" 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?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
3.
b.
ii.
c '3 'd 'ii 'A "2 "a "ii "B " '
- Explaining the two contemplations,
468 ? Brilliant Illumination of the Lamp
As breath on a mirror
Completely dissolves,
So the yogi/ni should enter the truth limit Again and again.
And [Aryadeva, in] the Integrated Practices:
Thus having realized directly universal voidness one should visualize the two contemplations through this stage. The procedure is as follows: As a lump [of snow] placed in an immaculate stream or pond, so the yogi/ni should gradually meditate a process of serial dissolving. S/he should regard it as like breath-vapor gradually fad- ing in a mirror. And also in the case of holding holisti-
cally, s/he should visualize also in this stage.
Here, as for "having realized the fourth void and accomplishing the visu- alization in the two contemplations," it describes the realizations of the two enlightenments and the two contemplations, after what has already been explained. The two verses beginning with "the disciple who has gotten the private instruction" [249aJ refers to one who has gotten the private instruction and is in training. For that person, holistic holding proceeds "reaching up to the heart center" by compressing down from your head and up from your feet, [bringing] both ends into your heart center. Kan- hapa explains that you compress everything between your head and your feet into your heart center seed and that into a drop and that into the void. Thus compressing into the heart center the yogi/ni enters into the truth limit clear light transparence. As for the example of that, it is given by the four lines beginning with "of the breath. . . . " As the vapor smudge left on a mirror by breath collects from all its limits into the center, so you compress into the center of the heart center from the up and down, left
and right, back and front of the body.
As for dissolving, first you compress animate and inanimate into
clear light and after that compress yourself into clear light. As for "accord- ing to your nature" is correctly explained by Kanhapa as performed in the same way as holistic holding. "Again and again" refers to the need for practicing those two repeatedly. The example of dissolving is the gradual melting of a ball of snow in a pond. Here the old Chag translation is more apt in mentioning "drops" (thigs pa).
? Chapter IX- Ultimate Clear Light Transparence ? 469
Both these practices involve a gradual destruction of your aggre- gate, being distinguished merely by whether or not they first compress the rest of the animate and inanimate environment. The verbal meaning of "dissolving" is as [already] explained. Abhaya explains that "holistic" refers to the body and "holding" to its being held by voidness. The body enters, or is held, into clear light. [249b] That the two contemplations both realize the objective clear light having made the heart center the final place of compression is the marvellous position of the Noble father and sons, as you must understand according to the many reasons already
explained.
In regard to this visualization of a process of compression, though
it is not openly and clearly explained as a compression of wind-energy, you should understand that when you perform that visualization it in fact serves as the unexcelled wind-energy-compression process. Here, the Four Goddess Dialogue says:
Always abide in the center of the heart,
Endowed with the blaze of great light,
Up to reaching the nine,
Abiding in the forehead and down to the foot soles, Compress it all into that drop,
Abiding in the center of that hub.
Thus, from the "brow," that is the head, down to the soles of the feet, everything is compressed into that very heart center drop, which means it states that you should make it stay in the hub of the lotus of the heart center. Therefore, in the speech isolation context, you must understand that all three meditations of life-energy control are methods of develop- ing the four voids by compressing the energies and light-spirits into the heart center. By the force of habituation to that, here by the process of compressing the sphere of vision, you cause the energy and enlighten- ment spirit to compress into the heart center and enter into clear light; and that is the reason why the two contemplations are stated as the medi- tation that is the method for the magic body yogi/ni to enter into clear
light.
Moreover, the necessity of uniting with the outer seal is stated in the Wi. 'idom Vajra Compendium, since it has the same function (as the two contemplations ) . As for the statement that the two contemplations cause
the magic body to enter the clear light-having 12Sflul meditated on the
470 ? Brilliant Illumination of the Lamp
energy and mind again and again compressing into the heart center and developing the four voids-at the time when the objective clear light is manifest, it means that it serves to purify the magic body as well. As for the magic body person meditating the two contemplations, though the followers of the Marpa tradition do not teach the meditation of the triply stacked spiritual heroes of the three vajras, the private instructions of the Go system claim that the meditation of those three is the meaning of the Root [Tantra] and Commentaries of the Eleventh Chapter. Thus it is espe- cially excellent, in that something lying in the Tantra commentary is taken out and used as a private instruction. That again is stated in the Root Tantra:
Buddha abiding in the center of the mandala, Place Vairochana in my body.
