3.2. The Completion Stage

In order to practice the stage of completion, one needs to understand the basis that one is one is working with. The channels and the various energy-centers, with the thirty two branch channels at the crown of the head, the one with 16 at the throat, the one with eight at the heart, 64 at the navel and thirty two in the genital region. One also needs to have the basic understanding of the three channels, the four principal energy-centers, the drops and the illusory body. In "Hevajra Tantra Completion Stage and Generation Stage has been defined in the following verses. [Hevajra Tantra] So far the section on Generation has been explained. Now I shall explain the section on Completion. 'In Space' means in the Lotus. 'Bhaga' is Knowledge. ' Emanation' is the Attainment of the State of Unity (samapatti). The 'Circle' is known as the bliss of the Attainment of the State of Unity. The order appropriate' is the direct personal experience (svasamvedyam). The 'Deity' is the Enlightened Consciousness (bodhicitta). The proper order of arising' is the Semen. And thus, the Innate is of two kinds. (1.8.25)315 sarvam nanyamayam drstam jagat//39// evam matva tu vai yogi yo 'bhyase susamahitah sa sidhyati na sandeho mandapunyo 'pi manavah//40// khanapane yatha snane jagrat supto cintayet/ satatyam tu mahamudrabhikanksakah//41// (Hevajra Tantra (Commentary) , p.101) tato yati 314 (Hevajra Tantra (Commentary) . p.215) 315 utpattibhagam kathitam utpannam kathayamy aham/ khadhatav iti padmesu jnanam bhagam iti smrtam/ bhavaneti samapattis, tatsukham cakram ucyate// - 180.

[Hevajra Tantra] The holder of the Vow must conceive the differentiated world by means of the method of the Process of Generation. Making the differentiated dream-like, utilising the differentiated, transform it into the undifferentiated. (II.2.28)316 Under the Completion Stage the Six yoga must be explained, and it is also mentioned in 'Hevajra Tantra, where in each phase of the yoga the yogi emanates a different colour. [Hevajra Tantra] In the First phase of Six-phased Yoga the yogi should emanate black, in the Second red, in the Third yellow, in the Fourth green, in the Fifth blue and in the Sixth white. In this order the yogi should emanate the Six-phased Yoga, and then, the culmination of the Joy of Cessation thus. (1.8.21-22)317 The Six phased yoga should be practised to achieve the three kayas of a Buddha. But achieve them one must first attain the Primordial clear light mind (prabhasvara). A primordial clear light mind is something that we all have within us. It is not something external to us. It is on this basis that we can attain enlightenment. When we can see, straightforwardly and non-conceptually, the nature of our clear light mind and remain totally absorbed on this nature without ever regressing from it, we have become a Buddha. That being the case, Buddhahood is not something that can be given to us by someone else. If we think in this way, we must conclude that we all have Buddha-nature the factors that allow us to become a Buddha. This is the ultimate, deepest point that we come to in meditation on the essential factors for blissful progress discussed in Maitreya's The furthest Everlasting Stream. Primordial simultaneously arising clear light subtlest mind, which we all have had without beginning and which becomes manifest each time we die, is the basis dharmakaya a body yathanyayam svasamvedyam bodhicittam tu devata/ yathodayam bhavec chukram dvaividhyam sahajam tatah// (Hevajra Tantra (Commentary) , p.92) 316 utpattikaramayogena prapancam bhavayed vrati prapancam svapnavat krtva prapancair nihprapancayet//28// (Hevajra Tantra (Commentary) , p.162) 317 prathame bhavayet krsnam dvitiye raktam eva ca/ trtiye bhavayet pitam caturthe haritan tatha//21/ pancame nilavarnan ca sastame sukladehikam/ sadangam bhavayed yogi viramantam punas tatha//22// (Hevajra Tantra (Commentary) , p.91) - 181 -

encompassing everything, which forever abides as a basis. Since basis dharmakaya continues each moment after the next, when we transform it, with skillful means, into having the nature of a pathway mind, it functions as a pathway dharmakaya. When we cultivate pathway dharmakaya, continually making it more and more excellent, so that it becomes totally purified of all obstacles regarding knowables together with their instincts or, if we describe it from another point of vies, when we reach the state at which we forever remain totally absorbed on clear light mind without ever being parted from a correct view of realit y.318 The very nature of the mind as already stated in the madhyamika section is essentially pure and luminous as it is by nature empty of inherent existence. It is this luminous clear light mind that must be realised through the practice of the Six-phased yogas, the clear light mind is most subtle mind and it can directly cognise emptiness. Innate clear mind is existent in all human beings therefore the possibility of Buddha bodies is also there in all individual practitioners. In "Hevajra Tantra, it is stated that the practice of emanating Six different colours is an integral part of the practice of Six yogas. [Hevajra Tantra] The Three Bodies are said to be located within the body in the form of Circles. The complete knowledge of the Three Bodies is known as the Centre of Great Bliss (mahasukhacakra). The four Centres, comprising the three Bodies, the Essential Nature (dharma), Enjoyment (sambhoga) and Creation (nirmana) Bodies, and the fourth, the Centre of Great Bliss (mahasukhacakra), are located in the heart, throat, yoni and head, respectively. (II.4.54-55)319 We have set for ourselves the goal of full enlightenment. To accomplish it, we should know what we are attaining: the Body, Speech and Mind of a Buddha. [Hevajra Tantra] Thus have I heard: At one time Bhagavan dwelt in the wombs of the Vajra 318 H.H. The DALAI LAMA & Alexander Berzin, The Gelug/Kagyu Tradition of MAHAMUDRA (New York: Snow Lion Publications, 1997), p.253. 319 (Hevajra Tantra (Commentary) , p.221) - 182 -

