No More Learning

Now the proof of the supreme distinctiveness of speed on the path of bliss and void in union turns on the understanding that venturing upon it provides an extraordinary cause of attaining the buddha matter body, which [extraordinary cause] is recognized as a substitute for the infinite different clear categories of the store of merit. [ 1 79bJ Further, that [extra- ordinary cause] is none other than the magic body, hence you will not find the keys of both [Father and Mother] Tantras completely until you
become expert in both perfection stages, that of the void-side great bliss and that of the vision-side magic body.
[Here,] the Community explains:
Formerly, before as many eons as subatomic particles in incalculably many buddhaverses, from the time when the Buddha Diparilkara passed away until the time of the Buddha Kashyapa, the great secret was not taught, since the beings during those times had no fortune to learn the import of the great secret.
However, that enlightenment which is not attained by those bodhi- sattvas, even though they strive and seek for as many eons as grains of Ganges' sand, is attained in one single lifetime by those bodhisattvas who
delight in the Community. As for the meaning of the reason for that, the Illumination ofthe Lamp states:
During that time, the beings aspired for the inferior goal, they educated themselves by means of the passionless teaching, giving gifts, being moral and so forth, and their minds were afraid of the teaching of the profound. Thus they had no fortune, and [the buddhas] did not explain the import of the great secret during those times. At this present time, exclusively the Transcendent Lord knows that beings are involved with passion and their inclina- tions are overwhelmed by the five corruptions, [and so he] visits the world and teaches [the secret teaching].
According to this, it depends on whether or not [a bodhisattva] has an aspiration for the outer 11811al art of developing the great bliss. If you unite bliss and void by the art that fully incorporates void and bliss, you can [still] feel fear about its bestowing enlightenment in this life, though you have no fear about voidness alone. As for the cause of fearing that conduct that is passionate and skilled in art, granted that it is also a weak- ness of passion, mainly [that cause] is the [erroneous] idea that since the fruit of buddhahood has boundless excellence, it is suitable [to attain] after infinite different clear categories of stores and time, and is not suitable without them; and that. since the great treasures of excellence who reside on the high stages are required to spend a long time, a statement about attainment in a short time. a lifetime or so, is in order to attract certain disciples, and is not to be taken literally. Even among those who have great faith in this path and in voidness, two ways of proceeding must be distinguished, beneficial and faulty; you must get clear the arrangement of the two paths, seeing the distinctive means of attainment, and then, with intense aspiration, it is very important that you firmly determine [yourself to wield] the extraordinary ability of the type of person suited for this path.
The teaching-that the mind isolation wisdom's realization of the reality of the mind and its experience of the superficial magic body are extremely difficult to find on any other path-is put forth from the wish to teach as an extraordinary path the process in which the mind isolation of great bliss-derived from meditating the above-explained three life- energy controls-meditates the reality of the mind and achieves the magic body. 1180bl As for the statement that, without entering upon the great Yoga Tantras such as the Community, you will not see the superfi- cial reality even for many eons, it rejects the claim that the superficial
magic body is a samadhi that realizes the nonreality in apparent things, and the claim that it is the mere nonreality of the appearance of the deity body. I will explain below how other paths do or do not bring you ulti- mately into this process and the reasons for those [results].
lVI. B. 3. b. ii. c '3 'd 'i 'c "4 " -
The fourth has three parts, explaining: [a") Luminance; [b") The instinctual natures; and [c "] How to generate luminance intuition.
Chapter VII-Mind Isolation ? 357
? Teaching the Tantra's import, the three lumi-
nances and the instinctual natures]
358 ? Brilliant Illumination ofthe Lamp .
l v l . 8 . 3 . b . n. . . c - ? ,;, ? ' d " 1 ' ( ' . " 4 " a " - L u m m a n c e The first has two parts, explaining: [i
? luminances; and [ii
"
"
]
) Synonyms of the three ) Definitions of each of the three luminances.
? The Integrated Practices mentions two kinds of synonyms of the three luminances, those in common with the Transcendence Universal Vehicle, and those uncommon, of renown in the Vajra Vehicle only.
[Synonyms in Common with the Transcendence Universal Vehicle]
The first are the synonyms "art" and "wisdom," clearly mentioned by the Teacher, and the third, "neuter," which is implied. Also "mind," "mentality," and "consciousness"; and "imaginary," "relative," and "perfect"; and "lust," "hate," and "delusion"; and the "three realities. " Here, "art" is "radiance," "wisdom" is "luminance," and "neuter" is the concentration of both [in] "imminence. " In regard to bliss and void, it is said that luminance has the stronger [ISla] awareness of void, radiance the opposite, and imminence has a balanced proportion. However, this does
not indicate that all sets of art, wisdom, and their combination refer to those three. That also is in terms of the three luminances of the path, the three basic reality luminances also being termed the same, from [the fact of] their aspects being similar.
