TAKING THE THREE BODIES OF THE BUDDHA AS THE PATH
The task in the Kalacakra practice is to purify and transform ordinary death and ordinary birth・ Other tantras, such as Guhyasamaja, Vajrabhairava and Hevajra, speak of the purification and transformation of death, intermediate state and birth as a means toward enlightenment. In the Kalacakra Root Tantra,
there is no reference to purifying the intermediate state; it speaks only of purifying death and birth. However, the very process of purifying ordinary death and ordinary birth automatically purifies the ordinary intermediate state. While still on the path and not yet a Buddha, by this means, one attains a
facsimile of the three Bodies of the Buddha which take the nature of the actual three Bodies of the Buddha upon full enlightenment: the Truth Body (Skt. dharmaKaya; Tib. chos. sku), Enjoyment Body (Skt. sambhogakaya; Tib. longs.sku) and Emanation Body (Skt. nirmanaRya; Tib. sprul.sku). In this tantric practice, there are the two stages: the stage of generation and the stage of completion. The function and the task
of cultivating the stage of generation in general is to purify the ordinary birth, death and intermediate states. What is meant here by can ordinary state* is one that occurs due to mental distortions and actions motivated by mental distortions. That is what is to be purified.
It is indispensable to attain the stage of generation prior to the stage of completion, because it is impossible to attain the realizations of the stage of completion if one has not yet attained the stage of generation. It is like taking one step before the next. Step two is out of the question unless step one
has been achieved. In Tibet, this was a subject of much disputation. Some lamas held the mistaken view that the stage of generation was directed only towards the attainment of mundane siddhis such as psychic powers. A paraphrase of the definition of the stage of generation is as follows:
It is a deity yoga in which the energies, or winds (Skt・ vayu; Tib. rlung) have not yet entered, abided and dissolved in the central channel by the forces of meditation. It is a yoga which is a ripener for its resultant stage of completion to which it leads・ In other words, it ripens one's mental continuum for the following stage of completion and bears a similar aspect to birth, death and the intermediate state.
Very briefly stated, in the actual death process, there occurs the gradual dissolving of the elements: the earth dissolves into the water; water into fire; fire into the wind; and the wind dissolves into the consciousness which, itself, goes through ensuing experience in the death process・ What is the meaning of "・・・ a similar aspect to ・・•"? In the course of the meditation on the stage of generation, although one is not dying yet, the meditation one engages in is similar to the death process, as well as the subsequent processes of the intermediate state and birth・ That will have to be a sufficient explanation for the time being.
Crucial to the stage of generation is taking the three Bodies of the Buddha as the path ・ Through cultivating the stage of generation by applying these aspects (of taking the three Bodies of the Buddha as the path), one cultivates the causes for being able to die without the suffering of fear. In fact, if one becomes adept in
this practice on the stage of generation, as a result of becoming very acquainted with it, one transcends any fear of death・ As Milarepa said, "It was fear of death that drove me to the mountains. There, I meditated upon the deathless nature of mind・ Now, death holds no fear for me." Although there is no
question of the fact that we will eventually die, through such a practice, one can be freed of any fear of death. Again, to paraphrase Milarepa's statement, he likens the Lord of Death to the shadows cast by a mountain. As the sun goes down, the shadow comes closer and closer and closer 一 you take one step away from it, it takes one step towards you; you take another step, and it just keeps on following you until, finally, it catches up. It is the
same with the Lord of Death who approaches without cessation. He is not just another person standing there, such that you can walk away and leave・ Therefore, he is likened to this ever-advancing shadow・ However, Milarepa says, "Having attained enlightenment myself, 1 am now free of this danger/' and
he encourages us to follow [the path leading] to the same attainment. These teachings of Milarepa are extremely fine, extremely nice to hear, as well as having profound importance・
Following death, the intermediate period occurs in which there is normally much fear. Such a practice [of taking the three Bodies of the Buddha as the path] enables one to pass through the intermediate state without fear, and also to take birth free from suffering.
There are many meditation manuals describing practices on the stage of generation. Some of these are very brief, but if they are complete in the practice of taking the three Bodies of the Buddha as the path, they are a complete practice・ Even though other meditation manuals or guides are very long in
dealing with the stage of generation, if they miss any of the three aspects of taking the Bodies of the Buddha as the path or applying them to the path, they are not a complete guide
1 ・ TAKING THE TRUTH BODY OF THE BUDDHA AS THE PATH IN CONJUNCTION WITH ORDINARY DEATH
In order to follow the first of these three, taking the Truth Body of the Buddha (Skt. dharmakaya; Tib. chos.sku) as the path, one first needs to gain a clear ascertainment of what are called the
- three fundamental or 'basic bodies' (Tib. gzhi'i.sku.gsum) [[[death]], intermediate state and rebirth]. The term ’fundamental' or 'basic' refers to the time while one is still in the cycle of existence.
Dissolution of the Twenty-Five Gross Factors
Each of us is endowed with 25 gross factors or aspects which need to be dissolved in the following practice・ These 25 are: the five aggregates, the four elements of earth and so forth, the six sense faculties, the five sensory objects, and the five transcendental wisdoms. One is born with these 25 and they
gradually dissolve during the death process. Moreover, it is important to recognize the five aggregates and their relationship to the five transcendental wisdoms and the five types of Buddhas・ At the time of one's attainment of enlightenment, these five aggregates are of the nature of the five Buddhas・
1) Aggregate of Form
There are five qualities relating to the form aggregate (Skt. rupa; Tib. gzugs):
a) The first is the form aggregate itself
. b) The 'fundamental mirror-like wisdom' refers to the mind in the present state, which is able to perceive many objects simultaneously, just as a mirror is able to pick up many images simultaneously.
(The term 'fundamental' or 'basic' refers to the time while one is still in the cyclic existence.)
c) The third quality relating to the form aggregate is the earth element ・
d) The fourth quality is the eye faculty [[[sense]]].
e) The fifth quality is the form which is held by one's continuum・
There are five outer signs of the dissolution of the form aggregate occurring during the death process:
a) Even if the body is normally quite heavy, it becomes thinner, decrepit and loses its strength and power.
(b) The sign of the dissolution of the fundamental mirror-like wisdom is that one's visual perception become hazy or indistinct.
(c) The sign of the dissolution of the earth element is that the body feels very heavy, the limbs become very slack and one feels as if one is buried under the ground.
(d) Normally, the eye-lids flicker. The sign of the dissolution of the eye faculty is that the eyes become still, glazed over, taking on lifelessness・ In short, the life goes out of the eyes.
(e) The sign of the dissolving of the form which is held by one's continuum is that the complexion or radiance of the body diminishes and becomes very poor.
These are the outer signs of death occurring during the death process and people who are nurses or aides to the ill would understand them.
