And in the Introduction to the Central Way, [Chandrakirti] also declares:
Seeing intellectually that all faults of addictions
Arise from the futile views [of self and property], And having realized that it is the self that is its object, The yogi/ni effects the negation of the self.
Seeing intellectually that all faults of addictions
Arise from the futile views [of self and property], And having realized that it is the self that is its object, The yogi/ni effects the negation of the self.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
The phrase from that very chapter:
Again, one should perform service
With firm discipline, by means of the four vajras. . .
indicates the creation stage; the Illumination ofthe Lamp explains that it refers to the summary creation stage. That is also explained as the mean- ing of the passage from the Further Tantra:
First, voidness and enlightenment; Second, the concentration of the seed; Third, the completion of matter itself; Fourth, the establishment of the letter.
When Naropa explains this as referring [to the path] from the meditation on the stage of wisdom up to the mandala triumph, he intends the exten- sive creation [stage] by means of the four vajras. Stating it in brief, it indicates [the process] from the wisdom stage up to the establishment of the letters in the vajra and the lotus. Again, it is merely stated directly.
After that, one must supply the subtle [yoga] and recitation, and so on. [Chandrakirti] explains in the eleventh chapter of the Illumination ofthe Lamp the single-minded [focus] on the six clans, from meditating the wisdom stage up to the triply nested heroes. He states that one's mental process develops when practicing that in four sessions; this has the same meaning as the concise performance. The treatises of the Noble father and sons teach no division of contemplative performance into
extended and concise other than this.
? ? The way ln mcdilalc lhc crcalion )\! agel
Chapter 11-Learning the Tantric Path ? 99
Therefore, in this system, without beginning from a solitary hero form such as Vajradhara [38nJ and stabilizing his clear vision and then proceeding to practice the rest of the performance - other than such a way of practice, just by meditating the deity as father-mother in union one cannot develop the root of virtue that produces the complete realization of the perfection stage. Therefore, as for what some advocates of the Marpa system say-that the meditation on the wheel of the mandala is [only] necessary to accomplish the variety of ritual deeds; that, as the prerequisite of the perfection stage, it is sufficient to meditate on the wisdom body made by a mere instantaneous creation of the father- mother deity from within the realm of voidness; and that just that is what
is indicated by "abiding well on the creation stage"41-this does not agree with any of the genuine treatises of the Noble tradition, and even contradicts their own [Marpa] system. As the Concise Five Stages Eluci- dation states:
Who vividly realizes the forms
Of this creation stage, the deity body
And the supreme mandala of perfect buddhas, And learns it thoroughly, that one will be fulfilled.
To assert that one must create a wisdom body preliminary to medi- tating the perfection stage disagrees with the Integrated Practices state- ment that the wisdom body is created from the magic body and there is no [actual] deity body from the creation stage up to the mind isolation.
And especially the division into the mantra body and the wisdom body on the creation stage is a notion that has no place in this system. In short, by knowing just what sort of meditation on the creation stage serves to develop one's spiritual process to produce a complete realization of the perfection stage, it is crucial to meditate something more than the mini- mal creation stage. [38bJ Further, the Root and Commentary [Tantra] Thir- teenth Chapters state that, in order to guard the mind of the beginner against distraction, one must meditate the protection wheel in four sessions.
? 41 PK, vs. 1. 2a.
100 ? BrilliantIlluminationoftheLamp ( VI. B. 3. b. i. B ? -
The stage of learning in the creation stage is stated in the Integrated Practices:
When learning the aspiration for the buddha-vehicle, one learns the samadhi of single-mindedness [of the new vehicle]. When learning that, one learns the yoga of imagination. When learning that, one abides in the
beginner's samadhi.
Here, the Integrated Practices Commentary's interpretation, that the single-mindedness [yoga] is the instantaneous learning of the creation stage and the imagination yoga is the learning through many moments, is incorrect; for the Illumination of the Lamp explains that the single- mindedness [samadhi] is the creation of Vairochana, and so on, from the five enlightenments.
Again, some people, basing themselves on the Illumination ofthe Lamp' s eleventh chapter explanation that the single-mindedness [samadhi] is the creation one by one of Vairochana, and so forth, interpret first the single-mindedness as learning a single deity; then, once one has learned that, [interpret] the learning of the yoga of imagination as learning the entire sadhana performance. This also is invalid, because in that expla- nation of the single-mindedness [samadhi] on Vairochana, and so on, [Chandrakirti] mentions the meditating on the mandala with holistic visualization.
Therefore, the "single" in single-mindedness does not indicate either that the mindfulness of the deity is [achieved] all in one move, or that one is mindful of only one deity, but rather that either one is singly mindful of deities or one is mindful of oneself as one with the deity. In general that can apply to meditation of the deities both at subtle and coarse levels, but J. WuJ here it refers to the deity yoga of the coarse habitat and inhabitant mandala.
Again, it is stated that one learns this path according to the proce- dure declared in the Integrated Practices: when learning archery, one learns first with a big target and only after having developed [skill] does one learn with a small one. So, when one learns the creation stage first, up to the mandala triumph, one produces the vivid vision of the coarse [deities]. Only having learned those does one then learn the yoga of
? How to learn that creation stage)
Chapter 11-Learning the Tantric Path ? 101
imagination, such as meditating on the mandala within a subtle drop, and so on. "Imagination" or "conceptualization yoga" is the general name of the creation stage, but here it is used as the general name of the yoga of the subtle, just as [in] the sixth chapter of the Illumination of the Lamp, [Chkndrakirti] refers to the meditation on the yoga of the subtle as the learning of the yoga of imagination.
The samadhi of the beginner is the yoga of the first stage: "to abide in that" is to stabilize it or to perfect it. In the creation stage, there are profound anticipatory relationalities [contributing to] the production of each realization of the perfection stage. It also has a great store of excel- lences, such as having one's spiritual continuum blessed by the victors and their offspring; being looked after through all one's lives by one's patron deity; never being apart from remembrance of the Buddha; being able to complete the stores easily through the [contemplative] practices of offering, praising, and so forth; not being affected by injuries from demons; and such as being able to achieve many ritual accomplishments such as peace, and so forth, in this very life. Therefore, it is extremely important to practice until it regularly happens that, whatever one's invited visualization of the habitat [39bJ and inhabitant mandala on the coarse and subtle levels, it dawns as one wishes and does not dawn as
one does not wish, and until one can abide one-pointedly upon it for a long time. And here I do not enlarge on other things [here] unexplained, as I have already explained them elsewhere. 42
[VI. B. 3. b. ii. - The way to meditate the perfection stage]
The second has three parts: [A'] Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general; [B'] Detailed explanation of the meaning of the two [syllables,] E VAM; and [c'] Explaining the perfection stage of this Tantra in particular.
42 Especially in the creation stage section of the Great Stages ofthe Path ofGreat Vajra- dhara. See Tsong Khapa, T. Yarnall, trans. , forthcoming.
? ? 1 02 ? Brilliant Illumination of the Lamp [VI. B. 3. b. ii. A ' -
In general, all the keys of the import of Unexcelled Yoga Tantra are condensed into the meaning of the preliminary forty syllables such as E VAM. And further, the chief of those imports is condensed in the import of the first two syllables.
In that regard, the Vajra Rosary Tantra states:
Why is the first phrase of the Tantra,
"Thus did 1," and so on?
What is the detailed meaning
O f t h e fi r s t w o r d s , " T h u s [ E VAM] , " a n d s o o n ?
Here the first two lines ask how the meaning of the prefatory expression in Tantras, such as the Community, becomes the meaning of the two syllables E VAM. The last two lines ask what is the detailed meaning of each one, E, VAM, and so on. Of these two questions, in answer to the latter, a verse is put forth explaining each syllable. And in answer to the former, three meanings of EVAM are stated:
[ 1 ] T h e E VA M o f t h e g o a l , f r u i t i o n ;
[2] The EVAM of the path, the means of attainment; and
[3] The EVAM which is the sign (linga) which brings about that
[attainment].
[ I ] Of the first, the E means the support where the Teacher stays
and performs the teaching of the Dharma, [40al called in some Tantras the "secret," in some the "realm of space," or likewise the "vagina" (bhaga), the "source-triangle," the "lotus," the "lion's throne," and so on. The meaning of VAM consists of the names given the Teacher in the various Tantras such as "Vajri," "Vajrasattva," "Vajrabhairava," "Vajreitvara," "Heruka," "Kalachakra," " Adibuddha," and so on. As [the Vajra Rosary] states:
In ? , the secret, space-realm, Vagina, source, or lotus,
The yogi/ni sits in the lion ' s seat, Teaching the supreme miracle:
Called Vajrasattva, VAM Vajra, Vajrabhairava, Rtvara,
? Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general]
Chapter 11-Learning the Tantric Path ? 103 Heruka, Kalachakra,
And Adibuddha.
Here, further, the definitive meaning of "secret" and so on is void- ness, and the definitive meaning of "Vajrasattva," and so on, is great com- passion; thus, this [EVAM] indicates the indivisibility of voidness and compassion. As [the Vajra Rosary] states:
EVAM is the seal of the transcendent buddhas, The indicator of nonduality,
The indivisibility of void and compassion, Wherefore, it expresses that reality.
There, the seal of the transcendent buddhas, Showing nondual intuitive wisdom,
Is stated in the opening of all Tantras.
[2] Now the second E [of the path] means wisdom voidness, VA means liberative art of great compassion, and the drop [anusvara = M-sound] means the indivisible union of that art and wisdom. That very thing is declared to be the seal stamping the great king of Dharma, abbreviated into its chief [40b] meaning pervading the 84,000 forms of Dharma. As is stated in the Vajra Rosary:
E is declared to be voidness,
Likewise, VA to be compassion,
The M-drop the product of their union: The supreme miracle of their union.
Pervading the 84,000 Dharma groups, It is summarized as the Dharma seal; The very seal of the great king,
Stated first in the Tantras.
That intuitive wisdom of such nonduality, expressed in whatever Tantra, that very thing is supreme, and its teaching is indispensible. As [the Vajra Rosary] states:
Condensed meaning of all Tantras,
Voidness and compassion indivisible, Wherein that same is proclaimed,
That is the seal of the transcendent buddhas.