Visualize the letter OM in the heart center, Meditate conscousness in the mantra.
The cessation vajra in the very mind, When it develops there,
Hold the supreme of all buddhas, Like the glorious wish-fullfiller.
Buddha abiding in the center of the mandala, Meditate Vajra Ak? hobhya,
Meditate the HOM letter in the heart center, Place the mind to become the drop.
Buddha abiding in the center of the mandala Meditate Amitayus.
Visualize the letter A/:1 in the heart center, Place the vajra in becoming the drop.
This is that supreme of supreme commitments- Meditating the three vajra unbreakables,
The cessation vow intuitive wisdom
You will attain the power of buddhahood.
Here "buddha" means "buddha-realization," what is to be realized, the mandala I2SObJ of knowable objects, the body, speech, and mind of the three realms. "In the center of that" means the reality of those things. "Abiding there" means you imagine the actuality of your body, speech,
Chapter IX- Ultimate Clear Light Transparence ? 47 1
and mind. As for meditating Vairochana. Ak? hobhya and Amitayus, it means meditating Vairochana as the inseparability of the two bodies. Ak? hobhya as the inseparability of the two minds. and Amitabha as the
inseparability of the two speeches
As for meditating the three, OM A/:1 HOM, in the heart centers of
the three meditated devotee heroes, they are the wisdom hero. As for the mantra, OM is assigned as consciousness, the samadhi hero drop, HOM is assigned as the natural mind of the samadhi hero become a drop. and Al:l is assigned as the vajra of the samadhi hero, the natural mind become a drop. The yogi/ni who meditates in that manner injects his/her natural mind into the center of the cessation vajra, the clear light. Thereby, when s/he abandons meditating the drop and the ultimate clear light is devel- oped, s/he holds or achieves the supreme of all buddhas, becoming like a wish-fulfilling gem which fulfills all aspirations, endowed with the glory of both stores [of wisdom and merit] . As for this meditation of the indivisi- bility of your own body, speech, and mind and the three vajras of body, speech, and mind of all beings, it is the supreme commitment, superior to the creation stage, generating the intuitive wisdom which is understood by the private instruction which holds the commitment to the clear light transparence of cessation. Therefore, the Buddha, [25 laJ that is the accom- plishments of the aggregates, free from the ordinary body, the profound, magnificent wisdom body, will be attained. Such is the explanation of the Illumination ofthe Lamp.
Thus, having attained the magic body, for the sake of immersing your body, speech, and mind into the clear light, first you meditate, as triply nested, the body vajra, then the speech vajra, and then the mind vajra. You truly meditate not only the first two heroes, but also the samadhi hero as the drop, and thereby cause your own immersion in the clear
light. The samadhi hero as the three drops is claimed by the followers of Go as being within the short A and the place of focus, the triangular drops. After that, the Tantra explains the meditation of the three vajras by the passage "the vajra abides in the realm of space. . . " and so forth, which some people connect with the dissolving and the former holistic holding; since it is stated that the previous import is illuminated by the later statements by different expression, the previous meaning itself is divided into the two, the holistic holding and the dissolving. As for the
way to meditate that, you radiate light rays from whatever seed in the heart center, you compress the devotee hero into the wisdom hero of the
.
472 ? Brilliant Illumination o. fthe Lamp
hean center through a process of descent from the head and ascent from the foot-soles. you compress the wisdom heroes again gradually into the short A. the samadhi hero indestructible drop, and then you compress that into clear light and hold the mind there undeviating, similar to both the contemplations. 125IhJ
As for the way that dissolving preliminarily compresses into clear light all animate and inanimate things other than oneself, it is according to what the Ilul mination ofthe Lamp says:
Moving and unmoving things, taking the letter KHAM as sky, are made insubstantial by the process of serial dis- solving, then one is made to enter gradually therein, the vajra wisdom becoming equal to space, and one becomes one who has the nature of the three spiritual heroes.
KHAM is clear light.
The Patsab and Chag translations explain that dissolving makes all things invisible and enters oneself therein gradually. Thus one's heart center seed radiates light rays that melt all animate and inanimate things into light, which mass of light gradually dissolves into oneself, making it also invisible. In general the OM letter is meditated on the crown and the Al:I on the throat, but here all three letters are stated to be meditated at the heart center; the reasons for which have already been stated, which does not accord with the meaning of Lak? hmi' s instruction to have the radiation and compression in the navel from the letter in the hub of the wheel established at the navel. As for the statement that, as the benefit of this, one attains the wisdom body free of the ordinary body, though one
has attained a wisdom magic body separated from the ordinary body, it does not preclude one's attaining a previously unattained communion vajra body free from the ordinary body. As [Nagarjuna says] in the Five Stages :
The magical illusion samadhi
Is purified by the limit of reality.
