Then becoming a
gandharva
fairy, One is reborn, driven by evolution.
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
And also:
Universal void the great amazement! Great intuition clear and transparent! B y the kindness of the mentor himself, Then that is clearly seen.
478 ? Brilliant Illumination ofthe Lamp And:
By the vajra-like samadhi ,
At the time when gray light arises,
He is adorned by the qualities of magic, Such as water-moon and hallucination. Seated at the essence of enlightenment, He conquered all the devils.
The Shakya Savior well attained
The realistic [255al unexcelled intuition, Saving and helping beings,
Here he taught all thatness. 140
Thus is taught the procedure of buddhahood by the unexcelled path at the culmination of the Universal Vehicle transcendence path.
The Chag translation renders it, "from that pure clear light" and "likewise also the Universal Vehicle Siitra," of which the last is better. This means to show that, just as one attains buddhahood through clear light and communion by one's own path, one uses that same art to attain buddhahood at the culmination of the other paths; since this is not p? t forth as a means of proving the previous teaching. The six lines begin- ning with "Shakyamuni" show that Shakyamuni wished to attain buddha- hood through the great void and entered the immovable samadhi on the bank of the Nairaiijana river. That much was stated in the Magnificent Play. As for the rest, from "That time the victors space vajra," and so on was not taught as stated in that Sutra. "Great void" is explained by some commentators on the Five Stages as referring to the stage of imminence, but in that Siitra it states that he entered the space-pervading samadhi of the fourth contemplation, and so if we interpret it as referring to that, it is better, as that also is called the "immovable samadhi. " In the Integrated Practices it only mentions that "Shakyamuni was stirred up," but then
140 This
? quote from the Lalitavistara Sarra is not in the Sanskrit or Tibetan versions of 2006, p. 139, n. 158) states that there are some terms in the existing Lalitavistara that
that work, but seems to originate in a quote from the Five Stages, presumably cited from an correspond to this account, but no actual narration. However, he traces the account to
earlier recension of the Sotra. Tomabechi, in his erudite Etude du Pancakrama (Lausanne, Jiianapada's Pearl ofLiberation, and to the Tantra, Sarvatathagatatattvasam graha
Chapter IX- Uitimate Clear Light Transparence ? 479
the four lines beginning with "that time" explain how he was impelled to sit on the bank of the Nairafijana river.
In the Reality Compendium, it says no more than, "when the bodhi- sattva SiddMrtha sat near the enlightenment tree, the transcendent lords stirred him up," and is not explicit about the Akani? hta 1255hl and the desire realm. The Vajra Summit says that he was at the Akani? hta Dense Array buddhaverse. As for the way he was exhorted by voice, "this samadhi" and so forth the four lines exhort him by saying that the previ-
ous contemplation is incapable of purifying all the obscurations, and will not lead to the attainment of the ultimate exaltation, therefore you must realize clear light. The next four lines exhort him to realize the vajra- dhara exaltation, the communion with its eight divinities, how it serves as an exhortation being clearly explained in the Chag translation. As for being exhorted by voice, except for the Reality Compendium statement:
Are you thinking of attaining buddhahood through asceti- cism, without realizing the thatness of all transcendent buddhas?
the way of exhortation and the way of realizing the fruition after being exhorted here [in the Integrated Practices] are absent in the [Vajra} Sum- mit and the Reality Compendium. Thus, it seems that this explanation is set forth as occurring in some other Unexcelled Yoga Tantra.
The four lines beginnning "Thus. . . " and the Integrated Practices passage from "immovable" to "realized" must be explained as the same in meaning, so he was exhorted while sitting on the riverbank; after arising from there he sat at the enlightenment tree, and at midnight [in Akani? hta] he relied on the seal consort, was initiated, and realized clear light. The four lines beginning with "universal void" makes more explicit "he per-
ceived thatness. " The four lines beginning with "vajra-like" describe how he attained the non-learner's communion body in the pre-dawn twilight, the two lines beginning with "enlightenment" describe his conquest of the devils, and the four lines beginning with "Shakya" describe how he
taught others, once he had attained the fruition. [256al The Terminal Action Investigation states that:
Even through limitless aeons
By giving gifts such as head and treasures,
480 ? Brilliant Illumination of the Lamp
One will not attain the fruition of enlightenment, Because the visions have not been purified. Likewise even through limitless aeons
Of practicing justice and tolerance and so on. . .
And after that as above, and then:
Even through limitless aeons,
By the samadhi of the mantra body,. . .
with the conclusion as above; but then finally:
When you purify the three visions There will be no doubt of omniscience.
Here the intention is that, as the first two verses mention the Tran- scendence Vehicle, and the next verse mentions the paths of the three lower Tantras and the creation stage alone, these do not have the ability to purify the three visions, and thus will not lead to attainment of the un- excelled enlightenment. Thus, since there is the dualistic perception error in the occasion of the three visions, that dualistic perception will not be eliminated until the erroneous instinct has been entirely purified. And in
regard to conduct, up to the way of the definite elimination of that [dual- istic perception], what is required is meditation with orgasmic bliss real- izing the import of thatness reality; and the meaning is that outside of the unexcelled vehicle there is no other way.
