Or are they connected from the per- spective of some corresponding qualities of similarity, like connecting each of the fourteen levels with intiations conferred, connecting the five
connecting the three bodies to the visualization of contracting into clear
500 ?
connecting the three bodies to the visualization of contracting into clear
500 ?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
The signs appearing are said to be fivefold, three per- ceptions from mirage up to fireflies, arising from the four, earth, water, fire, and wind 126lhl dissolving one into another.
"Sky-light" (khadyota) means fireflies as Patsab correctly translated, and is not correctly under- stood as seeing ripples in the sky.
From among the movement into the three total iillminations of the subtle realm, the arisal of butter-lamp flame is the subtle realm mentioned in the Illumination of the Lamp, which is the energy that intensely moves the natural instincts, and when that dis- solves, a vision arises like a butter lamp flame not being agitated by the
Chapter IX- Ultimate Clear Light Transparence ? 489 As for the Integrated Practices statement:
The aggregates and so on enter into the subtle realm. The subtle element enters into the mind.
The first refers to the earth and following dissolutions up to the wind, and the second's explaining the subtle realm entering the mind does not con- tradict the Illumination of the Lamp ' s explaining the subtle element enter- ing into the three luminances. The former is a coarse arrangement and the latter is a subtle analysis arrangement. For example, it is like the Terminal Action Investigation and the Vajra Rosary statement about consciousness, not analyzed into three, entering into clear light, and the Integrated Prac- tices analyzing them into three and mentioning imminence as subsiding into brilliant clear light. Most of the old translations have the final natural total illumination come into the cloudless sky, with the statement "becom- ing constant illumination, mere clear light is fifth. " Compared to some texts' and some translations' "dissolving into total illumination," the former is correct, since for clear light to arise the three luminances must dissolve. The Illumination of the Lamp speaking as it does is an abbre- viation; if you analyze things, [262al you must accord with the Self- Consecration and Integrated Practices statements that mind dissolves into mental function, mental function into mental imminence, and immi- nence into clear light. As for the process of arising of the time of the three luminances, you should interpret according to the previously quoted Inte- grated Practices statements such as:
Second, luminance is like moonlight. When the Integrated Practices mentions:
First one sees such as mirage endowed with the mass of five colored light rays
it is abbreviating, not mentioning smoke and so on the three [other signs]. For a more detailed presentation, you must have the four signs as mentioned in the Further Tantra and the Illumination of the Lamp.
By those five signs you will attain nirvana, objective clear light.
mination ofthe Lamp follows [Nagabodhi's) the Terminal Action lm? esti- gation :
To provide evidence for earth dissolving into water and so on. the lllu-
490 ?
Brilliant Illumination of the Lamp
As previously occurred,
One dissolves by this process, First earth enters water,
Water dissolves into fire,
Fire dissolves into wind,
Wind dissolves into consciousness. Consciousness proceeding into holding, And from there enters into clear light.
Then becoming a gandharva fairy, One is reborn, driven by evolution. Thus being born thousands of times,
One is born again and again.
Totally erring as the natures cycle,
This is not the sphere of the dogmatists. Total knowledge of luminance,
Is not to be known by [ordinary] beings.
This quote [262bl is from the text of Nagabodhi, and is not, as Bhavyakirti thought, the Terminal Action Investigation Satra. Here, consciousness entering into clear light is total luminance dissolving into clear light, and is not the dissolution of the instinctual natures. This shows the basic death process, which is similar with the path entrance into clear light in the arisal of the signs of mirage-likeness and so on, so it is not good to say they are not similar: because, in attaining buddhahood in the between, the forms of mirage and so on [also] arise; in the measure of stabilizing or not the sign-experiencing awareness engaged in this life's process of entering into clear light, there is the distinction of its being similar to the five signs such as mirage; [in regard to] the measure of stabilizing or not as stated in the Integrated Practices the distinction is accepted of arising in the form of mirage and so on as stated in the Illumination of the Lamp; and in the Personal Instruction [of Manjushrr] Commentary [Vitapada
mentions how] the four signs each become more clear than the other. These signs arise at the times of the evaporating earth element and so on, of the sense wind-energies being ready to reverse within - of the reversing, and of the ceasing. That process also has a base reality time and a path time, and the latter occurs on many lower and higher occa- sions such as body isolation and so on; so all mentioned should be
Chapter IX- Ultimate Clear Light Transparence ? 49 1
specifically distinguished. Further, when the energy that moves the in- stinctual constructs dissolves, the vision like a butter lamp arises. At the time of the luminance intuition there is a vision like moonlight. Those two are sequential, and at the time of the emerging order, from luminance intuition up to clear light, and at the time of the reversing order, from clear light up to luminance, mirage and so on l263aJ the four arise. at the former time before luminance and at the later time after luminance. In this context, when the mind is held, contracting again and again through the two contemplations, though [the signs] occur, it is not good [either] to connect each sign to the specific contraction of the three holistic con- templations, [or] to connect each sign to the specific contractions of the three spiritual heroes of each holistic contemplation.
experience, the objective aspect of clear sky arises, while on the occasion of the objective clear light, even the subtle dualistic perception declines and the simile of sky applies to its lack of fabricative taint, but it does not arise in such a form [of clear sky]. When the genuine intuition of the three voids of the path is produced, whatever is experienced appearing as an object is perceived as like moonlight, undivided in any direction, but it is not the perception of a specific round orb, as moonlight-likeness and so on is the perception of moonlight-likeness that arises at the time of the three voids' intuition. As soon as the luminance that is moonlight-like contracts, it is not certain that sunlight-like radiance is produced, since it can happen that there is a [moment of] staying between the two. Since in that case also it happens that a clear sky-likeness arises, in regard to the process wherein that and the fourth void arises, there is a great difference. Entering clear light by the sequence of five signs not to be surpassed by
into the world realms. It should be explained according to the Chag
within her or her skin apart from sky or void or other relative beings and things, but perhaps amazedly in orgasmic intelligent bliss merges nondually with all relatives and absolutes.
? On the occasion of the illustrative, metaphoric clear light, within its
the vajra path, there is stability, and [there is] purity, as sky radiates out
translation, "By the process of the truth body [263bl it should be pervaded. " As for the meaning of radiating out into the world realms, it is that the intelligence pervades the nature of all inanimate and animate things. 143 As for the statement not to surpass the sequence of the five signs, though
143 This the attainer of this clear light transparence no longer sits like an alienated individual
492 ? Brilliant Illumination ofthe Lamp
it is possible that at the first time there might be a slight indefiniteness about one or two of them, when one knows well how to meditate on the voids of the corresponding or non-corresponding orders, they will defi- nitely arise in the proper order.
Here mainly this should be contextualized within the objective clear light, but before one reaches there one must familiarize oneself again and again with the illustrative, metaphoric clear light, so one should understand these explanations also at the occasion of the lower path.
CHAPTER X
The Perfection Stage of Communion
[26. 1b. 3-277b. 2]
[ VI. B. 3. b. ii. c '3 'd 'ii 'o " -
separab l y !
The second has two parts: [ 1 "] Explanation of the meaning of the Five Stages and Integrated Practices passages; [2"] Explanation of the two branches coming from the Further Tantra.
[VI. B. 3. b. ii. c'3'd'ii'o"l" - Explanation of the meaning of the Five Stages and Integrated Practices passages]
The first has two parts: [a"] Question; and [b"] Answer.
[VI. B. 3. b. ii. c'3'd'ii'o"l "a" - Question] From the Integrated Practices:
Divine Lord! How do you enter the ultimate reality, become insubstantial, and then resurrect yourself? What is the experience once you have confronted this? What is it to become immune to regression? What is the import of freedom? Why are you liberated? Who is liberated?
These are six questions asked in order to determine the stage of communion. In regard to the first of these, it is, "what is the process through which the third stage magic body enters ultimate reality, becomes puri-
fied, and once again arises from the clear light? "
The second [264aJ question is "In this unexcelled vehicle one gains
experience through confrontation [with reality] by means of the stages such as the first bodhisattva stage; what is the stage of producing experi- ence of the path of progress, through confronting the fruition? " Here Chag's translation has "What is the coming to the experience of the noble bliss here? '' But the previous version is preferable.
The third question is "What is the boundary between regressing and not regressing into the life cycle? ''
493
? ? ? The perfection stage of the two realities in-
4Q. 4 ? Brilliant Illumination of the Lamp
The fourth is . . What is the freedom, where you are free from what? "
The fifth asks the reason, . . What is the reason you become free or Iiberated'? "
The sixth asks the actuality of the person, "Who is the liberated one? "
There the Chag translation leaves out the two latter, and asks "From what is there liberation? " But the old translations are better.
The vajra master spoke. "Great being! Excellent! Excel- lent! The stage of arising from clear light is not the sphere of those who look away from the transcendent buddha's private instruction. It should be realized follow- ing the glorious Esoteric Community. Listen with mind
one-pointed ! "
Thus, [in the Integrated Practices] having instructed the disciple to listen, he explained the meaning inquired into. There are four parts to his answer: [i"] The answer to the second question; [ii"] The answer to the third and fifth questions; [iii"] The answer to the first question; and [iv"] The answer to the fourth and sixth questions, along with some remaining thoughts.
The answer to the second question] First: the Integrated Practices explains :
In this Vajra Vehicle, by learning the creation stage, [264bl you will attain the eighth [bodhisattva] level. Until the perfection stage is attained, you should propitiate the spiritual friend. By clearly realizing body, speech, and mind, you attain the tenth level and specifically attain the magical samadhi. By truly realizing the magical samadhi, you specifically attain the clear light that purifies the three luminances. Arising from the non- luminous clear light transparence,144 by the process of
? ? ? ? (cont 'd)
I VI. B. 3. b. ii. c '3 'd 'ii 'B " I "b , - Answer]
[VI. B. 3. b. ii. c'3'd'ii's"l"b"i" -
144 This is why I occasionally substitute or add "transparence" for or to "clear light. " Clear light can be understood as more light than clear, and its nonduality beyond light
abiding in the communion, you evidently manifest the buddha deeds, and will abide being adorned by all the excellences of the vajra-like samadhi.