While the outer signs can be seen by a person observing the dying, there are inner signs that occur [while one is passing through the death process], which take place in one's own subjective experience ・
• The first corresponding inner sign that occurs simultaneously with these outer signs during this stage of the death process is the ‘mirage・like apparition" that appears to the mind. This is comparable to being out in the desert when the sun is shining down on the hot sand and seeing an apparition or mirage of, for example, water that is not actually there・ Likewise, there occurs a mirage-like apparition during this stage of the death process.
There are five qualities relating to the feeling aggregate (Skt. vedana; Tib. tshorba):
a) The feeling aggregate itself. Feeling is the mental factor which experiences suffering, happiness and indifference・
b) The ^fundamental even-minded wisdom* is the mind or cognition which remembers the three types of feelings: pleasant, unpleasant and indifferent.
c) The water element.
d) The ear faculty [[[sense]]].
e) The sound which is held by one's continuum ・
There are five outer signs of the dissolution of the aggregate of feeling occurring during the death process:
(a) The sign of the dissolution of the feeling aggregate [itself] is that the feelings associated with the various sense conscious-nesses vanish, namely, they no longer arise・
(b) The sign of the dissolution of the fundamental even-minded wisdom is that one is no longer aware of the feelings associated with the mental cognition.
(c) The sign of the dissolution of the water element is that the tongue becomes very dry so that one is not able to speak very clearly and can only mumble very inarticulate sounds. Also, the various fluids within the body, such as the blood, perspiration and the seminal fluid, dry up.
(d) The ear faculty dissolves so that one no longer hears sounds.
(e) The fifth sign involves the dissolution of the inner sound which is held by one's continuum・ Normally, we can hear a subtle humming in the head・
At this point, however, this inner humming or droning sound stops.
• The corresponding inner sign that occurs simultaneously with these outer signs is what is called the 4smoke-like apparition.9 This is not like the smoke seen billowing up from a fire, but rather more like the smoke in a room where incense has been burning ・ a still haze of smoke.
' 3) Aggregate of Discrimination
There are five qualities relating to the aggregate of discrimination (Skt. sainjna; Tib. *du.shes):
a) The aggregate of discrimination is the mental faculty which is able to recognize or distinguish different people, like one's mother, father and so forth. It is the distinguishing or recognizing faculty of the mind.
b) The 'fundamental discriminating wisdom.
c) The fire element.
d) The nose faculty [[[sense]]].
e) Smells which are held by one's own continuum・
There are five external signs of the dissolution of the aggregate of discrimination occurring during the death process:
(a) With the dissolution of the aggregate of discrimination itself, one no longer recognizes the meaning of different objects. In other words, one is not able to distinguish or recognize different realities.
(b) The sign of the dissolution of the fundamental discriminating wisdom is that one is no longer able to recollect the names of different objects or people - one's father, mother and so forth.
(c) The sign of the dissolution of the fire/heat element is that the warmth of the body is lost, the body becomes cold. If the heat recedes from the body, going from the feet up, this is an indication that one is about to take rebirth in a fortunate realm. Whereas, if the heat recedes from the head
down, it indicates that one is about to take birth in a lower realm. In any case, the heat gradually does come together at the heart. The consciousness also abides here for some time. At conception, the consciousness is first at the nucleus of the heart・ Likewise in the death process, the final abode of the consciousness in the body is at the heart. This is where the final heat would be.
(d) The sign of the dissolution of the nose faculty is that the exhalation of breath is quite strong, but the inhalation is very, very weak.
(e) The sign of the dissolution of the smells which are held by one's continuum is that one is no longer able to smell any type of fragrance.
• As far as the inner sign is concerned, there occurs an apparition like 'fireflies in the sky.' To understand this, it would be like lighting a bundle of grass, setting it on fire, and then tossing it into the air, with sparks flying in different directions. It could also be compared to hitting a log that is on fire and seeing the sparks fly.
4) Aggregate of Mental Formations
There are five qualities relating to the aggregate of mental formations (Skt. samskara; Tib. 'du.byed):
a) Sometimes, *mental formations 9 is translated as 'volition/ which is one of the mental formations. In any case, this aggregate is that faculty of the mind which enables us to move・ It emphasizes the volition aspect of moving the limbs, moving from one place to another ・
b) The ^fundamental accomplishing wisdom* is that faculty of the mind which impels us into various types of ordinary worldly actions, and recollects those actions, as well as the purposes involved in them・
c) The wind element.
d) The tongue faculty [[[sense]]]・
e) Tastes which are held by one's continuum.
There are five outer signs of the dissolution of the aggregate of mental formations:
a) The sign of the dissolution of the aggregate itself is that one is no longer able to move intentionally, that is, to move the body or to apply one's volition to physical movement.
b) The sign of the dissolution of fundamental accomplishing wisdom is that one no longer recollects actions or their purposes.
c) With the dissolution of the wind element, there is the complete cessation of breathing or respiration, such that an ordinary, worldly person would think, "Oh, this person is now dead."
d) With the dissolution of the tongue faculty, the tongue itself becomes very thick and the root of the tongue, the base, turns blue. One is no longer able to speak.
e) The sign of the dissolution of the tastes which are held by one's own continuum is that one is no longer able to taste any of the six types of tastes [sweet, sour, bitter, astringent, pungent and salty].
At this time, the tactile faculty or tactile organ and the physical sensations which are held by one's continuum dissolve. The sign of this is that one no longer feels any type of tactile sensation, be it of softness, coarseness and so forth.
• The inner sign that occurs at this time is called the *butter-lamp-like apparition/ In some texts, this is described as an inner vision or apparition like a fluttering candle when it is going out and is sputtering. My own teachers say that this is not quite correct. Rather, it is more like an apparition of a very still and constant flame, like a butter-lamp or a candle, which is guarded by a paper shade. It is very still and very faint, giving constant radiance. So, the apparition is more like this.
This has been a fairly elaborate description. It relates to a process that many of us have probably heard of, where one speaks of the
earth element dissolving or merging into the water element, which then dissolves or merges into the fire element, that into the wind element, and that into consciousness. These relate to the same process, but one should understand the terminology here. When we say, for example, that the earth element dissolves
into the water, this is not to say that the earth element transforms into the nature of the water element, which then transforms into the nature of the fire element, and so on. Rather, what it means precisely is that the earth element, which is acting as the foundation for consciousness, and is supporting
consciousness, loses its power to do so. And due to the loss of the potency of the earth element, the water element becomes more apparent, appears more clearly. It seems as if one dissolves into the other, but, in fact, that is not the case. One does not become of the nature of the next.
By the time the above signs have occurred, such a person would normally (in the world) be pronounced dead; actually though, the person is not yet dead. There are a number of apparitions or experiences that are yet to be passed through before the actual death, such as the experience of.a *pale light/ 'reddish light and of 'darkness.' This becomes much clearer in the explanation of the stage of completion.
