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Spectrum of Ecstasy - 11 Ch.6 Yellow Khandro-Pawo Display

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Spectrum of Ecstasy — Ch.6 “Yellow Khandro-Pawo Display”

The book’s first element chapter (11 pp, book pp. 123–134), opening Part Two. Ch.6 is the Yellow Khandro-Pawo Display — the full working-out of the earth element as the anatomy of both neurotic pride/territorialism and the wisdom of equanimity/equality.

The Chapter’s Template for Ch.7–10

Ch.6 establishes the structural template that Ch.7–10 will follow, each tuned to its own element:

  1. Opening epigraph — the liberated field of energy of the element (a one-paragraph distilled statement of the wisdom-mode)
  2. The dualistic mechanism — how the element’s spaciousness is misread as a specific lack, generating the specific neurotic distortion
  3. Phenomenology of the neurosis — in detail, with Western-cultural examples
  4. Self-undermining character — why the neurosis cannot succeed on its own terms
  5. Symbol, direction, season, time-of-day — the element’s full associational field
  6. Closing movement to the wisdom-emotion — how the recognition of intrinsic nature dissolves the neurosis into the wisdom

For earth: opening/closing epigraph on glorious warmth and wealth freely given; dualistic perception of spaciousness as insubstantiality/hollowness → fixity and dominance / pride / territorialism; phenomenology through empire-building, arrogance-as-silent-materialism, the earth-neurosis fantasy; self-undermining via the fear of poverty that no accumulation can silence; rinchen (wish-fulfilling gem), South, mid-morning, autumn; closing movement to equality and equanimity, and generosity as “the spirit of giving, which always enables us to find something to give.”

The Opening Epigraph

“The liberated field of energy of the earth element displays the glorious warmth and wealth of earth which is inexhaustible and free to whomever needs it. Wealth and generosity go hand in hand because even if we have very little, we can be wealthy and attract wealth if we have the spirit of giving, which always enables us to find something to give.”

Four compressed claims:

  • The wisdom-mode of earth is inexhaustible warmth and wealth — “free to whomever needs it.”
  • Wealth and generosity are inseparable — not paired for moral reasons, but structurally: wealth without generosity is “stale territory that has no value,” generosity without wealth is “meaningless,” and since generosity is always possible, so is wealth.
  • “Even if we have very little” — poverty in the material sense does not determine poverty in the wisdom sense.
  • “The spirit of giving” — generosity is a spirit/orientation, not a quantity of possessions dispensed.

The book opens and closes the chapter on this epigraph (the closing paragraph restates it with the same phrasing expanded). The chapter’s whole working-out is the diagnosis of what it takes to not read the earth element this way — and the recognition that this is already the case if the spaciousness at the heart of earth is not misread as hollowness.

The Dualistic Mechanism

“Yellow is the colour of the earth element. According to the dualistic vision of the earth element, experiences of our spacious nature are perceived as insubstantiality. From this sensation of hollowness and illusory lack of substance, we generate the distorted energy of fixity and dominance.”

The mechanism compressed:

  1. There is spaciousness at the heart of the earth element (our intrinsic nature).
  2. Dualistic filtering misreads this spaciousness as insubstantiality — as hollowness, as lack-of-substance.
  3. This sensation of hollowness generates the counter-movement: fixity and dominance — the drive to substantiate oneself by making things solid.
  4. The neurotic energy of the earth element is therefore the compensation for a misread spaciousness, not a primary drive of its own.

The nondual alternative:

“According to non-dual vision of the earth element, experiences of our spacious nature are discovered in their natural condition as the energy of equality and equanimity.”

The same spaciousness, read non-dually, is the wisdom of equanimity — equality and evenness. The wisdom and the neurosis are not two different energies; they are the same energy read through opposite filters. This is the embracing-emotions-as-path structure at the level of a specific element.

Non-intellectual Discovery

“This is something that can be learnt non-intellectually through experiencing the nature of the earth element itself. We need merely observe the world around us. Earth is massive. Earth exists in magnificent forms that humble us by their scale and grandeur.”

Methodological move: the element-wisdom is not an intellectual conclusion but a lived recognition available through ordinary observation of the physical element. Mountains (the Himalayas, Alps, Andes, Rocky Mountains) are the earth’s pawo-quality — “the colossal enduring ruggedness of earth” (Ch.5’s verbal portrait) — and the experience of being dwarfed by them is already a first-order contact with the element’s real presence. This is the Ch.5 “Our eyes are all we need” principle applied.

