Or if one
meditates
only compassion, One will stay here in the life cycle
1 22 ?
1 22 ?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
While the two realist schools of the individual [vehicle] advocate true subject and object, none of the noble disciples and hermit buddhas (still ) hold such a position.
It should be understood that these two patterns [of philoso- phical realism only] express the view of the (still) alienated individuals who are embarked on their (Individual Vehicle) path.
Chapter 11-Learning the Tantric Path ? 1 1 1 [VI. B. 3. b. ii. B'l 'aTe" - Refuting positions which differ (from that)]
Concerning this, a certain someone advocates his own view, quot- ing the Summary Teaching:43
The voidness come from analysis of the aggregates, Is essencelessness, like a plantain tree,
But that does not serve as the voidness
Endowed with supremacy in all aspects.
arguing that the meditation on the voidness determined by analysis with discriminating wisdom of the object of the self habit, is not the [voidness used in the] system of Tantra. 44
[We reply:] "You are very discerning. You assert that the medita- tion on the meaning of selflessness, having been well ascertained and determined by references and reasons, is a meditation on essencelessness! " As for the meaning of the reference [from the Summary Teaching] , the fifth chapter of the Great Commentary Stainless Light states:
43 The rather generic title Summary Teaching (mdor bstan pa) is used for a number of texts. In this case this passage is from the anonymously written text Srrman-vimala- prabhli-tantrlivatlira? r-va. dacala-hrdayaloka (dpal /dan dri ma dang bra/ ba'i 'od kyi rgyud Ia 'jug pa 'i bshad sbyar mi gyo ba 'i snying po snang ba) (Toh. 1 349).
44 The phrase "voideness endowed with supremacy in all aspects" (rnam pa thams cad mchog /dan pa 'i stong nyid) in this verse seems to be a rendition of the technical term rnam pa kun [gyi] mchog /dan pa 'i stong pa nyid, which is a Tibetan translation of the term sarva-llka. ravara-upeta-sanyatll. This expresses the idea that various absolutists (such as Dolpopa) seized upon. As D. S. Ruegg explains: "[This] expression was used earlier as an epithet of the Sambuddha, e. g. at the end of the Mahtiparinirvti? asatra. . . . In the Ratnagotravibhliga . . . and elsewhere . . . [this expression] occupies a prominent place in the theory of absolute reality. " (Literature ofthe Madhyamaka: 84n) However, elsewhere (Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: 1 84, 1 90) Ruegg also explains Kamalailila's and Sba. ntarak? hita's Centrist understanding of this term. In brief, they consider that just as vipashyanll mu st be conjoined with shamatha (as prajiiiJ must be with charytl), so shanyattl must be conjoined with liberative art (upaya). They then maintain that - in opposition to a "one [-sided] method" (ekanaya) which views emptiness alone as a self-sufficient method (shanyatanaya) - it is this
? ? emptiness conjoined with liberative art that is
qualities" (sarva-akaravara-upeta-. ? hanyattl). (Thanks to T. Yarnall for this note. )
"
emptiness endowed with all excellent
1 1 2 ? Brilliant Illumination of the Le? mp
The voidness resulting from the analytic [dissolution) of
things ha
ent than an annihilative voidness.
v ing the nature of masses of atoms is far differ-
Accordingtothis. 1-"'bl ifonehasnotwellidentifiedtheparametersofthe Centrist's rational negandum, one might come to understand that, "The meaning of realitylessness, reached through rational analysis of aggre- gates and so on, is the disestablishment of everything such as birth and cessation. and so on. " [But this] is the thought behind the cessation [pre- sumed to be a] nihilistic voidness, and is not the universal cessation achieved by the analysis of discriminating wisdom. If that were not so,
then the quote from the second chapter Stainless Light states:
That consciousness ultimately exists
Is not asserted by the wise;
It is like a lotus of the sky,
Free from the natures of unity and plurality.
The nonreality of the consciousness aggregate is discerned by the reason of freedom from unity and plurality and the example of the sky flower. It is stated:
and:
That very fact is realized by the Centrist
It is established as selfless and so on. This is declared sum- marily, you should realize it in detail from the expansive Sotras.
Thus, selflessness is briefly stated in that text, and it is said one must look extensively in the texts of the Centrists. And this would be contradicted [by your position above]. Furthermore, from the Great Commentary [Stain- less Light]:
The "vajra" is the great unbreakable and uncuttable; and that same thing being a vehicle, it is the Vajra Vehicle; and the Tantric way and the transcendence way become mixed in one as nature of effect and cause.
Here the view of voidness of the transcendent wisdom, the causal vehicle, and the great bliss of the Tantric vehicle, the fruitional vehicle, are said to
Chapter II- Learning the Tantric Path ? 1 1 3
be mingled in union. And therefore, it is a great philosophical mistake to assert that the Time Machine system has a way of determining 14SuJ the view that is different from the view determined in the transcendent wisdom vehicle.
