Konchok Lhundup (Ph.D. student)

Department of Moolshastra

Central Institute of Higher Tibetan Studie

Abstract

This article presents an analysis of a classical Tibetan Buddhist treatise on the nature of the human body, its composition from the six elements (khams drug), and the process of embryonic development as understood within the Vajrayana (tantric) tradition. Drawing on authoritative sources including the Kalachakra Tantra, the Hevajra Tantra (Dpal bde mchog ), and the Vajramala Tantra (Rdo rje phreng ba), the text describes the stages of conception, the entry of the intermediate-state being (bar do ba) into the womb, the determination of biological sex, and the month-by-month growth of the fetus through the activity of the five root winds (rtsa rlung lnga). These accounts reveal a sophisticated pre-modern science of embodiment that integrates metaphysics, cosmology, and physiology.

1.  Introduction: The Body as an Assemblage of Six Elements

In Tibetan Buddhist tantric physiology, the human body (lus) is defined as an assemblage of six elements (khams drug): hair, skin, blood, flesh, bones, and marrow. This understanding is stated explicitly in the commentary on the Kalachakra Tantra^[1]:

“The collection of the six elements is called the body: hair, skin, blood, flesh, bones, marrow, and so forth constitute the body. From the abridged tantra, the commentary to the Kalachakra, the root tantra’s 12,000 verses, known as Vimalaprabha (‘Stainless Light’): ‘In this body, the assemblage of elements — hair, skin, blood, flesh, bones, marrow, and so forth — becomes [the body] through eating and drinking all six tastes: salty, sweet, hot, cold, bitter, and sour — it is through consuming these that the assemblage of elements arises.'”

The text further distinguishes three levels of the body: the gross body (lus rags pa), composed of flesh, skin, and bone; the subtle body (lus phra ba), comprising the channels (rtsa), the winds

(rlung) flowing within them, blood, lymph, and the bardo body; and the very subtle body (lus shin tu phra ba), which is the finest wind that is of one nature with mind, as well as the dream body that arises from the activity of that very subtle wind-mind. This threefold classification is also cited in the Gsang chen nyi zla’i dkyil ‘khor (“Secret Great Mandala of the Sun and Moon”).

2.  Conditions for Conception

The text provides a detailed account of the necessary and sufficient conditions for conception to occur. The consciousness of the intermediate-state being (bardo being, bar do ba) — driven by the afflicted mind (nyon mongs pa can gyi yid) — seeks a place of rebirth. For entry into the womb to succeed, several conditions must converge:

• The mother’s womb and the father’s and mother’s reproductive substances (khu khrag) must be without defect.
• The parents must be attracted to each other and engaged in union.
• The mother must be in her fertile period (zla mtshan, “the sign of the moon”).
• The bardo being must be nearby.
• The combination of white and red elements (kha dkar dmar, the father’s white and mother’s red reproductive drops) must have mixed in the womb — this is the primary causal basis (rgyu) of the forming body.

Various defects can prevent conception: defects in the womb due to wind, bile, or phlegm disorders; a lack of white reproductive substance from either parent; deterioration of one of the seeds; a lack of the karma that would connect the parents and child. The Vajramala Tantra states that the wind-consciousness that is bewildered enters the space that is like the sky of the father, and at that moment attraction arises. When the fire and sun appear in the channel at the secret place (gsang gnas) bearing the sign of the moon, extreme attachment overwhelms, and the wind entering through the father’s mouth becomes the seed (sa bon) from which the being arises.

3.  The Three Modes of Entry into the Womb

The text identifies three modes by which the consciousness of the bardo being enters the mother’s womb:

3.1  Entry through the Crown of the Father’s Head

The bardo being, seeing the two parents united, abandons its own support body out of desire and enters through the father’s crown (spyi bo) — riding the wind as one rides a horse — into the mother’s womb. This is cited from the Rnam gzhag rim pa of Acharya Nāgābuddhi ^[2] ‘Seeing the two sense faculties united, [the bardo being,] wishing to experience desire, without abandoning the intermediate state, rides as if on a horse — the master of consciousness riding the wind vehicle

— and comes swiftly, entering through the door of the all-illuminating (Vairochana) in an instant.’

