deity, mantra, & wisdom

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pp. 68-74 = I. Jigme Lingpa : "Ladder to Akanis.t.ha".

pp. 69-74 the 5 kaya-s

p.

#

__-kaya

its manifestation

69

1st

vajra

"natural luminosity"

 

2nd

abhi-sam-bodhi

"blossomed’

70

3rd

dharma

"new moon"

71

4th

sam-bhoga

heaven’s "palaces, thrones"

72

[4 + ˝ ]

˝ sam-bhoga, ˝ nis-mana

deities’ "retinues"

 

5th

nis-mana

"teachers"

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pp. 24-67 = II. Patrul Cho:kyi Wangpo : "Clarifying the Difficult Points in the Development Stage and Deity Yoga". [commentary on :- "Ladder to Akanis.t.ha".]

p. 65 energies entering the central channel & their ordinary signs

energy

its sign

its appearance

earth

smoke

"hazy"

water

mirages

"shimmering"

fire

fireflies

"flashing"

wind

candle-flames

"orange"

space

space

"sections of a cloudless sky"

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pp. 94-96 = III. Patrul Cho:kyi Wangpo : "Fortress, Praecipice, and Life-Force".

p. 95 the 3 visualizations

transmission of __

appearance

gathered (/ transformed) into__

life

"sparrow’s head"

"tip of the kila dagger"

purification

"white ... syllable"

"sphere of light"

place

"heart of the heruka"

"son in the space of the mother"

p. 96 the 5 manifestations of enlightenment

"New Schools"

rN~in-ma

#

enlightenment as __

#

manifestation

1st

waterlily-&-moondisk seat

1st

moon disk

2nd

syllables of speech

2nd

sun disk

3rd

implements of mind

3rd

implement

   

4th

sphaere of light

4th

complete form

5th

complete form

5th

wisdom-being

   

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pp. 99-151 = IV. Getse Mahapan.d.ita Tsewang Chokdrup : "Husks of Unity".

p. 108 offerings within "vast, open, self-existing skull cup"

direction

flesh of __

substance

middle

human

faeces

east

ox

semen

south

hound

brain

west

horse

ova

north

elephant

urine

{brain may be assigned to hound on account of hydrophobia (rabies)}

p. 116 structures in caelestial palace

structure

its composition

pillars

8 great gods

beams

8 great naga-s

ceiling

28 lunar mansions

skylight

8 planets

lattices & tassels

snakes & skulls

architraves

ornamented with fingers etc.

ledge

backbones

roof

hollow skull of Maha-deva

banners & canopies

human skin

pp. 134-138 the 4 styles of recitation

p.

#

practice

__ recitation

similitude

134-6

1st

approach

arranged

moon with garland of stars

136-7

2nd

close approach

palanquin

whirling firebrand

137

3rd

accomplishment

projection-&-absorption

royal messenger

138

4th

great accomplishment

broken beehive

broken beehive

pp. 134-138 mantra-chains in the 4 styles of recitation

style

mantra-chain

arranged

within "translucent dome" (p. 134) around heart {i.e., pericardium} : "For mantras that spin in a clockwise direction, the syllables face outward." (p. 135)

"Other mantra chains spin in a counterclockwise direction. With these, the syllables ... should face inwards ... being read from the inside." (p. 136)

"Mantra chains" : "Generally ..., for male deities they spin clockwise and for female deities counterclockwise." (p. 136) {Generally, male deities would be scrutinized by women from an outside vantage; female deities would be ogled by men from an inner viewpoint.}

palanquin

"The mantra chain gradually emerges from the mouths of the wisdom beings and the samaya being and enters the mouth of the female consort. {The woman provided with food or drink by men.} It then proceeds through her body and emerges {is pissed out?, and/or given birth to?} from her lotus {vulva}, where it enters the path of the male consort’s secret place and travels upward." (p. 137) {Is the "secret place" in this case the navel as entry for nutriment via the umbilical cord?}

projection-&-absorption

"light streaming out from the mantra chain, filling the entirety of space and ... touching all the six classes of beings found in the three realms." (p. 137)

broken beehive

"limitless rays of light stream forth from the deity and mantra chain, purifying the entire universe into luminosity and transforming it into a pure celestial palace." (p. 138)

p. 139 substances for beads of rosaries

substance

conch

gold

coral

iron & turquoise

zi & agate

clay & seeds

apricot-seeds

soapberry

naga, garud.a-beak, & raks.a

bodhi-seeds

bodhi-wood & kyenyen-wood

mulberry-wood

red-sandalwood & tamarisk

teak-wood & thorns

barlo-wood

ivory

clay balls

stone

medicine

"great bone"

p. 140 multiplication of benefits by substances of rosaries

substance

multiply by factor of __

{reason for that #}

iron

2

{2 poles of magnet}

copper

4

{4 phases of alternating current}

ru-raks.a

2 kot.i

 

pearl

100

 

"Indra’s seed"

1,000

{1,000 vulvae viewed by eyen of Indra }

silver

laks.a

 

ruby

100 kot.i

 

putra-jiva (bodhi-seed)

infinite

 

p. 141 finger of left hand, used with along thumb for counting beads on rosary for various purposes – according to the Vajra-kut.a Tantra (‘Thunderbolt-Peak Loom’)

finger

purpose of prayer

index

peaceful

middle

enriching

ring

magnetizing

little

wrathful

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pp. 156-158 = Appendix A. Padmasambhava : "Practical Advice".

pp. 157-158 the 5 kinds of experiences in visualizing deities

p.

#

experience

visualization clear for __

similitude

157

1st

movement

(unsettled thoughts)

waterfall

 

2nd

attainment

short time

small pond

 

3rd

habituation

1/6th of session

flow of river

 

4th

stability

entire session

mt. Su-meru

157-8

5th

perfection

alway, with horripilation

 

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Jigme Lingpa; Patrul Rinpoche; Getse Mahapan.d.ita : Deity Mantra and Wisdom. Snow Lion Publ, Ithaca (NY) 2006.