1 04 ? Brilliant Illumination of tht' Lamp
E \1\M. the two syllables- Where those two are not. There is no thatness.
Also the Esoteric Accomplishment praises the actual meaning of the two syllables as the essence of the path of enlightenment:
? And:
Abiding in the beginning of the Tantra, Supreme quintessence of the essence, That very thing the Great Bliss Savior Called the "Secret Thatness. "
Source of the happiness of buddhas, Bodhisattvas, and all beings,
King of Tantras of secret imagination, It abides in the Glorious Community. To the pure syllables E VAM
All three realms reverently pay homage.
In that so-called "realm of space," Appearing like a full sesame pod, Transcendent buddhas are everywhere
As numerous as grains of Ganga's sands. Having served the reality of those syllables, By that artful performance,
The buddhas and bodhisattvas Attain the [41al unexcelled state.
Therefore, from that same text [the Esoteric Accomplishment] :
Here, if the two syllables,
Are not at the start of a Tantra, It is unacceptable.
It states that the two syllables are definitely necessary at the starting pre- face of all Unexcelled Tantras. [Yet] here the intention is that even though the syllables E VAM are not explicitly present, their definitive meaning must be present.
[3] Of the third, the E [of the sign] means the support, the vagina (bhaga) of the Mother, the VA means the Father's phallus which depends
Chapter 11-Learning the Tantric Path ? 105
on it, and the M-drop which abides in that dependent phallus is the ground of all the bliss such as the great bliss of Vajrasattva which manifests the various emanations [as the Vajra Rosary states]:
E has the character of the vagina, Know it as the supporting lotus. VA is the supported phallus,
And the form of drop abides there Held by the supported phallus, Causing the various emanations, Abode of ground of all bliss,
The univeral bliss of Vajrasattva.
That [passage] indicates the liberative art that develops the E VAM of the path from the union of the E and the VAM, the signs of Father and Mother. Further, this E VAM of the signs, which are the vital points of the body, [along with] the liberative art that develops the path - EVAM through penetrating those vital points within one's own body, is also pro- claimed in the Sampufa [Tantra]:
The E syllable truly abides
In the wheels at the crown and navel; Likewise, one wants the VAM syllable Truly staying at heart and throat.
The meaning of EVAM here is explained as the abiding of the E as the triangular shape in the crown and navel channel-wheels l4tb] and the VAM syllable as the round shape in the heart and throat channel-wheels. Here "sign" refers to the sign which is the mark of shape.
Thus, if one desires to attain the goal-EVAM by understanding it thoroughly, one understands its art: the process of the union of both E and VAM of the path according to the teachings in both [Father and Mother] Tantras. Then, as the art of developing that [path-EVAM], one
becomes expert in the external sign-EVAM-the union with the consort: and in the internal sign-EVAM-the process of penetrating the vital points of the channel-wheels. There, in the use of the art of developing that path, all the vital keys of both (Father and Mother] Tantras are con- densed, and thus one can understand thoroughly how all Tantras become the meaning of the two syllables E VAM and its components. Then, one
? I 06 ? Brilliant Illumination of the Lamp
can well understand the many praises in the Tantras of the import of the
two syllables as being the [most] vital import of all.
E VAMJ
The second has two parts: [1 '] Detailed explanation of definitive meaning of both E and VAM; and [2 '] Showing how, to produce that, one must penetrate the vital points in the body through the entry of the sign E VA M .
Eand VAMJ
One may think, "If the chief import of all Tantras is the import of EVAM, and its definitive import is voidness and compassion, the mean- ings of those two must be explained. "
This has two parts: [a '] Explaining the meanings of the voidness and compassion involved in bliss-void-indivisibility; and [b'] Explaining the meaning of the voidness and compassion involved in the two-reality- indivisibility.
lVI. B. 3. b. ii. B'l 'a' - Explaining the meanings of the voidness and com- passion involved in bliss-void-indivisibility]
As the letter E and the shape of the reality-source ? 42aJ are triangu- lar, they symbolize the suchness of selflessness. At the same time, the tri- angle also symbolizes the three doors of liberation. Thus, the symbolic meaning of the syllable E is voidness, signlessness, and wishlessness; [those three] being the voidness of intrinsic reality of things as entities, causes, and effects, [respectively]. Therefore, if one's view of voidness is
not perfect, the meaning of the syllable E will not be complete[ly under- stood]. Even though one has that [perfect view], if one lacks the great bliss arisen from penetrating the vital points of the external and internal body, the meaning of the syllable VA will not be complete[ly understood]. And even if one has both of those, if one does not know how to conceive the view of voidness in that melted state and how to unite bliss and void- ness by having turned voidness into objectivity and great bliss into sub- jectivity, realizing the former unerringly with the latter, then; the meaning of the M-drop will be incomplete[ly understood]. Therefore, if one wants
? ? ? IVI. B. 3. b. ii. B' - Detailed explanation of the meaning of the two [syllables. )
[VI. B. 3. b. ii. B'l ' - Detailed explanation of the definitive meaning of both
Chapter 11-Learning the Tantric Path ? 107
to understand the meaning of the EVAM as the indivisibility of bliss and voidness, one must understand [all] those things.
This has three parts: [i'] Explaining the import of voidness; [ii '] Explaining the import of bliss; and [iii '] Explaining the process of union of bliss-void-indivisible.
? The first has three parts: [A "] Identifying the root of the life cycle; [B"] Teaching the corresponding system of investigating the view of self- lessness, which terminates that [life cycle]; and [c"] Refuting positions
which differ [from that] .
[VI. B. 3. b. ii. B'1 'aTA" - Identifying the root of the life cycle] [Aryadeva] states in the Integrated Practices:
Thus, persons without a spiritual teacher, not under- standing the full insight into the reality of their own minds, constructing their vain and hollow "I"-habit and "mine"-habit and so deeming things to be good and evil, and so on, experience suffering [42b] in the beginningless life cycle.
Thus, by the power of confusion due to the truth habit which does not know the reality of the mind, relying on the habits of personal self and its property, they wander in the life cycle. This is supported by references from Su tras, such as the Eight Thousand and the Purification of Evolu- tionary Obstructions. [In the Integrated Practices, Aryadeva] states that
its meaning was taught by the Savior Nagarjuna:
If in actuality all this is
Voidness and non-production,
How does evolution move one through this life-cycle Of engagement in pleasure and suffering?
As soon as the childish begin to claim a self,
Because of taints such as desire,
They become dependent through imagination; [And they are afflicted by suffering. ]
But all these are but merely mind.
? Really emergent in the form of illusions,
[VI. B. 3. b. ii. B'l'aT - Explaining the import of voidnessI
108 ? Brilliant Illumination ofthe Lamp
And thus through virtuous and nonvirtuous acts,
One is born in happy and wretched migrations.
Further, Anailgavajra, the disciple of the Savior Mahasukhanatha [Padmavajra], declared [in his Accomplishment Ascertaining Wisdom and Art] that one wanders in the life cycle by the power of the truth habit that invests the truthless with truth[-status]; and that one will not be liberated from the life cycle as long as one maintains the materialism of the truth-
insistence:
From them there is the great increase
Of such as birth and death,
For those whose minds insist on the untrue,
The life cycle of extreme suffering happens. As long as they keep the great materialism, So long do those of such feeble intelligence Reside in the prison of existence.
This [point] is similar to that [made by the master Nagarjuna] in the Precious Rosary, that if one does not cease the truth-habit regarding the aggregates then one will not terminate birth driven by the power of evo- lutionary action and affliction:
As long as there is the aggregate-habit
There will be the "1"-habit concerning it.
As long as there is the "1"-habit, there will be evolution; And from that there will be rebirth. (43al
cydc))
Therefore, not only must one realize voidness, realizing the non- reality of the aggregates, in order to purge completely the instinct for the truth-habit, the root of the life cycle, but the wisdom realizing non-reality is indispensible for cutting the bonds of wandering in the life cycle under the influence of evolution and addictions. And that import has already been contemplated by those disciples and hermit buddhas who have cut the bonds of the life cycle. These [points] have been extensively explained
? IYI. B. 3. b. ii. H'l'aTil" -
Teaching the corresponding system of investi-
gating the view of selflessness, which terminates that (samsaric life
Chapter II- Learning the Tantric Path ? 1 09 elsewhere. As [NAgArjuna] stated in the Disclosure of the Spirit of En-
lightenment:
Those who do not know voidness, Have no basis for liberation,
And they will wander in confusion Imprisoned in life in the six migrations.
And as Anailgavajra states [in his Accomplishment Ascertaining Wisdom andArt]:
Thus, [some]one with a spiritual teacher Wishing to eliminate the habitual error Of wanting to enjoy the three migrations,
Should abandon the habit of materialism. Therefore, not only when enter- ing the philosophical vehicle, but also on the Vajra Vehicle, one must seek the understanding of the view which realizes selfless voidness and medi- tate upon its import in order to eliminate the materialism at the root of the life cycle. Likewise, the Vajra Essence Ornament Tantra says:
A certain yogi/ni understands one thing,
Goes into solitude and strives there,
Purifies sins, achieves buddhahood in this life. Meditating on objective selflessness, [43b]
S/he realizes omniscience.
Thus here, when a yogi/ni understands and meditates in solitude, s/he will attain buddhahood in this life. Such a yogi/ni is explained as meditating on objective selflessness. There are a great many [passages] like that.
Thus to abandon truth habits and realize selflessness, one must refute the object [seemingly] held by the self habits and realize its non- existence; it is not sufficient to merely withdraw the mind, not allowing it to move out toward the object of the truth habits. As the Lord of Reason-
ing [Dharmakirti] declared:
Without refuting its object [the presumed self], one cannot eliminate [the self habit] .
And Aryadeva says:
1 1 0 ? Brilliant Illumination of the Lamp
When you see all objects as selfless,
You will destroy the seed of [samsaric] existence.
And in the Introduction to the Central Way, [Chandrakirti] also declares:
Seeing intellectually that all faults of addictions
Arise from the futile views [of self and property], And having realized that it is the self that is its object, The yogi/ni effects the negation of the self.