Lady which are the Body, Speech and Mind of all the Buddhas. There the Bhagavan spoke: The heart of the Body, Speech and Mind of all the Buddhas is the Noble Lord, who is the most secret of all secrets. O Vajragarbha, thou great Bodhisattva of great mercy, listen to the essence of Vajrasattva, Mahasattva and Samayasattva which is known as Hevajra. (1.1.1-2)320 (1) The first of the Six branches of the practice or [yoga of the Hevajra] is called 'individual convergence' (pratyahara). [Hevajra Tantra] Great Knowledge is located in the body and is free of all illusory conceptions, pervades all phenomenal things and although abiding in the body does not originate from the body. (1.1.12)321 (2) The second branch of the practice is called 'individual stability' (dhyana). In order to accomplish the illusory body (mayadeha), which can be described as a dream body which is realised by a yogi at the intermediate level. an illusory body may be attained by penetrating the vital points or the cakras in the body. By combining of the ultimate view of selflessness with the great bliss results in the accomplishment of an illusory body. This body is of two kinds Impure and pure. A yogi who attains the Impure Illusory body may be regarded as one who has already transcended the Generation Stage. Then he is qualified to enter into union with real consort while in union they practise either the instantaneous or the gradual process of the dissolution of their psycho-physical elements which culminates in the dawning of the clear light. As soon as this spontaneous blissful clear light ascertains objective emptiness directly, i.e., nakedly without dualism, it becomes the meaning clear light of the fourth level of the Completion Stage. At that time the impure illusory body ceases to exist and the practitioner attains the first 320 evam maya srutam ekasmin samaye bhagavan sarva tathagata kaya vak citta vajra yosidbhagesu vijahara//1/ tatra bhagavan aha sarva tathagata kaya vak citta hrdayam bhattarakam huhyatiguhyataram/ aho vajragarbha sadhu sadhu mahakrpa mahabodhisattva vajrasattvasya mahasattvasya samayasattvasya hrdayam hevajrasamkhyam srnu//2// (Hevajra Tantra (Commentary) . pp.3-6) 321 dehastham ca mahajnanam sarvasamkalpavarjitam/ vyapakah sarvavastunam dehastho 'pi na dehajah//12// (Hevajra Tantra (Commentary) , p.11) - 183 -

dian spiritual ground of Highest Yoga Tantra. The practitioner is transferred from the level of the illusory body to the level of the meaning clear light.322 The focus is on the cultivation of the great bliss and the wisdom of emptiness. It is only through the above process that the three bodies of the Buddha may be attained. "Hevajra Tantra, also speaks of penetrating the vital points and first actualising the Illusory body and then through the generation of great bliss attain the three Buddha kayas or bodies. Here it is also specified how one should generate great bliss when one enters in union with a consort. It also mentions the qualities of an eligible consort. The first reference from "Hevajra Tantra is on the Illusory body, followed by a verse giving explanations of the three Buddha bodies and verses specifying the ideal consort a yogi may use to manifest the innate and ultimately the Buddha kayas. [Hevajra Tantra] Instantaneously with the arising of this (Illusory body) Knowledge earth, water, fire, air and space do not restrain the yogi and he knows his mind and the minds of others. At that moment his body is at one with the realms of heaven, men and hell. It is no longer possible for the yogi's to be obstructed by the misconception that distinguishes himself from others. (1.8.50-51)323 [Hevajra Tantra] The Three Bodies are said to be located within the body in the form of Circles. The complete knowledge of the Three Bodies is known as the Centre of Great Bliss (mahasukhacakra). The four Centres, comprising the three Bodies, the Essential Nature (dharma), Enjoyment (sambhoga) and Creation (nirmana) Bodies, and the fourth, the Centre of Great Bliss (mahasukhacakra), are located in the heart, throat, yoni and head, respectively. (II.4.54-55)324 The proper consort in "Hevajra Tantra text is described as follows: 322 Master Yangchen Gawai Lodoe, (tr. by) Tenzin Dorjee, Paths and Grounds of Ghhyasamaja According to Arya Nagarjuna, p. 76. 323 prthivy apas ca vayus ca teja akasam eva ca/ ksanat sarve na badhante svaparasamvidvedanam//50/ svargamartyais ca patalair ekamurtir bhavet ksanat/ svaparabhagavikalpena badhitum naiva sakyate//51// (Hevajra Tantra (Commentary) , p.106) 324 trikayam dehamadhye tu cakrarupena kathyate/ trikayasya parijnanam cakra mahasukham matam//54/ dharmasambhoganirmanam mahasukham tathaiva ca/ yonihrtkanthamastesu trayah kaya vyavasthitah//55// (Hevajra Tantra (Commentary) , p.221) 184

