The Vajra Wisdom of Great Bliss

Expanded Sample Translation

Part One: The Channels, Winds, and Drops

Homage to the feet of the guru, inseparable from the Great All-Pervasive Vajradhara.

Here, the method of practicing Nāropa's Six Yogas is explained according to an outline for a one-year course of practice. It has two parts:

An explanation of the presentation of the channels, winds, and drops—the vital points upon which the Six Yogas focus in meditation; and

An explanation of how to meditate by striking those vital points.

The first has two sections:

The nature of the channels, winds, and drops within the vajra body; and

The sequence by which birth, death, and the intermediate state arise through their functions.

The first consists of three topics:

The channels,

The winds, and

The drops.

The Channels

The Oral Instructions in Sheaves states:

"The principal channel is the Avadhūtī. It extends from the crown of the head to the tip of the jewel and continues to the soles of the feet. However, at the crown, the top of the head, the throat, the heart, the navel, the secret place, and the center of the jewel, it forms knots within the lotuses, bhagas, and chakras, possessing, respectively, four, thirty-two, sixteen, sixty-four, thirty-two, and eight channel spokes."

It also states:

"The channels Lalanā and Rasanā embrace the Avadhūtī in the manner of iron chains at each of the knots extending from the crown chakra to the secret chakra."

Accordingly, the Avadhūtī, the central channel, is the chief among all the channels from which the entire network of channels arises. Situated in the center of the body, it rests upon the life-channel, approximately four finger-widths anterior to the spinal column. Its upper end penetrates the Brahmā aperture, curves slightly forward, and reaches the crown of the head. Above the Brahmā aperture, the upper tip of the central channel extends for approximately four finger-widths and is extremely fine. Below the navel, the central channel divides into three branches. The right branch passes through the right hip, thigh, and leg. The left branch proceeds in the same manner to the sole of the left foot. The central branch passes along the right side of the body and terminates at the opening of the vajra jewel, through which semen is discharged.

Between the heart and the throat, the central channel gives rise to a branch on each side. The right branch extends to the palm of the right hand, while the left branch extends to the palm of the left hand. From the four palms and soles, a branch of the central channel extends into each of the five fingers and toes.

To the right of the central channel is the red Rasanā channel. Its upper end begins at the right nostril and ascends to the crown of the head, where it coils three times around the central channel. It then descends through the nasal passage and, becoming slender at the throat, enters the interior of the body. At the throat it again coils three times around the central channel, emerges to become the principal channel on the right side of the heart, re-enters the body, coils three times around the central channel at the heart, descends to the navel, coils three times around the central channel there, and then emerges to connect with the principal channel of the right kidney. From there it returns to a point four finger-widths below the navel, where it divides into three branches. The right branch extends to the sole of the right foot, the left branch to the sole of the left foot, while the central branch curves toward the left side of the body, passes through the bladder and urinary passage, and terminates at the urinary orifice, through which urine is discharged.

To the left of the central channel is the white Lalanā channel. Its upper end begins at the left nostril and follows the same course as the Rasanā. At the crown of the head, it likewise coils three times around the central channel at the corresponding places. It proceeds in the same manner to the soles of the feet. However, at the point four finger-widths below the navel, the central branch continues through the center of the body and terminates at the anus, through which feces are discharged.

Although semen, blood, and winds circulate through each of the three principal channels—the central channel, the Rasanā, and the Lalanā—the central channel carries predominantly the innate mind, the latent obscuration called darkness, which refers to the habitual imprints that overlay the innate mind, and the life-sustaining wind known as Rāhu. Because these three respectively predominate, the central channel is spoken of as the Mind Channel, the Channel of Darkness, the Channel of Rāhu, and the Neutral Channel.

Within the Lalanā flow semen, the bodily constituents that sustain and nourish the body, and the mental force associated with thoughts of anger. Accordingly, it is called the Moon Channel, the Method Channel, the Body Channel, and the Channel of Mental Strength.

Within the Rasanā flow blood, the wind that gives rise to speech, and the subtle particles associated with thoughts of attachment. Accordingly, it is called the Sun Channel, the Wisdom Channel, the Speech Channel, and the Channel of Subtle Particles.

As for the manner in which the network of channels branches forth from these three principal channels... At a point four finger-widths below the crown, four channel petals branch forth from the central channel. At the crown chakra—located within the head opposite the point between the eyebrows, where the Rasanā and Lalanā channels form a knot around the central channel—four channel petals extend in the four cardinal directions, forming the inner circle. Each of these divides into two, forming the middle circle of eight petals. Each of these eight further divides into four, producing the outer circle of thirty-two petals. Thus, the Great Bliss Chakra at the crown possesses thirty-two channel petals.

It is called the Great Bliss Chakra because it is the principal abode of the white bodhicitta, the cause of the bliss of desire.

