No More Learning

and the explanations from the Sotras that show the dangers of desire as the cause of the horrible migrations, since relying on the sense objects causes the production of addictions?
In answer to this objection, [Aryadeva] in the Integrated Practices says:
The addictive energies serve as condition for the addictions of those with objectifying views such as the disciples, since they do not understand the reality of the
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addictions. If they know the reality, those energies could
become the cause for enlightenment. The Glorious Supreme Prime says:
Desire, hate, and delusion,
Holding them they become poisons. When the poisons are eradicated, Poison has been made poisonless. Relying on them with an elixir process, They become elixir itself.
The Jewel Heap Satra says that just as the city's manure enriches the fields of sugar cane, the manure of the bodhisattvas' addictions enrich their becoming enlightened. And [it also says that] just as poison com- bined with medicine and mantra is no longer able to kill, 1280b] so addictions combined with art and wisdom are not able to cause wrong downfalls. The Discipline Amoghasiddhi Tantra also says:
"That which binds the foolish person, Fully liberates the wise. "
When the bodhisattva meditates on this, All these wrong things,
Which imprison the confused,
Sending them to the howling hell,
The same things liberate [the bodhisattva] Who attains bliss by the power of wisdom.
By this reason, one enters into a delightful situation where there is a dis- tinctive incentive, a distinctive transformation, and a distinctive fruition, and one can achieve the goal of the fruition of the unexcelled great bliss-and not any other way. For the sake of that, by that very one, the pleasures of eating and living and so on cause the realization of omnis- cience that includes the eight masteries of excellent qualities and so on. The Magic Supreme Bliss [Tantra] also says:
Therefore, by bliss there is bliss itself And all buddhas thus attain themselves.
As for "serve as conditions for addictions," the two new transla- tions of the Integrated Practices are correct to translate "become the
Chapter XI- Conduct Heightening Impact ? 523
cause for the horrid states. " Concerning that, to the argument that "rely- ing on the five objects, addictions are produced, and that again leads to the bad migrations," he answers that in regard to the addictions produced by relying on sense objects, they are analyzed into two, a cause of bad migrations for those who do not understand reality, such as the disciples, and a cause of buddhahood for those who understand reality. He does not
answer that relying on sense objects 12Htal will not produce addictions.
In general as above explained, the person free from attachment to sense objects is not precluded from taking interest in getting desire ob- jects such as food and clothing. In regard to pleasant, unpleasant, and indifferent sense objects, they do not become addictive just by the five senses experiencing them or just by the mental sense's having an interest in sense objects. However, in this case, the main point is made in terms of not separating from passion for sense objects, and from among sense objects this is examining whether or not it is correct that one can take the passion for the union of the two sex organs as the path. If you are not free of passion for the desired, you do not have the realization of reality, and you still rely on sense objects as much as you want, you will feel the passionate addictions. Those [addictions] will also become the cause of your going to horrid migrations; thus the addictions will not at all be transformed into the cause even of liberation, and therefore they are not allowed. Neither does the individualist who does possess the understand- ing of reality have the ability to transform any addiction into a cause for enlightenment: since such a person does not have the art element of such a transformation which is taught in either the [exoteric] Transcendence or
the secret Mantra Universal Vehicle; and since such transformation requires both the distinctive art and [distinctive] wisdom. Therefore, the statement that understanding the thatness of addictions serves as the cause of enlightenment shows that in such a case the addictions can become a cause of enlightenment (28lbl and does not show that for all those who understand thatness, the addictions that rely on sense objects become the cause of enlightenment; otherwise the many statements of the necessity
of elements of art beyond the view of voidness would be meaningless. The reference quoted from the Glorious Supreme [Prime] shows that the three addictions can become either poisons or elixirs, which shows that the one-sided statements that the three addictions are only poisons to be eliminated are for the sake of a certain type of person and not for every- one. The previous reference from the Jewel Heap shows that some of the
524 ? Brilliant Illumination ofthe Lamp
addictions of bodhisattvas create the buddha qualities, which teaches that not all addictions obstruct the attainment of enlightenment. The second reference [from the Jewel Heap] shows that addictions combined with the distinctive art and wisdom cannot lead one into the wrong downfalls into the horrid migrations, showing that the same addictions that obstruct the higher rebirths for those not expert in [the distinctive] art cannot obstruct those who are so expert. As for the meaning of that Jewel Heap reference, it states that just, while the Transcendence Vehicle bodhi- sattvas could eliminate craving for the addictions that cause rebirth in existence, when they purposefully leave them uneliminated, those addic- tions become a cause of buddhahood by driving them to take rebirth with the ability to complete the magnificent bodhisattva deeds.
Elsewhere, there is the story about the addictive desire to commit sexual misconduct in the case of the distinctive embodiment of the brah- min boy "Star," where the point is that if he did not pursue his desire [for a certain woman] it would have the preventable consequence of [her] death; and if he did pursue his desire he could uphold virtue [282al as he wished. 150 This is completely different from such addiction becoming the cause of enlightenment and the system of making passion into the path in this [Tantric] path. Nevertheless, as this is a source for certain addictions combined with expertise in art becoming a cause of enlightenment, you can rebut the criticisms argued against [this path] that producing addictions from relying on sense objects must [inevitably] lead to horrid migrations, must become obstacles to enlightenment, and that various references are
mutually contradictory.
In the Dialogue with the Householder Ugra, while the Buddha did
recommend the deeds of the bodhisattva householder to one who could not eliminate the household desires, since there was no aspiration there to follow the path with the vehicle of passion, that [householder] was told to engage [in those deeds] with the idea of the dangers of relying on desires, which is different from the passionate discipline of the path of the unexcelled. The reference from the Yoga Tantra Glorious Supreme {Prime] is suitable for support here since, though it does not show that there is no fault [at all] in making passion into the path, [as it can be a
150 Have not yet been able to trace the source of this story about Bram ze? i khye'u skar rna.
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problem for an ordinary person,] it does show in general that it is possible in certain cases to take as a path the three addictions, relying on sense objects combined with expertise in the arts in order to increase one's spirit of enlightenment relying on the body of another and to increase the spirit of enlightenment of one ' s own body.