As for calling luminance "mind," radiance "mentality," and immi- nence "consciousness," there is no indication that those three correspond [directly] to these three. And further, "mind," "mentality," and "conscious- ness" are not considered mutually exclusive as are the three luminances. In some other treatises, based on equating "mind" with fundamental con- sciousness, "mentality" with addictive mentality, and "consciousness" with the sixfold functioning consciousness, they seem to explain lumi-
nance as functioning consciousness, radiance as afflictive mentality, and imminence as the fundamental. But this seems incorrect. For, if you claim that radiance and imminence are the afflictive mentality and the funda- mental consciousness, then the two [claims] would have the imperative consequences that an alienated individual could ascertain as manifest a fundamental consciousness and an afflictive mentality as different from the sixfold consciousness; [which is] not [possible]. And then there would be the extreme incongruity of positing perceivability for luminance and
lVI. 8. 3. b. ii. c'3'dTc"4"a'T' - Synonyms ofthe three luminances]
lack of perceivability for the other two. And then it would contradict the frequent explanations of the new generation of the luminances by the path of outer and inner life-energy control. Finally, if you adopt [this theory] because there are occasional reasons to apply the 'name "fundamental" [to the luminances etc. ]. then, as that also is not taught, 118thJ it is also
incorrect.
Well then, how is it?
In general, in the discourses it is stated that mind, mentality, and consciousness in general are the root of all purificatory practices. Thus, as he wished to teach a special set of the three, mind, mentality, and con- sciousness, as serving as the root of all purificatory practices, [Nagarjuna etc. ] applied the terms of those three to the three luminances. As Arya- deva quotes the Wisdom Vajra Compendium in the Integrated Practices:
Consciousness emerges from clear light. That very thing is called "mind" and "mentality"; and it has the root of all things whose nature is afflictive and purificative.
As the Vajra Rosary states:
Having the nature of the three luminances, Who here learns of the three consciousnesses, This is the root nature
Of the entire realm of living beings.
As for calling the three luminances "consciousness," as "mind" and "mentality" are similar, each of the three luminances can be called by all three names. But as for calling the three luminances individually by one of those three terms, they should be assigned in terms of temporal
sequence corresponding to the homogeneity of mental consciousnesses. As for the verbal meaning, [luminance] is called "mind" because of its accumulating, [radiance] "mentality" because of its serving as support, and [imminence] "consciousness" because of its dependence. Those [three functions] are completely present in all three luminance minds, they do not differ in intensity, nor can they be differentiated according to such etymologies.
From the Five Stages, [Nagarjuna] states that luminance is the rela- tive, radiance is the imaginary, and imminence is the perfect. [ 182a J Such an explanation realizes [luminance as] the apparent ground of perception of dichotomous subject and object, as the relative; the reification of
Chapter VII- Mind Isolation ? 359
360 ? Brilliant Illumination ofthe Lamp
substantial subject-object-dichotomy as the imaginary, and the changeless as the perfect. And in the face of that, one should analyze, thinking "Is it luminance that is the ground of the beginning of the voids as isolated from both the imaginary and dualistic appearance? Is it radiance that emerges as based on that? And is it imminence when both the above are abandoned? Are they [so designated] depending on such corresponding
properties of the interpenetration of art and wisdom? "
As for calling luminance "anger," radiance "lust," and imminence
"delusion," it is from the perspective of their functions as slight bliss, big bliss, and medium bliss; and their states at times of basis and path are as above.
As for the names of the three realities, as the three natures are already explained, it is not that [same set of] the three realities. Thus the reality of the void side and that of the vision side, and the reality of the two in equality [is referred to] as above explained.
In the Transcendence Vehicle, there is no assignation of such names to the three luminances; so while the names designated are common [to both vehicles], such designation of the three luminances by those names is not common.
[Uncommon Synonyms, of Renown only in the Vajra Vehicle]
Second, [they are called in the Integrated Practices] luminance, luminance-radiance, and luminance-imminence; voidness, extreme void- ness, and great voidness; mind, mental functions, and misknowledge; dispassion, passion, and medium passion; (J82bJ and:
And:
OM is the cause of confirming [luminance intuition,] the seed using the door of speech; since those beings of little faith will not understand the Transcendent Lord's inten- tional statements, they will visualize it as "the form of a moon disc," and as "the clear form of the superficial reality of the mind in the actuality of "softness," or "lotus," "female form," "left," and "night. "
A/;1 is the cause of confirming [radiance intuition,] the seed using the door of speech; since those beings of little faith will not understand the Transcendent Lord's inten-
tional statements, they wiJl visualize it depending on a solar disc, in the form of the superficial reality of mental function in the actuality of "roughness," as a "five point vajra," "jewel," "day," "male form," and "right. "
[HOM,] the perfect, [as the cause of] confirming [luminance-imminence intuition,] the seed using speech, is luminance-imminence.
And:
Thus, it is incorrect to take the three voids as the realities of the three luminances but not as the three luminances themselves, just because it is said that "the three voids are the serial dissolutions of the three lumi- nances. " For, the Integrated Practices states that the three luminances themselves are the three voids, and that very fact is clear in the Wisdom
Vajra Compendium.
