No More Learning

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.
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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:
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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:
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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.
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? 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. 3. b. ii. c'3'd'ii'B"l "b"iv" -
interpreted appropriate! y as intending the simulation [of the attainment] during the learner's communion and the actual attainment during the
questions, along with some remaining thoughts]
5 1 2 ? Brilliant Illumination of the Lamp
explained as meaning the liberation that abolishes all addictions that cause bondage, in answer to the question "What is the meaning of libera- tion? " And both these teach that the perfect abolition of the addictions begins from the first attainment of the learner's communion. When you first attain this communion body, you attain it by way of living in a dif- ferent locus than the previous body. [So,] as for the Illumination of the Lamp Eleventh Chapter statement that, past the attainment of commun- ion, you maintain an emanation body that is visible to the ordinary eye, though there are other ways of maintaining an emanation body, a main- taining of an emanation body that enters into the old body is hard to understand as being [just] like a between being's entering the womb and being seen by everyone after being born outside. Hence, it should be understood as something [built up] upon that [old gross body]. That is what is meant by the Illumination of the Lamp First Chapter 's statement, "Having attained communion, entering into the processes and so forth, you maintain [the old body as] the emanation body. " Because, the Illumi- nation of the Lamp also states that "the totally pure deity body abides in
the jewel sack of the body"; and Nagabodhi also states:
The true savior, striving
In thatness, stays hidden
In the jewel sack of the body.
Therefore, [275al though the ordinary person does not perceive the range of an irreversible communion body bodhisattva such as Nagarjuna, [such] ordinary persons can see their former [gross] body. That being the case, the magic body also is achieved at the end of arising in the reverse order from the metaphoric clear light. As for the statement that "it is attained from the three minds," it is attained indirectly through the upper
and middle [sectors] of imminence and the other two luminances, and directly attained from the lower part of imminence.
You should understand according to this previous explanation the way in which the beatific body is at first achieved in a separate locus than the old body and then maintains an emanation body by re-entering into the old body. If you understand it well, you will discover the great certainty about the definitive meaning of meditating the triply nested spiritual heroes and will dispel many doubts about all such things as how the magic-bodied person and the communion-bodied person perform deeds by mounting upon their old bodies and how the vajra recitation
accomplishes activities. In regard to the statement about how the communion-bodied person abides in the beatific body and accomplishes such things as the meditation of the mandala triumph of the emanation body, it is not that you meditate having purified the perception of the beatific body, and it is not that thereby having realized clear light you proceed away from those bodies; and this reasoning should be under- stood [as applicable] also to all not included in the occasion when the magic-bodied person enters into the objective clear light.
Though the Five Stages and the Integrated Practices say that once you attain communion there is no more new learning on your own path, it is not that you do not meditate on what you have already learned. The Five Stages says:
The great yogi/ni, while still learning, Abiding in the state of communion, Should meditate it as communion, [275bl Also nondual with his or her conduct.
-that is, that you should perform the conduct while meditating com- munion and abiding within it. Nagabodhi also says:
Nonconceptual, profound,
Magnificent, the body of buddhas;
This is explained as the two realities,
The superficial and the ultimate in import; Having analytically known them separately, Having then merged them into one,
You should meditate the uncontaminated place.
And he also says, just after the above-cited passage:
Therefore, striving, you should realize, By the kindness of the foot of the mentor, When mentality comes clear by thatness, Then you should engage in the conduct.
As for the nominal synonyms of Ieamer' s and nonleamer's com- munions, the Five Stage. ? and the Integrated Practices mention them extensively, by such as "perfect buddhahood through the magic net. " "transcendence of the ocean of the life cycle," "the great yoga that has done its duty," and "living the way of the two realities. "
Chapter X- Communion ? 5 1 3
? 1 4 ? Brilliant Illumination of the Lamp
frlml the Further TantraI Explanation of the two hrandc? coming
As for the same way that the Five Stages and the Integrated Prac- tices explain the way of achieving communion, the Community Further Tantra teaches it in terms of the [last two of the six yoga] branches, mindfulness and samadhi. As it states:
When you meditate on mindfulness, You should delight like that !
Thus "mindfulness is explained- Individual illumination is born of that !