The method of first generating a precise understanding of the view of selflessness is explained in the Tantric and Centrist treatises without any difference. As [Nagarjuna] explains in the Disclosure of the Spirit of Enlightenment:
Those bodhisattvas who engage in practice through the door of secret Mantra, having thus conceived the superfi- cial spirit of enlightenment, whose nature is willing, then should generate the ultimate spirit of enlightenment by the power of meditation. Therefore, one must describe its nature.
After having said that, [Nagarjuna] determines selflessness: by negating the personal self advocated by the outsider schools; [44al [by negating] the objective self advocated by the Buddhist monastic schools as truly existent subject and object; and [by negating] the [more subtle objective self) advocated by the Experientialists as the true mind devoid of sub- stantial subject-object-dichotomy. For he states that, before the Tantric practitioner (canj generate the ultimate spirit of enlightenment by the force of meditation, (s/he must learn] the method of investigating the view of seltlessness according to the treatises of the central way. While the two realist schools of the individual [vehicle] advocate true subject and object, none of the noble disciples and hermit buddhas (still ) hold such a position. It should be understood that these two patterns [of philoso- phical realism only] express the view of the (still) alienated individuals who are embarked on their (Individual Vehicle) path.
Chapter 11-Learning the Tantric Path ? 1 1 1 [VI. B. 3. b. ii. B'l 'aTe" - Refuting positions which differ (from that)]
Concerning this, a certain someone advocates his own view, quot- ing the Summary Teaching:43
The voidness come from analysis of the aggregates, Is essencelessness, like a plantain tree,
But that does not serve as the voidness
Endowed with supremacy in all aspects.
arguing that the meditation on the voidness determined by analysis with discriminating wisdom of the object of the self habit, is not the [voidness used in the] system of Tantra. 44
[We reply:] "You are very discerning. You assert that the medita- tion on the meaning of selflessness, having been well ascertained and determined by references and reasons, is a meditation on essencelessness! " As for the meaning of the reference [from the Summary Teaching] , the fifth chapter of the Great Commentary Stainless Light states:
43 The rather generic title Summary Teaching (mdor bstan pa) is used for a number of texts. In this case this passage is from the anonymously written text Srrman-vimala- prabhli-tantrlivatlira? r-va. dacala-hrdayaloka (dpal /dan dri ma dang bra/ ba'i 'od kyi rgyud Ia 'jug pa 'i bshad sbyar mi gyo ba 'i snying po snang ba) (Toh. 1 349).
44 The phrase "voideness endowed with supremacy in all aspects" (rnam pa thams cad mchog /dan pa 'i stong nyid) in this verse seems to be a rendition of the technical term rnam pa kun [gyi] mchog /dan pa 'i stong pa nyid, which is a Tibetan translation of the term sarva-llka. ravara-upeta-sanyatll. This expresses the idea that various absolutists (such as Dolpopa) seized upon. As D. S. Ruegg explains: "[This] expression was used earlier as an epithet of the Sambuddha, e. g. at the end of the Mahtiparinirvti? asatra. . . . In the Ratnagotravibhliga . . . and elsewhere . . . [this expression] occupies a prominent place in the theory of absolute reality. " (Literature ofthe Madhyamaka: 84n) However, elsewhere (Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: 1 84, 1 90) Ruegg also explains Kamalailila's and Sba. ntarak? hita's Centrist understanding of this term. In brief, they consider that just as vipashyanll mu st be conjoined with shamatha (as prajiiiJ must be with charytl), so shanyattl must be conjoined with liberative art (upaya). They then maintain that - in opposition to a "one [-sided] method" (ekanaya) which views emptiness alone as a self-sufficient method (shanyatanaya) - it is this
? ? emptiness conjoined with liberative art that is
qualities" (sarva-akaravara-upeta-. ? hanyattl). (Thanks to T. Yarnall for this note. )
"
emptiness endowed with all excellent
1 1 2 ? Brilliant Illumination of the Le? mp
The voidness resulting from the analytic [dissolution) of
things ha
ent than an annihilative voidness.
v ing the nature of masses of atoms is far differ-
Accordingtothis. 1-"'bl ifonehasnotwellidentifiedtheparametersofthe Centrist's rational negandum, one might come to understand that, "The meaning of realitylessness, reached through rational analysis of aggre- gates and so on, is the disestablishment of everything such as birth and cessation. and so on. " [But this] is the thought behind the cessation [pre- sumed to be a] nihilistic voidness, and is not the universal cessation achieved by the analysis of discriminating wisdom. If that were not so,
then the quote from the second chapter Stainless Light states:
That consciousness ultimately exists
Is not asserted by the wise;
It is like a lotus of the sky,
Free from the natures of unity and plurality.
The nonreality of the consciousness aggregate is discerned by the reason of freedom from unity and plurality and the example of the sky flower. It is stated:
and:
That very fact is realized by the Centrist
It is established as selfless and so on. This is declared sum- marily, you should realize it in detail from the expansive Sotras.
Thus, selflessness is briefly stated in that text, and it is said one must look extensively in the texts of the Centrists. And this would be contradicted [by your position above]. Furthermore, from the Great Commentary [Stain- less Light]:
The "vajra" is the great unbreakable and uncuttable; and that same thing being a vehicle, it is the Vajra Vehicle; and the Tantric way and the transcendence way become mixed in one as nature of effect and cause.
Here the view of voidness of the transcendent wisdom, the causal vehicle, and the great bliss of the Tantric vehicle, the fruitional vehicle, are said to
Chapter II- Learning the Tantric Path ? 1 1 3
be mingled in union. And therefore, it is a great philosophical mistake to assert that the Time Machine system has a way of determining 14SuJ the view that is different from the view determined in the transcendent wisdom vehicle.
Thus, although there are many contexts in the Root Tantra where the view of voidness is determined, when Vairochana states in the second chapter:
Being free from all things;
Abandoning aggregates, elements, media, And the object and subject [dichotomy]; Through the equality of objective selflessness, One's own mind primally unproduced-
That is the reality of voidness.
Thus, in the Disclosure ofthe Spirit ofEnlightenment, [Nagarjuna] accom- plishes the determination of the void aspect [of what is] taught to be the spirit of enlightenment. Therein, the first phrase refutes the self that is imagined by the fundamentalists. Then next two lines refute the true subject-object-dichotomy imagined by the realist schools. The remainder refutes the truth of the mind imagined by the idealists.
After that, [the Disclosure continues] :
"Something" is a construct; Constructlessness is voidness. Wherein constructs become apparent, How can voidness be [realized] there?
The mind with the aspects of construct and construction Is not beheld by the transcendent buddhas.
Wherein there are construct and construction,
Therein there is no enlightenment spirit.
Herein "construct" refers to the three con. structs such as the construct of the personal self, and it does not refer to all kinds of constructs. The same text states:
The buddhas always assert the spirit of enlightenment As of the nature of voidness,
1 1 4 ? Brilliant Illumination of the Lamp
Unobscured by the constructs of the ideas
Of self, aggregate, and so forth. [4Shl
To elucidate the import of the statement that all things are like a dream in the fifteenth chapter of the Root Tantra, [Naga:rjuna] declared the stage of self-consecration. Regarding the process of analysis by indi- viduating wisdom, in comment on the ninth chapter of the Root Tantra,
the Explanatory Tantra Revelation of the Hidden Intention states that an effect coming from a cause is to be individually analyzed by the follow- ing procedure: though it occurs when unanalyzed, it abides nowhere at all when analyzed. And the Vajra Rosary states in its sixteenth chapter that one should analyze the three times by differentiating three times in each of them. The Vajra Essence Ornament Tantra, a corresponding art Tantra, states that voidness is determined by analyzing the directional facets in atoms of material things and by analyzing mind-instants each into three [periods]. Thus, they [all] explain the method of seeking the
understanding of the [realistic] view as in the Transcendence Vehicle. It is stated in the Esoteric Accomplishment:
And :
One analytically discerns the actuality of this three-realm world
As free of intrinsic reality in terms of unity and multiplicity.
If one analytically investigates through the path All these three realms
Up to the peak of existence,
The aggregates do not exist in truth.
Who is it who analytically investigates? Here, what is to be investigated? Thatness, just that alone, by striving, As long as one investigates,
So long all is clear light.
l46ul This does not refer to the occasion of merely seeking preliminary understanding but rather to the subsequent occasion of meditation. How- ever, this should not be taken as a repeated investigation by discriminat- ing wisdom at the time ofjoining bliss and void after orgasmic joy-the
Chapter 1/-Learning the Tantric Path ? 1 15
fourth joy-and clear light-the fourth void-have dawned. [Rather. it] should be taken as [such an investigation] in the occasion of the after- math, having emerged from equipoise. [And both of] these two are differ- ent from the practice of repeated analysis with discriminating wisdom taught in the Transcendence Vehicle when the practitioner on the stage of practice cultivates the equipoise of insight through faith.
In summary. concerning the position on the view of voidness, the great treatises write about four levels of superiority: all Universal Vehicle philosophers except the Dialecticist Centrists accept the personal self- lessness in agreement with its determination by the Scripturalists; the Experientialists accept voidness as [things being] devoid of substantial subject-object-dichotomy and as things being devoid of the intrinsically identifiable imaginative construction which is intrinsically ascriptive and descriptive designation; the Dogmaticist Centrists [accept the view of] voidness as the negation of the truth-status of all things without negating the conventionally intrinsically identifiable status [of things]; and the Dialecticists [accept] the view of realitylessness which negates all things ' intrinsic identifiability in terms of both realities.
Concerning these, the fourth is the view of voidness mentioned in the joining of bliss and void in terms of the jewel-like [46b l person who is the disciple of the Unexcelled Mantra Vehicle. And the voidness involved in the bliss-void-union of other disciples can occur as either the Idealist or the Dogmaticist view, depending on the disciple. Thus, in terms of the
view of selflessness, there are worst, mediocre, excellent, and extremely excellent. Although among the elucidators of the Mantric treatises there seem to be some who advocate the union of bliss and void in terms of the Idealistic view, there do not seem to be any who [do so] in terms ofjust the above-explained view of personal selflessness. Therefore, it is neces- sary to discover surely a certitude in at least the voidness which is the Idealists' voidness of subject-object-dichotomy. However, the interpreta-
tions of these have been extensively explained elsewhere. 45
? 45 Especially in Tsong Khapa's Essence of True Eloquence.