At the throat, opposite the Adam's apple, where the Rasanā and Lalanā form a knot around the central channel, four channel petals branch forth to form the inner circle. Each divides into two, forming the middle circle of eight petals, and each of these again divides into two, producing the outer circle of sixteen petals. Thus, the Enjoyment Chakra at the throat possesses sixteen channel petals.

It is called the Enjoyment Chakra because it is the channel in which the wind responsible for enjoying food and drink principally abides.

At the heart, at the level between the breasts where the Rasanā and Lalanā form a knot around the central channel, four channel petals extend in the four cardinal directions, forming the inner circle. Each divides into two, forming the outer circle of eight petals. Thus, the Dharma Chakra at the heart possesses eight channel petals.

It is called the Dharma Chakra because it is the principal abode of the mental consciousness that knows all phenomena.

Among the four principal channels of the heart, the front channel is called Sumkorma (The Three-Coiled Channel) and corresponds to the earth element; through it, forms are apprehended. The right channel is called Döma (The Desire Channel), corresponding to the water element; through it, sounds are apprehended. The rear channel is called Khyimma (The House Channel), corresponding to the fire element; through it, odors are apprehended. The left channel is called Tummo, corresponding to the wind element; through it, tastes are apprehended.

Together with these four channels—Khyimma and the others—the three principal channels, Rasanā, Lalanā, and the central channel, along with the channel called Düdralma (The Channel Free from Māra), there are eight principal channels of the heart, which are established at the very beginning of embryonic development.

The Düdralma accompanies the central channel. Until obscurations have been purified, nectar does not flow within it. For ordinary beings, it is the channel through which death occurs.

From each of the eight outer heart-channel petals branch three additional channels, making twenty-four channels beginning with the Miphyepa (The Indivisible Channel). These connect to the twenty-four sacred places, beginning with Tsokma, as explained in the Saṃvarodaya Tantra. Likewise, the names of the thirty-two channel petals of the crown chakra and the others are explained in the Vajra Garland. Those wishing to study these topics in greater detail should consult works such as The commentaries on the Six Yogas.

The Navel Chakra

At the navel, opposite the navel opening, where the Rasanā and Lalanā channels form a knot around the central channel, four channel petals branch out in the four cardinal directions, forming the inner circle. Each of these four divides into two, forming the middle circle of eight petals. Each of these eight divides into two, producing the outer circle of sixteen petals. Each of these sixteen further divides into four, forming a final circle of sixty-four channel petals. Thus, the Emanation Chakra at the navel possesses sixty-four channel petals.

It is called the Emanation Chakra because it is the channel in which abides the wind that distributes the nutritive essence of food throughout the body, causing the bodily aggregates to grow and develop.

The Secret Chakra

The secret place is located one span—or twelve finger-widths—below the navel. There, where the Rasanā and Lalanā channels form a knot around the central channel, the arrangement is the same as at the crown: an inner circle of four petals, a middle circle of eight petals, and an outer circle of thirty-two channel petals. Thus, the Bliss-Sustaining Chakra at the secret place possesses thirty-two channel petals.

It is called the Bliss-Sustaining Chakra because it is the channel at the site where, when the bodhicitta descends to the secret place, the most intense experience of sexual bliss arises.

At the center of the vajra jewel are eight channels branching from the three principal channels—the central channel, the Rasanā, and the Lalanā. No specific names are given for these channels.

In addition to the channel petals that arise at the crown, throat, heart, navel, and the other principal centers, innumerable subsidiary channels branch forth from every part of the central channel. Likewise, countless subsidiary channels branch from the Rasanā and the Lalanā, as well as from each of the inner and outer channel petals extending from the crown to the vajra jewel. These channels permeate every part of the body, diffusing throughout the flesh, skin, bones, and all the internal cavities.

Furthermore, each of the twelve major joints—the two shoulder joints, the two elbow joints, the two wrist joints, the two hip joints, the two knee joints, and the two ankle joints—contains thirty channel petals. Thus, according to the Saṃvarodaya Tantra, the human body contains seventy-two thousand channels.

The Knots of the Central Channel

The Hevajra Tantra states that from the crown to the secret place there are thirty-two knots in the central channel, resembling the joints of a bamboo stalk.

In particular, at the places such as the forehead where the Rasanā and Lalanā channels entwine around the central channel, the channels extending in the four cardinal directions penetrate into the central channel and converge at their tips, forming an exceptionally tight knot.

Within the Rasanā and Lalanā, as well as throughout all the channel petals and the subsidiary channels branching from those channel petals, there are numerous channel knots that obstruct the winds from entering the central channel.

Among these channels, the central channel and the inner portions of the channel petals are intangible channels. The subsidiary channels branching from them and permeating the flesh, skin, internal organs, and the rest of the body are tangible channels.

Moreover, within the central channel there circulates only the extremely subtle life-sustaining wind—the wind that serves as the mount of the innate mind. The coarse karmic winds do not circulate there. The central channel resembles the hollow interior of a fine intestine. Furthermore, it is not perfectly straight, but slightly curved. Likewise, the Rasanā and the Lalanā are not straight as they pass through the body, but follow the winding course described above. The remaining channels are similar.