By uniting together the art and the wisdom, All things gathered into an epitome
Are concentrated in the pattern of a lump; Meditate the form in the middle.
In an instant, intuition is made perfect, And that is called "samadhi. "
Thus, the eminent person meditates, having entered into clear light. [276a] Having manifestly perceived it, then by the forms previously mind- fully recollected, the mirage-like [vision] and so on, it is like that attain- ment of clear light as the reality limit. Hence by the stages of thatness you should create delight. Those things just explained should be understood
as explaining the fifth branch known as mindfulness. Chag's translation:
Having meditated who remembers mindfully, Should delight in that way;
That should be understood as mindfulness.
here accords with the sequence of the commentary. Previously at the time of entering into clear light in the emerging order, like entering through the forms such as mirage and so forth, it is explained that one resurrects again with the same kind of process in the reverse order, which begins from creating imminence from clear light, and, after luminance, creating the signs of lamp-flame, fireflies, smoke, and mirage-likeness. "Individual illumination" refers to true endurance, "from which the mindfulness branch is produced, and not elsewhere. " This is how the two old translations translate it and also the Chag translation. Though the Patsab translation here translates, concerning "created from that individual illumination,"
? I \"1. 8. 3. b. ii. c . _, ? d 'ii 'K . ,2 "
Chapter X- Communion ? 5 1 5
"'from that' means that from the mindfulness branch, true insight, that is true experience, will be created"; the three previous translations are better, since this is the context of showing how the mindfulness [branch itself] is created from clear light.
In case you wonder, "well, since it is said 'mindfulness is thus explained,' and that completes the mindfulness branch, does this show how communion is produced from mindfulness? "
order of meaning, the third line follows the fourth.
Further, if you wonder, "Therefore, as for the insistence that the
true insight of mindfulness is produced from clear light, and not else- where, as there is emergent order and reverse order in the entering into clear light, in the context of which is mindfulness discussed? "
It must be that since it is explained in the order of resurrecting in the reverse order from clear light, [the phrase "it is not elsewhere"] is explained in order to make certain that this does not occur otherwise in the emergent order. So one must explain this instruction of the Illumina- tion of the Lamp in conformity with the explanation of the Integrated Practices.
"Art" is the magic body which is the purity of the superficial reality, and "wisdom" is stated to be the ultimate reality, it being the clear light intuition that is of one taste with that [reality]. "Uniting together" is uniting indivisibly in actuality. All things are stable and moving. Their epitome in the form of a lump is, having made them one in the form of the great seal deity body, in the center of that vessel and essence you should meditate the form of the communion vajradhara.
By this process, in a moment, that is a mere split second, the intui- tion body is made complete, which is explained as the samadhi branch, the sixth [yoga branch] , according to the intention of the Illumination of the Lamp. The two realities being the pair, and the indivisible uniting of
their actualities the communion-this is the main communion, which gives meaning to the other communions. As for the way in which all vessel and essence worlds are condensed into the single communion body, the root of all animate and inanimate things is no more than mere wind- energy and mind, 1277aJ and that is what arises as the single communion body. "This process" refers to resurrecting from clear light like a fish leaping from the water. The "mere" of "a mere split second" excludes
That (276bl is just the sequence of explanation; but if you follow the
5 1 6 ? Brilliant Illumination of the Lamp
any obstruction by any other thing [in arising] from clear light. This process of [universal] communion has already been explained.