As the Liberation Drop says:
Wherefore, Shakyamuni, having gathered stores for countless aeons, not realizing that meaning, dwelt in the samadhi of nothingness on the Nairafijana bank. That time all the transcendent buddhas eliminated that crush- ing attitude, and like the mandala of sky, manifested the taintless profound clarity of total purity. At the time of midnight, L256b] as if fainting, meditating on thatness reality, at the time of pre-dawn twilight, in an instant, thatness was realized.
Thus it agrees with the two former passages. As for "nothingness," the commentary explains it as the [nihilistic] voidness that crushes to dust,
Chapter IX- Ultimate Clear Light Transparence ? 48 1
and that he realized thatness as if fainting. having been blessed by the orgasmic master: the "master" here explained as the science consort. 141
The SheafofInstructions states:
By means of the knowledges of private instructions. he will come to understand totally clearly this excellence. it being sufficiently [shown] by this very detailed [account]; "You should declare that the supreme culmination de- pended on this art! " For example, from the initiation of the wisdom [consort] given by the perfect buddhas seated in the sky, the Shakya Savior sat near the enlightenment tree, and relied [on her] at midnight in order to attain enlightenment, just so, only by this, 0 Divine Lord, at the vajra essence [site], the conferral of initiation was given through the supreme consort of the [indestructible] drop.
As for the Hevajra statement:
Erecting the mandala
Vibrating the garland of blazing flames, Because of giving initiation at the vajra essence, The supreme drop is compelled.
It is the scriptural source for the fact that the tenth stage bodhisattva is initiated relying on the actual science consort.
Here you might wonder, "It is stated that the Buddha would not have manifested the buddha deeds in the desire realm without having pre- viously attained buddhahood in the matter realm Akani? hta. In the great Transcendence Vehicle, it is stated also that the Shakya Savior attained buddhahood many aeons previously. The Stage ofArrangement ! 257aJ also
states that the next-to-last life bodhisattva [Shvetaketu] did not use a bea- tific body to accomplish the aims of humans, and thus entered a mother's womb in order to manifest the emanation body [of Siddhartha]. And the Magnificent Play indicates that Shakyamuni was already a buddha before he manifested the [twelve] deeds such as asceticism. Therefore. how is it
141 "Master" does not seem to be included in the quote as we have it, only mention of the transcendent buddhas, so Tsong Khapa here seems to anticipate the next quote.
? 482 ? Brilliant Illumination of the Lamp
that attaining buddhahood by the path of Mantra at the end of the path of transcendences is stated here to come after he performed the ascetical deeds on the banks of the river? "
Let me explain. First, at the end of the path of the Transcendence Vehicle, at the time of both the final existence before buddhahood in the beatific body embodiment in Akani? hta and the final existence before buddhahood in the emanation body in the desire realm, there are respec- tively the actual buddhahood through exhortation as explained above and the manifestation of the way of attaining buddhahood. Therefore, the latter is not a fresh buddhahood of someone who has not already attained buddhahood; and such a demonstration shows in general that an embodi- ment of a final existence of a tenth stage bodhisattva of the Transcen- dence Vehicle must attain buddhahood by creating the Mantra path in their continuum.
The Vajra Rosary Commentary states that the bodhisattva Siddhartha was initiated by the buddhas, once they had prepared and emanated the mandala; and [then, that by] relying on the teaching of three samadhis, the hundred clan body isolation, and the private instructions of the five stages, at midnight, [he attained] buddhahood; and at predawn, the devil conquest. This latter [explanation] contradicts both the Five Stages and the Integrated Practices, l257bJ contradicting their statements that at this
time no other private instructions than those of the clear light transpar- ence and the communion were given.
The followers of Go claim that the progression through the tran- scendence path up to the tenth stage is the substitute for creating in one's continuum the progression from the creation stage to the mind isolation, because the Five Stages states:
By the beginner's yoga
One should attain the eighth stage; And who sees the three luminances Is exalted on the tenth stage.
Therefore, that final existence of the Transcendence Vehicle is equal to meditating onward from the magic body [stage]. In the evening receiving the secret initiation, the magic body is realized. At midnight receiving? the third initiation, clear light is realized. In the pre-dawn twilight, the fourth initiation is received and the nonlearner's communion is realized-it is claimed that he attains buddhahood in a single night. The boundary at
Chapter IX- Ultimate Clear Light Transparence ? 483
which one enters the Mantra at the end of the Transcendence Vehicle is the tenth stage, which is equivalent to the latter of being both a next-to- last-life bodhisattva and being a final existence [bodhisattva, Shvetaketu and Siddhartha], which can be understood from this [process] being equated to attaining buddhahood in a single night.
As for how one enters, it is not by rejecting one's own path, but rather by adding the Mantra path to that path; it being correct as the Go school maintains that in this case you do not need to create the progres- sion from the creation stage up to the mind isolation. As for the reason why you don't need the magic body of the third stage, you can under- stand that from the teaching of the reason why the person who engages in the Unexcelled Yoga from the beginning needs to achieve the magic body before s/he [2S8al can realize clear light.