1 1 6 ? Brilliant Illumination of the Lamp I VI. B. 3. b. ii. B '1 'a 'ii ' -
Ifone should wonder, "Well then, what is the 'bliss' of 'bliss-void- union ' ? "
Here, when mental fluency arises through the cultivation of only the samadhi of mental one-pointedness, and the physical neural energies have become serviceable by the power of that, the body fluency, having the form of inner benefit, arises. Based on that, according to the Stages of Yoga Practice, physical bliss and great mental joy arise. This [state] com- monly occurs for all those who cultivate the sustained focus on thought- lessness, whether they are outsider or insider, individualist or universal- ist, Sii tra or Tantra practitioner. I have already explained its pattern in [47aJ the Stages ofthe Path ofEnlightenment, giving supportive references.
Therefore, such bliss is not the bliss of this [context] .
Further, relying on the meditation on the in-breath and out-breath
taught in the philosophical vehicle, or on the meditation "breath-control in deity yoga meditation," which is stopping the out-breath and holding the breath within, taught in the Action Tantra Ultimate Contemplation and in the Performance Tantra Vairochana Enlightenment, samadhis generat- ing great bliss in body and mind arise. Nevertheless, such are not the breath-yoga which penetrates the vital points of the neural wheels of the inner body. and therefore such bliss is not the bliss mentioned in the bliss-void-union of the Unexcelled Vehicle. Thus, [such blisses] are not the same as [those of] the neural energy vajra recitation and the vase-like breath control [of the perfection stage] .
Master Buddhaguhya explained that the deity yoga o f blocking the outbreath and holding the neural energy within is used in the Yoga Tantras as well. Beyond those [above mentioned], the explanation of vase-like [energy-] meditation in a Heart Sarra Commentary,46 and some peoples' occasional explanation of the [presence of the] higher Tantras' body vital- point penetration in some contexts in the lower Tantras - these are not to be relied upon as they are fabricated by those who make up things them- selves, not understanding thoroughly the specifics of the paths of So tra and Tantra and of lower and higher Tantras.
46 The commentary with this statement has not yet been identified.
? ? Explaining the import of bliss]
Chapter 11-Learning the Tantric Path ? 1 17
In short, in the three Tantra classes from the Yoga Tantras down and in the philosophy vehicle, many transcendent, immaculate blisses [arising from] the unerring meditation ? 47bl on the import of voidness are taught, but there is no teaching of the bliss of the melting of the enlight- enment spirit in the blaze of furor by the power of penetrating the vital- points of the physical channel system and forcing the neural wind- energies into the central channel. Thus, their "bliss" does not refer to the bliss ofbliss-void-union. As it is stated in the SheafofInstructions:
If one were to argue: "Well, even those who have attained the first contemplation experience bliss like [that of] the chakravarti kings, what need to mention the [persons who attain the] realization of both selfless- nesses? Therefore, since it exceeds even extreme joy, the first stage is called 'Intense Joy. "'
[Then, one answers:] "True, [but] this is not the orgasmic bliss. And therefore, as it is not the "great bliss" [of Un- excelled Yoga Tantra,] [that great bliss] is not a technique accessible at the stage of beginners; though the hole of a needle is called 'a space-hole,' it does not become equal to space. "
Here is an answer to the argument that considers that "since it is declared that extensive bliss arises in one who attains the first contemplation even without understanding selflessness at all, there is no question about exten- sive bliss of contemplating voidness arising in one on the Transcendence Vehicle who meditates frequently having realized the two selflessnesses precisely; also the first stage 'Intense Joy,' is so called because the bliss arising there is extremely much greater; thus the Unexcelled [Yoga Tantra] vehicle is not any more excellent than the Transcendence Vehicle from the point of view of bliss. " While it is true that a great bliss arises from meditating voidness, 148al it is not the orgasmic bliss, and so it is not the great bliss declared in the unexcelled [vehicle]. And since in the context of the beginner on the Transcendence Vehicle, there is no technique men- tioned to actually develop the orgasmic bliss, [the text] states that it is not that [the unexcelled vehicle) is not superior from the point of view of
great bliss.
1 1 8 ?
Brilliant Illumination of the Lamp
Again, from that same text [SheafofInstructions]:
If one should protest: "Well then, in the Transcendent Wisdom [Siitra], is there no mention of 'the bliss of the unexcelled, truly perfect enlightenment? "'
[The answer is:] "It is so mentioned; but this is not a teaching of the art of this [orgasmic bliss] ; because this does not indicate the orgasmic great bliss which serves as [the essence of] art. Therefore, that [orgasmic bliss] is to be realized only by this process. "
Thus, in the Transcendence Vehicle, the path orgasmic great bliss, which is the art that causes the fruitional bliss of enlightenment, is not taught. So even though it is permitted to mention "great bliss" in the context of fruition, there is a great difference in the two vehicles.
It is also stated in a hidden manner in the Esoteric Accomplishment that that very orgasmic joy is not taught in the So tras and the lower Tantra classes:
Again, that very thing abiding in the Tantra [continuum] Is clear in the glorious Esoteric Community.
Where many elaborations become increased,
Elsewhere it is taught in a hidden manner.
In the divisions of Action and Performance, And in the collections of So tras and so forth, The unique supreme joy abides in many forms. In the very jewel vessel of the aggregates
Due to the different inclinations of beings,
By striving for that, having hidden it,
The Buddha Savior makes [such] arrangements.
Therefore, 14Kbl the statement that "the unique supreme joy itself abides in many forms in them" means that [the Buddha] taught in many diverse ways wishing to lead [beings] gradually to that same supreme
joy, and does not mean that that very same [bliss] is taught in those texts. Otherwise, he would have to teach the higher consecrations in those [texts]; since it is prohibited to teach the principle of great bliss without conferring the secret consecration and so forth. Thus, this demonstration that this orgasmic bliss is the noble distinction not shared with the other
Chapter 11- Learning the Tantric Path ? 1 1 9
vehicles and other Tantras is explained in all Unexcelled Tantras and their authoritative elucidations. I do not cite them here in fear of prolixity.
Thus. although there are many immaculate blisses. other than the orgasmic bliss. from meditating after unerringly ascertaining voidness, if one is a practitioner of this process, such blisses are understood as caused by achieving a rough insight on the Transcendence Vehicle. And in a similar way. even though one enters [a bliss] connected with the very stable deity yogas, it is not [the bliss which is] the import of the Unex- celled [Yoga's] perfection stage. Even though this can be understood from [getting] just a rough idea of the treatises of the lower Tantras, as this is the occasion of still having a rather feeble power of intellect. a great many people seem to hold even the first bliss mentioned above as being the great bliss of the bliss-void-union of the Unexcelled [Yoga Tantra] .
Thus. the bliss mentioned in "bliss-void-union" [49aJ is the orgasmic joy, which flrst arises when the furor blazing by force of the [right] rasanii and [left] lalanti [channel] neural wind-energies entering the [central] avadhati channel melts the enlightenment spirit. Though such bliss re-
sembles the other blisses mentioned in the mere fact of being bliss, it has an extremely distinctive import, so they should be precisely distinguished without confusion.
In that regard, on this vehicle the "unconditional compassion" is also mentioned, declared often as in the declaration of the Sheaf of In- structions:
Liberative art is the objective-free great compassion which accomplishes the aims of beings, which has the nature of orgasmic universal bliss.
lVI. B. 3. b. ii. B'l'a'iii' - Explaining the process of union of bliss-void- indivisible]
The third has two parts: [A"] The actual meaning; and [B"] Rebut- ting objections.
[VI. B. 3. b. ii. B'1 'a'iii 'A "
"Well then," one may wonder, "what is the method of indivisibly uniting voidness and the bliss of unconditional compassion? "
? ? - The actual meaning]
1 20 ?
Brilliant Illumination of the Lamp
It is stated in the Glorious Samputa [Tantra}:
The actuality of non-elaboration
Is renowned as "wisdom. "
And actual compassion fulfills
All beings' aims like a wishing gem. Wisdom abiding in the non-objective,
And real non-perceiving great compassion Become one, organic with the mind,
Like space [immersed] in space.
As for the meaning of that, [Anailgavajra's] Accomplishment Ascertaining
Wisdom and Art explains:
Knowing and known are distinguished,
Joined they are analyzed thoroughly,
And the realitylessness of things [discovered] ; That very thing is pronounced "wisdom. "
The compassion that extracts beings
From the ocean of suffering and its causes, [49bl Is passionately attached to beings,
And so is called a "[loving] passion. "
Thus, wisdom ascertains realitylessness, investigating while distinguish- ing bodies and minds, and the universal passion, the art through which beings' aims are fulfilled, is the orgasmic bliss explained as compassion [as the same text goes on to state]:
Mixed like milk and water United nondualistically, The union of these two
Is called "wisdom art. "
Thus one should understand them according to this statement of their union as like the mixing of milk and water.
Furthermore, as for the actual indivisibility of bliss and its [void] reality, since the very establishment of [bliss's] substance establishes already its actuality as indivisible from its voidness, it is not necessary for the yogT/ni to make them experientially indivisible. Likewise, it is not necessary for [one] bliss-[cognition] to seal another cognition realizing voidness, nor for [a cognition] previously having developed bliss to be
Chapter /1- Learning the Tantric Path ? 1 2 1
sealed by another [cognition] with the view of voidness. This is because it is not the case that voidness-realization and bliss [as initially separate entities] mutually [then] become one anothers' actualities. For example, although [virtues such as] generosity, etc. , are combined with the view of selflessness, generosity, etc. , do not arise as the actuality of such a view of thatness.
If one wonders: "Well then, how are they to be understood? "
[Here, when] that conscious subjectivity produced as the actuality of orgasmic bliss unerringly realizes the import of its objective voidness, its subject-object-union itself [already] is the union of bliss-void-indivisible. Further, at the time of the objective [clear light's] orgasmic [bliss-void- indivisibility], subject and object become experientially uniform, like water merging in milk, and even the subtlest [trace of] dualism ISOa] is terminated. Whereas before the arising of the objective orgasmic [bliss- void-indivisibility], experiential uniformity is only imagined, since one has not [yet] directly experienced thatness and must [gradually] enter [the experience of] thatness by means of a conceptually imaginative con- scious attitude.