Here you might wonder: "Well it might be conceded that it can be permitted to use desire, but how can there be permission for hate and delusion? "
As for hatred, when you practice fierce activities such as killing or banishing, there is no anger at the time of the causing motivation, yet it is said that a rough mind is developed [282bJ on the occasion of the continu- ing motivation. In the context of the initial [creation stage performance] meditation of the defense wheel and so on, compassion is developed in the time of the causal motivation, but in the time of the continuing moti- vation it is explained that a hateful mind and so forth is developed toward the obstructive demons. So there is some allowance for hatred and its associated patterns. Further, since every passion or hatred occurs in coor- dination with addictive delusion, delusion is permitted as incidental to the permitting of other addictions, though it is not by itself permitted expressly. As for "by what," it is the stupidity through passion for sense objects and specially passion for the union of the two sex organs; being a confusion about the meaning of thatness, it binds in the life cycle.
By that very passion that leads to the hells such as the howling hell, the expert in art can become liberated in great bliss by the power of wisdom that realizes thatness. Thus, when you meditate the enlighten- ment spirit of bliss-void[-indivisible], the artistically inept find a cause of bondage and the artistically expert become liberated.
The Hevajra Tantra says:
By passion the worldling is bound,
But by passion one becomes liberated.
Therefore there is cause both for bondage and for liberation in the same
addiction of passion for sense objects. As the Vajra Rosary says:
Abandoning duty and deviance,
But performing the prohibited,
Like the lotus unsullied by the mud. Understanding reality one is not infected.
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Even though there is passion for the desire objects, one is "not infected," that is not crushed by its faults; it is not that passion does not arise.
Here you might wonder: "Well, [283aJ if there is a way as that above in which other vehicles make addictions into a cause of enlightenment, and if the other types of Tantras make it into a path, making into a path
just the passion of visualizing the five objects in the goddess who is meditated without [actual] union, then what about the way of making passion for sense objects the path in the Unexcelled [Tantras] ? "
When your mind is attracted by intense faith from seeing clearly the exceptional excellence of the path that meditates on the decisively understood meaning of thatness by means of the intuition of the orgasmic bliss of melting, you then desire to develop the great bliss for the sake of meditating on thatness. That is to make a path out of the passion for the sense objects [involved in] uniting with the outer evolution consort or the [inner] intuition consort, as a means of developing that [great bliss] ; and
that is not only for that [purpose,] but is also in order to achieve the magic body. These I have already explained many times.
As for making a path out of passion for desire objects for the sake of developing the distinctive subjectivity for meditating on voidness, it does not exist in any other vehicle than [that of] the Unexcelled [Yoga Tantras]. "By this reason" and so forth is translated by Patsab as "By this way, [there is] a distinctive presumption, and," which conforms to the [related passage in] the Reality Accomplishment. The "meaning" is the creation of the deity as [desire-] object and support. "Abiding" is well [translated] as "transforming. " And all those [expressions] concisely
express the path of the [advanced Tantric] conduct.
By the art of penetrating the vital points in the outer and inner
body, one melts the spirit of enlightenment and produces the distinctive textures of the body as inner object, and by that serving as an objective condition you create a distinctive bliss of sensation in the body con- sciousness. With that serving as the immediately preceding condition, (283hl the mental consciousness then develops a superlative experiential bliss. At that time, just by remembering the meaning of the reality of thatness that has been ascertained, bliss and void become united. That is declared to be the meditation on voidness by the art of creating the men- tality as the experience of bliss. Relying on that, the discerning person can understand the key point of this path as being the distinctive subjec- tivity that [focuses on the] nondifferent [object of] voidness.
Chapter XI- Conduct Heightening Impact ? 527
As for that process of generating bliss in the sense consciousness and mental consciousness. it can be understood from the reasonings stated by the Lord of Reasoning [Dharmakirti, in his Treatise on Validat- ing Cognition]:
And :
When passions etc. , expanding, increase, They are produced from pleasure and pain; And again, elements being equal, and so on, From approaching the inner object. . . .
Because a mind arising from a special inner object, Can also be made to change it.
Therefore, you should understand that the sense consciousnesses arise in the actuality of bliss from the immediately preceding condition of the mentality becoming the actuality of great bliss. 1 5 1
[VI. B. 3. c. i. B'2' - Rebutting others' objections to that]
[Someone here might object,] "Since the Integrated Practices states that "disciples and so on, by being convinced about the object," and "causing those who aspire to the magnificent to realize objective selflessness," doesn't it contradict the [Dialecticist Centrists' distinc- tively special] statement that the followers of the Individual Vehicle can understand objective selflessness? "
Since among disciples there are both those who understand that- ness and those who do not, here mention of the "convinced about the object" disciple specifies which among them is being considered. As the Noble [Nagarjuna]'s statement was quoted [by Chandrak. Irti] in the Intro- duction [to the Central Wayj Commentary:
1 5 1 Tsong Khapa seeks the backing of the great epistemologist Dharmakirti to show how a mind that is dominated by the inner object of subliminally enlightenment-spirit-grounded deep bliss perception becomes a bliss-subjectivity that can transmute any sense experience into bliss, whether ordinarily pleasant, unpleasant, or neutral; a compelling epistemology of sublimation.
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You said that without understanding signlessness, One will not attain liberation;
Therefore you completely taught [284aJ
That in the Universal Vehicle . . .
he was thinking that, although objective selflessness is explained in both canons, it is more extensively explained in the Universal Vehicle; thus he states that it is in the Universal Vehicle that one is caused to understand objective selflessness. Likewise, from the Disclosure of the Spirit of En- lightenment, [Nagarjuna] says:
Those who desire to benefit,
Explain to the disciples the five aggregates Of matter, sensation, conception,
Volition, and consciousness.
The supreme human always says That matter is like a ball of foam, Sensation like a water bubble, Conception like a mirage, Volition like a plantain tree,
And consciousness like an illusion. Teaching the aggregates in such a way, He explains them to the bodhisattvas.
Thus, he was intending that there are many explanations to the bodhi- sattvas of the intrinsic realitylessness of the aggregates by means of such examples, and not so many similar recitations in the Individual Vehicle canon. But, [he was] not [intending] that the Individual Vehicle follower was never taught the applicability of those five examples; since in the Introduction [to the Central Way] Commentary those five examples for the aggregates are stated, quoting from a Sotra taught to the disciples.
If it was the interpretation of [Nagarjuna] that the Individual Vehicle lacks the understanding of voidness as intrinsic realitylessness, he would have been incorrect in stating in that same [Disclosure ofthe Spirit ofEn- lightenment] text:
Who do not understand voidness, They do not approach liberation,
Chapter XI- Conduct Heightening Impact ? 529 And those confused persons will wander
In the prison of existence through the six migrations.