Having conferred the third initiation, there is mention of giving also the fourth; and those are the two initiations given. When the third initia- tion is given, the subtle dualisms of the prior experiences of luminance, radiance, and imminence, and the transition from imminence into clear light are purified and the objective orgasmic [bliss-wisdom] is realized. This bodhisattva had already realized reality from the first stage, but had not previously experienced directly the voidness with the orgasmic great bliss, which is what is created here. Then, meditating on that import, in the pre-dawn magic samadhi he is said to achieve the body characterised by
the examples of magic, such as water moon; which means he attained the orgasmic intuition of objective clear light and the mere energy on which it rides, the totally pure magic body of the non-learner's communion.
In the Transcendence Vehicle, one attains the body adorned with the signs from the first stage and, at the end of the progressive improve- ment of the stages, one attains the culmination of the learner's signs by that method. But by the unexcelled art, by reason of not attaining the non- learner's matter body by just that, one must first create the basis on which that body is achieved, the extraordinary clear light intuition along with its
wind-energy. Knowing this, you can well understand whether you can achieve or not the magic body [just] from the evolution of the coarse body in the occasion of the third stage and the learner's communion. There- fore, until you have meditated on the direct realization of the import of thatness with the orgasmic great bliss, you will not attain the truth body that completely abandons the objective obscurations. 1 25Kh l And until you have attained the magic body from the mere wind-energy-mind cultivated
4M4 ? Brilliant Illumination r? fthe Lamp
by the objective clear light. you will not attain the non-learner's matter body. Since these are taught. that teaches that the union of bliss and void and the achievement of the magic body are the ultimate essence of the unexcelled vehicle and these two are the two extraordinary causes of the two bodies.
In this context, that very meditation relying on the consort of the third initiation substitutes for the conduct, and so the reason that he did not need to learn the other three conducts can be understood by the previ- ous reason. Likewise, these are the means to understand how the confer- ral of the two final initiations without having previously conferred the vase initiation and the secret initiation, and this creation of the two final stages without having first created the [unexcelled] path below the third stage magic body, are exceptions to the rule. So that the previously explained
sequence of the two stages, the determination of the number needed, the fact that the Mantra path needs the embodiment of the desire realm, and the necessity of the passion of the union of the two organs, are all taught in terms of the definite category of practitioner who enters the unexcelled path from the beginning. As for the statements such as that the desire realm deities and so on never emit the jasmine-like enlightenment spirit, they intend ordinary desire realm and matter realm gods and do not intend exceptional embodiments such as that of the final existence bodhisattva.
? 142 lung rnam 'byed, identified with the Vinaya-vibhan ga(see Blue Annals, I, 36; II, 490).
Just as one can postulate three temporary definite categories without
postulating the definite categories of the ultimate three vehicles, though one enters the unexcelled path at the end of the Transcendence Vehicle, this does not contradict [259aJ one's being definitely categorized by one's own path prior to the tenth stage. Though arhat saints and non-regressors are free of attachment to food and clothing, they can purposefully wish for food and clothing. Tenth stage bodhisattvas have ended addictions
and so have ended craving for the bliss of sexual union; yet this does not prevent them from producing the purposeful desire for that bliss. Other-
wise, since the outsiders hold that where there is desire there is passionate attachment, it would not refute [the view] that any one speaking a word must be counted as one passionately attached. Therefore, to hold that "since the Analysis ofTradition142 explains separately the causes of making
Chapter IX- Ultimate Clear Light Transparence ? 485
fit a [sexual] organ to be free or not to be free from attachment to desire, so therefore it is impossible for one who has terminated craving for sense objects to rely on a consort! "-this is an opinion that betrays a lack of learning whether in Mantra or in Transcendence [Vehicle literatures]. As for the two paths, [one being], at the end of three incalculable aeons on the Transcendence Vehicle, then to rely on the Mantra path and reach the universal illumination eleventh stage of buddhahood, and [the other being] to enter the Mantra Vehicle from the beginning and thus reach the univeral illumination stage of buddhahood in a single lifetime, though neither is inferior to the other [intrins? cally]. that doesn't mean that the difference between the two paths is negligible; since it is obvious that there is a great difference of distance [in time] , and another path must be added finally to the Transcendence Vehicle path.
Such being the case, finally, relying on the Mantra path does not contradict the attainment of buddhahood through countless aeons. For that [Transcendence Vehicle bodhisattva] did have to add the [Mantra] path at the end of the three incalculable [aeons], in order to manifestly attain perfect buddhahood. As the Vajra Summit says:
Previously ! 259bl in the past,
Having upheld the spirit of enlightenment, He became a bodhisattva
Endowed with art and wisdom.
Great delight! Great wonder!
He performed measureless hardships, In order that he would attain well, Until he became initiated.
He consummated the stage by the great wisdom. Having attained the raiment initiation,
He experienced joy in the dense array of Akani? hta. Entering the great intelligence.
Thus he completed the learner's stages, and while sitting near the enlight- enment tree, he was exhorted by the buddhas, and meditated the five illu- minations and became a buddha.
Again the same text continues:
486 ?
Brilliant Illumination of the Lamp
Through three incalculable aeons,
Giving and the good fruit of giving,
He attained treasures like space,
And was initiated by the wish-granting jewel.