In order to understand this, first of all one needs to know that the white bodhicitta [the white drop obtained from the father] is normally held in the cakra of the *great bliss' (Tib.bde.chen. 4khor.lo) by the knots in the channels (Skt. nadl; Tib. rtsa), as well as by the iife-supporting wind' (Skt.
prana; Tib. srog. 4dzin. gyi. rlung). Normally, this is the case. A great yogin, who is advanced in this practice, will be able to unravel the knots of the channels and bring down the white bodhicitta, passing through these stages [of dissolution] consciously by the force of • his meditation. But in the death
process this occurs naturally・ By this time in the death process, the life-supporting wind has already receded from this area and has come back to the heart, no longer upholding the white bodhicitta there. The knots in the channels become unravelled and the white bodhicitta descends. Where it descends to is called *the drop which is indestructible
for the duration of life' (Tib. ji.srid. *tsho .yi.bar.du.mi.shig* ・pa'i.thig.leJ.This is quite small in size and is located right now at one's heart. In the death process, the wind and the consciousness converge into this drop at the heart. This term, 'the drop which is indestructible for the duration of life/ occurs very frequently in tantric texts ・
There is yet another term (Tib. brtan.du. mi.shig.pa'i.thig.le) which means 'the forever indestructible drop/ referring to the ^extremely subtle consciousness and energy' or 'wind' inside the drop which is indestructible for the duration of life. These forever indestructible components are so called because they are indestructible throughout this life, through death, through the intermediate period, through the full duration of one's existence in the
cycle of existence, and right on through to one's attainment of enlightenment and, following that, as an Enlightened Being・ The extremely subtle energy and consciousness remain throughout; they are totally indestructible・
a) The Four 'Empties'
(1) For the reasons previously explained, at this stage in the death process the white bodhicitta descends to the drop which is indestructible for the duration of one's life and covers the top of it. During this descent, one has an inner subjective experience of an apparition or vision of pale light, like
the moon just rising from beneath the horizon, casting a pale sheen upon the sky.2 The inner mental consciousness during this first stage is called the "mental consciousness of appearance' (Tib. snang. ba'i.yid.shes). At this time, there
occurs the first of the four 'empties' (Tib. stong.pa.bzhi) which is called the *appearance-empty, (Tib.snang.ba. stong.pa) [or just *the empty* (Tib. stong.pa)].3
(2) Following this, the mental consciousness of appearance, together with the accompanying energies, dissolves into the "mental consciousness of increase' (Tib・ mched.pa'i. yid. shes). The inner sign during this occurrence is a reddish・like light apparition. The empty that occurs at this time is called €the very-empty* (Tib. shin.tu.stong.pa).4
Do not try to draw the meaning from the above names・ The meanings are as follow: the life-supporting energies have [already] retracted from the upper parts of the body, and the white bodhicitta has descended・ Likewise, they are retracted from the lower portion of the body beneath the heart and are drawn up into the heart・ As a result of this, the red bodhicitta [obtained from the mother], the female element residing at the navel,5 is no longer held down, but rises and also comes up to the indestructible drop at the heart.
(3) Following this, the mental consciousness of increase, together with its corresponding energies, dissolves into the next type of mental consciousness, the *mental consciousness of near-attainment' (Tib. nyer.thob.kyi.yid.shes). What occurs at this point is that the red bodhicitta and the white bodhicitta now completely cover the indestructible drop at the heart, like a shroud. The inner experience at this time is one of darkness .like on a
very, very dark night when there are no stars, there is no light. With this type of mental cognition, there occurs the 'great-empty' (Tib. stOng.pa.chen. po).A
There are two phases of the experience of the mental consciousness of nearattainment in which the experience of darkness occurs. In the earlier phase, there is the experience of darkness・ In the latter phase, there is simply no awareness at all, a lack of awareness・ By this time, there is a cessation of the specific consciousnesses and energies that were developed in this life.
(4) Following this period of a total lack of awareness, a period of tremendous mental lucidity arises as the extremely subtle consciousness and energy become manifest. There is an extraordinary mental clarity. This can be likened to an extremely clear, bright and radiant sky, free from any type of
blemish, any clouds.7 At this time, one does not realize emptiness, but the mind is endowed with such a tremendous degree of clarity that it might seem like it. This experience is called the "clear light of death' (Tib. 'chi.ba'i.，od. gsal). It is a very common term that one encounters frequently in tantra. What is manifesting at this time is the continuum of the extremely subtle consciousness and energy that carries on right to our own Buddhahood and thereafter. This, then, is the fourth empty, *the completely-empty' or ^all-empty' (Tib. thams.chad.stong.pa).8
b) Clear Light
At this point in the death process when there occurs this period of great lucidity, the extremely subtle energy and consciousness, called the 'mother clear light* (Tib. ma'i/od.gsal). become manifest. A highly advanced tantric practitioner or a yogin can also arrive at a similar state through meditation, that
is, not in the death process, but simply during meditation. This is called the 'son clear light' (Tib. bu'i/od.gsal). When entering into the actual death process and applying the wisdom that is cultivated through meditation to his own death process, such a practitioner integrates the mother clear light and
the son clear light so that there is the combination of the two. When this occurs, such a yogin or yogini may abide in this state during the death process for even a year or two or sometimes just for weeks ・
What has been called here the 'clear light of death/ and which occurs for any person, is not the actual clear light・ It is often mistaken as such, but it is not the actual emptiness, not the actual clear light However, for an advanced tantric yogin or yogini, who combines and thus manifests the mother and son
clear light, the clear light that is experienced during his death process is the actual clear light.9 One should remember this distinction and know that it is not true that any sentient being, upon reaching this point in the death process, experiences the actual clear light・
Upon the conclusion of the experience of the clear light of death [see p. 92 (4)]. the consciousness departs from the indestructible drop and one's existence in the intermediate state commences.
Signs of this are that the white bodhicitta・ which was at the heart, being of the nature of water, descends und emerges from the genital organ; whereas, the red bodhicitta, the female
element which is of the nature of fire, ascends and appears from the nose, like a little drop of blood. These outer signs do not occur for every person at death・ But in cases when they do, it is certain that death has occurred, that consciousness is no longer in the body, and one can then bum the body or
dispose of it as one likes. However, if one disposes of the body before the death process is completed, there is a great fault in this • one accumulates the karma of killing because the being is still alive.
b・ Meditation Practice Which Parallels the Death Process
The practice relating to this process is called "taking the Truth Body (Skt. dharmakaya; Tib. chos. sku) as the path/ This is a meditation practice on the stage of generation in which the basis to be purified during the practice is ordinary death. As one engages in this practice, one follows a sequence of
meditation which parallels the process of death that has just been explained・ One could generate oneself as Kalacakra and emits rays of red light in all directions, which strike the environment and sentient beings in the environment.
