Chapter Vlll- 1\vo Reality
Perfection
Stage ?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
Nevertheless, it is explained that when wind dissolves there is mind luminance, when mind dissolves there is mental function radiance, when mental function dissolves there is imminence, and when that dissolves clear light arises.
As [Aryadeva explains] in the Integrated Practices:
From the union of the vajra and the lotus, beginning from the crown, the enlightenment spirit melts from the 72,000 channels [199a] and descends gradually through the lustful, lustfree, and their medium states.
By force of the melting of the enlightenment spirit the three wis- doms are produced. Thus the four voids arise by the force of both the process of dissolving the wind-energies and the melting and falling of the enlightenment spirit. In that regard, I have already explained that the best place for dissolving the energy of this system is the interior of the heart center dhati; and I will explain it further. Thus, through vajra recitation and
so forth, the fury-fire blazes and the enlightenment spirit melts, and the place wherein compressing it produces the four voids is the heart center. Again, it is not that the four joys cannot be produced in the emergent order through the falling of the melted enlightenment spirit to the sensi- tive tip of the secret place and the reverse order of its reversing back up to the head crown. That does indeed take place as already explained in the context of the body isolation. Here you are developing the four voids of extremely great impact according to the death process, and so it is an emergent order coming from the process of compressing the wind-energies
Chapter VII-Mind Isolation ? 387
388 ? Brilliant Illumination ofthe Lamp
hither into the heart center and a reverse order coming from a process of expanding back out from the heart center. Thus, by the inner condition of the method of meditating life-energy control however you do it, and by an outer condition of relying on union with the consort, the wind-energies and enlightenment spirits are both compressed into the heart center from the top and bottom of the body. As [Aryadeva says] in the Integrated Practices :
Together with your consort, by the process of the holis- tic holding or serial dissolving, you enter into ultimate reality.
Thereby, he explains that by uniting with the outer consort [199bl you enter into ultimate reality by the process of the four voids, using the compres- sion yoga of whichever of the two contemplations, which amounts to compression in the heart center; because, when you rely on previous habituation to the compression process in the heart center, when you unite with the consort and practice the yoga of the two contemplations, the union with the outer consort serves as a condition for the compres-
sion of the wind-energy-mind into the heart center.
As for the arisal of the voids from compression of the enlighten-
ment spirits melted down [and up] from upper and lower body through the vajra recitation's ignition of the furor-fire, it can be understood as applying from the boundary of being able to generate the voids from the dissolving process compressing the wind-energies into the heart center through vajra recitation, even though it is not yet perfected. Thus, you can understand correctly the generation of the voids by melting the en- lightenment spirits through the condition of the outer consort, serving as the condition of compressing [wind-energies and enlightenment spirits] into the heart center from the top and bottom of the body. By this you should understand also how by uniting with the wisdom consort you can compress wind-energy and enlightenment spirit into the heart center. If you can generate the voids through the process of compressing the wind- energy and enlightenment spirit in the heart center, you can also be able to practice either way to develop the distinctive voids, through the process of the joys of downward descending and upward stabilizing, or the process
of compressing into and expanding out from the heart center.
Some others who follow the father and sons do not grasp the vital point of generating the distinctive four voids of this system, since they
interpret according to the explanation that in general the voids emerging from melting the enlightenment spirits and especially the voids emerging from union with the outer consort, all of them are the same as the four joys, [200aJ whether of falling from crown to secret place sensitive tip or of rising back up to the crown. They have made the mistake of not deter- mining precisely the need to achieve the magic body according to the between [process] and the need to generate the voids systematically according to the processes of death. Here, [Nagarjuna states] in the Five Stages :
Who finds not vajra-lotus union
Even superficially,
Will [still] achieve [mind objective] once by experience, Due to the potency of the yoga.
Through the actuality of the wisdom function, Understanding accurately the distinctions, The yogi/ni should always discern that
Just that also is the instinctual nature.
In regard to the meaning of this, [Viryabhadra' s] Clear Meaning explana- tion is not correct in saying that this refers to the precept holders and the hermaphrodites who have no union of two sex organs yet can generate the three wisdoms from the vivid contemplative stabilization. Damtsig Dorjey explains that if the devotee vajra experiences [this deep dissolv- ing] one time [already] at the time of initiation, it will be achieved on the strength of his/her inner yoga; such also are the positions of the Moon- light and of Lak? hmi. The explanation of Master Go [of this] as the Tsun- mojen system, that the yogilni, even without uniting with the outer con- sort in constant reliance, if s/he recognizes [the mind objective] naturally a single time, afterwards s/he learns in other ways; that is the meaning of the treatise. ["Not finding even] superficially" is claimed by some to refer to not finding according to common knowledge. However, the meaning is that, I200bl just as the "superficial" nose tip refers to the facial nose-tip, even though there is no continuous union of the superficial [outer consort's] lotus and vajra, by experiencing [such union] even once [imaginarily], depending on that, by accustoming yourself to a wisdom
consort and so on, you can develop the mind isolation.
Chapter VII-Mind Isolation ? 389
JQO ? Brilliant lll11minotion of the u1mp
Here. one might wonder. "If reliance on the outer consort begins from the boundary of perfecting the vajra recitation, then the Esoteric: Accmrpr li. 'ihment statement:
Having an evolutionary consort, Through the union of vajra and lotus, A truth speaker can experientially Proclaim such a meditation.
A beginner practitioner
Who gives up such an evolutionary consort,
[Even] showing [mastery of] the enlightenment spirit,
By other-shown [arts] will not see [the mind objective] - As should be understood from the beginner's case.
and the Five Stages also will be in contradiction; since from that [text above] it states that in the case of the beginner, if s/he abandons the method of the outer consort, s/he will not be shown [the goal] by other methods, and so s/he must be shown by that [method]. And here the beginner is defined as the yogi/ni who cannot inject the wind-energies into the dhuti by the force of meditating the inner life-energy control.
There is no such contradiction, since the explanation in the Five Stages intends the generation of the three wisdoms of mind isolation, and the intention of the Esoteric Accomplishment is the generation of the orgasmic wisdom of the four joys. As for a fully qualified embodied person as stated in the definition of such a beginner, it is extremely rare; so since the object is like that, you should not make a mistake in regard
to what is a "beginner. " [20la] In regard to that embodied person as a vehicle of bliss, though there seem to be other arts of developing it up to the secret center, "if you abandon the above-explained art other [methods]
will not show [the objective]" intends its serving as an art for injecting the wind-energies into the dhuti. Further, as for the reason for that, though you can develop a little assurance if you apply the references from the Vajra Rosary, the Great Seal Drop, and the Personal Instruction, a deci- sive assurance is extremely difficult. As for the art for such an embodied person to be able to hold [back the wind-energy and spirit of enlighten- ment] without emission until the orgasmic [bliss] is shown, it is the medi- tation of the reversal of wind-energy and the [placement of the] PHAT
syllable, and so on.
Here you might wonder, "it is not necessary to reverse the wind- energy in relying on an outer consort, since the Vajra Angel, the Red Yamdri Tantra eighteenth chapter, and the Achala Unexcelled Tantra and
so on state many techniques . for arresting the substance seed. "
Such statements are for the general purpose of causing one not to emit the enlightenment spirit. If you apply them to the context of the outer consort, statements such as "if enlightenment spirit falls after hav- ing held the showing of orgasmic wisdom, take it with the tongue," are for the propose of not allowing enlightenment spirit to be emitted, and are neither stated when one cannot inject the wind-energies into the dhati and dissolve them nor stated when one can dissolve the wind-energies in the dhati by the force of meditating vajra recitation and so on. As for this, for many who can hold [enlightenment spirit] without emission, there is no fault, and though [the practice] can be claimed to produce great excel-
lent qualities, if there is no art of uniting this [practice] with the view of voidness that decisively ascertains reality, the purpose for generating bliss is lost. Hence, [20JbJ there are very many statements that it [can] become a cause of endless horrible migrations; but I do not recite them, fearing prolixity. Further, since it is not enough either, just to have such a view of voidness, you must realize with precision the purposes for fulfilling many other qualifications.
In terms of the objective [consort] mentioned, you should under- stand, from the Personal Instruction and the Vow Arisal and so on, the mention in general of the three yoginis, the orgasmic, the local, and the mantric, and chiefly the latter; those of the buddha-clans such as Lochana, who are of four types, the "lotus-possessing," the "conch- possessing," the "elephant-possessing," and the "deer-possessing"; and who individually have general and specific characteristics and so forth of body and mind. Just as in inner life-energy control there are many ways of developing distinctive qualities from the procedures of penetrating the
vital points in the different channel wheels, there are the same [variety of ways] in the outer life-energy control. As for the reason why such an art must mark such a special beginner, the remembering and cultivating that bliss-void in the context of the creation stage has served as a special means of developing the roots of virtue that generate the realizations of the perfection stage; and when s/he meditates the arts of penetrating the vital points in the body of the perfection stage, there arc many purposes.
such as [giving] an extreme ease of compressing the wind
Chapter VII-Mind Isolation ? 391
-
energies
.
392 ? Brilliant Illumination of the Lamp are united, and so forth]
Thus, in relying on an outer consort, you must unite the bliss developed by that method and the void you have precisely understood. As for the bliss developed by meditating vajra recitation and so on, if your voidness view is well developed, you must meditate uniting it with that. [202al In this regard, in other Tantras when the four joys are gener- ated, they usually do not teach uniting the first three joys with the voids, but often mention uniting [universal voidness] with the fourth, orgasmic joy. Here, as above explained, mind isolation is generated as a means of realizing the reality of the mind, and therefore it is a union of bliss and void in the context of all four voids. Since you will not realize selfless- ness if you do not unite the bliss and void of the three wisdom-intuitions, they will not arise in the mode of nonelaboration, and only the luminances themselves of white, red, and black will arise. If you do unite the bliss and void of those three, in the actuality of the certain knowledge of the view you must eliminate the subject-object dichotomy in the three lumi-
nances. Thus, though the three luminances arise in that awareness, they do not arise in the experiential actuality of the conceptual differential of certainty. For example, when the noble equipoise arises in the mode of nonelaboration in conceptual consciousness, though it arises as having the form of the decline of dualistic perception in the experience of certainty, in general there is no decline of dualistic perception in that conceptual consciousness.
Here you may wonder, "Just after having recovered from the un- consciousness of imminence with its aspect of darkness, if there is at the least the arisal of the void like the clear pre-dawn sky, why in the context of mind isolation is the procedure for developing the three wisdoms taught and the universal void not taught? "
This is true. Intending the non-production of objective clear light wisdom anywhere short of the magic body, [only] the three voids are explained; but it is not that the metaphoric clear light is not generated.