Again, one should perform service
With firm discipline, by means of the four vajras. . .
indicates the creation stage; the Illumination ofthe Lamp explains that it refers to the summary creation stage. That is also explained as the mean- ing of the passage from the Further Tantra:
First, voidness and enlightenment; Second, the concentration of the seed; Third, the completion of matter itself; Fourth, the establishment of the letter.
When Naropa explains this as referring [to the path] from the meditation on the stage of wisdom up to the mandala triumph, he intends the exten- sive creation [stage] by means of the four vajras. Stating it in brief, it indicates [the process] from the wisdom stage up to the establishment of the letters in the vajra and the lotus. Again, it is merely stated directly.
After that, one must supply the subtle [yoga] and recitation, and so on. [Chandrakirti] explains in the eleventh chapter of the Illumination ofthe Lamp the single-minded [focus] on the six clans, from meditating the wisdom stage up to the triply nested heroes. He states that one's mental process develops when practicing that in four sessions; this has the same meaning as the concise performance. The treatises of the Noble father and sons teach no division of contemplative performance into
extended and concise other than this.
? ? The way ln mcdilalc lhc crcalion )\! agel
Chapter 11-Learning the Tantric Path ? 99
Therefore, in this system, without beginning from a solitary hero form such as Vajradhara [38nJ and stabilizing his clear vision and then proceeding to practice the rest of the performance - other than such a way of practice, just by meditating the deity as father-mother in union one cannot develop the root of virtue that produces the complete realization of the perfection stage. Therefore, as for what some advocates of the Marpa system say-that the meditation on the wheel of the mandala is [only] necessary to accomplish the variety of ritual deeds; that, as the prerequisite of the perfection stage, it is sufficient to meditate on the wisdom body made by a mere instantaneous creation of the father- mother deity from within the realm of voidness; and that just that is what
is indicated by "abiding well on the creation stage"41-this does not agree with any of the genuine treatises of the Noble tradition, and even contradicts their own [Marpa] system. As the Concise Five Stages Eluci- dation states:
Who vividly realizes the forms
Of this creation stage, the deity body
And the supreme mandala of perfect buddhas, And learns it thoroughly, that one will be fulfilled.
To assert that one must create a wisdom body preliminary to medi- tating the perfection stage disagrees with the Integrated Practices state- ment that the wisdom body is created from the magic body and there is no [actual] deity body from the creation stage up to the mind isolation.
And especially the division into the mantra body and the wisdom body on the creation stage is a notion that has no place in this system. In short, by knowing just what sort of meditation on the creation stage serves to develop one's spiritual process to produce a complete realization of the perfection stage, it is crucial to meditate something more than the mini- mal creation stage. [38bJ Further, the Root and Commentary [Tantra] Thir- teenth Chapters state that, in order to guard the mind of the beginner against distraction, one must meditate the protection wheel in four sessions.
? 41 PK, vs. 1. 2a.
100 ? BrilliantIlluminationoftheLamp ( VI. B. 3. b. i. B ? -
The stage of learning in the creation stage is stated in the Integrated Practices:
When learning the aspiration for the buddha-vehicle, one learns the samadhi of single-mindedness [of the new vehicle]. When learning that, one learns the yoga of imagination. When learning that, one abides in the
beginner's samadhi.
Here, the Integrated Practices Commentary's interpretation, that the single-mindedness [yoga] is the instantaneous learning of the creation stage and the imagination yoga is the learning through many moments, is incorrect; for the Illumination of the Lamp explains that the single- mindedness [samadhi] is the creation of Vairochana, and so on, from the five enlightenments.
Again, some people, basing themselves on the Illumination ofthe Lamp' s eleventh chapter explanation that the single-mindedness [samadhi] is the creation one by one of Vairochana, and so forth, interpret first the single-mindedness as learning a single deity; then, once one has learned that, [interpret] the learning of the yoga of imagination as learning the entire sadhana performance. This also is invalid, because in that expla- nation of the single-mindedness [samadhi] on Vairochana, and so on, [Chandrakirti] mentions the meditating on the mandala with holistic visualization.
Therefore, the "single" in single-mindedness does not indicate either that the mindfulness of the deity is [achieved] all in one move, or that one is mindful of only one deity, but rather that either one is singly mindful of deities or one is mindful of oneself as one with the deity. In general that can apply to meditation of the deities both at subtle and coarse levels, but J. WuJ here it refers to the deity yoga of the coarse habitat and inhabitant mandala.
Again, it is stated that one learns this path according to the proce- dure declared in the Integrated Practices: when learning archery, one learns first with a big target and only after having developed [skill] does one learn with a small one. So, when one learns the creation stage first, up to the mandala triumph, one produces the vivid vision of the coarse [deities]. Only having learned those does one then learn the yoga of
? How to learn that creation stage)
Chapter 11-Learning the Tantric Path ? 101
imagination, such as meditating on the mandala within a subtle drop, and so on. "Imagination" or "conceptualization yoga" is the general name of the creation stage, but here it is used as the general name of the yoga of the subtle, just as [in] the sixth chapter of the Illumination of the Lamp, [Chkndrakirti] refers to the meditation on the yoga of the subtle as the learning of the yoga of imagination.
The samadhi of the beginner is the yoga of the first stage: "to abide in that" is to stabilize it or to perfect it. In the creation stage, there are profound anticipatory relationalities [contributing to] the production of each realization of the perfection stage. It also has a great store of excel- lences, such as having one's spiritual continuum blessed by the victors and their offspring; being looked after through all one's lives by one's patron deity; never being apart from remembrance of the Buddha; being able to complete the stores easily through the [contemplative] practices of offering, praising, and so forth; not being affected by injuries from demons; and such as being able to achieve many ritual accomplishments such as peace, and so forth, in this very life. Therefore, it is extremely important to practice until it regularly happens that, whatever one's invited visualization of the habitat [39bJ and inhabitant mandala on the coarse and subtle levels, it dawns as one wishes and does not dawn as
one does not wish, and until one can abide one-pointedly upon it for a long time. And here I do not enlarge on other things [here] unexplained, as I have already explained them elsewhere. 42
[VI. B. 3. b. ii. - The way to meditate the perfection stage]
The second has three parts: [A'] Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general; [B'] Detailed explanation of the meaning of the two [syllables,] E VAM; and [c'] Explaining the perfection stage of this Tantra in particular.
42 Especially in the creation stage section of the Great Stages ofthe Path ofGreat Vajra- dhara. See Tsong Khapa, T. Yarnall, trans. , forthcoming.
? ? 1 02 ? Brilliant Illumination of the Lamp [VI. B. 3. b. ii. A ' -
In general, all the keys of the import of Unexcelled Yoga Tantra are condensed into the meaning of the preliminary forty syllables such as E VAM. And further, the chief of those imports is condensed in the import of the first two syllables.
In that regard, the Vajra Rosary Tantra states:
Why is the first phrase of the Tantra,
"Thus did 1," and so on?
What is the detailed meaning
O f t h e fi r s t w o r d s , " T h u s [ E VAM] , " a n d s o o n ?
Here the first two lines ask how the meaning of the prefatory expression in Tantras, such as the Community, becomes the meaning of the two syllables E VAM. The last two lines ask what is the detailed meaning of each one, E, VAM, and so on. Of these two questions, in answer to the latter, a verse is put forth explaining each syllable. And in answer to the former, three meanings of EVAM are stated:
[ 1 ] T h e E VA M o f t h e g o a l , f r u i t i o n ;
[2] The EVAM of the path, the means of attainment; and
[3] The EVAM which is the sign (linga) which brings about that
[attainment].
[ I ] Of the first, the E means the support where the Teacher stays
and performs the teaching of the Dharma, [40al called in some Tantras the "secret," in some the "realm of space," or likewise the "vagina" (bhaga), the "source-triangle," the "lotus," the "lion's throne," and so on. The meaning of VAM consists of the names given the Teacher in the various Tantras such as "Vajri," "Vajrasattva," "Vajrabhairava," "Vajreitvara," "Heruka," "Kalachakra," " Adibuddha," and so on. As [the Vajra Rosary] states:
In ? , the secret, space-realm, Vagina, source, or lotus,
The yogi/ni sits in the lion ' s seat, Teaching the supreme miracle:
Called Vajrasattva, VAM Vajra, Vajrabhairava, Rtvara,
? Summary meaning of the two [syllables,] E VAM, the main subject of the perfection stage in general]
Chapter 11-Learning the Tantric Path ? 103 Heruka, Kalachakra,
And Adibuddha.
Here, further, the definitive meaning of "secret" and so on is void- ness, and the definitive meaning of "Vajrasattva," and so on, is great com- passion; thus, this [EVAM] indicates the indivisibility of voidness and compassion. As [the Vajra Rosary] states:
EVAM is the seal of the transcendent buddhas, The indicator of nonduality,
The indivisibility of void and compassion, Wherefore, it expresses that reality.
There, the seal of the transcendent buddhas, Showing nondual intuitive wisdom,
Is stated in the opening of all Tantras.
[2] Now the second E [of the path] means wisdom voidness, VA means liberative art of great compassion, and the drop [anusvara = M-sound] means the indivisible union of that art and wisdom. That very thing is declared to be the seal stamping the great king of Dharma, abbreviated into its chief [40b] meaning pervading the 84,000 forms of Dharma. As is stated in the Vajra Rosary:
E is declared to be voidness,
Likewise, VA to be compassion,
The M-drop the product of their union: The supreme miracle of their union.
Pervading the 84,000 Dharma groups, It is summarized as the Dharma seal; The very seal of the great king,
Stated first in the Tantras.
That intuitive wisdom of such nonduality, expressed in whatever Tantra, that very thing is supreme, and its teaching is indispensible. As [the Vajra Rosary] states:
Condensed meaning of all Tantras,
Voidness and compassion indivisible, Wherein that same is proclaimed,
That is the seal of the transcendent buddhas.
1 04 ? Brilliant Illumination of tht' Lamp
E \1\M. the two syllables- Where those two are not. There is no thatness.