By repeatedly meditating upon the channels and visualizing them with clarity, the channels become straight. When the channels become straight, the winds circulate properly. When the winds circulate properly, they begin to move within the central channel. Therefore, it is necessary to loosen the knots formed by the outer channels, opening the pathways through which the winds travel so that they may enter the central channel.

As for the method by which the winds enter the central channel, one should hold the mind within the central channel at such places as the forehead, throat, heart, and navel, or fix the mind upon the drops located there. When the mind abides within the central channel, because the mind and the winds always move together, the winds likewise enter the central channel.

Furthermore, while meditating with the mind resting within the central channel, the innumerable conceptual thoughts that move through the outer channels gradually subside. To the same extent that conceptual activity subsides, the rays—or outward emanations—of the mind abiding in the outer channels are withdrawn inward, and meditative stability becomes correspondingly firmer.

As this stability grows ever stronger, the coarse karmic winds likewise gather inward to the same degree. Through the power of this inward gathering, the knots obstructing the pathways within the outer channels are gradually loosened, allowing increasing numbers of winds to enter the central channel.

Therefore, the principal method for causing the winds to enter the central channel is simply to hold the mind within the central channel. Practices such as vase breathing and vajra recitation are auxiliary methods that hasten the entry of the winds into the central channel. Nevertheless, even by holding the mind within the central channel alone, one is able to gather the karmic winds into the central channel.

II. An Explanation of the Winds

Although each of the seventy-two thousand channels—including the three principal channels, the central channel, the Rasanā, and the Lalanā—has its own wind circulating through it, all of these are included within ten winds: the five root winds and the five branch winds.

Regarding these ten winds, the Teaching the Intention Tantra states:

"The life-sustaining, the downward-expelling, the upward-moving, the all-pervading, and the equal-abiding; likewise the Serpent, the Tortoise, the Devadatta, the Dhanamjaya, and the Victorious Bow."

Accordingly, the five root winds are:

the Life-Sustaining Wind (prāṇa),

the Downward-Expelling Wind (apāna),

the Upward-Moving Wind (udāna),

the All-Pervading Wind (vyāna), and

the Equal-Abiding Wind, also known as the Fire-Equalizing Wind (samāna).

These are called the five root winds because they are the basis from which the five branch winds arise.

The five branch winds are:

the Serpent Wind (Nāga),

the Tortoise Wind (Kūrma),

the Devadatta Wind,

the Dhanamjaya Wind, and

the Victorious Bow Wind.

These five branch winds arise from the five root winds. Thus there are ten winds in all.

As for where these winds abide:

The Life-Sustaining Wind abides inseparably with the subtle drop at the heart. Just as water flows from a snow mountain, it arises and spreads forth from the heart. Therefore, it principally abides at the heart. From there it pervades the entire body through the network of heart channels, circulating especially through the five sense faculties, such as the faculty of the eye.

The Downward-Expelling Wind principally abides in the secret chakra described above, from where it pervades the entire body.

The Upward-Moving Wind abides in the throat chakra, at the region of the palate and throat, and from there pervades the entire body.

The Equal-Abiding (Fire-Equalizing) Wind abides in the navel chakra at the stomach and from there pervades the entire body.

The All-Pervading Wind circulates throughout all the joints of the body, both major and minor.

The five branch winds are simply the five root winds operating with particular predominance. When the five root winds—such as the Life-Sustaining Wind and the Upward-Moving Wind—circulate through the eyes, they are designated the Serpent Wind. When they circulate through the ears, they are designated the Tortoise Wind. When they circulate through the nose, they are designated the Dhanamjaya Wind. When they circulate through the tongue, they are designated the Devadatta Wind. When they circulate throughout the body, they are designated the Victorious Bow Wind. Therefore, the five branch winds have no existence independent of the five root winds.

The functions of the ten winds are of two kinds: their individual functions and their common functions.

Concerning the first, the Caryāsaṃgraha states:

Through the pathways of the sense faculties, that which carries life and vital activity, and moves continuously at all times, is called the Life-Sustaining Wind.

That which draws downward wind, urine, feces, and likewise semen— the yogin should always know this as the Downward-Expelling Wind.

That which remains equally present while tasting, eating, licking, drinking, and sucking, is called the Equal-Abiding Wind.

That which moves upward and gathers, and is associated with eating, tasting, and the like, together with consciousness— this should be understood as the Upward-Moving Wind.

That which pervades, supports, moves forth and returns, and extends throughout all the joints, is called the All-Pervading Wind.

Thus, the functions of the five root winds are explained.

Here, "life" refers to consciousness, while "activity" means causing it to unfold and function. Therefore, the Life-Sustaining Wind, abiding at the heart, enters the gateways of the five sense faculties through its circulation. It enables the eye consciousness and the other sensory consciousnesses to engage their respective objects and apprehend them.