Transformed into light of the nature of great bliss, these then dissolve back into one's own body, into oneself. At this timezone should imagine that there occurs the experience of the mirage*like apparition [see p. 86].
In the next stage of the meditation, one's entire body (the top, bottom, front and back) transforms into light. Then, the light dissolves into the Hum
[pronounced *hoong'J syllable at the heart. This visualization is better done with the Tibetan letter・ At this point, one imagines the experience of the smoke*like apparition [see p. 87). One should meditate on this well and visualize the process clearly・
The next stage is the dissolving of the vowel sound u(Tib・ zhabs.kyu) into the part of the letter above it. At this point, one should imagine that the fireflies-in-the-sky apparition has appeared [see p. 88].
Next, the ha merges into the head-line of the ha. At that time, one should imagine that there has appeared the
apparition of the flaming butter-lamp [see p・ 89]. Then, the head-line of the hd merges into the crescent moon disk. At this point, one should imagine that there appears the apparition of pale light [see p. 91, (1)].
Next, the crescent moon symbol merges into the drop. At this point, one should imagine there appearing the reddish light which is like the light of the sun |see p. 91. (2)]. The following stage is when the drop merges into the nada. One should imagine that there appears the apparition of dense darkness [see p. 92, (3)]. '
One should then visualize the nada dissolving into emptiness and imagine that there occurs the appearance of an extreme・ ly clear sky, like the sky at dawn that is unpolluted or untainted by anything whatsoever [see p. 92, (4)].
At this point, one should cultivate the pride, identifying with one's own resultant Dharmakaya・ In this experience, there should be three qualities:
1) the appearance: clear emptiness (Tib. stong.gsal);
2) what one ascertains: the lack of inherent existence;
3) the experience: the experience is of the nature of great bliss. And this is speaking of the experience of the mind. At this point, the nature of the mind is the nature of the great bliss ・ the mind is experiencing great bliss.
In this way, one is following a sequence of meditation which parallels the death process・
Engaging in and becoming accustomed to this meditation practice as described acts as a means to free one of fear at death. If one has an authentic and fully qualified practice of this meditation, then one gradually develops and reaches the culmination of the stage of generation and goes on to the stage of completion.
There is also the practice of "taking the Truth Body as the path' in the stage of completion, where it is by means of the "facsimile of the clear light and the actual clear light" (Tib. dpc. dang.don. gyi/od.gsal) that the basis, which is ordinary death, is purified. Briefly, what is referred to as 'facsimile of the clear light' is the mind
conceptually realizes emptiness・ To sum up, in both the stage of generation and the stage of completion, the basis to be purified is ordinary death. If one attains the facsimile of the clear light in the stage of completion, one will experience no ordinary death at all; one will be freed of ordinary
death altogether・ But that is a very difficult attainment. It is not so likely that we will attain it in this life. But simply following this practice, whether or not one attains this very high realization, does act as a means to dispel the fear at death. And our own death is something which we can be
entirely certain will come. However, by engaging in this practice, in which there is a parallel to the phases of the death process, we can become accustomed to it. By being accustomed to it. when eventually the actual death comes and when one experiences it, then one can pass throught it without
fear. Since one knows what to expect, one has become accustomed to it. This can be likened to the people who jump from tremendously high rocks or cliffs into the water many floors down and sometimes do fantastic somersaults as they go. Just watching them for the first time, one might think that it would be terrifying to do that. Nevertheless, they become accustomed to it and then the fear is gone.
Here is another example: if you have never flown in an airplane, the first time up might be pretty scary; but if you have flown in them a lot, then it is 'old hat? There is no fear at all because you have become accustomed to it.
Likewise, here in the meditation, one is going through a kind of rehearsal for the death process and becoming accustomed to it. Then instead of having fear when passing through the actual death process, previous habituation with the meditation will cause one to think of one's spiritual mentor and one's
meditational deity. If one has these in mind at death, it is certain that one will not take a rebirth in the lower realms of existence in the immediately following life.
A very famous Tibetan lama, Longdo! Rinpoche said, 4tln the morning, through my spiritual practice as a gelong, a monk, I cultivate the causes for having a divine rebirth・ In the evening, I cultivate causes for taking a divine rebirth・ And so, 1 am delighted with death・ I am happy to die." This same lama did take birth as one of the lineage-holder kings of Shambhala.
This point about the morning and evening especially indicates the great potency of tantric practice・ For example, in the morning, if one is carrying the imprints of having committed one of the tantric root downfalls and one dies, one will definitely go to a vajra hell. Whereas, if one does not die in the morning and receives empowerment or does self-empowerment, one can purify that. Then if one were to die in the afternoon, one could take an extremely fine rebirth. This indicates the tremendous power of tantra ・
The Seventh Dalai Lama, Kelsang Gyatso, said that if through the practice of spirituality, that is, engaging in wholesome actions, one can die with delight, die with joy, then by all means, one should practice the Dharma・
As the Kadampa geshes of old used to say, "If one has Dharma, there is no fear of death・ Why would there be any fear of death?^^ Surely this is so ・ if one has a strong spiritual practice, specifically this practice here, there would be no fear at death. One would simply see that one is discarding this old body and getting a new one instead.
We have gathered here out of devotion to Dharma, turning our minds to it・ This is an extremely good and faultless choice because, especially at the point of death, there is nothing apart from Dharma that will be of the slightest benefit. Teachings from a lama or from the Buddha need not be accepted with
blind faith. We can check up on these and, really giving them some profound thought, reflect, “When the time of my own death comes, what will be of benefit? If I have a hundred houses, a hundred automobiles, a thousand airplanes, no matter what kind of things I have accumulated, of what benefit will
these be to me at the time of death? Even my own body, which has been created simultaneously with me in my mother's womb and which I have had for the duration of my life and have given so much attention to (providing it with clothes, food and medicine) and which has been an object of great cherishing,
will have to be discarded .... It goes without saying that the other things that I have accumulated will also have to be discarded.At the point of death, only spiritual practice is of true and real benefit.
NOTES
- Dr. Yeshi Dondcn. The Ambrosia Heart Tantra^ translated by Ven. Jhampa Kclsang Dharamsala, Library of Tibetan Works and Archives, 1977), p. 13: **The six proper attitudes are:
1. thinking of oneself as being like an ill person ・
2. thinking of the teachings as being the medicine.
3. thinking of one's teacher as being the doctor.
4. regarding all the Awakened Ones as supreme beings and thus sound sources of knowledge.
5. wishing for the flourishing of the teachings.