The Phenomenology of Earth Neurosis

Earthquakes — Within and Without

“Earthquakes exhibit the neutral arrogance of the earth element — they can crumble the labour of years in seconds, leaving a trail of ruin. Quakes within the earth element of our human khyil-khor crumble our assumed or assimilated grandiosities, leaving a trail of wounded pride.”

Earth-element instability: earthquakes are the pawo-quality of earth showing its discontinuity — the supposedly solid breaks. The parallel “quakes within our khyil-khor” are the moments when our constructed grandiosities crumble. Both are the same element showing its form-quality (solidity) giving way to its emptiness-quality (insubstantiality). See Form Qualities and Emptiness Qualities.

The Monumental-Mansion Fantasy

The chapter’s extended satirical set-piece — the empire-building fantasy:

“Earth can be built up into monuments that project an image of importance. One could construct a huge mansion, an elaborate edifice, sprawling room after room, hall after hall. One could hire subordinates to perform endless tasks at one’s imperious behest. The cellars could be stocked with vintage wine which one’s servants could never afford to drink. The kitchens and larders could be stocked with the very best of everything; possibly some fine samples of ‘endangered-species pate.’ Or: maybe, one could become a business tycoon. One could build a tall, angular labyrinth of offices — an impressive and dominant structure of concrete, steel, and glass. One could occupy the penthouse suite, which could be lavish and overplayed to the point of ugliness.”

And its monologued self-justification:

“‘After all… I deserve it. It is not a crime to want my world to be luxuriously padded - to want every sharp edge cushioned so that I can lay back in my massive seal-skin recliner, dressed in a sumptuous velvet smoking-jacket with an elegantly quilted satin collar. There I can gently roll some extortionately expensive Armagnac around an inordinately expensive crystal glass and contemplate my next million, and how I might bloat myself still further with magnificence.‘”

Structural role of the set-piece: this is not moralism but diagnostic caricature. The monologue names the earth-neurosis’s self-presentation in its own voice. The reader who recognizes a whisper of this monologue in themselves has the diagnostic hit; the caricature is structurally necessary because the earth-neurosis does not sound like this to itself under its own operation — it sounds reasonable, deserved, natural. Reading it aloud exposes it.

Indifference to Others’ Discomfort

“From the perspective of the earth element neurosis, any kind of discomfort or environmental irritation cannot be tolerated. If creating comfort for oneself causes problems and hardship for others, that is a matter of indifference. One can shrug off other people’s discomfort quite effortlessly.”

The structural connection to the third poison — indifference — is present here as a specific manifestation: the earth-neurosis’s relation to others’ suffering is structurally indifferent because others are not useful for substantiating the specific form-quality (solidity/dominance) the earth-neurotic is trying to establish. They cannot be manipulated into either substantiator or threatener role; therefore they are ignored.

The earth-neurosis’s philosophical self-defence: “I’m not responsible for the position in which other people find themselves,” or “I obtained my situation through making good business decisions; I bought and sold at the right times,” or (for inherited wealth) “It’s my birthright, my inheritance — why should I give it away to those who would squander it?” Each functions to sever the relational khyil-khor, which Ch.5 named as structurally impossible. See Khyil-khor.

The Rejected-Young-Man Fantasy

“There are songs and films that reflect this sense of worthlessness, such as those that concern young men rejected in love. There is a particular scenario with which most people will be familiar: the young man rejected in love goes off to become a very important person, just so that he can come back and say: ‘If you want me now, you’ll have to beg…’ The story usually involves a tepid melodrama, in which the young man’s object of adulation turns up living on the bread-line.”

A cultural diagnostic: the chapter names a recurring Western narrative as a canonical expression of the earth-neurosis. The fantasy of becoming-important-in-order-to-reject-the-rejecter is the earth-neurotic self-image-project rendered as a love plot. The chapter dismisses it with realism: “It is not likely that this ever really happens in the actual world; it is largely a male earth-neurosis fantasy. If the young lady failed to be attracted to him in the first place, she is not likely to find him attractive later; unless she is considerably confused herself.”