[Hevajra Tantra] Take a consort who has a beautiful face, is wide-eyed, is endowed with grace and youth, is dark, courageous, of good family and originates from the female and male sexual fluids. She must herself be consecrated in the Hevajra practice, have beautiful hair and love the yogi. Make her drink wine and then the yogi should himself drink. Then passionately arouse the consort in order to accomplish for the benefit of oneself and others. Placing the male sexual organ into the female sexual organ the Vow-holder should perform the sexual union. the wise one should not throw away the sexual fluid that arises in the union. It should neither be held in the hands nor contained in a conch shell but in a shell of mother-of pearl. This nectar should be taken with the tongue in order to fuel his vitality. (II.4.39-42)325. [Hevajra Tantra] Obtaining such a consort, who has large eyes, is resplendent with grace and youth and who is born from the union of the female and male sexual fluids, refine her with the Enlightened Consciousness. Beginning with the ten virtuous observances, reveal to her the doctrine. Instruct regarding the mind identified with the form of the deity, the Observance of the Vow and the state of one-pointedness of mind. She will without any doubt become suitable in one month. Take as one's consort such a woman who is free from all misconceptions and has been received as a boon. Or else select a consort, by attracting with one's own power, from among the gods, titans, men or even from the wood-spirits or the celestial musicians. Having firm confidence in himself, taking such a consort, the yogi should perform the Application of the Vow. This Application of the Vow which is said to be of a terrifying nature is not instructed for the sake of enjoyment, but for the examination of one's thoughts, as to whether one's mind is steady or wavering. (II.2.17-21)326 A divine consort who originates from [one of] the Five Families must be introduced into this mandala. Or else, any available sixteen year-old girl must be introduce. The consort is served until her sexual fluids flow. Then covering the face of the consort as well as that of the 'Means', drop the fluid which has arisen from the service into the mouth of the disciple. There, with that dropping the Flavor of Essential Similarity should be activated within the view of the disciple. From direct personal experience arises this knowledge, free of notions 325 (Hevajra Tantra (Commentary) , p.217) 326 (Hevajra Tantra (Commentary) , pp.158-159) - 185 -

of self and other, space-like, undefiled, void. the essence of existence and non-existence and the supreme. This Knowledge is a blending of Wisdom and Means and a fusion of passion and the absence of passion. [Hevajra Tantra] Vajragarbha said: Surely, the semen should not be ejected for it is the place where all the Yoginis originate. It's nature is that of the Innate Joy and is indepletable, abundant and moves in space. Bhavavan replied: It is just as you have spoken. Vajragarbha asked: By what means should the Enlightened Consciousness be generated? Bhagavan replied: The Enlightened Consciousness which has both absolute and relative forms should be generated by means of the Mandala Circle etc. and by the process of Self-empowerment. As relative (the sexual fluid) white like jasmine, as absolute essentially blissful, the Enlightened Consciousness should be generated in the lady's Lotus which is Sukhavati, the Citadel of Bliss, by forming the evam. Sukhavati, the Citadel of Bliss, is so called because it protects the bliss and is the resting place of the Buddhas, Bodhisattvas and Vajradharas. (II.4.31-35)327 The importance of experiencing great bliss is also stated in "Hevajra Tantrad, along with the colours realised with the experience. [Hevajra Tantra] Among them there is one, higher than which there is no other, the Great Bliss which is known through direct personal experience. The Accomplishment comes about from direct personal experience and emanation is itself one of direct personal experience. (1.8.44)328 [Hevajra Tantra] Bliss is black, yellow, red, white, green, blue and all things moving and fixed. Bliss is the Wisdom, the Means, the erotic union, existence and non-existence. Vajrasattva is known as Bliss. Vajragarbha said: This is the method of the Process of Completion and it's bliss is known as the Great Bliss. What is the use of generating other than for the conceiving of the completion? (II.2.31-33)329 It is appropriate to mention here that in Hevajra Tantra, the bliss is 327 (Hevajra Tantra (Commentary) , pp.214-215) 328 tesam ekam param nasti svasamvedyam mahat sukham/ svasamvedyad bhavet siddhih svasamvedya hi bhavana//44// (Hevajra Tantra (Commentary), p.103) 329 sukham krsnam sukham pitam sukham raktam sukham sitam/ sukham syamam sukham nilam sukham krtsnam caracaram//31/ sukham prajna sukhopayah sukham kundurujam tatha/ sukham bhavah sukhabhavo Vajrasattvah sukhasmrtah//32/ vajragarbha aha/ utpannakramayogo 'yam tatsukham mahasukham matam/ utpannabhavanahino utpattya kim prayojanam//33// (Hevajra Tantra (Commentary) , p.164) - 186 - -

not considered to be something experienced only at the fourth level of joy but a certain amount of it is felt even in the level of ordinary joy. The method to generate bliss is also presented here. However the greatest bliss is generated only after the yogi has received the fourth consecration. In "Hevajra Tantra, it is clearly stated how with the generation of bliss the Innate is perceived. [Hevajra Tantra] At first the Innate manifests like a cloud; by further perfection it appears as an illusion. Then suddenly it manifests like sleep and then as having no distinction between sleep and waking. By achieving this state of no distinction which is in fact no accomplishment, the Mudrayogi accomplishes. (1.10.17-18)330 [Hevajra Tantra] The Innate is known as that which is manifested by a simultaneous arising. The intrinsic nature is known as the Innate which is the one Concealed Essence of all things. (1.10.39)331 [Hevajra Tantra] And so the Innate is the whole universe and this Innate, we say, is the intrinsic nature. this intrinsic nature is itself experienced as the release when the consciousness is purified. (II.2.44)332 [Hevajra Tantra] The first Joy is the Hero, the Refined Joy is the Yogini and the erotic Joy is the totality. That blissful Means is the Omniscient One. From the Ordinary Joy there is some bliss: from the Refined Joy there is even more and from the Joy of Cessation there is the passionless. The Joy of the Innate is the culmination. The first, Ordinary Joy, is from the expectation of contact. The second, Refined Joy, is from the desire for bliss. The third, Joy of Cessation, is from the destruction of passion and by this the Fourth is experience. (1.8.29-31)333 [Hevajra Tantra] The yogis know that evam is attainable through the four Moments which are Diverse, Ripening, Dissolving and Signless. The Diverse Moment is so called 330 prathamam meghavad bhati siddhe tu mayavad bhavet/ sahasa svapnavad bhati svapijagradabhedavat//17// (Hevajra Tantra [F&M]., pp.128-129) 331 sahajatyam yad utpannam sahajam tat prakirtitam/ svabhavam sahajam proktam sarvakaraikasamvaram//39// (Hevajra Tantra (Commentary) , p.135) 332 tasmat sahajam jagat sarvam sahajam svarupam ucyate/ svarupam eva nirvanam visuddhakaracetasa//44// (Hevajra Tantra (Commentary) , p.170) 333 anandam prathamam viram paramanandam yogini suratanandam samastam tatsukhopayah sarvavit//29/ anandena sukham kincit paramanandam tato 'dhikam/ viramena viragah syat sahajanandam sesatah//30/ prathamam sparsakamksaya dvitiyam sukhavanchaya/ trtiyam raganasatvac caturtham tena bhavyate//31// (Hevajra Tantra (Commentary) , pp.96-97) 187 -