And [Aryadeva says] in the Integrated Practices:
Superficial reality is purified l252al by the ultimate reality.
Do not think that [Chandrakirti ' s explanation in] the Illumination of the Lamp-that the magic body is immersed in clear light by the two con-
Chapter IX- Ultimate Clear Light Transparence ? 473
templations-contradicts the fact that the meditation of the three vajras here immerses you in the clear light, since the magic body is the vajra- dhara body. Although that body achieved as the magic body abides in the beatific vajradhara body, by habituating its repeated compression into clear light by the meditation as the emanation body of the three vajras, when the objective clear light is directly realized, the magic body also disappears like a rainbow in the sky. Further, the body achieved by the energy purified by the objective clear light is not eliminated at the time of direct realization of clear light, and there is the difference that this differs from the [body] achieved by the energy purified by the metaphoric clear light.
Here, relying on the two contemplations and the seal [consort], at the time of repeating the fourth void, if you do not meditate by conjoin- ing as subject and object that bliss and the void of decisive insight into reality, however you accustom yourself to the four voids coming from the mere process of compressing the energy and mind, it is impossible to realize the objective clear light. Thus it is necessary to have the way of uniting bliss and void of the sages. And in that context, though many predawn-like clear skies may arise, purged of coarse dualistic appear- ance, the extremely subtle dualistic appearances will not be eliminated, and the direct realization of voidness coming from the one taste of the two things, subjective bliss and objective reality, will not arise. 1252bl Thus you must well distinguish between [real clear-transparence-purified com- munion bodies] and these conditions of the magic body which have not been purified in clear light.
If you do not differentiate them properly, then you are likely to con- sider the dawnings of the three voids from the low state of not yet reach- ing mind isolation as the actual mind isolation; to consider the divine body that arises after that in mental experience as a transparent, very clear, rainbow-like, luminant body as the actual magic body; to consider as the
.
actual clear light the state of obliteration of imaginative aiming that manifests with the thought of "This is it! " when you meditate the two contemplations and purify that body in the clear sky; and to consider that the arisal in a deity body after that is the actual communion. Those states are categorized as the virtual simulations of the four stages such as mind isolation, hence fit to be merely designated by their names in contexts
where authentic and virtual are not distinguished
being the actualities of the four out of the five stages, then, (evenJ with
But if you hold them as
474 ? Brilliant Illumination of the Lamp
the key of the ultimate private instruction of the Five Stages and the Inte- grated Practices, you can never open up the vital points of the Root and Explanatory Tantras.
Therefore, you must understand properly the way these accomplish- ments are developed in the spiritual process of the disciple by the teach- ing of the way the former paths are completed and the way that the later paths are then entered into, using the teachings of the Root and Explana- tory Tantras and the treatises of the Noble father and sons, mostly applied in terms of the jewel-like person who is the chief disciple. Then you must also distinguish properly how the other four persons who do not have such an ability and especially the contemporary persons who meditate do
develop in their spiritual processes the virtual simulations of those previ- ous paths; [253al and thereby you will not consider whatever virtual reali- zations of the five stages they develop to be the same as the actual path of the five stages as defined. Thus, having become habituated through the two contemplations, when you discover well the signs of approaching very close to the realization of the objective clear light, through the teaching of the midnight initiation and the predawn private instruction you will realize objective clear light.
Explaining their synonyms. along
with their greatness]
The nominal synonyms of that objective clear light transparence of the direct realization of the meaning of the reality of thatness by the orgas- mic bliss are many, such as clear light and universal void and so on. In the {Root Tantra] Second Chapter the six. transcendent buddhas each express the spirit of enlightenment, and other Unexcelled Yoga Tantras make state- ments such as [the following from the Nondual Triumph Tantra]:
Transcending meditation of all branches, Abandoning conceptions of conceptions, Transcending the augmented drop [vowels] - This is the supreme mandala.
In sum, these expressions are those mentioned in the Integrated Prac- tices as:
These words uncertain in what they name, being the most difficult of the literal meanings of all eighty-four
? [VI. B. J. b. ii. c'J'd'ii'A"2"a"ii"c"' -
Chapter /X- Ultimate Clear Light Transparence ? 475 thousand teachings, are renowned as based upon ultimate
reality
In the various Sotras and Tantras,
Whatever of thatness reality is taught,
Other than this very abode of universal void - Nothing is there declared!
