300 C not es to chapter six where that is not pristine awareness, the nature of mind Mind nature is self-knowing awareness; self-knowing awareness is bliss; and bliss transcends all concepts The variety of appearances is the manifest dimension (nirmāṇakāya); the clarity of awareness, the enjoyment dimension (sambhogakāya); the freedom from conceptual fabrications, the reality dimension (dharmakāya); and the bliss, the essential dimension (svabhāvikakāya) of awakening Hence, innate pristine awareness exists as the natures of the four awakened dimensions (kāya) It is “great” in that bliss is sealed by emptiness, and emptiness, by bliss Thus, one speaks of “great pristine awareness that abides in the body.” Innate pristine awareness is endowed with three attributes One, it transcends all concepts: the concepts of external objects at the time when all things are realized as the “body” of mind; of subject and object when the mind is realized as self-knowing awareness; and of suffering and indifference when self-knowing awareness is realized as bliss Two, like space, pristine awareness pervades all things (i.e., the “bodies” mentioned above) Three, although it has always been present in the body, from the very beginning pristine awareness has never arisen as something truly existent; in the interim it does not exist as a mind-apprehended object; and in the end it does not cease when the body dies, just as the space in a vase is not destroyed when the vase is destroyed See Kongtrul’s Commentary on the Hevajra, ff 18a2-20a3 Taranatha explains “great pristine awareness abides in the body” as follows: The indestructible essence of the ground-of-all consciousness abides in the body That essence pervades all phenomena because, being self-knowing awareness beyond all concepts, it has as its object all phenomena and is therefore the nature that causes coming and going Although abiding within the central channel of the body, pristine awareness does not arise from the body because it is primordial Hence, it has always been present One does not need to rely on conceptual meditation to manifest it See Taranatha’s Hevajra Tantra Manual of Instructions on the Four Principles of the Completion Phase, pp 393.6-397.5 10 The six elements (khams drug) of the vajra body (rdo rje lus) are earth, water, fire, wind, space, and blissful pristine awareness The sixth element, pristine awareness or blissful pristine awareness (bde ba ye shes), refers to the bliss or pleasure resulting from the release of seminal fluid (khu ba ltung ba’i bde ba) (Kongtrul’s Commentary on the Profound Inner Reality, f 36a4) 11 Union (zung ’jug, yuganaddha) generally refers to the union of the illusory body and luminous clarity, at the stage of training and the stage beyond training However, in this context, the term, although not unrelated to that general meaning, refers to innate reality in the context of the ground, defined as union, which is not projected by dualistic thoughts but abides both within oneself as well as outside oneself, arising neither from oneself nor from outside See Indrabhuti’s Innately Existent, Toh 2260, vol Zhi, f 1a5 12 Vajra yoga (rdo rje’i rnal ’byor, vajra yoga) is defined below (Chapter 6, section entitled “Emptiness”) as “familiarization with empty form endowed with the supreme of all aspects, whose essential nature is that of inseparable emptiness and compassion.” 13 stong nyid snying rje’i snying po can gyi byang chub kyi sems 14 Continuation of the Guhyasamaja Tantra (Toh 443), vol Ca, f 150a4 notes to chapter six c 301 15 Nagarjuna explains this passage from several different perspectives that describe awakening mind (byang chub kyi sems, bodhicitta) as understood in the tantras The first description is as follows: By nature “beginningless, endless,” it is of the essence of the eternal dimension of reality (dharmakāya), beyond birth and cessation Because of this, it is free from the stains and concepts derived from the imprints of habitual patterns that are related to the defiled (kun nas nyon mongs pa) and the pure (rnam par byang ba); thus, it is “peace.” “Phenomenal” (dngos po) refers to the five aggregates, which are of the nature of the three realms; “nuomenal” (dngos med ), to emptiness, and so forth “Have ceased” (zad pa) means that the phenomenal and nuomenal have ceased; thus, awakening mind is devoid of the dualistic appearances of the three realms By virtue of this, it serves as the causal basis of the two dimensions of awakening, the reality dimension (dharmakāya) and the form