6. having the intention to overcome one's personal faults by practicing the teachings.'*
2Lati Rinbochay and Jeffrey Hopkins, Death, Intermediate State and Rebirth in Tibetan Buddhism (Valois, New York: Gabriel Press, 1979), pp. 38 and 42: After the four elements dissolve, the five phenomena on the level of the aggregate of consciousness must dawn in stages. These five are the mind of eighty indicative conceptions, the mind of radiant white appearance. the mind of radiant red increase, the mind of radiant black near-attainment, and the mind of the clear light of death .... The sign of the mind of appearance itself ・ when those eighty indicative conceptions have dissolved into it - is the dawning
of extreme clarity and vacuity as well as of light with a white aspect like a night sky pervaded by moonlight in the autumn when the sky is free of defilement/'
3Ibid. p. 42: "It is called ^appearance' [because an appearance like moonlight dawns]30 and *the empty' [because of being devoid of eighty conceptions as well as the wind that serves as their mount]."
4Ibid,, p. 43: “It is called ‘increase of appearance* [because of being very vivid like sunlight]31 and *the very-empty' [because of being devoid of the mind of appearance as well as the wind that serves as its mount]/'
^One encounters a great deal of discussion about the *conc of the psychic heat' and obviously, there is a great deal of meditation which is done about this point relating to the red bodhicitta at the navel.
'Ibid.、p. 44: "Il is called ^near-attainment* [because of being near the clear light)32 and the 'great-empty' [because of being devoid of the mind of increase as well as the wind that serves as its mount]/'
7Ibidp. 46: **. . . just as space is a vacuity that is a mere negation of coarse obstructive contact, so appearances of coarse conceptuality have disappeared for those minds and an appearance of vacuity dawns during the four ^empties' [[[empty]]. very-empty, great-empty and all-empty] . . . . The inodes of appearance [in these four states] are similar to an autumn sky. and so it is used as the example. It is not that appearances of the sky and so forth dawn on these occasions.
p. 45: “This is called the 'clear light of death' and *thc albempty' [because of being devoid of eighty conceptions, and of appearance, increase and near-attainment as well as of the winds that serve as their mounts]. It is actual death/'
^There are the Subjective* and the ^objective clear light': The subjective clear light Tib. yui.can.gyi. *od. gsal) is the mind realizing emptiness.
The objective clear light (Tib. yul.gyi・ *od.gsal) is emptiness itself.
As we receive these teachings, we should dispel the ordinary appearance and conceptualization of this place by imagining it to be the palace of Kalacakra. Furthermore, the ordinary appearance and conceptualization of onself [and others] should be dispelled by generating oneself as Kalacakra with one face and
two arms. The Guru should also be conceived of as Kalacakra. Then. listen to these teachings with a motivation aspiring towards the highest enlightenment for the benefit of all living beings.
Taking the Enjoyment Body of the Buddha as the Path in Conjunction with the Ordinary Intermediate State
It is very important to know that in the Kalachakra Tantra, there is no practice of taking the Enjoyment Body (Skt. sambhogakaya: Tib. longs.sku) as the path with regard to the intermediate state. The reason for this is that if one purifies the ordinary death and the ordinary birth, by the very force of
that, one naturally purifies the ordinary intermediate state. Consequently・ a separate practice is not necessary. In the Kalachakra Tantra and its teachings・ there are a number of uncommon points which differ from other tantra teachings such as those found in the Vajrabhairava・ Guhyasamaja
Cakrasamvara and Hevajra, where there is the possibility of attaining enlightenment during the intermediate period・ as well as during this life or a subsequent life. In these tantras, there is the practice of taking the Sambhogakaya as the path in relation to the intermediate state, whereas in the Kalacakra. one either attains full enlightenment in this lifetime or in a lifetime thereafter, but not during the intermediate period・
To understand this aspect of meditation, [taking the Enjoyment Body of the Buddha as the path in conjunction with the intermediate state,] it is necessary to know the process of the intermediate period・[And to understand better this process, let us look at some parallels first.]
When we fall asleep in our present state and consciousness gradually dissolves or recedes, the following very subtle signs occur: a mirage-like sign, a
smoke-like sign, a sign similar to sparks or fireflies, and sign like a still candle flame・ After these signs have appeared, there occurs what is called the 'clear light of sleep' (Tib, gynid・ kyi.'od.gsal)・ This is the name given to the dream consciousness which is only a mental consciousness, namely, it
does not include any of the sensory consciousness・ When the dream consciousness (Tib. gnyid.kyi.sems) manifests, one engages in various types of activities. During the dream period, one has a dream body with which one performs different activities.1 Upon the conclusion of sleep, the energies converge at the heart like breath-mist on a mirror gradually drawing towards the center. One then awakens and engages in various types of activities.
This [entire process] is similar to the death state when one experiences the four signs and consciousness together with the energies converge at the heart・ When the very subtle consciousness and the very subtle energy [that is, the forever indestructible drop] leave the body [through any of the nine orifices 2]5 and the gross body made of flesh and bones is discarded, existence during the intermediate period begins・ There is a parallel here.
THE INTERMEDIATE PERIOD
Birth as an intermediate being is called 'spontaneous' or, more literally, ^miraculous/ but it means spontaneous and sudden・ With the sudden birth of one's body of the intermediate period (Skt. antarabhava; Tib. bar.do), all of the^five senses, the major and minor limbs (minor being the fingers, etc.)
occur suddenly and simultaneously 一 unlike birth from a womb in which the senses anU the limbs are formed very gradually. Such a being is called a smell-eater (Tib. dri.sa) because it feeds on smells・ It is also called 'the one searching for rebirth.'
During this period, one's body is composed only of consciousness (Tib・ sems) and energy (Tib. rlung), and it is very, very subtle・ Wherever one's thoughts are directed the body spontaneously goes there 一 one thinks of a place and the body is immediately there・ It moves effortlessly, just by the direction or application of the mind to a certain place・
Intermediate existence is a very strange kind of existence. Except for the mother's womb into which one will eventually enter, one's body is unobstructed by anything solid, such as buildings or solid structures. The second quality is that by the force of karma, one has certain supernormal powers. Thirdly, one has a degree of natural clairvoyance or heightened awareness・
The intermediate being (and the intermediate existence itself) is called the "foundation Sambhogakaya 1 (Tib. gzhi'i.Iongs.sku). Keep the word 'foundation' clearly in mind as referring to the present time. In addition to the foundation Sambhogakaya, there are the "path Sambhogakaya" and the ‘ultimate
Sambhogakaya.' The foundation and the path Sambhogakaya are not the actual Sambhogakaya; only the ultimate one is the actual Sambhogakaya. The others are merely given the above names as designations.