Therefore, the three luminances are called: "luminance," since it is perceived as like moonlight after the dissolving of the imaginative thought moving wind-energy, ( l 83a] and that same [luminance] being void, devoid of the eighty imaginations together with their wind-energies; "luminance-radiance," since it is very brilliant like sunlight, being extreme void, devoid of luminance with its wind-energy; and "luminance- imminence," since it is perceived extremely indistinctly like a [night-] between-time dark fog, close to clear light, and is a great void devoid of radiance with its wind-energies, or "ignorance," since it is not clear,
["ignorance"] naming an aspect of imminence.
Here, "the door of speech" refers to the path through which speech
emerges; the seed produced depending on that constitutes the three syllables. The "cause that confirms them" [means] that the three terms cause the ascertainment of the three intuitions.
From the Five Stages:
The name of the left is that very one. Having the moon disc and lotus, Serving as cause of the confirmed, The first letter with a drop [OM].
Chapter VII-MindIsolation ? 361
So it is stated. In the Chag translation it is stated: "Depending on
[short] A, the seed of speech. "
362 ? Brilliant Illumination of the Lamp And also:
Likewise. with the name of vajra, Adorned by two drops [AH], Know that very thing in that part.
Thus the luminances have meanings illustrated by the verbal signs of those letters.
As for "those of little faith," coming to perceive them depending on sun and moon, it refers to the creation stage person, who cannot accomplish the development of the magic body from the three intuitions as can the perfection stage person who has attained the mind isolation. So here the symbol "moon" means luminance, "vajra" means radiance and so forth, and imminence, the union of mind and mental functions of luminance and radiance, [is symbolized by] the union of moon and vajra
etc. , which means [it causes] the creation of the deity body. From the
Five Stages:
Just this reality of wisdom, l183b]
Is imagined as a pure moon disc;
The mind just sees itself,
Just itself in the form of a moon.
Then perceiving the moon,
Imagine [there] the vajra sign, Symbolizing the liberative art
Of the yogi/nis who create the vajra etc. The moon and vajra etc. in union, Combine mind and mental functions. By uniting wisdom and art,
The deity form is born.
Here the fifth line is better in the Chag translation: "From perceiving the full moon, etc. "
As for referring to the first two luminances by the words "moon" and "sun," "day" and "night," it comes from the sky appearing to be filled with moonlight and sunlight. Referring to them by "lotus" and "vajra," "female" and "male," "left" and "right," is in terms of their referring to art and wisdom. As for "soft" and "rough," it relates to inferior and not inferior blisses, and to objective appearance being exten- sive and not extensive.
As for "superficial form" expressing the moon etc. , being symbols of the two intuitions, it is the nature of the "artificial. " As for luminance- imminence, it is signified by names such as "neuter," "day-night- boundary," "left-right-between," "soft-rough-between," "wisdom-art- commingled," and "moon[-sun] and day-night-combined. "
nances ]
[Aryadeva states] in the Integrated Practices that:
The concise definition of the three luminances stated in the Wisdom Vajra Compendium is to be taught as the mentor' s precept.
Regarding that statement [in the Tantra, Aryadeva says]:
If you ask "What is the definition of luminance? " [we reply:] its nature is formless, [I84a1 without body or speech; it is like a taintless autumn sky filled by the illumination of light rays from the moon disc, perceived in the form of natural clarity in all things-this is the ultimate spirit of enlightenment, the first void, the wisdom-luminance.
"What is the definition of luminance-radiance? " That has the form of freedom from subject and object, and is without body and speech; being the perception of all things in the reality of extremely brilliant taintlessness, like the autumn sky flooded with sun rays, it is the second spirit of enlightenment, the total goodness, hav- ing the character of the second stage, that of extreme void.
And,
And,
"What is the definition of luminance-imminence? " It has the form of nothingness, the character of space, lacking body and speech; as if pervaded in a state of fog- bound-midnight, subtle and selfless, motionless, with no
Chapter VII-Mind Isolation ? 363
? [VI. B. 3. b. ii. c'3'dTc"4"a"ii'' -
Definitions of each of the three lumi-
364 ? Brilliant Illumination ofthe Lamp
movement of life-energy control; without mind, un-
wavering and . . .
In this system, a proper determination of the four voids is very im- portant, yet although the Root Tantra and the other four Explanatory Tantras frequently mention just their names, their identifications are very unclear. And the Wisdom Vajra Compendium does not describe them otherwise than just mentioning them as "ignorance-darkness," "mental- function-sunlight," and "mind-moonlight. " Further in the other treatises
of the other four [of the Noble] father and sons, the identification is very [184bl unclear. So it must be understood relying on the Integrated Prac- tices itself.
While the Wisdom Vajra Compendium explains the three voids as the stages of the reverse process from the clear light of death, the Inte- grated Practices explains the voids of path-time in common [with the luminances].