The Core Diagnostic

“Earth signifies the overt qualities of the material world, the ways in which we attempt to manipulate reality in order to solidify ourselves. In some ways one would like to be made out of marble; because one would like to make a naive bid for immortality and omnipotence. Earth element neurotics often come across as strong, powerful individuals; but ironically this style is actually based on a deep-rooted sense of poverty. Our reaction to being confronted with our intrinsic space has been a feeling of destitution.”

The structural inversion: the earth-neurotic’s outward strength and power are compensation for, not expression of, their inner state. The inner state is poverty — “a deep-rooted sense of poverty” — which is “our reaction to being confronted with our intrinsic space.” This makes the earth-neurosis a direct misreading of tong-pa-nyid (vibrant emptiness = pure potentiality, SoE Ch.4) as destitution.

The Fear of Poverty

The chapter’s most technically important diagnostic:

“But no matter how large the empire becomes, the earth element neurotic cannot quite get beyond the fear of poverty. There is always this nagging doubt. There is always the fear of poverty; that has its origin in the whisper of a suspicion at the back of the earth element neurotic’s mind that he or she might not really exist at all.”

The origin of the earth-neurosis, named explicitly: “the whisper of a suspicion at the back of the earth element neurotic’s mind that he or she might not really exist at all.” This is the earth-element face of mistrust of existence (RS Ch.4) — the existential substrate the whole five-element dualistic apparatus is running to cover.

Self-undermining dynamic:

“Because of this fear, conflicts create themselves out of a growing sense of despotism. Despotism creates reverberations and interactions that intensify the sense of poverty, and even greater despotism seems necessary. Then, in reaction to this escalating arrogance, the ‘subjects’ rebel, sections of empire collapse, and all sense of what is real is lost.”

The earth-neurosis’s solution (despotism, empire) produces its own defeat — rebellion, collapse — because each escalation of dominance makes the fear-of-poverty louder, which requires further escalation, until collapse. The pattern is self-consuming.

Materialism, Overt and Covert

“There are all kinds of materialism: some are quite blatant, and some are more covert. Arrogance, for example, can be the silent smugness that refuses to open itself to other people. In this frame of mind one cannot be seen to allow anyone else their own field of experience.”

Silent smugness as covert materialism — the phrase names a form of earth-neurosis that is not about things but about refusing others’ experience-space. The arrogant non-admission of unknowing is earth-element territorialism applied to the domain of knowledge. “Inability to admit lack of knowledge, and inappropriately assumed expertise merely puts us in a position where we learn very little. We merely increase our own sense of poverty.”

The consequence on experiential richness: “We cut ourselves off, and render ourselves unable to tap into the richness of the world. Experience cannot be shared as long as we use materialism to cover an underlying sense of poverty.” The earth-neurosis produces the poverty it is trying to cover.

The Sparkling-Through of Intrinsic Space

“But intrinsic space is always teaching us. It sparkles through from time to time in unexpected ways, dissolving the conceptual ground of territorialism. These are golden opportunities. If we cooperate with the sparkling through of our beginningless enlightenment and experience the nature of the energy from which territorialism arises, we can release ourselves from the illusion of poverty.”

The Ch.1 sparkling-through concept (see Beginningless Enlightenment) now worked at the element-specific level: for earth, the sparkling-through manifests as the unexpected collapse of territorial structures. “Pride is precarious because it depends on maintenance of the status quo. Territorialism depends on the possibility of success in the unlikely project of flying in the face of change.”

The practice-move: cooperate with the sparkling-through — treat the collapse of the territory as the teaching rather than the catastrophe.

The Book/Career Examples

Ch.6 develops a set of non-catastrophic worldly examples to show that life itself repeatedly supplies earth-element teachings:

  • The intimate dinner party → guests with food poisoning
  • The athletic career → debilitating illness
  • The book you wrote → ripped to shreds by critics
  • The book heralded as a major work → replaced by someone else’s book
  • The foreword-writer → denies writing it because the association has become awkward

The pattern: “Life is not geared to allow the maintenance of fixed territory. It is sometimes not even geared for maintaining reasonable self-respect.” Every earth-territory is impermanent; the media sphere shows this in compressed form — “once popularity is spent, arrogance is seen very differently — it seems hollow and pitiful; the object of derision, ridicule and censure.”