Here the Chag translation says:
. . . You attain the tenth level, having realized the isolation of body. speech, and mind, and then you specifically attain the magical samadhi . . .
. . . having actualized the buddha body . . . .
This makes the previous translation clearer.
Except for merely mentioning "ten stages," there is no mention in
the father and son treatises of any name of the level or any meaning of the name. In the Vajra Rosary statement:
The vase initiation is the eleventh [level], and the higher three initiations [go up] to the fourteenth, each initiation [representing] a level;
except for [giving] a mere enumeration of fourteen levels, it does not state the name or meaning of any level whatsoever; and the Revelation of the Hidden Intention, except for stating:
Where the buddhas rely Is the thirteenth level
gives neither the names nor the meanings of the thirteen [levels] ; nor are they stated in any other Root or Explanatory Tantra. By the key point of that fact, [265aJ disagreements arise. The Integrated Practices Commen- tary says:
When one reaches the heat at the end [of the application path], [Before the moments of] tolerance and world triumph,
With great and medium [degrees], the application [path
has] twelve levels,
And the extremely joyous [level] is the thirteenth.
and dark can too easily be missed. Transparency is the key to the inconceivability of the vajra realm, not luminosity.
Chapter X- Communion ? 495
? 496 ? Brilliant Illumination of the Lamp And also:
From the extremely joyous [level]
To the Dharma-cloud [level],
Those who have attained them, afterwards Develop them through the communion [stage].
Thus, by dividing each of the branches of the application path, heat, peak, tolerance, and triumph, into three, small, middle, and great, there are twelve levels [therein], with the extremely joyous level being [counted as] the thirteenth, [at the beginning of the vision path]. And the vajra recitation leads to the attainment of the eighth level, the medium toler- ance, the mind isolation to the small or medium triumph, the magic body to the great triumph, the clear light to the first of the noble ten stages, the extremely joyous, the thirteenth in relation to the twelve levels of the application path. Finally, he says that the communion [stage] purifies the already attained levels. Thus it is evident that the creation stage carries one through the seventh level.
Lak? hmi takes the ten [bodhisattva] levels, such as the extremely joyous and so on, saying that:
The creation stage along with the body isolation as the eighth level, and by implication the vajra recitation as the ninth level, the experience of the three luminances, since they master intuitive wisdom, as attainment of the tenth level, and the magic body, since it is the aftermath attain- ment of that is also only the tenth level, since it is not the stage of a [separate] level. The clear light [stage] is attained as the eleventh, all-luminous, level, and the com- munion, being its aftermath attainment, is also only the eleventh level. As for the beginner's level, it is attained by meditating the [four divine] abodes of Brahma and so on. As for attaining buddhahood in that very life, that is
the thirteenth level.
as the extremely joyous and so on, and considers that the consummation
The Moonlight Commentary explains the ten stages of the extremely joy- ous and so on l26SbJ but does not clearly give a way of connecting the levels. A certain ancient expert in the Community takes the ten stages such
of the creation stage leads to the attainment of the immovable and the
Dharma-cloud [levels]. His intention is to hold that these are not attained by way of completing all the qualities of those levels, but only that these [Unexcelled Yoga stages] are substitutes [for the levels].
A certain Tibetan expert claims that those paths attain the acutali- ties of those levels: [applying1 to the ten stages such as the extremely joyous the meaning of the Unexcelled Clear Articulation quote:
The unexampled, the endowed with wisdom, And the vajra level is the thirteenth;
-and [following] Abhaya's Transcendence Vehicle explanation of the ten stages, that the tenth level is threefold, including the tenth level [alone], its distinctive path, and its unobstructed path, [he equates] the distinctive path with the "unexampled," the unobstructed path with the "endowed with wisdom," and the all-luminous with the "vajra level. " That kind of thirteenth level is accepted [by this expert] as the Revelation ofthe Hidden Intention explanation of the thirteenth [level] of universal void clear light, and also [he claims that] the intention of the Integrated Practices is that the magic body is the eleventh level and the clear light is the twelfth level, the very same thing [taken to be] the thirteenth, when counted from the positive orientation practice level. He also explains that thirteenth stage intended by the Vajra Rosary Tantra's is the stage of clear light. Accord- ing to this, the communion [stage] must be taken as the fourteenth level.
quently stated that the learning levels for the nobles are the ten stages
the all-luminous; and there is also a mention of the alienated individual's positive orientation and beginner's levels. From the Mantra [systems],
the all-luminous, and the elixir-luminous. The Hevajra and the Samputa
maybe the same as the previously mentioned twelve stages.
There are three different naming systems for the thirteen, as men- tioned by Abhaya, and since they are nobles' levels, if you add the posi- tive orientation level to them, you have the fourteen vajra levels. Thus
Chapter X- Communion ? 497
Concerning this, in the Transcendence Universal Vehicle it is fre- such as the extremely joyous, and the nonleaming [level] is the eleventh,
there are enumerations of twelve, thirteen, [266a] and fourteen. As for their names, the Vajra Essence Ornament Tantra mentions twelve, including
[Tantra] and so on mention a different twelve and also a corresponding twelve such as the extremely joyous. The Sheaf of Instructions and other
are included by implication, but I wonder if this latter [arrangement] is
such works explain that the positive orientation and all-luminous levels
49R ? Brilliant Illumination of the Lamp
the number of levels is more than in the Transcendence Vehicle, but this does not mean there is a Ievei iof buddhahood) above the )Transcendence Vehicle] eleventh all-luminous level. The Root Tantra states:
One becomes a bodhisattva, Abiding on the ten stages
in the context of the communion stage. The Illumination of the Lamp gives the meaning of this as "the ten stages are the ten light rays, where one totally abides. " And this ten stages should be taken as the extremely joyous and so on, the [usual] ten. The creation stage is stated to lead to the attainment of the eighth level and the vajra recitation also. Of these the first can be understood as referring to the bare attainment of the eighth level, and the second should be understood as connecting to the ninth level, as exemplified by the transcendence eighth level, intending that the perfection stage body isolation is categorized within the vajra recitation. The Five Stages explains that by experiencing the three lumi- nances one abides on the tenth level [266bl and the Integrated Practices has a second statement that by realizing body, speech, and mind one attains the tenth level. These two can be taken as the same in meaning, as the sixth chapter of the Illumination of the Lamp explains that body, speech, and mind, are luminance, radiance, and imminence. All of this
connects mind isolation with the tenth [bodhisattva] level.
Kanhapa, in comment on connecting the experience of the three lumi- nances with the tenth level, explains it as attaining the self-consecration, which can be taken as attaining the magic body relying on mind isolation; and connecting that with the tenth level is the import of the Integrated
Practices.
That adds some upper part to the transcendence tenth level. As for placing the clear light [stage] and learner's communion [stage] below the tenth stage, it is understood by the previous explanation of the system of adding the unexcelled path upon the ten stages of the transcendences, whereby placing the nonleamer's communion stage in the eleventh all- luminous is also understood.
As for the two Tantras explaining clear light as the thirteenth level, it depends on counting the positive orientation level, and also is exempli- fied by the learner' s communion.
If, you might wonder, such is the way of connecting the levels, when you complete the path of each occasion such as the creation stage
? light?
Though you attain the third stage magic body, if you do not realize
clear light, since it is stated that you eliminate cycling under the power of addictions, just by the fact that the path has been consummated l 2ti7a l in its own context, it is not only that you do not attain the tenth level, you do not even attain the noble level. Hence, those ways of connecting do not imply that you attain by the way of perfecting the qualities of the levels such as the extremely joyous. There seem to be many other fatal flaws in the position that consummating the creation stage leads to the actual attainment of the immovable level. Therefore, the proceeding to the tenth level by means of the Transcendence Vehicle is explained as being substituted for by proceeding from the creation stage of this path to the magic body stage. Accordingly, these paths of this vehicle can substi- tute for proceeding up to that stage by other vehicles for buddhahood. Thus it is said when these [mantric] paths are attained, one has attained up to the tenth level, and it is not necessary for it to be attained in a com- plete mutual matching up of the qualities of the paths.
Further, the creation stage is the means of evolving toward the complete generation of the realization of the perfection stage, and the developing of the last of that is like just barely attaining the eighth level. The previous developments are connected to the seventh level, but not connected in the way where it can be said [with precision that] this dis- tinctive quality of the creation stage is this quality of the seventh level.
Furthermore, when you finalize the creation stage, in ordinary [reality] you can enter at will into an extremely stable nonconceptual samadhi and attain total purity of perception of animate and inanimate worlds as measureless mansion and deities; and this is just like the eighth bodhisattva level. With that as preliminary, relying on body isolation and then moving to practice speech isolation, as the Integrated Practices says, you can accurately attain the tolerance of the birthlessness of things. Then having purified the energy, the root of speech, you attain mastery of
that, just as in the ninth level you master the intuition of the purity of
Chapter X- Communion ? 499
paths to a single session of a creative contemplational performance, or
and so on, are you attaining completely the excellent qualities of those levels such as the extremely joyous?
Or are they connected from the per- spective of some corresponding qualities of similarity, like connecting each of the fourteen levels with intiations conferred, connecting the five
connecting the three bodies to the visualization of contracting into clear
500 ? Brilliant Illumination of the Lamp
speech in teaching the Dharma. l267bJ Relying on completing speech iso- lation, you achieve the magic body from the wind-energy-mind achieved in the mind isolation, and you will attain the conferral of initation from the buddhas, just as on the tenth level you attain mastery of evolution, and you apply the bad evolutionary instincts that cause an inferior body to become the cause of the perfected body, and also you attain the conferral of the initiation by magnificent light rays, since you transform the wind- energy-mind that causes the ordinary body into being the cause of the beatific body.
Just as on the tenth level, you complete the stores of the path that cause? you to have the powerful ability to overcome the obscurations to the realization of voidness and you have nothing new to learn on your own path, so depending on attaining the magic body you enter into clear light. Also, since subsequently attaining communion is similar to that [tenth level], those stages are connected to the tenth level.
