No More Learning

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. As such is the process of [the subjectivity] uniting non- dually with the objective voidness, the process of uniting in indivisible actuality [both the] bliss [mind] and the mind realizing voidness is the integrated creation of the undifferentiable actuality of the two minds.
Since there is nothing [here] that exceeds the Centrist method of decisive realization of voidness, there are no grades of superiority between the voidness view of this vehicle and [that of] the Transcendence Vehicle. Though the object to be ascertained is the same, no other subjectivity has the same power to realize voidness as the orgasmic bliss subjectivity; so though the voidness is not different, the bliss art [that realizes it in the
Vajrayana] is declared to be distinctively superior. If one does not deter- mine selfless voidness with decisive insight, one is not liberated from the life cycle; and if one does not generate the orgasmic bliss as the means of ascertainment, one lacks the life-energy of the supreme path of Mantra: thus, since either one by itself is not enough, it is declared that both are
necessary. As Saraha says:
Entering voidness lacking compassion, That one will not find the supreme path. Or if one meditates only compassion, One will stay here in the life cycle
1 22 ? Brilliant Illumination of the lAmp
And will not attain liberation. Who can unite both of them Will not settle down
In either life cycle or liberation.
In this Enlightenment Song, [SOb] he explains orgasmic wisdom itself as the essence of the path, referring to orgasmic bliss as "compassion. " When one generates orgasmic bliss as explained above, and coarse thoughts are eliminated and the mind naturally abides unmoving, one [might misunderstand] the mere non-discursive meditation of bliss itself-free of expansion toward any object at all-as the meditation on voidness; but then the explanation that meditation on bliss alone will not liberate from the life cycle would be incorrect. Thus, it is necessary to cultivate the certitude [about the void side] from the thorough determina-
tion of the import of selflessness.
[VI. B. 3. b. ii. B '1 'a 'iii 'n " - Rebutting objections]
One might object: If meditating voidness is cultivation of the certi- tude of orgasmic bliss's ascertainment of the import of selflessness, then it contradicts the Samputa [Tantra]'s statement not to meditate holding either voidness or non-voidness:
Don't meditate the void,
And don't meditate the non-void!
The yogi/ni who does not abandon the void
Cannot abandon the non-void.
Holding to both void and non-void,
Concepts proliferate without diminish,
Full abandoning [is another] construct-
Therefore, abandon both [holding and abandoning] !
[To this we answer:] The meaning of this reference is explained in the Sheaf of Jm? tructions as follows: In order to abandon absolutism about material things etc. by [knowing] the voidness of ultimate existence and abandon nihilism by [knowing] non-voidness due to superficial existence, you stop meditating by holding on to [either] voidness of superficial exis- tence [or] non voidness of ultimate existence. Since the ultimate identity- lessness of material things etc. is itself [none other than] the superficial actuality of material things etc. , it is [also] incorrect to abandon the 15111]
? Chapter //-Learning the Tantric Path ? 1 23
actuality of the ultimately void and the superficially non-void. Thus. all extremist constructs develop from holding things ultimately non-void and conventionally void as if non-existent. Thus. the [above] treatise means that abandoning ultimate void produces absolutistic constructs and abandoning conventional non-void produces constructs nihilistic about evolutionary effects; and so it does not mean what you say. For, just prior to that quote [the Samputa Tantra] states the holding of inessentiality:
The truth realm is extreme equality,
To be realized as like a plantain tree. . . .
And it also states that the ascertainment of identitylessness through strenu- ous analysis is the cause of ending all suffering and attaining supreme happine s s :
Wishing to end all suffering
And to attain the supreme bliss of perfect buddhahood, Stabilize the mind and strenuously investigate,
And negate the reality of such identity !
Furthermore, "holding to the non-void" means holding things as truths, and "holding to the void" means holding as truth, in spite of the fact that things lack truth, the voidness that is [itself, also,] devoid of any truth substance. The Accomplishment [Ascertaining] Wisdom and Art states :
A wise person who wants to eliminate error Should abandon materialism.
Since even nominally different [things]
Are not conceptually discemable,
The wise wholly give up materialism,
And do not construct insubstantiality either. [51b) Just as a burning lamp can be extinguished,
But once extinguished you can't affect it,
You can [extinguish] materialism itself,
But not the holding of insubstantiality.
Thus it states that, just as one should abandon the truth habit about sub- stances, called "materialism" for short, the truth habit about voidness void of such true substance may be nominally different but is actually indistinguishable as a truth-holding construct and so should also be
1 24 ? Brilliant Illumination of the Lamp
abandoned. As for the meaning of "like a lamp" and so on, though it is easy to reverse the truth habit when you show the truthlessness of some- thing held as truth. when you hold as truth the means of reversing the truth habit about that something, namely the voidness of truth of that thing. it is like not being able to digest the medicine used to cure indiges- tion of food. with the same meaning as the statement from The Centrist Treatise about having the incurable view. 47 This same master [Nagarjuna] should be understood as negating meditation with a truth habit toward birthlessness and selflessness in his Disclosure of the Spirit of Enlighten-
ment statement:
Whoever meditates voidness
- Whether called "birthlessness," "voidness," or
"selflessness" -
As having the inferior nature,
That is not [the proper] means of meditating that.