-since followers ofthe Individual Vehicle 1211-'hl do have liberation from the prison of existence. Likewise, the Integrated Practices statement that by teaching those aspiring to the magnificent they are made to understand the eightfold aggregate of consciousness and so on, is merely referring to what was stated in the Sotras, since in [Aryadeva's] own system he does not accept a fundamental consciousness apart from the sixfold aggregate of consciousness. According to the Noble system of the Esoteric Com- munity, the mind of death clear light universal voidness is the death mind and the mind of imminence arising therefrom in the reverse order is the birth mind, neither of which is suitable as the fundamental consciousness. Though [Nagarjuna] mentions the mere name "fundamental conscious- ness" in the Disclosure of the Spirit of Enlightenment, it is only for the sake of declaring that the mental consciousness is the root and founda- tion of all purifying things, as I have already explained extensively in my Wisdom Vajra Compendium Commentary.
One may here object, "By meditating on the import of thatness with the bliss from relying on the consort using passion for sense objects as a cause, are all addictions terminated or not? If it is the latter, then there is a contradiction between the realization of voidness progressing to the ex- treme ultimate and some addictions not being terminated. This is because, having terminated all truth habits, it is not appropriate that the termina- tion of the cause, the truth habits of misknowledge, would not eliminate the effect, passion and so forth; and because it is contradictory for libera- tion to be attained without terminating all addictions. If it is the former, [it is contradicted] since, as you need the passions as the cause of the path that terminates the passions, there is the absurd consequence that light serves as the cause of darkness; f2115aJ and it is contradictory for passion
to serve as the cause of that path's radical elimination of the truth habit misknowledge. This is because is it contradictory for the cause of radical termination of a cause to be affected by the effect of that [cause]; and all other addictions are made to arise by the truth habit mis-knowledge. "
This I have already explained extensively elsewhere. 152
152 Tsong Khapa has refuted this argument earlier in the context of self-consecration.
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Furthermore, you may wonder: "The 'passion' concerned in the con- text of wishing to make passion into a path, if [on the one hand,] it is just a matter of attaching the name 'passion' to some other virtuous quality, it contradicts the Integrated Practices proof with evidence of something serving as basis of addiction either becoming or not becoming a cause of enlightenment, and it makes the statement that for some other person such a passion serves as the cause of going to bad migrations. A virtuous quality will not become the cause of bad migrations and will be the cause of enlightenment, so where is the excellent artistic skill distinctive from other vehicles? If [on the other hand,] it is real passion involved here, you would have to clearly pronounce how it becomes a path; [which you cannot do,] since you cannot express how a means of destruction elimi-
nates its target from the perspective of being discordant in habit pattern, as for example, 'This becomes the remedy of this kind of addiction. ' Therefore, the artistic skill of the Unexcelled Vehicle is no more than a mere object of [unfounded] faith ! "
Here I should speak plainly. I do not accept the second alternative, but do accept the gist of the first. As for how the objection does no harm [to my position], the statement "addictions are terminated by meditating the import of thatness by means of the bliss of relying on the consort" [285bl refers to the termination of misknowledge, the cause of all other addictions. Eliminating that means eliminating all addictions, but there is no fault [of contradiction,] since it does not eliminate that through a path which is manifestly contradictory in habit pattern to the passion which is attached to sense objects. The causal truth habit is not terminated until
you attain the Ieamer's communion, so therefore there is no contradiction for a single continuum to alternate for a while the meditation of a path which is directly contradictory in habit pattern to the truth habit and the using as a path the attachment for sense objects [which is not contradic- tory in habit-pattern]. When you rely at will on a distinctive sense object without parting from attachment for sense objects, the two blisses, from passion for desire and from relying on a consort, are [related as] cause and effect; and as they are temporary cause and effect, if that attachment did not precede, such bliss [of contact with a consort] would be eliminated, though the mere bliss of relating to a consort would not be eliminated. For example, sweet myrobalan soaked in milk would not be produced without the milk, though the mere myrobalan would not be eliminated.
Chapter XI-Conduct Heightening Impact ? 53 1
Here, in tenninating addictions on this Unexcelled Vehicle, I have already established that there is the enjoyment of sense objects through the union of two sex organs. As the Sampura Further Tantra says, in answer to the argument that you must eliminate passion by meditating offensiveness, which has its contradictory habit pattern:
When you make use of the reality of passion, you separate from passion. Thus the Divine Lord says: "Noble child! Emaho! The buddhas' passion is without turbidity; con- quering dispassion by means of passion, 1 211tia J they grant the bestowal of all bliss. "
When the stream-winner experiences desire it does not become a natural transgression [for her or him]. When an incense-elephant eats the ketaka flower, the digested product becomes musk, while when an ordinary ele- phant eats the same flower its product becomes manure. Likewise, addic- tions such as passions, are explained to produce a distinctively excellent fruition from a distinctively pure continuum. Master Shantarak? hita also explained this point clearly in his Reality Accomplishment. Therefore, it is not a case of affixing the name "passion" to what is not real passion.
Though one engages in making a path out of passion for desire ob- jects, at the time of the causal motivation, through one's intention being captivated by the spirit of enlightenment and the orgasmic intui-tion, one
engages by perceiving [objects] for the sake of developing those [wis- doms] and one does not adulterate that [intention] with addictions. Since it not otherwise than that body and speech become virtuous and non- virtuous by the power of that [motivation being good or bad], when you engage in such activities with such an intention, acts such as self-creation are explained as happening without addictive intention; and this does not intend only the context of the time of motivation [but also the whole time
of action] .
When you make a path out of such a kind of passion, it does not
dislodge other addictions by way of maintaining a contradictory habit pattern.
Well then what [does it do] ?
One who has that distinctive embodiment makes it into a path with
a view [first] to suppress the dangers of being led into the bad migrations by those passions and [second] to cause the swift development of the excellences of the superior 1 211tibJ path.
532 ? Brilliant Illumination ofthe Lamp
In regard to the first, such [practitioners] have become suitable vessels by the power of the stability and purity of the twofold spirit of enlightenment of the ordinary vehicle. They then defend properly the vows and pledges. They inquire into the decisive meaning of the view of selflessness, thereby confirming their vision of the magical [nature of reality]. They create the deity body as the universal seal from within the
experiential nonperception of the three sectors of object and support. They thereby develop the potency of aspiration blessed by mantra and seal. [Such practitioners] have many [accomplishments], such as restrain- ing the tenfold nonvirtuous actions with regard to objects, purifying their continua by means of initiation, guarding properly their vows and pledges, cultivating the samadhi of the first stage, and being expert in the science of the control of passion.