The Downward-Expelling Wind abides in the secret place below the navel. Its function is to expel downward the downward-moving wind, urine, feces, and semen.

The Equal-Abiding (Fire-Equalizing) Wind abides within the channels of the navel chakra. It governs all forms of nourishment—tasting sweetness such as sugar, eating foods such as meat, licking substances such as medicinal pastes, drinking beverages such as tea, and drawing in subtle essences such as the fragrance of flowers. It separates the pure essence from the waste in everything that is consumed and distributes the pure essence evenly throughout the seven bodily constituents.

Accordingly, it draws the nutritive essence of food to the liver, where it becomes blood. That blood then spreads throughout the upper and lower parts of the body by means of the blood vessels. Again, the Fire-Equalizing Wind separates the pure from the impure. The pure portion becomes flesh, while the impure portion becomes serous fluid, each being conveyed to its proper location. The same process applies to all seven bodily constituents. Therefore, although the navel is the principal seat from which the Fire-Equalizing Wind arises, its activity extends throughout the entire body.

The Upward-Moving Wind abides in the throat. It causes the breath to move upward through the nostrils and mouth, enables food and drink to be swallowed, and accompanies consciousness. That is, it causes the ten winds, united with consciousness, to emerge through the nostrils and the other bodily openings.

The All-Pervading Wind abides in the joints, pervades the entire body, holds the joints together so that they do not become dislocated, and governs all bodily movement, such as extending and bending the limbs, as well as walking and returning.

The Serpent Wind serves as the mount of visual consciousness, enabling visual consciousness to apprehend visible forms and draw them inward.

Likewise, the Tortoise Wind serves auditory consciousness in apprehending sounds; the Dhanamjaya Wind serves olfactory consciousness in apprehending odors; the Devadatta Wind serves gustatory consciousness in apprehending tastes; and the Victorious Bow Wind serves tactile consciousness in apprehending tangible objects. Such is the explanation given in the oral instructions.

The Common Functions of the Ten Winds

As for the common functions of the ten winds, the Five Stages (Pañcakrama) states:

The wind, which is the life of all sentient beings, performs every activity. It is the mount of consciousness and is five in nature, yet also ten.

This passage explains the common functions of the winds in general.

Because the winds abiding within the channels of the body remain without interruption, living beings continue to live for a long time. Thus, wind is the very life of sentient beings. For example, it enables consciousness to apprehend its objects, separates the pure essence of food from its waste, moves the aggregates of the body, produces speech, and performs all the activities of body, speech, and mind.

This wind is the mount upon which consciousness engages its objects. In nature, it consists of the five root winds; when distinguished according to their particular modes of operation, it is also divided into the five branch winds, making ten in all. This accords with the meaning of the passage quoted above.

Among these winds, the winds that move in and out through the various channel locations are coarse winds. The aspect by which consciousnesses are distracted toward their respective objects is designated as subtle wind.

The latter includes a range of levels. Beginning with the five sensory consciousnesses, the mental consciousness, and coarse conceptual and feeling states, and extending through the consciousnesses associated with the fourth emptiness before the innate mind is reached, the aspect by which these consciousnesses are distracted toward objects constitutes the coarser level of subtle wind. The aspect by which the innate mind moves toward an object is the extremely subtle wind.

The winds that move in and out through the channels are composed of coarse material particles. In each such wind, the aspect that maintains its own nature in a particular location, without which it could not remain, is the earth element. The aspect that gathers and holds it together so that it does not disperse is the water element. The aspect by which its nature matures, like grain ripening, is the fire element. The aspect that moves and causes activity is the wind element.

Likewise, within the aspect by which both coarse and subtle consciousnesses are distracted toward their objects, there are four corresponding aspects: the earth element that holds the consciousness in relation to a particular object; the water element that gathers and prevents it from dispersing; the fire element that brings it to maturity; and the wind element that causes it to move.

Within every wind there is also an element that provides space and openness. Therefore, in general, every wind possesses the nature of all five elements: earth, water, fire, wind, and space.

Although all winds possess the nature of the five elements, the relative strength of these elements differs from one wind to another.

The Life-Sustaining Wind, for example, possesses all five elements—earth, water, fire, wind, and space. However, because one of its functions is to produce the fluids of the mouth, nose, and other parts of the body, the water element is predominant. It is therefore associated with the water element, the color white, and the Vajrasattva family, which is the purified aspect of the water element. For this reason, it is called the wind of the Vajra Lord.

Likewise, because the Downward-Expelling Wind moves downward and possesses a heavy quality, the earth element is predominant within it. It is therefore associated with the earth element and the color yellow... ...and is therefore the wind of the Ratna Lord.

The Equal-Abiding Wind has the function of generating and distributing throughout the entire body the nutritive essence of food, the refined essence of blood, and the other bodily constituents. Since the wind element is predominant within it, it is associated with the wind element, the yellow-green color, and the Karma Lord.