As he also says in the World-Transcending Praise:
You have taught the elixir of voidness In order to eliminate all imaginations; Whoever becomes invested in that, You find utterly absurd.
? 47 Famous verse in Nllgarjuna's Wisdom (Ch. XIII, v. 8): "The Victors proclaimed void- ness as the transcendence of all views. Hence, who adopts voidness as an [absolutist) view is thereby pronounced incurable. "
Thus, as such reasonings are often stated in the So tras and inter-
pretative commentaries, this is the way you should understand them; and not as to contradict the other frequent statements about meditating with the view towards voidness, selflessness, and [52al birthlessness, and so on. You should not let [such statements critiquing the truth-habit about
voidness] obstruct your developing the certitude of selflessness, the means of cutting the root of the life cycle. Although for the alienated individual such certitude is not nonconceptual, [that is,] free of subtle conceptuality, it closely corresponds with nonconceptual wisdom. From the Esoteric Community commentaries, the Flower Bouquet, the Sheafof Instructions, and the Introduction to the Art ofSelf-Accomplishment, it is
Chapter 11-Learning the Tantric Path ? 1 25
clearly stated that meditating on it develops the nonconceptual. I have already explained this fully elsewhere,48 and do not continue here fearing prolixity.
In short, making certain that not even an atom is a fit object for the orientation of the sign-habit- which is the truth-habit toward any thing of life or liberation-and seeing that all the causal activities of relativity are perfectly compatible with that fact, finally, as for the realization of voidness wherein by the power of reason one finds certainty free of the two extremes about that object, the So tras and their elucidative commen- taries repeatedly state its limitless benefits, such as that even mere doubt tending toward the fact shatters ordinary existence. Furthermore, the un- excelled Vajra Vehicle thoroughly ascertains that same thing in the same way by mobilizing the distinctive subjectivity of the orgasmic joy, and explains the measureless immediate and ultimate advantages of the bestowal of the supreme in this very life through the great bliss subjectiv- ity. [52bl Therefore, the discerning one should engage in the personal instruction which integrates the view profoundly certain of the impact of selflessness and the art which develops the extrordinary great bliss, and should feel reverence for the quest of the orgasmic wisdom which com- bines bliss and void indivisibly.
The Community Further Tantra states that when one asks the meaning of "spirit of enlightenment" in the Root Tantra, the spirit of en- lightenment is said to be the inseparability of voidness and compassion. And in regard to the statements of the spirit of enlightenment in the second chapter of the Root Tantra, the Illumination of the Lamp mentions two spirits of enlightenment, which are those of the ultimate clear light
and of ultimate communion. Of these two, the former is the objective orgasmic [intuition]; so it is not that [such orgasmic spirit of enlighten- ment] is not explained in the system which combines the bliss-void- indivisible voidness and the compassionate spirit of enlightenment. The Five Stages also states:
Out of all eighty-four thousand teachings, The Great Sage declared that [clear light],
48 I. e. , in both the Great Stages of the Enlightenment Path and the Great Stages of the Mantra Path.
? 126 ? BrilliantIlluminationoftheLamp
[To be] the quintessence of the essence,
Defining manifest enlightenment. 49
Here [Nagarjuna] states that the quintessence of the essence of manifest enlightenment is the objective clear light, and that refers to the objective orgasmic spirit of enlightenment of bliss-void-indivisible. Among the Unexcelled Tantras and their authoritative elucidations, in some of them the bliss side is clear and the way of realizing voidness not as clear, and in some of them the way of realizing voidness is clear and the bliss side is not so clear. So one should understand them as meaning the union of both bliss and void, and not mistakenly take them to be separable.
Although the message of f53al bliss-void-indivisible is as widely renowned as the wind, the understanding of the way of uniting the great bliss-specially distinctive among blisses-and the ultimate reality of voidness-specially distinctive among voidnesses-is extremely rare. With this in mind, Saraha said [in an Enlightenment Song]:
Though the story is told from house to house, The locale of great bliss is not well understood.
So one should not be easily satisfied with just a bit of it, but should strive persistently to realize this import, which is more greatly secret than secret.
lVI. B. 3. b. ii. B'l 'b' -
passion involved in bliss-void-indivisibility]
This has two parts: [i'] The actual meaning; and [ii'] The reason for the need for such explanation.
rvi. B. 3. b. ii. B'I b'i, - The actual meaningI
If the way in which bliss-void-indivisible voidness and compassion are the meaning of EVAM is as above explained, how is the spirit of enlightenment which is voidness and compassion as the two-realities- indivisible explained as the meaning of EVAM?