By really understanding the commentarial explanations in this way, you can understand the incorrectness of the different explanations in such works as the Elixir Secret, since they do not explain this way. Here the Illumination of the Lamp cites the Magic Net as the source of the state- ment of the three deity yogas of blessing, constructively imagining, and completing the form, the first two being [constituted by] the means of instantaneous arisal in the deity body, the sequential arising by means of the seed-syllable and so on, and the intuition three bodies arising in the
communion body. Though Kunga Nyingpo 149indeed elucidates this Tantra as [authority for this interpretation of the Unexcelled] Yoga [form of communion], here that is not acceptable, according to the Esoteric Community. The first two of those, as above explained, are deity body arisals by means of mere imaginary mental formations, and are not deity body arisals like the [arisal of the] two forms of the magic body. Though the latter, [the third of the above,] is indeed the main pure magic body and also the third stage magic body, it still does not seem best to assert that all instantaneous arisals in deity bodies by those perfection stage practitioners capable of meditating the orgasmic great bliss have the meaning of the instantaneous completion of the intuition body stated by those two Tantras, [Magic Net and Esoteric Community,] and other Tantras like them. Rather, you should recognize that, although one can take as source the Vairochana Enlightenment statement about pure [277bl and impure deity bodies and interpret that they thus resemble the mantra and intuition bodies mentioned in the Unexcelled Yoga Tantras, insofar as they are impure and pure deity bodies; or one can posit that the Per- formance Tantras mention deity bodies intending with hinting intention
the deity bodies of the Unexcelled [Yoga Tantras]; the way of meditating the deity body of that [Esoteric Community] Tantra is not accessible from the literal meaning [of those other categories of Tantra], as previously explained.
? 149Presumably, Sachen Kunga Nyingpo (1092-1158), a great scholar and one of the five great patriarchs of the Sak. ya Order, especially known and appreciated as a practitioner
and commentator on the Mother Tantras.
CHAPTER XI
The Conduct, the Art ofHeightening Impact on the Two Stages
(277b. 2-. '\. 12a. 6]
[VI. B. 3. c. -
the two stagesI
Third, in explaining the conduct as the art of developing impact on the two stages, there are two: [i. ] The general arrangement of conducts; and [ii. ] Specific explanation of Unexcelled [Yoga Tantric] conduct.
[VI. B. 3. c. i. - The general arrangement of conducts]
The first has two parts: [A'] Explaining the divisions of conduct in general; and [B'] Eliminating scriptural contradictions with the distinc- tive conduct.
[VI. B. 3. c. i. A' - Explaining the divisions of conduct in general]
The Teacher descended to the human realm from Tushita heaven. Manifesting the four, continuum, context and so on, he emanated the dispassionate body. He caused those with aspirations for the Individual Vehicle to understand the four noble truths and [he manifested] the dis- passionate conduct. As for those with broader aspirations on the Universal Vehicle, he caused them to understand objective selflessness by teaching the eightfold assemblage of consciousness and so forth, manifesting the
conduct of the stages and the transcendences.
realities.
All paths going to liberation and omniscience that do not employ
passion for the objects of sense maintain the conduct that is dispassion- ate. The Integrated Practices' statement that the dispassionate conduct
517
? ? ? The conduct which is the method of heightening impact on
Additionally, he emanated himself in the form of an imperial chakra- varti monarch, and for those with intense aspiration toward the profound, he employed the passionate conduct, manifesting the conduct of the teaching of passion right up to the above-explained realization of the two
5 I 8 ? Brilliant lllumination ofthe Lamp
[27RaJ was taught for the Individual Vehicle person is just by way of example. Though the three lower Tantra categories do not teach union with the evolutionary consort or the visualized goddess, in general they do just use as the path the passion that perceives the five sense objects of the goddess visualized as present in front of you, and so their paths are included in just making a path of passion for sense objects.
For those disciples who totally engage with all objects of the extra- ordinary two realities and who delight in the supreme fruition of the great bliss, the dispassionate conduct appropriate for those of the Disciple Vehicle and the transcendence Siitras is not taught. The disciple tamed by those [vehicles] does not understand the perfection stage of great bliss of taking as the path the passion for sense objects, and though by means of the hard conduct of the twelve ascetical practices and so forth they may seek enlightenment for a long time, they have a conduct which cannot attain ultimate enlightenment without relying on another path.
Therefore, the Vajra Angel states:
To one who is an actual mendicant,
To anyone who likes various ideologies, To one who has become old,
Do not teach thatness to them.
A renunciate who is tamed by the dispassionate path is not capable of aspiring to the passionate path. An old person whose seeds have weakened is not capable of uniting bliss and voidness. A devotee of outsiders' ideolo- gies does not enter this teaching. Therefore, the text explains they are not vessels of the supreme path. [278bl Thus the distinctive fruition must arise from a distinctive cause, and the great bliss of the fruitional occasion should be understood as achieved from the distinctive bliss of engage- ment with the sense qualities in the occasion of the cause. Those who are ascetical, engaging with other things, will not obtain the one-pointedness of great bliss, since the melting bliss comes from the flourishing body, and those ascetical activities punish the body which has the five senses and their supports.