Thus, the four voids are shown as symbolized by the example of clear sky, and since the autumn is the time when there are many condi- tions, such as the summer rains having controlled the earth's dust from rising into view and such as the lack of obscuring clouds, the autumn sky is taken as the example. In daytime that clear sky is filled with sunlight; it is filled with thick, black darkness from evening until the night dark- ness clears [at dawn]; it is filled with moonlight from moon-rise until dawn; and it is free of these three causes of deviation from the sky's own color in the pre-dawn when moonlight is gone and sunlight is not yet arisen. These are the four occasions.
As the latter of them is the example of the fourth void, universal void, [let us] leave it aside for the moment. The first of the three examples applies to radiance, the second to imminence, and the third to luminance. When those three intuitions arise, experiences like those three skies dawn.
In the context of the third, in place of "having the form of nothing- ness," the Chag translation is better "in the nature of formlessness," as corresponding to the first definition. And that has the same meaning as the "free from I IK! ial subject and object" in the second definition. Further, except for the dawning as in the three modes of perception explained above, it means that all other coarse, dualistic perceptions have declined in that state. In all three, "without body and speech" refers to the lack of physical movement and verbal expression in that time. From "just as. . . "
Chapter VII-Mind Isolation ? 365
up to "like. . . " is already explained. "The character of space. . . " applies to "like dark fog filling the sky. " "Perceived in the form of natural clarity" refers to the clear arisal of that objective appearance [of luminance]. and "extreme clarity" refers to even greater clarity than before. "Perceived in all things" means that the objective luminance pervades all directions and quarters; and the scope of the perception comes out as appropriate.
"Actual ultimate spirit of enlightenment" refers to the intuition of path-time bliss-void-union, metaphorically designated also upon other paths and also basis-time. As imminence becomes unconscious, it does not experience bliss-void-union, but it is not that imminence lacks that in general. "Subtle" refers to difficulty of realization, and "selfless" to having the form of intrinsic realitylessness. "Life-energy control not occurring" refers to the lack of respiration. Although those traits are present in all three, they are mentioned about imminence by predominance. For "free of mind" the Chag translation of "samadhi unmoved by unconsciousness itself' is preferable.
Thus, when the wind-energies that move the imaginations dissolve, the sign of lamp-flame occurs, and [185bJ the luminance that arises next is a pure voidness, very clear like a clear night autumn sky pervaded by risen moonlight, arising in the form of a white luminance of light; and no extra coarse dualistic perception arises there at all. For example, though the sky is filled with moonlight, one sees without the sky being obscured by that; so in that state, the form of white light luminance arises without obscuring that clear, void-like pure space.
When that luminance withdraws, luminance-radiance dawns, like the clear autumn sky filled with sunlight, even much more transparent pure voidness than the previous, arising with a red or orange color; and the rest are as above.
Then, after that radiance has withdrawn, imminence begins, the stopping of wind-energies becomes great, and the object perception arises in the form of black[ness] like night-fog pervading void perception; the subjective consciousness declines and becomes unconscious; it is not a
weakening of a faulty consciousness.
Those signs completely arise at the time of death, but only partially
similar states arise at sleep, as the nostril respiration does not cease.
In the time of the path, the energy is injected into the heart center dhati channel and dissolves there, and the signs completely arise; when
they dissolve elsewhere their mere suggestion does not arise.
366 ? Brilliant Illumination of the Lamp
By influence of practice of those three and the intensity of the con- centration and dissolution of the wind-energies, many different degrees of extensiveness and solidity and duration of the object perception can occur. [J86aJ In the context of energy meditations and so on, if a black-out unconsciousness arises without being preceded by the first two lumi-
nances, then it is not imminence.
As for such kinds of three voids, granted they can arise between
magic body attainment and objective clear light realization, on the occa- sion of arising in reverse order from objective clear light, and between attaining the learner's communion and attaining the non-learner's com- munion; and yet they are not mind isolation. Likewise, even before attaining mind isolation there is an occurrence of the wisdom of the three voids, so you should differentiate the three void wisdoms and the mind
isolation void wisdoms by their degrees of pervasiveness.
Some former Tibetans advocated all nonconceptual cognitions such as sense cognitions as whichever of the three luminances, claiming that luminance was such a cognition's first apprehension of an object, radi- ance was the progressive clarification of its seeing the details of the object, and imminence was the final approach to obscurity in its termina- tion. This interpretation is not explained in Root or Explanatory Tantras or in any of the treatises of the Noble father and sons; and it seems to contradict the Integrated Practices' above explanation of the definitions
of the three luminances.
Now, as for the previous mention of "mind, mentality, and con-
sciousness" and the "three realities" and so forth as synonyms of the three luminances, it is because there is some reason for the attaching of each of their names to the three luminances; but it is not that all of them indicate the three luminances. If it were, there would be many inconsis- tencies, such as that the eighty instinctual natures would also become luminances.