In the third incalculable aeon,
Performing ordeals of other [paths] ,
He achieved the fruition through enterprise, And was initiated through the vajra.
And:
Thus, being initiated as Vajrasattva, Vajradharma, Vajraratna, and Vajra- karma, he attained, respectively, the reality body, the beatitude body, the signs and marks, and the emanation body, thus becoming a buddha. Further it explains that he was previously such a bodhisattva and attained those paths in three incalculable aeons. Thus this text explains both the single lifetime [260a] buddhahood of the jewel-like practitioner who enters the path from the beginning by the unexcelled arts, and the buddhahood attained by adding the Mantra path at the end of the Transcendence path. So the Yoga Tantra method distinguishes its own path and others' path, and the previously explained connection with the transcendence path does not appear, and further, neither does the other procedure of buddhahood at the end of one's own path. So you should wonder whether the interpre- tation of one's own path is the above explained consummation of the stage attaining buddhahood after exhortation by the buddhas - this should
be well examined.
According to the Unexcelled Tantras, those two additions [creation
and perfection stages] to the above-explained path, if not generated in one's continuum, cannot produce buddhahood, and since those two are absent from the path of the three lower Tantras, they must be added as well to those who have engaged in the paths of the three other Tantras. As for the intended basis of the two [Unexcelled] Tantras' statements about buddhahood relying on the five illuminations such as moon and vajra when the stages are consummated, it seems it must be taken as [equivalent
Being initiated by the four secrets,
He attained enlightenment as a perfect buddha. Then, being anointed with the name initiation, That sage became Vairochana.
Chapter IX- Ultimate Clear Light Transparence ? 487
As for this analysis of the way the main things of the perfection stage of this tradition serve at the end of other paths, it discovers the exceptional certitude about the chief distinctive excellences of our path. Relying on it you can become certain about the power of the reason of this path, so it seems the marvelous cause of the art of not regressing into other paths. And since it seems to be extremely hard to understand, I have explained it.
[VI. B. 3. b. ii. c'3'd'ii'A"2"b" - The import explained in the enduram:e branch statement of the Further Tantra]
This Five Stages' explanation of the stage of clear enlightenment of the fourth stage clear light transparence is mentioned as the endurance branch of the six branches given in the Further Tantra:
It is said to be the holding of the object
Of the ceasing of the independent jewel; The mind becomes the cessation vajra, And the close holding of the sign happens. The realm of the sign is fivefold,
As stated by Bodhivajra.
The first is like a mirage,
The second is like smoke,
The third is like fireflies,
The fourth is like a burning butter lamp. Like a cloudless sky,
Constant luminance is the fifth. , Stabilizing, from the vajra path, Shine forth into the realm of space.
? to] the Five Stages' statement that in place of the creation stage person's creating the mantra body through the moon and vajra and so on, the per- fection stage person creates the totally pure deity body from the four voids. Thus interpreting it, that import which is thought of as the intended basis of the statement, though it is distinctive to the Unexcelled Yoga, that does not prevent it from serving in the lower Tantra's path as the literal import thought of while taught in other words. In many contexts here, this [principle] seems to be very necessary I260hJ in commenting on scrip-
tural statements.
488 ? Brilliant Illumination ofthe Lamp
In the Great Translator's translation of the Illumination of the Lamp, just after completing the explanation of the first two lines, there is the passage "this is 'endurance,' the fourth branch. " Patsab's translation is similar. Go's translation, right after the complete explanation of the passage from "independent" to "radiate out," is the statement "those are the endurance branch, the fourth. " Thus all these treatises take this as the authority for the endurance l26la] branch, and the Chag translation also does. Thus, though there seem to be two [versions] in the Indian text, the Go translation is understood to be preferable from the explanation in the commentary.
and the fault of not realizing that isolation from the mind's roaming in the life cycle by clinging to subjects and objects. "It is explained as hold- ing the object of ceasing . . . " refers to not experiencing the meaning of "teach the mind isolation," [or experiencing many imports of] the mind being isolated through the yoga of the three luminances arising from the vajra and lotus entering union and the enlightenment spirit arriving in the root, stalk, and tip [of the vajra organ]. "The cessation vajra" is clear light, and the "mind becoming that" means going there. Entering there, one per-
wind-energy.
As for oneself, both the visible objects and so on and the eye organ and so on cease and dissolve, and after that the jewel, i. e. the object, as [coarse] mind along with life-energy ceases and declines, is held, and
that [jewel] is the reality-limit, clear light. As for mind dissolving along with life-energy, it is the sequential dissolving of the three minds [lumi- nance and so on]. Sense organ and object dissolving happens according
to the death process. As the Elixir Secret states, "independence" refers to isolation from ordinariness, and the "jewel" is the jewel wisdom-intuition of buddhahood, which knows the mind's isolation from subject and object
ceives the signs such as mirage and so on, thus the signs are experienced
and are produced. The signs appearing are said to be fivefold, three per- ceptions from mirage up to fireflies, arising from the four, earth, water, fire, and wind 126lhl dissolving one into another. "Sky-light" (khadyota) means fireflies as Patsab correctly translated, and is not correctly under- stood as seeing ripples in the sky. From among the movement into the three total iillminations of the subtle realm, the arisal of butter-lamp flame is the subtle realm mentioned in the Illumination of the Lamp, which is the energy that intensely moves the natural instincts, and when that dis- solves, a vision arises like a butter lamp flame not being agitated by the
Chapter IX- Ultimate Clear Light Transparence ? 489 As for the Integrated Practices statement:
The aggregates and so on enter into the subtle realm. The subtle element enters into the mind.