Paths are dividing into [those of the] alienated individual and [those of the] noble based on whether one has or has not attained the noble levels by realizing or not realizing reality directly. If you make the alienated indi- vidual paths into the two, of accumulation and of application, and so begin from the common paths, as long as one cannot develop direct experi- ence of the void by forcing the wind-energies into the dhati by the power of meditation and dissolving them there, one is on the accumulation path. When one can do that, it becomes the application path up until [having become] a magic body one still cannot realize directly thatness through bliss. Then, until one attains communion by means of the objective clear
light, it is taken as the vision path and the joyous level. And finally, until one attains the nonlearner's union by means of the learner's union, it is taken as the meditation path and the ninth level.
Second: The answer to the third and
Those who have attained a magic body can still regress as long as they have not clearly realized ultimate reality. The reason for that is ex- plained in the Integrated Practices in saying that:
As long as the three luminances have [not] purified it, l268al consciousness is [still] imaginatively constructed, and as long as that obtains, there is the continuum of the
? IYI. B. 3. b. ii. c'3'd'ii'B"l "b"ii" -
fifth questions]
Chapter X- Communion ? 50 1 instincts of addictions, and thereby rebirth continues to
take place.
To not clearly realize [ultimate reality] means to not directly realize [it]. Not realizing in such a way, one cannot completely abandon the seeds of the addictions, thus cannot abandon birth under the power of addictions; which means that rebirth continues to take place by the continuum of the instincts of the addictions. These instincts are the seeds of the addictions, and not the instincts that are posited as objective obscurations. When the magic body is attained, it is certain that buddhahood will be attained in that very lifetime. Therefore, though it is not that there will again be birth under the power of evolution in the life cycle, "if thatness is not directly realized" is setting a hypothetical limiting case; as for example, saying that if Shuddhodhana's son Siddhartha had not renounced the home life he would have become a universal monarch.
Thereby it shows that until one attains the fourth stage one does not directly realize the import of thatness. In that context, when the three luminances are purified, even subtle dualistic perception is purified, and intuitive wisdom enters into experiential unity with the reality of thatness just like water flowing into water. As the Integrated Practices states just after the previous quote:
When one is free from any other thoughts, that is the state of purity . . .
citing as evidence the Glorious Supreme Prime statement that the place of purifying the three poisons is the place of the spirit of enlightenment, and quoting the statement of Master Kambala that, as a method of achieving the inner reality;
Freedom from the coarse nature of sound, from the subtle nature of thought or intention, [268bJ and from [all] thoughts and intentions, that is the place of the supreme of yogi/nis.
Here the Chag translation reads "that freedom from all thoughts," indi- cating the clear Jight that purifies the three luminances, which is the place which purifies somewhat the seeds of the addictions. Attaining that, there will be no further rebirth under the control of evolution and addict-
ions and so no regression back into the life cycle.
. 502 ? Brilliant Illumination of the Lamp
In the Individual Vehicle. though there is direct realization of void- ness. if one has not become an arhat. rebirth controlled by evolution and addiction is not eliminated. In the Universal Vehicle, once one directly realizes voidness. rebirth and death control1ed by evolution and addiction is eliminated; in this regard, both [esoteric and exoteric] Universal Vehi- cles are the same.
In the [Five Stages '] Second Stage, just after mentioning the con- nection between the creation stage and the eighth level and that one attains the tenth level by means of the three luminances, [Nagarjuna] states that:
Having attained perfect enlightenment,
One fully realizes the pure abode, Irreversible here in this life,
One becomes omniscient in the buddhaverse.
He indicates that through the clear light [stage] one becomes nonregress- ing, implying [one could] regress before that. Since the "pure abode" is as just explained, the Chag translation here is preferable; and I have already quoted the older translation.
[You may well] wonder, "What is the reason that in this vehicle once one has directly realized the thatness reality, one is liberated from rebirth controlled by evolution and addiction? "
[The Integrated Practices] gives the reason just after the previous quote from Kambala:
Wherefore, by this reason, by this stage of clear enlight- enment, one truly attains clear light, the taintless [269? 1 nature of one's body, speech, and mind becomes uni- versal voidness-the reality of transcendent wisdom that purifies the three consciousnesses, and that thought-free and inexpressible condition is the realm of nirvana, form- less, hard to know, delivered from evolution and birth, extremely clear like the light of sun, moon, fire, and
jewels.
"Wherefore by this reason" refers to the process of the art of plunging the three luminances into clear light. That is the one who has attained the magic body employing the art of entering clear light by relying on the two contemplations and the physical consort. That one uses the magic body as the substitute for limitless stores of merit and realizes thatness
Chapter X- Communion ? 503
directly with the distinctive subjectivity of great bliss. And that one is shown thereby to be capable of stopping birth in ordinary existence under the control of evolution and addiction. This means that, although the thatness that is realized also by the Individual Vehicle practitioner and second [by the exoteric Universal Vehicle practitioner! is not objec- tively different, the subjectivity [engaged here in the unexcelled vehicle] is very much more powerful.
Such being the case, the insight path practitioners of the Transcen- dence Vehicle and of the Individual Vehicle do not differ in regard to their realization of thatness. Yet the universalist practitioner, once s/he has that [realization], is able to block regression into the life cycle under the influ- ence of evolution and also obtains twelve hundred excellent qualities, while the individualist does not come to have these things. This is because the former produces and the latter does not produce a greater intensity of that realization by the power of developing or not [269bl the infinite stores of merit on the accumulation path and positive orientation practice level. There also is a great difference [between the two] in the swiftness of the direct realization of voidness; and the qualities derived from it are as [dif- ferent in quantity as] space and the palm of the hand. By this reason you should understand why the universalist does not rush like an [individual- ist] disciple to achieve a direct realization of the thatness reality.
Herein, the direct realization of thatness is very much more swift. And not only swift, but also the store of excellent qualities is obtained in a fashion much superior to other Universal Vehicle paths. Therefore, this path is miraculous! Just as this path and the other two paths differ in abandoning objective obscurations, the latter requiring an incalculable aeon and the former a single human lifetime of the degenerate age, there
is also an extreme difference of speed in abandoning the addictive obscu- rations. Further, by the key point of there being such supreme, exception- ally distinguished properties of effectiveness in abandoning obscurations different from other paths, it is not necessary that this path correspond to others' systems of abandoning the conscious [obscurations] on the insight path and the unconscious [obscurations] only on the meditation path. Like- wise, granted that according to the Transcendence [Vehicle]. there is a difference [between Individual and Universal Vehicles] in that the indi- vidualist is quicker to abandon addictions and the universalist not so quick; herein, from the juncture where one can predominantly meditate by uniting orgasmic bliss and voidness and one practices meditating that,
504 ? Brilliant Illumination of the Lamp
combining it with [the realization of] thatness, it proceeds by the way already explained that is different from other paths. Therefore, this path is different from other universalist [paths] in that it terminates addictions extremely much more quickly.
Therefore, it is stated that the fourth [270aJ stage clear light wisdom- intuition abandons the seeds of addictions, and since there are no con- taminations left in the subsequent attaining of communion, those seeds of addictions are the "instincts" referred to in the stated excellent quality of "liberation from all instincts of addictions. " Thus they should not be taken as merely conscious addictions, but are [also] the instinctual addictions. The objective self habits explained as objective obscurations by other systems, and not only those but the more subtle instinctual objective self
habits considered to be addictive [obscurtions] by the Noble father and sons-as for those, I have already extensively settled them in other works such as the Discrimination between Interpretable and Definitive.
[VI. B. 3. b. ii. c'3'd'ii'B"l"b"iii"-The answer to the first question]
At the time of entering the objective clear light of the fourth stage, the previous magic body is purified and no longer exists-then how does one accomplish the way of resurrecting in the communion body?
The Integrated Practices states, after its statement about how immi- nence comes from objective clear light, from [imminence] comes hot- sunlight-like radiance, and from [radiance] comes cool-moonlight-like luminance:
Therefore, by such sky-like illumination, from the store of luminances that remain the same reality as voidness, all the world realms are illumined. The actuality of the indestructible vajra body, inseverably and indestructibly together like a shadow with its subtle elements, without transmigration and uncontaminated, liberated from all instincts of addictions, accomplished in mastery of what- ever one wishes, like a fish leaping from water, or like suddenly sleeping and awakening, a form of a reality body of supreme joy [270hJ arises; such a form being named . . great Vajradhara," and . . freedom," since one is definitively delivered from all bonds of the life cycle.
? Chapter X- Communion ? 505
And the Esoteric Community Ninth Chapter says. giving the example of how fire is kindled by rubbing fire-sticks together. but cannot be found by searching in each of your hands:
. . . likewise. you should accurately understand the going and coming and so forth of the the vajra-commitment of all transcendent buddhas !
In comment on that, the Illumination of tlze Lamp explains that this state- ment shows that this vehicle is distinctive from all others in its art of pro- ducing the vajra body from clear light; that "all transcendent buddhas" refers to universal voidness, "vajra" refers to great voidness, "commit- ment" refers to extreme voidness, and "accurately understanding" after the three is voidness. "Going" is the going into ultimate reality by the process of those three voids. "Coming" is the coming through the three voids in the reverse order. "And so on" is explained as indicating that there is no going and coming of entering [reality] and resurrecting in the context of the perfection [stage]. This teaches that there is no going and coming in the arisal of the three voids in reverse order in the context of [first] achieving communion and in the forward and reverse order of the four voids in the context of the nonlearner['s communion]. The [Five Stages'] Second Stage also has a quote, already cited, that explains the arisal of the three intuitions from clear light in the context of achieving the communion [body].