In regard to the second, it is not enough to consider a meditation on voidness to be merely a thought-free stabilization of the mind that produces bliss derived from such passion. Rather, enlightenment is quickly bestowed by meditating on orgasmic wisdom intuition realized by placing the mind on the great bliss, above and beyond the view that is superlatively decisive about the import of selflessness. Further in that regard, it is not sufficient that the enlightenment spirit melted by the condition of the consort be made by other means not to emit; rather [it is required] that-since the orgasmic [great bliss] can only arise from such union causing the wind-energies of [right] rasanii and [left] lalanii channels first to be injected into the dhati channel and then to dissolve there, as the art of orgasmic bliss - it is necessary for the wind-energies to dissolve [into the dhati channel] and hold the melted jasmine-like spirit of enlightenment. In making such a sort of passion into the path, though there is no offensiveness meditation, (287aJ a habit pattern diamet- rically opposite to that of passion, finally passion is terminated [anyway] ; because [this orgasmic intuition] is a path that corresponds with a vali- dating knowledge of a habit pattern diametrically opposite to that of the root cause of [such passion, namely the deluded truth-habit]. 153
153The idea here seems to be that, in order to inject the life-energy and evacuative wind- energy into the central dhati channel, one has to unravel the sixfold heart knot, which can only be done by deep (meaning reaching to the instincts and their physical correlates in
? (cont'd)
Chapter XI-Conduct Heightening Impact ? 533
Without uniting with the void that is known as the voidness of the intrinsic reality of all of the samsaric life cycle and of nirvana, achieving the bliss of mere non-emission of the enlightenment spirit produced by the joining of the two sex organs does not at all damage the truth habit of misknowledge, the root of existence. Thus, however much you engage with such bliss, the craving derived from that truth habit only becomes more increased, just like a thirsty person plunging into the perceived
water of a mirage, such a thing is inferior. However, in the case of being able to unite the bliss and void as previously explained, without such an art [of restraining emission by injecting the energies into the central channel], one will not quickly attain the buddhahood that fulfills the hopes of the beings of the three realms. Thus, [that art] is praised from the angle of its being the swift path. As Saraha says [in an Enlightenment Song]:
Who does not fully know things' reality, Achieving great bliss when in sexual union
Is [still] like a thirsty person finding a mirage, Even dying, will the thirsty find water in space?
Playing with the bliss that dwells
Between the vajra and the lotus,
Relying on it without having the ability,
How will the hope of the three realms ever be fulfilled?
To quote the Reality Accomplishment:
Finely examining the well-considered, The wise should enter into that; Otherwise, entering into fire,
One will not succeed even a sixteenth !
Knowing thatness by thatness
Who relies on a goddess,
He will achieve; and otherwise,
He will fall into [287bJ the great hell!
the subtle nervous system) realization of the selflessness or intrinsic truthlessness of all things, which has a cognitive habit-pattern diametrically opposed to the truth habits.
? ? 534 ? Brilliant Illumination of the Lamp Also from the Esoteric Accomplishment:
Even with thatness as the pure jewel self, One who has abandoned all faults- Should that one abandon the divine art,
Contradict one's commitments and so on, And come to practice in some other ways; That one will roast in hell and so on.
Just as there the fire will bum,
The heap of grass and wood
And tum it into ashes,
And from it sprouts will never grow. Likewise lacking [the wisdom of] thatness Even making a few great seeming wonders, Until one can dwell [aloft] in space,
After one's death, one will go to hell.
Thus the wise should engage [in the Tantric conduct,] having well investigated things in fine detail. If you have not become wise by deter- mining well the import of thatness and abandoning all elaborations, there are stated to be extremely heavy dangers in taking the general and dis- tinctive passion for sense objects as your path. However, if you cultivate well the subtle paths of reasoning of Nagarjuna and company in regard to the point of the profound definitive meaning scriptural references, [you will avoid those dangers. ] By the key point of the great rarity of such a
determination about this matter, those who claim to be Tantrics in this land seem to be very weak in dedication to this system [wherein deep in- sight into the profound must empower the focus on the path of passion]. Therefore those with keen discernment, as the Accomplishment [Ascer- taining] Wisdom and Art says:
Setting the mind in the reality of enlightenment,
Enjoying the bliss of objects, one achieves in this very life. All these are pure in intrinsic reality,
Ordinary objects being selfless and illusory,
Like 1 2HKu l hallucinations and optical illusions,
Nonlocal, delivered from thought conventions.
When noble persons totally realize,
The magnificent ambition and the habit-free mind,
Chapter XI- Conduct Heightening Impact ? 535 Then the orgasmic realization prevails,
And the power of these objects can no longer bind.
So it is stated that, from the perspective of ascertaining the two realities unerringly by the way of [experiencing both] the melting bliss arising from enjoying objects of desire and [the insight that] all dreamlike and illusory things are fittingly functional even though even their atoms lack intrinsic identifiability, if you lack the skill in the art of the bliss-void- union orgasmic intuition, you will be overwhelmed by objects that lead you to the great danger. Therefore, with open-minded intellect, subtle and acute, you should unceasingly investigate the art of producing the orgas- mic intuition of the union of bliss and void.
[VI. B. 3. c. ii. - Specific explanation of the Unexcelled (Yoga Tantric) conduct]
Second, the specific explanation of the Unexcelled [Yoga Tantric] conduct, has three parts: [A'] How the analysis of conduct is declared; [B'] The definition ofeach ofthe three conducts; and [C'] The method of learning the conducts.
[VI. B. 3. c. ii. A' - How the analysis of conduct is declared]
In the context of the titles of the Root Tantra's chapters five and seven, respectively "Supreme All-Around Conduct" and "Supreme Man- tric Conduct,"154 [Chandrakirti,] in the Illumination ofthe Lamp, explains the meanings as, [respectively,] the superlative conduct achieving all the aims of self and other and the three conducts of the mantric reciter. The former is a general name of all three [Tantric] conducts. [21111bl As [Chan- drakirti] says in the Illumination of the Lamp about the meaning of statements in the [Root Tantra} Ninth Chapter about the two conducts,
[those of] of bodhisattvas and of transcendent buddhas, the first is the mantri/ni engaging to the best of one's ability in whatever will fulfill the aims of beings, whether or not it contravenes mundane conventions, and the second is the jewel-like mantri/ni realizing the perfection stage and transforming one's own actuality in this very life by the engaged conduct
154 Samantacaryagra, and Mantracaryagra chapters, respectively.
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that is not withdrawn in meditative equipoise. The former is the general conduct of bodhisattvas, and the latter mentions the perfection stage by way of example only, intending chiefly the jewel-like person, but includes all the distinctive unexcelled conducts of engaging with the objects of desire.