The first refers to the earth and following dissolutions up to the wind, and the second's explaining the subtle realm entering the mind does not con- tradict the Illumination of the Lamp ' s explaining the subtle element enter- ing into the three luminances. The former is a coarse arrangement and the latter is a subtle analysis arrangement. For example, it is like the Terminal Action Investigation and the Vajra Rosary statement about consciousness, not analyzed into three, entering into clear light, and the Integrated Prac- tices analyzing them into three and mentioning imminence as subsiding into brilliant clear light. Most of the old translations have the final natural total illumination come into the cloudless sky, with the statement "becom- ing constant illumination, mere clear light is fifth. " Compared to some texts' and some translations' "dissolving into total illumination," the former is correct, since for clear light to arise the three luminances must dissolve. The Illumination of the Lamp speaking as it does is an abbre- viation; if you analyze things, [262al you must accord with the Self- Consecration and Integrated Practices statements that mind dissolves into mental function, mental function into mental imminence, and immi- nence into clear light. As for the process of arising of the time of the three luminances, you should interpret according to the previously quoted Inte- grated Practices statements such as:
Second, luminance is like moonlight. When the Integrated Practices mentions:
First one sees such as mirage endowed with the mass of five colored light rays
it is abbreviating, not mentioning smoke and so on the three [other signs]. For a more detailed presentation, you must have the four signs as mentioned in the Further Tantra and the Illumination of the Lamp.
By those five signs you will attain nirvana, objective clear light.
mination ofthe Lamp follows [Nagabodhi's) the Terminal Action lm? esti- gation :
To provide evidence for earth dissolving into water and so on. the lllu-
490 ?
Brilliant Illumination of the Lamp
As previously occurred,
One dissolves by this process, First earth enters water,
Water dissolves into fire,
Fire dissolves into wind,
Wind dissolves into consciousness. Consciousness proceeding into holding, And from there enters into clear light.
Then becoming a gandharva fairy, One is reborn, driven by evolution. Thus being born thousands of times,
One is born again and again.
Totally erring as the natures cycle,
This is not the sphere of the dogmatists. Total knowledge of luminance,
Is not to be known by [ordinary] beings.
This quote [262bl is from the text of Nagabodhi, and is not, as Bhavyakirti thought, the Terminal Action Investigation Satra. Here, consciousness entering into clear light is total luminance dissolving into clear light, and is not the dissolution of the instinctual natures. This shows the basic death process, which is similar with the path entrance into clear light in the arisal of the signs of mirage-likeness and so on, so it is not good to say they are not similar: because, in attaining buddhahood in the between, the forms of mirage and so on [also] arise; in the measure of stabilizing or not the sign-experiencing awareness engaged in this life's process of entering into clear light, there is the distinction of its being similar to the five signs such as mirage; [in regard to] the measure of stabilizing or not as stated in the Integrated Practices the distinction is accepted of arising in the form of mirage and so on as stated in the Illumination of the Lamp; and in the Personal Instruction [of Manjushrr] Commentary [Vitapada
mentions how] the four signs each become more clear than the other. These signs arise at the times of the evaporating earth element and so on, of the sense wind-energies being ready to reverse within - of the reversing, and of the ceasing. That process also has a base reality time and a path time, and the latter occurs on many lower and higher occa- sions such as body isolation and so on; so all mentioned should be
Chapter IX- Ultimate Clear Light Transparence ? 49 1
specifically distinguished. Further, when the energy that moves the in- stinctual constructs dissolves, the vision like a butter lamp arises. At the time of the luminance intuition there is a vision like moonlight. Those two are sequential, and at the time of the emerging order, from luminance intuition up to clear light, and at the time of the reversing order, from clear light up to luminance, mirage and so on l263aJ the four arise. at the former time before luminance and at the later time after luminance. In this context, when the mind is held, contracting again and again through the two contemplations, though [the signs] occur, it is not good [either] to connect each sign to the specific contraction of the three holistic con- templations, [or] to connect each sign to the specific contractions of the three spiritual heroes of each holistic contemplation.
experience, the objective aspect of clear sky arises, while on the occasion of the objective clear light, even the subtle dualistic perception declines and the simile of sky applies to its lack of fabricative taint, but it does not arise in such a form [of clear sky]. When the genuine intuition of the three voids of the path is produced, whatever is experienced appearing as an object is perceived as like moonlight, undivided in any direction, but it is not the perception of a specific round orb, as moonlight-likeness and so on is the perception of moonlight-likeness that arises at the time of the three voids' intuition. As soon as the luminance that is moonlight-like contracts, it is not certain that sunlight-like radiance is produced, since it can happen that there is a [moment of] staying between the two. Since in that case also it happens that a clear sky-likeness arises, in regard to the process wherein that and the fourth void arises, there is a great difference. Entering clear light by the sequence of five signs not to be surpassed by
into the world realms. It should be explained according to the Chag
within her or her skin apart from sky or void or other relative beings and things, but perhaps amazedly in orgasmic intelligent bliss merges nondually with all relatives and absolutes.