Well, but how about the Five Stages' statement:
With the nature of twilight, 1 1 86h l day, and night, There are luminance, luminance-radiance,
And likewise luminance-imminence;
Thus the mind is said to be threefold,
Chapter VII- Mind Isolation ? 367
And thereby its basis is explained. 1 1 1
The wind-energies, in their subtle form
Having become fully mixed with consciousness, Emerging through the paths of the senses,
Thus cause the perception of [all] objects.
-that consciousness, mingling with the subtle wind-energies emerging from the sensory doors such as the eye and so perceiving objects, is what constitutes the three luminances?
As for the meaning of that, in place of the statement that "after explaining the three [forms of ] mind, I must announce their attainment," the Integrated Practices translations of the Great Translator [Rinchen Zangpo] and [the translator] Chag read "their basis," meaning "let us express the wind-energies which support those three minds. " Further, "the three minds having mingled with the wind-energies," they mingle or are moved by the wind-energies, which means that such movement pro- duces cognitions apprehending objects through the sense doors and also the instinctual natures. Just after the above reference, [the Five Stages] continues :
When you have luminance
Mounted on wind-energies,
Then all the instinctual natures
Fully arise without remainder. Wherever the wind-energies remain, There the instinctual natures function.
111 An ambiguity emerges here with the use of Tib. mtshams (usually "boundary") to translate Skt. samdhya, "twilight," aligning it with luminance-imminence, the third of the three luminance intuitions, the state at the boundary between the subtle mind and body and the extremely subtle bodymind, between the dualistsic universe and the nondual clear light. The simile used to convey the experience of imminence is that of the dark night sky, opposite to the moonlit and sunlit skies of luminance and radiance. Then. the pre- dawn morning twilight (Skt. pratyu[iha, Tib.
tho rangs) is used as a simile for the clear light transparence, being a state of inconceivable nonduality of dark and light, mind and body, self and other, etc. So the "twilight" aligned with imminence is to be connected with evening twilight which is when light of day merges into dark of night. This ambi- guity comes up again below (p. 46 1 ), in dicussions of the fourth stage clear light clear
enlightenment. (Thanks to David Kittay for focusing my attcntiuon on this issue. )
? 368 ? Brilliant Illumination ofthe Lamp
This is quoted in the Integrated Practices along with the previous
quote, with the statement that the concise meaning of these is that:
Having entered the subtle realm, luminance moves in a second, a moment, an instant, an eye blink, a hand-clap, and in that same 1187aJ second, moment, instant, eye blink, and hand clap the instinctual natures also function.
Further, this is mentioned for the sake of repeatedly merging [the cogni- tions arising] from the voids of sleep with those that are gradually pro- duced from the arisal of the three voids in the reverse order at the time of taking birth. And this does not indicate that the occasional arisals of instinctual natures in conjunction with functioning cognitions are directly produced from the three voids. Though one can exhaustively divide cog- nitions into conceptual and nonconceptual, there is no need to exhaus- tively divide them into luminance and instinctual nature, and therefore it is not necessary for sense cognitions to be instinctual natures since they
are n o t l u m i n a n c e s . 1 1 2
[Vl. B. 3. b. ii. c'3'dTc"4"b" - Instinctual natures]
If such are the luminances, how do the eighty instinctual notions become instinctual natures? And how are they produced from the lumi- nances?
112
? ? In the context of considering the arguments that support the idea of the coordination
of Sotra and Tantra (mdo sngags ;:ung 'brei), dear to the heart of Tibetan scholars, I am attracted to the theory that the four "formless" or "immaterial" realms (arapyadhatu) described in basic Abhidharma and universally accepted in the cosmology of exoteric Buddhisms are Shakyamuni Buddha's way of providing a hint of what is scientifically
and technically taught to be the four luminances and four voids in Unexcelled Tantra. Thus infinite space hints at luminance, infinite consciousness at radiance, absolute nothingness at imminence, and beyond consciousness and unconsciousness hints at clear light transparence. Of course, outsider and non-Tantric insider yogi/nrs who attain these
immaterial states through advanced samadhis without deep knowledge of voidness. with- out unraveling the heart knot, and without awakening the great bliss mind, experience them as objective realms, and hence can get stuck in them without realizing the workings of their subliminal conceptualities. And Buddha was clear that these states are not n irvana - but he taught their existence as a hint of what everyone passes near at every death, and
what he discovered when he attained communion.
Chapter VII- Mind Isolation ? 369 There are thirty-three instincts in the first luminance. The Five
Stages states:
Its natures arise distinct -
Now I should clearly explain.
They are known as dispassion,
[Small], medium, and great,
Internalizing and externalizing;
[Small, medium, and great] sorrows;
Peace, and mental construction;
Fear, small, medium, and great;
Craving, medium craving, great craving; Appropriation, nonvirtue, hunger, thirst, Sensation, medium, intense sensation moments, Knower, knowing, knowable,
Discernment, conscience, compassion,
Love, small, medium, and great,
Anxiety, greed, and envy; [t87bJ
these are the thirty-three natures, introspectively known by embodied beings.