because it consists of a variety, embracing, kissing and so on. The Ripening Moment is the reverse of the Diverse Moment, it being the enjoyment of the blissful knowledge. The Dissolving Moment is said to be the reflective thought I have experienced bliss'. The Signless is other than these three and is free from both passion and absence of passion. In the Diverse is the First Joy; in Ripening is the Refined Joy; in the Dissolving is the Joy of Cessation; and in the signless is the Innate Joy. In the order of the four consecrations, Master, Secret, Wisdom and after that the Fourth thus, the Joys are to be experienced. (II.3.6-10)334 [Hevajra Tantra] The Master Consecration is by the purification by the Smile, the Secret Consecration by the Gaze, the Wisdom Consecration by the Embrace and the Fourth Consecration by the Two in Sexual Union. (II.3.11)335 With the attainment of joy at each of the four levels the yogi overcomes obstructions to omniscience. At the fourth level he attains direct, non dual perception of Emptiness. The Dharmakaya is attained. The Dharmakaya of a Buddha is described as follows in Hevajra Tantra J. [Hevajra Tantra] when the disciple has fully attained the Moment of the Refined Joy is devoid of all notions of diversity, the Master should say: 'O great Being, hold the Great Bliss. Until the attainment of Enlightenment, O bearer of the Vajra, act for the benefit of beings.' In this manner, the Admantine One, full of mercy, should command the disciple. This is in fact the Great Knowledge located in all bodies which is non-dual as well as of dual nature and is the Lord whose essence is both existence and non-existence. It dwells pervading both fixed and moving things, and manifests as illusory forms. By utilising the Mandala Circle and so on the eternal state is attained without doubt. (II.3.21-24)336 [Hevajra Tantra] Such indeed is the Phenomenal Existence and such the Released Existence. The Released is nothing other than the Phenomenal. The Phenomenal if form, sound and so on; it is Sensation and the other components of the aggregate of phenomenal awareness; it is the sense organs and it is Wrath and so on. All these elements are [essentially] released but because of delusion they appear as the phenomenal. The undeluded one functions in the world, releasing the phenomenal by means of the process of purification. This Release is the Enlightened 334 (Hevajra Tantra[F&Ml., pp.182-183) 335 hasitasuddhya tv acarya Iksane guhyakas tatha/ prajna panyavaptau ca tat punar dvandvatantrake//11// (Hevajra Tantra (Commentary) , p.183) 336 (Hevajra Tantra (Commentary) , p.188) - 188 -

Consciousness which is both absolute and relative in nature. (II.4.36-38)337 3) The third branch of the practice is called 'life-effort' (pranayama). Its function is to draw the energy of the mental consciousness into the central channel. The energies of the five sensory consciousnesses have already been drawn in by the previous practices. The first syllable of this compound term, which literally means 'life' or 'life force', refers to the energy. The second syllable refers to the closing of the two side channels. [Hevajra Tantra] Bhagavan replied: There are thirty-two nadis. These thirty-two are the bearers of the Enlightened Consciousness (bodhicitta) and flow into the Centre of Great Bliss. Among them three nadis, Lalana, Rasana and Avadhuti are the most important. Lalana has the nature of Wisdom and Rasana of Means. In the middle, between them is Avadhuti, free from the duality of subject and object. Lalana is the bearer of Aksobhya (semen) and Rasana is the bearer of Rakta (ova). The bearer of both Wisdom and Moon is known as Avadhuti. The names of the thirty-two nadis are Abhedya, Suksmarupa, Divya, Vama, Vamini, Kurmaja, Bhavaki, Seka, Dosa, Vista, Matari, Savari, Sitada, Usma, Lalana, Avadhuti, Rasana, Pravana, Krsnavama, Surupini, Samanya, Hetudayika, Viyoga, Premani, Siddha, Pavaki, Sumana, Tra ivrta, Kamini, Geha, Candika and Maradarika. (1.1.14-19)338 To bring about the cessation of these two mental distortions, the active energies are not allowed to go through these side channels, but are drawn into the central channel. 4) The fourth branch of the practice is called 'retention' (dharana). Its function is to retain the energy of the mental consciousness called the 'active energies of mental consciousness' in the central channel. Thus, it is through the life-effort practice that the active energies of mental consciousness are drawn into central channel and, with the retention 337 evam eva tu samsaram nirvanam evam eva tu samsarad rte nanyan nirvanam iti kathyate//36/ samsaram rupasabdadyah samsaram vedanadayah/ samsaram indriyany eva samsaram dvesakadayah//37/ ami dharmas tu nirvanam mohat samsararupinah/ amudhah samsaran suddhya samsro nirvrtayate/ nirvrti bodhicittam tu vivrtisamvrtirupakam//38// (Hevajra Tantra (Commentary) , p.215) 338 (Hevajra Tantra (Commentary) , pp.12-13) 189 -