The Upward-Moving Wind has the function of digesting and swallowing food and causing the winds to move upward. Since the fire element is predominant within it, it is associated with the fire element, the color red, and the Padma Lord.

Although the All-Pervading Wind possesses the nature of all five elements, the space element, which provides openness, is predominant within it. It is therefore the wind associated with the space element. Although the All-Pervading Wind is not itself the wisdom wind that moves outward, it is nevertheless called the wind of the Vairocana Lord.

The wind that serves as the mount of the innate mind is a subtle Life-Sustaining Wind. It is said, however, to possess all five elements in equal strength, with none predominating over the others.

Among these five winds, the All-Pervading Wind does not circulate through the nostrils except at the time of death, whereas the other four do circulate through them. Although the All-Pervading Wind does not extend to every wind that enters and leaves through the nostrils and the lower openings, it pervades every wind abiding within the body. For this reason, it is called the One Possessing Pervasive Rays.

The manner in which the other four winds circulate through the nostrils is as follows. When the winds move upward, all five winds rise from every channel center throughout the body. When they reach the nostrils, the space wind—the All-Pervading Wind—remains within, while the other four extend outside the nostrils for a distance of between ten and fifteen finger-widths.

When the winds enter inward, they return from outside through the nostrils and descend through all the channel centers, circulating as far as the tip of the vajra in a man and the tip of the lotus in a woman.

When the winds circulate in this way, the four winds associated with the four Lords differ in their relative strength. When the breath moves upward through the right nostril, the Upward-Moving Wind predominates; this is the wind of the Padma Lord. Similarly, when it moves through the left nostril, the Equal-Abiding Wind predominates; this is the wind of the Karma Lord. When it moves equally through both nostrils, the Downward-Expelling Wind predominates; this is the wind of the Ratna Lord. When it moves extremely gently through both nostrils, the Life-Sustaining Wind predominates; this is the wind of the Vajra Lord.

The space wind circulates outward through the nostrils at the time of death, when the external breath has ceased. Apart from that occasion, it does not circulate through the nostrils.

This accords with the statement in the explanatory tantra, the Vajra Garland, beginning:

“There abide the families of the five Buddhas...”

and continuing through:

“At the point of death, it will emerge.”

The manner in which the four winds circulate through the nostrils is also explained in the Union Tantra:

Fire, wind, the great element, and likewise water— in the activities of the mind within saṃsāra, move upward, to the sides, straight ahead, and downward.

Accordingly, the winds that enable the various consciousnesses to engage the objects toward which their respective activities are directed flow through different portions of the nostrils. The fire wind flows along the upper portion of the nostrils. The wind-element wind flows along the sides—that is, along the adjacent right and left walls of the nostrils. The “great element,” meaning the earth wind, flows straight ahead through the center. The water wind flows along the lower portion of the nostrils.

The Kālacakra Tantra explains that, beyond the tip of the nose, the earth wind extends for twelve finger-widths, the water wind for thirteen finger-widths, the fire wind for three finger-widths, and the wind-element wind for fifteen finger-widths.

The Circulation of the Winds of the Four Lords during a Day and Night

In general, during a single day and night, there are 21,600 breaths, counting one inhalation and one exhalation together as a single breath.

Beginning at the first light of dawn, nine hundred breaths consist of the wind of one Lord. The following nine hundred breaths consist of the wind of another Lord, and so forth. Each of the four Lords recurs three times during the day and three times during the night. Thus, during a complete day and night, the cycle of the four Lords occurs six times, accounting for the full total of 21,600 breaths.

One may then ask: through which internal channels do the twenty-four sets of nine hundred breaths associated with the four Lords circulate during a single day and night?

This should be understood as follows.

The Saṃvarodaya Tantra explains that 337½ breaths constitute one daṇḍa. Thus, there are sixty-four daṇḍas in a single day and night.

Twice the number of breaths in one daṇḍa—675 breaths—constitutes one hour-unit, of which there are thirty-two in a day and night.

Twice the number of breaths in one hour-unit—1,350 breaths—constitutes one transition, of which there are sixteen in a day and night.

Twice the number of breaths in one transition—2,700 breaths—constitutes one session-unit, of which there are eight in a day and night.

When the breaths of all eight session-units are combined, they total 21,600 breaths, the number that circulates during one complete day and night.

During that period, nine breaths circulate successively through each of the sixty-four channel petals at the navel. When the circulation of the breaths through all sixty-four petals of the navel chakra is complete, one full day and night has elapsed.

The thirty-two channel petals at the crown are half the number of those at the navel. Therefore, through each crown-channel petal circulate the breaths of two daṇḍas—that is, the number of breaths contained in one hour-unit. When the circulation through all thirty-two channel petals at the crown is complete, one full day and night has elapsed.