Thus again, the Vajra Angel says:
Illusory things
May create the distinctive enjoyment.
Chapter XI- Conduct Heightening Impact ?
5 1 9
While that bliss i s transforming.
One will attain the distinctive fruition - Why should one not desire it?
There are no animate or inanimate things, Their nature is mere appearance.
Who has that distinctive meditation,
The fruition of pleasurable bliss.
The power of the unexcelled clear mind Achieving the cause of ambition for fruition - There, who would turn away a goddess?
Therefore, by all efforts,
Make offerings of the ubiquitous. By intolerable ascetical vows The body dries out and suffers.
That suffering distracts the mind,
Causing accomplishments to go elsewhere. Having stabilized body and mind,
Always strengthen your bliss.
And the Root Tantra says:
You won't achieve by relying On unbearable ascetic vows - Relying on enjoying all desires, Very soon you will achieve.
As for asceticism, by yogas that wear out and tire the body one practices in a[n abandoned] temple, and so on. As for vows, [279aJ they are the twelve ascetical practices such as living at the foot of a tree, and so on. As for unbearable, it refers to hanging from cliffs and entering fire and so on. As for not attaining enlightenment while suffering by relying on those things, those things dessicate the body, oppress it and torment it. weaken the jasmine-like enlightenment spirit, divert the mind from great bliss samadhi to other states, and make sure that the supreme accomplish- ment will not be attained in this lifetime.
As for the meaning of the Integrated Practices quote of the Glori- ous Supreme Prime statement similar to the above, it should be taken as the meaning of the statement that intended a general explanation or an
520 ? Brilliant Illumination of the Lamp
explanation like the foregoing; since it is not explained as having a ver- bally literal meaning.
Again from the Root Tantra:
Keeping body, speech, and mind
In happiness, enlightenment is attained. Otherwise one will surely die an untimely death And will [eventually] be burned in hell.
Here the meaning of the previous [lines] , the benefits of blissful conduct, is implicitly shown by the last two [lines], while they explicitly indicate the dangers of maintaining ascetical conduct.
As for that, some part explains the faults of the ascetical conduct of the fundamentalists, and some part explains the faults of incurring the eighth root transgression of maintaining an ascetical conduct, abandon- ing what one understands of the reality, [after] having received initiations and taking vows.
As for the unexcelled path's affording enlightenment in this life- time, it depends on the union of bliss and void, and that bliss comes from the flourishing of the enlightenment spirit in one's body, and for that one must take care of one's body along with the senses and their supports. For that purpose is taught the conduct 1279bl wherein the five senses rely on the five objects as one desires.
The Illumination ofthe Lamp Seventeenth Chapter states that what- ever commitments exist, [are fulfilled through] women [or male] consorts such as the "lotusful," and so on. They are [essential] for the commit- ment of the three vajras, and you should respect and delight in them by all activities of body, speech, and mind. "Don't despise the mind vajra" intends that their minds should not separate from passion, since the mind is the root of the body, and since the body is the root of the spirit of enlightenment.
Relying on the body of the "lotusful," and so on, one's enlighten- ment spirit increases; and since the root of the body of that one is the mind of that, if that mind is eradicated, the cause of the root of great bliss is injured, and the text thus intends that this causes obstruction to the increase of the great bliss samadhi. Therefore it states that one should protect such a mind. And the infraction of the fourteenth root transgres- sion intends that same thing. By that reason you should understand not to
harm your body but to make it thrive. The two new translations of the
Chapter XI- Conduct Heightening Impact ? 52 1
Illumination of the Lamp are correct in explaining that the mind is the root of the body and the body is the root of the spirit of enlightenment. Should it be translated in the reverse it would be incorrect.
Thus, as stated, one should follow the conduct of the six transcen- dences, though there are statements that one's conduct should accord with one's path. Here, "conduct" refers to conduct from the perspective of knowing the nature of the five sense objects as the cause of great bliss.