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Though extensively desire is used on the path of Highest Yoga Tantra, it is recommended that only a yogi of highest faculty should follow this path. A yogi with highest faculty is one who has conceptual knowledge of 233 Jeffrey Hopkins, The Tantric Distinction, p.157. 234 Jeffrey Hopkins, Ibid, p.164. 235 His Holiness the Dalai Lama, (tr., ed. & Intro. by) Jeffrey Hopkins, Kalachakra Tantra, p.58. - 143

. Sunyata and has strong altruistic motivation to achieve Buddhahood to benefit all sentient beings. Only a person of this capacity can truly use desire on the path and attain the four joys as explained in "Hevajra Tantraj. r The four Joys are Ordinary Joy (ananda), Refined Joy (paramananda), Joy of Cessation (viramananda) and Innate Joy (sahajananda). To attain the four types of Joy the following prescribed path is recommended in Hevajra Tantra. First, depending on the quality and progress of the disciple the consecrations or empowerments are conferred on the disciple at appropriate moments. The four moments being Diverse (vicitra), Ripening (vipaka), Dissolving (vimarda) and Signless (vilaksana). A disciple must have strong faith on the four noble truth. The four Noble Truths are Sorrow (duhkha), its Origin (samudaya), its Cessation (nirodha) and the Way (marga). The faith must arise after a proper understanding and comtemplation on the scriptures. The four principles that the disciple reflect on prior to receiving empowerment are Principle of Self (atmatattva), Mantra Principle (mantratattva), Principle of the Divinity (devatatattva) and Knowledge Principle (jnanatattva). 236 In other words it is imperative to understand the Self (atmatattva) that is to be refuted, followed by a proper scriptural understanding of Mantrayana from the Prasangika Madhyamika perspective next one must properly practice Deity Yoga and lastly have proper conceptual knowledge of the ultimate truth, Sunyata. Thus like all Highest Yoga Tantra, "Hevajra Tantra also recommends a thorough understanding of the Paramitayana before one becomes eligible to receive empowerments necessary for practicing the Deity Yoga. The union of Method and Wisdom in Highest Yoga Tantra is not simply a union of the practice of Six Paramitas [Means] and direct cognition of 236 cakrasamkhyakramena vyavasthapanam//25/ catvarah ksanah vicitra vipaka vimarda vilaksanas ceti//26/ caturaryasatyani duhkha samudaya nirodha margas ceti//27/ catvari tattvani atmatattvam mantratattvam devatatattvam jnanatattvam ceti//28/ catvara anandah/ anandah paramanando viramanandah sahajanandas ceti//29/ catvaro nikayah/ sthavari sarvastivadah samvidi mahasanghi ceti//30// (Hevajra Tantra (Commentary) , pp.16-17) - - 144 -

emptiness [Wisdom]. Here Means signifies the practice of generating oneself to be exact it is one's mind in the pure form of deity who is in the nature of Emptiness. There are two reasons for adopting this method, one is to actualize the primordial clear mind that is present in all beings, in the shortest possible time and the second, which is actually the reason for taking the Tantra path-that is to reach the omniscient state of a Buddha for the sake of all sentient beings. Naturally this path is not recommended to disciples of middle and low capacity. It is to be practiced by practitioners of highest capacity who already have inferential knowledge of Sunyata and have developed true renunciation after contemplating on the truth of the four noble truth and propelled by sincere altruistic motivation to relive the suffering all sentient beings and bring all happiness. "Hevajra Tantra, it is explained that a practitioner reaches the level of Vajrasattva by primarily focusing on the true nature of mind and use it with its mount the wind to manifest the Vajra Body, Speech and Mind of a Buddha. To generate this sublime state bliss is used on the path in "Hevajra Tantra, it is said that the true knowledge dwells within the body though it originates there, it is free of all illusory conceptions.237 This body becomes the cause of the Vajrabody which has thirty two marks and three nadis. To reach the sublime non dual state the flow of the winds must be channeled into the central channel and in this way remove ignorance and other obstructions to omniscience. Through this practice the Candali can be ignited and the Self extinguished and Great Bliss is generated as one arises in the form of Hevajra.238 To dissolve the winds in the central channel practitioners are sometimes recommended to use Wisdom consort and the desire that arises in union with the consort is used in the path to liberation. It is not a practice that can be undertaken without a qualified master. Tantra 237 dehastham ca mahajnanam sarvasamkalpavarjitam/ vyapakah sarvavastunam dehastho 'pi na dehajah//12// (Hevajra Tantra (Commentary) , p.11) 238 candali jvalita nabhau/ dahati pancatathagatan/ dahati ca locanadih/ dagdhe 'ham sravate sasi//thirty two// (Hevajra Tantra (Commentary) , p.21) 145 -

requires a Master's guidance at every step. Further this path has to be traversed in two stages. The Generation and the Completion Stage.