**9.6. The Drop Yoga (\*binduyoga) and the Subtle Yoga (\*suks ¯ .mayoga)**

→ *D. ak¯ arn ¯ . ava* 15.280–283b.

de nas rang gi snying ga'i hu¯m. yongs su gyur pa las rdo rje sngon po rtse lnga pa lte ba la nyi ma la gnas pa'i hum¯ . gis byin gyis brlab po//

Now,<sup>2374</sup> in his own heart [he should meditate on the letter] *hu¯m.* transformed into a vajra, [which is] dark blue [in color], five-pronged, and blessed (marked) with *hu¯m.* placed on a sun [disk] at the center.

de nas hu¯m. las 'od zer thogs **(D 34r3)** pa med pas sems can thams cad mkha' 'gro rgya mtshor byas pa khyer nas 'ongs tshur 'dus te/2375 hu¯m. las zhugs pas/ hu¯m. yig yongs su gyur pa las thig ler gyur te/ de'i nang du skad cig gis 'khor lo bcu gnyis kyi lha tshogs rten gyi dkyil 'khor dang bcas pa bsgoms te/ de'i gtso bo'i thugs **(D 34r4)** ka'i sa bon gyi 'od zer gyis dkyil 'khor gsal bar bsgom zhing/ dmigs pa 'di ni thig le'i rnal 'byor ro//

Subsequently, all-penetrating rays from the *hu¯m.* change all sentient beings into D. ak¯ ar¯ n. avas, take [them], carry [them], gather together, and come back into the *hu¯m.* . The *hu¯m.* is transformed and becomes a drop (*thig le*). Having visualized in that [drop] the deities of the twelve circles with the base man. d. ala (*rten gyi dkyil 'khor*) (viz., the whole man. d. ala), in an instant, he sees and meditates on the man. d. ala clearly with rays from the seed [letter *hu¯m.* ] in the heart of the Lord [residing] in that [same man. d. ala]. This is the Drop Yoga (\**binduyoga*).

<sup>2373</sup> rang rang gi ] D; rang rang gis P ♦ nam mkha'i ] D; namkha'i P.

<sup>2374</sup> Jayasena's interpretation of the discourse of the Drop and Subtle Yogas in the *D. ak¯ ar¯ n. ava* is largely different from Padmavajra's interpretation of it in his *Bohita¯*. For the version in the *D. ak¯ ar¯ n. ava* and Padmavajra's interpretation, see the *D. ak¯ ar¯ n. ava* (15.280–283b) and footnotes 940–942 in this monograph.

<sup>2375</sup> thogs pa med pas ] D; thogs pa med pa P ♦ tshur 'dus ] D; chur 'dus P.

de nas yang thig le'i rnal 'byor gyis gtso bo'i thugs ka'i sa bon las 'od byung ste/ 'thon pa rnams kyis de bzhin gshegs pa thams cad la reg ste zhal gyi sgo nas zhugs te/ zhu **(D 34r5)** ba rdo rje'i bum par lhung ba las rdo rje nas kyi 'bru tsam gyi lte bar dkyil 'khor rdzogs pa thig le'i rnal 'byor gyi bar du lhag par mos par byas te/<sup>2376</sup> sems brtan par ma gyur gyi bar du bsgom par bya'o//

Next, again by the Drop Yoga, [he] emits rays from the seed [*hu¯m.* ] in the heart of the Lord [of the man. d. ala in his heart]. Those emitted [rays] touch all tathagatas [in ¯ the external world] and enter [their bodies] through [their] mouths as gates. From a fluid, [which] falls into an adamantine vessel, a vajra of the size of a kernel of barley [emerges, and then] in the middle of [the vajra], a man. d. ala perfectly manifests.2377 He should have faith in [that man. d. ala] during the Drop Yoga. He should meditate on [that] as long as [his] mind is not firm.

de nas snying ga'i rdo rjer drangs te de la bstims la gzhag go// de dag gi sems rim **(D 34r6)** gyis brtan pa'i rtags su du ba la sogs pa mthong bar 'gyur te/2378 'di ni phra mo'i rnal 'byor ro//

Subsequently, [that man. d. ala] is attracted toward the vajra in the heart, is absorbed [into it], and remains [in it]. He will see smoke and so on<sup>2379</sup> as signs, [showing that his] meditation on them is gradually becoming firm. This is the Subtle Yoga (\**suks ¯ .mayoga*).

## **9.7. Mantra Recitation**

de nas sngags kyi bzlas pa bya ste/ rkang pa bzhi bcu rtsa brgyad pa dang bcas pa'i rtsa ba'i sngags gtso bo'i hu¯m. yig las byung ste/ rang gi zhal nas yum gyi zhal du zhugs te/ rdo rje'i lam gyi yum gyi **(D 34r7)** pa dma nas 'khor ba'i rim pas bzlas pa'i skyon rnams dang bral bas dung chen gyi phreng ba bzung ste/2380 skabs yod na lha ma lus pa'i sngags kyang bzlas par bya'o//

→ *D. ak¯ arn ¯ . ava*, 15.283c–284a.

<sup>2376</sup> byas te ] D; byas ste P.

<sup>2377</sup> It is obscure how the rays and the fluid are connected. I speculate that the rays, which have entered the bodies of all tathagatas, draw out drops of bodily fluid from their bodies. The "adamantine vessel" ¯ is also unclear. Perhaps a practitioner visualizes a vessel in the sky, into which the fluid from the bodies of all tathagatas falls. ¯

<sup>2378</sup> rim gyis ] D; rims kyis P.

<sup>2379</sup> "Smoke and so on" (*du ba la sogs pa*) seems to indicate the meditative steps that start with smoking to ignite the inner fire at the center of the navel area. This is widely taught in the Buddhist Subtle Yoga (or Hat.ha yoga) systems.

<sup>2380</sup> bzung ste ] D; gzung ste P.

Now, he should perform the recitation of mantra. The fundamental mantra accompanied by the forty-eight parts<sup>2381</sup> emerges from the *hu¯m.* [in the heart] of the Lord. From his mouth, [the mantra] enters the mouth of [his] female consort, and then [comes] into the adamantine channel [of the Lord through his penis] from the lotus (womb) of the female consort;<sup>2382</sup> with [this] ritual sequence of circulating [the mantra between the bodies of the Lord and his female consort], avoiding mistakes in recitation, he keeps the circle of great conch shell.2383 When time permits, he should also recite the mantras of all goddesses.