Thus, in the Sotras and Tantras, whatever of the import of thatness reality [253bl is taught, it is explained that no other thing is expressed than univer- sal void clear light transparence. As for the meaning of such a statement, though great bliss intuition is not mentioned, there are very many expres- sions of the import of thatness, therefore the clear light that is the realiza- tion of thatness reality by orgasmic bliss is not that which is taught in every case. Nevertheless, [the above statements intend] the teaching of the ultimate clear light which is the object of that intuition and the clear light of realizing thatness by the intuitive subjectivities other than great bliss as being what is taught by all the Sutras that teach thatness from the orientation of the transcendences and by the lower Tantras. Such a clear light is the general image of clear light. The realization of thatness by great bliss is classified as whichever, the hidden meaning and the ultimate [meaning] clear light. Therefore, in regard to the intuition that enters into experiential uniformity with the import of thatness reality, it has two
forms, one that is, and one that is not, the intuition of the perfection stage. Thus having cut the doubts about the two kinds of enlightenment, the practical instructions of the two contemplations which are the arts of [realizing] those, and the synonyms of clear light, as for the way in which the disciple performs the eulogy invocation that aims to the mentor who teaches that and the teaching itself, with countenance very clear, palms
joined together:
Emaho Buddha! Emaho Dharma! Teaching Dharma-the great wonder! Realistic meaning, pure meaning ! Homage to the enlightenment spirit!
Five Stages] says:
because such teachings dispel the intellectual insistence that insists on different meanings for each name. As the Second Stage [chapter of the
476 ? Brilliam Illumination ofthe Lamp
It is to be expressed thus, as stated in the second chapter Iof the E. wteric Community Root Tantra]. The two "Emaho" exclamations praise from the conventional and ultimate perspectives respectively f2S4aJ. The mean- ing of the second line is to praise from the perspective of teaching the union ofthe two realities. The "realistic meaning" refers to the clear light and the meaning purified by that refers to the fully purified divine body; which two phrases together mean "Homage to thee, great Vajradhara who has such qualities! " Such as this illustrates the culmination of teachings
explained on other stages.
end of other paths]
The Integrated Practices, after teaching the personal instruction of clear light, continues:
By this very stage, all the transcendent buddhas stirred the Divine Lord, Glorious Shakyamuni by the sound of a fingersnap, and he arose from his immovable samadhi, went and sat down near the enlightenment tree, and at the time of midnight directly realized clear light. He then arose from the magical samadhi, and manifested the teaching of the Dharma for the beings. From that begin- ning, for as long as the noble Dharma lasts, it has de- scended from mentor's mouth to mentor's mouth.
The Chag translation here renders it:
. . . Then arising with the magical samadhi, he turned the wheel of Dharma for the tamable beings. . . .
"This very stage" refers back in the Integrated Practices to the pre-dawn teaching of the personal instruction, having been initiated at midnight. And before that, if you connect it to "just after that one should confer the wisdom and intuition initiations"; the meaning is similar. Also, the [Five Stages'] Second Stage, after showing that the Unexcelled Yoga mantri/ni's own path is the way to buddhahood:
Then from the pure clear light,
Intuitive wisdom's expression (254bl emerges,
? ? [VI. B. 3. b. ii. c'3'd'ii'A"2"a"iii"-The way that stage also reaches the
Chapter IX- Uitimate Clear Light Transparence ? 477
Holding the thirty-two signs. Endowed with the eighty marks, Supreme in all aspects.
Thus becoming omniscient;
it continues:
As the Magnificent Play Sarra states:
"The Transcendent Shakyamuni, Wishing this manifest enlightenment, Formed the intention ' I must attain Buddahood by the great void. "'
On the bank ofthe Nairafijana river,
He entered into the immovable samadhi. Then the victors sitting in the space vajra, Just as sesame seeds fill their pod, Snapped fingers and spoke in unison
To the bodhisattva:
"This contemplation is not perfect.
You won't reach the ultimate by this.
You must perceive the clear light,
Supreme like the face of the sky.
Attaining the abode of clear light,
You will be born in the form of extreme joy. That time you will attain the lordship over all, The extreme joy vajra body. "
When he heard that expression,
He gave up the immovable samadhi, And thus at that midnight time,
The victor-child perceived thatness.