The sixteen channel petals at the throat are again half the number of those at the crown. Therefore, through each throat-channel petal circulate the breaths of two hour-units—that is, the number contained in one transition. When the circulation through all sixteen throat-channel petals is complete, one full day and night has elapsed.

The eight channel petals at the heart are half the number of those at the throat. Therefore, through each heart-channel petal circulate the breaths of two transitions—that is, the number contained in one session-unit. When the circulation through all eight heart-channel petals is complete, one full day and night has elapsed.

These four cycles are said to be equal in duration.

Thus, during a single day and night, the wind of one daṇḍa circulates through each of the sixty-four channel petals at the navel. When the wind has circulated successively through all sixty-four channel petals, a complete day and night has elapsed.

Similarly, the thirty-two channel petals at the crown are half the number of the navel petals. The wind moves progressively from one crown petal to the next, and when it has circulated through all thirty-two, one complete day and night has elapsed.

Consequently, the time required for the wind to circulate through two channel petals at the navel is equal to the time required for it to circulate through one channel petal at the crown. Thus, while two daṇḍas of wind circulate through two navel-channel petals, those same two daṇḍas of wind circulate within a single crown-channel petal.

Likewise, the sixteen throat-channel petals are one quarter the number of the sixty-four navel-channel petals. The wind progresses successively through them, and when the circulation through all sixteen throat petals is complete, one full day and night has elapsed.

Therefore, the time required for the wind to circulate through four channel petals at the navel is equal to the time required for it to circulate through one channel petal at the throat. Thus, while four daṇḍas of wind circulate through four navel-channel petals, those same four daṇḍas circulate within a single throat-channel petal.

Similarly, the eight heart-channel petals are one eighth the number of the sixty-four navel-channel petals. The wind progresses from one heart petal to the next, and when its circulation through all eight is complete, one full day and night has elapsed.

Therefore, the time required for the wind to circulate through eight channel petals at the navel is equal to the time required for it to circulate through one channel petal at the heart. Thus, while eight daṇḍas of wind circulate through eight navel-channel petals, those same eight daṇḍas circulate within a single heart-channel petal.

Daṇḍa: A unit of time equal to 337½ breaths. Sixty-four daṇḍas make up one full day and night.

Whichever of the winds of the four Lords is circulating, it moves simultaneously through all four channel chakras at the forehead, throat, heart, and navel.

Although the Downward-Expelling Wind of the Ratna Lord is a method wind in which the earth element predominates, the water, fire, and wind elements are also present within it to a lesser degree. Within this wind, the earth aspect is Buddhalocanā of earth; its water aspect is Māmakī of earth; its fire aspect is Pāṇḍaravāsinī of earth; and its wind aspect is Samayatārā of earth. Thus, within the wind of the Lord—the great element associated with method—are four lesser elemental winds associated with the four wisdom goddesses.

The manner in which these four circulate is determined by the relative predominance of the four elements within the Downward-Expelling Wind. In general, when the Downward-Expelling Wind circulates, the earth element predominates. During the order of dissolution, however, the first 225 breaths of the Downward-Expelling Wind circulate with the earth element overwhelmingly predominant. This is the circulation of the wind of Buddhalocanā, the earth of earth.

During the next 225 breaths, the water element becomes somewhat predominant. This is the circulation of the wind of Māmakī, the water of earth.

During the following 225 breaths, the fire element becomes somewhat predominant. This is the circulation of the wind of Pāṇḍaravāsinī, the fire of earth.

During the final 225 breaths, the wind element becomes somewhat predominant. This is the circulation of the wind of Tārā, the wind of earth.

These complete the nine hundred breaths of the wind of the Ratna Lord, after which the wind of another Lord circulates.

When the Downward-Expelling Wind of the Ratna Lord circulates in the order of generation, the four sets of 225 breaths proceed successively as the wind of earth within earth, fire within earth, water within earth, and wind within earth.

Likewise, within the Upward-Moving Wind of the Padma Lord, the four sets of 225 breaths circulate successively as fire within fire, wind within fire, earth within fire, and water within fire. It has not, however, been clearly explained whether each of the four Lords begins with the element principally associated with that Lord, or precisely how the sequence should be understood.

During a single day and night, the winds of the four Lords circulate six times through the channel petals of the navel, thereby completing the cycle through all sixty-four petals. In the same manner, the cycles through the channel petals at the crown, throat, and heart are also completed.

One may then ask: through which channel petals at the navel, heart, and other chakras does the Ratna Lord circulate, and through which do the other three Lords circulate?

The manner of this circulation has not been clearly explained. Nevertheless, since the front of the body is described as corresponding to water, the right side to earth, the back to fire, and the left side to wind, it may be reasonable to assign the same elemental arrangement to the internal channel petals. On that basis, one might understand the wind of the Karma Lord to circulate through the channel petals on the left, the wind of the Padma Lord through those at the back, and so forth. However, I have not encountered an explicit explanation establishing this.