Here, you might argue as follows: "Is the communion body achieved immediately upon arising from the objective clear light of the fourth stage? Or is it not? If it is, then it contradicts the previous quote 1 27 1 a l that states that the three voids arise in the reverse order from the clear light of the occasion of achieving communion; for if the communion body were not achieved from the wind-energy-mind of the three voids arising in the
reverse order, then there would be no point in such an explanation. And the explanation of the magic body as achieved from the three luminances along with their wind-energies during the third stage would be incorrect; since the three luminances are required as the cause of achieving that, and a distinction of not requiring them would be incorrect. [On the other hand], if [the communion body] is not achieved in that way, and, not being achieved immediately upon arising from the fourth stage objective clear light, but only after the three voids in the reverse order have already arisen, it necessarily means that it is achieved from the mere wind-energy-mind
? 06 ? Brilliant Illumination of the Lamp
of the first void: and so what is the point of mentioning that "it is achieved from the three voids? " The Integrated Practices statement that the "four voids become one" would become meaningless: since the objective clear light does not exist during the first luminance or its immediate aftermath, the attainment of union would become incorrect; and the process of purifying the achieved between state without any other obstruction after the clear light of death would be contradicted. If you claim that commu- nion is achieved at the time of once again entering clear light after the
last luminance, it contradicts the Five Stages' statement: Arising from the truth limit
One will attain the nondual intuition;
and also the many statements of the Integrated Practices and the Illumi- nation ofthe Lamp that communion is achieved upon arising from clear light. And if it is achieved upon arising from that, then the previous many faults obtain. Thus, you must explain what is this transition where the communion body f27Ibl is achieved from clear light.
[To respond:] In order to understand well the communion [stage], the chief subject of the Glorious Community, you must first understand conclusively the process of achieving the learner's communion. To that end, by having set forth the above doubts, you can eliminate doubts that could possibly arise concerning other final points-this being necessary, [this inquiry] is very good.
In regard to this, the followers of the father and son, commentators on the Five Stages and so on, do not seem to make such a determination. However, Master Go, relying on the above-taught explanation of the voids in the reverse order, explains that the communion body is achieved from the three luminances along with their wind-energies arising from the clear light in the reverse order, and Lak? hmi also explains a procedure wherein the magic body is achieved from the voids arising in the reverse order. Accordingly I have set it forth in that way in another treatise. 145
However, we should determine this difficult point in fine detail.
145 The Great Stages ofthe Mantric Path, its final chapter on the perfection strage.
? The Five Stages states:
Chapter X- Communion ? 507
The aim of beings may sometimes be [realized] By the process of the self-consecration,
Which yokes consciousness with wind-energy. And releases corresponding light rays.
Just as from clear stream water,
The fish leap up so swiftly,
So from the universal void clear light The net of magic expresses itself.
Thus, this body also emerges from the mere wind-energy-mind through the process of self-consecration. As for the meaning of the example wherein the pure magic body emerges like a fish suddenly leaping from clear light transparence like clear stream water, it is employed to illus- trate that it arises from clear light [272aJ without being obstructed by any- thing else. As the Integrated Practices states that, as for the sleep used in the example taught of awakening suddenly from deep sleep, it illustrates clear light, and the awakening is the example for the emergence of the communion body. This also highlights non-obstruction. And as for the four voids becoming one, this fits with the fact that at the emergent order time, the former dissolves into the latter and finally all go into the clear light as one, and does not fit with the reverse order. This is extremely in agreement with the process of the purified base reality, wherein immedi- ately after the death clear light transparence the between is achieved together with the [reverse order] imminence. Hence the communion body is achieved immediately after resurrecting from the fourth stage objective clear light. This still does not contradict the above birth of imminence and
so on from clear light. So, though it is stated that in the time of achieving the communion body the three voids emerge in the reverse order, that is not stated for the purpose of achieving that body.
Here one might object that "Is not communion the simultaneous combination of the objective clear light mind and the pure magic body? Though it is posited that the pure magic body is achieved immediately
after arising from the fourth stage clear light, how can it be posited as the [perfect] communion, since at that time there is no direct realization of the clear light intuition? "
True enough! In this regard one must understand the many Five Stages explanations of the process of attaining communion, which explain twenty-one communions, running from:
508 ? Brilliant Illumination ofthe Lamp
up to:
Abandoning the two notions
Of life cycle and liberation, When all becomes one reality - That is said to be communion . . .
Having abandoned the two notions
Of material and immaterial,
The f272bl lord of yogi/nis who realizes peace- Thereby attains communion.
Here taking the verse "the holistic contemplation . . . " to indicate two com- munions, and the verse "equipoise. . . " to indicate two communions, it is also correct to interpret these passages as teaching twenty-three commun- ions. As for the main communion thus explained, as the Chag translation reads:
The knower of thatness sequentially Understands self-consecration and clear light; And when just those become united,
This is the stage of communion.
the pair here is self-consecration and clear light, and their coming together is explained to be communion. Further, his translation reads:
Having critically understood apart,
The superficial and the ultimate,
When you truly commingle the two, That is pronounced to be "communion. "
indicating that the pair here consists of the superficial and the ultimate, and their mingling is explained to be the communion.
In that regard, before attaining objective clear light, when the magic body achieved from the five energies' light rays is present, the mind is not the clear light of the same taste as ultimate reality. Before attaining communion, when the clear light of the same taste as the bliss- mind ultimate reality is present, there is no superficial reality body that serves as the magic body. Thus there is no communion since these two [realities] are merely alternating. When the body is consummated as the superficial reality magic body called "self-consecration," and the mind is
consummated as the "clear light" ultimate reality, and these combine at one time in one continuum, coming together equally without alternation, then communion is attained. 146 When the main communion of that kind [273a] is first attained, though it is required that those two be combined, there are still other ways of positing it as communion; so any kind of communion attainment need not be posited as achieved by that way of positing. The Sanskrit for communion is yuganadva, where yuga is a pair and adva is nondual;147 interpreting that as meaning that the two mates [of the pair] are not separate through a process of alternation but are complete at one time- [such] is the above-explained communion.
This will be attained when once again entering clear light after arising from the final luminance of the reverse order. The Five Stages often mentions the communion that becomes nondual undisturbed by any ideas, having abandoned dualistic instinctual notions in regard to dual- isms such as life cycle and liberation - this is an example of another way of positing a communion different from the previous way. Taking it that those dualistic ideas subside in the face of the direct realization of the import of thatness, it is already attained from the time of the fourth stage clear light. Thus it is incorrect to say that it is inevitable that this kind of communion must be achieved relying on that being previously present. If you take it that one must have totally abandoned whatever kinds of notions, then that would not be attained until one attained the nonleamer's communion, and that does not fit with the learner's communion. There- fore, communion in this context is just the nondual intuition that abandons
146 This explanation so much reminds me of Tsong Khapa's explanation of the realistic view in the Three Principles ofthe Path, I cannot resist quoting it as an example of how Tsong Khapa's understanding of these profound perfection stage attainments influences the way he teaches the exoteric Dialecticist Centrist view: "Appearance inevitably relative, and voidness free from all assertions-as long as these are understood apart, the Victor's intent is not yet known. But when they coincide not alternating. mere sight of inevitable relativity secures knowledge beyond objectivisms-and investigation of the view is perfect. More, as experience dispels absolutism, and voidness clears away nihilism, you know how voidness dawns as cause and effect-then you will not be deprived by
extremist views. "
147 Here Tsong Khapa seems to mistake the Sanskrit naddha (deriving from naddha "binding") for nadva or even adva (deriving from nondual). Meaning-wise, it is a good play, though I have not yet found anything in the Sanskrit Tantri? : literature to support it.
Chapter X- Communion ? 509
? 5 1 0 ? Brilliant Illumination of the Lamp
all ideas that adhere to truth-status perceived in persons and objects, along with their instinctual propensities.
Here you might object, "Well then, since communion is achieved just after [273b] resurrecting from the first realization of this fourth stage objective clear light, how can such a single session of objective clear light have the power to conquer all the unconscious addictions? "
As for the cause of such an achievement of objective clear light intuition acquiring the mighty power to abandon [addictions], it comes from the force of the frequent contemplation of the magic body and the exemplary clear light, while engaging in the conduct of that occasion. And that is not abandoned at the time of the fourth stage. At the time of the first attainment of the learner's communion, it is posited as abandon- ing unconscious addictions. When such a clear light is realized, one can
remain evenly entranced for a long time - it is not like you get no [water] from the first water-scoop;148 since, if even before that one can focus for a long time on the exemplary clear light, what need is there to discuss [one's ability to focus on] the objective clear light?
The Persona/ Instruction fofMafijushrr] says:
Not perceiving passion, dispassion, and neutrality, The wisdom deity becomes clear in that instant- You should experience that wisdom for eight hours, A day, a month, a year, an aeon, or a thousand aeons.
That is, that a person should meditate the orgasmic wisdom-intuition for as long as his or her strength endures. Here also, the Concise Five Stages explains it very well:
Having attained the abode of clear light, One will cross beyond the life cycle. For the time of one session, one day, One fortnight, one month, or one year, One aeon or a thousand aeons,
One abides there moment by moment-
And wisdom-intuition yoga keeps on coming.
? 148 Khyem pa c1g las med ?
?
b, pa mm - not too sure about what th1s means. Perhaps a prover
?
sort of like "a thousand-mile journey begins with a single step! "
nonlearner's communion. Among the Integrated Practices' and the Five Stages' mentions of communion, there is need of [both] common and specific explanations of both [learners' and nonlearner's communions]. As for the [communion bodies'] lack of [further] soul-migration, having attained that body, its homogeneous [further emanations] can manifest without interruption; [since] this is the attainment of the fully character- ized vajra body [of a buddha]. As for its being uncontaminated and so on, it is the abolition of all addictions.
The Illumination ofthe Lamp states that for the nonleamer's [com- munion] there is no coming back from clear light in the three voids of the reverse order; hence here these things explained in the context of arising in the reverse order should be interpreted as referring to the Ieamer's communion.
In accord with the Chag translation's comment on the line "as for the name that has the nature of matter," "who has the nature of name and matter, that is great Vajradhara," [274bJ the Moonlight Commentary states that "name" is the remaining four processes, and "matter" is the material process. Since that again shows that the communion vajradhara has the nature of merely the wind-energy-mind, it is the answer to the previous "Who is liberated? " As for the lines "the life cycle" and so on, it is
Chapter X- Communion ? 5 1 1
? I have already explained the meaning of the Integrated Practices
the passage from "the store of luminance" up to "having illuminated,'' the light rays of the body achieved from the clear light wind-energy-mind fill the world-realm, just as the sun illuminates the realm of space. As is stated in the Illumination of the Lamp Fifteenth Chapter - in the context
The answer to the fourth and sixth
statement about the four voids 1274al becoming one. As for the meaning of
of elucidating the achievement of communion as previously explained, after manifesting the objective clear light of the predawn twilight - the Tantra's statement that the light rays shine only a hundred leagues around is merely for illustration, and so it is said that light illuminates the world even throughout the billion world universe. As for the statement that there is where one obtains the ten strengths and so on, this should be
[VI. B.