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:
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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-
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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.
- Explaining the two contemplations,
468 ? Brilliant Illumination of the Lamp
As breath on a mirror
Completely dissolves,
So the yogi/ni should enter the truth limit Again and again.
And [Aryadeva, in] the Integrated Practices:
Thus having realized directly universal voidness one should visualize the two contemplations through this stage. The procedure is as follows: As a lump [of snow] placed in an immaculate stream or pond, so the yogi/ni should gradually meditate a process of serial dissolving. S/he should regard it as like breath-vapor gradually fad- ing in a mirror. And also in the case of holding holisti-
cally, s/he should visualize also in this stage.
Here, as for "having realized the fourth void and accomplishing the visu- alization in the two contemplations," it describes the realizations of the two enlightenments and the two contemplations, after what has already been explained. The two verses beginning with "the disciple who has gotten the private instruction" [249aJ refers to one who has gotten the private instruction and is in training. For that person, holistic holding proceeds "reaching up to the heart center" by compressing down from your head and up from your feet, [bringing] both ends into your heart center. Kan- hapa explains that you compress everything between your head and your feet into your heart center seed and that into a drop and that into the void. Thus compressing into the heart center the yogi/ni enters into the truth limit clear light transparence. As for the example of that, it is given by the four lines beginning with "of the breath. . . . " As the vapor smudge left on a mirror by breath collects from all its limits into the center, so you compress into the center of the heart center from the up and down, left
and right, back and front of the body.
As for dissolving, first you compress animate and inanimate into
clear light and after that compress yourself into clear light. As for "accord- ing to your nature" is correctly explained by Kanhapa as performed in the same way as holistic holding. "Again and again" refers to the need for practicing those two repeatedly. The example of dissolving is the gradual melting of a ball of snow in a pond. Here the old Chag translation is more apt in mentioning "drops" (thigs pa).
? Chapter IX- Ultimate Clear Light Transparence ? 469
Both these practices involve a gradual destruction of your aggre- gate, being distinguished merely by whether or not they first compress the rest of the animate and inanimate environment. The verbal meaning of "dissolving" is as [already] explained. Abhaya explains that "holistic" refers to the body and "holding" to its being held by voidness. The body enters, or is held, into clear light. [249b] That the two contemplations both realize the objective clear light having made the heart center the final place of compression is the marvellous position of the Noble father and sons, as you must understand according to the many reasons already
explained.
In regard to this visualization of a process of compression, though
it is not openly and clearly explained as a compression of wind-energy, you should understand that when you perform that visualization it in fact serves as the unexcelled wind-energy-compression process. Here, the Four Goddess Dialogue says:
Always abide in the center of the heart,
Endowed with the blaze of great light,
Up to reaching the nine,
Abiding in the forehead and down to the foot soles, Compress it all into that drop,
Abiding in the center of that hub.
Thus, from the "brow," that is the head, down to the soles of the feet, everything is compressed into that very heart center drop, which means it states that you should make it stay in the hub of the lotus of the heart center. Therefore, in the speech isolation context, you must understand that all three meditations of life-energy control are methods of develop- ing the four voids by compressing the energies and light-spirits into the heart center. By the force of habituation to that, here by the process of compressing the sphere of vision, you cause the energy and enlighten- ment spirit to compress into the heart center and enter into clear light; and that is the reason why the two contemplations are stated as the medi- tation that is the method for the magic body yogi/ni to enter into clear
light.
Moreover, the necessity of uniting with the outer seal is stated in the Wi. 'idom Vajra Compendium, since it has the same function (as the two contemplations ) . As for the statement that the two contemplations cause
the magic body to enter the clear light-having 12Sflul meditated on the
470 ? Brilliant Illumination of the Lamp
energy and mind again and again compressing into the heart center and developing the four voids-at the time when the objective clear light is manifest, it means that it serves to purify the magic body as well. As for the magic body person meditating the two contemplations, though the followers of the Marpa tradition do not teach the meditation of the triply stacked spiritual heroes of the three vajras, the private instructions of the Go system claim that the meditation of those three is the meaning of the Root [Tantra] and Commentaries of the Eleventh Chapter. Thus it is espe- cially excellent, in that something lying in the Tantra commentary is taken out and used as a private instruction. That again is stated in the Root Tantra:
Buddha abiding in the center of the mandala, Place Vairochana in my body.
Visualize the letter OM in the heart center, Meditate conscousness in the mantra.