It is compressed into imminence. Thus, in the first part of immi- nence there is a dark-like aspect but awareness is not lost, in the middle part you lose awareness, and in the end that unconsciousness is cleared
? IVI. B. 3. b. ii. c'3'd'i'c"4"c"ii"B'"2"' -
Here you may wonder, "Well, when one accomplishes the three
wisdom-intuitions, 1202bl where does the metaphoric clear light come in? "
The way such bliss and void
away and a seeming clear sky happens, free of the three causes of decep- tion. If you interpret metaphoric clear light as universal void, in terms of the four voids the first two parts of imminence are interpreted as great void. In general in the first three voids. by just the proportion of how great is the momentum of termination of wind-energies, just so dense and long are the clarity and nonconceptuality of the clear light. Especially in the occasion of imminence unconsciousness, by just how great is the momen- tum of the loss of consciousness. just so much is the elimination of the mind's ability to distract itself to other objects and the development of immersion into clear light itself. As [Aryadeva says] in the Integrated Practices:
By that very iron hook-like ignorance itself you do not cause there to be any mixture in consciousness, but openly reacting to clear light itself, there is the immacu- late actuality.
At the time of the arisal of clear light, except for remembering the view of voidness and focusing one-pointedly on the import of reality, you must concentrate consciousness completely, unmoved by wind-energies, without any thinking about other objects. As [Aryadeva says] in the Inte- grated Practices, "as long as consciousness is unmoved, even sleeping you behold the clearly luminous. " He mentions here the sleep clear light just as an example. When your mental consciousness develops into the great bliss, by then remembering the import of selflessness, [203aJ you achieve the subject-object union of bliss and void, without requiring any other way of union. As for the bliss-void-union of the three wisdoms as explained, that is the "mind" which is the basis to be isolated; and the elimination of [both] the sign habit [holding] that apart and any non-
immersion in the experience of universal bliss is the meaning of "isola- tion. " And as for these explanations of the arrangement of the voids in the occasion of mind isolation, you should understand it also [as appli- cable] to other occasions higher and lower.
[VI. B. 3. b. ii. c'3'd'i'c"S" - Showing the dangers and the advantages of not knowing and knowing that (import ) correctly]
If you do not realize correctly the true nature of your mind in terms of the eighty instinctual natures and the three luminances, relying on the
Chapter VII-Mind Isolation ? 393
? ? CM ? Brilliant 11/umirratinn n. fthf' Lamp
Tantras that explain them in that way. you will be bound like a silkworm by the evolution and addictions stemming from egoism and possessive- ness. and finally. having experienced the fruition of the two kinds of evo- lutionary momentum previously accumulated, by the process of entering the ultimate reality clear light of death you will abandon your old body- mind complex. you will adopt a between body of mere energy-mind as the homogeneous effect of the truth-realm death clear light, and, driven into the five migrations by whichever of the two kinds of evolutionary momentum in the pattern of the rattling buckets on a water-wheel, again and again you will be reborn and suffer the miseries of the egoistic life cycle. [On the other hand, Aryadeva says] in the Integrated Practices that, if you possess the intuitive wisdom of realizing mind isolation through the process of [knowing] the instinctual natures and the three luminances, at the time of the homogeneous [emergent] order, you will dissolve the wind-energies that move the virtuous and nonvirtuous natural instincts and the voids will dawn in sequence and you will enter into the clear light transparency. [2113bJ At the time of the reverse order, relying on the strong movement of the luminance wind-energies, you will realize the movement of the instinctual natures, you will orient yourself at the
door of the self-consecration, and you will achieve liberation.
To abbreviate the import, understanding the self habit as the cause of migrating in the egoistic life cycle and as the means of supporting the instinctual cognitive obscurations, you decisively determine the view of
selflessness that eradicates the objective of the self habit. You see that if you do not develop that view into the experiential actuality of great bliss you will not have completed the extraordinary c ause of the wisdom truth body, so you generate bliss by dissolving the wind-energies that drive the instincts. You see that if you do not develop that bliss into the experien- tial actuality of the four voids that come from the wind-energies dissolv- ing according to the process of death, you will not complete the magic body which is achieved like a between [embodiment] as the extraordinary cause of the beatific body; so you achieve the generation of the mind iso- lation through such procedures. This explains that very statement above, that if you do not enter this path, even over limitless eons you will not discover the extraordinary realization of the reality of the mind, and you will not be able to manifestly actualize the superficial magic body.
CHAPTER VIII
Two Reality Perfection Stage
[203b. 5-242b. l)
severally]
The first has two parts: [1"] The perfection stage of superficial magic: [2"] The perfection stage of ultimate clear light.
lVI. B. 3. b. ii. c'3'd'ii'A"1 " - The perfection stage of superficial magic] The first has two parts: [a"] The actual instruction of the magic
body; [b") The associated instructions. [VI. B. 3. b. ii. c'3'd'ii'A"l"a"-The actual instruction ofthe magic bodyI
The first has two parts: (i "] What should what sort of disciple do; and [ii"] The teacher's teaching process. [204al
[VI. B. 3. b. ii. c'3'd'ii'A"1 ,a"i" - What should what sort of disciple do]
[Nagarjuna says] in the Five Stages that, in order to obtain instruc- tion in the magic body, a disciple with four qualifications should first praise the mentor and then petition him [or her]. The four qualifications are: [ 1 ] that one has obtained initiation suitable for the creation stage and has practiced it; [2] that one possesses the wisdom that knows the intention of the four kinds of Tantras, having the wisdom of experience of all four
kinds ofTantras; [3] that one should be learned about the three isolations, having well practiced the path of the three vajras; and [4] that one should have intense aspiration for the two realities, with a very firm ambition for the separate and indivisibly combined two reality perfection stages.
395
. J. li. B. 3. b. ii. c '3 'd 'ii ' -
? . . . ;. .
perfection stage of the two realities severally: and [B"] The perfection
The second, the two reality perfection stage, has two parts: [A") The stage of the two realities inseparably.
? ? ? ? How to learn the samadhis of the two realities]
lVI. B. J. b. ii. c'3'd'ii'A, - The perfection stage of the two realities
396 ? Brilliant Illumination of the Lamp
Such a person should first long propitiate a mentor, and after pleas- ing him [or her], should make host offerings and offer the mentor a sixteen year old consort. One then should praise, "There is no hollowness in your body! " and then petition, "Omniscient one with a wisdom body. . . . " Here the Five Stages old translation says that, after obtaining the private teach- ing on the magic body, one gets the nine initiations such as garland initia- tion along with the secret initiation, and then one praises and petitions. Nevertheless, the Chag translation says that in order to attain magic body instruction one gets the secret initiation with the nine initiations [Z04bl and then one praises and so on; this translation is better, as the Lak? hmi com-
mentary is similar.
The early [scholars] were greatly unreasonable in their claim that
the ancient treatises taught that since one learned in the three isolations should receive the secret initiation, if one gets the vase initiation fully even without getting the higher initiations, it is alright to meditate the three isolations. [They are wrong] because, without getting the higher initiations to make one eligible for the perfection stage, one should not properly be taught the perfection stage secrets, and also because the treatise seems to mean that one learned in the three isolations should praise and petition in order to get the magic body instruction. Otherwise, to say that one learned in the three isolations would petition upon [only then] receiving the secret initiation along with the nine [vase] initiations has the fatal flaw of considering such a one eligible to meditate the three isolations without having received the rosary and so forth initiations. It is Naropa's explanation that one is eligible for magic body [instruction] once
one has received the secret initiation; and this is this treatise's meaning. Having already obtained initiations, when one requests this instruc- tion, having pleased the mentor and so on, [having performed] the three things [mentioned above], one should praise and petition [again], as that is required in common for both initiation and request for instruction. Having thus petitioned, the procedure through which the disciple petitions the mentor for the magic body instruction should be understood according
to [Aryadeva's] explanation in the Lamp ofIntegrated Practices:
Beginning from the creation stage IZOSuJ up until the completion of the body isolation, one just aspires to the nature of the three vajras and so forth. Thus in the body isolation there is no form of the deity, as the body is only
Chapter Vlll- 1\. vo Reality Perfection Stage ? 397
a mass of subtle atoms. The culmination of speech iso- lation also, by the process of entering and so forth, is acknowledged as just the vajra recitation, wherein there is no deity aspect either, as sounds are just like echoes. The culmination of mind isolation also amounts to just mere recognition of natural luminance, wherein one does not discover the actuality of the deity body supreme in all respects, since that mind is pure luminance. By this reasoning, relying on the superficial, one will not discover the abode. Therefore, one should seek to understand the creation of the deity from mere wisdom, [conveyed] from the presence of the mentor.
As for this inquiry: from the time of the creation stage, within the experience of purging all ordinary concepts and percepts within clear light, while it seems to be explained that your mind must be generated within a deity's body, when the discerning investigate, it must be [only] from a certain boundary on the path that there is [the actual] creation from pure wisdom in a deity body, and not just in [your] wishful imagi- nation. There is a reason that from the start of the creation stage up to complete mind isolation it does not happen, or that by this 1205bJ process, one does not arrive at reliance on the superficial magic body and at abiding in that samadhi on those occasions. For that reason, [Aryadeva] said that for the actual creation - not mere imaginative deity body visu- alization - of the magic body from sheer wisdom, one must realize it from the live speech of the mentor.
To prove the [three] reasonings [for why body, speech, and mind isolations are not the magic body] in order: from the beginning of the creation stage until one reaches the great secret single clan [body isola- tion], and the three body vajras etc. -"etc. " here including the merely imagined visualization creation of the five and hundred clan deity bodies
-[there is no actual deity body]. Thus, in body isolation there is no magic body deity body, "because the body is a mere mass of atomic particles. " This means that, when the mind imagines one's deity body. the measure of its objectively becoming such [a body] - the form which is imagined and about which one generates one ' s deity-body pride - is no more than just that former body of aggregates and elements which are [now visual- ized as deities infused in] the masses of subtle atoms. This also shows
398 ? Brilliant Illumination of the Lamp
that mere visualization of that magic body deity body does not create the divinity, and that the yogi/ni needs a deity form other than the coarse body form as a basis for generating pride. Not only that, the magic body deity form is not a body even up to the culmination of the speech isola- tion, as the word "also" shows that there is no deity creation by the above "mere imagination. "
Well then, what does the vajra recitation accomplish?
By the process of entry, abiding, and exiting, [206al words are just caused to be known as echo-like, by settling the wind-energy, the vajra recitation base, to become extremely serviceable. The Integrated Prac- tices explains in the procedure section that the vajra recitation causes one to recognize the life-energy wind; and the Vajra Rosary also says that it makes the wind-energies known. The word "just" in that context excludes any deity body creation other than mere imaginary visualization. Even up to mind isolation culmination one does not discover the magic body deity
body endowed with all supreme aspects of signs and marks; the word "also," as above, including the previous reasons.
Well then, what does [mind isolation] accomplish?
One must understand "natural luminance" as the name of lumi- nance and the name of the natural instincts of the luminance [state] , and so [mind isolation] amounts to knowing natural luminance as just the three voids; since on that occasion the yogilni comes to know his [or her] own mind as mere luminance devoid of instinctual constructs.