practice, they are retained there. Having done so. one achieves what is called 'mastery over the energies.' specifically the mastery over energies that are the root of speech. Hence, these practices act as a cause for attaining the Buddha's Speech, the Sambhogakaya.339 The Sambhogakaya as described in Hevajra Tantra : [Hevajra Tantra] I am existence as well as not existence; I am the Enlightened One for I am enlightened regarding the true nature of things. But those fools who are afflicted by dullness don not know me. I dwell in Sukhavati, the Citadel of Bliss, in the womb of the Vajra Lady which has the shape of the letter e (a triangle pointing downwards) and is the receptacle of the jewels of the Buddha. I am revealer, I am the revealed doctrine and I am the disciple endowed with good qualities. I am the goal, I am the master of the world and I am the world as well as the worldly things. (II.2.37-39)340 5) The fifth branch is called 'recollection' (anusmrti) In this practice, the tum.mo, the fire of the psychic heat, flares up and melts the white Bodhicitta, which [then] flows down to the tip of the genital organ (called the jewel') where it is retained (i.e., it is not allowed to come out) and, at this point, one experiences the spontaneous joy. The recollection or the bringing to mind of this joy is what is involved in the fifth of these practices. It is the stage where by uniting the indestructable drops one can create the great bliss. These drops are red and white in colour and they are in the crown centre and below navel centre respectively. In Hevajra Tantra, the indestructable drops are implied and not explicitly stated. [Hevajra Tantra] Bhagavan replied: O! the Bola is located at Kollagiri, the Kakkola at Mummuni. The hand-drum is sounded forcefully; Compassion is affected, not discord. Here we eat meat and drink liquor in large quantities. Hey! Here the worthy ones enter, the unworthy ones are barred. We bring faeces, urine, menstrual blood 339 Geshe Ngawang Dhargyey, Gelong Jhampa Kelsang (by tr.), A Commentary on the Kalacakra Tantra, p.130. 340 bhavo 'ham naiva bhavo 'ham buddho 'ham vastubodhanat mam na jananti ye mugdhah kausidyopahatas ca ye//37/ vihare 'ham sukhavatyam sadvajrayosito bhage/ ekarakrtirupe tu buddharatnakarandake//38/ vyakhyataham aham dharmah srotaham suganair yutah/ sadhyo 'ham jagatah sasta loko 'ham laukiko 'py aham//39// (Hevajra Tantra (Commentary) , pp.166-167) - 190 -

and semen. Here we eat herbs and human flesh with relish. We move to and fro without consideration of pure or impure. Adorning our limbs with bone-ornaments, here we enter the corpse. (II.4.6-10)341 6) The Sixth branch practice translates as 'concentration' or 'meditative equipoise' (samadhi). It refers to the meditative equipoise of the non-dual bliss and emptiness. What is being referred to as 'bliss and emptiness' is as follows: the bodies of the deity and the consort are bodies of empty from called 'emptiness,' and the bliss is the supreme immutable bliss. This point has been repeatedly referred in "Hevajra Tantra. [Hevajra Tantra] Thus Wisdom is the woman and Means is the man. Futher, within each of them there are two kinds of Joys by the distinction of the absolute and the limited relative. Thus, in man there are two kinds of Joys, Semen and the experience of Bliss. In the Wisdom (woman) it is as in men, her Semen and the experience of Bliss. It is in this very context that there is the four-fold division of Joy, for in the Process of Completion the Innate is four-fold. (1.8.26-28)342 [Hevajra Tantra] The Yogi is the Means, mercy and the Consort is the freedom from causality. The absence of distinction between Voidness and Compassion is known as the Enlightened Consciousness. (1.10.40)343 [Hevajra Tantra] Bhagavan replied: [The yogi who has identified with the goddess Nairatmya] should, abandoning the feminine form, assume the form of the Bhagavan. After relinquishing the breasts, the Vajra arises in the middle of the Lotus, the two sides become the Bell and the Kinjalka becomes the Vajra. The other forms assumed are those of Heruka, the great being of great erotic delight. The man who is at one with Heruka attains the masculine form without any difficulty and by this the yogi whose powers are fully manifest attains the Mudra Accomplishment. (II.2.23-25)344 341 (Hevajra Tantra (Commentary) , pp.206-207) 342 yosit tavad bhavet prajna upayah purusah smrtah/ pascad anayor dvaividhyam vivrtisamvrtibhedatah//26// pumsi tavad dhi dvaividhyam sukram tasya sukhan ca va/ prajnayam ca yatha pumsi Sukram tasya sukhan ca va//27/ atraivapi hy anandanam catasrnam prabhedanam/ sahajam caturvidham yasmad utpannakramapaksatah//28// (Hevajra Tantra (Commentary) . p.94) 343 krpopayo bhaved yogi mudra hetuviyogatah sunyatakarunabhinnam bodhicittam iti smrtam//40// (Hevajra Tantra (Commentary) , p.136) 344 bhagavan aha/ strirupam vihayanyad rupam kuryad bhagavatah/ stanam hitva bhaved bolam kakkolamadhyasamsthitam//23/ tiradvayam bhavet ghanta kinjalkena bolakam bhavet/ sesam rupam mahatmano herukasya maharateh//24/ - 191 -