Chapter IX- Ultimate Clear Light Transparence ? 489 As for the Integrated Practices statement:
The aggregates and so on enter into the subtle realm. The subtle element enters into the mind.
The first refers to the earth and following dissolutions up to the wind, and the second's explaining the subtle realm entering the mind does not con- tradict the Illumination of the Lamp ' s explaining the subtle element enter- ing into the three luminances. The former is a coarse arrangement and the latter is a subtle analysis arrangement. For example, it is like the Terminal Action Investigation and the Vajra Rosary statement about consciousness, not analyzed into three, entering into clear light, and the Integrated Prac- tices analyzing them into three and mentioning imminence as subsiding into brilliant clear light. Most of the old translations have the final natural total illumination come into the cloudless sky, with the statement "becom- ing constant illumination, mere clear light is fifth. " Compared to some texts' and some translations' "dissolving into total illumination," the former is correct, since for clear light to arise the three luminances must dissolve. The Illumination of the Lamp speaking as it does is an abbre- viation; if you analyze things, [262al you must accord with the Self- Consecration and Integrated Practices statements that mind dissolves into mental function, mental function into mental imminence, and immi- nence into clear light. As for the process of arising of the time of the three luminances, you should interpret according to the previously quoted Inte- grated Practices statements such as:
Second, luminance is like moonlight. When the Integrated Practices mentions:
First one sees such as mirage endowed with the mass of five colored light rays
it is abbreviating, not mentioning smoke and so on the three [other signs]. For a more detailed presentation, you must have the four signs as mentioned in the Further Tantra and the Illumination of the Lamp.
By those five signs you will attain nirvana, objective clear light.
mination ofthe Lamp follows [Nagabodhi's) the Terminal Action lm? esti- gation :
To provide evidence for earth dissolving into water and so on. the lllu-
490 ?
Brilliant Illumination of the Lamp
As previously occurred,
One dissolves by this process, First earth enters water,
Water dissolves into fire,
Fire dissolves into wind,
Wind dissolves into consciousness. Consciousness proceeding into holding, And from there enters into clear light.
Then becoming a gandharva fairy, One is reborn, driven by evolution. Thus being born thousands of times,
One is born again and again.
Totally erring as the natures cycle,
This is not the sphere of the dogmatists. Total knowledge of luminance,
Is not to be known by [ordinary] beings.
This quote [262bl is from the text of Nagabodhi, and is not, as Bhavyakirti thought, the Terminal Action Investigation Satra. Here, consciousness entering into clear light is total luminance dissolving into clear light, and is not the dissolution of the instinctual natures. This shows the basic death process, which is similar with the path entrance into clear light in the arisal of the signs of mirage-likeness and so on, so it is not good to say they are not similar: because, in attaining buddhahood in the between, the forms of mirage and so on [also] arise; in the measure of stabilizing or not the sign-experiencing awareness engaged in this life's process of entering into clear light, there is the distinction of its being similar to the five signs such as mirage; [in regard to] the measure of stabilizing or not as stated in the Integrated Practices the distinction is accepted of arising in the form of mirage and so on as stated in the Illumination of the Lamp; and in the Personal Instruction [of Manjushrr] Commentary [Vitapada
mentions how] the four signs each become more clear than the other. These signs arise at the times of the evaporating earth element and so on, of the sense wind-energies being ready to reverse within - of the reversing, and of the ceasing. That process also has a base reality time and a path time, and the latter occurs on many lower and higher occa- sions such as body isolation and so on; so all mentioned should be
Chapter IX- Ultimate Clear Light Transparence ? 49 1
specifically distinguished. Further, when the energy that moves the in- stinctual constructs dissolves, the vision like a butter lamp arises. At the time of the luminance intuition there is a vision like moonlight. Those two are sequential, and at the time of the emerging order, from luminance intuition up to clear light, and at the time of the reversing order, from clear light up to luminance, mirage and so on l263aJ the four arise. at the former time before luminance and at the later time after luminance. In this context, when the mind is held, contracting again and again through the two contemplations, though [the signs] occur, it is not good [either] to connect each sign to the specific contraction of the three holistic con- templations, [or] to connect each sign to the specific contractions of the three spiritual heroes of each holistic contemplation.
experience, the objective aspect of clear sky arises, while on the occasion of the objective clear light, even the subtle dualistic perception declines and the simile of sky applies to its lack of fabricative taint, but it does not arise in such a form [of clear sky]. When the genuine intuition of the three voids of the path is produced, whatever is experienced appearing as an object is perceived as like moonlight, undivided in any direction, but it is not the perception of a specific round orb, as moonlight-likeness and so on is the perception of moonlight-likeness that arises at the time of the three voids' intuition. As soon as the luminance that is moonlight-like contracts, it is not certain that sunlight-like radiance is produced, since it can happen that there is a [moment of] staying between the two. Since in that case also it happens that a clear sky-likeness arises, in regard to the process wherein that and the fourth void arises, there is a great difference. Entering clear light by the sequence of five signs not to be surpassed by
into the world realms. It should be explained according to the Chag
within her or her skin apart from sky or void or other relative beings and things, but perhaps amazedly in orgasmic intelligent bliss merges nondually with all relatives and absolutes.
? On the occasion of the illustrative, metaphoric clear light, within its
the vajra path, there is stability, and [there is] purity, as sky radiates out
translation, "By the process of the truth body [263bl it should be pervaded. " As for the meaning of radiating out into the world realms, it is that the intelligence pervades the nature of all inanimate and animate things. 143 As for the statement not to surpass the sequence of the five signs, though
143 This the attainer of this clear light transparence no longer sits like an alienated individual
492 ? Brilliant Illumination ofthe Lamp
it is possible that at the first time there might be a slight indefiniteness about one or two of them, when one knows well how to meditate on the voids of the corresponding or non-corresponding orders, they will defi- nitely arise in the proper order.
Here mainly this should be contextualized within the objective clear light, but before one reaches there one must familiarize oneself again and again with the illustrative, metaphoric clear light, so one should understand these explanations also at the occasion of the lower path.
CHAPTER X
The Perfection Stage of Communion
[26. 1b. 3-277b. 2]
[ VI. B. 3. b. ii. c '3 'd 'ii 'o " -
separab l y !
The second has two parts: [ 1 "] Explanation of the meaning of the Five Stages and Integrated Practices passages; [2"] Explanation of the two branches coming from the Further Tantra.
[VI. B. 3. b. ii. c'3'd'ii'o"l" - Explanation of the meaning of the Five Stages and Integrated Practices passages]
The first has two parts: [a"] Question; and [b"] Answer.
[VI. B. 3. b. ii. c'3'd'ii'o"l "a" - Question] From the Integrated Practices:
Divine Lord! How do you enter the ultimate reality, become insubstantial, and then resurrect yourself? What is the experience once you have confronted this? What is it to become immune to regression? What is the import of freedom? Why are you liberated? Who is liberated?
These are six questions asked in order to determine the stage of communion. In regard to the first of these, it is, "what is the process through which the third stage magic body enters ultimate reality, becomes puri-
fied, and once again arises from the clear light? "
The second [264aJ question is "In this unexcelled vehicle one gains
experience through confrontation [with reality] by means of the stages such as the first bodhisattva stage; what is the stage of producing experi- ence of the path of progress, through confronting the fruition? " Here Chag's translation has "What is the coming to the experience of the noble bliss here? '' But the previous version is preferable.
The third question is "What is the boundary between regressing and not regressing into the life cycle? ''
493
? ? ? The perfection stage of the two realities in-
4Q. 4 ? Brilliant Illumination of the Lamp
The fourth is . . What is the freedom, where you are free from what? "
The fifth asks the reason, . . What is the reason you become free or Iiberated'? "
The sixth asks the actuality of the person, "Who is the liberated one? "
There the Chag translation leaves out the two latter, and asks "From what is there liberation? " But the old translations are better.
The vajra master spoke. "Great being! Excellent! Excel- lent! The stage of arising from clear light is not the sphere of those who look away from the transcendent buddha's private instruction. It should be realized follow- ing the glorious Esoteric Community. Listen with mind
one-pointed ! "
Thus, [in the Integrated Practices] having instructed the disciple to listen, he explained the meaning inquired into. There are four parts to his answer: [i"] The answer to the second question; [ii"] The answer to the third and fifth questions; [iii"] The answer to the first question; and [iv"] The answer to the fourth and sixth questions, along with some remaining thoughts.
The answer to the second question] First: the Integrated Practices explains :
In this Vajra Vehicle, by learning the creation stage, [264bl you will attain the eighth [bodhisattva] level. Until the perfection stage is attained, you should propitiate the spiritual friend. By clearly realizing body, speech, and mind, you attain the tenth level and specifically attain the magical samadhi. By truly realizing the magical samadhi, you specifically attain the clear light that purifies the three luminances. Arising from the non- luminous clear light transparence,144 by the process of
? ? ? ? (cont 'd)
I VI. B. 3. b. ii. c '3 'd 'ii 'B " I "b , - Answer]
[VI. B. 3. b. ii. c'3'd'ii's"l"b"i" -
144 This is why I occasionally substitute or add "transparence" for or to "clear light. " Clear light can be understood as more light than clear, and its nonduality beyond light
abiding in the communion, you evidently manifest the buddha deeds, and will abide being adorned by all the excellences of the vajra-like samadhi.
Here the Chag translation says:
. . . You attain the tenth level, having realized the isolation of body. speech, and mind, and then you specifically attain the magical samadhi . . .
. . . having actualized the buddha body . . . .
This makes the previous translation clearer.