Here a certain ancient Community practitioner,119 explaining the
? lack of a deity body as a lack of the communion deity body, does not understand the meaning in context and does not see the import of the explanation of the last three reasons as proof of the lack of a deity body in body, speech, and mind [isolations, and of the fact] that the superficial,
artificial, conceptual mind does not reach the communion body relying on meditating on the three isolations. Although the Chag translation says "not relying on the superficial," here the previous translation was better.
If one does not know how to decide the meaning of the Integrated Practices [20f? bl inquiries, one will not understand the meaning of the
1 19 Buton Rinpochey?
Chapter Vlll- 1\vo Reality Perfection Stage ? 399 answer teaching the keys of the magic body of this noble tradition. So
one should understand them well.
The teacher's teaching processI
The second has two parts: [A"'] How to explain the preliminaries to the actual magic body; and [o'"] Explaining the actual stage of magic body.
to the actual magic body]
When the mentor hears the petition to teach the magic body, he feels compassion for the student and [so] teaches, and this precept is one not found elsewhere than in the mentor' s personal instruction. According to the Five Stages:
The so-called "stage of self-consecration,"
The teaching of the reality of the superficial,
That is obtained by the grace of the mentor's foot; And not in any other way.
And the Integrated Practices:
The inconceivable deity reality is explained by all the buddhas; coming from the sequence of the lineage of mentors - that which is beyond the scope of even the lords of the tenth stage - ! should come to realize it !
And [Aryadeva states] in the Self-Consecration:
The Dharma like a dream and magical, Proclaimed by all the Buddhists, Though true, thereby is not understood.
Looking away from the self-consecration,
Your own wisdom does not see
The bow-like nature of mentality,
Being consciousness endowed with wind-energy.
If you are confused about the simile of magic, Even though you have perfected learning
? ? (VI. B. J. b. ii. c'J'd'ii'A"l "a"ii" -
[VI. B. 3. b. ii. c'3'd'ii'A"1"a"ii"A"' -
How to explain the preliminaries
Brilliant Illumination ofthe u1mp
For immeasurable eons.
Without the holy word of the mentor,
You cannot experientially realize that magic.
Thus, if you wish the fruit of buddhahood, Having totally let go of your arrogance, You should mount the Vajra Vehicle, [207aJ And strive to propitiate the mentor.
According to the Integrated Practices' and the Five Stages' state- ments that attaining mind isolation brings one to abide on the tenth stage, one cannot experience [magic body] even on that occasion. Or, if one interprets it as referring to one who attains the tenth stage on the Tran- scendence Vehicle, one cannot realize it on that stage ofone's own path.
According to the Illumination ofthe Lamp:
The totally pure deity yoga surpasses all notions, is indi- vidually realized, is the sphere of the buddhas, abides in the jewel sack of the body, is beyond tendencies of exis- tence and non-existence, is beyond the scope of literalists and dogmatists, and should be known exclusively from the mentor's precept.
Here [Chandrakirti] declares that the magic body, which is beyond the scope of those literalistic textual scholars who have not been taught well the Tantric import by means of the six parameters, must be understood only from the mentor's precept; and that such [a teaching he received] from the personal explanation of the Savior Nagarjuna. It is necessary to realize the pure magic body from the mentor's precept itself; and the third stage magic body is just the same. The ultimate of the instruction of the need to understand the magic body from the mentor's precept, is in the Five Stages and the Integrated Practices; but it also comes up a bit in the other instructions given by the [other] sons [of Nagarjuna]. And further, what is unclear in the Five Stages is clearly taught in the Integrated Practices; so it must be realized L207bl from the Integrated Practices.
Though there are many details not included in those treatises, the main imports are what they contain. So if you know well just as many points as they do contain, you will not mistake any of the crucial keys. If you do not work at them long, but work at other smaller precepts, your
400 ?
Chapter VIII- Two Reality Perfection Stage ? 40 1
notion that you have come to see the thrust of the key of the instruction that states that you must know [the magic body] from the mentor's precept will not work out. However, if you know how to investigate connecting the greater and smaller instructions, that will make a great difference; so those [smaller keys] also are necessary. From among the difficult points of mantra, most of which are stated to require reliance on the mentor's precept, the reliance on the mentor's precept in the case of the magic body instruction seems to have an extremely great impact completely different than other [instructions] .
Now here you might wonder about the need to realize it exclu- sively from the mentor's precept, as well as about what are the benefits of realizing that and the dangers of not realizing that.
According to the Five Stages:
The practitioner not finding
The self-consecration stage,
His [her] trouble over
Sutras, Tantras, and rites is in vain.
Who obtains the self-consecration stage,
He [or she] is the chief, personification of all buddhas, And doubtless will attain buddhahood
In this very life.
It is as [Nagarjuna] declares, that, if you do not discover the way to attain this body from the mentor, you will not achieve the buddhahood which is the point of all your trouble? and if you do know that compellingly, and then you practice it, you will definitely, in this very life, [208aJ attain buddha- hood. In regard to the supreme distinction of the speed of attaining buddha- hood in a single life, of the two, the path of bliss-void-indivisible and the magic body, the latter is very much more difficult to realize. And if you investigate it through this supreme system [of Nagarjuna etc. ], you will
necessarily know how to apply it to other [traditions of Tantric practice].
? magil: body I
Explaining the actual stage of
The second has two parts: II"'I How to establish the basis of the magic body precept; and 12'") Relying on that, explanation of the way to attain the magic body.
(VI. B. 3. b. ii. c'3'd'ii'A"I"a"ii"B"' -
402 ? Brilliant Illumination of the Lamp the magic body precept I
In order to attain the magic body, you must know how to abide on the foundation on which it is achieved. According to the Five Stages:
All beings are powerless,
Not born voluntarily.
The cause of that is clear light, Universal void, transparency.
The mind that serves
To bind fools in the life cycle, That same mind takes yogi/nis To the bliss-lord exaltation.
Here there is no birth at all,
There is no death at all;
So should you understand the life cycle itself, Constituted [only] by instincts of the mind.
The first verse teaches that beings do not arise independently without depending on their prior descent into the clear light of death, and so are born [involuntarily] from the clear light of universal voidness. The second verse shows that the very mind by power of which the being takes birth, the death clear light wind-energy-mind, that very life cycle-involving mind arises for the yogi/ni skilled in liberative art as the magic body [with which s/he] becomes a buddha. Although some Five Stages' commentators explain the meaning of that [208b1 verse otherwise, that the meaning is as I have explained it is known from the Integrated Practices ' statement that "the existence-between, the cause of the alienated individual' s life cycle, becomes the magic body for one who has the private instruction. " The third verse teaches how just that [wind-energy-mind] cycles in the life cycle, since there is no agent causing birth and death except for just the natural instincts of wind-energy-mind.
The Self-Consecration clearly teaches the foundation for achieving the magic body:
The elements such as earth And the four voids
? l\'1. 8. 3. b. ii. c'3'd'ii'A"l"a"ii"n"'l"' -How
to establish the basis of
Chapter VIII- Th? o Reality Perfection Stage ? 403 Should be known as the eight things,
Causes of birth and destruction.
From clear light, great void; From that art truly arises;
From that wisdom is born;
From that wind-energy emerges;
From wind, fire truly comes; From fire, water originates; From water, earth arises - Such is the birth of beings.
And "Then, earth element dissolves into water. . . " from there up to "the triple existence is thus concealed" as already quoted above. 120
Thus from the beginningless,
One enters in the life cycle of existence.
As long as by the samadhi of the magical ,
One does not experience one's own self-eminence, Then, as for the self-realization of the magical,
It is beyond the sphere of the dogmatist,
Even though it abides in one ' s own body,
Those small in merit will not discover it.
These statements clearly teach the basis for achieving the magic body.
As long as you have not experienced your own nature by means of the magical samadhi, that long will you be engaged in the life cycle; f209aJ
and in this engagement in the life cycle, there are both the wandering in the life cycle and the uninterrupted engagement with the instincts of the life cycle. To eliminate the first, the magical samadhi is necessary, this referring to the magical samadhi common to Mantra and Transcendence Vehicles. In regard to the magical samadhi needed to eliminate the latter [instincts for the life cycle], there are both common and uncommon [sama- dhis]; and in regard to the uncommon again, there are the two [samadhis],
l20 See above, p. 373 (Tib 189b). Note that the final phrase cited here ('"the triple existence is thus concealed") occurs in the Self-Consecration immediaely after the last line Tsong Khapa cited above; so that line does not appear in the current text.
? 404 ? Brilliant Illumination ofthe Lamp
other than the mere wind-energy-mind: which [shows Nagarjuna's] claim that, while the wind-energy-mind is not the [real] referent for the desig-
being's subtle body.
According to the Vajra Rosary:
Than your life-energy vital essence,
There is nothing other in the three realms;
By the magical wind-energy, the three realms
Are seen as like dreaming [in] a dream.
Thus the vital essence of beings is their own life-energy, there being no other body of [beings of the] three realms than wind-energy; hence the magically illusory body of the three realms achieved by wind-energy is stated to be like a dream body. Here in the verbal expression mostly there is indication of the foundation for achieving the magic deity body; never- theless one can also apply it to the [magical] body itself; therefore [Chan- drakirti] in the Illumination of the Lamp quotes [this verse] as a source for the fact that the magic deity body is produced from the mere wind- energy-mind.
Therefore, as the Vajra Rosary states:
Birth, living, 1209bJ and dying,
And abiding in the between existence, Whatever [states] the world constructs, Are the emanations of the energy of mind.
Beings' births, lives, deaths, and between states are the emanations of mere wind-energy-mind. And as the Revelation of the Hidden Intention state s :
? that is intended. In the context of explaining the basis for achieving the magic body, it is declared that there is no person living in the life cycle
nation of the term "person,"121 the designative base is identified as the
the union of bliss and void and the magic body. And here it is the latter
the extremely subtle bodymind, etc. , care is taken to avoid reifying this deepest level of
121 This very subtle point shows how even in the esoteric area of the indestructible drop, personal continuity as any sort of intrinsically identiable "person" or "thing. "
Chapter V//1- 1\vo Realiry Perfection Stage ? 405
Conscious or unconscious, all those designated 'beings' are arisen from wind-energy; and again they are termi- nated by wind-energy. While the unrealized mind abides in the ocean of the life cycle. it goes in the wrong direc- tions, and as dog, fox, and elephant. that mind continues thus.
-the wind-energy and mind both progress in various states of being. Now this teaching that all beings have this body of wind-energy-mind. [indi- cates] the subtle body that serves as designative base of the term "being. " amounting to no more than the body of mere wind-energy-mind, indicat- ing that there is no other subtle body substantially different from that; which is not to indicate that there are no external objects or that the coarse evolutionary bodies are not beings' bodies. Thus, the bodies of beings are of two types; the temporary and the subtle. The first of these is the evolu- tionary, elemental, coarse and so forth body other than the body of mere wind-energy-mind; and the second is the body established from mere wind-energy-mind. Though the coarse body is not produced in the con- texts of first connecting into conception and so forth, it is not that it is not the body of a being. Likewise, 12IOaJ though at death the elemental body is eliminated, the being's body is not eliminated, hence [such an elemental body] is not the subtle body; [it rather stays only temporarily imposed upon the subtle body,] like salt in water. The wind-energy-mind body is never eliminated in all of those occasions, and so it is the subtle body; like wetness in water. Now even in this present occasion of the coarse matter body, the subtle body is a body of just wind-energy and mind, with the coarse body being like its residence. And although there might be other purposes for so stating that fact [in other contexts], the main reason [here] is in order to identify the subtle body that is the foundation from which the magic deity body is achieved. Its mind is not the sense- consciousness [mind], but is just the mental consciousness; and its energy also is not the other four root wind-energies and the five branch wind- energies, but is the life-energy wind; and of its forms, coarse and subtle,
it is the subtle.