The cessation vajra in the very mind, When it develops there,
Hold the supreme of all buddhas, Like the glorious wish-fullfiller.
Buddha abiding in the center of the mandala, Meditate Vajra Ak? hobhya,
Meditate the HOM letter in the heart center, Place the mind to become the drop.
Buddha abiding in the center of the mandala Meditate Amitayus.
Visualize the letter A/:1 in the heart center, Place the vajra in becoming the drop.
This is that supreme of supreme commitments- Meditating the three vajra unbreakables,
The cessation vow intuitive wisdom
You will attain the power of buddhahood.
Here "buddha" means "buddha-realization," what is to be realized, the mandala I2SObJ of knowable objects, the body, speech, and mind of the three realms. "In the center of that" means the reality of those things. "Abiding there" means you imagine the actuality of your body, speech,
Chapter IX- Ultimate Clear Light Transparence ? 47 1
and mind. As for meditating Vairochana. Ak? hobhya and Amitayus, it means meditating Vairochana as the inseparability of the two bodies. Ak? hobhya as the inseparability of the two minds. and Amitabha as the
inseparability of the two speeches
As for meditating the three, OM A/:1 HOM, in the heart centers of
the three meditated devotee heroes, they are the wisdom hero. As for the mantra, OM is assigned as consciousness, the samadhi hero drop, HOM is assigned as the natural mind of the samadhi hero become a drop. and Al:l is assigned as the vajra of the samadhi hero, the natural mind become a drop. The yogi/ni who meditates in that manner injects his/her natural mind into the center of the cessation vajra, the clear light. Thereby, when s/he abandons meditating the drop and the ultimate clear light is devel- oped, s/he holds or achieves the supreme of all buddhas, becoming like a wish-fulfilling gem which fulfills all aspirations, endowed with the glory of both stores [of wisdom and merit] . As for this meditation of the indivisi- bility of your own body, speech, and mind and the three vajras of body, speech, and mind of all beings, it is the supreme commitment, superior to the creation stage, generating the intuitive wisdom which is understood by the private instruction which holds the commitment to the clear light transparence of cessation. Therefore, the Buddha, [25 laJ that is the accom- plishments of the aggregates, free from the ordinary body, the profound, magnificent wisdom body, will be attained. Such is the explanation of the Illumination ofthe Lamp.
Thus, having attained the magic body, for the sake of immersing your body, speech, and mind into the clear light, first you meditate, as triply nested, the body vajra, then the speech vajra, and then the mind vajra. You truly meditate not only the first two heroes, but also the samadhi hero as the drop, and thereby cause your own immersion in the clear
light. The samadhi hero as the three drops is claimed by the followers of Go as being within the short A and the place of focus, the triangular drops. After that, the Tantra explains the meditation of the three vajras by the passage "the vajra abides in the realm of space. . . " and so forth, which some people connect with the dissolving and the former holistic holding; since it is stated that the previous import is illuminated by the later statements by different expression, the previous meaning itself is divided into the two, the holistic holding and the dissolving. As for the
way to meditate that, you radiate light rays from whatever seed in the heart center, you compress the devotee hero into the wisdom hero of the
.
472 ? Brilliant Illumination o. fthe Lamp
hean center through a process of descent from the head and ascent from the foot-soles. you compress the wisdom heroes again gradually into the short A. the samadhi hero indestructible drop, and then you compress that into clear light and hold the mind there undeviating, similar to both the contemplations. 125IhJ
As for the way that dissolving preliminarily compresses into clear light all animate and inanimate things other than oneself, it is according to what the Ilul mination ofthe Lamp says:
Moving and unmoving things, taking the letter KHAM as sky, are made insubstantial by the process of serial dis- solving, then one is made to enter gradually therein, the vajra wisdom becoming equal to space, and one becomes one who has the nature of the three spiritual heroes.
KHAM is clear light.
The Patsab and Chag translations explain that dissolving makes all things invisible and enters oneself therein gradually. Thus one's heart center seed radiates light rays that melt all animate and inanimate things into light, which mass of light gradually dissolves into oneself, making it also invisible. In general the OM letter is meditated on the crown and the Al:I on the throat, but here all three letters are stated to be meditated at the heart center; the reasons for which have already been stated, which does not accord with the meaning of Lak? hmi' s instruction to have the radiation and compression in the navel from the letter in the hub of the wheel established at the navel. As for the statement that, as the benefit of this, one attains the wisdom body free of the ordinary body, though one
has attained a wisdom magic body separated from the ordinary body, it does not preclude one's attaining a previously unattained communion vajra body free from the ordinary body. As [Nagarjuna says] in the Five Stages :
The magical illusion samadhi
Is purified by the limit of reality.