3.2  Entry through the Father’s Mouth

The bardo being, accompanied by the wind called we shes (“throat-wind”), enters through the father’s mouth, mixes with the drop (thig le), and enters the mother’s womb. This is cited from the Hevajra Tantra (Dpal bde mchog ‘byung ba):^[3] ‘Seeing the parents’ union and the like, the passionate being, riding on the wind vehicle like riding a horse, comes in an instant, very swiftly. Full of joy and power, it enters through the mouth.’ The same is confirmed in the Vajra Dignity Tantra (Rdo rje dpal mchog chen po):^[4] ‘If one is to be born as a human, seeing the parents in union, tormented by suffering, swift as a rider on a mount, relying on the wind vehicle, one comes swiftly in an instant… and with a joyful, blissful thought, enters through the mouth.’

The text clarifies that it is the father’s mouth through which the bardo being enters to reach the mother’s womb, and this is confirmed by the Vajramala Tantra: ‘At that time, under the power of attachment… at the door of the vajra and lotus united, the entering [being] through the father’s mouth-wind — at that time it becomes the seed; from the seed, the being arises.’

3.3  Entry through the Birth Gate of the Mother’s Womb

The Abhidharmakosa (Chos mngon pa’i mdzod)^[5] explains the third mode: ‘The bardo being does not enter by piercing through the belly but through the birth gate (skye gnas kyi sgo). For this

reason, whoever is born later from the same womb is called the younger sibling, and whoever was born earlier is called the elder sibling.’

4.  Determination of Biological Sex

The text describes how biological sex is determined at conception through a combination of the bardo being’s mental state and the direction of wind-flow at the moment the white and red drops (kham dkar dmar, the combined parental reproductive substances) descend:

The Mahasukha-utpada Tantra (Dpal bde mchog ‘byung ba) states:^[6] ‘The wise one precisely indicates the moment of descent of the seed: whichever [wind] flows from the right, in all cases [the being] will be born male; whichever flows from the left will certainly become female; whatever seed flows through the central [channel] will always become a hermaphrodite (ma ning).’

The Mahayana sutra on the entry into the womb by the noble Ayushman Nanda (Dga’ bo la mngal du ‘jug pa bstan pa) confirms:^[7] ‘When the two parents meet, if [the being] is to become male, attachment arises toward the mother and aversion toward the father… if it is to become female, attachment arises toward the father and aversion toward the mother. If these kinds of aversion and attachment do not arise, entry into the womb will not take place.’

5.  Month-by-Month Embryonic Development

Once the consciousness has entered the womb, the five elements work together to build and mature the body. The Vajramala Tantra states:^[8] ‘From consciousness, wind arises; from wind, fire; from fire, water; from water, earth arises correctly; from these, the aggregates arise.’ The development is organized into thirty-eight weeks (seven-day periods), over the course of nine months, mediated by ten successive winds.

Month One — Five Developmental Stages:

The first month involves five stages (gnas skabs lnga): (1) Nur nur po — a soft, jelly-like mixing of the white and red substances; (2) Mer mer po — a bubble-like stage, soft on the inside and enclosed externally, like a water bubble, lasting seven days; (3) Ltar ltar po — both inside and outside become firm, like coagulated yogurt, lasting seven days; (4) Gor gor po — resembling flesh produced from churning yogurt into butter, with very soft skin, lasting seven days; and (5) Mkrang ‘gyur — by the twenty-ninth day, through the activity of the life-sustaining wind (srog rlung) and the four elements, the central channel (dbu ma) together with its supporting channels — approximately 12.5 finger-breadths in length — forms, along with the subtle channels that serve as bases for the ten winds of the heart wheel, and the sixty-four channels of the navel wheel. This is described in the The Glorious Arising of Cakrasaṃvara:⁹ ‘The first form is nur nur po; the second is mer mer po; the third is ltar ltar po; the fourth is gor gor po. Impelled only by the winds, [it] becomes like a form of flesh.’

Month Two:

Five protrusions appear — two arms, two legs, and the head — giving the body the appearance of a tortoise (rus sbal). The life-sustaining wind (srog rlung) divides into two: one moves upward and the other (the downward-expelling wind, thur sel gyi rlung) moves to support the extremities. The thirty-two subtle channels of the secret place (gsang gnas kyi ‘khor lo) also form. The Vajramala Tantra states:¹⁰ ‘In the second development, again mixed with blood, through the division of above and below, the life-wind goes in two; through the coming and going of the downward-expelling wind, [the body] takes on the form of a tortoise.’