Except for merely mentioning "ten stages," there is no mention in
the father and son treatises of any name of the level or any meaning of the name. In the Vajra Rosary statement:
The vase initiation is the eleventh [level], and the higher three initiations [go up] to the fourteenth, each initiation [representing] a level;
except for [giving] a mere enumeration of fourteen levels, it does not state the name or meaning of any level whatsoever; and the Revelation of the Hidden Intention, except for stating:
Where the buddhas rely Is the thirteenth level
gives neither the names nor the meanings of the thirteen [levels] ; nor are they stated in any other Root or Explanatory Tantra. By the key point of that fact, [265aJ disagreements arise. The Integrated Practices Commen- tary says:
When one reaches the heat at the end [of the application path], [Before the moments of] tolerance and world triumph,
With great and medium [degrees], the application [path
has] twelve levels,
And the extremely joyous [level] is the thirteenth.
and dark can too easily be missed. Transparency is the key to the inconceivability of the vajra realm, not luminosity.
Chapter X- Communion ? 495
? 496 ? Brilliant Illumination of the Lamp And also:
From the extremely joyous [level]
To the Dharma-cloud [level],
Those who have attained them, afterwards Develop them through the communion [stage].
Thus, by dividing each of the branches of the application path, heat, peak, tolerance, and triumph, into three, small, middle, and great, there are twelve levels [therein], with the extremely joyous level being [counted as] the thirteenth, [at the beginning of the vision path]. And the vajra recitation leads to the attainment of the eighth level, the medium toler- ance, the mind isolation to the small or medium triumph, the magic body to the great triumph, the clear light to the first of the noble ten stages, the extremely joyous, the thirteenth in relation to the twelve levels of the application path. Finally, he says that the communion [stage] purifies the already attained levels. Thus it is evident that the creation stage carries one through the seventh level.
Lak? hmi takes the ten [bodhisattva] levels, such as the extremely joyous and so on, saying that:
The creation stage along with the body isolation as the eighth level, and by implication the vajra recitation as the ninth level, the experience of the three luminances, since they master intuitive wisdom, as attainment of the tenth level, and the magic body, since it is the aftermath attain- ment of that is also only the tenth level, since it is not the stage of a [separate] level. The clear light [stage] is attained as the eleventh, all-luminous, level, and the com- munion, being its aftermath attainment, is also only the eleventh level. As for the beginner's level, it is attained by meditating the [four divine] abodes of Brahma and so on. As for attaining buddhahood in that very life, that is
the thirteenth level.
as the extremely joyous and so on, and considers that the consummation
The Moonlight Commentary explains the ten stages of the extremely joy- ous and so on l26SbJ but does not clearly give a way of connecting the levels. A certain ancient expert in the Community takes the ten stages such
of the creation stage leads to the attainment of the immovable and the
Dharma-cloud [levels]. His intention is to hold that these are not attained by way of completing all the qualities of those levels, but only that these [Unexcelled Yoga stages] are substitutes [for the levels].
A certain Tibetan expert claims that those paths attain the acutali- ties of those levels: [applying1 to the ten stages such as the extremely joyous the meaning of the Unexcelled Clear Articulation quote:
The unexampled, the endowed with wisdom, And the vajra level is the thirteenth;
-and [following] Abhaya's Transcendence Vehicle explanation of the ten stages, that the tenth level is threefold, including the tenth level [alone], its distinctive path, and its unobstructed path, [he equates] the distinctive path with the "unexampled," the unobstructed path with the "endowed with wisdom," and the all-luminous with the "vajra level. " That kind of thirteenth level is accepted [by this expert] as the Revelation ofthe Hidden Intention explanation of the thirteenth [level] of universal void clear light, and also [he claims that] the intention of the Integrated Practices is that the magic body is the eleventh level and the clear light is the twelfth level, the very same thing [taken to be] the thirteenth, when counted from the positive orientation practice level. He also explains that thirteenth stage intended by the Vajra Rosary Tantra's is the stage of clear light. Accord- ing to this, the communion [stage] must be taken as the fourteenth level.
quently stated that the learning levels for the nobles are the ten stages
the all-luminous; and there is also a mention of the alienated individual's positive orientation and beginner's levels. From the Mantra [systems],
the all-luminous, and the elixir-luminous. The Hevajra and the Samputa
maybe the same as the previously mentioned twelve stages.
There are three different naming systems for the thirteen, as men- tioned by Abhaya, and since they are nobles' levels, if you add the posi- tive orientation level to them, you have the fourteen vajra levels. Thus
Chapter X- Communion ? 497
Concerning this, in the Transcendence Universal Vehicle it is fre- such as the extremely joyous, and the nonleaming [level] is the eleventh,
there are enumerations of twelve, thirteen, [266a] and fourteen. As for their names, the Vajra Essence Ornament Tantra mentions twelve, including
[Tantra] and so on mention a different twelve and also a corresponding twelve such as the extremely joyous. The Sheaf of Instructions and other
are included by implication, but I wonder if this latter [arrangement] is
such works explain that the positive orientation and all-luminous levels
49R ? Brilliant Illumination of the Lamp
the number of levels is more than in the Transcendence Vehicle, but this does not mean there is a Ievei iof buddhahood) above the )Transcendence Vehicle] eleventh all-luminous level. The Root Tantra states:
One becomes a bodhisattva, Abiding on the ten stages
in the context of the communion stage. The Illumination of the Lamp gives the meaning of this as "the ten stages are the ten light rays, where one totally abides. " And this ten stages should be taken as the extremely joyous and so on, the [usual] ten. The creation stage is stated to lead to the attainment of the eighth level and the vajra recitation also. Of these the first can be understood as referring to the bare attainment of the eighth level, and the second should be understood as connecting to the ninth level, as exemplified by the transcendence eighth level, intending that the perfection stage body isolation is categorized within the vajra recitation. The Five Stages explains that by experiencing the three lumi- nances one abides on the tenth level [266bl and the Integrated Practices has a second statement that by realizing body, speech, and mind one attains the tenth level. These two can be taken as the same in meaning, as the sixth chapter of the Illumination of the Lamp explains that body, speech, and mind, are luminance, radiance, and imminence. All of this
connects mind isolation with the tenth [bodhisattva] level.
Kanhapa, in comment on connecting the experience of the three lumi- nances with the tenth level, explains it as attaining the self-consecration, which can be taken as attaining the magic body relying on mind isolation; and connecting that with the tenth level is the import of the Integrated
Practices.
That adds some upper part to the transcendence tenth level. As for placing the clear light [stage] and learner's communion [stage] below the tenth stage, it is understood by the previous explanation of the system of adding the unexcelled path upon the ten stages of the transcendences, whereby placing the nonleamer's communion stage in the eleventh all- luminous is also understood.
As for the two Tantras explaining clear light as the thirteenth level, it depends on counting the positive orientation level, and also is exempli- fied by the learner' s communion.
If, you might wonder, such is the way of connecting the levels, when you complete the path of each occasion such as the creation stage
? light?
Though you attain the third stage magic body, if you do not realize
clear light, since it is stated that you eliminate cycling under the power of addictions, just by the fact that the path has been consummated l 2ti7a l in its own context, it is not only that you do not attain the tenth level, you do not even attain the noble level. Hence, those ways of connecting do not imply that you attain by the way of perfecting the qualities of the levels such as the extremely joyous. There seem to be many other fatal flaws in the position that consummating the creation stage leads to the actual attainment of the immovable level. Therefore, the proceeding to the tenth level by means of the Transcendence Vehicle is explained as being substituted for by proceeding from the creation stage of this path to the magic body stage. Accordingly, these paths of this vehicle can substi- tute for proceeding up to that stage by other vehicles for buddhahood. Thus it is said when these [mantric] paths are attained, one has attained up to the tenth level, and it is not necessary for it to be attained in a com- plete mutual matching up of the qualities of the paths.
Further, the creation stage is the means of evolving toward the complete generation of the realization of the perfection stage, and the developing of the last of that is like just barely attaining the eighth level. The previous developments are connected to the seventh level, but not connected in the way where it can be said [with precision that] this dis- tinctive quality of the creation stage is this quality of the seventh level.
Furthermore, when you finalize the creation stage, in ordinary [reality] you can enter at will into an extremely stable nonconceptual samadhi and attain total purity of perception of animate and inanimate worlds as measureless mansion and deities; and this is just like the eighth bodhisattva level. With that as preliminary, relying on body isolation and then moving to practice speech isolation, as the Integrated Practices says, you can accurately attain the tolerance of the birthlessness of things. Then having purified the energy, the root of speech, you attain mastery of
that, just as in the ninth level you master the intuition of the purity of
Chapter X- Communion ? 499
paths to a single session of a creative contemplational performance, or
and so on, are you attaining completely the excellent qualities of those levels such as the extremely joyous?
Or are they connected from the per- spective of some corresponding qualities of similarity, like connecting each of the fourteen levels with intiations conferred, connecting the five
connecting the three bodies to the visualization of contracting into clear
500 ? Brilliant Illumination of the Lamp
speech in teaching the Dharma. l267bJ Relying on completing speech iso- lation, you achieve the magic body from the wind-energy-mind achieved in the mind isolation, and you will attain the conferral of initation from the buddhas, just as on the tenth level you attain mastery of evolution, and you apply the bad evolutionary instincts that cause an inferior body to become the cause of the perfected body, and also you attain the conferral of the initiation by magnificent light rays, since you transform the wind- energy-mind that causes the ordinary body into being the cause of the beatific body.
Just as on the tenth level, you complete the stores of the path that cause? you to have the powerful ability to overcome the obscurations to the realization of voidness and you have nothing new to learn on your own path, so depending on attaining the magic body you enter into clear light. Also, since subsequently attaining communion is similar to that [tenth level], those stages are connected to the tenth level.
Paths are dividing into [those of the] alienated individual and [those of the] noble based on whether one has or has not attained the noble levels by realizing or not realizing reality directly. If you make the alienated indi- vidual paths into the two, of accumulation and of application, and so begin from the common paths, as long as one cannot develop direct experi- ence of the void by forcing the wind-energies into the dhati by the power of meditation and dissolving them there, one is on the accumulation path. When one can do that, it becomes the application path up until [having become] a magic body one still cannot realize directly thatness through bliss. Then, until one attains communion by means of the objective clear
light, it is taken as the vision path and the joyous level. And finally, until one attains the nonlearner's union by means of the learner's union, it is taken as the meditation path and the ninth level.