[Hevajra Tantra] Semen is itself Nairatmya and bliss is the nature of Nairatmya. The bliss of Nairatmya is the Mahamudra located in the navel centre. (II.4.43) She is of the nature of the first vowel, a, and the Enlightened Ones conceive her as Wisdom personified. In the Process of Completion she is the noble lady, Wisdom. She is neither tall nor short and neither square nor round. She is beyond taste, smell and flavours and is the cause of the Innate Joy. The yogi generates in her and enjoys her bliss. It is along with Her that the Accomplishment which bestows the Bliss of Mahamudra is attained. Form, sound, smell, taste, touch and the thought, characterized by the Essence of Nature, are all enjoyed only in this Wisdom. She is herself the Innate, the great blissful one, the divine Yogini. She is the Mandala Circle. She is of the very nature of the Five Aspects of Enlightened Awareness. She is of the very nature of the Five Aspects of Enlightened Awareness. She is the Mirror-like Awareness, the Awareness of Equanimity, the Differentiating Awareness of the six components of sensory experience, the Awareness of the Performance of Duty and the Awareness of Pure Nature. She is me, the lord of mandala. she is the Yogini Without a Self (nairatmyayogini), the very epitome of the Essence of Nature. (II.4.44-50)345 Through the rigorous practice of the Six yogas of the Completion Stage the yogi will attain the body speech mind and the blissful state of a Buddha. In the conclusion the practice aspect of this unimputed yoga's will be discussed in brief. In the Kalacakra system there is reference to four factors body, speech, mind, and bliss. It also speaks of four drops in a person's body. With respect to the four drops in the upper part of the body, at the crown of the head is the drop that produces the waking state; at the throat is the drop that produces the dream state; at the heart is the drop that produces the deep sleep state; and at the navel is the drop that produces the fourth, or bliss, state. "Hevajra Tantra mentions four centres where the four drops are said to reside, but, the word drop or Bindu is not specified in "Hevajra Tantra. [Hevajra Tantra] The four Centres, comprising the three Bodies, the Essential Nature (dharma), Enjoyment (sambhoga) and Creation (nirmana) Bodies, and the fourth, herukayogasya pumsah pumstvam ayaty ayatnatah/ mudrasiddhir bhaved yasmad vyaktasaktasya yoginah//25// (Hevajra Tantra (Commentary) , p.160) 345 (Hevajra Tantra (Commentary) , p.218) 192

the Centre of Great Bliss (mahasukhacakra), are located in the heart, throat, yoni and head, respectively.(II.4.55)346 Since both Kalacakra and Hevajra are Highest Yoga Tantra, the explanation on drops and the four factors mentioned in Kalacakra can be applied with regard to "Hevajra Tantra. According to Kalacakra Tantra the drop at the crown of the head that produces the waking waking state has the capacity of causing various appearances of objects. In our ordinary state as a sentient being, that is to say, as a non-Buddha, it produces appearances of impure objects. Through the process of the path, one makes use of this capacity for the mere appearance of objects by activating it and overcoming the factor that brings about impure appearances; when this is done, various pure forms subtle and gross appear by way of the activated capacity of the drop that produces the waking state. Thus, at the time of the path. it is through utilizing the capacity of this drop that various empty forms are achieved, and in dependence upon these, one achieves the Form Bodies of the time of the fruit of Buddhahood. The drop at the throat that produces the dream state has the capacity of causing various appearances of mere sounds. It is what brings about the various manifestations of impure sounds. At the time of the path, it is utilized to achieve invincible sound, in dependence upon which, at the time of the fruit of Buddhahood, exalted speech in all aspects is achieved. The drop at the heart that produces the deep sleep state has the capacity of causing non-conceptual consciousness impure and pure. In the ordinary state, it produces impure or unclear non-conceptuality, whereas at the time of the path its capacity to produce very luminous and clear awareness is utilized. Then, in dependence upon that, at the time of the fruit of Buddhahood, the non-conceptual Truth Body the factor of complete pacification of the elaborations of conceptuality at - 346 dharma sambhoga nirmanam mahasukham tathaiva ca/ yonihrtkanthamastesu trayah kaya vyavasthitah//55// (Hevajra Tantra (Commentary) , p.221) 193 -

Buddhahood is achieved. . -The drop at the navel that produces the fourth state has the capacity of producing mere bliss. At an impure level, it produces the bliss of emission the predispositions for emission being a cause of travelling in cyclic existence. Through the power of the techniques in the path of Highest Yoga Tantra, the capacity for producing mere bliss is utilized and enhance, whereby at the time of the path twenty-one thousand six hundred periods of immutable bliss are generated. Then, at the time of the fruit of Buddhahood, the Nature Body (ngo bo nyid sku, svabhavikakaya) of great bliss is achieved; Highest Yoga Tantra speaks of a compounded Nature Body, not just uncompounded. j In this way, the entire structure of the Hevajra path revolves around the defilements of the four types of drops and the predispositions for emission of of the essential constituent. Emission of the essential constituent does not just refer to the emission of coarse semen but refers mainly to predispositions, for even those of the Formless Realm are said to have predispositions for emission. Indeed, this is a type of desire. Through the predispositions for emission one moves in cyclic existence; hence those of the Formless Realm are said to have the predispositions for emission. Those of the Formless Realm are said also to have "semen" [or essential stuff]; the "semen" of those of Desire Realm has five qualities; the "semen" of those of the Form Realm has three qualities; the "semen" of those of the Formless Realm has two qualities. Hence, "emission" and "semen" have a more subtle meaning. In brief, to achieve a Buddha's exalted body, speech, and mind in terms of subtle consciousness, it is necessary first to purify our gross mental and physical aggregates, constituents, and sources of consciousness [the sense fields and sense organs]. The seven initiations the water initiation and so forth are associated in gradual order with purifying these grosser impure factors. The water initiation purifies impure factors of the five constituents; the crown initiation purifies impure factors of the five mental and physical aggregates, and so on. 347 One can not - 194 -