The Adventurous Innocent (Rags-to-Riches-and-Back)

“There is a German tale along these lines called ‘The Adventurous Innocent’ set during the Hundred Years War. It concerns a young orphan boy brought up in a forest by an old hermit who took him in and cared for him.”

The chapter summarizes the full arc: orphan raised by hermit → decides to discover the world → climbs the social ladder with good nature → “no sooner has he climbed the ladder of success than some awful mischance flings him back down again” → iteratively → eventually “sick at heart and wearied by the ways of the world, he gives up and decides to return to find the old hermit” → hermit dead, he buries him and lives out his life peacefully in the cave.

The structural point:

“In Tibetan terms, the young man chose the way of renunciation, but that is not the only method of working. It is also possible to choose the path of transformation and work with the patterns of life without attachment to failure or success. This is the path of Tibetan Tantra which we are discussing.”

Two paths to the same end:

  • Renunciation (Sutric) — the Adventurous Innocent’s eventual withdrawal to the cave.
  • Transformation (Tantric) — “work with the patterns of life without attachment to failure or success.”

Tantra does not require the renunciation. The earth-element’s rise-and-fall is the material of the practice, not the reason to withdraw from it. This is one of the book’s most explicit namings of Tantra’s distinctive methodology relative to Sutra.

The Only Stable Ground Is Emptiness

“Since nothing is permanent or secure, territorialism is an encumbrance that could be usefully jettisoned. The only truly stable ground we can find is emptiness. It is only possible to find security in insecurity — by establishing insecurity as security.”

The compressed resolution:

  • All form-territories are impermanent — the Ch.2 form/emptiness-qualities analysis applied to earth’s specific form-quality (solidity).
  • The only stable ground is emptiness — emptiness-qualities are permanently reliable (Ch.2); for earth, insubstantiality always holds.
  • “Security in insecurity” — the formula from SoE Ch.2 applied to the earth-neurosis: the practitioner establishes insecurity (insubstantiality, impermanence, the absence of earth-territorialism) as their security.

See Form Qualities and Emptiness Qualities for the general principle; this is the earth-specific application.

“Although earth seems so very solid and substantial, it can be eroded. In spite of this awareness we concentrate our efforts on attempting to maintain our cherished sense of solidity. This need for solidity does not tolerate its dictates being ignored. Territorialism is outraged by any disagreement or criticism — its brittle arrogance needs to see rebels and dissenters punished and publicly humiliated. Any hint of deviation from the established formulas is seen as unacceptable audacity.”

The brittleness of territorial pride — its inability to tolerate disagreement — is the diagnostic signature. Equanimity does not need to punish dissent; pride does.

Tibet as Once-Ocean — A Direct Teaching

“But earth cannot be permanently moulded. It has a tendency to crumble, slip and level out, as well as to thrust itself up as the gigantic mountain ranges of the world. The props that we create from the earth are transient. Change and dissolution continually undercut us whilst we cling to the distorted earth energy neurosis. It is delightful to consider that Tibet is the highest plateau in the world and is still rising — but that it was once the bed of an ocean. The fossilised conches used as horns in Tantric rites, and in the spiral earrings of the ngak’phang sangha, are a strong reminder that change affects everything.”

A concrete Tantric-symbolic object installed: the ngak’phang sangha wears spiral-conch earrings made from fossilised conches — conches that were once on the ocean floor of what is now the Tibetan plateau. The earring is worn continuously; it is a wearable reminder that what-is-now-highest-ground was once ocean — that the most solid territory is geologically impermanent. See Ngak’phang.

The same fossilised conches are used as Tantric ritual horns. The material itself is the teaching.

The Closing Movement — Generosity as Wealth’s Partner

“The liberated field of energy of the earth element displays the glorious warmth and wealth of earth. This energy is inexhaustible and free to whomever needs it. Wealth and generosity go hand in hand — if they do not then we have neither.”

The Ch.6 compressed ethical claim:

  • “Without generosity, wealth is merely stale territory that has no value.”
  • “Without wealth, generosity is meaningless.”
  • “But it is not actually possible to lack wealth, because even if we have very little, we can be wealthy and attract wealth if we have the spirit of generosity, which always enables us to find something to give. Even if we have nothing, we can be generous with our time and effort.”