dimension (rūpakāya), which are the real natures of all beings without exception; thus, it is the “sovereign” ( gtso bo) or “lord” (bdag po) “Emptiness” refers to the all-empty (thams cad stong pa); “compassion,” to great compassion Their “inseparability” or union represents the essence of unobscured pristine awareness ( ye shes) of the nature of awakening (byang chub, bodhi) “Mind” (sems, citta) refers to the direct experience through yogic perception of the supreme essential reality (mchog tu ’gyur ba’i de kho na nyid ), i.e., the completion phase (Nagarjuna’s Large Commentary on the Eighteenth Chapter [of the Guhyasamaja Tantra], Toh 1784, vol Sa, f 295a5-b1) 16 Brief Presentation of the [Kalachakra] Initiation (Toh 361), vol Ka, f 20a1-2 In the Dergé Kangyur, the first line of this passage reads stong nyid gzugs brnyan ’dzin pa rgyu IOK reads stong nyid gzugs brnyan gzung ba rgyu 17 The meaning of this passage is clarified in the next section, entitled “Individual Discussions [on Emptiness and Compassion].” In Naropa’s Commentary on the Summary of the [Kalachakra] Initiation (Dergé Tengyur edition, Toh 1351, vol Na), ’dzin pa appears in both of the first two lines of the passage, whereas the first line in IOK reads gzung ba; the second line, ’dzin pa Naropa explains that the cause is the mind (sems) that apprehends (’dzin pa) the images, that is to say, the emptiness that has a point of reference (dmigs pa dang bcas pa); and the result, the mind itself that apprehends that which is unchanging, that is to say, compassion without a point of reference Their inseparability, the union of this emptiness and compassion, is the bodhichitta that is termed “not emitted (mi ’pho ba)” (Naropa’s Commentary on the Summary of the [Kalachakra] Initiation, f 284b5-6) On this subject, Kongtrul writes that the essence of vam is consciousness, which serves as apprehending subject, unchanging great bliss: the resultant great seal The essence of é is what is known, the apprehended object, the empty image comprehensive of all knowables: the causal great seal He further explains that the empty image comprehensive of all knowables (shes bya rnam pa thams cad pa’i stong gzugs), or causal great seal, and the unchanging great bliss, or resultant great seal, exist only nominally, with a cause-effect relationship; both are primordially present as the nonduality of emptiness and compassion For a detailed discussion of this, see Kongtrul’s IOK, vol II, pp 213-221 See also Kongtrul’s Treasury of Knowledge: Systems of Buddhist Tantra (English translation), pp 194-197 18 Pundarika’s Stainless Light (Toh 1347), vol Da Citation not located 302 C not es to chapter six 19 Pundarika’s Stainless Light (Toh 1347), vol Da Citation not located 20 The union of é and vam in its complete form (of the deity’s body) is called the Shri Kalachakra (Wheel of Time), wherein “time” (kala) refers to unchanging bliss (method), and “wheel” (chakra), the emptiness (wisdom) endowed with the supreme of all aspects By virtue of being the inseparability of bliss and emptiness, Kalachakra is said to be “glorious” (shri) (Kongtrul’s Treasury of Knowledge: Systems of Buddhist Tantra, English translation, p 200) 21 For a detailed discussion of the meaning of évam, see Kongtrul’s Treasury of Knowledge: Systems of Buddhist Tantra (English translation), pp 188-197 The eighty-four thousand collections consist of 21,000 teachings of the discipline collection intended to counteract attachment; 21,000 teachings of the discourses (sutra) collection, to counteract aversion; 21,000 teachings of the phenomenology collection, to counteract delusion; and 21,000 teachings of the tantric collection, to counteract all emotional afflictions The first three sets of teachings form the three collections of the Buddhist teachings (sde snod gsum, tripiṭaka)—the collection on discipline (’dul ba, vinaya); the collection of discourses (mdo, sūtra); and the collection on phenomenology (mngon pa, abhidharma) These three collections set forth the trainings in ethics (tshul khrims, śīla); contemplation (ting nge ’dzin, samādhi); and wisdom (shes rab, prajñā), respectively There are said to be four collections when the mantra system is classed as the separate collection of awareness-holders’ teachings See Kongtrul’s Treasury of Knowledge: Systems of Buddhist Tantra (English translation), pp 72, 302-303, and 374, n 22 This means that, through the realization of emptiness, one overcomes the extreme of cyclic existence (saṃsāra); and through compassion, the