? On the occasion of the illustrative, metaphoric clear light, within its
the vajra path, there is stability, and [there is] purity, as sky radiates out
translation, "By the process of the truth body [263bl it should be pervaded. " As for the meaning of radiating out into the world realms, it is that the intelligence pervades the nature of all inanimate and animate things. 143 As for the statement not to surpass the sequence of the five signs, though
143 This the attainer of this clear light transparence no longer sits like an alienated individual
492 ? Brilliant Illumination ofthe Lamp
it is possible that at the first time there might be a slight indefiniteness about one or two of them, when one knows well how to meditate on the voids of the corresponding or non-corresponding orders, they will defi- nitely arise in the proper order.
Here mainly this should be contextualized within the objective clear light, but before one reaches there one must familiarize oneself again and again with the illustrative, metaphoric clear light, so one should understand these explanations also at the occasion of the lower path.
CHAPTER X
The Perfection Stage of Communion
[26. 1b. 3-277b. 2]
[ VI. B. 3. b. ii. c '3 'd 'ii 'o " -
separab l y !
The second has two parts: [ 1 "] Explanation of the meaning of the Five Stages and Integrated Practices passages; [2"] Explanation of the two branches coming from the Further Tantra.
[VI. B. 3. b. ii. c'3'd'ii'o"l" - Explanation of the meaning of the Five Stages and Integrated Practices passages]
The first has two parts: [a"] Question; and [b"] Answer.
[VI. B. 3. b. ii. c'3'd'ii'o"l "a" - Question] From the Integrated Practices:
Divine Lord! How do you enter the ultimate reality, become insubstantial, and then resurrect yourself? What is the experience once you have confronted this? What is it to become immune to regression? What is the import of freedom? Why are you liberated? Who is liberated?
These are six questions asked in order to determine the stage of communion. In regard to the first of these, it is, "what is the process through which the third stage magic body enters ultimate reality, becomes puri-
fied, and once again arises from the clear light? "
The second [264aJ question is "In this unexcelled vehicle one gains
experience through confrontation [with reality] by means of the stages such as the first bodhisattva stage; what is the stage of producing experi- ence of the path of progress, through confronting the fruition? " Here Chag's translation has "What is the coming to the experience of the noble bliss here? '' But the previous version is preferable.
The third question is "What is the boundary between regressing and not regressing into the life cycle? ''
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The fourth is . . What is the freedom, where you are free from what? "
The fifth asks the reason, . . What is the reason you become free or Iiberated'? "
The sixth asks the actuality of the person, "Who is the liberated one? "
There the Chag translation leaves out the two latter, and asks "From what is there liberation? " But the old translations are better.
The vajra master spoke. "Great being! Excellent! Excel- lent! The stage of arising from clear light is not the sphere of those who look away from the transcendent buddha's private instruction. It should be realized follow- ing the glorious Esoteric Community. Listen with mind
one-pointed ! "
Thus, [in the Integrated Practices] having instructed the disciple to listen, he explained the meaning inquired into. There are four parts to his answer: [i"] The answer to the second question; [ii"] The answer to the third and fifth questions; [iii"] The answer to the first question; and [iv"] The answer to the fourth and sixth questions, along with some remaining thoughts.
The answer to the second question] First: the Integrated Practices explains :
In this Vajra Vehicle, by learning the creation stage, [264bl you will attain the eighth [bodhisattva] level. Until the perfection stage is attained, you should propitiate the spiritual friend. By clearly realizing body, speech, and mind, you attain the tenth level and specifically attain the magical samadhi. By truly realizing the magical samadhi, you specifically attain the clear light that purifies the three luminances. Arising from the non- luminous clear light transparence,144 by the process of
? ? ? ? (cont 'd)
I VI. B. 3. b. ii. c '3 'd 'ii 'B " I "b , - Answer]
[VI. B. 3. b. ii. c'3'd'ii's"l"b"i" -
144 This is why I occasionally substitute or add "transparence" for or to "clear light. " Clear light can be understood as more light than clear, and its nonduality beyond light
abiding in the communion, you evidently manifest the buddha deeds, and will abide being adorned by all the excellences of the vajra-like samadhi.
Here the Chag translation says:
. . . You attain the tenth level, having realized the isolation of body. speech, and mind, and then you specifically attain the magical samadhi . . .
. . . having actualized the buddha body . . . .
This makes the previous translation clearer.
Except for merely mentioning "ten stages," there is no mention in
the father and son treatises of any name of the level or any meaning of the name. In the Vajra Rosary statement:
The vase initiation is the eleventh [level], and the higher three initiations [go up] to the fourteenth, each initiation [representing] a level;
except for [giving] a mere enumeration of fourteen levels, it does not state the name or meaning of any level whatsoever; and the Revelation of the Hidden Intention, except for stating:
Where the buddhas rely Is the thirteenth level
gives neither the names nor the meanings of the thirteen [levels] ; nor are they stated in any other Root or Explanatory Tantra. By the key point of that fact, [265aJ disagreements arise. The Integrated Practices Commen- tary says:
When one reaches the heat at the end [of the application path], [Before the moments of] tolerance and world triumph,
With great and medium [degrees], the application [path
has] twelve levels,
And the extremely joyous [level] is the thirteenth.
and dark can too easily be missed. Transparency is the key to the inconceivability of the vajra realm, not luminosity.