proceed in the path without receiving initiation from a Master, for only a master can give the yogi a deeper understanding of the truth and reveal the concealed path to the yogi in correspondence with the yogi's spiritual progress. The following verse from "Hevajra Tantras reveals this truth. [Hevajra Tantra] There Vajradhara spoke regarding the Concealed Essence: The Concealed Essence of the all the Buddhas abides in evam. Evam, the great bliss, is fully known through consecration. Then the Yoginis said to Bhagavan Vajrasattva thus: Why is evam called the Concealed Essence of the Dakinis? May the Bhagavan, the Master and Guru of the Universe, instruct by giving the appropriate reason. Bhagavan replied: The divine letter e, adorned with the syllable vam placed within it, is the abode of all bliss and the receptacle of the jewels of the Buddhas. It is there in evam that the Joys arise, distinguished by the different Moments. From the experience of these Moments the knowledge of the bliss located in evam known. The yogis know that evam is attainable through the four Moments which are Diverse, Ripening, Dissolving and Signless. The Diverse Moment is so called because it consists of a variety, embracing, kissing and so on. The Ripening Moment is the reverse of the Diverse Moment, it being the enjoyment of the blissful knowledge. The Dissolving Moment is said to be the reflective thought 'I have experienced bliss'. The Signless is other than these three and is free from both passion and absence of passion. In the Diverse is the First Joy; in Ripening is the Refined Joy; in the Dissolving is the Joy of Cessation; and in the Signless is the Innate Joy. In the order of the four consecrations, Master, Secret, Wisdom and after that the Fourth thus, the Joys are to be experience. (II. 3.2-10)348 [Hevajra Tantra] By no other can the Innate be explained and in no other person can it be attained. It is known intuitively as the result of merit gained from diligently following 347 His Holiness the Dalai Lama, (tr., ed. and intro. by) Jeffrey Hopkins, Kalachakra Tantra, pp.260-262. madhye 348 tatra samvaram aha/ samvaram sarvabuddhanam evamkare pratisthitam/ abhisekaj jnayate samyag evankaram mahat sukham/ atha bhagavantam vajrasattvam yoginya evam ahuh/ evamkaram kim ucyate dakininan tu samvaram/ desayantu yathanyayam bhagavan saista jagadguruh/ bhagavan aha ekarakrti yad divyam vamkarabhusitam/ alayah sarvasaukhyanam buddharatnakarandakam/ anandas tatra jayante ksanabhedena bheditah ksanajnanat sukhajnanam evamkare pratisthitam/ vicitram ca vipakam ca vimardo vilaksanam tatha catuhksanasamagamyam evam jananti yoginah/ vicitram vividham khyatam alingacumbanadikam/ vipakam tadviparyasam sukhajnanasya bhunjanam/ vimardam alocanam proktam sukham bhuktam mayeti ca/ vilaksanam tribhyo 'nyatra ragaragavivarjitam/ vicitre prathamanandah paramanando vipakake/ viramanando vimarde ca shajanando vilaksane/ acarya guhya prajna ca caturthan tat punas tatha anandah kramaso jnyeyas catuhsecanasamkhyaya// (Hevajra Tantra (Commentary) , pp.180-183) - 195-

the guru's instruction and the observances. (1.8.34)349 When a practitioner dissolves the winds into the indestructible drop, exactly in accordance with how they dissolve at death, the all-empty Innate Clear Light dawns. Simultaneous with its cessation the mind of near attainment of the reversal process and the illusory body arise. Illusory Body (mayadeha) is so called because of its being a divine form or body, arising solely from the subtle wind and mind. This can be illustrated by twelve examples, such as an illusion. Since it is not pure of the obstructions to liberation, it is the impure illusory body. The twelve analogies are: like an illusion, like the reflection of a moon, like a shadow, like a mirage, like a dream body, like an echo, like a Gandhara (Spirits) town, like a hallucination, like the colours of a rain bow, likes a lightening amidst clouds, like bubbles bursting from water and like the reflection of an image in a mirror.350 [Hevajra Tantra] The form of the Deity with which the yogi identifies exists only as something which is born, being a repository of the arms, faces and colours which moreover arise in accordance with unrefined past tendencies. (II.1.45)351 There are two types of illusory body: the impure and the pure illusory bodies. This distinction is made between the two from the point of view of whether or not they are contaminated by delusive obscurations. Those who have achieved the impure illusory body have already transcended the generation stage. Then, they enter into union with real consorts, knowing well and being fully aware of the ultimate nature of sensual objects, especially the contact. While in union they practise either the instantaneous or the gradual process of the dissolution dissolution of their psycho-physical elements which culminates in the dawning of the clear 349 nanyena kathyate sahajam na kasminn api labhyate/ atmana jnayate punyad guruparvopasevaya//34// (Hevajra Tantra (Commentary) , p.98) 350 Master Yangchen Gawai Lodoe, (tr. by) Tenzin Dorjee, Paths and Grounds of Ghhyasamaja According to Arya Nagarjuna. pp.72-73. 351 devatayogarupam tu jatamatre vyavasthitah/ bhujamukhavarnasthanat kim tu prakrtavasana//45// (Hevajra Tantra (Commentary) , p.170) - 196 -