As [Chandrakirti] says in Illumination ofthe Lamp about the mean- ing of statements in the Sixteenth Chapter about truly undertaking the discipline of the science consort, they refer to engaging in activities having transformed oneself and the science consort into the likeness of deities
dressed with the appropriate clothing.
As far as the supreme three conducts mentioned in the commentary
on the Sixth Chapter, though the two old translations and Patsab's transla- tion all take these as referring to enjoyment conducts and liberating conducts, Chag's translation is better in its "the supreme of these conducts is the conduct of eating, sleeping, and defecating [bhusuku]" as [this pas- sage] does not indicate other conducts. In the Further Tantra, when it mentions the "all-around conduct" and the "mantri/ni conduct," [it uses] the former as the general name for the three conducts and the latter for the Seventeenth Chapter's mention of maintaining the mundane and tran- scendental [289aJ commitments and vows.
[Aryadeva] in his Integrated Practices, states the division of the passion-developed bodhisattva's conduct into the three, elaborated, un- elaborated, and extremely unelaborated, and the Second Stage and the Illumination of the Lamp also mention the three. As for the chief desire object of the conducts, it is the desire object of the science consort, among whom there are actual sciences and sciences who are contemplative wisdom-seals. [Aryadeva] argues that the first of those is engaged with in the first two conducts and the latter is engaged with in the third conduct.
The mention in the Integrated Practices and in the Second Stage of the three conducts of the perfection stage practitioner is just by way of example, since each of the two stages has its own set of three conducts. As [Chandrakirti] says in the Illumination ofthe Lamp tenth chapter:
When the yogi/ni, while achieving the supreme and abid- ing in the ordinary, when, after experiencing her or his practice of the three conducts, the elaborated conduct and so forth, s/he does not reach any accomplishments, then s/he must compel the essence of her or his deity.
Chapter Xi- Conduct Heightening Impact ? 537
Thereby he states that the conducts of the two stages are undertaken in order to achieve accomplishments according to one's situation, and that if one does not achieve them one should compel the essence [of one's deity] particular to whichever of the two stages. In comment on the Seventh Chapter, when [ChandrakTrti] equates the elaborated [conduct] with general meaning, the unelaborated with hidden meaning, and the extremely unelaborated with ultimate meaning, he intends the meditation and aspiration of engaging in the conducts, and he is not arguing that general meaning conduct did not include the other conducts; 1289hl since he mentions in comment on the [Root Tantra] Fifteenth Chapter the un- elaborated conduct of the five transcendent buddhas of the creation stage, and since, though the extremely unelaborated [conduct] is not assigned to the creation stage practitioner in terms of its meditation and aspiration, it is assigned [to them] in terms of activities and so on.
In general, there are two kinds of conducts of those who make passion for desire objects into the path, conducts at the time of empower- ment making one a suitable vessel for meditating the two stages and conduct at the time of meditating the path, already having become a suit- able vessel. In the latter case there are again two [conducts], conducts to produce the path when it has not been produced, and conducts, having already produced the path, in order to intensify the impact. The former of these occurs from the beginning of first meditating the path for as long as one has not attained the non-learning state. As is stated in the Condensed [Sadhana], you should practice in such a way once you enter the creation
stage :
Regarding the second [kind of conducts, those focused to intensify the impact], Kr? hl). a Samayavajra states that one engages in conducts only at two times, since there are only two occasions of intensifying the impact [of realization]; intensifying impact to achieve ordinary accom- plishments, after you have completed the subtle and coarse creation stages, and intensifying impact to achieve the supreme accomplishment, once
you have achieved the perfection stage with the three isolations and the two realities.
Not suffering from the ascetic abandoning
Of the five desire objects,
Following the Yoga Tantra
You should achieve enlightenment through bliss.
538 ? Brilliant Illumination of the Lamp
Tsunmojen, relying on statements such as "knowing the different types of instinctual natures and luminances," also says there are three occasions in general [290a 1 for performing the conducts, and two on the perfection stage, after you attain the magic body and after you attain the learner's union.
My own interpretation is that there are four occasions of intensi- fying impact on both the stages, as follows. First, on the occasion of the creation stage, it is as above [in the theory of Kr? hQa Samayavajra]. [Second,] I have already established the need to engage in the conducts
in order to achieve the magic body, having attained the mind isolation on the perfection stage. [Third,] having attained the magic body, you must practice the conducts in order to attain the goal of the learner's union and in order to terminate the abandonable addictions. As [Chandrakirti states] in comment on the Sixteenth Chapter' s statement of the benefits of engag- ing in the unelaborated conducts of the three clans:
The intuitive wisdom of the three vajras arises. . . [Chandrakirti comments:]
There is the creation here ofthe vajra body and so forth by means of the body vajra [OM] and so forth. The buddha enlightenment is the ultimate reality. To enter there is to attain. Clear light transparence causes the attainment of
the pure intuition body.
Thus [in this context] he explains the benefits of causing the attainment of the intuition body purified by clear light, since there is no [need for] purify- ing of the magic body by clear light after you have attained communion.
[Fourth,] as for engaging in the conducts having attained the learner's communion, you can understand it from the previous quotes from the Five Stages and Nagabodhi's [Stage ofArrangement]. You can also under- stand it from what [Aryadeva] explains in the Integrated Practices about the practitioner engaged in the conducts realizing the superficial reality; that being connected to the two embodiments of the superficial magic body of the third and the fifth stages. Furthermore, [Aryadeva] states in the Integrated Practices:
You cannot [290bJ terminate the instincts of beginningless addictions without the conducts of the discipline.
Chapter XI- Conduct Heightening Impact ? 539
Therefore, all the cognitive obscurations which are the actuality of the addictive instincts cannot be terminated without the disciplinary conducts, so you cannot terminate them in this life without those conducts. Since the very swift termination of those seeds of addictions called instincts depends on that, you can understand why you need to practice the con- ducts for the sake of the learner's and non-learner's communions.
If you wonder here, "if you are making desire for sense objects into the path from the time of taking empowerment, the chief three con- ducts are no more than just that; although you can engage in conducts outside of that [overall] situation, what is the need? "
The conducts needed to intensify impact on the perfection stage are for attaining enlightenment in this life. As the [Five Stages'} Second Stage says:
Knowing to distinguish luminance from the instincts, One relies on the fourth thatness -
Who does not learn the three forms [of the conducts] Will not swiftly attain the fruit.
Just as the fire abides in the womb of wood, But does not emerge without rubbing,
So without the practice of enlightenment,
It will not emerge here in this very life.