As for those, "dispassion" has the aspect of not desiring objects, with three degrees of small, medium, and intense. The mentality "exter- nalizing" is going out to objects and "internalizing" is engaging with internal objects. The followers of the Go tradition claim "this applies in general to all. " "Sorrow" is the mental pain of lacking pleasurable objects, with degrees of slight, medium, and intense. "Peace" is explained in the Clear Meaning as the mind abiding peacefully, previous [Tibetan com- mentators] explaining it as the leisure of the mind staying within its essence. "Construction" is explained by the Clear Meaning as abiding in
agitation, previous [Tibetans] explaining it as the construct of combative mind. "Fear" is the mind's fright when encountering the unpleasant, "craving" is longing for an object, and each has three degrees. "Appropria- tion" is the appetitive holding to sense objects. "Nonvirtue" is explained in the Clear Meaning as indecisive hesitation about virtuous action, previous [Tibetans] explaining it as depression in one's mind. It can also be translated as "ignorance. " Previous [Tibetans] explain "hunger" and "thirst" as desire for food and drink. The Chag translation condenses hun- ger and thirst into one [instinctual nature]: but the previous [Tibetans']
370 ? Brilliant Illumination ofthe Lamp
interpretation is better. . . Sensation" includes pleasure, pain, and indiffer-
As for the forty instinctual natures [of radiance], the Five Stages calls them:
Desire, attachment, pleasure, Medium pleasure, intense pleasure, Delight, indulgence,
Amazement, excitement, Satisfaction, embracing,
Kissing, sucking,
Stability, zeal, pride,
Activity, covetousness, aggressiveness,
Enthusiasm, natural [boldness],
Small, medium, and great,
Hostility, charm,
Resentment, virtue,
Lucid truthfulness,
Untruthfulness, certitude,
Non-appropriation, generosity,
Initiative, heroism,
Shamelessness, deceitfulness, sharpness, wickedness,
113Tsong Khapa does not reduce lhe thirty-five instinctual functions here to the thirty- three lhat should be here, though his comment, wilhout approval or disapproval, that lhe translator GO considered "internalizing and externalizing" not to be instinctual functions but properties of all lhirty-three of them may be a hint that he might agree.
? ence, and there are three degrees depending on the object. . . Knower," . . knowing," and . . knowable"- these three functions are the three "con- cepts. " "Discernment" is the investigation of the rational and irrational.
. . Conscience" [ 1 88aJ is the avoidance of the reprehensible for personal or religious reasons. "Compassion" is the desire for freedom from suffering. . . Love" is the desire for the beloved to be protected and to meet with happiness; and it has three degrees. . . Anxiety" is the lack of certainty in the doubting mind. . . Greed" is the thought to accumulate properties. . . Envy" is the disturbance of mind at the fortune of others. . . Avarice" is mentioned in the Clear Meaning and in the Chag translation, but the Five
Stages' and IntegratedPractices' old translations' use ofenvy is better. ll3
Ungentleness, and crookedness; These forty natures constitute The instant of extreme voidness.
is the mental desire for the obtained object. "Pleasure" from the experi-
repeating its experience over and over. "Amazement" is explained by the Clear Meaning as wondering about various stories "Is it? Or isn't it? "- but the previous [Tibetans] explain it as the experience of a mind at an unprecedented event. "Excitement" is the movement of mind when expe- riencing a pleasant object. "Satisfaction" is the notion of satisfaction by an object, though the Clear Meaning explains it as the distinct experience of happiness. "Embracing," "kissing," and "sucking," are minds that desire to do those things. "Stability" is the mind of not changing its process. "Zeal" is exertion in virtue. "Pride" is the haughty mind. "Activity" or "action" is full enaction of routine activities. "Covetousness" is the desire to rob wealth. "Aggressiveness" is the desire to conquer others' armies. "Enthusiasm" is the mind that activates practice on the path of virtue. "Natural" stands for the Sanskrit sahaja, which the former scholars said was not found in the Indian texts, but rather sahasa, which should be translated "hesitant," or "engaged with the difficult. " The commentary Clear Meaning says it means "non-hesitant," explaining its meaning as engaging in nonvirtue through arrogance. Old translations of Integrated Practices have "engagement in difficulties," the Chag translation of the Five Stages has "potency," his translation of the Integrated Practices has "non-hesitant. " 1 189uJ The ancient scholars defined it as "slight, medium, and intense engagement in striving after an objective. " "Hostility" is the unprovoked desire to contend with superiors. "Charm" is the desire to play or possess when seeing a beautiful person. "Resentment" is the mind of resentment. "Virtue" is the desire to initiate such action. "Lucid truthfulness" is the desire to speak understandably and without distortion of idea. "Untruthfulness" is the desire to speak distorting the idea. "Certitude" is a very firm determination. "Non-appropriation" is the dis- inclination to sieze an object. "Generosity" is the desire to give things away. "Initiative" is the desire to arouse lazy others. "Heroism" is the desire to triumph over enemies such as the addictions. "Shamelessness" is
Chapter VII-Mind Isolation ? 37 1
ence of the ( t88bl pleasant is slight, medium, and intense. "Delight" is the
"Desire" is mental desire for the unobtained object. "Attachment'' mind happy with achieving a desired aim. "Indulgence" is such a mind's
372 ? BrilliantIlluminationoftheLamp
engagement in nonvirtue, not avoiding it for personal or religious reasons. "Deceitfulness" is deceiving others with artificiality; when "sharpness" occurs [in texts], it describes [this instinct] as a mind of sharp pickiness. "Wickedness" refers to [a nature] steeped in evil convictions. "Ungentle- ness" is mischievousness toward others. "Crookedness" is dishonesty. In the Chag translation, the last two quarters read, "The instants of the forty natures are produced from extreme voidness. "1 14
As for the seven instinctual natures [corresponding with luminance- imminence], the Five Stages says:
One instant of medium attachment, Forgetfulness, mistakenness, Reticence, fatigue,
Laziness, and doubt.