Basis time beings have bodies achieved from just that, having the
forms of legs and arms and so forth, appearing as the separate bodies of the between and dream states. And bodies achieved from just that which does not appear having the forms of arms and legs and so forth are as
406 ? Brilliant Illumination of the Lamp
previously explained. Intending the existence of such a foundation, [Arya- deva in the Self-Consecration above] said "even abiding in one ' s own body. "
As such a supportive embodiment of consciousness, there are both extremely coarse, elemental matter body and subtle energy body; and so one must understand that there are not two continua [of the person] , there is no need for the subtle body to abide after abandoning its location in the coarse body, and that although the main designative base of the term "person" is both the wind-energy and the mind [2tObJ that does not contra- dict the coarse body also being [the person's] life-support.
Relying on that, explanation
The second has three parts: [a'") Explaining how it is expressed in the treatises of the father and sons; [b'"] Explaining very clearly the way it is achieved, along with its excellences; and [c'"] Explaining what comes from the mentors' precepts.
Explaining how it is ex- pressed in the treatises of the father and sons]
Here you might wonder, "If such is the basis time condition of the foundation on which the magic body is achieved, in what way is it achieved at the path time, produced upon that foundation? "
The Five Stages declares:
Again that same threefold consciousness, Endowed with wind-energy,
Arises as the yogi/ni's form,
Called "magic body. "
Thus all beings here
Are said to be like magic illusions; Staying in the magical samadhi,
One sees everything as just like that. "
The Chag translation here is better, saying "That very threefold con- sciousness endowed with energy, again . . . . "
The first verse states the magic body as arising from the art of the outer and inner life-energy control as the yogT/ni's body, being both the
? ? [VI. B. 3. b. ii. c'3'd'ii'A"l"a"ii"B'"2"' -
of the way to attain the magic body]
[VI. B. 3. b. ii. c'3'd'ii'A"1"a"ii"B"'2"'a"' -
Chapter VIII- Two Reality Perfection Stage ? 407
foundational mental consciousness' mind isolation [subtle] mind of lumi? nance, radiance, and imminence and the wind-energy carrying it. "Again" means that the yogi/ni does not only take a body of wind-energy-mind at the time of first taking birth. The next two lines, on account of such an interpretation of how to achieve the magic body, in explaining all beings as illusory in this unexcelled vehicle, 1211111 indicate that here there is a distinctive meaning of "magical" not shared with the Transcendence Vehicle, the lower Tantras, and the creation stage. As for that explanation of "magical," the Vajra Angel [Further Tantra] states the same similes used in the Five Stages:
One is taught to be the Lord,
Who sees [things] to be like mirror images, Dreams, magical illusions, bubbles,
And hallucinations;
and this shows that here one must interpret according to the uncommon elucidations the import as explained even in other Unexcelled Tantras. Then, two lines state that the yogi/ni achieving the magic body sees all beings as just like that; as already explained, seeing them as their subtle bodies; and that even the inanimate world is experienced as like his or her own magic body, all of it as emanations of energy and mind. As for the way it is expressed in the Integrated Practices, it states:
"The thorough realization of one's mind's reality" does not exist in the aggregates, elements, and media, but appears as mere wisdom-intuition, apprehended as the deity body fully endowed with signs, as illustrated by the twelve similes such as magic and dream-being the body of the nature of the mentality of buddhas.
The "realization of one's mind's reality" refers to mind isolation. Its not existing among aggregates, elements, and media [21lb] precludes the magic body being produced from any body other than the mere wind- energy-mind of mind isolation. The first "mere" excludes the achieving [of the magic body] from mental construction and the latter excludes its achievement from a coarse body, saying that the magic body endowed
408 ? Brilliant Illumination of the Lamp
with signs and marks, illustrated by the twelve similes, is achieved from the mere intuitive wisdom of mind isolation. 122
Here there is an inquiry [in the text], as follows:
"As without a body support there is no nature of mind, and without mind also, body is not apprehended," this is stated in an expression of the scripture; so then how can a deity body with arms and legs and so on, endowed with all signs, be completed from mere mind alone? Those having discriminating views will not believe it without scriptural reference and realization. Therefore, as a method of easily making perceptible the unappre- hendable deity reality of those, 0 Divine Lord, Vajra
Master, Teacher, please explain it!
Here, if one understands the "mere" word, used in the statement above that the sign-endowed deity body was achieved from mere wisdom, as excluding any other cause not the mind, then it is incorrect for the mind alone to complete a deity body endowed with arms and legs and so on; since the Sotra states that, [as concerns] the supporting body and the supported mind, if one is missing the one, the other does not exist. "Having discriminating views" refers to those thoughtful doubters, and "reference and realization" to [the fact that] those [persons] will not gain trusting certitude free of doubts without good reasons. "Unapprehend- able" refers to the signless reality [212a] of the deity, which must be realized as the magic body - as a method of doing so, please teach [us] to remove all doubts.
As the answer to that, [Aryadeva] states that:
122 It occurs here that the experience of those who uphold the view of "other-voidness" - that ultimate reality voidness is not itself devoid of the buddha-qualities, that therefore the buddha matter bodies of beatitude and emanation come from the non-void absolute itself and so do not require a laboriously developed over aeions causal store of bodhi- sattva merit-are devotionally absolutizing an absolute activity for the role of the real, relative "other" of the Unexcelled Tantras, who is the father-mother mentor him or her self, whose "word" of consecration transmits the laboriously evolved compassionate bliss power of the timeless tradition that implants the relative buddha material qualities that
enable the buddha embodiments.
? Chapter VIII- Two Reality Perfection Stage ? 409
Those engaged in the way of the Sotras and those medi- tators abiding on the creation stage, though they may in- tensely imagine and use the similes of all things as being magical, dream-like, and reflection-like, they will not understand by these similes the self-consecration precept by which sheer intuitive wisdom completes the deity body of the nature of mentality. Therefore, I, following the Yoga Tantra, will let you understand the cause and condition for perfecting Vajrasattva[hood] .
He states that [though] Sotra followers express all things as "illu- sory," they reflect on its meaning and imagine its reality, but still cannot understand the magic body self-consecration. This refutes that the magic body can be identified by those who understand penetratingly the import of superficiality and illusoriness as taught in the central way, who medi- tate on that, and who attain freedom from truth insistence. Although such is a general illusory samadhi, it does not have the import of the hidden meaning third stage magic body and the ultimate [meaning] fifth stage magic body. Creation stage meditators do visualize all things as illusory, yet they are still declared to not thereby understand the magic body self- consecration precept; [212bl which refutes the possibility that the magic body self-consecration can be identified by detached contemplation of the apparent deity body as abiding in the actuality of realitylessness. In the Unexcelled [Yoga Tantra] creation stage, though one might experience many extremely stable samadhis wherein [deities] appear transparent, very vivid, unobstructed like a rainbow, and simultaneously many free-
doms from truth habits connected with the view of voidness, just by that, he declares, one does not know the perfection of the deity body by sheer wisdom, [through] the instruction of the self-consecration of the magic body. [To judge] from this, what need is there to mention the practitio- ners of the three lower Tantras who have not received any instruction?
If one understands those well, one will completely get rid of errors of holding the self-consecration magic body as being actualized in the experience of detachment at the time of the samadhi developed when holding one's mind on the reflection of a deity body in a mirror, meditat-
ing it ultimately as dissolving into one's body, and focusing on just that much vividness and clear light.
4 10 ? Brilliant Illum ination of the Lamp
Thus. having taught that the realization of superficial illusoriness apart from contemplating a deity body. the deity body of the creation stage where one meditates everything connected with deity body meditation, and not only those but also even the deity body of the occasion of the
three isolations which discovers great bliss in the perfection stage; none of these are the self-consecration magic body ; based on that, he mentions the "Yoga Tantra'' wherein one comes to know the [magic body] precept, meaning the Root and Explanatory Tantras of the glorious Esoteric Com- munity.
As for the way of making completely understood the cause and condition of completing the magic body vajradhara body, f213al the same [Integrated Practices] states:
In truth, the mind is just luminance apart from shape and color, its reality like space, hard to touch like ultimate reality. That being granted, the three luminances of mere luminosity come to depend on wind-energy, and becom- ing common become light; therefore, the wind-energy binds the consciousness. Then the two luminances of wisdom and art, endowed with light rays, come to arise as the illusory deity body endowed with all variety and excellence. What is its mount? It is [subtle wind-]energy, which the mind vajra rides like a horse, traveling wher- ever it wishes.
In the Commentary of this same text, the word "truly" occurs, and,
so one questions if the illusory cause and condition is ultimately estab-
lished. Here the answer is that though the mind is not ultimately estab- lished, superficially the three luminances coordinate with wind-energy, the wind-energy binds the consciousness and causes it to wander. But
this answer is in terms of the two realities, which does not help at all to resolve the above doubts, and that "wind-energy causes it to wander" is an irrelevant answer, and so useless. Therefore, the mind being free of color and shape and equal to space means that it is not a body. Like ultimate reality it is hard to touch or understand. "In truth" means "truly. " One can understand these expressions easily as they resemble those given [from the Integrated Practices] in the context of the mind isolation. Granted that it is so that the mind is not embodied, [213bl the three lumi- nances of the mind isolation rely on wind-energy, and so wind-energy
Chapter VIII-Two Reality Perfection Stage ? 41 1
binds consciousness, or holds it. Most of the old translations are as above. But some of them say "becoming common, they mingle. . . " and the Chag translation says the threefold luminance uses wind-energy as its element, and so its support is lightness. " Some say that the meaning of the above is that since wind-energy and consciousness mingle, and wind-energy is lightness, so consciousness becomes lighter and lighter. But the meaning of "light" is that wind-energy is much subtler than the other elements and so has a common quality that makes it fit to mingle with consciousness. This fits with the Integrated Practices' section on mind isolation. From that merging of wind-energy and mind, wisdom luminance and art radi- ance, being endowed with fivefold light rays, arise as the magic deity body
endowed with the excellence of signs such as arms and legs and so on.
To summarize their meaning, although if the mind were alone without wind-energy, it could not be made into a deity body with faces and hands and so on, since the five-light-rayed wind-energy and mind exist as one actuality, there is no problem in producing the deity body. This indicates that if it was exclusively a consciousness that perceived the aspect of a deity, the aspect of form would exist, but it could not directly achieve the magic body. Though "wisdom and art both" are mentioned, just before all three luminances are mentioned, its theory on the foundation of the magic body is like that of the Five Stages.