In regard to that very bliss-void-indivisible above explained, many commentators on the Yogini Tantras teach a bliss-void communion and a
? ? ? Explaining the meanings of the voidness and com-
Chapter 11- Learning the Tantric Path ? 1 27
two-reality communion. There also are such teachings in terms of the import of communion in the Noble system. But the system of Savior Nagarjuna does not interpret communion to be just that bliss-void- indivisible which is the objective orgasmic [intuition]. The spirit of en- lightenment is also declared in the Community Further Tantra:
Peace, beginningless and endless,
Inexhaustible principle not substantial, not insubstantial. Voidness and compassion inseparable-
That is called "enlightenment spirit. "
Here I should explain the enlightenment spirits of the above explained two [53bJ communions. Here "insubstantial" refers to voidness and "sub- stantial" refers to compassion, and those two are referred to as wisdom and art. As the text continues:
The insubstantial is wisdom,
And art has the nature of the substantial.
This is the context of explaining the import of the yoga of art and wisdom in equilibrium. And this is according to the Illumination of the Lamp's declaring the meaning of the statement of the equilibrium of art and wis- dom in the sixth section of [Chandrakirti's] Six-Branched Yoga, that it is the communion uniting superficial reality art and ultimate reality wisdom.
In general there are many arts and wisdoms; but here the art and wisdom of communion is identified. Although [usually] actual ultimate reality is the uncompounded reality of things, here "ultimate reality" refers to the clear light wisdom which enters the single taste of that reality and great bliss, often stated to be [the ultimate reality] where sub- ject and object cannot be distinguished. Thus in this context, objective
orgasmic wisdom has two types; one on the occasion of the objective clear light alone and another on the occasion of the clear light of com- munion. The first of these is the stage of clear light or the stage of clear enlightenment explained in the Five Stages as the fourth stage, and the second is one half of the fifth stage communion stage. l54aJ Thus, as for the mere objective orgasmic [intuition] of bliss-void-indivisible explained in other treatises, from among the two kinds of the ultimate explanation included in the four procedures lof explanation], it is the clear light ulti- mate-above that there is the communion ultimate, to which it still has
not arrived.
1 28 ? Brilliant Illumination ofthe Lamp
If such is the ultimate reality [clear light void] side, which is one part of communion, what is the other part, the superficial reality side,?
This [Noble] system differs from other treatise's explanations of superficial reality. Here the superficial reality is repeatedly explained to be the totally pure magic body, adorned with the [ 1 1 2] signs and marks,
developed from the material cause of the wisdom energy of the five light rays which serves as mount for, and functions as one reality with, the wisdom intuition of voidness. At the end of the three voids of mind isola- tion there arises a superficial magic body made of the energy of five light rays; and that is the [type of] magic body which is called the stage of self-consecration, the third of the five stages. These will be extensively explained [below].
Therefore, the import of the E and VA syllables is the indivisible unification of the objective clear light and the purified magic body, according to the above explanations. And the import of the M-drop is the mode of union in a single actuality; as mind in the first type [of bliss- void communion] and as body in the second type [of ultimate-superficial communion]. This second import of EVAM is the ultimate communion. Further, in the statement in the Community Explanatory Tantra, the King ofthe Gods Dialogue:50
When the Omniscient Lord dwells here
In the magic [of] the two syllables E VAM- At the start of teaching the holy Dharma,
He elucidates for the sake of that EVAM. [54bl
"The magic" is communion, thus indicating the second import of EVAM. There are two communions, those of learner and master. They are also referred by the Noble [Nagarjuna] with the terms "wisdom" and "corn- passion," as in the Five Stages:
When one proceeds in the knowledge
Of the oneness of wisdom and compassion,
50 According to Alex Wayman (GST. 85) the Dr,? endrapclriprcchtJ w a s never translated into Tibetan. It only exists in dted passages, mainly in the Pradrpoddyotana, where it is cited as a Community Expla11atory Tamra; but see above, Tib. 1 5a-b.
? Chapter II- Learning the Tantric Path ? 1 29 That is called "communion"-
This stage is the sphere of Buddha.
The import of EVAM which is the union of magic body and voidness wisdom from the third stage self-consecration on is the hidden meaning EVAM. In these [Noble] systems, the import explained as the four voids is the same as that explained in the Yogini Tantras and their elucidative commentaries as the four joys. [But]. while in this system the magic body is taught as made of neural energy and mind between the third and fourth voids, in the Yogini Tantra literature such is not explained as occurring between the third and fourth joys. While in this system the magic body is taught as made of mere neural energy and mind after the objective clear light, in those other Tantras it is not taught as occurring after the objec- tive orgasmic joy. Thus, this explicit teaching of the method of making from neural energy the learner's magic body, the immediate cause of the fruitional material [buddha-] body, and the third stage magic body which is in turn the immediate cause [of that learner's magic body]-this is the unexcelled distinctive excellence of this supreme system. 5 1
[VI. B. 3. b. ii. B'l'b'ii' - The reason for the need for such explanation]
Here one could wonder that even if it might be that in this Unex- celled Yoga Tantra such a way of achieving the magic body is doubtless necessarily taught, [SSal how do we know that it is necessary definitely to teach such a way to achieve the magic body?