extreme of remaining in a static state of peace (nirvāṇa) 23 The way of characteristics (mtshan nyid kyi theg pa), also known as the causal way of characteristics (rgyu mtshan nyid kyi theg pa), denotes the sutra way as opposed to that of mantra It includes the ways of the proclaimers and solitary sages, which are based on the analyst (vaibhāṣika) and traditionist (sautrāntika) philosophical systems, and the way of the bodhisattvas, which is based on the idealist (cittamātra) and centrist (madhyamaka) systems It is known as “the way of characteristics” because it describes in detail the characteristics (mtshan nyid ) of defiled and pure phenomena of samsara and nirvana According to another interpretation, it is known as “the way of characteristics” because it points to the path of secret mantra and its branches, which leads directly to the final result (the state of union of Vajradhara) It is known as “causal” (rgyu) because it serves as only half of the cause of the pristine awareness of the state of union of non-abiding liberation, the final result (Kongtrul’s IOK, vol II, p 491) 24 The sixteen Sanskrit vowels (a li bcu drug): a ā i ī u ū ṛi ṛī ḷi ḷī e o au; plus anusvara (ṃ) and visarga (ḥ) We have not been able to find a textual source that discusses the sixteen emptiness-beings (stong nyid sems dpa’ bcu drug) 25 Sixteen emptinesses (stong nyid bcu drug) are listed above, Chapter 4, n 69 26 Indestructible Garland Tantra (Toh 445), an explanatory tantra of the Guhyasa- notes to chapter six c 303 maja For a discussion of this subject, see also Padmankuruvajra’s Commentary on the Hevajra Tantra (Toh 1188), vol Ga, f 120a6-b7 27 Samputa Tantra (Toh 381) Read samputa for sambuta 28 Here, Continuation of the Abhidhana Tantra refers to Toh 379 but one may assume that the name includes Toh 377 29 Read snang for rnam 30 This verse, as it appears in IOK, is not found in the Indestructible Garland Tantra (Toh 445) 31 As Kongtrul specifies below, the first three empties are considered as a kind of cause; the fourth, as the result 32 This citation is probably from the original and non-extant tantra of Kalachakra It does not appear in Toh 362, the extant Kalachakra Tantra However, it does appear in the Brief Presentation of the [Kalachakra] Initiation (Toh 361) at f 15a2-3 33 Ten forms of emptiness (stong pa nyid kyi gzugs bcu), more commonly known as “ten signs” (rtags bcu), specifically related to the sixfold yoga of the Kalachakra tantra, are empty images (stong gzugs) to be meditated upon for the actualization of the illusory body These empty images are not produced by thoughts and are extremely clear They are manifestations of pristine awareness, free from subject-object duality They resemble space in that they are free from mental constructs, beyond existent and non-existent phenomena They are the luminous-clarity nature of one’s own mind and also the totality of the dimensions of awakening The empty images manifest in infinite ways but are explained to be ten in number when considered in terms of their special importance and what they purify These ten signs are related to the yoga of the day (nyi mo’i rnal ’byor) and the yoga of the night (mtshan mo’i rnal ’byor) The four signs of the yoga of the night are smoke (du ba); mirage (smig rgyu); fireflies (mkha’ snang); and lamp’s flame (sgron me ’bar ba) The six signs of the yoga of the day are blazing (’bar ba) (blazing yellow light); moon (zla ba) (blazing white light); sun (nyi ma) (blazing red light); Rahu (sgra gcan/mun can) (blazing black light); supreme kala (cha), or lightning ( glog); and great sphere (thig le chen po) (an azure moon globe) After the appearance of these, in the center of the tenth sign, the great sphere, the yogin sees the image of Kalachakra and, simultaneously and instantaneously, the image of everything in the universe (sna tshogs gzugs brnyan), as clearly as water in one’s hand These are called “signs” because they indicate the presence within oneself of ultimate pristine awareness and because they constitute the basis for the confidence that, by cultivating the path, one will be able to manifest pristine awareness See Taranatha’s Meaningful to Behold, f 16a6; Taranatha’s Commentary on the Summary of the [Kalachakra] Initiation, f 25a1-7; and Kedrup Norzang Gyatso’s Detailed Elucidation of the Kalachakra Tantra, ff 235b7-236a2 Naropa explains that, right after the apparition of a cloud, there is an empty apparition in the form of white smoke, pervading all external and internal things Next, there is the