The Blazing Inner Fire of Bliss and Emptiness by David Gonsalez

Author:David Gonsalez
Language: eng
Format: epub
Publisher: Wisdom Publications

That second [enlightened] body will remain unwaveringly for as long as samsara exists. Such a state possesses two purities: (1) there is the objective clear light, which is the uncompounded truth body and is the actual exalted wisdom of omniscience, and (2) there is the subjective clear light, which is truth body of exalted wisdom and is called the “body of great bliss” and is the exalted wisdom of omniscience that perceives the multiplicity of [all] things. That truth body of exalted wisdom is a body that is the support for the form body that is the complete enjoyment body accomplished from mere wind and mind; those two bodies are what is referred to as “one entity and different isolates.”119 In that way, that body of union will emanate limitless emanations, such as bodies of supreme emanation and so forth, and those two form bodies [i.e., the enjoyment and emanation bodies] will work in immeasurable ways for the welfare of living beings for as long as samsara exists.

This [work was based on] two texts that are similar to the notes called The Former and Latter Fundamental Treatise,120 said to have been composed by Marpa. Regarding the source of the [teachings] on inner fire, [they] come from Krishnacharya, who is called “Acharya,” who in turn transmitted them in four transmissions to Tilopa, and are called the Spring Drop of Krishnacharya121 and the Spring Drop of Samputa.122 Regarding the term “spring,” this is in reference to vasanta of the heart; as for “drop,” this is the tilaka of the red element at the navel.123 In dependence upon the inner fire, the spring and the drop are united whereby you generate bliss, and [this] is therefore called “spring drop.” Regarding the Arya tradition of Guhyasamaja, such as Nagarjuna’s composition The Five Stages and so forth, these were Marpa’s source for the lineages of the illusory body and clear light, which is in accordance with Je Marpa’s statement, “I remained in the land of Nepal for three years,” and so forth. The transference of consciousness and insertion of consciousness rely upon the Four Vajra Seats Tantra. It is for these reasons that Je [Tsongkhapa] entitled his text Endowed with the Three Inspirations. As it is a most wondrous and eloquent explanation endowed with these three [reliable sources],124 it is worthy of our trust.

Now I will explain a little about your daily Dharma practice. You should continually meditate on inner fire in either an extensive or concise fashion. With respect to practicing transference of consciousness, you should practice for a period of time, such as seven days, until signs [of success] arise, after which you shouldn’t practice it too much and instead do just enough to not forget [how to do it properly]. During those times, you should amend the eleven yogas of [the Vajrayogini practice of] Naro Kachö with the fourteen essential topics explained in the Heruka Root Tantra.125 Alternatively, you can practice the concise eleven yogas of Vajrayogini. It is also acceptable to use the [Vajrayogini] self-generation that is only one page long.

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