Second: The answer to the third and
Those who have attained a magic body can still regress as long as they have not clearly realized ultimate reality. The reason for that is ex- plained in the Integrated Practices in saying that:
As long as the three luminances have [not] purified it, l268al consciousness is [still] imaginatively constructed, and as long as that obtains, there is the continuum of the
? IYI. B. 3. b. ii. c'3'd'ii'B"l "b"ii" -
fifth questions]
Chapter X- Communion ? 50 1 instincts of addictions, and thereby rebirth continues to
take place.
To not clearly realize [ultimate reality] means to not directly realize [it]. Not realizing in such a way, one cannot completely abandon the seeds of the addictions, thus cannot abandon birth under the power of addictions; which means that rebirth continues to take place by the continuum of the instincts of the addictions. These instincts are the seeds of the addictions, and not the instincts that are posited as objective obscurations. When the magic body is attained, it is certain that buddhahood will be attained in that very lifetime. Therefore, though it is not that there will again be birth under the power of evolution in the life cycle, "if thatness is not directly realized" is setting a hypothetical limiting case; as for example, saying that if Shuddhodhana's son Siddhartha had not renounced the home life he would have become a universal monarch.
Thereby it shows that until one attains the fourth stage one does not directly realize the import of thatness. In that context, when the three luminances are purified, even subtle dualistic perception is purified, and intuitive wisdom enters into experiential unity with the reality of thatness just like water flowing into water. As the Integrated Practices states just after the previous quote:
When one is free from any other thoughts, that is the state of purity . . .
citing as evidence the Glorious Supreme Prime statement that the place of purifying the three poisons is the place of the spirit of enlightenment, and quoting the statement of Master Kambala that, as a method of achieving the inner reality;
Freedom from the coarse nature of sound, from the subtle nature of thought or intention, [268bJ and from [all] thoughts and intentions, that is the place of the supreme of yogi/nis.
Here the Chag translation reads "that freedom from all thoughts," indi- cating the clear Jight that purifies the three luminances, which is the place which purifies somewhat the seeds of the addictions. Attaining that, there will be no further rebirth under the control of evolution and addict-
ions and so no regression back into the life cycle.
. 502 ? Brilliant Illumination of the Lamp
In the Individual Vehicle. though there is direct realization of void- ness. if one has not become an arhat. rebirth controlled by evolution and addiction is not eliminated. In the Universal Vehicle, once one directly realizes voidness. rebirth and death control1ed by evolution and addiction is eliminated; in this regard, both [esoteric and exoteric] Universal Vehi- cles are the same.
In the [Five Stages '] Second Stage, just after mentioning the con- nection between the creation stage and the eighth level and that one attains the tenth level by means of the three luminances, [Nagarjuna] states that:
Having attained perfect enlightenment,
One fully realizes the pure abode, Irreversible here in this life,
One becomes omniscient in the buddhaverse.
He indicates that through the clear light [stage] one becomes nonregress- ing, implying [one could] regress before that. Since the "pure abode" is as just explained, the Chag translation here is preferable; and I have already quoted the older translation.
[You may well] wonder, "What is the reason that in this vehicle once one has directly realized the thatness reality, one is liberated from rebirth controlled by evolution and addiction? "
[The Integrated Practices] gives the reason just after the previous quote from Kambala:
Wherefore, by this reason, by this stage of clear enlight- enment, one truly attains clear light, the taintless [269? 1 nature of one's body, speech, and mind becomes uni- versal voidness-the reality of transcendent wisdom that purifies the three consciousnesses, and that thought-free and inexpressible condition is the realm of nirvana, form- less, hard to know, delivered from evolution and birth, extremely clear like the light of sun, moon, fire, and
jewels.
"Wherefore by this reason" refers to the process of the art of plunging the three luminances into clear light. That is the one who has attained the magic body employing the art of entering clear light by relying on the two contemplations and the physical consort. That one uses the magic body as the substitute for limitless stores of merit and realizes thatness
Chapter X- Communion ? 503
directly with the distinctive subjectivity of great bliss. And that one is shown thereby to be capable of stopping birth in ordinary existence under the control of evolution and addiction. This means that, although the thatness that is realized also by the Individual Vehicle practitioner and second [by the exoteric Universal Vehicle practitioner! is not objec- tively different, the subjectivity [engaged here in the unexcelled vehicle] is very much more powerful.
Such being the case, the insight path practitioners of the Transcen- dence Vehicle and of the Individual Vehicle do not differ in regard to their realization of thatness. Yet the universalist practitioner, once s/he has that [realization], is able to block regression into the life cycle under the influ- ence of evolution and also obtains twelve hundred excellent qualities, while the individualist does not come to have these things. This is because the former produces and the latter does not produce a greater intensity of that realization by the power of developing or not [269bl the infinite stores of merit on the accumulation path and positive orientation practice level. There also is a great difference [between the two] in the swiftness of the direct realization of voidness; and the qualities derived from it are as [dif- ferent in quantity as] space and the palm of the hand. By this reason you should understand why the universalist does not rush like an [individual- ist] disciple to achieve a direct realization of the thatness reality.
Herein, the direct realization of thatness is very much more swift. And not only swift, but also the store of excellent qualities is obtained in a fashion much superior to other Universal Vehicle paths. Therefore, this path is miraculous! Just as this path and the other two paths differ in abandoning objective obscurations, the latter requiring an incalculable aeon and the former a single human lifetime of the degenerate age, there
is also an extreme difference of speed in abandoning the addictive obscu- rations. Further, by the key point of there being such supreme, exception- ally distinguished properties of effectiveness in abandoning obscurations different from other paths, it is not necessary that this path correspond to others' systems of abandoning the conscious [obscurations] on the insight path and the unconscious [obscurations] only on the meditation path. Like- wise, granted that according to the Transcendence [Vehicle]. there is a difference [between Individual and Universal Vehicles] in that the indi- vidualist is quicker to abandon addictions and the universalist not so quick; herein, from the juncture where one can predominantly meditate by uniting orgasmic bliss and voidness and one practices meditating that,
504 ? Brilliant Illumination of the Lamp
combining it with [the realization of] thatness, it proceeds by the way already explained that is different from other paths. Therefore, this path is different from other universalist [paths] in that it terminates addictions extremely much more quickly.
Therefore, it is stated that the fourth [270aJ stage clear light wisdom- intuition abandons the seeds of addictions, and since there are no con- taminations left in the subsequent attaining of communion, those seeds of addictions are the "instincts" referred to in the stated excellent quality of "liberation from all instincts of addictions. " Thus they should not be taken as merely conscious addictions, but are [also] the instinctual addictions. The objective self habits explained as objective obscurations by other systems, and not only those but the more subtle instinctual objective self
habits considered to be addictive [obscurtions] by the Noble father and sons-as for those, I have already extensively settled them in other works such as the Discrimination between Interpretable and Definitive.
[VI. B. 3. b. ii. c'3'd'ii'B"l"b"iii"-The answer to the first question]
At the time of entering the objective clear light of the fourth stage, the previous magic body is purified and no longer exists-then how does one accomplish the way of resurrecting in the communion body?
The Integrated Practices states, after its statement about how immi- nence comes from objective clear light, from [imminence] comes hot- sunlight-like radiance, and from [radiance] comes cool-moonlight-like luminance:
Therefore, by such sky-like illumination, from the store of luminances that remain the same reality as voidness, all the world realms are illumined. The actuality of the indestructible vajra body, inseverably and indestructibly together like a shadow with its subtle elements, without transmigration and uncontaminated, liberated from all instincts of addictions, accomplished in mastery of what- ever one wishes, like a fish leaping from water, or like suddenly sleeping and awakening, a form of a reality body of supreme joy [270hJ arises; such a form being named . . great Vajradhara," and . . freedom," since one is definitively delivered from all bonds of the life cycle.
? Chapter X- Communion ? 505
And the Esoteric Community Ninth Chapter says. giving the example of how fire is kindled by rubbing fire-sticks together. but cannot be found by searching in each of your hands:
. . . likewise. you should accurately understand the going and coming and so forth of the the vajra-commitment of all transcendent buddhas !
In comment on that, the Illumination of tlze Lamp explains that this state- ment shows that this vehicle is distinctive from all others in its art of pro- ducing the vajra body from clear light; that "all transcendent buddhas" refers to universal voidness, "vajra" refers to great voidness, "commit- ment" refers to extreme voidness, and "accurately understanding" after the three is voidness. "Going" is the going into ultimate reality by the process of those three voids. "Coming" is the coming through the three voids in the reverse order. "And so on" is explained as indicating that there is no going and coming of entering [reality] and resurrecting in the context of the perfection [stage]. This teaches that there is no going and coming in the arisal of the three voids in reverse order in the context of [first] achieving communion and in the forward and reverse order of the four voids in the context of the nonlearner['s communion]. The [Five Stages'] Second Stage also has a quote, already cited, that explains the arisal of the three intuitions from clear light in the context of achieving the communion [body].
Here, you might argue as follows: "Is the communion body achieved immediately upon arising from the objective clear light of the fourth stage? Or is it not? If it is, then it contradicts the previous quote 1 27 1 a l that states that the three voids arise in the reverse order from the clear light of the occasion of achieving communion; for if the communion body were not achieved from the wind-energy-mind of the three voids arising in the
reverse order, then there would be no point in such an explanation. And the explanation of the magic body as achieved from the three luminances along with their wind-energies during the third stage would be incorrect; since the three luminances are required as the cause of achieving that, and a distinction of not requiring them would be incorrect. [On the other hand], if [the communion body] is not achieved in that way, and, not being achieved immediately upon arising from the fourth stage objective clear light, but only after the three voids in the reverse order have already arisen, it necessarily means that it is achieved from the mere wind-energy-mind
? 06 ? Brilliant Illumination of the Lamp
of the first void: and so what is the point of mentioning that "it is achieved from the three voids? " The Integrated Practices statement that the "four voids become one" would become meaningless: since the objective clear light does not exist during the first luminance or its immediate aftermath, the attainment of union would become incorrect; and the process of purifying the achieved between state without any other obstruction after the clear light of death would be contradicted. If you claim that commu- nion is achieved at the time of once again entering clear light after the
last luminance, it contradicts the Five Stages' statement: Arising from the truth limit
One will attain the nondual intuition;
and also the many statements of the Integrated Practices and the Illumi- nation ofthe Lamp that communion is achieved upon arising from clear light. And if it is achieved upon arising from that, then the previous many faults obtain. Thus, you must explain what is this transition where the communion body f27Ibl is achieved from clear light.