"Forgetfulness" is the loss of memory. "Mistakenness" is holding a mirage as water and so on. "Reticence" is heartfelt [1H9bJ disinclination to speak. "Fatigue" is mental exhaustion. "Laziness" is disinclination for virtue. The other two are immediately understandable.
As for these three divisions of instincts, though they seem similar in explanation as collected into three classes as determined by their extreme desire for objects, their extreme aversion to objects, and their neutrality, [respectively], they are explained as above relying on the commentary Clear Meaning [attributed to Nagabodhi] and the ancient Tibetans. The commentary Jewel Rosary [also attributed to Nagabodhi] seems to explain a way in which these instincts are interconnected with the fifty-one [Abhidharmic] mental functions. However, since it does not seem plausible, I do not set it forth.
1 14 The count is even further off here, with forty-six instinctual functions listed, though if pleasure and boldness, the only two instinctual functions with three degrees are counted as one function, the count is exactly forty. If we use the same method on the thirty-three previous, however, we would have only twenty-one functions. Neither the Indian Noble writers nor Tsong Khapa are of much help with these enumerations, as apparently these counting questions were not thought of as interesting, in the context of the exalted paths of the perfection stage. What is interesting is the relation of the prakrtikalpana to the lists of kleia and upakleia in the Abhidharma, though Tsong Khapa does not accept the effort of the author of the Commentary Jewel Rosary.
? ? In regard to the Integrated Practices's mention of such three sets of instinctual notions as the nature of the three luminances, "nature" comes from Sanskrit svabhllva, which can be used for element, nature, and thing, and can also be quoted in the meaning of element. The Inte- grated Practices declares it to refer to the natural identity of the three luminances, saying "in short, as for nature. . . " and "in summary, it is these thirty-three natures, and the forty, and the seven. " Lalq;hmi's state- ment that the meaning of "nature" is "of the nature of that" and the Clear Meaning's explanation that it is "included in the category of that" are incorrect. For, as the Self-Consecration of Aryadeva states:
The earth element dissolves into water, The water dissolves into fire,
Fire into the subtle element. Wind-energy dissolves into the mind, Mind dissolves into mental functions, Mental functions into ignorance,
And that goes into clear light transparence.
That wind-energy dissolves before the mind produces luminance, and, since that wind-energy is the mover of the instinctual natures, [190al the instincts must also dissolve at that time; hence, luminance and the instinctual natures are extremely incompatible.
Also in the context of the creation stage, as the Wisdom Vajra Com- pendium states that the instinctual notions are generated after generating the three luminances, and the Terminal Action Investigation states that the one hundred and sixty instincts arise after generating the three voids, and that the first group of instincts are effects having the cause of the luminance wisdom and the other two groups are similar. In some of the editions of that [text], the explanations that the seven instincts [of the last
group] occur at the time of ignorance [here intending imminence], are the result of textual error.
Here one might wonder, "As it is said that wind-energy dissolves into luminance. since there is no luminance before it is generated. it is impossible to dissolve into it! "
Since such statements are made in terms of luminance, radiance, imminence, and clear light, such assertions as that, after the latter is produced the former must dissolve so they are not cause and effect, or
Chapter VII-Mind Isolation ? 373
. H4 ? Brilliant ll/11mination of the Lamp
else they would become unlocatable in any order at all, cannot be
accepted. For the Five Stages states:
Void and extreme void,
Third, great void,
And fourth, universal void-
These are distinguished as causes and effects.