You52 with discerning intelligence - listen ! I am going to determine this extremely hard to understand point with authentic proofs. There are four: (A"] The proof through the perspective of its being the extraordi- nary cause of the [buddhas ' ] material body ; (B "] The proof through the
51 Since Tsong Khapa argues that the defining criterion of a Father Tantra is its emphasis on the creation of the magic body, this insight about the sequence of production of the various stages of the magic body is highly significant in revealing the source of his thought.
52 Tsong Khapa rarely uses the second person direct pronoun, but his use of it here to call his students to attention supports our more frequent use of it, especially when he is exhorting the reader to practice or understand this or that key element of the teachings. In fact, as the colophon reveals, he is lecturing to present students in composing this treatise, and scribes are writing down what he says, so his mode of address is directly personal.
? ? 1 30 ? Brilliant Illumination of the Lamp
perspective of its being the extraordinary key of the base of purification; [c'1 The proof relying on the key of the way to create the deity; and [D") The proof relying on the key of [its being] the actuality of the indivisibility of art and wisdom.
[VI. B. 3. b. ii. B'1'b'ii'A,- The proofthrough the perspective of its being the extraordinary cause of the [buddhas"] material body]
The Ornament ofRealizations states:
The spiritual conception is for the sake of others,
Desiring the utterly perfect enlightenment.
Thus, as for example one suffering from thirst mainly aims at getting [something to] drink but may [also] aim at [obtaining] a vessel as a means of getting it, so the [messianic] Universalists, while they mainly aim to fulfill the interests of others, forced by their minds being moved by uni- versal compassion which cannot tolerate beings tormented by sufferings and bereft of happiness, they further see that if they do not attain [the vessel of] buddhahood, there is no other method for them to achieve that fulfillment of [others' needs]. So for one with such an ambition for perfect enlightenment as a method of that [fulfillment of others' needs], the two Universal Vehicles, of Mantra and of Transcendence, are similar;
since they do not differ in their spiritual conceptions.
Thus, since among the two buddha-bodies, that which accomplishes
beings' needs through direct manifestation is the material body [55bl and not the truth body. the material body is the main objective. Thus, a dis- tinctive cause homogeneous with that art which is the means of attaining the material body-an unexcelled distinctive specialty lacking in other vehicles, other Tantras, and the first stage [of Unexcelled Yoga] - is necessary in the context of the perfection stage. In that light, if there is no wisdom realizing voidness, one cannot attain freedom of liberation from the bonds of the life cycle. Such wisdom also exists for the Individual Vehicle; but if the aspect of the art which causes the [buddhas'] material body is lacking, however much you meditate on voidness, you only attain freedom liberated from identity-bound existence, and do not attain omniscience. Therefore, among the arts which produce the material body, while realization of voidness is indispensible, the system of both Univer- sal Vehicles requires meditation [additionally] certain of the complete art
? Chapter II-Learning the Tantric Path ? 1 3 1
aspect, even though still carrying this distinctive realization of voidness all the way up to the truth body. However, in the Transcendence Univer- sal Vehicle, though there is meditation on a path conducive to the truth body, there is no meditation on the deity body, which is conducive to the material body.
Here, as for the detailed explanations of such [topics] as the two vehicles' ranking in terms of their arts of [creating] the material body, the way in which the two paths conducive to the two bodies are the same in terms of requiring meditation, and the necessity to accept this in the path of all four Tantras, and so on, I will not elaborate them here, as I have already done so in the Stages ofthe Path of[Great] Vajradhara.
Further, as for the deity yogas of the three lower Tantras, compared
tinctive from those, must serve in general as the [main] cause of the
[32] signs and [80] marks which serve as the immediate cause of the material body, which is the fruition at the end of the learning path of the perfection stage.
In this context, as for the Transcendence Vehicle cause of the material buddha-body, in general there are the many stores of merit, and in particular, through the causes of the physical signs - such as the escort- ing of mentors [being the evolutionary cause of the light-webbed fingers] , and so on, one attains the stages in [the process of] accumulating these
stores over many lifetimes. One [thus gradually] attains a body condu- cive to the fruitional signs and marks, further getting better and better on higher and higher stages, and at the time of the final existence, one will attain the ultimate signs and marks of the learning path of that [transcen- dence] path. Thereupon, at the time of buddhahood, the homogeneous preceding [causes] of the signs and marks of that body are taught to serve as the homogeneous causes of the fruitional signs and marks; and it is not claimed that there is any sudden transformation without attaining the prior body with signs and marks. Likewise, on the attainment of buddha- hood in a single lifetime through the path of the Unexcelled Yoga Tantra, it is not stated that one must achieve the body adorned with signs and
marks just by achieving a body ; if one does not attain a certain type of
to the Unexcelled Yoga Tantra, they are extremely remote [in their serv- ing] as causes of the [buddhas ' ] material body. [56a] And the deity yogas of the first stage of Unexcelled Yoga Tantra are merely the means of developing the roots of virtue that prepare for the realizations of the perfection stage. But the perfection stage deity yoga, so extremely dis-
material body, and particularly must be a cause homogeneous with the
132? BrilliantIlluminationoftheLamp
body adorned with signs and marks on the learning path, there will be no homogeneous cause, and there cannot be any sudden transformation.