[To respond:] In order to understand well the communion [stage], the chief subject of the Glorious Community, you must first understand conclusively the process of achieving the learner's communion. To that end, by having set forth the above doubts, you can eliminate doubts that could possibly arise concerning other final points-this being necessary, [this inquiry] is very good.
In regard to this, the followers of the father and son, commentators on the Five Stages and so on, do not seem to make such a determination. However, Master Go, relying on the above-taught explanation of the voids in the reverse order, explains that the communion body is achieved from the three luminances along with their wind-energies arising from the clear light in the reverse order, and Lak? hmi also explains a procedure wherein the magic body is achieved from the voids arising in the reverse order. Accordingly I have set it forth in that way in another treatise. 145
However, we should determine this difficult point in fine detail.
145 The Great Stages ofthe Mantric Path, its final chapter on the perfection strage.
? The Five Stages states:
Chapter X- Communion ? 507
The aim of beings may sometimes be [realized] By the process of the self-consecration,
Which yokes consciousness with wind-energy. And releases corresponding light rays.
Just as from clear stream water,
The fish leap up so swiftly,
So from the universal void clear light The net of magic expresses itself.
Thus, this body also emerges from the mere wind-energy-mind through the process of self-consecration. As for the meaning of the example wherein the pure magic body emerges like a fish suddenly leaping from clear light transparence like clear stream water, it is employed to illus- trate that it arises from clear light [272aJ without being obstructed by any- thing else. As the Integrated Practices states that, as for the sleep used in the example taught of awakening suddenly from deep sleep, it illustrates clear light, and the awakening is the example for the emergence of the communion body. This also highlights non-obstruction. And as for the four voids becoming one, this fits with the fact that at the emergent order time, the former dissolves into the latter and finally all go into the clear light as one, and does not fit with the reverse order. This is extremely in agreement with the process of the purified base reality, wherein immedi- ately after the death clear light transparence the between is achieved together with the [reverse order] imminence. Hence the communion body is achieved immediately after resurrecting from the fourth stage objective clear light. This still does not contradict the above birth of imminence and
so on from clear light. So, though it is stated that in the time of achieving the communion body the three voids emerge in the reverse order, that is not stated for the purpose of achieving that body.
Here one might object that "Is not communion the simultaneous combination of the objective clear light mind and the pure magic body? Though it is posited that the pure magic body is achieved immediately
after arising from the fourth stage clear light, how can it be posited as the [perfect] communion, since at that time there is no direct realization of the clear light intuition? "
True enough! In this regard one must understand the many Five Stages explanations of the process of attaining communion, which explain twenty-one communions, running from:
508 ? Brilliant Illumination ofthe Lamp
up to:
Abandoning the two notions
Of life cycle and liberation, When all becomes one reality - That is said to be communion . . .
Having abandoned the two notions
Of material and immaterial,
The f272bl lord of yogi/nis who realizes peace- Thereby attains communion.
Here taking the verse "the holistic contemplation . . . " to indicate two com- munions, and the verse "equipoise. . . " to indicate two communions, it is also correct to interpret these passages as teaching twenty-three commun- ions. As for the main communion thus explained, as the Chag translation reads:
The knower of thatness sequentially Understands self-consecration and clear light; And when just those become united,
This is the stage of communion.
the pair here is self-consecration and clear light, and their coming together is explained to be communion. Further, his translation reads:
Having critically understood apart,
The superficial and the ultimate,
When you truly commingle the two, That is pronounced to be "communion. "
indicating that the pair here consists of the superficial and the ultimate, and their mingling is explained to be the communion.
In that regard, before attaining objective clear light, when the magic body achieved from the five energies' light rays is present, the mind is not the clear light of the same taste as ultimate reality. Before attaining communion, when the clear light of the same taste as the bliss- mind ultimate reality is present, there is no superficial reality body that serves as the magic body. Thus there is no communion since these two [realities] are merely alternating. When the body is consummated as the superficial reality magic body called "self-consecration," and the mind is
consummated as the "clear light" ultimate reality, and these combine at one time in one continuum, coming together equally without alternation, then communion is attained. 146 When the main communion of that kind [273a] is first attained, though it is required that those two be combined, there are still other ways of positing it as communion; so any kind of communion attainment need not be posited as achieved by that way of positing. The Sanskrit for communion is yuganadva, where yuga is a pair and adva is nondual;147 interpreting that as meaning that the two mates [of the pair] are not separate through a process of alternation but are complete at one time- [such] is the above-explained communion.
This will be attained when once again entering clear light after arising from the final luminance of the reverse order. The Five Stages often mentions the communion that becomes nondual undisturbed by any ideas, having abandoned dualistic instinctual notions in regard to dual- isms such as life cycle and liberation - this is an example of another way of positing a communion different from the previous way. Taking it that those dualistic ideas subside in the face of the direct realization of the import of thatness, it is already attained from the time of the fourth stage clear light. Thus it is incorrect to say that it is inevitable that this kind of communion must be achieved relying on that being previously present. If you take it that one must have totally abandoned whatever kinds of notions, then that would not be attained until one attained the nonleamer's communion, and that does not fit with the learner's communion. There- fore, communion in this context is just the nondual intuition that abandons
146 This explanation so much reminds me of Tsong Khapa's explanation of the realistic view in the Three Principles ofthe Path, I cannot resist quoting it as an example of how Tsong Khapa's understanding of these profound perfection stage attainments influences the way he teaches the exoteric Dialecticist Centrist view: "Appearance inevitably relative, and voidness free from all assertions-as long as these are understood apart, the Victor's intent is not yet known. But when they coincide not alternating. mere sight of inevitable relativity secures knowledge beyond objectivisms-and investigation of the view is perfect. More, as experience dispels absolutism, and voidness clears away nihilism, you know how voidness dawns as cause and effect-then you will not be deprived by
extremist views. "
147 Here Tsong Khapa seems to mistake the Sanskrit naddha (deriving from naddha "binding") for nadva or even adva (deriving from nondual). Meaning-wise, it is a good play, though I have not yet found anything in the Sanskrit Tantri? : literature to support it.
Chapter X- Communion ? 509
? 5 1 0 ? Brilliant Illumination of the Lamp
all ideas that adhere to truth-status perceived in persons and objects, along with their instinctual propensities.
Here you might object, "Well then, since communion is achieved just after [273b] resurrecting from the first realization of this fourth stage objective clear light, how can such a single session of objective clear light have the power to conquer all the unconscious addictions? "
As for the cause of such an achievement of objective clear light intuition acquiring the mighty power to abandon [addictions], it comes from the force of the frequent contemplation of the magic body and the exemplary clear light, while engaging in the conduct of that occasion. And that is not abandoned at the time of the fourth stage. At the time of the first attainment of the learner's communion, it is posited as abandon- ing unconscious addictions. When such a clear light is realized, one can
remain evenly entranced for a long time - it is not like you get no [water] from the first water-scoop;148 since, if even before that one can focus for a long time on the exemplary clear light, what need is there to discuss [one's ability to focus on] the objective clear light?
The Persona/ Instruction fofMafijushrr] says:
Not perceiving passion, dispassion, and neutrality, The wisdom deity becomes clear in that instant- You should experience that wisdom for eight hours, A day, a month, a year, an aeon, or a thousand aeons.
That is, that a person should meditate the orgasmic wisdom-intuition for as long as his or her strength endures. Here also, the Concise Five Stages explains it very well:
Having attained the abode of clear light, One will cross beyond the life cycle. For the time of one session, one day, One fortnight, one month, or one year, One aeon or a thousand aeons,
One abides there moment by moment-
And wisdom-intuition yoga keeps on coming.
? 148 Khyem pa c1g las med ?
?
b, pa mm - not too sure about what th1s means. Perhaps a prover
?
sort of like "a thousand-mile journey begins with a single step! "
nonlearner's communion. Among the Integrated Practices' and the Five Stages' mentions of communion, there is need of [both] common and specific explanations of both [learners' and nonlearner's communions]. As for the [communion bodies'] lack of [further] soul-migration, having attained that body, its homogeneous [further emanations] can manifest without interruption; [since] this is the attainment of the fully character- ized vajra body [of a buddha]. As for its being uncontaminated and so on, it is the abolition of all addictions.
The Illumination ofthe Lamp states that for the nonleamer's [com- munion] there is no coming back from clear light in the three voids of the reverse order; hence here these things explained in the context of arising in the reverse order should be interpreted as referring to the Ieamer's communion.
In accord with the Chag translation's comment on the line "as for the name that has the nature of matter," "who has the nature of name and matter, that is great Vajradhara," [274bJ the Moonlight Commentary states that "name" is the remaining four processes, and "matter" is the material process. Since that again shows that the communion vajradhara has the nature of merely the wind-energy-mind, it is the answer to the previous "Who is liberated? " As for the lines "the life cycle" and so on, it is
Chapter X- Communion ? 5 1 1
? I have already explained the meaning of the Integrated Practices
the passage from "the store of luminance" up to "having illuminated,'' the light rays of the body achieved from the clear light wind-energy-mind fill the world-realm, just as the sun illuminates the realm of space. As is stated in the Illumination of the Lamp Fifteenth Chapter - in the context
The answer to the fourth and sixth
statement about the four voids 1274al becoming one. As for the meaning of
of elucidating the achievement of communion as previously explained, after manifesting the objective clear light of the predawn twilight - the Tantra's statement that the light rays shine only a hundred leagues around is merely for illustration, and so it is said that light illuminates the world even throughout the billion world universe. As for the statement that there is where one obtains the ten strengths and so on, this should be
[VI. B.