Therefore, . . the former dissolves into the latter" is just a designation for the process wherein the former's potency withdraws and becomes unclear and that potency seems to transfer to the latter. Therefore, the claim such as that . . at the time of dissolving, the thirty-three instincts cease [190b1; then luminance arises. After that, the forty instincts cease, then radiance arises and so on," the similar claim that the instincts and luminance are coordinates, and the claim that at birth first imminence arises and then the seven instincts, and so forth-all these are irrational and contradic- tory positions. I have already quoted the Integrated Practices statement that the instincts emerge from luminance. The Chag translation of the Five Stages, just as in the above explanation of the definition of the three luminances, holds them not to be non-different actualities. Just as in marking a mansion by [the fact that there is] a crow [on the roof], an
actually different definer is given as the definition. Further, the statement of the Integrated Practices:
Likewise, consciousness luminance is formless, yet can be inferred from the instinctual natures such as attach- ment, detachment, medium attachment, and so on
is a means of defining luminance saying that luminance is inferred from the instinctual natures. As for how it is inferred, seeing that instinctual natures have degrees of minor, medium, and intense, the luminance that generates them is mounted on wind-energies, and it can be measured that their movements are weak, medium, and intense. [19laJ Thus, of any of the seven instincts with the weakest [wind-energy] movement, there is an imprint of the weakest movement of the wind-energy-mounted lumi- nance, which can be posited as the effect of imminence. You should extra- polate the same reasoning for the others.
As for the yogrlni who can develop the three wisdoms by the power of meditation on the path, s/he can ascertain those three in manifestation, not inferring them from their signs. Therefore, the persons who must infer
Chapter VII-Mind Isolation ? 375
luminance from the instincts is not one of these; and so it is inaccurate to claim that any of the three luminances [appear] to the sense cognitions. Sense cognitions need not infer from signs but can ascertain things di- rectly. As for the ordinary person, s/he experiences the three luminances along with clear light at the time of birth and death and so on. But such a person cannot induce certitude [about them] through direct perception.
As for the hundred and sixty instinctual natures, they are set forth from the perspective of having a set of eighty engaged in each of day and night. Also, the Vajra Rosary explains that there are a hundred and eight instincts agitated by one hundred and eight wind-energies. 1 15
Thus, in basic reality there are two states, one in which the instinct- moving wind-energy is dissolved and another in which it is not dissolved. The undissolved state is the time when the instincts emerge. In the dis- solved state, there are two states, one in which the three luminance wind- energies are dissolved and another in which they are not dissolved. The undissolved state is the time of the three voids. The dissolved state is the time of the arisal of clear light. In the time of the path also they are gen- erated in that manner; and that is the necessity to determine the arising [19lbl and dissolving processes of the four voids and the instinctual notions.
Such as the above, it is an import that comes from the literature of the Root and Explanatory Community Tantras. It is not explicit in writings other than the commentaries of the Noble father and sons. And further concerning them, the private instruction of all buddhas, praised in the Integrated Practices as taught by the kindness of [Aryadeva's] own mentor, Nagarjuna, is the way of achieving the clear light and the extra- ordinary magic body. Thus, [the greatness of these teachings] comes from
the vital point of relying on their knowing [of these extraordinary private instructions]. 1 16
mind. Just as in the case of the famous "five aggregates" - Jamyang Sheyba mentions in
1 16 This whole section remains somewhat unclear, since Tsong Khapa starts off by saying that the luminances and the instinctual natures are not the same thing, since the instinctual (cont"d)
? 115 This comment may provide a clue about Tsong Khapa's disinterest in counting too strictly-there are numerous ways ofcounting and various numbers put forth by various authors. All such enumerations are heuristic devices used in meditative practice to develop introspective awareness of the workings of one's conscious and unconscious levels of
his Abhidharma Final Analysis textbook that there could be three aggregates or a hundred
aggregates, and that the five are used as convenient for a specific context.
3 76 ? Brilliant llul mination of the Lamp
How to generate luminance wisdom]
The third has two parts: [i") Setting forth the separate systems; and [ii"] Setting forth the correct opinions among them.
? ? Lak? hmi, Bhavyakirti, and the rest, set OM in the hub of the eight spokes in the wheel of the navel, have OM, Al:J, and HO Mradiate from that, to be set in the crown, throat, and heart centers; then OM radiates white light and attracts OM's, which dissolve into the navel letter, upon which one focuses one-pointedly, generating the luminance wisdom-
intuition. Likewise, they visualize a red Al:I in the hub of the [navel] wheel and a mere drop. Its red and black light rays attract Al:f's and HOMs, respectively, cause them to dissolve into the navel, and focus on that one- pointedly, thereby generating the intuitive wisdoms of luminance-radiance, and [luminance-] imminence, [respectively]. Then, they explain that you meditate the drop and even the wheel as dissolving into the space of the navel, and thus create the clear light preceded by the five signs. The first two intuitions are said to be synonymous with OM and Al:l. In the con-
text of imminence, they use the private instruction of the Five Stages:
The seed is not endowed with a drop; Itdoesnotgoout[192al thedoorofenergy. Who attains the luminances
Has the character of full perfection.
natures must be mobilized by wind-energies, which have dissolved by the time of the arisal of the luminances. Without distinguishing coarse and subtle wind-energies, he goes on to say that the three luminances are driven by wind-energies, obviously subtle wind- energies, since the wind that dissolves into space and luminance in the fourth stage of eightfold death and mind-isolation dissolution processes are the coarse wind-energies.