To understand why this body of the intermediate existence is called the foundation Sambhogakaya, one needs to look at the nature of the actual Sambhogakaya of a Buddha. The actual Sambhogakaya. is not made up of gross matter such as flesh and blood, but is simply composed of consciousness and rnergy・ This is
a subtle body that is adorned with major and minor marks of a Buddha. Similarly, the composition of a body during the in・ termediate period is also that of consciousness and energy, and is very subtle ・ It is because of this parallel that the body of the intermediate existence is called the ^foundation Sambhogakaya/
The point of the meditation with regard to the foundation Sambhogakaya is to purify the ordinary intermediate period which comes through the force of mental distortions and actions motivated by mental distortions. During the path Sambhogakaya, one is creating causes for the arisa! of the actual
Sambhogakaya. Finally, there arises the Sambhogakaya at the time of the result, which is actual, ultimate Sambhogakaya, the culmination of one's spiritual practice・
If one meditates now on the stage of the practice which takes the Enjoyment Body as the path in conjunction with the intermediate period this acts to dispel many fears that would normally occur during the intermediate state period.
3. TAKING THE MANIFESTATION BODY OF THE BUDDHA AS THE PATH IN CONJUNCTION WITH ORDINARY BIRTH
The Enjoyment Body of a Buddha has such a subtle form that it is only accessible to the Mahayana Arya Beings. In-order to benefit and be accessible to a greater number of beings directly, the Enjoyment Body manifests in the ・grosser Manifestation Body (Skt. nirmanakaya; Tib・ sprul.sku)・ The parallel to
this [[[transformation]] of the Sambhogakaya into the Nirmanakaya] is that of the intermediate being entering the combined regenerative substances of the parents and taking birth.
In order to discuss 'taking the Manifestation Body as the path in conjunction with birth/ first of all, it is necessary to understand the nature of conception and the birth process. If one understands this well, one can realize the truth of former lives. There is no doubt whatsoever concerning the
certainty of former and latter births. If future lives did not exist, Dharma practice would be irrelevant. If Dharma practice were irrelevant, we could simply put the energies of this life into having the best of times knowing that at death everything would be finished・ However, a very clear understanding of the process and the nature of conception and birth beings to light conclusive evidence indicative of former and latter lives・
a. Conception
The following teaching comes from the sutras, specifically the Sutra on Entering the Womb (Tib. mngal.'jug.gi.mdo). For consciousness to enter into the womb and for conception to occur, there must be three conducive factors, as well as the absence of three faults:
The first of these three conducive or vital factors is that there be no disorder of the womb of the mother and that she does have the menstrua) cycle.
The second vital factor is that the intermediate being must be nearby and accessible so as to be able to enter. It should be very clear that there must be an intermediate being in the proximity of the future parents for the conception to take place・
The third conducive factor is that male and female have sexual interco urse.
The first of three faults that must be missing for conception to occur is that there must be no defect in the womb of the mother. Due to an imbalance in the so-called three 'humors' of wind. bile and phlegm, or through some other disorder [“the mother's womb must be free from the fault of its center being
like the shape of a barley seed, an ant's waist or a camel's mouth"], it is possible for a blockage of the womb to occur so that conception cannot take place.
The second fault that must not occur is that the regenerative fluids of either the male or the female do not descend; the regenerative fluids of either the male or female must not fall at different times, that is, one early and one late; even if they do descend simultaneously, the male's [as well as the female's] regenerative fluids must not be ‘rotten’ or lack potency・
The third fault is the fault of karma: the karma on the part of the intermediate being to have these two people as parents must not be missing. And likewise from the parents' side, their karma for having this intermediate being as their child must not be missing.
To sum up, the three conductive factors are: freedom from the three faults; the intermediate being must be in proximity; the male and female must have sexual intercourse. if any of these are missing, conception cannot take place. The three faults are: the fault of the womb; the fault of the seed; the
fault of karma・ If any of these faults are present, conception cannot take place・ At the time its future parents are engaged in sexual intercourse, the intermediate beings sees only their sexual organs, but in the manner of a mirage, an
illusory type of image or vision. Concurrent with this sight, the being's own desires arise. If this being is to be a female child, there is desire/attachment for the father and aversion towards the mother. If it is to be a male child,
there is desire/attachment for the mother and aversion for the father. [However, “・・・・ when the intermediate being begins to embrace the one that is desired, through the force of previous actions it does not perceive any part of the body except the person's sexual organ, whereby anger is generated/'
4]. This anger and "desire ・・・ act as the cause of death .•・bringing the intermediate period to an end, [i.e., the intermediate being dies,] and consciousness enters the womb ・
During intercourse, the movement of the sexual organs causes the downward-dispelling* wind to move and become agitated, and an ordinary 'psychic heat/ which is not an actual tum.mo, arises. Due to that, the bodhicitta melts and descends. Eventually, thick regenerative fluids arise. ["After that, these
drops of semen and blood, which definitely do emerge from both male and female ・•・'"]descend and mix [in the mother's womb], forming a viscous mixture, like skim on top of boiled milk. It is at that point that consciousness enters the mixture in the mother's womb 7, and the fetus begins to grow.
b. Formation of the Seventy-Two Thousand Channels
There are 72,000 channels (Skt. nadi; Tib. rtsa) in the body that gradually begin to form at the heart during the gestation period in the womb. The principal one, which runs like a central shaft in the body, is called the 'central channel/ the uma (Skt. avadhuti; Tib. dbu.ma). The channel on the right
is called the roma (Skt. rasana; Tib. ro.ma) and the channel on the left, kyangma (Skt. lalana; Tib. rkyang.ma). These form at the heart while [the fetus is still] in the womb.
The other channels that initially form at the heart are the sumkorma (Tib. sum.skor.ma) channel to the east (front), the doma (Tib. (dod.ma) channel to the south (right), the diidralma (Tib・ bdud.bral.ma) channel which is immediately next to the central channel (a very bad channel because it constricts the
other channels and prevents the energy from flowing freely), the khyima (Tib. khyim.ma) channel to the west (back), and the tum.mo (Tib. gtum.mo) to the north (left). Initially, five channels form simultaneously: uma, roma and
kyangma, as well as the sumkorma of the east and the doma of the south・ After that, the diidralma, the khyima and the turn.mo channels occur simultaneously. These are called the eight initial channels at the heart.
The channels in the four [cardinal] directions divide into the four channels of the intermediate directions: the southwest, northeast, and so forth. Thus, there are the initial four and the intermediate four, which makes eight・ Each of these develops a three-fold branch. which makes 24 branches. If one goes
into more advanced stages of meditation on the body-mandala practice, one uses these 24 in the meditation.8 These 24 similarly branch into three, making 72. Each of the 72 channels divides into a thousand, making 72,000.
This is the manner in which channels are formed during the gestation period. If you remember 24, you will be doing quite well. Even if you cannot remember 24, please do not forget the three central ones: uma, roma and kyangma. These you must remember!
Formation of the Principal and Secondary Energies
One should know that the 'energies' or *wind-energies' (Skt. vayu; Tib. rlung) are at the root of both samsa(a and nirvana・ It is by way of the energies that one goes either to liberation and full enlightenment or to the lower realms of existence ・ Apprehension of any type of object, for example, is made
in conjunction with the energies・ Mental distortions such as attachment and anger also arise in conjunction with energies・ The energies and states of consciousness are very intimately related.