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From the extremely joyous [level]
To the Dharma-cloud [level],
Those who have attained them, afterwards Develop them through the communion [stage].
Thus, by dividing each of the branches of the application path, heat, peak, tolerance, and triumph, into three, small, middle, and great, there are twelve levels [therein], with the extremely joyous level being [counted as] the thirteenth, [at the beginning of the vision path]. And the vajra recitation leads to the attainment of the eighth level, the medium toler- ance, the mind isolation to the small or medium triumph, the magic body to the great triumph, the clear light to the first of the noble ten stages, the extremely joyous, the thirteenth in relation to the twelve levels of the application path. Finally, he says that the communion [stage] purifies the already attained levels. Thus it is evident that the creation stage carries one through the seventh level.
Lak? hmi takes the ten [bodhisattva] levels, such as the extremely joyous and so on, saying that:
The creation stage along with the body isolation as the eighth level, and by implication the vajra recitation as the ninth level, the experience of the three luminances, since they master intuitive wisdom, as attainment of the tenth level, and the magic body, since it is the aftermath attain- ment of that is also only the tenth level, since it is not the stage of a [separate] level. The clear light [stage] is attained as the eleventh, all-luminous, level, and the com- munion, being its aftermath attainment, is also only the eleventh level. As for the beginner's level, it is attained by meditating the [four divine] abodes of Brahma and so on. As for attaining buddhahood in that very life, that is
the thirteenth level.
as the extremely joyous and so on, and considers that the consummation
The Moonlight Commentary explains the ten stages of the extremely joy- ous and so on l26SbJ but does not clearly give a way of connecting the levels. A certain ancient expert in the Community takes the ten stages such
of the creation stage leads to the attainment of the immovable and the
Dharma-cloud [levels]. His intention is to hold that these are not attained by way of completing all the qualities of those levels, but only that these [Unexcelled Yoga stages] are substitutes [for the levels].
A certain Tibetan expert claims that those paths attain the acutali- ties of those levels: [applying1 to the ten stages such as the extremely joyous the meaning of the Unexcelled Clear Articulation quote:
The unexampled, the endowed with wisdom, And the vajra level is the thirteenth;
-and [following] Abhaya's Transcendence Vehicle explanation of the ten stages, that the tenth level is threefold, including the tenth level [alone], its distinctive path, and its unobstructed path, [he equates] the distinctive path with the "unexampled," the unobstructed path with the "endowed with wisdom," and the all-luminous with the "vajra level. " That kind of thirteenth level is accepted [by this expert] as the Revelation ofthe Hidden Intention explanation of the thirteenth [level] of universal void clear light, and also [he claims that] the intention of the Integrated Practices is that the magic body is the eleventh level and the clear light is the twelfth level, the very same thing [taken to be] the thirteenth, when counted from the positive orientation practice level. He also explains that thirteenth stage intended by the Vajra Rosary Tantra's is the stage of clear light. Accord- ing to this, the communion [stage] must be taken as the fourteenth level.
quently stated that the learning levels for the nobles are the ten stages
the all-luminous; and there is also a mention of the alienated individual's positive orientation and beginner's levels. From the Mantra [systems],
the all-luminous, and the elixir-luminous. The Hevajra and the Samputa
maybe the same as the previously mentioned twelve stages.
There are three different naming systems for the thirteen, as men- tioned by Abhaya, and since they are nobles' levels, if you add the posi- tive orientation level to them, you have the fourteen vajra levels. Thus
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Concerning this, in the Transcendence Universal Vehicle it is fre- such as the extremely joyous, and the nonleaming [level] is the eleventh,
there are enumerations of twelve, thirteen, [266a] and fourteen. As for their names, the Vajra Essence Ornament Tantra mentions twelve, including
[Tantra] and so on mention a different twelve and also a corresponding twelve such as the extremely joyous. The Sheaf of Instructions and other
are included by implication, but I wonder if this latter [arrangement] is
such works explain that the positive orientation and all-luminous levels
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the number of levels is more than in the Transcendence Vehicle, but this does not mean there is a Ievei iof buddhahood) above the )Transcendence Vehicle] eleventh all-luminous level. The Root Tantra states:
One becomes a bodhisattva, Abiding on the ten stages
in the context of the communion stage. The Illumination of the Lamp gives the meaning of this as "the ten stages are the ten light rays, where one totally abides. " And this ten stages should be taken as the extremely joyous and so on, the [usual] ten. The creation stage is stated to lead to the attainment of the eighth level and the vajra recitation also. Of these the first can be understood as referring to the bare attainment of the eighth level, and the second should be understood as connecting to the ninth level, as exemplified by the transcendence eighth level, intending that the perfection stage body isolation is categorized within the vajra recitation. The Five Stages explains that by experiencing the three lumi- nances one abides on the tenth level [266bl and the Integrated Practices has a second statement that by realizing body, speech, and mind one attains the tenth level. These two can be taken as the same in meaning, as the sixth chapter of the Illumination of the Lamp explains that body, speech, and mind, are luminance, radiance, and imminence. All of this
connects mind isolation with the tenth [bodhisattva] level.