Month Three:

The downward-expelling wind dries out the tortoise-stage form; all five limbs are complete, but slightly hunched — resembling a wild boar (phag rgod). The equalizing fire-wind (me mnyam gyi rlung) is generated; its basis is the navel. The Vajramala Tantra:¹¹ ‘In the third development, having

⁹ The Great King of Tantras Entitled The Glorious Arising of Cakrasaṃvara (dPal bDe mchog ‘byung ba zhes bya ba’i rgyud kyi rgyal po chen po), Lhasa Kangyur, Tantra Section, Vol. Ga, p. 4.

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consumed blood and reproductive fluid, the mass of downward-expelling wind, dried, gives rise to all-pervading wind; looking upward, the body takes on the form of a wild boar.’

Month Four:

Through the equalizing wind’s ripening, the limbs expand, the head rises slightly, then the upwardfacing gaze is dropped and the face looks downward — taking on the form of a lion (seng ge). The upward-moving wind (gyen rgyu’i rlung) is generated; the subtle channels of the crown wheel (spyi bo bde chen gyi ‘khor lo) and throat wheel (mgrin pa longs spyod kyi ‘khor lo) also form, with their basis being the throat (mgrin pa). The Vajramala Tantra:¹² ‘Again in the fourth development, having consumed blood and reproductive fluid, the upward-moving wind is drawn back and moves downward; in the form of a lion, the all-pervading wind (khyab byed) is spread.’

Month Five:

The upward-moving wind causes the formless aggregates (four) and the form aggregate to expand gradually; the child moves and trembles in the womb; the body, fully curled, resembles a small human (mi’i thung lta bu). The pervasive wind (khyab byed kyi rlung) is generated; its basis is the twelve major joints. The Vajramala:¹³ ‘In the fifth development, as blood and reproductive fluid increase, the equalizing wind trembles, and the form of fire gradually goes; the equalizing wind spreads the all-pervading wind, through which movement and trembling occur; when the five aggregates are complete…’

Month Six:

The pervasive wind produces the two eyes and the earth element; it also generates the naga-wind

(klu’i rlung) or flowing wind from the five branch winds. The Vajramala:¹⁴ ‘In the sixth

¹² Śrī Vajramālā Abhidhāna: The Secret Elucidation Revealing the Essence of All Tantras (rNal ‘byor chen po’i rgyud dPal rDo rje phreng ba mngon par brjod pa rgyud thams cad kyi snying po gsang ba rnam par phye ba zhes bya ba), Degé Kangyur, Tantra Section, Vol. Ca, p. 243, l. 2

13 bya ba), Degé Kangyur, Tantra Section, Vol. Ca, p. 243, l. 3

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development, the earth element, the two eyes, and the pervasive wind spreads the naga-wind; the essence of wind-phenomena increases.’

Month Seven:

The naga-wind generates the faculty of the ears and the water element; it also produces the turtlewind (rus sbal rlung). The Vajramala:¹⁵ ‘In the seventh development, the water element and the nostrils appear; the naga-wind spreads the turtle-wind, which gives without duality.’

Month Eight:

The turtle-wind generates the faculty of the nose and the fire element; it also generates the tortoisewind of the lungs (rtsangs pa’i rlung). The Vajramala:¹⁶ ‘In the eighth development, fire and the opening of the nose appear; the turtle-wind spreads the lung-wind, causing one to know one’s own nature.’

Month Nine:

Through the ripening of the lung-wind, the faculty of taste arises through the tongue; tastes are experienced; the channels connected with the mother’s channels are severed, causing the feelings of hunger and thirst. The lung-wind generates the divine-gift wind (lha sbyin gyi rlung). The Vajramala:¹⁷ ‘In the ninth development, the wind element and taste are perceived; the great wind called rtsangs pa spreads the lha sbyin wind.’

Month Ten:

The divine-gift wind generates the faculty of the body and the space element. It also generates the ‘victor over the bow’ wind (gzhu las rgyal rlung), which has the character of collecting all winds, pervades the space with subtle, unobstructed characteristics, flows through the hollow tubes of the channels and intestines, opens all nine gates of the body, takes on the highest bodily sensation of

¹⁵ Śrī Vajramālā Abhidhāna: The Secret Elucidation Revealing the Essence of All Tantras (rNal ‘byor chen po’i rgyud dPal rDo rje phreng ba mngon par brjod pa rgyud thams cad kyi snying po gsang ba rnam par phye ba zhes

bya ba), Degé Kangyur, Tantra Section, Vol. Ca, p. 243, l. 5

16 bya ba), Degé Kangyur, Tantra Section, Vol. Ca, p. 243, l. 5

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touch, and holds the characteristic of unified contact. The Vajramala:¹⁸ ‘After that, in the tenth development, the lha sbyin wind spreads the gzhu rgyal wind… The ten kinds of knowledge of the

Buddhas are thus to be explained.’