From the union of the vajra and the lotus, beginning from the crown, the enlightenment spirit melts from the 72,000 channels [199a] and descends gradually through the lustful, lustfree, and their medium states.
By force of the melting of the enlightenment spirit the three wis- doms are produced. Thus the four voids arise by the force of both the process of dissolving the wind-energies and the melting and falling of the enlightenment spirit. In that regard, I have already explained that the best place for dissolving the energy of this system is the interior of the heart center dhati; and I will explain it further. Thus, through vajra recitation and
so forth, the fury-fire blazes and the enlightenment spirit melts, and the place wherein compressing it produces the four voids is the heart center. Again, it is not that the four joys cannot be produced in the emergent order through the falling of the melted enlightenment spirit to the sensi- tive tip of the secret place and the reverse order of its reversing back up to the head crown. That does indeed take place as already explained in the context of the body isolation. Here you are developing the four voids of extremely great impact according to the death process, and so it is an emergent order coming from the process of compressing the wind-energies
Chapter VII-Mind Isolation ? 387
388 ? Brilliant Illumination ofthe Lamp
hither into the heart center and a reverse order coming from a process of expanding back out from the heart center. Thus, by the inner condition of the method of meditating life-energy control however you do it, and by an outer condition of relying on union with the consort, the wind-energies and enlightenment spirits are both compressed into the heart center from the top and bottom of the body. As [Aryadeva says] in the Integrated Practices :
Together with your consort, by the process of the holis- tic holding or serial dissolving, you enter into ultimate reality.
Thereby, he explains that by uniting with the outer consort [199bl you enter into ultimate reality by the process of the four voids, using the compres- sion yoga of whichever of the two contemplations, which amounts to compression in the heart center; because, when you rely on previous habituation to the compression process in the heart center, when you unite with the consort and practice the yoga of the two contemplations, the union with the outer consort serves as a condition for the compres-
sion of the wind-energy-mind into the heart center.
As for the arisal of the voids from compression of the enlighten-
ment spirits melted down [and up] from upper and lower body through the vajra recitation's ignition of the furor-fire, it can be understood as applying from the boundary of being able to generate the voids from the dissolving process compressing the wind-energies into the heart center through vajra recitation, even though it is not yet perfected. Thus, you can understand correctly the generation of the voids by melting the en- lightenment spirits through the condition of the outer consort, serving as the condition of compressing [wind-energies and enlightenment spirits] into the heart center from the top and bottom of the body. By this you should understand also how by uniting with the wisdom consort you can compress wind-energy and enlightenment spirit into the heart center. If you can generate the voids through the process of compressing the wind- energy and enlightenment spirit in the heart center, you can also be able to practice either way to develop the distinctive voids, through the process of the joys of downward descending and upward stabilizing, or the process
of compressing into and expanding out from the heart center.
Some others who follow the father and sons do not grasp the vital point of generating the distinctive four voids of this system, since they
interpret according to the explanation that in general the voids emerging from melting the enlightenment spirits and especially the voids emerging from union with the outer consort, all of them are the same as the four joys, [200aJ whether of falling from crown to secret place sensitive tip or of rising back up to the crown. They have made the mistake of not deter- mining precisely the need to achieve the magic body according to the between [process] and the need to generate the voids systematically according to the processes of death. Here, [Nagarjuna states] in the Five Stages :
Who finds not vajra-lotus union
Even superficially,
Will [still] achieve [mind objective] once by experience, Due to the potency of the yoga.
Through the actuality of the wisdom function, Understanding accurately the distinctions, The yogi/ni should always discern that
Just that also is the instinctual nature.
In regard to the meaning of this, [Viryabhadra' s] Clear Meaning explana- tion is not correct in saying that this refers to the precept holders and the hermaphrodites who have no union of two sex organs yet can generate the three wisdoms from the vivid contemplative stabilization. Damtsig Dorjey explains that if the devotee vajra experiences [this deep dissolv- ing] one time [already] at the time of initiation, it will be achieved on the strength of his/her inner yoga; such also are the positions of the Moon- light and of Lak? hmi. The explanation of Master Go [of this] as the Tsun- mojen system, that the yogilni, even without uniting with the outer con- sort in constant reliance, if s/he recognizes [the mind objective] naturally a single time, afterwards s/he learns in other ways; that is the meaning of the treatise. ["Not finding even] superficially" is claimed by some to refer to not finding according to common knowledge. However, the meaning is that, I200bl just as the "superficial" nose tip refers to the facial nose-tip, even though there is no continuous union of the superficial [outer consort's] lotus and vajra, by experiencing [such union] even once [imaginarily], depending on that, by accustoming yourself to a wisdom
consort and so on, you can develop the mind isolation.
Chapter VII-Mind Isolation ? 389
JQO ? Brilliant lll11minotion of the u1mp
Here. one might wonder. "If reliance on the outer consort begins from the boundary of perfecting the vajra recitation, then the Esoteric: Accmrpr li. 'ihment statement:
Having an evolutionary consort, Through the union of vajra and lotus, A truth speaker can experientially Proclaim such a meditation.
A beginner practitioner
Who gives up such an evolutionary consort,
[Even] showing [mastery of] the enlightenment spirit,
By other-shown [arts] will not see [the mind objective] - As should be understood from the beginner's case.
and the Five Stages also will be in contradiction; since from that [text above] it states that in the case of the beginner, if s/he abandons the method of the outer consort, s/he will not be shown [the goal] by other methods, and so s/he must be shown by that [method]. And here the beginner is defined as the yogi/ni who cannot inject the wind-energies into the dhuti by the force of meditating the inner life-energy control.
There is no such contradiction, since the explanation in the Five Stages intends the generation of the three wisdoms of mind isolation, and the intention of the Esoteric Accomplishment is the generation of the orgasmic wisdom of the four joys. As for a fully qualified embodied person as stated in the definition of such a beginner, it is extremely rare; so since the object is like that, you should not make a mistake in regard
to what is a "beginner. " [20la] In regard to that embodied person as a vehicle of bliss, though there seem to be other arts of developing it up to the secret center, "if you abandon the above-explained art other [methods]
will not show [the objective]" intends its serving as an art for injecting the wind-energies into the dhuti. Further, as for the reason for that, though you can develop a little assurance if you apply the references from the Vajra Rosary, the Great Seal Drop, and the Personal Instruction, a deci- sive assurance is extremely difficult. As for the art for such an embodied person to be able to hold [back the wind-energy and spirit of enlighten- ment] without emission until the orgasmic [bliss] is shown, it is the medi- tation of the reversal of wind-energy and the [placement of the] PHAT
syllable, and so on.
Here you might wonder, "it is not necessary to reverse the wind- energy in relying on an outer consort, since the Vajra Angel, the Red Yamdri Tantra eighteenth chapter, and the Achala Unexcelled Tantra and
so on state many techniques . for arresting the substance seed. "
Such statements are for the general purpose of causing one not to emit the enlightenment spirit. If you apply them to the context of the outer consort, statements such as "if enlightenment spirit falls after hav- ing held the showing of orgasmic wisdom, take it with the tongue," are for the propose of not allowing enlightenment spirit to be emitted, and are neither stated when one cannot inject the wind-energies into the dhati and dissolve them nor stated when one can dissolve the wind-energies in the dhati by the force of meditating vajra recitation and so on. As for this, for many who can hold [enlightenment spirit] without emission, there is no fault, and though [the practice] can be claimed to produce great excel-
lent qualities, if there is no art of uniting this [practice] with the view of voidness that decisively ascertains reality, the purpose for generating bliss is lost. Hence, [20JbJ there are very many statements that it [can] become a cause of endless horrible migrations; but I do not recite them, fearing prolixity. Further, since it is not enough either, just to have such a view of voidness, you must realize with precision the purposes for fulfilling many other qualifications.
In terms of the objective [consort] mentioned, you should under- stand, from the Personal Instruction and the Vow Arisal and so on, the mention in general of the three yoginis, the orgasmic, the local, and the mantric, and chiefly the latter; those of the buddha-clans such as Lochana, who are of four types, the "lotus-possessing," the "conch- possessing," the "elephant-possessing," and the "deer-possessing"; and who individually have general and specific characteristics and so forth of body and mind. Just as in inner life-energy control there are many ways of developing distinctive qualities from the procedures of penetrating the
vital points in the different channel wheels, there are the same [variety of ways] in the outer life-energy control. As for the reason why such an art must mark such a special beginner, the remembering and cultivating that bliss-void in the context of the creation stage has served as a special means of developing the roots of virtue that generate the realizations of the perfection stage; and when s/he meditates the arts of penetrating the vital points in the body of the perfection stage, there arc many purposes.
such as [giving] an extreme ease of compressing the wind
Chapter VII-Mind Isolation ? 391
-
energies
.
392 ? Brilliant Illumination of the Lamp are united, and so forth]
Thus, in relying on an outer consort, you must unite the bliss developed by that method and the void you have precisely understood. As for the bliss developed by meditating vajra recitation and so on, if your voidness view is well developed, you must meditate uniting it with that. [202al In this regard, in other Tantras when the four joys are gener- ated, they usually do not teach uniting the first three joys with the voids, but often mention uniting [universal voidness] with the fourth, orgasmic joy. Here, as above explained, mind isolation is generated as a means of realizing the reality of the mind, and therefore it is a union of bliss and void in the context of all four voids. Since you will not realize selfless- ness if you do not unite the bliss and void of the three wisdom-intuitions, they will not arise in the mode of nonelaboration, and only the luminances themselves of white, red, and black will arise. If you do unite the bliss and void of those three, in the actuality of the certain knowledge of the view you must eliminate the subject-object dichotomy in the three lumi-
nances. Thus, though the three luminances arise in that awareness, they do not arise in the experiential actuality of the conceptual differential of certainty. For example, when the noble equipoise arises in the mode of nonelaboration in conceptual consciousness, though it arises as having the form of the decline of dualistic perception in the experience of certainty, in general there is no decline of dualistic perception in that conceptual consciousness.
Here you may wonder, "Just after having recovered from the un- consciousness of imminence with its aspect of darkness, if there is at the least the arisal of the void like the clear pre-dawn sky, why in the context of mind isolation is the procedure for developing the three wisdoms taught and the universal void not taught? "
This is true. Intending the non-production of objective clear light wisdom anywhere short of the magic body, [only] the three voids are explained; but it is not that the metaphoric clear light is not generated.