Also, the Integrated Practices and the Illumination of the Lamp explain that the supreme is achieved in this very life by engaging in the conducts. As for the way that is, when you can produce the three intuitions by the power of consummating the wind-energy yoga, you cannot produce the completely qualified mind-isolation intuition without the friendship of the outer seal [consort]. Relying on her for that purpose has already been explained. Thus, even though you can withdraw the energies by the power of penetrating the vital point within the body and, burning the inner fire, consummate the ability to melt [29lal the enlightenment spirit, still beyond that to attain the greatly distinctive form of those by relying on the seal, it is clear that there is a stage of proceeding to the intensive
development of the realization of thatness. Therefore, when you have completed your ability in the art of penetrating the vital point within the body, combining it with enjoyment with all components the desire object
540 ? Brilliant Illumination of the Lamp
of the seal, and then meditating on thatness-that is the meaning of "the conduct," the conduct that intensifies the impact of the perfection stage.
While not developing the special bliss from penetrating the vital points in the inner wheels, from the specifics of the actuality, enumera- tion, distinction of access, and intensity of power of the seal, a variety of distinct types of bliss is produced. So, you should understand that at that time there are many ways of progressing to entry of the special realiza- tion from meditating on voidness with that [bliss].
If you wonder, "Well, if the common accomplishments are not attained without engaging in those conducts, that contradicts the explana- tion that the path taught in those Tantras enables the attainment of the whole range of common accomplishments from practicing the three lower Tantras; and even if you allow that those common accomplishments are there anyway by implication, what is the benefit in achieving them by
engaging in those conducts? "
Though you do not need to meditate on voidness to achieve many
trivial common accomplishments, it is explained that you do need to meditate on voidness to achieve many distinctive accomplishments that accrue in the lower Tantras. And while some say that it is indispensable for such achievement, others say that it is easier to achieve them if that realization is there. Among the Unexcelled [Tantra] creation [29tbJ stage yogi/nis attainments of common accomplishments, there are many not achieved by the former [lower Tantras] . One does engage in the conducts as a method of achieving the ultimate among common accomplishments, and easily achieving them in a very short time, as stated in many other [texts] how "by the three [conducts], accomplishments will be achieved before seven days, a fortnight, a month, or two and a half. " When the creation stage is consummated and the signs of touch and sight are found, by meditating on the PHAT letter in the door of the secret place and so forth, one can block the emission of the enlightenment spirit, and so uniting with the seal, generate bliss. Meditating on voidness with that bliss, distinctive accomplishment is created, and it is easy to achieve accomplishments. I already explained how just by that there is the medi-
tation of bliss-void also in the creation stage.
If some person completes the subtle creation stage, it is also pos-
sible that the wind-energies will be injected into the central channel; and if that person knows the vital point of using the union with the outer con- sort as life-energy control, relying on that [practice], it is possible that
Chapter XI- Conduct Heightening Impact ? 54 1
s/he can generate the four joys from dissolving the energies into the dhati. Those two achievements thus may arise in the creation stage, but when one defines the path, they must be taken as the perfection stage path? as it is explained in the Persona/ Instruction, [even] before meditating the path, on the occasion of initiation, the orgasmic [wisdom] thus arising is of the perfection stage. This engaging in the conducts for the sake of common accomplishments on the occasion of the creation stage is not [the affair] of the supreme jewel-like person, but is that of the white-lotus-like person of inferior faculties, I2CJ2u[ whose mind is attracted by the common accomplishments.
lVI. B. 3. c. ii. B' - The definition of each of the three conducts]
When the three kinds of passionate enlightenment conducts are de- clared, which Tantras are their source and what is the definition of each?
The Integrated Practices explains that the elaborated conduct is in the Extensive All Transcendent Buddha Arali, as taught in the Consola- tions ofthe Transcendent Buddha and Vajradhara; the unelaborated is playing somewhat on the power of intention from the Always Pervading; and the extremely unelaborated conduct is the practicing by abandoning all crowds, living on the food of samadhi alone, and uniting contempla- tively with the intuition seal. Just as the three, wood, palm leaves, and cotton are not different when burned to ashes, so all three of the conducts
will lead to attaining the exaltation of Vajradhara, even though by differ- entiation into small, medium, and great, you must learn the three conducts [and apply them appropriately like medicines] according to your age.
In that regard, the statement from the [Buddha] Union that the five clans tame beings with the five consolations is the first consolation; and the second consolation is the consolation that tames beings by means of Vajrasattva. Depending on this, the ancient [mentors] claimed that in the context of [one's being engaged] in the procedures of the conducts, chiefly there will be no more than six death-transitions. As it is taught, though in the context of the six consolations the [conduct as taught in the] E:tten- sive Arali is absent, in general they have the meaning explained in the
[Buddha] Union; "arali" having the meaning of "game" or [ 2CJ:! b [ "play. " And that refers to what is spoken of in the Integrated Practices as the seal and responding to it, and so on. Some practitioners strive in the practices stated from the Tantras such as Reality Compendium, with the gestures,
? 542 ? Brilliant Illumination of the Lamp
the worship with song, the way of postures, theatre, and dance and so on. Others engage in the conducts-stated in Tantras such as the Glorious Supreme [Prime]- such as the cross-legged sitting posture and the nine aesthetic moods of dance and so on; and all of these are explained by the Integrated Practices as [pertaining to] the elaborated conducts.
Therefore, as for the unelaborated conducts, in general one must always perform those conducts, and sometimes when necessary one can leave them. However, in this concern, there still are many elaborations such as a special house along with seats, friends to perform the rites, and the Dharma equipment, and food and drink and so on. Nevertheless, as the practices are classified as extremely unelaborated, the elaborations in the activities are very little. By three examples it is shown that the goal
can be attained by each of the three conducts, showing that it is not nec- essary to practice all three. The former among the three, wood etc. are the harder to burn, the latter easier, which explains that by the three kinds of conduct there is a range from difficult to easier. As for "small, medium, and great," some say it refers to bigger, medium, and smaller equipment, and some explain it is small, medium, and great wisdom, and others explain it as great, medium, and small passion. However, it is mentioned in terms of bigger, medium, and smaller equipment, small, medium, and great age, and small, medium, and great inclination [293aJ that enjoys elabo- rations. As for not having plenty of equipment, this is not the context of having attained the magic body, so it is terms of engaging in the conducts
prior to that.
As for the first of those conducts, it is explained in the [Buddha]
Union, while the Community mentions only the last two, according to the explanation of the Integrated Practices. As for the seal and so on taught in the Yoga Tantras, s/he is [employed] for engaging in the unexcelled conduct; if you analyze it, this intends the first conduct, and is not in terms of those [Unexcelled Yoga] Tantras. Intending that the extensive elaborations of activities previously mentioned are not stated in the Com- munity, [the above] states that the last two conducts only are taught in the Community. As for the Illumination of the Lamp mention that the Com- munity text teaches the first conduct, it is not contradictory since it is [referring to] the teaching of behaving according to your desire while engaged in elaborations and the mere intention and contemplation of engaging in elaborated conducts by the creation stage practitioner.