6.  Summary of Aggregate and Channel Formation

The text concludes with a summary of aggregate (phung po) and channel (rtsa) formation: months one through three, relying on the life-sustaining, downward-expelling, and upward-moving winds, complete the aggregates of consciousness and mental formations; months four and five, through the all-pervading and equalizing fire winds, complete the aggregates of perception and feeling — thus the five aggregates are complete through the five root winds. From month six onward, one sense faculty per month is completed through successive winds.

Regarding the channels: from month two onward, two new channels form each day; each month produces six thousand channels; over the nine inner months and three outer months (twelve months total), 72,000 channels form in all.

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Biblography:

1. Vimalaprabha (Dri ma med pa’i ‘od) — Commentary on the Kalachakra Tantra (Dus kyi ‘khor lo’i ‘grel bshad). Root tantra commentary in 12,000 verses.
2. Gsang chen nyi zla’i dkyil ‘khor (“The Secret Great Mandala of Sun and Moon”). Source for the threefold classification of the body.
3. Rnal ‘byor chen po’i rgyud dpal rdo rje phreng ba mngon par brjod pa / Vajramala Tantra (“Vajra Garland Tantra”) — Guhyatantra, the heart essence of all tantras, fully revealed. Primary source for the monthby-month embryological account and wind development.
4. Dpal bde mchog ‘byung ba (Hevajra Tantra / “Arising of Supreme Bliss”) — Tantra King. Cited for the stages of entry into the womb and early embryonic stages.
5. Rdo rje dpal mchog chen po / Vajra Dignity Great Tantra — from the non-dual equal-taste tantra of the Victorious Yoga Tantra of all Tathagatas.
6. Chos mngon pa’i mdzod (Abhidharmakosa of Vasubandhu) — classical Indian Buddhist compendium cited for the mode of entry into the womb through the birth gate.
7. ‘Phags pa tshe dang ldan pa dga’ bo la mngal du ‘jug pa bstan pa (“Noble Ayushman Nanda’s Teaching on Entry into the Womb”) — Mahayana sutra on the determination of sex at conception.
8. Klu’i blo’i rnam gzhag rim pa (“Graded Presentation of Nagarjuna’s Thought”) — cited for the crownentry mode of the consciousness into the womb.

[1] Commentary on the Abridged Tantra, the King of Tantras, the Kālacakra: Degé Edition, Kālacakra Commentary (Vimalaprabhā), Śrī Volume, page 118, line 4.

[2] Ācārya Nāgābuddhi Sde dge Bstan ‘gyur. Rgyud. Ngi. Folio 123, Line 7.

[3] The Great King of Tantras entitled Śrī Cakrasaṃvara Udbhava (dPal bDe mchog ’byung ba). Degé Kangyur, Tantra Section, Vol. Kha, p. 266.

[4] The Great Glorious Vajra Supreme Tantra (rDo rje dpal mchog chen po), “The Victorious Great Yoga, the Secret of All Tathāgatas,” First Chapter. Degé Kangyur, Tantra Section, Vol. Cha, p. 303, l. 2.

[5] Abhidharmakośabhāṣya (Commentary on the Treasury of Abhidharma), composed by Vasubandhu. Degé Tengyur, Abhidharma Section, Vol. Ku, p. 119, l. 6.

[6] The Great King of Tantras entitled The Glorious Arising of Cakrasaṃvara (dPal bDe mchog ’byung ba), Degé Kangyur, Tantra Section, Vol. Kha, p. 266, l. 5.

[7] The Noble Mahāyāna Sūtra Entitled Teaching the Venerable Ānanda about Entering the Womb (‘Phags pa Tshe dang ldan pa dGa’ bo la mngal du ‘jug pa bstan pa zhes bya ba theg pa chen po’i mdo), Degé Kangyur, Ratnakūṭa Section, Vol. Ga, p. 238.

[8] Śrī Vajramālā Abhidhāna: The Secret Elucidation Revealing the Essence of All Tantras (rNal ‘byor chen po’i rgyud dPal rDo rje phreng ba mngon par brjod pa rgyud thams cad kyi snying po gsang ba rnam par phye ba zhes bya ba), Degé Kangyur, Tantra Section, Vol. Ca, p. 227, l. 5.