Therefore, from the occasion of the perfection stage learner's path, [56b1 one must attain the body adorned with the signs and marks. One cannot create the body adorned with the signs and marks by meditating deity yoga with this gross evolutionary body. It is insufficient to use only the body meditated in the mind as the deity body, as in the occasion of
the creation stage. One needs a distinctive deity yoga that attains the body adorned with signs and marks other than those [above meditational bodies]. And since no material cause of that other than the neural wind- energies is appropriate, the process of achieving the magic body from the wind-energies is definitely necessary. Furthermore, as I will later prove, relying on the Explanatory Tantras Vajra Rosary and Revelation ofthe Hidden Intention, there are two types of bodies among basic reality sen- tient beings; the temporary gross body and the neural-wind-energy-mind- created subtle body. Then I will explain how, just as the subtle orgasmic mind is accepted as the material cause of the intuitive wisdom truth buddha-body, the same applies in all respects as necessary in the achiev- ing of the material buddha-body from the material cause of the subtle
body made only of neural-wind-energy-mind.
1 VI. B. 3. b. ii. u 'I 'b 'ii 'u " - The proof through the perspective of its being the extraordinary key of the base of purification]
The Unexcelled Tantras teach a stage of the new creation of both the distinctive habitat of the environment of the measureless mansion and the distinctive inhabitants of the living deities. The Tantra intends that the process of creating the environment should be accepted as corresponding to the creation and destruction of the universe which is the basic reality environment. By the key of that reasoning, the process of the creation of the living deities and so on 157uJ must be structured according to the basic reality sentient beings' birth, death. and between stages. And this must be done not only on the creation stage but also on the perfection stage. At that time, it is understood that, at the end of the realization of clear light, taken as the process of death. one must create a magic body from mere neural-wind-energy-mind at the end of the clear light, in keeping with the process of creating the between state from mere neural-wind-energy- mind, separate from the old body of the gross aggregates. I am not going
? Chapter 11-Learning the Tantric Path ? 1 33
to expand on this here, as I have extensively already exlained it in my Stage ofArrangement Commentary [on] the treatise of the Glorious Naga- bodhi. But I will explain the Vajra Rosary statements how the arrange- ments of the perfection stage should be made in the same way.
[VI. B. 3. b. ii. B'l'b'ii'c"-The proof relying on the key of the way to create the deityI
Beginning from the Action Tantra, when the yogr/nr practices the methods of deity creation, it is taught in some way that one rises in a deity body after each immersion in the void. Finally in the context of the perfection stage, the yogi/nr does not just do that as merely a focused imagination, but must actually arise in the deity body after entering the void. The key here is that if one knows how to create the magic body one can do that, and not otherwise; thus after entering into clear light as in the process of death one must create a deity body made from neural wind-energy-mind as in the [basic reality] between.
On this point, in the Integrated Practices,53 [Aryadeva] answers the question "How is the wisdom body created, since the deity body does not appear from the creation stage to body isolation, nor in speech or mind isolation? " [57b] His answer gives the import of the statement of the way to create the magic body from neural-wind-energy. Further, as for the teachings-beginning from the creation stage-of arising in a deity body after entering the void, they do not include the way to create the
deity body which is not just creating it through an imaginative visualiza- tion. Thus, to answer the question about the way to create the deity body,
[A ryadeva] teaches the magic body.
[Vl. B. 3. b. ii. B'1 'b'ii'n" - The proof relying on the key of [its being] the
Having completed the creation stage, learning thoroughly the per- fection stage, at the time of activity when ready for the [Tantric] conduct, with the exception of the conceptual duties explained in the elaborated conducts, such as salutations and response to salutations and so on, and
53 This refers to chapter VI of the Integrated Practices (CW, pp. 243-252; 427-437; 581- 589).
? ? ? actuality of the indivisibility of art and wisdom]
1 34 ? Brilliant Illumination of the Lamp
in the investigation of realitylessness of things in the aftermath periods, and so on, one is prohibited from the merit-accumulating activities taught for the aftermath periods in the Transcendence Vehicle and in the lower Tantras, such as making stupas, reading So tras, offering mandalas and so forth. Many other Tantras make this kind of statement, along with the Esoteric Accomplishment:
Do not salute deities
Made of wood, stone, or clay; Worship the body itself!
Venerate it as a mentor and bow to it!