It is compressed into imminence. Thus, in the first part of immi- nence there is a dark-like aspect but awareness is not lost, in the middle part you lose awareness, and in the end that unconsciousness is cleared
? IVI. B. 3. b. ii. c'3'd'i'c"4"c"ii"B'"2"' -
Here you may wonder, "Well, when one accomplishes the three
wisdom-intuitions, 1202bl where does the metaphoric clear light come in? "
The way such bliss and void
away and a seeming clear sky happens, free of the three causes of decep- tion. If you interpret metaphoric clear light as universal void, in terms of the four voids the first two parts of imminence are interpreted as great void. In general in the first three voids. by just the proportion of how great is the momentum of termination of wind-energies, just so dense and long are the clarity and nonconceptuality of the clear light. Especially in the occasion of imminence unconsciousness, by just how great is the momen- tum of the loss of consciousness. just so much is the elimination of the mind's ability to distract itself to other objects and the development of immersion into clear light itself. As [Aryadeva says] in the Integrated Practices:
By that very iron hook-like ignorance itself you do not cause there to be any mixture in consciousness, but openly reacting to clear light itself, there is the immacu- late actuality.
At the time of the arisal of clear light, except for remembering the view of voidness and focusing one-pointedly on the import of reality, you must concentrate consciousness completely, unmoved by wind-energies, without any thinking about other objects. As [Aryadeva says] in the Inte- grated Practices, "as long as consciousness is unmoved, even sleeping you behold the clearly luminous. " He mentions here the sleep clear light just as an example. When your mental consciousness develops into the great bliss, by then remembering the import of selflessness, [203aJ you achieve the subject-object union of bliss and void, without requiring any other way of union. As for the bliss-void-union of the three wisdoms as explained, that is the "mind" which is the basis to be isolated; and the elimination of [both] the sign habit [holding] that apart and any non-
immersion in the experience of universal bliss is the meaning of "isola- tion. " And as for these explanations of the arrangement of the voids in the occasion of mind isolation, you should understand it also [as appli- cable] to other occasions higher and lower.
[VI. B. 3. b. ii. c'3'd'i'c"S" - Showing the dangers and the advantages of not knowing and knowing that (import ) correctly]
If you do not realize correctly the true nature of your mind in terms of the eighty instinctual natures and the three luminances, relying on the
Chapter VII-Mind Isolation ? 393
? ? CM ? Brilliant 11/umirratinn n. fthf' Lamp
Tantras that explain them in that way. you will be bound like a silkworm by the evolution and addictions stemming from egoism and possessive- ness. and finally. having experienced the fruition of the two kinds of evo- lutionary momentum previously accumulated, by the process of entering the ultimate reality clear light of death you will abandon your old body- mind complex. you will adopt a between body of mere energy-mind as the homogeneous effect of the truth-realm death clear light, and, driven into the five migrations by whichever of the two kinds of evolutionary momentum in the pattern of the rattling buckets on a water-wheel, again and again you will be reborn and suffer the miseries of the egoistic life cycle. [On the other hand, Aryadeva says] in the Integrated Practices that, if you possess the intuitive wisdom of realizing mind isolation through the process of [knowing] the instinctual natures and the three luminances, at the time of the homogeneous [emergent] order, you will dissolve the wind-energies that move the virtuous and nonvirtuous natural instincts and the voids will dawn in sequence and you will enter into the clear light transparency. [2113bJ At the time of the reverse order, relying on the strong movement of the luminance wind-energies, you will realize the movement of the instinctual natures, you will orient yourself at the
door of the self-consecration, and you will achieve liberation.
To abbreviate the import, understanding the self habit as the cause of migrating in the egoistic life cycle and as the means of supporting the instinctual cognitive obscurations, you decisively determine the view of
selflessness that eradicates the objective of the self habit. You see that if you do not develop that view into the experiential actuality of great bliss you will not have completed the extraordinary c ause of the wisdom truth body, so you generate bliss by dissolving the wind-energies that drive the instincts. You see that if you do not develop that bliss into the experien- tial actuality of the four voids that come from the wind-energies dissolv- ing according to the process of death, you will not complete the magic body which is achieved like a between [embodiment] as the extraordinary cause of the beatific body; so you achieve the generation of the mind iso- lation through such procedures. This explains that very statement above, that if you do not enter this path, even over limitless eons you will not discover the extraordinary realization of the reality of the mind, and you will not be able to manifestly actualize the superficial magic body.
CHAPTER VIII
Two Reality Perfection Stage
[203b. 5-242b. l)
severally]
The first has two parts: [1"] The perfection stage of superficial magic: [2"] The perfection stage of ultimate clear light.
lVI. B. 3. b. ii. c'3'd'ii'A"1 " - The perfection stage of superficial magic] The first has two parts: [a"] The actual instruction of the magic
body; [b") The associated instructions. [VI. B. 3. b. ii. c'3'd'ii'A"l"a"-The actual instruction ofthe magic bodyI
The first has two parts: (i "] What should what sort of disciple do; and [ii"] The teacher's teaching process. [204al
[VI. B. 3. b. ii. c'3'd'ii'A"1 ,a"i" - What should what sort of disciple do]
[Nagarjuna says] in the Five Stages that, in order to obtain instruc- tion in the magic body, a disciple with four qualifications should first praise the mentor and then petition him [or her]. The four qualifications are: [ 1 ] that one has obtained initiation suitable for the creation stage and has practiced it; [2] that one possesses the wisdom that knows the intention of the four kinds of Tantras, having the wisdom of experience of all four
kinds ofTantras; [3] that one should be learned about the three isolations, having well practiced the path of the three vajras; and [4] that one should have intense aspiration for the two realities, with a very firm ambition for the separate and indivisibly combined two reality perfection stages.
395
. J. li. B. 3. b. ii. c '3 'd 'ii ' -
? . . . ;. .
perfection stage of the two realities severally: and [B"] The perfection
The second, the two reality perfection stage, has two parts: [A") The stage of the two realities inseparably.
? ? ? ? How to learn the samadhis of the two realities]
lVI. B. J. b. ii. c'3'd'ii'A, - The perfection stage of the two realities
396 ? Brilliant Illumination of the Lamp
Such a person should first long propitiate a mentor, and after pleas- ing him [or her], should make host offerings and offer the mentor a sixteen year old consort. One then should praise, "There is no hollowness in your body! " and then petition, "Omniscient one with a wisdom body. . . . " Here the Five Stages old translation says that, after obtaining the private teach- ing on the magic body, one gets the nine initiations such as garland initia- tion along with the secret initiation, and then one praises and petitions. Nevertheless, the Chag translation says that in order to attain magic body instruction one gets the secret initiation with the nine initiations [Z04bl and then one praises and so on; this translation is better, as the Lak? hmi com-
mentary is similar.
The early [scholars] were greatly unreasonable in their claim that
the ancient treatises taught that since one learned in the three isolations should receive the secret initiation, if one gets the vase initiation fully even without getting the higher initiations, it is alright to meditate the three isolations. [They are wrong] because, without getting the higher initiations to make one eligible for the perfection stage, one should not properly be taught the perfection stage secrets, and also because the treatise seems to mean that one learned in the three isolations should praise and petition in order to get the magic body instruction. Otherwise, to say that one learned in the three isolations would petition upon [only then] receiving the secret initiation along with the nine [vase] initiations has the fatal flaw of considering such a one eligible to meditate the three isolations without having received the rosary and so forth initiations. It is Naropa's explanation that one is eligible for magic body [instruction] once
one has received the secret initiation; and this is this treatise's meaning. Having already obtained initiations, when one requests this instruc- tion, having pleased the mentor and so on, [having performed] the three things [mentioned above], one should praise and petition [again], as that is required in common for both initiation and request for instruction. Having thus petitioned, the procedure through which the disciple petitions the mentor for the magic body instruction should be understood according
to [Aryadeva's] explanation in the Lamp ofIntegrated Practices:
Beginning from the creation stage IZOSuJ up until the completion of the body isolation, one just aspires to the nature of the three vajras and so forth. Thus in the body isolation there is no form of the deity, as the body is only
Chapter Vlll- 1\. vo Reality Perfection Stage ? 397
a mass of subtle atoms. The culmination of speech iso- lation also, by the process of entering and so forth, is acknowledged as just the vajra recitation, wherein there is no deity aspect either, as sounds are just like echoes. The culmination of mind isolation also amounts to just mere recognition of natural luminance, wherein one does not discover the actuality of the deity body supreme in all respects, since that mind is pure luminance. By this reasoning, relying on the superficial, one will not discover the abode. Therefore, one should seek to understand the creation of the deity from mere wisdom, [conveyed] from the presence of the mentor.
As for this inquiry: from the time of the creation stage, within the experience of purging all ordinary concepts and percepts within clear light, while it seems to be explained that your mind must be generated within a deity's body, when the discerning investigate, it must be [only] from a certain boundary on the path that there is [the actual] creation from pure wisdom in a deity body, and not just in [your] wishful imagi- nation. There is a reason that from the start of the creation stage up to complete mind isolation it does not happen, or that by this 1205bJ process, one does not arrive at reliance on the superficial magic body and at abiding in that samadhi on those occasions. For that reason, [Aryadeva] said that for the actual creation - not mere imaginative deity body visu- alization - of the magic body from sheer wisdom, one must realize it from the live speech of the mentor.
To prove the [three] reasonings [for why body, speech, and mind isolations are not the magic body] in order: from the beginning of the creation stage until one reaches the great secret single clan [body isola- tion], and the three body vajras etc. -"etc. " here including the merely imagined visualization creation of the five and hundred clan deity bodies
-[there is no actual deity body]. Thus, in body isolation there is no magic body deity body, "because the body is a mere mass of atomic particles. " This means that, when the mind imagines one's deity body. the measure of its objectively becoming such [a body] - the form which is imagined and about which one generates one ' s deity-body pride - is no more than just that former body of aggregates and elements which are [now visual- ized as deities infused in] the masses of subtle atoms. This also shows
398 ? Brilliant Illumination of the Lamp
that mere visualization of that magic body deity body does not create the divinity, and that the yogi/ni needs a deity form other than the coarse body form as a basis for generating pride. Not only that, the magic body deity form is not a body even up to the culmination of the speech isola- tion, as the word "also" shows that there is no deity creation by the above "mere imagination. "
Well then, what does the vajra recitation accomplish?
By the process of entry, abiding, and exiting, [206al words are just caused to be known as echo-like, by settling the wind-energy, the vajra recitation base, to become extremely serviceable. The Integrated Prac- tices explains in the procedure section that the vajra recitation causes one to recognize the life-energy wind; and the Vajra Rosary also says that it makes the wind-energies known. The word "just" in that context excludes any deity body creation other than mere imaginary visualization. Even up to mind isolation culmination one does not discover the magic body deity
body endowed with all supreme aspects of signs and marks; the word "also," as above, including the previous reasons.
Well then, what does [mind isolation] accomplish?
One must understand "natural luminance" as the name of lumi- nance and the name of the natural instincts of the luminance [state] , and so [mind isolation] amounts to knowing natural luminance as just the three voids; since on that occasion the yogilni comes to know his [or her] own mind as mere luminance devoid of instinctual constructs.
Here a certain ancient Community practitioner,119 explaining the
? lack of a deity body as a lack of the communion deity body, does not understand the meaning in context and does not see the import of the explanation of the last three reasons as proof of the lack of a deity body in body, speech, and mind [isolations, and of the fact] that the superficial,
artificial, conceptual mind does not reach the communion body relying on meditating on the three isolations. Although the Chag translation says "not relying on the superficial," here the previous translation was better.