Chapter XI- Conduct Heightening Impact ? 543
In the Integrated Practices, [Aryadeva] explains that, if you could never perfonn the elaborated conducts described in the {Buddha/ Union, due to insufficiency of wealth, [then,] concerning the explanation to per- fonn the two latter conducts according to that Tantra's statement:
Each day, or each month,
Or likewise, each year,
While being richly blessed,
Perform the dance of Buddha Super Bliss!
-this teaches the two latter [types of] the conduct, performed in the two later times [mentioned]. As Chag's translation phrases it "While by your achievement itself," explaining that you should perfonn [the conducts] as your wealth allows, [29. ? bl which intends that this teaches the two latter conducts. One should not interpret the two latter conducts of this text [as being the same as] the two conducts of the Community. In this {Buddha Union] text, the [Teacher] asserts that the former conducts being set down as three are in fact two, from the perspective of the intentions involved; the intention of engaging in desire and the intention of learning the embodiment. The first of these is the threefold engagement by a person with intense thirst and lust, with the intention of the conduct with what- ever desirable objects are desired, while experiencing only through the organs, through the organs and samadhi both, and only through samadhi; [these three] explained respectively as the intentions to engage in the three [conducts], elaborated, unelaborated, and extremely unelaborated. As the Root Tantra Seventh Chapter declares:
And :
In regard to all enjoyment of desires, Resorting to them at your pleasure, By that sort ofunion [practice],
You will quickly attain buddhahood.
All enjoyment of desires,
You should resort to them at pleasure, By the union of your own deity,
You should worship self and other.
Do not recite while eating almsfood, Do not take pleasure in begging -
544 ? Brilliant Illumination of the Lamp Enjoying all desires,
Recite not losing the elements of mantra.
The first of these verses means that the yogi/or should practice as s/he pleases according to his or her faculties, engaging in elaborated conducts. The second means that in terms of the unelaborated, one should satisfy by worshiping self and other by the samadhi of one's own nature with the five sense objects for tasting bliss as one desires. The third means [294a] that, with the "eating of almsfood" as an example, not to recite [mantra] by engaging in seeking and so forth like someone going begging. Not only should you not be attached to begging but your body should abide without craving even food, which is the way to engage in the extremely unelaborated conducts. This is asserted in accordance with the explanation in the Illumination ofthe Lamp. Relying on the statement in the former case "to engage in accordance with one's faculties," it is inter- preted as revealing the three intentions with which one engages in the
conducts .
Here the main thing is to engage with sense objects aiming for the
purpose of the nondual, communion, great bliss wisdom, as is explained above as similar for all three conducts. You can understand by what the Root Tantra says:
The passionate one who desires intuitive wisdom Always resorts to the [five] objects of desire . . .
-that this is not engaging only for the sake of the organs. Engaging in sense objects thus becomes the art of freshly producing enlightenment spirit where there was none before, maintaining [the already produced] without loss, and maximizing it even more, this is enjoying ceaselessly as one pleases according to one's inclinations and desires; and this is the same for all three conducts. So the two [verses' two] lines that begin with "desire" and the third that begins with "enjoying all desires" are similarly
that they teach the three conducts. The passage, from "begging and so
stated. Thus in order for those teachings not to be redundant, it is said
forth. . . ," rejects the obstacle to meditating the path 1294hl caused by dis- traction from activities of seeking and getting, due to excessive craving for food. It is not rejecting always practicing from the point of view of understanding the nature of desire objects, so the statement that "you should be content just by keeping the body maintained" means you should
Chapter XI- Conduct Heightening Impact ? 545
maintain the body without harming the increase of its elements, and does not just mean keeping one's life sustained. That such a way is not a dis- tinctive characteristic of the third conduct can be known from the section in the Sixteenth Chapter where you depend on the food of the unelabo- rated. As for not interpreting this to refer to merely sustaining your life, you can know that by analyzing the necessity in general, that you should always rely on desire objects.
As for the intention to learn the embodiment, while the former [conducts done with the intention of engaging in desires] keep the senses focused on the sense objects, here [the three are] the learning of the deity in the context of the first conduct, the learning in the context of mere mind in the second [conduct], and the intention of meditating on void- ness in the third [conduct] . Here the Illumination of the Lamp Seventh Chapter explains that the general, hidden, and ultimate meanings of the enjoyment of sense objects apply to [the occasions of] the three conducts.
In the context of the path, [Chandrak. Irti] interprets [the enjoyment of desires in the three conducts] as respectively referring to [first,] the stages from single-mindedness up to the beginner's achievement, [second,] the stages from body isolation up to the magic [body], and third, the stages of clear light and communion. By learning the elaborated conduct, while meditating the desire objects as divine with the intention to medi- tate engaging with desire objects, you meditate the five objects from form to texture as from Vairochana to Ak? hobhya and offer [each] to [its] own clan deity. And while each object has inferior, mediocre, [29SaJ and superior [qualities], they are the same when meditated as divine, so still you worship with the five supreme [sense objects]. Otherwise, Chandra- kirti states in the Illumination of the Lamp that the goddesses such as Lochana, or the meditating on the five Vajra [sense object goddesses,
Ropavajra, etc. ], should be enjoyed while seeing all of them as the enjoy- ments of Vajradhara. Thus, as for the statement of the three ways, in answer to the question, "through desire for passionate wisdom, what are you going to do by that reliance on sense objects in all paths of the con- ducts? " it is stated:
"Please the bodhisattva! Desire the sun of enlightenment! "
The Illumination of the Lamp says that this means that, having pleased the bodhisattva of the eye and other sense organs you should satisfy the
546 ? Brilliant Illumination of the Lamp
(female] "bodhisattvas," [the goddesses] of the four elements and the sun, the (buddhas of the] five aggregates; so it is for the purpose of expanding one's senses, elements, and five aggregates. As for offering to one's own clan deity, it is to take Vairochana and so on as the chief, and is not just that alone. It teaches that you should worship with the supreme objects, intending that, as to the aspect of whatever object meditated as divine, when you directly enjoy it, your sense organ with its support will expand if it is attractive, and will not expand if it is otherwise [unpleasant], so you should worship [both kinds] with the supreme [qualities in mind]. When you meditate the five objects as the four goddesses Lochana and so on, you identify Mamaki as both in the vajra and jewel clans, so you
meditate her as both sound and texture.