Don't make stupas, etc. , from earth and stone,
Do not delight in books,s4
And don't make hand gestures in mandalas, and so on, Even in your dreams !
And don't prostrate yourself
To those engaged in the three vehicles !
Especially in the context of the extremely non-elaborated conduct, it is taught that one should abandon all elaborations 158aJ other than during eating, urinating, and defecating, and one should meditate on clear light alone by the process of immersion in the clear light.
In the Ten Stages Sarra [the Buddha stated]:
At the time of terminating addictions with their seeds, when one meditates exclusively on the tolerance of the ultimate which is equipoised on the import of thatness, you will not have my measureless body, wisdom, and land and so on; so you must make efforts to create them, without abandoning this door of tolerance !
Here he does not just urge meditation on equipoised nonconceptual wisdom alone. but exhorts [the bodhisattvas] in the aftermath state to accumulate the store of merit, the cause of the material buddha-body. If a discerning person examines those two procedures [of the So tras and of
54 From the Skt. ratim. It would be hard lo make a So trll in eanh or stone!
? C h a p t e r // - L e a r n i n g t h e Ta n t r i c P a t h ? 1 3 5
the perfection stage], it is clear that there are distinctive homogeneous causes of the two bodies within the orgasmic joy and fourth void clear light meditations taught in Unexcelled Yoga Tantra. Though according to the Transcendence Vehicle, the eighth stage equipoised nonconceptual wisdom provides a coordinating condition for the matter body, it is clear that the material cause is incomplete. And as for how it is complete in the former [Tantric] case, while it is easy to understand how that orgasmic joy clear light wisdom is the material cause of the wisdom truth body, as for what serves as the material cause of the [compassion] matter body, it is clear that it is the magic body made of the five light ray neural-wind- energies engaged with as being [nondually] the same in actuality as the void wisdom. Taking it that way, ! 58hl [the magic body] serves as the indivisible actuality of art and wisdom in terms of its being [nondually] the material cause of both bodies; and otherwise it is very difficult.
Now, it is taught in the context of performing the conduct that de- velops the impact of the perfection stage, after, as already explained, one has purified one's spiritual process through the ordinary path, has well maintained one's initiation and vows, and has completed the creation stage. It is not taught elsewhere. Thus, if you obstruct the [bodhisattva] deeds that accumulate extensive stores, saying "there is a quick path through non-attachment to any of those arrangements," you will ruin both yourself and others. The Enlightenment Songs and so on of the Great
Brahmin teach the way that must practice the essential concerning orgas- mic wisdom, abandoning other elaborated deeds in those contexts of the advanced path as already explained. It is an error to think that "he is teaching here the path of sudden attainment which the most intelligent practitioner must implement from the first entering of the path. " So the essential adept literature requires investigation with a fine intelligence.
Relying on those key points just explained, as for the bliss-void- indivisible art and wisdom explained in other treatises, if you understand this explanation of the import of the Communion interpreted by the system of the Noble father and sons as part of the pair of the two-reality-
indivisible communion as the import of EVAM, it is very crucial for com- plete understanding of the systems of other Tantras. The essence of the hidden meaning explanation-among the four [explanatory] procedures
-taught as the meaning of the Esoteric Community ofAll Realized Lords IS9al is the third stage magic body. And the essence of the ultimate expla- nation [explanatory procedure] is the communion body. And this point
1 36 ? Brilliant Illumination of the Lamp
which is the most greatly secret among the most extremely esoterically secret. is not taught clearly anywhere other than in this system. And it seems that even if you doggedly inquire into this system, it is hard to discover correctly even the rough general meaning. Therefore, those of intelligence should make intense efforts to realize it through the kindness
of long propitiated. expert, spiritual friends.
? The second has two parts: [a') The way one must penetrate the vital points in the body to generate the orgasmic [intuition] of bliss-void-
) The way one must penetrate the vital points in the [VI. B. 3. b. ii. B'2'a' - The way one must penetrate the vital points in the
indivisible; and [b
body to generate the two-reality-indivisible communion.
'
? body to generate the orgasmic [intuitionI of bliss-void-indivisibleI The first has two parts: [i'] Teaching the two arts in general; and
[ii'] Explaining them separately.
[VI. B. 3. b. ii. B '2 'a T - Teaching the two arts in general]
? As already explained, Tantra has no system of seeking the ultimate understanding of the import of the thatness of selflessness beyond that of the Transcendence Vehicle. For, if you just withdraw the mind within, without destroying the truth habit orientation via precise rational nega- tion of the conceptual object held by the truth habit, your [meditation] will not constitute a [new] habit pattern counter to the truth habit, and will not dislodge the truth habit in the slightest. And, if you seek selfless- ness as the negatee negated to discover the import of selflessness at a level coarser than that taught by the Dialecticist Centrists, you will not negate the truth habit orientation [59bf on the subtle level, and so the truth habit will remain. And finally, even if you negate it at a more subtle level, since you will not have a footing on which to develop by force of reason the certitude of relativity within that import, your negation will become a nihilistic void. Therefore, although there is no difference [be-
tween vehicles] in their ways to determine the import of thatness, when you meditate on it, no other subjectivity than the great bliss of enlight- enment spirit melted by the blazing furor kindled by the left and right
[VI. B. 3. b. ii. B '2 ' - Showing how. to produce that, one must penetrate the vital points in the body through the entry of the sign EVAM]
Chapter 11-Learning the Tantric Path ? 137
channel wind-energies entering and dissolving into the dhati [central channel] has an equal power to swiftly purify the obscurational instincts with the orgasmic [wisdom] of its meditation on its ascertainment of the import of voidness. Therefore, that bliss must certainly be generated.
