood within three months and six days after having perfected the Tantric conduct (spyod pa, *carya) On the other hand, it is said that a practitioner having a lazy attitude (le lo can) is bound to attain buddhahood in the interim (bar do, *antarabhava) following his death Such a practitioner engages in the practice of recognizing dreams during his sleep, but never becomes fully able to recognize all experiences in the waking state to be dreams as well However, when that individual manifests the illusory body (sgyu lus) that naturally appears in the interim, he is destined to attain buddhahood Given that such a practitioner is capable of attaining states of lucid dreaming every month of his life, he will also be able to recognize the interim of death for what it is He will spontaneously recognize that he has died, that he has gone through the states of dissolution (thim pa) of the elements in death, which are similar to the stages of falling asleep, and that he has now appeared in the illusory body (sgyu lus) of the interim, which is no different from the mental body (yid kyi lus, *manodeha) experienced in dreams Just like the living practitioner trained in turning the dream body into the body of the deity, the deceased practitioner will at that point be able to transform the interim body into the deity and attain the enj oyment state (longs sku, *smJ7bhogakaya) in the interim The segment ends with an injunction to keep this instruction secret Segment DK.A.Ki.6: The segment begins (DK.A.Ki 8b ) : 'od gsal gyi gdams pa lags/ !bla ma dam pa rnams la phyag 'tshal lo/ /gnyid 'od gsal du gzhug pa 'i man ngag la/ It ends (DK A Ki a ) : /'di la kyang sems kyi ngo bo 'tshol ba yin gsung ngo// 169 The segment's title heading (cited in Tibetan above) reads : " Here is the Instruction on Radi ance " It contains a manual for the yoga of entering into the Radiance of sleep (gnyid 'od gsal, *nidrtiprabhasvara) Lying down with a firm intention and yearning to enter into the Radiance of sleep, the practitioner should lie down in a comfortable position The bed may be soft and comfortable, and the practitioner may wear warm comfortable clothes He should then visualize a lotus flower having four petals in the heart cakra, on the petals of which stand four syllables In their middle is a central seed syllable While focusing the mind on the central syllable, the yogf falls asleep and naturally enters into a state of bliss 16 Correlated passages : DK.a.Kha.20b -s, DK.B Ki 8b -9a , DK D Ki 8bi-9ai , DK.Q.Ki 6.440ai-440b i , DK.R.Ki 2b2- l ai, DK.S Ki l a3- l 3bs, DK.T Ki 8b-9n, Phyag chen mdzad vol Ka (TBRC W23447- 94) pp 4835-485 526 Chapter 5: The Dags po 'i bka ' 'bum and emptiness Without losing this state of radiance, the practitioner should attempt to carry through the whole night' s sleep If he wakes up during the night and feels he has lost the state, he should repeat the meditation and go back to sleep Once the yogf wakes up in the morning, he should repeat the visualization and again meditate for some time in the state of radiance and bliss If the practitioner practices in this manner, he becomes able to rest in radiance without there being any difference between sleeping and being awake The segment ends by saying that for this practice the state of dream is an adversary condition ( 'g al rkyen) , and hence when dreams arise, the practitioner should turn them into a suppor tive condition (mthun rkyen) by observing the nature of the mind (sems kyi ngo bo) in the dream The segment has no colophon Segment DK.A.Ki.7 : The segment begins (DK A Ki 9a2 ) : Ide kho na nyid sgom pa 'i gdams pa lags/ Ina mo gu ru/ de kho na nyid sgom pa n il It ends (DK.A Ki a1) : ye shes zang thal du sangs rgya 'o// 1 70 The segment's title heading (cited in Tibetan above) s ays : "Here is the Instruction on the Meditation on Reality " The segment explains the meditation on reality (de kho na nyid sgom pa, *tattvabhii.vanii) It is said that such meditation is without any conceptual prolife ration (spros pa dang bra [ ba, *ni�prapafica), an expression that in Tantric practice also denotes a meditation without any visualization, mantra, or specific yogic technique Throughout day and night, the meditator should rest in the yoga that is like the flow of a river (chu bo rgyun gyi rnal 'byor) While sitting in meditation, the yogf rests in a state that is clear and present yet non-conceptual (gsal la rtog pa med pa), knowing that what is perceived has no inherent nature (snang la rang bzhin med par shes) It is like the sun rising in the center of the empty sky In the post-meditative phase of subsequent attainment (rjes thob, *anup rii.p ta), all perceptions appear to the practitioner as hallucinations or magical illusions (sgyu ma, *mii.yii) Though they appear, there is nothing real to be perceived; all is unreal like rainbows With such high realization, the practitioner achieves buddhahood right then and there in this physical body This is the non-abiding nirvii.f}a of the Great Vehicle With this achievement, he will manife st the pure enj oyment body (slang spyod rdzogs pa 'i sku, *sarriblwgakiiya), in which form he will teach the Dharma [in the pure realms] to bodhisattvas who have achieved the bodh isattva levels (sa, *bhumi) He will also manife st in emanation bodies (sprul pa 'i sku, *nirmiif}akiiya) , in which he will teach the Dharma to sa1J1Siiric sentient beings The segment ends by explaining that buddhahood cannot b e reached by only meditating on the Generation S tage (bskyed rim) Even if the practitioner has reached the eighth bodhisattva level, he still needs to rely on a spiritual teacher (dge ba 'i bshes gnyen, *kalyiif}amitra) until he has realized the Completion S tage (rdzogs rim) It is only through meditation belonging to the C ompletion Stage that buddhahood will be reached However, the segment points out that the practitioner will not manife st as a B uddha in his physical 1 7° Correlated passage s : DK a.Kha 20b5 -2 l el4, DK B Ki 9an DK D Ki 9a _6, DK.Q.Ki 440b _ , DK.R.Ki ai- 3b , D K S Ki 3bs- 4b2, DK.T.Ki 9n, Phyag chen mdzod vol Ka (TBRC W23447- 94) p p 4852-4862 ... on the yoga of Illusory B ody (sgyu lus, *mayadeha) The preliminary practice (sngon 'gro, *parvar!1gama) is said to be similar to that of the yoga of Inner Heat (gtum mo dang 'dra) The actual... *buddhak�etra), seeing the faces of the meditational deities (yi dam lha 'i zhal, *i�_tadevatamukha), traveling to the celestial realms (lha 'i yul, *devade? ?a) , traveling to the Vajra seat [in B odhgaya]... Outer landscapes and places are to be seen as the celestial palace of the deity (zhal yas khang, *vimana), beings are turned into the deities of the 11ia1:i4ala (yi dam dkyil 'khor gyi lha tshogs)