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thought.
According to the Preface of the text, if one does not know this teaching concerning the
psychic channels, then one will not be able to cut off at the root the basis for delusions,
which are the profane visions of Samsara, as well as infatuation with the skandha or the
physical body (phung-po'i 'di'i gtu 'khrul-pa'i gzhi rtsa mi chod). Consciousness (rnam-
shes) having fallen once again into transmigration and finding itself in a physical body,
one becomes attached to it, even intoxicated with it, so that one forgets one' s real nature
and original homeland or condition. One is like a star fallen to earth and one comes to
wander once again in exile among phantasms in the occidental darkness. But, on the other
hand, according to the Conclusion to the text, if one does know this cycle of teaching
concerning the essential points of the physical body, then the basis for delusions will
surely be severed at the root (lus gnad rtsa' i ' khor-los 'khrul-pa'i gzhi rtsa chod).
At the time when the body and the mind coalesce due to the power of karma (las kyi
dbang gis lus sems 'dus-pa' i dus) refers to the moment of conception and the ensuing
growth of the embryo in the womb. In its development, the human body is assimilated to
the traditional Indian model of cosmology on the principle that the microcosm, the human
body, and the macrocosm, the external universe, structurally correspond in every way.
And in mythological terms, traditional cosmology also provides a map of the structure of
the human psyche. [14] Thus the physical body is assimilated to the cosmic mountain Meru
(ri-rab) at the center of existence. The Tsita or physical heart is the immeasurable pavilion
of jewels, the celestial palace of the gods atop the cosmic mountain. The four internal
organs and vessels (don snod bzhi) are the sites for the four elements. The three principal
channels (rtsa gsum) represent the tree of life (srog shing) and the central channel is the
trunk of the wish-granting tree of the gods, the Kalpataru. The four chakras arrayed along
the central channel are the four basal steps (bar rim) of the stupa, the cosmic mountain
having the shape of a stupa. The lesser branch channels (rtsa lag rnams) are the branches
of this wish-granting tree that grows at the center of existence in the gardens of paradise.
The major and minor limbs of the body (yan-lag nying-lag) are the four great continents
and the lesser continents that surround the central cosmic mountain. The external skin
(phyi'i lpags-pa) of the body is the outer ring of iron mountains (lcags ri ' khor-yug) that
surround the cosmos and demarcate its periphery and boundaries. The five sense organs
are the sun, moon, stars, and planets. The five guts (nang khrol lnga) are the secret
treasuries within the body of the Meru mountain for the storage of wealth of the gods. The
flesh, heat, blood, and breath, the internal elements of the body, are the four seasons (sha
khrag drod dbugs nam zla dus bzhi' i tshul). And even though the Kunzhi and the Rigpa
have resided in the heart from the very beginning, that is, from the moment of conception,
they come to pervade the entire body in general, without any exterior or interior (de ltar
kun-gzhi dang rig-pa ye nas gnas-pa'i snying-po de/ lus la phyi nang med-par spyi-blugs su
khyab).
During the course of embryonic development, due to the activity of the five lights and
the energies of the five elements, the five internal organs come to serve as supports for the
five elements within the body (' od lnga dang ' byung-ba lnga'i rtsal las/ don lnga la ' byung-
ba lnga'i rten bcas), where they come to be concentrated. The five limbs are manifestations
of the energies of the five elements. And the five guts (nang khrol lnga) serve to
accumulate the essences or nutriants deriving from the five elemen ts (' byung-ba lnga'i
bcud bsags). These anatomical structures and physiological processes are given in detail in
the texts of Tibetan medicine, wherein there is a large and detailed system of
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correspondences based on the five elements. [15] The Bonpo tradition attributes the origin
of this system of medicine to Tonpa Shenrab and his son, rather than to borrowings from
India and China.
Even though Rigpa or Awareness comes to pervade the entire physical body, Self-
Awareness itself resides in the center of the interior of the physical heart where it arises
(de ltar rig-pa'i rgyal-po lus la spyi-blugs su khyab kyang/ tsi-ta' i dbus na rang-rig khong
shar du gnas te). In most traditional systems of wisdom, the center of the human being is
located in the heart, rather than in the brain in the head, where the modern scientific
notion would locate the center of consciousness. [16] Even though the head is the location
for the majority of the sense organs, the site for the residence of the King who is Rigpa is i n
the palace of the heart at the center of one's being. And within the center of the heart,
there is a lotus blossom of eight petals that represent knots in the psychic channels and
here also are found the pure radiant essences of the elements (rtsa mdud p adma ' dab
brgyad kyi dbus na/ ' byung-ba' i dangs-ma lnga gnas te), as described in the text.
Furthermore, within the space inside the interior of the physical heart, the Kunzhi abides
like the open sky free of clouds, whereas Rigpa resides there like the su n that is free of
darkness (kun-gzhi ni sprin dang bral-ba' i nam-mkha' lta-bur gnas/ ri g-pa smag dang bral -
ba'i nyi-ma lta-bur gnas). And also, within this dimension, the manifestations of the
sounds, the lights, and the rays that represent the energies pr ojected by Rigpa, are found
like a butter lamp placed inside of a clay vase. Moreover, mental consciousness, the
Manovijnana, arises there, in order to perceive these photic phenomena, like the process of
the rays of light streaming forth from the sun (sgra ' od zer gsum ni bum-pa nang gi mar-
me lta-bur gnas/ yid kyi rnam-par shes-pa ni nyi-ma ' od zer gyi tshul du shar-ro). This is
the description of the interior light within the heart experienced by all mystics.
The text is providing a brief description of the mystical anatomy and physiology for
the practice of vision or Thodgal, by means of which the practitioner comes to obtain
liberation from the delusions of Samsara and realizes the Rupakaya or Form Body of
Buddhahood, the Rainbow Body of Light. By way of the practice of contemplation or [ Pobierz całość w formacie PDF ]

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