Part 2b - The way of arising of developing and completion

Summary: The way of arising of developing and completion without gathering or separation.

Of this meditation:

Later whatever appears is the means of development.
Awareness without grasping is the prajña of completion.
There is never anything added or anything taken away.

Here as before, by becoming very familiar and stable, all experiences become appearance/emptiness, sound/emptiness, and insight/emptiness. This is prajña in which natures are not truly existent and the inseparable arising with it of naturally non-conceptual shamatha as the completion stage of the pure nature. Moreover in the case of the individual texts the completion stage of the individual tantras is taught in accord with this. This is from the general viewpoint. Some mahayoga texts have five stages:

1. a self-blessing stage
2. a vajra variety stage
3. a jewel fulfilling stage,
4. a jalandhara (net-holder)^[1] stage,
5. an inconceivable stage.

In the first, to produce shamatha, meditate in the developing stage, within the heart center visualizing bindus as globes of light. Then, meditating in accord with the external motion of the pranas, at the subsequent time of the colors of the five elements, all external sickness, döns, evil deeds, and obscurations are purified.

At the time of engaging internally, similar to attainment of the buddha qualities and so on, the mind grasps the light of the heart center. As mind is quickly uplifted, since the wisdom of nonthought is established, as for attaining the ordinary and supreme siddhis, the Five Stages says:

Always there within the heart,
The single bindu has no rising.
For the one familiar with that
Wisdom will certainly arise.

Bindu has already been explained. Second, in the vajra variety stage, the pranas are united. In the center of the five chakras meditate on the five scepters of the five families. In the head is a wheel, in the throat a jewel, in the heart a vajra, in the navel a lotus, and in the secret space a sword. During the meditation, the buddhas of the ten directions and so forth dissolve into their respective symbols of the five families. By meditating that the mind grasps them, shamatha arises.

Third, in the jewel fulfilling stage, by the coemergent play of great bliss, from within the four chakras the wisdom of the four joys is produced and wisdom is recognized.

Fourth, in the net-holder stage the scepters of the five families become the bodies of the deities. By the descent of amrita from the place of union of the deities and their consorts, as one meditates that the body is filled. The bliss of the fire of tummo burning a HAM syllable grasps the mind. By the wisdom firelight of tummo all the realm of the Tathagata is burned and consumed. So it is said, and also the Dakini Ocean (mkha’a ‘gro rgya mtsho) says:

By the tummo blaze at the navel,
All the joints will be consumed.
When the eyes and such are burned,
The bindu drips from the palate.^[2]

Going in all directions
There is a net of cords,
Of which there are 72,000.^[3]
It penetrates and is experienced.

By that there is realization of union and samadhi increases.

Fifth, as for the inconceivable stage, in the center of the globes of light in the heart, from visualizing HUM and so forth, the individual seed syllables of the deities, light is emanated. It touches all of samsara and nirvana. Buddhas and beings, all the realms of the animate and the inanimate, all melt into light and dissolve in the light in the heart center. The body dissolves into light. The light dissolves into the HUM, and that into the shabkyu under it. That dissolves into the body of the syllable, then into the head and the crescent, the crescent into the bindu, and the bindu into nada, the non-conceptual space which is the source of bindu.

In emanation, from emptiness, meditate that these proliferate from one to another and are as before. As for meditating that they dissolve, the meaning is inconceivable dharmata, as the union of vipashyana and shamatha. Having attained that is enlightenment.

Beginners meditate on these stage by stage. Having done that training, they train as the stages easily arise in their being, not only strictly in the order they were taught.