In other tantras such as Vajrabhairava, Guhyasamaja, Cakra-amvara, there are descriptions of the 'five principal energies* and the *five secondary energies/ making ten [altogether]. In the Kalachakra Tantra, this particular terminology is not used, but there is still an explanation of ten energies・
1) In the explanation of the manner of the formation of energies, one initially speaks of what is called the 'life・ sustaining energy' (Skt・ prana-vayu; Tib. srog/szin.gyi.r-lung)・ This energy is of two degrees: the subtle (Tib.
phra.mo) and gross (Tib.rags.pa). During the death process, the various energies gradually dissolved into the subtle life-sustaining energy.9 It is the gross life-sustaining energy that maintains the relationship and acts as the link between the body and the mind 一 it sustains one's life.
[In the death process,] the gross life-sustaining energy having already dissolved,10 there remains only the subtle life・ sustaining energy11 during the experience of the clear light [of death]. This subtle energy is always with us, inseparable [from us], and it goes to the next iife.
During the first month following conception, the subtle life-sustaining energy gives off a gross life-sustaining energy・ At this time, the shape of the fetus is like a fish.
2) In the second month, there occurs the ^downward-clearing energy* (Skt・ apana; Tib. rlung.thur.se!)・ The shape of the fetus is like a turtle, insofar as it really does not have any distinct features except a little lump for the head and little lumps starting to protrude for the limbs.
3) The energy that occurs during the third month, when the fetus is in the shape of a wild pig, is called the 'fire・ accompanying energy* (Skt. samana; Tib. rlung.me.mnyam).
4) During the fourth month, there arises the ^upward-moving energy* (Skt. udana; Tib. rlung.gyen.rgyu). At this time, the upper part of the fetus' torso is larger, taking on a shape somewhat similar to that of a lion
5) During the fifth month, the 'pervasive energy* (Skt・ vyana; Tib. khyab.byed.gyi.rlung) arises. The shape of the fetus, at this time, is like a very short person, definitely a human shape, but very short.
6) During the sixth month, there arises an energy which is specifically related to the visual faculty, the eye organ, called the 'moving energy* (Tib. rgyu.ba). At this time, the earth element arises.
7) During the seventh month, there arises another energy, which is specifically related to the auditory faculty, the ear organ, called the 'fully moving energy' (Tib. mam. par.r-gyu.ba)・ At this time, the water element arises.
8) During the eighth month, there arises the 'perfectly moving
energy，(Tib. yang.dag.par.rgyu.ba) associated with the olfactory faculty・ The fire element arises at this time.
9) During the ninth nonth, there occurs the 4very moving energy* (Tib. rab.tu.rgyu.ba)・ This is associated with the gustatory faculty (tongue) and the wind element.
10) During the tenth month, there occurs the ^certainly moving energy* (Tib. nges.par.rgyu.ba), associated with the tactile faculty, the organ of touch or tactile feeling. With this arises the element of space. This is not to say that the fetus takes ten months for gestation. According to the Buddhist tradition of Tibet, gestation takes nine months and ten days; so it would be following the ninth into the tenth month. The is the manner of the arisal of the various energies and how they gradually manifest during gestation in the womb. However, none of them passes through
the nostrils while one is still in the womb. It is only after birth (from the womb) that these energies begin to circulate and actual breathing occurs. The birth with this ordinary body is called the foundation Nirmanakaya (Tib.gzhi'i.s-prul.sku.) The way that the foundation Nirmanakaya relates to conception, gestation and birth, namely, the formation of the body, must be known in order to fully understand and practice the stage of generation.
d. Formation of the Drops
To understand the nature of the formation of the drops (Skt. bindu; Tib. thig.le), one should remember the explanation about the indestructible drop at the heart [see p. 91]. There is the white bodhicitta (Tib. thig.le.dkar.po) of the father and the red bodhicitta (Tib. thig.le.dmar.po) of the mother. Both of
these drops combine at the heart, so that the white bodhicitta is on the top and the red bodhicitta is on the bottom, forming the indestructible drop (Tib.
mi.shigs.pa'i.thig.le). It is about the size of a sesame seed and is mixed with the 'extremely subtle consciousness' and the 'extremely subtle energy/ During the period of gestation, a part of the white aspect [of the indestructible drop] at the heart ascends through the central channel, comes to rest and stays at the crown-center. This white bodhicitta at the crown-center is called 'Haip'・ It is the source of the increase of the white bodhicitta throughout the body. A part of the red aspect of the indestructible drop at the heart descends to and remains at the navel-center. It is called the *fire of psychic heat' (Skt. candali; Tib. gtum.mo).
This red drop at the navel directly increases the red element throughout the body. In all of the Energy-centers* or chakras, there are portions of these drops, but the chief place of the expansion of the white element/bodhicitta is the
Crown-center of the great bliss' (Tib. spyi.bo.bde.chen・ gyi/khor.lo), and the main place of the increase of the red element/bodhicitta is situated at the navel ['emanation・ center* (Tib. sprul.pa"i.khor.Io)]. The indestructible drop at the •heart [-center of Dharma" (Tib. chos.kyi/khor.lo)], which is composed of both elements, increases both the red and the white bodhicitta equally.
There are two types of Illusory body' (Skt. Mayadeha; Tib. sgyu.lus): the impure and the pure.
The 'impure illusory body* is an illusory body in which one has not yet abandoned the obscurations to liberation (Skt・ klesavar-ana; Tib. nyon.mongs.pai^i.sgrib.pa) or, more literally, the obscurations of the mental distortions.
The 'pure illusory body* is the illusory body in which one has abandoned the obscurations to liberation・
Both of these illusory bodies are attained during the practice of this tantra. Ordinary people like ourselves would not be able to encounter or see an
illusory body. It is something that is different from our gross body of flesh and bone, and arises separately・ An advanced contemplative, who has reached that stage in the meditation, causes to arise the illusory body adorned with the major and minor marks of a Buddha・ Such a being can go to various Pure Lands and there receive teachings, make offerings, and so forth ・ Since this illusory body is neither accessible to nor encounterable by sentient beings, in order to be able to serve others, it merges back with the senses and into the gross body of the
meditator. In that state, such a contemplative teaches the Dharma and serves in various ways. This is done during the stage of completion. Therefore, it is necessary to understand the process of conception and growth of the fetus, not only in relation to the stage of generation, but also to the stage of completion, so as to be able to attain the impure and pure illusory bodies・
The illusory body being out [of the body], its merging and returning back into the gross body, parallels the taking of a gross body at conception and the growth of the fetus ・
MEDITATION PRACTICES OF TAKING THE THREE BODIES OF THE BUDDHA AS THE PATH IN CONJUNCTION WITH DEATH, INTERMEDIATE PERIOD AND BIRTH
One should see now very clearly the parallel of the three stages of death, intermediate state and birth: at death, there occur the dissolution of the various elements and the experience of clear light; this is followed by the intermediate period and then birth or conception.