And [Aryadeva says] in the Integrated Practices:
Superficial reality is purified l252al by the ultimate reality.
Do not think that [Chandrakirti ' s explanation in] the Illumination of the Lamp-that the magic body is immersed in clear light by the two con-
Chapter IX- Ultimate Clear Light Transparence ? 473
templations-contradicts the fact that the meditation of the three vajras here immerses you in the clear light, since the magic body is the vajra- dhara body. Although that body achieved as the magic body abides in the beatific vajradhara body, by habituating its repeated compression into clear light by the meditation as the emanation body of the three vajras, when the objective clear light is directly realized, the magic body also disappears like a rainbow in the sky. Further, the body achieved by the energy purified by the objective clear light is not eliminated at the time of direct realization of clear light, and there is the difference that this differs from the [body] achieved by the energy purified by the metaphoric clear light.
Here, relying on the two contemplations and the seal [consort], at the time of repeating the fourth void, if you do not meditate by conjoin- ing as subject and object that bliss and the void of decisive insight into reality, however you accustom yourself to the four voids coming from the mere process of compressing the energy and mind, it is impossible to realize the objective clear light. Thus it is necessary to have the way of uniting bliss and void of the sages. And in that context, though many predawn-like clear skies may arise, purged of coarse dualistic appear- ance, the extremely subtle dualistic appearances will not be eliminated, and the direct realization of voidness coming from the one taste of the two things, subjective bliss and objective reality, will not arise. 1252bl Thus you must well distinguish between [real clear-transparence-purified com- munion bodies] and these conditions of the magic body which have not been purified in clear light.
If you do not differentiate them properly, then you are likely to con- sider the dawnings of the three voids from the low state of not yet reach- ing mind isolation as the actual mind isolation; to consider the divine body that arises after that in mental experience as a transparent, very clear, rainbow-like, luminant body as the actual magic body; to consider as the
.
actual clear light the state of obliteration of imaginative aiming that manifests with the thought of "This is it! " when you meditate the two contemplations and purify that body in the clear sky; and to consider that the arisal in a deity body after that is the actual communion. Those states are categorized as the virtual simulations of the four stages such as mind isolation, hence fit to be merely designated by their names in contexts
where authentic and virtual are not distinguished
being the actualities of the four out of the five stages, then, (evenJ with
But if you hold them as
474 ? Brilliant Illumination of the Lamp
the key of the ultimate private instruction of the Five Stages and the Inte- grated Practices, you can never open up the vital points of the Root and Explanatory Tantras.
Therefore, you must understand properly the way these accomplish- ments are developed in the spiritual process of the disciple by the teach- ing of the way the former paths are completed and the way that the later paths are then entered into, using the teachings of the Root and Explana- tory Tantras and the treatises of the Noble father and sons, mostly applied in terms of the jewel-like person who is the chief disciple. Then you must also distinguish properly how the other four persons who do not have such an ability and especially the contemporary persons who meditate do
develop in their spiritual processes the virtual simulations of those previ- ous paths; [253al and thereby you will not consider whatever virtual reali- zations of the five stages they develop to be the same as the actual path of the five stages as defined. Thus, having become habituated through the two contemplations, when you discover well the signs of approaching very close to the realization of the objective clear light, through the teaching of the midnight initiation and the predawn private instruction you will realize objective clear light.
Explaining their synonyms. along
with their greatness]
The nominal synonyms of that objective clear light transparence of the direct realization of the meaning of the reality of thatness by the orgas- mic bliss are many, such as clear light and universal void and so on. In the {Root Tantra] Second Chapter the six. transcendent buddhas each express the spirit of enlightenment, and other Unexcelled Yoga Tantras make state- ments such as [the following from the Nondual Triumph Tantra]:
Transcending meditation of all branches, Abandoning conceptions of conceptions, Transcending the augmented drop [vowels] - This is the supreme mandala.
In sum, these expressions are those mentioned in the Integrated Prac- tices as:
These words uncertain in what they name, being the most difficult of the literal meanings of all eighty-four
? [VI. B. J. b. ii. c'J'd'ii'A"2"a"ii"c"' -
Chapter /X- Ultimate Clear Light Transparence ? 475 thousand teachings, are renowned as based upon ultimate
reality
In the various Sotras and Tantras,
Whatever of thatness reality is taught,
Other than this very abode of universal void - Nothing is there declared!