Nor has it been clearly explained which of the four Lords’ winds circulates first at the break of dawn, which Lord’s wind follows that of the Ratna Lord, and so forth. Similarly, when the wind of the Ratna Lord is circulating, it is not clearly stated which of the winds of its four goddesses circulates first, or how their sequences of generation and dissolution proceed.

Nevertheless, this may be investigated from the manner in which the winds move through the nostrils. When the breath flows through the upper portion of the right nostril, the Upward-Moving Wind of the Padma Lord is circulating... When the breath flows exclusively along the upper portion of the right nostril, it is the circulation of Pāṇḍaravāsinī, the fire-within-fire wind. When it flows straight through the center of the right nostril, it is the circulation of Buddhalocanā, the earth-within-fire wind. When it passes along the lower portion of the right nostril, it is the circulation of Māmakī, the water-within-fire wind. When it moves obliquely along the right and left sides of the right nostril, it is the circulation of Samayatārā, the wind-within-fire wind.

The modes of circulation of the other three Lords should likewise be inferred according to this same principle.

3. The Explanation of the Drops (Bindus)

The aspect of consciousness that moves is the subtle wind, whereas the wind that circulates through the channels of the body is the gross wind. The subtle wind, which constitutes the moving aspect of consciousness, is itself a form composed of the five extremely subtle elements—earth, water, fire, wind, and space.

Within it, the aspect that is predominantly of the water element, possessing the nature of bliss and the function of cohesion, becomes the subtle white bodhicitta. The aspect that is predominantly of the fire element, possessing the nature of warmth and maturation, becomes the subtle red bodhicitta.

When, within the womb, the consciousness of the intermediate state unites with the combined white and red reproductive substances of the father and mother, the subtle wind—whose nature is the moving aspect of the intermediate-state consciousness and which possesses the five elemental natures—contains the subtle white bodhicitta that has arisen as a form possessing the nature of bliss. Through the force of karma, this subtle white bodhicitta temporarily becomes inseparably united with the father's white bodhicitta. This inseparable union is called the gross white bodhicitta.

Likewise, the subtle wind—the moving aspect of the intermediate-state consciousness—contains the subtle red bodhicitta that has arisen as a form possessing the nature of warmth. Through the force of karma, this subtle red bodhicitta temporarily becomes inseparably united with the mother's red reproductive substance (rakta). This inseparable union is called the gross red bodhicitta.

These numerous white and red drops abide inseparably united with both the subtle and gross winds. They pervade the three principal channels—the right, left, and central channels—the channel wheels, and all the subsidiary channels throughout the body.

Nevertheless, the relative predominance of wind, white bodhicitta, and red bodhicitta differs among the various channels.

Within the twenty-four thousand channels branching from the central channel, all three are present, but wind is predominant.

Within the twenty-four thousand channels branching from the left channel (Kyangma), all three are likewise present, but white bodhicitta is predominant.

Within the twenty-four thousand channels branching from the right channel (Roma), all three are likewise present, but red bodhicitta is predominant.

The subtle winds that are the moving aspects of the innate mind and the other consciousnesses arise as subtle drops—forms possessing the nature of bliss and warmth. Since these too are drops, there must be a channel that serves as their support.

Therefore, because such subtle drops depend upon consciousnesses having an abiding aspect, the aspect in which the consciousnesses continuously abide is itself a subtle channel. Thus, the abiding aspect of the innate mind is the subtle central channel, while the abiding aspect of the mind of attachment is the subtle Rasanā channel, and so forth.

These subtle winds and drops depend upon the coarse channels. They cannot be bound within the central channel unless the extremely coarse winds and extremely coarse drops are first bound there together with them. Until those are bound within the central channel, the wisdom of bliss and emptiness of Highest Yoga Tantra cannot arise.

For this reason, spontaneously born beings, such as gods, do not possess coarse winds and drops. Consequently, the wisdom of bliss and emptiness that has not previously arisen cannot be newly generated within their continua.

The central channel within which the karmic winds must be bound consists of the subtle central channel and the coarse central channel produced by karma, temporarily blended inseparably together. The winds must be bound within this combined central channel; there is no way to bind them within the subtle central channel alone.

Beings of the formless realm possess no central channel even slightly coarser than the subtle central channel. Although gods of the desire and form realms possess a central channel somewhat coarser than the subtle one, it cannot serve as a place in which the winds may be bound, because they lack extremely coarse winds and drops.

Although womb-born beings other than humans of Jambudvīpa possess extremely coarse winds, minds, and drops, their courageous determination is weak. Because they lack the capacity to hold the mind within the central channel, they cannot gather the karmic winds into it. Without that capacity, the wisdom of bliss and emptiness cannot arise.

It is for this reason that it is said that, in order to generate for the first time the previously unarisen wisdom of bliss and emptiness and attain buddhahood within a single lifetime, one must possess the human body of a person of Jambudvīpa endowed with the six constituent elements.