Further, thinking that it could not be generated without piercing the vital points in the body, [the B uddha] taught two arts ? of penetrating the vital points in the body, one art relying on the science consort and one art of meditating on the inner channels, wind-energies, and drops. As for the first of these, he did not mention in the lower Tantras [the need] to work with the mind of lust from arousal and gazing and so on, having openly looked at the evolutionary consort, but taught arousal, gazing, and hand- holding toward the goddess meditated as not being in sexual union with one. And so those Tantras are called "arousal Tantras. " The Unexcelled Yoga Tantras teach the art of uniting with both the evolutionary consort and the wisdom consort; so they are called "union Tantras. " Those Tantras that do not teach the art of developing great bliss by uniting with the consort [60aJ, also do not teach the union with the wisdom consort, nor do they teach the art of developing bliss from melting enlightenment spirit through the meditation of inner channels, wind-energies, and drops. Tantras wherein the former is taught teach the latter two as well; [that is,] Tantras which teach the art of piercing the vital points in the inner body also teach the union with the two consorts. Those arts are all similar in
their development of great bliss by the force of gathering and dissolving [right] rasana and [left] /a/ana [channel] wind-energies into the dhiiti [central channel]. That they are all necessary means that they generate the previously ungenerated orgasmic joy which is the distinctively excel- lent subjectivity for ascertaining voidness, they maintain the continuity of the already generated (joy], and they cause its increase from full to full.
Explaining them separately]
The second has two parts: [A ") The art of the science consort; and
[8"] The art of meditating the inner channels, wind-energies, and so forth. 1Vl. 8. 3. b. ii. B'2'a'ii'A, - The art of the science consort I
Here one might protest that "if those arts of piercing the vital points in the body are arts for injecting the rasana and /a/ana wind- energies into the dhati ! channel], the arts of meditating the inner channels.
? ? IVI. 8. 3. b. ii. B'2'a'ii' -
1 3 8 ? Brilliant Illumination of the Lamp
wind-energies, and drops can allow them to be so; but [just] by uniting with the two [kinds of] consort, they cannot [function] like that; therefore it is incorrect that all those arts should function in that way. "
In regard to being able [to function] in that way [just by] depending on the evolutionary consort, you must have both an objective [evolution- ary consort] and a support [wisdom consort] with full qualifications as explained in the Tantras. Since that is very extremely rare, it is not stated for persons [other than the jewel-like disciple].
In regard to the full qualifications [for such a consort], the Sheafof Instructions states:
Art [beings] possessing wisdom [consorts], [60bJ by sexually uniting, inject the wind-energies of lalanii and rasanii channels into the central dhati and make the furor blaze. Further, they burn up the aggregates and so on, and cause the melting of the moon.
Thus it explains that, by uniting with the consort, the left and right wind- energies enter the dhati channel, furor blazes and the spirit of enlighten- ment melts. Tathagatavajra explains that at that time the wind-energies moving in the nostrils cease, [signifying that] the wind-energies have entered the dhari channel. That art is the external life-energy control. It is not that this path of life-energy control is not explained in the Unexcelled Yoga Tantras - the explanations are many. Though the key of the reason that this art compresses the wind-energies into the dhati channel seems very hard to understand, if you get a rough idea of it, it seems to be very excellent for understanding the many imports of the Tantras. The usual reflection of what happens when you depend on the evolutionary consort is just what happens when you depend on the wisdom consort; and when you depend on the wisdom consort, there is also an occasion when the left and right wind-energies penetrate the channel. This depends on know- ing the personal instruction of the life-energy control of the lower door
explained in the Further Tantra among the three types of life-energy control.