Thus, although there are many contexts in the Root Tantra where the view of voidness is determined, when Vairochana states in the second chapter:
Being free from all things;
Abandoning aggregates, elements, media, And the object and subject [dichotomy]; Through the equality of objective selflessness, One's own mind primally unproduced-
That is the reality of voidness.
Thus, in the Disclosure ofthe Spirit ofEnlightenment, [Nagarjuna] accom- plishes the determination of the void aspect [of what is] taught to be the spirit of enlightenment. Therein, the first phrase refutes the self that is imagined by the fundamentalists. Then next two lines refute the true subject-object-dichotomy imagined by the realist schools. The remainder refutes the truth of the mind imagined by the idealists.
After that, [the Disclosure continues] :
"Something" is a construct; Constructlessness is voidness. Wherein constructs become apparent, How can voidness be [realized] there?
The mind with the aspects of construct and construction Is not beheld by the transcendent buddhas.
Wherein there are construct and construction,
Therein there is no enlightenment spirit.
Herein "construct" refers to the three con. structs such as the construct of the personal self, and it does not refer to all kinds of constructs. The same text states:
The buddhas always assert the spirit of enlightenment As of the nature of voidness,
1 1 4 ? Brilliant Illumination of the Lamp
Unobscured by the constructs of the ideas
Of self, aggregate, and so forth. [4Shl
To elucidate the import of the statement that all things are like a dream in the fifteenth chapter of the Root Tantra, [Naga:rjuna] declared the stage of self-consecration. Regarding the process of analysis by indi- viduating wisdom, in comment on the ninth chapter of the Root Tantra,
the Explanatory Tantra Revelation of the Hidden Intention states that an effect coming from a cause is to be individually analyzed by the follow- ing procedure: though it occurs when unanalyzed, it abides nowhere at all when analyzed. And the Vajra Rosary states in its sixteenth chapter that one should analyze the three times by differentiating three times in each of them. The Vajra Essence Ornament Tantra, a corresponding art Tantra, states that voidness is determined by analyzing the directional facets in atoms of material things and by analyzing mind-instants each into three [periods]. Thus, they [all] explain the method of seeking the
understanding of the [realistic] view as in the Transcendence Vehicle. It is stated in the Esoteric Accomplishment:
And :
One analytically discerns the actuality of this three-realm world
As free of intrinsic reality in terms of unity and multiplicity.
If one analytically investigates through the path All these three realms
Up to the peak of existence,
The aggregates do not exist in truth.
Who is it who analytically investigates? Here, what is to be investigated? Thatness, just that alone, by striving, As long as one investigates,
So long all is clear light.
l46ul This does not refer to the occasion of merely seeking preliminary understanding but rather to the subsequent occasion of meditation. How- ever, this should not be taken as a repeated investigation by discriminat- ing wisdom at the time ofjoining bliss and void after orgasmic joy-the
Chapter 1/-Learning the Tantric Path ? 1 15
fourth joy-and clear light-the fourth void-have dawned. [Rather. it] should be taken as [such an investigation] in the occasion of the after- math, having emerged from equipoise. [And both of] these two are differ- ent from the practice of repeated analysis with discriminating wisdom taught in the Transcendence Vehicle when the practitioner on the stage of practice cultivates the equipoise of insight through faith.
In summary. concerning the position on the view of voidness, the great treatises write about four levels of superiority: all Universal Vehicle philosophers except the Dialecticist Centrists accept the personal self- lessness in agreement with its determination by the Scripturalists; the Experientialists accept voidness as [things being] devoid of substantial subject-object-dichotomy and as things being devoid of the intrinsically identifiable imaginative construction which is intrinsically ascriptive and descriptive designation; the Dogmaticist Centrists [accept the view of] voidness as the negation of the truth-status of all things without negating the conventionally intrinsically identifiable status [of things]; and the Dialecticists [accept] the view of realitylessness which negates all things ' intrinsic identifiability in terms of both realities.
Concerning these, the fourth is the view of voidness mentioned in the joining of bliss and void in terms of the jewel-like [46b l person who is the disciple of the Unexcelled Mantra Vehicle. And the voidness involved in the bliss-void-union of other disciples can occur as either the Idealist or the Dogmaticist view, depending on the disciple. Thus, in terms of the
view of selflessness, there are worst, mediocre, excellent, and extremely excellent. Although among the elucidators of the Mantric treatises there seem to be some who advocate the union of bliss and void in terms of the Idealistic view, there do not seem to be any who [do so] in terms ofjust the above-explained view of personal selflessness. Therefore, it is neces- sary to discover surely a certitude in at least the voidness which is the Idealists' voidness of subject-object-dichotomy. However, the interpreta-
tions of these have been extensively explained elsewhere. 45
? 45 Especially in Tsong Khapa's Essence of True Eloquence.
1 1 6 ? Brilliant Illumination of the Lamp I VI. B. 3. b. ii. B '1 'a 'ii ' -
Ifone should wonder, "Well then, what is the 'bliss' of 'bliss-void- union ' ? "
Here, when mental fluency arises through the cultivation of only the samadhi of mental one-pointedness, and the physical neural energies have become serviceable by the power of that, the body fluency, having the form of inner benefit, arises. Based on that, according to the Stages of Yoga Practice, physical bliss and great mental joy arise. This [state] com- monly occurs for all those who cultivate the sustained focus on thought- lessness, whether they are outsider or insider, individualist or universal- ist, Sii tra or Tantra practitioner. I have already explained its pattern in [47aJ the Stages ofthe Path ofEnlightenment, giving supportive references.