Someone may object:

“The statement that one must possess the human body of a person of Jambudvīpa endowed with the six constituent elements applies only to the support for attaining buddhahood in a single lifetime. It does not mean that such a body is necessary as the support for newly generating the previously unarisen wisdom of bliss and emptiness through the dissolution of the karmic winds into the central channel.”

This is untenable. If, in a bodily support other than that of a human of Jambudvīpa, one could newly generate the previously unarisen wisdom of bliss and emptiness by causing the karmic winds to enter the central channel, there would be no reason why the illusory body could not be accomplished at the very time that wisdom arose. Once the illusory body had been accomplished, buddhahood could be attained on the basis of that very support.

Yogins who first attain the wisdom of bliss and emptiness of Highest Yoga Tantra while possessing the bodily support of a human of Jambudvīpa, but who are unable to attain buddhahood on that same basis, have already developed exceptionally refined channels, winds, and drops in this life through the power of meditating upon them. Consequently, even when they later possess the bodily support of a god, they are capable of generating the wisdom of bliss and emptiness. This, however, is not a case of generating for the first time something that had never previously arisen.

We shall now return to the main subject.

Among the drops just explained, I shall describe those upon which the vital points must be struck in order to bind the winds and drops.

Within the knot of the central channel at the heart abides a drop in which bliss and warmth are present in equal measure. It is formed from the indestructible wind possessing five-colored rays, which serves as the mount of the innate mind. This is a subtle drop formed from the subtle wind that is the moving aspect of the innate mind. Through the force of karma, the substances produced from it become mixed with the refined essences of the father’s semen and the mother’s blood, and these temporarily become inseparable.

By repeatedly meditating with the mind directed toward this drop, all the winds are gathered into the central channel at the heart, and the channel-knot at the heart is loosened. When that knot is loosened, the heart drop is no longer covered by it, and the winds come into contact with the drop. Therefore, when all the karmic winds have been gathered into the central channel at the heart, they dissolve into the drop within the central channel. When all the karmic winds have dissolved into the heart drop, that drop itself transforms into the actual male and female meditational deities. It therefore also serves as the basis from which the illusory body is accomplished.

Although the innate mind principally abides within the central channel at the heart, it pervades the entire central channel and all the channels of the body. Accordingly, the white drop at the forehead consists of the bliss aspect of the heart drop—which possesses the nature of bliss and warmth and is formed from the indestructible wind serving as the mount of the innate mind—mixed predominantly with the refined essence of the father’s white constituent.

The red drop at the navel consists of the warmth aspect of that same heart drop, mixed predominantly with the refined essence of the mother’s red constituent.

The drop at the throat consists of the aspect of the wind serving as the mount of the innate mind in which the nature of warmth and the wind element predominate, mixed mainly with the wind aspect of the father’s semen and the mother’s blood, and predominantly with the refined essence of the mother’s rakta.

Thus, when the indestructible wind and indestructible drop at the heart arise as the male and female deities, the white drop at the forehead and the white bliss aspect of the indestructible drop become inseparably of one nature as the body of the male deity. The red drop at the navel and the red warmth aspect of the indestructible drop become inseparably of one nature as the body of the female deity. The male and female deities themselves are merely conceptually distinct, while being inseparable in nature, like fire and its heat.

The portions of the drops at the heart and elsewhere that newly arise through mixture at the time of entering the womb are discarded at death. They are therefore not indestructible.

The five sensory consciousnesses do not exist, for example, when one is born in the formless realm. Likewise, the mental consciousnesses ranging from coarse wisdom through the fourth emptiness of the completion stage, prior to the manifestation of the innate mind, are absent when the impure clear light becomes manifest and at the actual moment of the death mind. Therefore, the drops formed from the winds that are the moving aspects of those consciousnesses are not indestructible drops.

The drop possessing the nature of bliss and warmth, formed from the wind that is the moving aspect of the innate mind, is the indestructible drop. This is because it has continued without interruption from beginningless time until the present, and its continuum will continue until the state of buddhahood; no condition is capable of severing it.

This indestructible drop at the heart is formed from the wind possessing five-colored rays—the five extremely subtle elements of earth, water, fire, wind, and space—in which bliss and warmth are present in equal measure. Since it possesses the nature of the sound Hum, it is also called the syllable Hum.

The Union Tantra states:

Within the eight-petalled [chakra] and its center, there is a channel that has entered within. It possesses the nature of a lamp and resembles the flower of a plantain tree. It is extended, with its opening facing downward.

Within it abides the hero, approximately the size of a white mustard seed. The indestructible seed syllable A drips like snow. It is the delight of embodied beings and is fully explained as “spring.”

In the form of the mare’s fire, the selfless lady is called the drop. Stirred by the karmic winds, she blazes within the navel maṇḍala.

Satisfied through attaining spring, they abide in meditative union. The hero is Śrī Heruka; this is called both spring and drop.