The Forms of Non-material Generosity

“I always remember the hospitality and generosity of many poor Tibetan refugees who gladly invited me to share whatever they had. A smile or a kind word at the right moment could be the most valuable treasure that anyone could offer. Noticing a lonely person in a group and engaging them in conversation rather than feeling that it would be more important to socialise with someone ‘famous in the dharma’. Telling someone that you like them. Taking an interest in someone else’s ideas and life-style. Being prepared to share an experience. All these things can be acts of generosity that enrich our lives and the lives of others.”

The non-material generosity catalogue:

  • A smile at the right moment
  • A kind word at the right moment
  • Noticing a lonely person in a group (and the specific moral move: not prioritising the famous-in-the-dharma person)
  • Telling someone that you like them
  • Taking an interest in someone else’s ideas and life-style
  • Being prepared to share an experience

The core principle: “By cultivating the recognition of intrinsic space we are enabled to flow in that way.” Generosity is not a discipline to be imposed on reluctance; it is the natural movement of one who has recognised intrinsic space. See Kindness.

Miserliness as the Partner of Poverty

“Miserliness, on the other hand, is the partner of poverty. When we are constricted by the neurotic energy of miserliness, the feeling arises that we have nothing to give. No matter how much we have, we remain impoverished. The primacy of the ‘needy-greedy’ mentality creates hypersensitivity to loss of any kind.”

The structural pair:

Wisdom sideNeurotic side
Wealth ↔ generosityPoverty ↔ miserliness

The two sides are self-maintaining: generosity produces the felt-wealth that enables further generosity; miserliness produces the felt-poverty that enables further miserliness. “No matter how much we have, we remain impoverished” — miserliness is not a response to insufficient resources; it is the felt-poverty-producing operation that continues at any resource level.

The Full Associational Field of the Earth Element

Colour — Yellow

“Yellow is associated with the richness of gold, the warm glow of amber and the lush treacling sunlight that sparkles on burnished wheat and barley. It can be seen in the opulence of sweet corn and the tousled ears of rye, the sweetness of honey, the sumptuousness of butter and the richness of bananas and sesame.”

Wisdom-yellows: gold, amber, treacling sunlight, wheat, barley, sweet corn, rye, honey, butter, bananas, sesame.

Neurotic-yellows:

“Alternatively, yellow as a distorted field of energy can manifest as decay and death, putrescence, the colour of old paper and ageing skin — the colour of disease.”

Neurotic-yellows: decay, death, putrescence, old paper, ageing skin, disease.

The same colour at the emptiness/form-quality split — yellow at its natural richness (wisdom) vs. yellow at its putrescent failure-to-sustain (neurotic).

Symbol — Rinchen (Wish-fulfilling Gem)

“The formalised Tibetan symbol of this energy field is rinchen, the wish-fulfilling gem — the exuberant magnanimous source of all wealth and sustenance. Rinchen is the source of all requirements and spontaneously supplies every need. Rinchen is the multi-faceted jewel that reflects light in all directions equally, showering the universe with a warm radiant glow.”

Rinchen (rin chen, “precious”) — see Rinchen for the full treatment. Key features:

  • “Exuberant magnanimous source” of all wealth and sustenance
  • “Spontaneously supplies every need”
  • Multi-faceted — reflects light in all directions equally
  • The equanimity of its radiation is the iconographic expression of the earth-wisdom

The multi-faceted gem reflecting in all directions equally is the iconographic form of equanimity: the absence of preference-for-direction matches equanimity’s absence-of-preference-for-object. Equanimity is the condition of reflecting all directions equally.

Direction — South

“The cardinal direction associated with the earth element is the South, which has the image of warmth and hospitality. Even the seemingly wealthiest of people appear to be able to draw sustenance from the earth in very simple terms when they are on holiday — they just lie on the sand and soak up the sun.”

South = warmth and hospitality. The example of the holidaymaker on the beach shows that even earth-neurotic wealth-seekers instinctively return to the simple earth-wisdom when they rest: “they just lie on the sand and soak up the sun. The sun warms us all equally and apart from the cost of getting to where the sun is actually shining; it is entirely free.”

Season and Time of Day

“The yellow sky dancers and warriors perform in the autumn. It is harvest time: the trees are heavy with fruit; chestnuts are falling to the ground; and, bushes are bulging with berries. Gleaming crops are being gathered in, and grain is being ground and milled into flour. Outrageous orange pumpkins are hung from ceilings in nets for storage, later to be used in making soups and pies. Preserves are bottled, and jams are cooked. Wine ferments in kitchens bubbling merrily in demijohns and carboys. There is an abundance of delightful food.”