. light. As soon as this spontaneous blissful clear light ascertains objective emptiness directly, i.e., nakedly without dualism. It is a practice of the Completion Stage. The illusory body is a necessary precondition for the attainment of the Complete Enjoyment Body with all its remarkable signs - an integral feature of supreme enlightenment.352 i When one engages in the practice of manifesting the Illusory Body by drawing the energy winds into the central channel, four signs of progress are visible. They are 1) the smoke-like sign, 2) the mirage-like sign. 3) the fireflies-like sign, 4) the butter-lamp-flame-like sign. 353 These four signs are mentioned in both Kalacakra and Guhyasamaja Tantra. In Nevajra Tantra, these four signs are not explicitly mentioned but the four stages of the manifestation of the Innate Mind of Clear Light is given. The Illusory Body in union with the Innate Mind results in the formation of the Sambhogakaya, therefore the signs of the four stages of the Innate Mind can be equally accepted as signs of progress towards the attainment of the Sambhogakaya. [Hevajra Tantra] At first the Innate manifests like a cloud; by further perfection it appears as an illusion. Then suddenly it manifests like sleep and then as having no distinction. between sleep and waking. By achieving this state of no distinction which is in fact no accomplishment, the Mudrayogi accomplishes. (1.10.17-18)354 There are five points of certainty of the Sambhogakaya-like form. The first being the 'certainty of time' which appears after the previously mentioned four signs of progress is noted. The second is the 'certainty of abode'. indicating that the deity and the consort appear in the central channel. The third is the 'certainty of nature', that is, the certainty that the deity and the consort are not composed of an aggregation of particles but are, rather, appearances of one's mind. The fourth, the 'certainty of 352 Master Yangchen Gawai Lodoe, (tr. by) Tenzin Dorjee, Ibid. pp.74-78. 353 Geshe Ngawang Dhargyey, Gelong Jhampa Kelsang (by tr.), A Commentary on the Kalacakra Tantra (LTWA, reprinted 2002), p.135. 354 prathamam meghavad bhati siddhe tu mayavad bhavet/ sahasa svapnavad bhati svapijagrad abhedavat//17/ abheda laksanasiddhau mudrayogi tu sidhyate// (Hevajra Tantra (Commentary) , pp.128-129) 197 -

the body', is the certainty of the appearance that occurs: the deity and the consort are Vajrasattva (Vajrasattva being the same as Vajradhara). The fifth, the 'certainty of aspect', is the certainty that the deity and the consort appear embraced in union. This is the form of the deities that should be seen within the central channel.355 i The certain of aspect that is emanating oneself as the deity in union with the consort is regarded as the stage of the Mahamudra accomplishment. This state is attained by a yogi who has the power to make the winds abide in and dissolve into the central channel while practicing Karmamudra (action seal with real consort). He experiences pliability of mind and can manifest his Illusory form either as the main deity Hevajra or consort Nairatmya. It is the state where all obstructions to omniscience is removed. [Hevajra Tantra] Bhagavan replied: [The yogi who has identified with the goddess Nairatmya] should, abandoning the feminine form, assume the form of the Bhagavan. After relinquishing the breasts, the Vajra arises in the middle of the Lotus, the two sides become the Bell and the Kinjalka becomes the Vajra. The other forms assumed are those of Heruka, the great being of great erotic delight. The man who is at one with Heruka attains the masculine form without any difficulty and by this the yogi whose powers are fully manifest attains the Mudra Accomplishment. (II.1.23-25)356 [commentary of II.1.26-27] The destroyer of the existent means the destroyer of the belief in the body. So long as these two bodies of Wisdom and Means are in space the Mahamudra Accomplishement, by these two becoming one, is similar to a dream, magic, illusion or mirage. By such a reasoning destruction is non-arising. But even though in truth there is nothing that is dissolved, there is creation and destruction so long as the existent being is unrefined in terms of the unanchored Essence of release. Then what is destroyed when destruction does not exist! Termination refers to the termination of destruction. In this manner it is demonstrated that the one who accomplishes the Mahamudra is not subject to 355 Geshe Ngawang Dhargyey, Gelong Jhampa Kelsang (by tr.), A Commentary on the Kalacakra Tantra (LTWA, reprinted 2002), p.136. 356 bhagavan aha/ stirupam vihayanyad rupam kuryad bhagavatah/ stanam hitva bhaved bolam kakkolamadhyasamsthitam//23/ tiradvayam bhavet ghanta kinjalkena bolakam bhavet/ sesam rupam mahatmano herukasya maharateh//24/ herukayogasya pumsah pumstvam ayaty ayatnatah/ mudrasiddhir bhaved yasmad vyaktasaktasya yoginah//25// (Hevajra Tantra (Commentary) , p.160) 198 -

creation and destruction. (Yogaratnamala)357 [Hevajra Tantra] Semen is itself Nairatmya and bliss is the nature of Nairatmya. The bliss of Nairatmya is the Mahamudra located in the navel centre. She is of the nature of the first vowel, a, and the Enlightened Ones conceive her as Wisdom personified. In the Process of Completion she is the noble lady, Wisdom. She is neither tall nor short and neither square nor round. She is beyond taste, smell and flavours and is the cause of the Innate Joy. The yogi generates in her and enjoys her bliss. It is along with Her that the Accomplishment which bestows the Bliss of Mahamudra is attained. Form, sound, smell, taste, touch and the thought, characterised by the Essence of Nature, are all enjoyed only in this Wisdom. She is herself the Innate, the great blissful one, the divine Yogini. She is the Mandala Circle. She is of the very nature of the Five Aspects of Enlightened Awareness. She is the Mirror-like Awareness, the Awareness of Equanimity, the Differentiating Awareness of the six components of sensory experience, the Awareness of the Performance of Duty and the Awareness of Pure Nature. She is me, the lord of the mandala. She is the Yogini Without a Self (nairatmyayogini); the very epitome of the Essence of Nature. ((11.4.43-50)358 According to Yogaratnamala one who accomplishes the Mahamudra is not subject to creation and destruction. Now the yogi enters the state of a non-trainee that is enters the Path of no more Learning after he has actualized the Innate Mind. The stage is called Stage of Perfection, or Mahamudra or the Great Seal, where the yogi has eradicated all obstacles to omniscience and can directly cognize Emptiness, He is in the form of the deity Hevajra in blissful union with Nairatmya and in a state of total meditative equipoise. He has now attained the body speech and mind of Hevajra.