If one does not know how to decide the meaning of the Integrated Practices [20f? bl inquiries, one will not understand the meaning of the
1 19 Buton Rinpochey?
Chapter Vlll- 1\vo Reality Perfection Stage ? 399 answer teaching the keys of the magic body of this noble tradition. So
one should understand them well.
The teacher's teaching processI
The second has two parts: [A"'] How to explain the preliminaries to the actual magic body; and [o'"] Explaining the actual stage of magic body.
to the actual magic body]
When the mentor hears the petition to teach the magic body, he feels compassion for the student and [so] teaches, and this precept is one not found elsewhere than in the mentor' s personal instruction. According to the Five Stages:
The so-called "stage of self-consecration,"
The teaching of the reality of the superficial,
That is obtained by the grace of the mentor's foot; And not in any other way.
And the Integrated Practices:
The inconceivable deity reality is explained by all the buddhas; coming from the sequence of the lineage of mentors - that which is beyond the scope of even the lords of the tenth stage - ! should come to realize it !
And [Aryadeva states] in the Self-Consecration:
The Dharma like a dream and magical, Proclaimed by all the Buddhists, Though true, thereby is not understood.
Looking away from the self-consecration,
Your own wisdom does not see
The bow-like nature of mentality,
Being consciousness endowed with wind-energy.
If you are confused about the simile of magic, Even though you have perfected learning
? ? (VI. B. J. b. ii. c'J'd'ii'A"l "a"ii" -
[VI. B. 3. b. ii. c'3'd'ii'A"1"a"ii"A"' -
How to explain the preliminaries
Brilliant Illumination ofthe u1mp
For immeasurable eons.
Without the holy word of the mentor,
You cannot experientially realize that magic.
Thus, if you wish the fruit of buddhahood, Having totally let go of your arrogance, You should mount the Vajra Vehicle, [207aJ And strive to propitiate the mentor.
According to the Integrated Practices' and the Five Stages' state- ments that attaining mind isolation brings one to abide on the tenth stage, one cannot experience [magic body] even on that occasion. Or, if one interprets it as referring to one who attains the tenth stage on the Tran- scendence Vehicle, one cannot realize it on that stage ofone's own path.
According to the Illumination ofthe Lamp:
The totally pure deity yoga surpasses all notions, is indi- vidually realized, is the sphere of the buddhas, abides in the jewel sack of the body, is beyond tendencies of exis- tence and non-existence, is beyond the scope of literalists and dogmatists, and should be known exclusively from the mentor's precept.
Here [Chandrakirti] declares that the magic body, which is beyond the scope of those literalistic textual scholars who have not been taught well the Tantric import by means of the six parameters, must be understood only from the mentor's precept; and that such [a teaching he received] from the personal explanation of the Savior Nagarjuna. It is necessary to realize the pure magic body from the mentor's precept itself; and the third stage magic body is just the same. The ultimate of the instruction of the need to understand the magic body from the mentor's precept, is in the Five Stages and the Integrated Practices; but it also comes up a bit in the other instructions given by the [other] sons [of Nagarjuna]. And further, what is unclear in the Five Stages is clearly taught in the Integrated Practices; so it must be realized L207bl from the Integrated Practices.
Though there are many details not included in those treatises, the main imports are what they contain. So if you know well just as many points as they do contain, you will not mistake any of the crucial keys. If you do not work at them long, but work at other smaller precepts, your
400 ?
Chapter VIII- Two Reality Perfection Stage ? 40 1
notion that you have come to see the thrust of the key of the instruction that states that you must know [the magic body] from the mentor's precept will not work out. However, if you know how to investigate connecting the greater and smaller instructions, that will make a great difference; so those [smaller keys] also are necessary. From among the difficult points of mantra, most of which are stated to require reliance on the mentor's precept, the reliance on the mentor's precept in the case of the magic body instruction seems to have an extremely great impact completely different than other [instructions] .
Now here you might wonder about the need to realize it exclu- sively from the mentor's precept, as well as about what are the benefits of realizing that and the dangers of not realizing that.
According to the Five Stages:
The practitioner not finding
The self-consecration stage,
His [her] trouble over
Sutras, Tantras, and rites is in vain.
Who obtains the self-consecration stage,
He [or she] is the chief, personification of all buddhas, And doubtless will attain buddhahood
In this very life.
It is as [Nagarjuna] declares, that, if you do not discover the way to attain this body from the mentor, you will not achieve the buddhahood which is the point of all your trouble? and if you do know that compellingly, and then you practice it, you will definitely, in this very life, [208aJ attain buddha- hood. In regard to the supreme distinction of the speed of attaining buddha- hood in a single life, of the two, the path of bliss-void-indivisible and the magic body, the latter is very much more difficult to realize. And if you investigate it through this supreme system [of Nagarjuna etc. ], you will
necessarily know how to apply it to other [traditions of Tantric practice].
? magil: body I
Explaining the actual stage of
The second has two parts: II"'I How to establish the basis of the magic body precept; and 12'") Relying on that, explanation of the way to attain the magic body.
(VI. B. 3. b. ii. c'3'd'ii'A"I"a"ii"B"' -
402 ? Brilliant Illumination of the Lamp the magic body precept I
In order to attain the magic body, you must know how to abide on the foundation on which it is achieved. According to the Five Stages:
All beings are powerless,
Not born voluntarily.
The cause of that is clear light, Universal void, transparency.
The mind that serves
To bind fools in the life cycle, That same mind takes yogi/nis To the bliss-lord exaltation.
Here there is no birth at all,
There is no death at all;
So should you understand the life cycle itself, Constituted [only] by instincts of the mind.
The first verse teaches that beings do not arise independently without depending on their prior descent into the clear light of death, and so are born [involuntarily] from the clear light of universal voidness. The second verse shows that the very mind by power of which the being takes birth, the death clear light wind-energy-mind, that very life cycle-involving mind arises for the yogi/ni skilled in liberative art as the magic body [with which s/he] becomes a buddha. Although some Five Stages' commentators explain the meaning of that [208b1 verse otherwise, that the meaning is as I have explained it is known from the Integrated Practices ' statement that "the existence-between, the cause of the alienated individual' s life cycle, becomes the magic body for one who has the private instruction. " The third verse teaches how just that [wind-energy-mind] cycles in the life cycle, since there is no agent causing birth and death except for just the natural instincts of wind-energy-mind.
The Self-Consecration clearly teaches the foundation for achieving the magic body:
The elements such as earth And the four voids
? l\'1. 8. 3. b. ii. c'3'd'ii'A"l"a"ii"n"'l"' -How
to establish the basis of
Chapter VIII- Th? o Reality Perfection Stage ? 403 Should be known as the eight things,
Causes of birth and destruction.
From clear light, great void; From that art truly arises;
From that wisdom is born;
From that wind-energy emerges;
From wind, fire truly comes; From fire, water originates; From water, earth arises - Such is the birth of beings.
And "Then, earth element dissolves into water. . . " from there up to "the triple existence is thus concealed" as already quoted above. 120
Thus from the beginningless,
One enters in the life cycle of existence.
As long as by the samadhi of the magical ,
One does not experience one's own self-eminence, Then, as for the self-realization of the magical,
It is beyond the sphere of the dogmatist,
Even though it abides in one ' s own body,
Those small in merit will not discover it.
These statements clearly teach the basis for achieving the magic body.
As long as you have not experienced your own nature by means of the magical samadhi, that long will you be engaged in the life cycle; f209aJ
and in this engagement in the life cycle, there are both the wandering in the life cycle and the uninterrupted engagement with the instincts of the life cycle. To eliminate the first, the magical samadhi is necessary, this referring to the magical samadhi common to Mantra and Transcendence Vehicles. In regard to the magical samadhi needed to eliminate the latter [instincts for the life cycle], there are both common and uncommon [sama- dhis]; and in regard to the uncommon again, there are the two [samadhis],
l20 See above, p. 373 (Tib 189b). Note that the final phrase cited here ('"the triple existence is thus concealed") occurs in the Self-Consecration immediaely after the last line Tsong Khapa cited above; so that line does not appear in the current text.
? 404 ? Brilliant Illumination ofthe Lamp
other than the mere wind-energy-mind: which [shows Nagarjuna's] claim that, while the wind-energy-mind is not the [real] referent for the desig-
being's subtle body.
According to the Vajra Rosary:
Than your life-energy vital essence,
There is nothing other in the three realms;
By the magical wind-energy, the three realms
Are seen as like dreaming [in] a dream.
Thus the vital essence of beings is their own life-energy, there being no other body of [beings of the] three realms than wind-energy; hence the magically illusory body of the three realms achieved by wind-energy is stated to be like a dream body. Here in the verbal expression mostly there is indication of the foundation for achieving the magic deity body; never- theless one can also apply it to the [magical] body itself; therefore [Chan- drakirti] in the Illumination of the Lamp quotes [this verse] as a source for the fact that the magic deity body is produced from the mere wind- energy-mind.
Therefore, as the Vajra Rosary states:
Birth, living, 1209bJ and dying,
And abiding in the between existence, Whatever [states] the world constructs, Are the emanations of the energy of mind.
Beings' births, lives, deaths, and between states are the emanations of mere wind-energy-mind. And as the Revelation of the Hidden Intention state s :
? that is intended. In the context of explaining the basis for achieving the magic body, it is declared that there is no person living in the life cycle
nation of the term "person,"121 the designative base is identified as the
the union of bliss and void and the magic body. And here it is the latter
the extremely subtle bodymind, etc. , care is taken to avoid reifying this deepest level of
121 This very subtle point shows how even in the esoteric area of the indestructible drop, personal continuity as any sort of intrinsically identiable "person" or "thing. "
Chapter V//1- 1\vo Realiry Perfection Stage ? 405
Conscious or unconscious, all those designated 'beings' are arisen from wind-energy; and again they are termi- nated by wind-energy. While the unrealized mind abides in the ocean of the life cycle. it goes in the wrong direc- tions, and as dog, fox, and elephant. that mind continues thus.
-the wind-energy and mind both progress in various states of being. Now this teaching that all beings have this body of wind-energy-mind. [indi- cates] the subtle body that serves as designative base of the term "being. " amounting to no more than the body of mere wind-energy-mind, indicat- ing that there is no other subtle body substantially different from that; which is not to indicate that there are no external objects or that the coarse evolutionary bodies are not beings' bodies. Thus, the bodies of beings are of two types; the temporary and the subtle. The first of these is the evolu- tionary, elemental, coarse and so forth body other than the body of mere wind-energy-mind; and the second is the body established from mere wind-energy-mind. Though the coarse body is not produced in the con- texts of first connecting into conception and so forth, it is not that it is not the body of a being. Likewise, 12IOaJ though at death the elemental body is eliminated, the being's body is not eliminated, hence [such an elemental body] is not the subtle body; [it rather stays only temporarily imposed upon the subtle body,] like salt in water. The wind-energy-mind body is never eliminated in all of those occasions, and so it is the subtle body; like wetness in water. Now even in this present occasion of the coarse matter body, the subtle body is a body of just wind-energy and mind, with the coarse body being like its residence. And although there might be other purposes for so stating that fact [in other contexts], the main reason [here] is in order to identify the subtle body that is the foundation from which the magic deity body is achieved. Its mind is not the sense- consciousness [mind], but is just the mental consciousness; and its energy also is not the other four root wind-energies and the five branch wind- energies, but is the life-energy wind; and of its forms, coarse and subtle,
it is the subtle.