Kanhapa, in comment on connecting the experience of the three lumi- nances with the tenth level, explains it as attaining the self-consecration, which can be taken as attaining the magic body relying on mind isolation; and connecting that with the tenth level is the import of the Integrated
Practices.
That adds some upper part to the transcendence tenth level. As for placing the clear light [stage] and learner's communion [stage] below the tenth stage, it is understood by the previous explanation of the system of adding the unexcelled path upon the ten stages of the transcendences, whereby placing the nonleamer's communion stage in the eleventh all- luminous is also understood.
As for the two Tantras explaining clear light as the thirteenth level, it depends on counting the positive orientation level, and also is exempli- fied by the learner' s communion.
If, you might wonder, such is the way of connecting the levels, when you complete the path of each occasion such as the creation stage
? light?
Though you attain the third stage magic body, if you do not realize
clear light, since it is stated that you eliminate cycling under the power of addictions, just by the fact that the path has been consummated l 2ti7a l in its own context, it is not only that you do not attain the tenth level, you do not even attain the noble level. Hence, those ways of connecting do not imply that you attain by the way of perfecting the qualities of the levels such as the extremely joyous. There seem to be many other fatal flaws in the position that consummating the creation stage leads to the actual attainment of the immovable level. Therefore, the proceeding to the tenth level by means of the Transcendence Vehicle is explained as being substituted for by proceeding from the creation stage of this path to the magic body stage. Accordingly, these paths of this vehicle can substi- tute for proceeding up to that stage by other vehicles for buddhahood. Thus it is said when these [mantric] paths are attained, one has attained up to the tenth level, and it is not necessary for it to be attained in a com- plete mutual matching up of the qualities of the paths.
Further, the creation stage is the means of evolving toward the complete generation of the realization of the perfection stage, and the developing of the last of that is like just barely attaining the eighth level. The previous developments are connected to the seventh level, but not connected in the way where it can be said [with precision that] this dis- tinctive quality of the creation stage is this quality of the seventh level.
Furthermore, when you finalize the creation stage, in ordinary [reality] you can enter at will into an extremely stable nonconceptual samadhi and attain total purity of perception of animate and inanimate worlds as measureless mansion and deities; and this is just like the eighth bodhisattva level. With that as preliminary, relying on body isolation and then moving to practice speech isolation, as the Integrated Practices says, you can accurately attain the tolerance of the birthlessness of things. Then having purified the energy, the root of speech, you attain mastery of
that, just as in the ninth level you master the intuition of the purity of
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paths to a single session of a creative contemplational performance, or
and so on, are you attaining completely the excellent qualities of those levels such as the extremely joyous? Or are they connected from the per- spective of some corresponding qualities of similarity, like connecting each of the fourteen levels with intiations conferred, connecting the five
connecting the three bodies to the visualization of contracting into clear
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speech in teaching the Dharma. l267bJ Relying on completing speech iso- lation, you achieve the magic body from the wind-energy-mind achieved in the mind isolation, and you will attain the conferral of initation from the buddhas, just as on the tenth level you attain mastery of evolution, and you apply the bad evolutionary instincts that cause an inferior body to become the cause of the perfected body, and also you attain the conferral of the initiation by magnificent light rays, since you transform the wind- energy-mind that causes the ordinary body into being the cause of the beatific body.
Just as on the tenth level, you complete the stores of the path that cause? you to have the powerful ability to overcome the obscurations to the realization of voidness and you have nothing new to learn on your own path, so depending on attaining the magic body you enter into clear light. Also, since subsequently attaining communion is similar to that [tenth level], those stages are connected to the tenth level.
Paths are dividing into [those of the] alienated individual and [those of the] noble based on whether one has or has not attained the noble levels by realizing or not realizing reality directly. If you make the alienated indi- vidual paths into the two, of accumulation and of application, and so begin from the common paths, as long as one cannot develop direct experi- ence of the void by forcing the wind-energies into the dhati by the power of meditation and dissolving them there, one is on the accumulation path. When one can do that, it becomes the application path up until [having become] a magic body one still cannot realize directly thatness through bliss. Then, until one attains communion by means of the objective clear
light, it is taken as the vision path and the joyous level. And finally, until one attains the nonlearner's union by means of the learner's union, it is taken as the meditation path and the ninth level.
Second: The answer to the third and
Those who have attained a magic body can still regress as long as they have not clearly realized ultimate reality. The reason for that is ex- plained in the Integrated Practices in saying that:
As long as the three luminances have [not] purified it, l268al consciousness is [still] imaginatively constructed, and as long as that obtains, there is the continuum of the
? IYI. B. 3. b. ii. c'3'd'ii'B"l "b"ii" -
fifth questions]
Chapter X- Communion ? 50 1 instincts of addictions, and thereby rebirth continues to
take place.
To not clearly realize [ultimate reality] means to not directly realize [it].