Also the Esoteric Accomplishment praises the actual meaning of the two syllables as the essence of the path of enlightenment:
? And:
Abiding in the beginning of the Tantra, Supreme quintessence of the essence, That very thing the Great Bliss Savior Called the "Secret Thatness. "
Source of the happiness of buddhas, Bodhisattvas, and all beings,
King of Tantras of secret imagination, It abides in the Glorious Community. To the pure syllables E VAM
All three realms reverently pay homage.
In that so-called "realm of space," Appearing like a full sesame pod, Transcendent buddhas are everywhere
As numerous as grains of Ganga's sands. Having served the reality of those syllables, By that artful performance,
The buddhas and bodhisattvas Attain the [41al unexcelled state.
Therefore, from that same text [the Esoteric Accomplishment] :
Here, if the two syllables,
Are not at the start of a Tantra, It is unacceptable.
It states that the two syllables are definitely necessary at the starting pre- face of all Unexcelled Tantras. [Yet] here the intention is that even though the syllables E VAM are not explicitly present, their definitive meaning must be present.
[3] Of the third, the E [of the sign] means the support, the vagina (bhaga) of the Mother, the VA means the Father's phallus which depends
Chapter 11-Learning the Tantric Path ? 105
on it, and the M-drop which abides in that dependent phallus is the ground of all the bliss such as the great bliss of Vajrasattva which manifests the various emanations [as the Vajra Rosary states]:
E has the character of the vagina, Know it as the supporting lotus. VA is the supported phallus,
And the form of drop abides there Held by the supported phallus, Causing the various emanations, Abode of ground of all bliss,
The univeral bliss of Vajrasattva.
That [passage] indicates the liberative art that develops the E VAM of the path from the union of the E and the VAM, the signs of Father and Mother. Further, this E VAM of the signs, which are the vital points of the body, [along with] the liberative art that develops the path - EVAM through penetrating those vital points within one's own body, is also pro- claimed in the Sampufa [Tantra]:
The E syllable truly abides
In the wheels at the crown and navel; Likewise, one wants the VAM syllable Truly staying at heart and throat.
The meaning of EVAM here is explained as the abiding of the E as the triangular shape in the crown and navel channel-wheels l4tb] and the VAM syllable as the round shape in the heart and throat channel-wheels. Here "sign" refers to the sign which is the mark of shape.
Thus, if one desires to attain the goal-EVAM by understanding it thoroughly, one understands its art: the process of the union of both E and VAM of the path according to the teachings in both [Father and Mother] Tantras. Then, as the art of developing that [path-EVAM], one
becomes expert in the external sign-EVAM-the union with the consort: and in the internal sign-EVAM-the process of penetrating the vital points of the channel-wheels. There, in the use of the art of developing that path, all the vital keys of both (Father and Mother] Tantras are con- densed, and thus one can understand thoroughly how all Tantras become the meaning of the two syllables E VAM and its components. Then, one
? I 06 ? Brilliant Illumination of the Lamp
can well understand the many praises in the Tantras of the import of the
two syllables as being the [most] vital import of all.
E VAMJ
The second has two parts: [1 '] Detailed explanation of definitive meaning of both E and VAM; and [2 '] Showing how, to produce that, one must penetrate the vital points in the body through the entry of the sign E VA M .
Eand VAMJ
One may think, "If the chief import of all Tantras is the import of EVAM, and its definitive import is voidness and compassion, the mean- ings of those two must be explained. "
This has two parts: [a '] Explaining the meanings of the voidness and compassion involved in bliss-void-indivisibility; and [b'] Explaining the meaning of the voidness and compassion involved in the two-reality- indivisibility.
lVI. B. 3. b. ii. B'l 'a' - Explaining the meanings of the voidness and com- passion involved in bliss-void-indivisibility]
As the letter E and the shape of the reality-source ? 42aJ are triangu- lar, they symbolize the suchness of selflessness. At the same time, the tri- angle also symbolizes the three doors of liberation. Thus, the symbolic meaning of the syllable E is voidness, signlessness, and wishlessness; [those three] being the voidness of intrinsic reality of things as entities, causes, and effects, [respectively]. Therefore, if one's view of voidness is
not perfect, the meaning of the syllable E will not be complete[ly under- stood]. Even though one has that [perfect view], if one lacks the great bliss arisen from penetrating the vital points of the external and internal body, the meaning of the syllable VA will not be complete[ly understood]. And even if one has both of those, if one does not know how to conceive the view of voidness in that melted state and how to unite bliss and void- ness by having turned voidness into objectivity and great bliss into sub- jectivity, realizing the former unerringly with the latter, then; the meaning of the M-drop will be incomplete[ly understood]. Therefore, if one wants
? ? ? IVI. B. 3. b. ii. B' - Detailed explanation of the meaning of the two [syllables. )
[VI. B. 3. b. ii. B'l ' - Detailed explanation of the definitive meaning of both
Chapter 11-Learning the Tantric Path ? 107
to understand the meaning of the EVAM as the indivisibility of bliss and voidness, one must understand [all] those things.
This has three parts: [i'] Explaining the import of voidness; [ii '] Explaining the import of bliss; and [iii '] Explaining the process of union of bliss-void-indivisible.
? The first has three parts: [A "] Identifying the root of the life cycle; [B"] Teaching the corresponding system of investigating the view of self- lessness, which terminates that [life cycle]; and [c"] Refuting positions
which differ [from that] .
[VI. B. 3. b. ii. B'1 'aTA" - Identifying the root of the life cycle] [Aryadeva] states in the Integrated Practices:
Thus, persons without a spiritual teacher, not under- standing the full insight into the reality of their own minds, constructing their vain and hollow "I"-habit and "mine"-habit and so deeming things to be good and evil, and so on, experience suffering [42b] in the beginningless life cycle.
Thus, by the power of confusion due to the truth habit which does not know the reality of the mind, relying on the habits of personal self and its property, they wander in the life cycle. This is supported by references from Su tras, such as the Eight Thousand and the Purification of Evolu- tionary Obstructions. [In the Integrated Practices, Aryadeva] states that
its meaning was taught by the Savior Nagarjuna:
If in actuality all this is
Voidness and non-production,
How does evolution move one through this life-cycle Of engagement in pleasure and suffering?
As soon as the childish begin to claim a self,
Because of taints such as desire,
They become dependent through imagination; [And they are afflicted by suffering. ]
But all these are but merely mind.
? Really emergent in the form of illusions,
[VI. B. 3. b. ii. B'l'aT - Explaining the import of voidnessI
108 ? Brilliant Illumination ofthe Lamp
And thus through virtuous and nonvirtuous acts,
One is born in happy and wretched migrations.
Further, Anailgavajra, the disciple of the Savior Mahasukhanatha [Padmavajra], declared [in his Accomplishment Ascertaining Wisdom and Art] that one wanders in the life cycle by the power of the truth habit that invests the truthless with truth[-status]; and that one will not be liberated from the life cycle as long as one maintains the materialism of the truth-
insistence:
From them there is the great increase
Of such as birth and death,
For those whose minds insist on the untrue,
The life cycle of extreme suffering happens. As long as they keep the great materialism, So long do those of such feeble intelligence Reside in the prison of existence.
This [point] is similar to that [made by the master Nagarjuna] in the Precious Rosary, that if one does not cease the truth-habit regarding the aggregates then one will not terminate birth driven by the power of evo- lutionary action and affliction:
As long as there is the aggregate-habit
There will be the "1"-habit concerning it.
As long as there is the "1"-habit, there will be evolution; And from that there will be rebirth. (43al
cydc))
Therefore, not only must one realize voidness, realizing the non- reality of the aggregates, in order to purge completely the instinct for the truth-habit, the root of the life cycle, but the wisdom realizing non-reality is indispensible for cutting the bonds of wandering in the life cycle under the influence of evolution and addictions. And that import has already been contemplated by those disciples and hermit buddhas who have cut the bonds of the life cycle. These [points] have been extensively explained
? IYI. B. 3. b. ii. H'l'aTil" -
Teaching the corresponding system of investi-
gating the view of selflessness, which terminates that (samsaric life
Chapter II- Learning the Tantric Path ? 1 09 elsewhere. As [NAgArjuna] stated in the Disclosure of the Spirit of En-
lightenment:
Those who do not know voidness, Have no basis for liberation,
And they will wander in confusion Imprisoned in life in the six migrations.
And as Anailgavajra states [in his Accomplishment Ascertaining Wisdom andArt]:
Thus, [some]one with a spiritual teacher Wishing to eliminate the habitual error Of wanting to enjoy the three migrations,
Should abandon the habit of materialism. Therefore, not only when enter- ing the philosophical vehicle, but also on the Vajra Vehicle, one must seek the understanding of the view which realizes selfless voidness and medi- tate upon its import in order to eliminate the materialism at the root of the life cycle. Likewise, the Vajra Essence Ornament Tantra says:
A certain yogi/ni understands one thing,
Goes into solitude and strives there,
Purifies sins, achieves buddhahood in this life. Meditating on objective selflessness, [43b]
S/he realizes omniscience.
Thus here, when a yogi/ni understands and meditates in solitude, s/he will attain buddhahood in this life. Such a yogi/ni is explained as meditating on objective selflessness. There are a great many [passages] like that.
Thus to abandon truth habits and realize selflessness, one must refute the object [seemingly] held by the self habits and realize its non- existence; it is not sufficient to merely withdraw the mind, not allowing it to move out toward the object of the truth habits. As the Lord of Reason-
ing [Dharmakirti] declared:
Without refuting its object [the presumed self], one cannot eliminate [the self habit] .
And Aryadeva says:
1 1 0 ? Brilliant Illumination of the Lamp
When you see all objects as selfless,
You will destroy the seed of [samsaric] existence.
And in the Introduction to the Central Way, [Chandrakirti] also declares:
Seeing intellectually that all faults of addictions
Arise from the futile views [of self and property], And having realized that it is the self that is its object, The yogi/ni effects the negation of the self.
The method of first generating a precise understanding of the view of selflessness is explained in the Tantric and Centrist treatises without any difference. As [Nagarjuna] explains in the Disclosure of the Spirit of Enlightenment:
Those bodhisattvas who engage in practice through the door of secret Mantra, having thus conceived the superfi- cial spirit of enlightenment, whose nature is willing, then should generate the ultimate spirit of enlightenment by the power of meditation. Therefore, one must describe its nature.