Thus, in the Sotras and Tantras, whatever of the import of thatness reality [253bl is taught, it is explained that no other thing is expressed than univer- sal void clear light transparence. As for the meaning of such a statement, though great bliss intuition is not mentioned, there are very many expres- sions of the import of thatness, therefore the clear light that is the realiza- tion of thatness reality by orgasmic bliss is not that which is taught in every case. Nevertheless, [the above statements intend] the teaching of the ultimate clear light which is the object of that intuition and the clear light of realizing thatness by the intuitive subjectivities other than great bliss as being what is taught by all the Sutras that teach thatness from the orientation of the transcendences and by the lower Tantras. Such a clear light is the general image of clear light. The realization of thatness by great bliss is classified as whichever, the hidden meaning and the ultimate [meaning] clear light. Therefore, in regard to the intuition that enters into experiential uniformity with the import of thatness reality, it has two
forms, one that is, and one that is not, the intuition of the perfection stage. Thus having cut the doubts about the two kinds of enlightenment, the practical instructions of the two contemplations which are the arts of [realizing] those, and the synonyms of clear light, as for the way in which the disciple performs the eulogy invocation that aims to the mentor who teaches that and the teaching itself, with countenance very clear, palms
joined together:
Emaho Buddha! Emaho Dharma! Teaching Dharma-the great wonder! Realistic meaning, pure meaning ! Homage to the enlightenment spirit!
Five Stages] says:
because such teachings dispel the intellectual insistence that insists on different meanings for each name. As the Second Stage [chapter of the
476 ? Brilliam Illumination ofthe Lamp
It is to be expressed thus, as stated in the second chapter Iof the E. wteric Community Root Tantra]. The two "Emaho" exclamations praise from the conventional and ultimate perspectives respectively f2S4aJ. The mean- ing of the second line is to praise from the perspective of teaching the union ofthe two realities. The "realistic meaning" refers to the clear light and the meaning purified by that refers to the fully purified divine body; which two phrases together mean "Homage to thee, great Vajradhara who has such qualities! " Such as this illustrates the culmination of teachings
explained on other stages.
end of other paths]
The Integrated Practices, after teaching the personal instruction of clear light, continues:
By this very stage, all the transcendent buddhas stirred the Divine Lord, Glorious Shakyamuni by the sound of a fingersnap, and he arose from his immovable samadhi, went and sat down near the enlightenment tree, and at the time of midnight directly realized clear light. He then arose from the magical samadhi, and manifested the teaching of the Dharma for the beings. From that begin- ning, for as long as the noble Dharma lasts, it has de- scended from mentor's mouth to mentor's mouth.
The Chag translation here renders it:
. . . Then arising with the magical samadhi, he turned the wheel of Dharma for the tamable beings. . . .
"This very stage" refers back in the Integrated Practices to the pre-dawn teaching of the personal instruction, having been initiated at midnight. And before that, if you connect it to "just after that one should confer the wisdom and intuition initiations"; the meaning is similar. Also, the [Five Stages'] Second Stage, after showing that the Unexcelled Yoga mantri/ni's own path is the way to buddhahood:
Then from the pure clear light,
Intuitive wisdom's expression (254bl emerges,
? ? [VI. B. 3. b. ii. c'3'd'ii'A"2"a"iii"-The way that stage also reaches the
Chapter IX- Uitimate Clear Light Transparence ? 477
Holding the thirty-two signs. Endowed with the eighty marks, Supreme in all aspects.
Thus becoming omniscient;
it continues:
As the Magnificent Play Sarra states:
"The Transcendent Shakyamuni, Wishing this manifest enlightenment, Formed the intention ' I must attain Buddahood by the great void. "'
On the bank ofthe Nairafijana river,
He entered into the immovable samadhi. Then the victors sitting in the space vajra, Just as sesame seeds fill their pod, Snapped fingers and spoke in unison
To the bodhisattva:
"This contemplation is not perfect.
You won't reach the ultimate by this.
You must perceive the clear light,
Supreme like the face of the sky.
Attaining the abode of clear light,
You will be born in the form of extreme joy. That time you will attain the lordship over all, The extreme joy vajra body. "
When he heard that expression,
He gave up the immovable samadhi, And thus at that midnight time,
The victor-child perceived thatness.
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:
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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.