Season: autumn / harvest time. Earth’s wisdom-mode is at its most visible in the gathering-in and storing.

“Even if the fruits and vegetables are not picked, their wholesomeness enriches the earth through the process of rotting. Everything returns to the earth as part of the cycle of enrichment and fertility.”

The emptiness-quality of earth (insubstantiality, dissolution) is visible in the rotting that returns wholesomeness to the soil. The dissolution is not catastrophe but fertility-production.

“This field of energy is associated with mid-morning when the day is full of promise — pregnant with possibilities.”

Time of day: mid-morning — “pregnant with possibilities.”

The Closing — Mind Is Sufficient to Itself

“The kind of wealth we are discussing is reflected by the environment but it is central to our being. With the discovery of intrinsic space we find we really do have all that we need. With this recognition we could realise that we are already totally secure in the primordial nature of our being. We have within us the wisdom of equanimity and primordial freedom from attachment. Mind is sufficient to itself and so is our world. Mind requires nothing but is the ground of everything — the unemptiable source of all phenomena.”

The Ch.6 closing compressed statement:

  • Wealth is reflected in the environment but central to our being — not produced by environmental wealth, which is derivative; “with the discovery of intrinsic space we find we really do have all that we need.”
  • The wisdom of equanimity is within us — not acquired, not cultivated, not imitated, but already present as the primordial nature of our being. Recognition, not accumulation.
  • Primordial freedom from attachment — the phrase specifies that equanimity is not detachment (withholding) but freedom from attachment (release).
  • “Mind is sufficient to itself.” — the Dzogchen register of Ch.6’s closing.
  • “Mind requires nothing but is the ground of everything — the unemptiable source of all phenomena.” — the chö-ku-level formulation of earth’s wisdom; the same “unemptiable source” (chö-ku / tong-pa-nyid = pure potentiality, SoE Ch.4) now named as the ground of equanimity.

Structural Position in the Book

Ch.6 sits between:

  • Ch.5 (Reading the Fields of our Energies) — the symbolic-methodology chapter that installed khyil-khor-as-lived, pawo/khandro framework, symbol-as-interface, and Ri-med-as-stance.
  • Ch.7 (White Khandro-Pawo Display) — the second element chapter, addressing water.

Ch.6 is the first application of the full Ch.1–5 framework to a specific element. Reading it is the reader’s first chance to verify whether the framework lands: whether the five-element symbolism is “completely workable in every moment” (Ch.5) or merely doctrinal.

The chapter’s deliberately modest scope (11 pp — much shorter than Ch.2, Ch.4, or Ch.5) signals that element chapters are not meant to be exhaustive theoretical treatments but lived-recognition-guides. The reader is expected to supply the missing particularity from their own experience of the element; the chapter gives the coordinates.

Pages Created / Updated from Ch.6

Created:

  • Spectrum of Ecstasy - 11 Ch.6 Yellow Khandro-Pawo Display (this source page)
  • Rinchen — the wish-fulfilling gem; earth-element Tantric symbol; multi-faceted jewel reflecting all directions equally
  • Wisdom of Equanimity — earth-element’s wisdom emotion; equality of reflection; primordial freedom from attachment
  • Fear of Poverty — the diagnostic signature of earth-neurosis; origin “in the whisper of a suspicion at the back of the earth element neurotic’s mind that he or she might not really exist at all”

Updated:

  • Five Elements — earth element fully developed with Ch.6 detail
  • Pawo — earth-pawo further development (colossal enduring ruggedness unpacked)
  • Khandro — earth-khandro specification (the spatial/feeling inner energy of earth’s equanimity)
  • Form Qualities and Emptiness Qualities — earth pair enriched with Ch.6 “fear of poverty” origin-analysis
  • Three Poisons — earth/pride mapping confirmed at chapter level
  • Embracing Emotions as the Path — earth-column filled in with wisdom-of-equanimity
  • Ngak’phang — fossilised-conch spiral earrings detail as wearable impermanence-teaching
  • Symbol — rinchen added as earth-element symbol
  • Spectrum of Ecstasy — Ch.6 entry
  • Vajrayana — the transformation-vs-renunciation distinction from the Adventurous Innocent passage

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