After having said that, [Nagarjuna] determines selflessness: by negating the personal self advocated by the outsider schools; [44al [by negating] the objective self advocated by the Buddhist monastic schools as truly existent subject and object; and [by negating] the [more subtle objective self) advocated by the Experientialists as the true mind devoid of sub- stantial subject-object-dichotomy. For he states that, before the Tantric practitioner (canj generate the ultimate spirit of enlightenment by the force of meditation, (s/he must learn] the method of investigating the view of seltlessness according to the treatises of the central way. While the two realist schools of the individual [vehicle] advocate true subject and object, none of the noble disciples and hermit buddhas (still ) hold such a position. It should be understood that these two patterns [of philoso- phical realism only] express the view of the (still) alienated individuals who are embarked on their (Individual Vehicle) path.
Chapter 11-Learning the Tantric Path ? 1 1 1 [VI. B. 3. b. ii. B'l 'aTe" - Refuting positions which differ (from that)]
Concerning this, a certain someone advocates his own view, quot- ing the Summary Teaching:43
The voidness come from analysis of the aggregates, Is essencelessness, like a plantain tree,
But that does not serve as the voidness
Endowed with supremacy in all aspects.
arguing that the meditation on the voidness determined by analysis with discriminating wisdom of the object of the self habit, is not the [voidness used in the] system of Tantra. 44
[We reply:] "You are very discerning. You assert that the medita- tion on the meaning of selflessness, having been well ascertained and determined by references and reasons, is a meditation on essencelessness! " As for the meaning of the reference [from the Summary Teaching] , the fifth chapter of the Great Commentary Stainless Light states:
43 The rather generic title Summary Teaching (mdor bstan pa) is used for a number of texts. In this case this passage is from the anonymously written text Srrman-vimala- prabhli-tantrlivatlira? r-va. dacala-hrdayaloka (dpal /dan dri ma dang bra/ ba'i 'od kyi rgyud Ia 'jug pa 'i bshad sbyar mi gyo ba 'i snying po snang ba) (Toh. 1 349).
44 The phrase "voideness endowed with supremacy in all aspects" (rnam pa thams cad mchog /dan pa 'i stong nyid) in this verse seems to be a rendition of the technical term rnam pa kun [gyi] mchog /dan pa 'i stong pa nyid, which is a Tibetan translation of the term sarva-llka. ravara-upeta-sanyatll. This expresses the idea that various absolutists (such as Dolpopa) seized upon. As D. S. Ruegg explains: "[This] expression was used earlier as an epithet of the Sambuddha, e. g. at the end of the Mahtiparinirvti? asatra. . . . In the Ratnagotravibhliga . . . and elsewhere . . . [this expression] occupies a prominent place in the theory of absolute reality. " (Literature ofthe Madhyamaka: 84n) However, elsewhere (Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: 1 84, 1 90) Ruegg also explains Kamalailila's and Sba. ntarak? hita's Centrist understanding of this term. In brief, they consider that just as vipashyanll mu st be conjoined with shamatha (as prajiiiJ must be with charytl), so shanyattl must be conjoined with liberative art (upaya). They then maintain that - in opposition to a "one [-sided] method" (ekanaya) which views emptiness alone as a self-sufficient method (shanyatanaya) - it is this
? ? emptiness conjoined with liberative art that is
qualities" (sarva-akaravara-upeta-. ? hanyattl). (Thanks to T. Yarnall for this note. )
"
emptiness endowed with all excellent
1 1 2 ? Brilliant Illumination of the Le? mp
The voidness resulting from the analytic [dissolution) of
things ha
ent than an annihilative voidness.
v ing the nature of masses of atoms is far differ-
Accordingtothis. 1-"'bl ifonehasnotwellidentifiedtheparametersofthe Centrist's rational negandum, one might come to understand that, "The meaning of realitylessness, reached through rational analysis of aggre- gates and so on, is the disestablishment of everything such as birth and cessation. and so on. " [But this] is the thought behind the cessation [pre- sumed to be a] nihilistic voidness, and is not the universal cessation achieved by the analysis of discriminating wisdom. If that were not so,
then the quote from the second chapter Stainless Light states:
That consciousness ultimately exists
Is not asserted by the wise;
It is like a lotus of the sky,
Free from the natures of unity and plurality.
The nonreality of the consciousness aggregate is discerned by the reason of freedom from unity and plurality and the example of the sky flower. It is stated:
and:
That very fact is realized by the Centrist
It is established as selfless and so on. This is declared sum- marily, you should realize it in detail from the expansive Sotras.
Thus, selflessness is briefly stated in that text, and it is said one must look extensively in the texts of the Centrists. And this would be contradicted [by your position above]. Furthermore, from the Great Commentary [Stain- less Light]:
The "vajra" is the great unbreakable and uncuttable; and that same thing being a vehicle, it is the Vajra Vehicle; and the Tantric way and the transcendence way become mixed in one as nature of effect and cause.
Here the view of voidness of the transcendent wisdom, the causal vehicle, and the great bliss of the Tantric vehicle, the fruitional vehicle, are said to
Chapter II- Learning the Tantric Path ? 1 1 3
be mingled in union. And therefore, it is a great philosophical mistake to assert that the Time Machine system has a way of determining 14SuJ the view that is different from the view determined in the transcendent wisdom vehicle.
Thus, although there are many contexts in the Root Tantra where the view of voidness is determined, when Vairochana states in the second chapter:
Being free from all things;
Abandoning aggregates, elements, media, And the object and subject [dichotomy]; Through the equality of objective selflessness, One's own mind primally unproduced-
That is the reality of voidness.
Thus, in the Disclosure ofthe Spirit ofEnlightenment, [Nagarjuna] accom- plishes the determination of the void aspect [of what is] taught to be the spirit of enlightenment. Therein, the first phrase refutes the self that is imagined by the fundamentalists. Then next two lines refute the true subject-object-dichotomy imagined by the realist schools. The remainder refutes the truth of the mind imagined by the idealists.
After that, [the Disclosure continues] :
"Something" is a construct; Constructlessness is voidness. Wherein constructs become apparent, How can voidness be [realized] there?
The mind with the aspects of construct and construction Is not beheld by the transcendent buddhas.
Wherein there are construct and construction,
Therein there is no enlightenment spirit.
Herein "construct" refers to the three con. structs such as the construct of the personal self, and it does not refer to all kinds of constructs. The same text states:
The buddhas always assert the spirit of enlightenment As of the nature of voidness,
1 1 4 ? Brilliant Illumination of the Lamp
Unobscured by the constructs of the ideas
Of self, aggregate, and so forth. [4Shl
To elucidate the import of the statement that all things are like a dream in the fifteenth chapter of the Root Tantra, [Naga:rjuna] declared the stage of self-consecration. Regarding the process of analysis by indi- viduating wisdom, in comment on the ninth chapter of the Root Tantra,
the Explanatory Tantra Revelation of the Hidden Intention states that an effect coming from a cause is to be individually analyzed by the follow- ing procedure: though it occurs when unanalyzed, it abides nowhere at all when analyzed. And the Vajra Rosary states in its sixteenth chapter that one should analyze the three times by differentiating three times in each of them. The Vajra Essence Ornament Tantra, a corresponding art Tantra, states that voidness is determined by analyzing the directional facets in atoms of material things and by analyzing mind-instants each into three [periods]. Thus, they [all] explain the method of seeking the
understanding of the [realistic] view as in the Transcendence Vehicle. It is stated in the Esoteric Accomplishment:
And :
One analytically discerns the actuality of this three-realm world
As free of intrinsic reality in terms of unity and multiplicity.
If one analytically investigates through the path All these three realms
Up to the peak of existence,
The aggregates do not exist in truth.
Who is it who analytically investigates? Here, what is to be investigated? Thatness, just that alone, by striving, As long as one investigates,
So long all is clear light.
l46ul This does not refer to the occasion of merely seeking preliminary understanding but rather to the subsequent occasion of meditation. How- ever, this should not be taken as a repeated investigation by discriminat- ing wisdom at the time ofjoining bliss and void after orgasmic joy-the
Chapter 1/-Learning the Tantric Path ? 1 15
fourth joy-and clear light-the fourth void-have dawned. [Rather. it] should be taken as [such an investigation] in the occasion of the after- math, having emerged from equipoise. [And both of] these two are differ- ent from the practice of repeated analysis with discriminating wisdom taught in the Transcendence Vehicle when the practitioner on the stage of practice cultivates the equipoise of insight through faith.
In summary. concerning the position on the view of voidness, the great treatises write about four levels of superiority: all Universal Vehicle philosophers except the Dialecticist Centrists accept the personal self- lessness in agreement with its determination by the Scripturalists; the Experientialists accept voidness as [things being] devoid of substantial subject-object-dichotomy and as things being devoid of the intrinsically identifiable imaginative construction which is intrinsically ascriptive and descriptive designation; the Dogmaticist Centrists [accept the view of] voidness as the negation of the truth-status of all things without negating the conventionally intrinsically identifiable status [of things]; and the Dialecticists [accept] the view of realitylessness which negates all things ' intrinsic identifiability in terms of both realities.
Concerning these, the fourth is the view of voidness mentioned in the joining of bliss and void in terms of the jewel-like [46b l person who is the disciple of the Unexcelled Mantra Vehicle. And the voidness involved in the bliss-void-union of other disciples can occur as either the Idealist or the Dogmaticist view, depending on the disciple. Thus, in terms of the
view of selflessness, there are worst, mediocre, excellent, and extremely excellent. Although among the elucidators of the Mantric treatises there seem to be some who advocate the union of bliss and void in terms of the Idealistic view, there do not seem to be any who [do so] in terms ofjust the above-explained view of personal selflessness. Therefore, it is neces- sary to discover surely a certitude in at least the voidness which is the Idealists' voidness of subject-object-dichotomy. However, the interpreta-
tions of these have been extensively explained elsewhere. 45
? 45 Especially in Tsong Khapa's Essence of True Eloquence.