Though the three [conducts] are thus explained, the chief sense ob-
ject is the sense object of the wisdom [consort], so you should meditate the latter two [sense objects, taste and texture,] as chief. As for the way of [295bl putting this into practice, the Seventh Chapter [of the Commu- nity] states:
Constantly unite your mind
To form, sound, taste and so on; This concentrates the secret essence Of all the buddhas.
And the Illumination of the Lamp explains that you should always day and night develop the mental orientation toward meditating objects as divine and this is the usually hidden art that is the means of attaining the exalted state of buddhahood, hence the "concentrated essence. " Thus, in meditating the five objects as deities, by meditating continuously, specifi- cally making [yourself] see forms and so on as deities, you must first pro-
duce a stable experience [of those objects as deities].
Furthermore, you visualize that the Ropavajra goddess, emerging
from the transformation of all the inner and outer material sense-media, holds in her lotus soft hand a mirror which she beholds with a calm eye, and her pearl necklace pendant hangs on her swelling breast, her blouse slightly loosened to reveal her beautiful torso-so from looking steadily at her form, you contemplate the arisal of great bliss. Likewise sounds are created as Shabdavajra, singing sweet songs and playing on the lute; scents are created as Gandhavajra, dancing and holding a jeweled vessel filled with scents such as saffron, eaglewood, snake-essence sandalwood,
Chapter XI- Conduct Heightening Impact ? 547
and camphor, pervading everything with excellent scents; tastes are created as Rasavajra, holding precious vessels of gold and silver filled with various tastes and divine elixirs; and J:! 9tiaJ textures are created as Sparshavajra, adorned with all signs, with the three [brow-]creases of fierce intensity, with a slender waist and wide navel curling clockwise, with exquisite lower torso and pelvis, her movements slow and graceful, her face completely smiling and gazing [at you] with passionate eyes. In this way you contemplate the expansion of great bliss by enjoying forms, sounds, scents, and tastes and engaging with textures through mutual embrace. Those ways of meditating can also be employed with Lochana and so on, and you should analyze whether you must meditate [her] as like Vairochana, very beautiful in form and the three middle [buddha goddesses] as having hand signs as above, and whether the fifth [buddha goddess] holds textures of superior clothes. One would think that for each of them one should meditate the different members of the clan in common .
When one practices like that, first of all, bliss is produced in the mind, and then gradually, indirectly, the body endowed with the sup- ported sense-faculty expands; since the Lord of Reasoning [DharmakTrti] said:
When this transforms, those also Are experienced as transforming
- that is, when the mind becomes extremely blissful, the body also is seen to gain a good glow, and so samadhi becomes the cause of expansion that expands the body's elements. Such being the case, the jasmine-like en- lightenment spirit increases, and the melting bliss samadhi increases, and by meditating voidness with it the supreme realizations of the perfection stage are completely produced, and their root of virtue is developed. Once such samadhi becomes stable, [29(,bJ when the senses directly enjoy the five sense objects, you realize the samadhi previously meditated, and by restraining the attitude of ordinariness which is the counteragent of great bliss-that is said to be the supreme discipline of the system of this
path that binds the door of the senses.
This is the intention of meditating the conduct with the sense ob-
jects, from the beginning of meditating the path for as long as one cannot develop the voids by dissolving the energies into the dhati by the power of meditating the penetration of the vital points of the body. Further,
548 ? Brilliant Illumination of the Lamp
when you unite bliss and void by dissolving the energies into the dhati by the power of such meditation, as long as you cannot eclipse the sign habit elaborations, it is called "the intention of the elaborated [conduct]. " Though the creation stage practitioner lacks the two latter conducts from the point of view of meditation and intention, they have all three types of conducts from the point of view of the measure of elaborations concern- ing objects and activities.
This instruction must be implemented from the beginning of the creation stage, as it is extremely important for the beginner. From the time when you can develop the voids as the energies dissolve by the power of meditation, for as long as you have not attained the fourth stage clear light, you develop the previously trance-induced voids, and in the aftermath context, you create yourself as Vajradhara and you seal with the three voids both conducts engaged with sense objects, and you enjoy them in the mode of offering them to Vajradhara. In comparison with the former, your elaborations of signs are slight, but you have not directly realized thatness, so your meditational intention is to learn the unelabo- rated conduct. Furthermore, from the point of view of meditation and intention, [297a] while you have neither the elaborated nor the extremely unelaborated conducts, you do have all three conducts from the point of
view of ritual activities and so forth.
From the time of attaining the learner' s communion, for as long as
you have not attained the nonleamer's communion, in the aftermath occa- sion, you seal your engagement with sense objects with the development of the direct realization of thatness, and you are liberated from the seeds of truth insistence and sign habit elaborations, and so have the meditation and intention of the extremely unelaborated conduct. Both this and the former [conducts] have the meditation and intention for the sense objects to dawn as deities. This [conduct], though it lacks both the two previous conducts from the point of view of meditation and intention, if you clas- sify it from the point of view of activities and so on, it is like the previ- ous, [more advanced practitioner' s conducts] .
[VI. B. 3. c. ii. c' - The method of learning the conducts I
The third has two parts: [ 1 '] The way of achieving the elaborated and unelaborated conducts; and [2'] The way of achieving the extremely unelaborated conduct.
? Chapter XI- Conduct Heightening Impact ? 549 IYI. B. 3. c. ii. c'l ' - The way of achieving the elabomtcd and unclaboratcd
? conduds l
The first has two parts: [a'] Common procedures [for both]; and
[b') Particular procedures [for each]. [VI. 8. 3. c. ii. c'l 'a? -
? As for the place where these two conducts are achieved, from the old translation of the Integrated Practices quote of the [Buddha} Union:
Further, practice [anywhere] in the three realms, Or in a pleasure garden.
And from the Patsab translation:
The three worlds are your pleasure garden.
And the Chag translation:
Practice in a holy place,
Or in your own pleasure garden.
Or in the separate translation of the Tantra [itself]: Practice in your own place
Or in a pleasure garden.
As in all these, you should practice in your own abode or in a pleasure garden, a place agreeable to your mind, free from any L297bJ ill-destined persons.
As for how to get your house together, you should make it a three storied deity house made of glazed brick, with four doors, four comers, and four porticos, adorned with various ornaments such as jewel decora- tions. Otherwise an earthen house with a strong fence wall adorned with ornaments. Those two are the excellent and the inferior [kinds of] houses, though they should be the same in having three stories; so the latter should not be some sort of three level earthen cave.