The stages can b
e related to the following meditation practice:
a. In meditation, one successively dissolves the various elements, then experiences emptiness and identification with the Dharmakaya, having the three qualities which have already been stated.
b. Then, recognizing that as the Dharmakaya one is inaccessible to anyone but other Buddhas, there arises the motivation to manifest as the Sambhogakaya. In order for this to take place, there appears an eight-petalled lotus upon which rests a moon disc. Then the Dharmakaya, the Buddha-Mind itself, manifests as a blue pillar of light about one cubit long (from elbow to the tip of the middle finger)・ It is of the nature of the Buddha's Mind, and it represents the Sambhogakaya.
c・ However, recognizing that as Sambhogakaya one is still inaccessible to many beings, one generates the motivation to manifest in a grosser form. In the process of transforming the Sambhogakaya into Nirmanakaya, this pillar of blue light (which is still standing on the eight-petalled lotus and moon disc) melts into the seat of the lotus and the moon, and oneself arises as Kalacakra, the Nirmanakaya・ It is important to understand this parallel.
To sum up, in these meditation practices, the objects to be purified are the foundation [basi可 death, intermediate state and birth. That which purifies
those three, in that order, are: the taking of the Dharmakaya upon the path in conjunction with death; the Sambhogakaya in conjunction with the intermediate state; and the Nirmanakaya in conjunction with birth. These purifications are done by means of a practice which is of similar aspect to that which is being purified.12 It is important to recognize this.
In other types of practices, one cultivates purifications which are contradictory to the object to be purified・ For example, to dispel the misconception of grasping at a personal identity, a wisdom which is not in accordance with that ignorance, which sees through that ignorance, contradicts it and thereby
dispels it, is cultivated and applied. Here, in the tantra, purification is not accomplished by a contradictory or incompatible antidote, but rather by the cultivation of an antidote which bears a similar aspect to that which is being purified・ That which is purified and the purifier bear a similar aspect. So. upon purifying ordinary death, intermediate state and birth, one accomplishes the three Bodies of the Buddha.
The above three practices of taking the Dharmakaya as the path in conjunction with death, taking the Sambhogakaya as the path in conjunction with the intermediate state, and taking the Nirmanakaya as the path in conjunction with birth are the antidotes, the purifiers on the path of generation which act to suppress the ordinary death, intermediate period and birth. However, they do not completely eliminate these three ordinary events・
The actual remedy which truly and completely purifies and eliminates the death, intermediate state and birth occurs on the stage of completion through the 'facsimile clear light' and the 'actual clear light' [cf. p. 93].
The facsimile clear light (Tib. dpe.'od.gsal) is a conceptual realization of emptiness ('conceptual', meaning that the realization is mixed with a generic or conceptual image).
The actual clear light (Tib. don.gyi/od.gsal) is a realization of emptiness free from any conceptual image・ It is a completely direct and non-conceptual realization ・
To draw an example from the sutra path, one engages in types of meditation on impermanence, suffering and so forth, which act to suppress or decrease the grasping, such as misconception with regard to the 4/ However, these meditations do not actually dispel it, they simply suppress it. It is the wisdom that realizes identity lessness which actually dispels or eradicates that form of ignorance. So, there is a parallel here as well・
In order that this form of meditation may be practiced someday, the manner of the arising of the channels, the energies and the drops should be clearly understood・ Furthermore, this understanding acts as the basis for the practice of the stage of completion; therefore, it is indispensable.
NOTES
'While one is dreaming, it is very important to recognize that one is in the dream state. Although this point is especially emphasized in the Kagyu tradition, it is, nevertheless, very important generally' If. while dreaming, one recognizes that one is dreaming, it is possible, while in the
intermediate state, to recognize that one is in that state. By such recognition, much fear can be dispelled. 2Lati Rinbochay and Jeffrey Hopkins・ pp. 53-4: "One who is to be reborn as a hell-being exits from the anus; as a hungry ghost, from the mouth; as an
animal, from the urinary passage; as a human, from the eye; as a god of the desire realm, from the navel; as a yaksha, from the nose; as a god of magical accomplishment or as a *probable-human\ from the car.43 If one is to be reborn in the form realm, the exit is from the middle of the brow, and if one is to
be reborn in the formless realm, it is from the crown of the head. These arc set forth in the eighth chapter of Samputa Tantra (Samputa) and so forth/* 3Lati Rinbochay and Jeffrey Hopkins, p. 58.
Tbid.、p. 59. 5lbid. pp. 50-60.
7Ibid., p. 61: should be understood that there are three doors of entry to the womb ・ the male's mouth, the top of the male's head and the door of the female's womb."
"This relates to the stage of completion, the advanced stage of this tantric meditation, which we must practice some day. There is another practice, on a whole different level, in which one meditates on the impurity or foulness of the body in order to dispel attachment for the body, because there is a natural conceit in thinking that one's body is so magnificent. That is a very good meditation.
^Lati Rinbochay and Jeffrey Hopkins, p. 15: “At the channel-centers there are white and red drops, upon which physical and mental health are based - white predominant at the top of the head, and red at the solar plexus. These drops have
their origin in a white and red drop at the 'heart*, which is the size of a large mustard seed or small pea and has a white top and red bottom. It is called the indestructible drop, since it lasts until death. The very subtle life-bearing wind dwells inside it and, at death, all winds ultimately dissolve into it, whereupon the clear light of death dawns/'
lQIbid., p. 31: "At the time of death all the winds in the seventy-two thousand channels gather in the right and left channels. Then the winds in these two dissolve into the central channel. The winds in the upper and lower parts of the central channel finally dissolve into the indestructible life^bearing wind at the heart.*' uIbid., p. 32: "The very subtle wind is the indestructible life-bearing wind into which the final dissolution [in the death process] occurs. [[[Death]] occurs in this way] because, except for this very subtle wind, if the slightest wind that acts as a basis of consciousness dwells in any part of the body, death is not possible.0
,2Cf. The definition of the stage of generation, p. 83.
As always, we should begin by cultivating an awakening mind, aspiring for the highest, perfect enlightenment for the sake of all sentient beings. With this motivation, we should listen and practice these teachings in order to attain the enlightenment of Kalacakra and then bring all sentient beings to the same level of realization
I encourage you to listen well and take notes as you desire, but not to leave it at that. After the class, you should read the notes again and again so that you can really become familiar with the material taught. There was a tradition of note-taking in Tibet as well. Patrul Rinpoche, a great Nyingma lama, pointed out the importance of not just taking the notes, rolling them up and putting them in the closet, but actually studying and making good use of them.