Basis time beings have bodies achieved from just that, having the
forms of legs and arms and so forth, appearing as the separate bodies of the between and dream states. And bodies achieved from just that which does not appear having the forms of arms and legs and so forth are as
406 ? Brilliant Illumination of the Lamp
previously explained. Intending the existence of such a foundation, [Arya- deva in the Self-Consecration above] said "even abiding in one ' s own body. "
As such a supportive embodiment of consciousness, there are both extremely coarse, elemental matter body and subtle energy body; and so one must understand that there are not two continua [of the person] , there is no need for the subtle body to abide after abandoning its location in the coarse body, and that although the main designative base of the term "person" is both the wind-energy and the mind [2tObJ that does not contra- dict the coarse body also being [the person's] life-support.
Relying on that, explanation
The second has three parts: [a'") Explaining how it is expressed in the treatises of the father and sons; [b'"] Explaining very clearly the way it is achieved, along with its excellences; and [c'"] Explaining what comes from the mentors' precepts.
Explaining how it is ex- pressed in the treatises of the father and sons]
Here you might wonder, "If such is the basis time condition of the foundation on which the magic body is achieved, in what way is it achieved at the path time, produced upon that foundation? "
The Five Stages declares:
Again that same threefold consciousness, Endowed with wind-energy,
Arises as the yogi/ni's form,
Called "magic body. "
Thus all beings here
Are said to be like magic illusions; Staying in the magical samadhi,
One sees everything as just like that. "
The Chag translation here is better, saying "That very threefold con- sciousness endowed with energy, again . . . . "
The first verse states the magic body as arising from the art of the outer and inner life-energy control as the yogT/ni's body, being both the
? ? [VI. B. 3. b. ii. c'3'd'ii'A"l"a"ii"B'"2"' -
of the way to attain the magic body]
[VI. B. 3. b. ii. c'3'd'ii'A"1"a"ii"B"'2"'a"' -
Chapter VIII- Two Reality Perfection Stage ? 407
foundational mental consciousness' mind isolation [subtle] mind of lumi? nance, radiance, and imminence and the wind-energy carrying it. "Again" means that the yogi/ni does not only take a body of wind-energy-mind at the time of first taking birth. The next two lines, on account of such an interpretation of how to achieve the magic body, in explaining all beings as illusory in this unexcelled vehicle, 1211111 indicate that here there is a distinctive meaning of "magical" not shared with the Transcendence Vehicle, the lower Tantras, and the creation stage. As for that explanation of "magical," the Vajra Angel [Further Tantra] states the same similes used in the Five Stages:
One is taught to be the Lord,
Who sees [things] to be like mirror images, Dreams, magical illusions, bubbles,
And hallucinations;
and this shows that here one must interpret according to the uncommon elucidations the import as explained even in other Unexcelled Tantras. Then, two lines state that the yogi/ni achieving the magic body sees all beings as just like that; as already explained, seeing them as their subtle bodies; and that even the inanimate world is experienced as like his or her own magic body, all of it as emanations of energy and mind. As for the way it is expressed in the Integrated Practices, it states:
"The thorough realization of one's mind's reality" does not exist in the aggregates, elements, and media, but appears as mere wisdom-intuition, apprehended as the deity body fully endowed with signs, as illustrated by the twelve similes such as magic and dream-being the body of the nature of the mentality of buddhas.
The "realization of one's mind's reality" refers to mind isolation. Its not existing among aggregates, elements, and media [21lb] precludes the magic body being produced from any body other than the mere wind- energy-mind of mind isolation. The first "mere" excludes the achieving [of the magic body] from mental construction and the latter excludes its achievement from a coarse body, saying that the magic body endowed
408 ? Brilliant Illumination of the Lamp
with signs and marks, illustrated by the twelve similes, is achieved from the mere intuitive wisdom of mind isolation. 122
Here there is an inquiry [in the text], as follows:
"As without a body support there is no nature of mind, and without mind also, body is not apprehended," this is stated in an expression of the scripture; so then how can a deity body with arms and legs and so on, endowed with all signs, be completed from mere mind alone? Those having discriminating views will not believe it without scriptural reference and realization. Therefore, as a method of easily making perceptible the unappre- hendable deity reality of those, 0 Divine Lord, Vajra
Master, Teacher, please explain it!
Here, if one understands the "mere" word, used in the statement above that the sign-endowed deity body was achieved from mere wisdom, as excluding any other cause not the mind, then it is incorrect for the mind alone to complete a deity body endowed with arms and legs and so on; since the Sotra states that, [as concerns] the supporting body and the supported mind, if one is missing the one, the other does not exist. "Having discriminating views" refers to those thoughtful doubters, and "reference and realization" to [the fact that] those [persons] will not gain trusting certitude free of doubts without good reasons. "Unapprehend- able" refers to the signless reality [212a] of the deity, which must be realized as the magic body - as a method of doing so, please teach [us] to remove all doubts.
As the answer to that, [Aryadeva] states that:
122 It occurs here that the experience of those who uphold the view of "other-voidness" - that ultimate reality voidness is not itself devoid of the buddha-qualities, that therefore the buddha matter bodies of beatitude and emanation come from the non-void absolute itself and so do not require a laboriously developed over aeions causal store of bodhi- sattva merit-are devotionally absolutizing an absolute activity for the role of the real, relative "other" of the Unexcelled Tantras, who is the father-mother mentor him or her self, whose "word" of consecration transmits the laboriously evolved compassionate bliss power of the timeless tradition that implants the relative buddha material qualities that
enable the buddha embodiments.
? Chapter VIII- Two Reality Perfection Stage ? 409
Those engaged in the way of the Sotras and those medi- tators abiding on the creation stage, though they may in- tensely imagine and use the similes of all things as being magical, dream-like, and reflection-like, they will not understand by these similes the self-consecration precept by which sheer intuitive wisdom completes the deity body of the nature of mentality. Therefore, I, following the Yoga Tantra, will let you understand the cause and condition for perfecting Vajrasattva[hood] .
He states that [though] Sotra followers express all things as "illu- sory," they reflect on its meaning and imagine its reality, but still cannot understand the magic body self-consecration. This refutes that the magic body can be identified by those who understand penetratingly the import of superficiality and illusoriness as taught in the central way, who medi- tate on that, and who attain freedom from truth insistence. Although such is a general illusory samadhi, it does not have the import of the hidden meaning third stage magic body and the ultimate [meaning] fifth stage magic body. Creation stage meditators do visualize all things as illusory, yet they are still declared to not thereby understand the magic body self- consecration precept; [212bl which refutes the possibility that the magic body self-consecration can be identified by detached contemplation of the apparent deity body as abiding in the actuality of realitylessness. In the Unexcelled [Yoga Tantra] creation stage, though one might experience many extremely stable samadhis wherein [deities] appear transparent, very vivid, unobstructed like a rainbow, and simultaneously many free-
doms from truth habits connected with the view of voidness, just by that, he declares, one does not know the perfection of the deity body by sheer wisdom, [through] the instruction of the self-consecration of the magic body. [To judge] from this, what need is there to mention the practitio- ners of the three lower Tantras who have not received any instruction?
If one understands those well, one will completely get rid of errors of holding the self-consecration magic body as being actualized in the experience of detachment at the time of the samadhi developed when holding one's mind on the reflection of a deity body in a mirror, meditat-
ing it ultimately as dissolving into one's body, and focusing on just that much vividness and clear light.
4 10 ? Brilliant Illum ination of the Lamp
Thus. having taught that the realization of superficial illusoriness apart from contemplating a deity body. the deity body of the creation stage where one meditates everything connected with deity body meditation, and not only those but also even the deity body of the occasion of the
three isolations which discovers great bliss in the perfection stage; none of these are the self-consecration magic body ; based on that, he mentions the "Yoga Tantra'' wherein one comes to know the [magic body] precept, meaning the Root and Explanatory Tantras of the glorious Esoteric Com- munity.
As for the way of making completely understood the cause and condition of completing the magic body vajradhara body, f213al the same [Integrated Practices] states:
In truth, the mind is just luminance apart from shape and color, its reality like space, hard to touch like ultimate reality. That being granted, the three luminances of mere luminosity come to depend on wind-energy, and becom- ing common become light; therefore, the wind-energy binds the consciousness. Then the two luminances of wisdom and art, endowed with light rays, come to arise as the illusory deity body endowed with all variety and excellence. What is its mount? It is [subtle wind-]energy, which the mind vajra rides like a horse, traveling wher- ever it wishes.
In the Commentary of this same text, the word "truly" occurs, and,
so one questions if the illusory cause and condition is ultimately estab-
lished. Here the answer is that though the mind is not ultimately estab- lished, superficially the three luminances coordinate with wind-energy, the wind-energy binds the consciousness and causes it to wander. But
this answer is in terms of the two realities, which does not help at all to resolve the above doubts, and that "wind-energy causes it to wander" is an irrelevant answer, and so useless. Therefore, the mind being free of color and shape and equal to space means that it is not a body. Like ultimate reality it is hard to touch or understand. "In truth" means "truly. " One can understand these expressions easily as they resemble those given [from the Integrated Practices] in the context of the mind isolation. Granted that it is so that the mind is not embodied, [213bl the three lumi- nances of the mind isolation rely on wind-energy, and so wind-energy
Chapter VIII-Two Reality Perfection Stage ? 41 1
binds consciousness, or holds it. Most of the old translations are as above. But some of them say "becoming common, they mingle. . . " and the Chag translation says the threefold luminance uses wind-energy as its element, and so its support is lightness. " Some say that the meaning of the above is that since wind-energy and consciousness mingle, and wind-energy is lightness, so consciousness becomes lighter and lighter. But the meaning of "light" is that wind-energy is much subtler than the other elements and so has a common quality that makes it fit to mingle with consciousness. This fits with the Integrated Practices' section on mind isolation. From that merging of wind-energy and mind, wisdom luminance and art radi- ance, being endowed with fivefold light rays, arise as the magic deity body
endowed with the excellence of signs such as arms and legs and so on.
To summarize their meaning, although if the mind were alone without wind-energy, it could not be made into a deity body with faces and hands and so on, since the five-light-rayed wind-energy and mind exist as one actuality, there is no problem in producing the deity body. This indicates that if it was exclusively a consciousness that perceived the aspect of a deity, the aspect of form would exist, but it could not directly achieve the magic body. Though "wisdom and art both" are mentioned, just before all three luminances are mentioned, its theory on the foundation of the magic body is like that of the Five Stages.