Chapter 11- Learning the Tantric Path ? 1 39 [VI. B. 3. b. ii. B'2'a'ii'B" - The art of meditating the inner channels. wind-
? energies,andso forthI
As for the art of meditating the inner channels, neural-wind-energies, and drops and so on, in the center- there in whichever vital point of the body, of the channel wheel of the avadhati central channel wound up with the rasanil and lalanil-there are some doors for injecting the rasanil and lalanil wind-energies into the dhati. As for the way of injecting, there are many approaches; such as Vajra recitation and the wind-energy yogas such [61al as vase-breathing in the two Community systems, the many drop yogas such as occur in the treatise of GhaQtapada,55 and the furor meditations such as those in the treatises of 0 ombi Heruka and Kr? hQa- charya and so forth. Further, in the Time Machine literature one injects the two wind-energies into the central channel by meditating the vase- like wind-energy-union in the place of the navel wheel, and 0 ombi Heruka and Kr? hQacharya accomplish it by meditating the furor visualization in the navel. Hence, first you penetrate the vital point in the navel wheel. The Jnanapada system prefers to penetrate the vital point first in the heart center, then in the secret place, and again in the heart center. The Noble system accomplishes the vital point penetration first in the place of the secret wheel and then in the place of the heart center wheel.
In this context, it is incorrect to claim, as some definitely do, that the Yogini Tantras ' system accomplishes it from the navel : since GhaQta- pada first meditates on the drop in the heart center; Kukuripa, [in his Heruka Sadhana] following the Mahtimtiyti Tantra, first practices life- energy control and vajra recitation in the heart center; and Saroruha in the Hevajra Stidhana explains that you enter the clear light by withdraw-
ing all elaborations into the heart center. Therefore, the authoritative masters state their individual approaches, and the Tantras themselves also speak accordingly, and each of them have their own distinctive specialties.
In regard to them again, although such and such a treatise sometimes explains clearly "that is the art of injecting the rasanti and lalanti wind- energies into the central channel," [61 bl most of the explanations are usually unclear. So, at the time of meditation, by means of the explanations of
55 Presumably his Supreme Bliss Five Stages text, Srr-cakrasam vara-pancakrama(Toh. 1433; Derge Suppl. 4544).
? 140 ? BrilliantIlluminationoftheLamp
the meditation and so forth on the visualization of the three channels and so forth, having, by a few keys, set drops and letters and so forth in the center of whichever channel wheel, it is hard to understand the art of injecting the rasana and /a/ana wind-energies into the dhati. Therefore, it is necessary to know this from detailed investigation of the clear expla- nations, and [also from] comparative evaluation of the many treatises of
the Tantras and the authorities.
Thus, though there are many different doors for injecting the two
wind-energies into the dhati, those arts cause the furor to bum, melt the enlightenment spirit, and give the fruition of the wisdom of the four joys or the four voids. And, having identified the wisdom of orgasmic joy, or of clear light, both [Father and Mother] Tantras are similar on the topic of the art of cultivating its continuum. However, by reason of the fact that among them there are many different causal specifics, there are many dif- ferent inner specifics even among the fruitional orgasmic [bliss intui- tions] and clear lights. 56
By meditating through knowing the extraordinary meditation sys- tems which [teach you to] meditate by focusing visualization of letters, drops, and so on at the major vital points of the body such as the center of the body's channel wheels or the lower aperture of the dhati, when the mind is held in those spots, by the key of wind-energy and mind being functionally coordinated, though one is not overtly practicing energy meditation, it serves as an art of injecting the two wind-energies into the dhati. If you know this reason well l62ul, you will understand the key of many authentically reliable perfection stage treatises, and you will obtain certainty about them.
In such a way, if you understand individually without confusion the tendencies to emphasize distinctive potencies of those individual doors of injecting the two wind-energies into the dhati, though those treatises are by no means synonymous, their signatures emerge in their holding in unison as the essence of the path the cultivation of the continuum of the union of the bliss-void of the orgasmic [intuition] and the clear light through ascertaining the pattern of the arisal of the wisdom of the four
? 511 Even at the t"ruitional level, there nre many fine distinctions to be made, and so the com- plexity of the causal processes relates to the inner ditlerences of fruitional experiences.
Chapter //-Learning the Tantric Path ? 1 4 1
joys and the four voids as the fruition of the injection of the two wind- energies into the dhati. And, since this unerringly nails down the final summation of the personal instruction, you will attain full confidence about the definitive meaning of the Tantras. Thinking of that pattern, Saraha said [in an Enlightenment Song] :
Eating and drinking, enjoying sexual union, Again and again fill the circle !
By such teaching as this,
You will achieve transcendence of the world; Here we have triumphed,
Hitting the world of ignorance on the head!
Where energy and mind no longer move,
And sun and moon no longer function,
Ignorant ones, in that place the mind will be relieved! The arrow maker has herein taught all personal
instructions.
Thus, he says that, by relying on the art of penetrating the vital points in the outer and inner body, injecting the sun and moon wind-energies into the dhati channel and dissolving them, burning the furor and melting the enlightenment spirit, and filling the body and uniting bliss and void, you eradicate ignorance and encompass all personal instructions. 1 62b l If you do not understand according to the above explanations, you might think that "since the individual doors of generating the orgasmic [intuition] do not emerge as synonymous, they must be mutually contradictory"; or some might meditate on the praise of their own instructions and think
that all other synonymous explanations are incorrect in the context of that one instruction; and others, having great attachment only to their own instructions, make invidious comparisons with any others.
IYI. 8. 3. b.