1 1 6 ? Brilliant Illumination of the Lamp I VI. B. 3. b. ii. B '1 'a 'ii ' -
Ifone should wonder, "Well then, what is the 'bliss' of 'bliss-void- union ' ? "
Here, when mental fluency arises through the cultivation of only the samadhi of mental one-pointedness, and the physical neural energies have become serviceable by the power of that, the body fluency, having the form of inner benefit, arises. Based on that, according to the Stages of Yoga Practice, physical bliss and great mental joy arise. This [state] com- monly occurs for all those who cultivate the sustained focus on thought- lessness, whether they are outsider or insider, individualist or universal- ist, Sii tra or Tantra practitioner. I have already explained its pattern in [47aJ the Stages ofthe Path ofEnlightenment, giving supportive references.
Therefore, such bliss is not the bliss of this [context] .
Further, relying on the meditation on the in-breath and out-breath
taught in the philosophical vehicle, or on the meditation "breath-control in deity yoga meditation," which is stopping the out-breath and holding the breath within, taught in the Action Tantra Ultimate Contemplation and in the Performance Tantra Vairochana Enlightenment, samadhis generat- ing great bliss in body and mind arise. Nevertheless, such are not the breath-yoga which penetrates the vital points of the neural wheels of the inner body. and therefore such bliss is not the bliss mentioned in the bliss-void-union of the Unexcelled Vehicle. Thus, [such blisses] are not the same as [those of] the neural energy vajra recitation and the vase-like breath control [of the perfection stage] .
Master Buddhaguhya explained that the deity yoga o f blocking the outbreath and holding the neural energy within is used in the Yoga Tantras as well. Beyond those [above mentioned], the explanation of vase-like [energy-] meditation in a Heart Sarra Commentary,46 and some peoples' occasional explanation of the [presence of the] higher Tantras' body vital- point penetration in some contexts in the lower Tantras - these are not to be relied upon as they are fabricated by those who make up things them- selves, not understanding thoroughly the specifics of the paths of So tra and Tantra and of lower and higher Tantras.
46 The commentary with this statement has not yet been identified.
? ? Explaining the import of bliss]
Chapter 11-Learning the Tantric Path ? 1 17
In short, in the three Tantra classes from the Yoga Tantras down and in the philosophy vehicle, many transcendent, immaculate blisses [arising from] the unerring meditation ? 47bl on the import of voidness are taught, but there is no teaching of the bliss of the melting of the enlight- enment spirit in the blaze of furor by the power of penetrating the vital- points of the physical channel system and forcing the neural wind- energies into the central channel. Thus, their "bliss" does not refer to the bliss ofbliss-void-union. As it is stated in the SheafofInstructions:
If one were to argue: "Well, even those who have attained the first contemplation experience bliss like [that of] the chakravarti kings, what need to mention the [persons who attain the] realization of both selfless- nesses? Therefore, since it exceeds even extreme joy, the first stage is called 'Intense Joy. "'
[Then, one answers:] "True, [but] this is not the orgasmic bliss. And therefore, as it is not the "great bliss" [of Un- excelled Yoga Tantra,] [that great bliss] is not a technique accessible at the stage of beginners; though the hole of a needle is called 'a space-hole,' it does not become equal to space. "
Here is an answer to the argument that considers that "since it is declared that extensive bliss arises in one who attains the first contemplation even without understanding selflessness at all, there is no question about exten- sive bliss of contemplating voidness arising in one on the Transcendence Vehicle who meditates frequently having realized the two selflessnesses precisely; also the first stage 'Intense Joy,' is so called because the bliss arising there is extremely much greater; thus the Unexcelled [Yoga Tantra] vehicle is not any more excellent than the Transcendence Vehicle from the point of view of bliss. " While it is true that a great bliss arises from meditating voidness, 148al it is not the orgasmic bliss, and so it is not the great bliss declared in the unexcelled [vehicle]. And since in the context of the beginner on the Transcendence Vehicle, there is no technique men- tioned to actually develop the orgasmic bliss, [the text] states that it is not that [the unexcelled vehicle) is not superior from the point of view of
great bliss.
1 1 8 ?
Brilliant Illumination of the Lamp
Again, from that same text [SheafofInstructions]:
If one should protest: "Well then, in the Transcendent Wisdom [Siitra], is there no mention of 'the bliss of the unexcelled, truly perfect enlightenment? "'
[The answer is:] "It is so mentioned; but this is not a teaching of the art of this [orgasmic bliss] ; because this does not indicate the orgasmic great bliss which serves as [the essence of] art. Therefore, that [orgasmic bliss] is to be realized only by this process. "
Thus, in the Transcendence Vehicle, the path orgasmic great bliss, which is the art that causes the fruitional bliss of enlightenment, is not taught. So even though it is permitted to mention "great bliss" in the context of fruition, there is a great difference in the two vehicles.
It is also stated in a hidden manner in the Esoteric Accomplishment that that very orgasmic joy is not taught in the So tras and the lower Tantra classes:
Again, that very thing abiding in the Tantra [continuum] Is clear in the glorious Esoteric Community.
Where many elaborations become increased,
Elsewhere it is taught in a hidden manner.
In the divisions of Action and Performance, And in the collections of So tras and so forth, The unique supreme joy abides in many forms. In the very jewel vessel of the aggregates
Due to the different inclinations of beings,
By striving for that, having hidden it,
The Buddha Savior makes [such] arrangements.
Therefore, 14Kbl the statement that "the unique supreme joy itself abides in many forms in them" means that [the Buddha] taught in many diverse ways wishing to lead [beings] gradually to that same supreme
joy, and does not mean that that very same [bliss] is taught in those texts. Otherwise, he would have to teach the higher consecrations in those [texts]; since it is prohibited to teach the principle of great bliss without conferring the secret consecration and so forth. Thus, this demonstration that this orgasmic bliss is the noble distinction not shared with the other
Chapter 11- Learning the Tantric Path ? 1 1 9
vehicles and other Tantras is explained in all Unexcelled Tantras and their authoritative elucidations. I do not cite them here in fear of prolixity.
Thus. although there are many immaculate blisses. other than the orgasmic bliss. from meditating after unerringly ascertaining voidness, if one is a practitioner of this process, such blisses are understood as caused by achieving a rough insight on the Transcendence Vehicle. And in a similar way. even though one enters [a bliss] connected with the very stable deity yogas, it is not [the bliss which is] the import of the Unex- celled [Yoga's] perfection stage. Even though this can be understood from [getting] just a rough idea of the treatises of the lower Tantras, as this is the occasion of still having a rather feeble power of intellect. a great many people seem to hold even the first bliss mentioned above as being the great bliss of the bliss-void-union of the Unexcelled [Yoga Tantra] .
Thus. the bliss mentioned in "bliss-void-union" [49aJ is the orgasmic joy, which flrst arises when the furor blazing by force of the [right] rasanii and [left] lalanti [channel] neural wind-energies entering the [central] avadhati channel melts the enlightenment spirit. Though such bliss re-
sembles the other blisses mentioned in the mere fact of being bliss, it has an extremely distinctive import, so they should be precisely distinguished without confusion.
In that regard, on this vehicle the "unconditional compassion" is also mentioned, declared often as in the declaration of the Sheaf of In- structions:
Liberative art is the objective-free great compassion which accomplishes the aims of beings, which has the nature of orgasmic universal bliss.
lVI. B. 3. b. ii. B'l'a'iii' - Explaining the process of union of bliss-void- indivisible]
The third has two parts: [A"] The actual meaning; and [B"] Rebut- ting objections.
[VI. B. 3. b. ii. B'1 'a'iii 'A "
"Well then," one may wonder, "what is the method of indivisibly uniting voidness and the bliss of unconditional compassion? "
? ? - The actual meaning]
1 20 ?
Brilliant Illumination of the Lamp
It is stated in the Glorious Samputa [Tantra}:
The actuality of non-elaboration
Is renowned as "wisdom. "
And actual compassion fulfills
All beings' aims like a wishing gem. Wisdom abiding in the non-objective,
And real non-perceiving great compassion Become one, organic with the mind,
Like space [immersed] in space.
As for the meaning of that, [Anailgavajra's] Accomplishment Ascertaining
Wisdom and Art explains:
Knowing and known are distinguished,
Joined they are analyzed thoroughly,
And the realitylessness of things [discovered] ; That very thing is pronounced "wisdom. "
The compassion that extracts beings
From the ocean of suffering and its causes, [49bl Is passionately attached to beings,
And so is called a "[loving] passion. "
Thus, wisdom ascertains realitylessness, investigating while distinguish- ing bodies and minds, and the universal passion, the art through which beings' aims are fulfilled, is the orgasmic bliss explained as compassion [as the same text goes on to state]:
Mixed like milk and water United nondualistically, The union of these two
Is called "wisdom art. "
Thus one should understand them according to this statement of their union as like the mixing of milk and water.
Furthermore, as for the actual indivisibility of bliss and its [void] reality, since the very establishment of [bliss's] substance establishes already its actuality as indivisible from its voidness, it is not necessary for the yogT/ni to make them experientially indivisible. Likewise, it is not necessary for [one] bliss-[cognition] to seal another cognition realizing voidness, nor for [a cognition] previously having developed bliss to be
Chapter /1- Learning the Tantric Path ? 1 2 1
sealed by another [cognition] with the view of voidness. This is because it is not the case that voidness-realization and bliss [as initially separate entities] mutually [then] become one anothers' actualities. For example, although [virtues such as] generosity, etc. , are combined with the view of selflessness, generosity, etc. , do not arise as the actuality of such a view of thatness.
If one wonders: "Well then, how are they to be understood? "
[Here, when] that conscious subjectivity produced as the actuality of orgasmic bliss unerringly realizes the import of its objective voidness, its subject-object-union itself [already] is the union of bliss-void-indivisible. Further, at the time of the objective [clear light's] orgasmic [bliss-void- indivisibility], subject and object become experientially uniform, like water merging in milk, and even the subtlest [trace of] dualism ISOa] is terminated. Whereas before the arising of the objective orgasmic [bliss- void-indivisibility], experiential uniformity is only imagined, since one has not [yet] directly experienced thatness and must [gradually] enter [the experience of] thatness by means of a conceptually imaginative con- scious attitude.