apparition of a mirage, in the form of shimmering water; then that of fireflies; then of a lamp’s flame These four signs arise in darkness like that of a house 304 C not es to ch apter six without openings They constitute the yoga of the night, also called “yoga of [closed] space” (Naropa’s Commentary on the Summary of the [Kalachakra] Initiation, Toh 1351, vol Na, f 259b4-6) After those, there arise an apparition of a cloudless sky, then the empty apparition of a blazing, like fire, followed by the apparition of the moon, that of the sun, and that of the darkness of Rahu, an apparition resembling a black pattern Next arise kala, the apparition of lightning, and then the great sphere, an apparition in the form of an azure moon orb These six signs arise in the light of a cloudless sky and thus constitute the yoga of the day, also called “yoga of open space.” Right after, one sees in that great sphere the image of the Buddha (i.e., Kalachakra), the essence of the enjoyment dimension of awakening At the same time, in a single moment, one sees everything—all phenomena in the universe—as clearly as water in the palm of one’s hand: this is the universal image that is luminous clarity (sna tshogs gzugs brnyan ’od gsal ba) (Naropa’s Commentary, ff 259b7-260a4) On the nature of these signs, Naropa explains that they are proclaimed in the root tantra of Kalachakra, as well as in the Perfection of Wisdom (under the names of different contemplations) and other sutras of definitive meaning Since they manifest adventitiously in emptiness, they are “apparitions.” Since they pacify all forms of discursive thought, they are “inconceivable.” Since they are portents of the ultimate result, they are “signs.” They are “wisdom” in that they are the cognizance of emptiness, in nature free from apprehender and apprehended, the images appearing directly to the yogin Being unpolluted by external or internal impurities, they are “equal to space.” They cannot be described as existent or non-existent since they transcend existence and non-existence They lack inherent nature yet are comprehensive of all aspects, uncreated and sublime in being utterly devoid of a collection composed of subtle particles (Naropa’s Commentary, ff 259b1-4) 34 The “sixteen parts of the dark side” (nag po’i phyogs kyi cha bcu drug) refers, in an outer sense, to the days of the waning phase of the moon; and, in an inner sense, to the sixteen dark moments of the vital essences that correspond to the sixteen days of the waning moon As explained by Longdol Lama, sixteen kinds of vital essences are associated with the sixteen days of the waning moon Specifically, three categories of five vital essences are associated with the waning moon, plus the completing aspect of the absence of the moon, a total of sixteen Likewise, three categories of five vital essences are associated with the waxing moon, plus an aspect of abiding, a total of sixteen When the inner fire is made to blaze by means of an action seal (or imaginary seal) or the great seal, the vital essence descends from the top of the head to the hairline level, giving rise to five moments of joy, known as joy (dga’ ba, nandā); goodness (bzang po, bhadra); victory (rgyal ba, jayā); emptiness (stong pa, riktā); and fullness (rdzogs pa, pūrṇā) As the vital essence descends from the hairline to the heart, the same five moments of joy occur As it descends from the heart to the secret place, the five moments again occur At the tip of the vajra, the vital essence gives rise to the innate bliss, distinct from the preceding five joys, in the sixteenth moment known as “full moon.” Those are the sixteen moments of joy in descending order When the vital essence is drawn back from the tip of the vajra to its center, the five movements of joy occur in a way similar to what was just described As the vital essence moves from the center of the vajra to the navel, the same five movements of ... flame (sgron me ’bar ba) The six signs of the yoga of the day are blazing (? ??bar ba) (blazing yellow light); moon (zla ba) (blazing white light); sun (nyi ma) (blazing red light); Rahu (sgra gcan/mun... the yoga of the day (nyi mo’i rnal ’byor) and the yoga of the night (mtshan mo’i rnal ’byor) The four signs of the yoga of the night are smoke (du ba); mirage (smig rgyu); fireflies (mkha’ snang);... the meaning of évam, see Kongtrul’s Treasury of Knowledge: Systems of Buddhist Tantra (English translation), pp 188-197 The eighty-four thousand collections consist of 21,000 teachings of the discipline