Therefore, such bliss is not the bliss of this [context] .
Further, relying on the meditation on the in-breath and out-breath
taught in the philosophical vehicle, or on the meditation "breath-control in deity yoga meditation," which is stopping the out-breath and holding the breath within, taught in the Action Tantra Ultimate Contemplation and in the Performance Tantra Vairochana Enlightenment, samadhis generat- ing great bliss in body and mind arise. Nevertheless, such are not the breath-yoga which penetrates the vital points of the neural wheels of the inner body. and therefore such bliss is not the bliss mentioned in the bliss-void-union of the Unexcelled Vehicle. Thus, [such blisses] are not the same as [those of] the neural energy vajra recitation and the vase-like breath control [of the perfection stage] .
Master Buddhaguhya explained that the deity yoga o f blocking the outbreath and holding the neural energy within is used in the Yoga Tantras as well. Beyond those [above mentioned], the explanation of vase-like [energy-] meditation in a Heart Sarra Commentary,46 and some peoples' occasional explanation of the [presence of the] higher Tantras' body vital- point penetration in some contexts in the lower Tantras - these are not to be relied upon as they are fabricated by those who make up things them- selves, not understanding thoroughly the specifics of the paths of So tra and Tantra and of lower and higher Tantras.
46 The commentary with this statement has not yet been identified.
? ? Explaining the import of bliss]
Chapter 11-Learning the Tantric Path ? 1 17
In short, in the three Tantra classes from the Yoga Tantras down and in the philosophy vehicle, many transcendent, immaculate blisses [arising from] the unerring meditation ? 47bl on the import of voidness are taught, but there is no teaching of the bliss of the melting of the enlight- enment spirit in the blaze of furor by the power of penetrating the vital- points of the physical channel system and forcing the neural wind- energies into the central channel. Thus, their "bliss" does not refer to the bliss ofbliss-void-union. As it is stated in the SheafofInstructions:
If one were to argue: "Well, even those who have attained the first contemplation experience bliss like [that of] the chakravarti kings, what need to mention the [persons who attain the] realization of both selfless- nesses? Therefore, since it exceeds even extreme joy, the first stage is called 'Intense Joy. "'
[Then, one answers:] "True, [but] this is not the orgasmic bliss. And therefore, as it is not the "great bliss" [of Un- excelled Yoga Tantra,] [that great bliss] is not a technique accessible at the stage of beginners; though the hole of a needle is called 'a space-hole,' it does not become equal to space. "
Here is an answer to the argument that considers that "since it is declared that extensive bliss arises in one who attains the first contemplation even without understanding selflessness at all, there is no question about exten- sive bliss of contemplating voidness arising in one on the Transcendence Vehicle who meditates frequently having realized the two selflessnesses precisely; also the first stage 'Intense Joy,' is so called because the bliss arising there is extremely much greater; thus the Unexcelled [Yoga Tantra] vehicle is not any more excellent than the Transcendence Vehicle from the point of view of bliss. " While it is true that a great bliss arises from meditating voidness, 148al it is not the orgasmic bliss, and so it is not the great bliss declared in the unexcelled [vehicle]. And since in the context of the beginner on the Transcendence Vehicle, there is no technique men- tioned to actually develop the orgasmic bliss, [the text] states that it is not that [the unexcelled vehicle) is not superior from the point of view of
great bliss.
1 1 8 ?
Brilliant Illumination of the Lamp
Again, from that same text [SheafofInstructions]:
If one should protest: "Well then, in the Transcendent Wisdom [Siitra], is there no mention of 'the bliss of the unexcelled, truly perfect enlightenment? "'
[The answer is:] "It is so mentioned; but this is not a teaching of the art of this [orgasmic bliss] ; because this does not indicate the orgasmic great bliss which serves as [the essence of] art. Therefore, that [orgasmic bliss] is to be realized only by this process. "
Thus, in the Transcendence Vehicle, the path orgasmic great bliss, which is the art that causes the fruitional bliss of enlightenment, is not taught. So even though it is permitted to mention "great bliss" in the context of fruition, there is a great difference in the two vehicles.
It is also stated in a hidden manner in the Esoteric Accomplishment that that very orgasmic joy is not taught in the So tras and the lower Tantra classes:
Again, that very thing abiding in the Tantra [continuum] Is clear in the glorious Esoteric Community.
Where many elaborations become increased,
Elsewhere it is taught in a hidden manner.
In the divisions of Action and Performance, And in the collections of So tras and so forth, The unique supreme joy abides in many forms. In the very jewel vessel of the aggregates
Due to the different inclinations of beings,
By striving for that, having hidden it,
The Buddha Savior makes [such] arrangements.
Therefore, 14Kbl the statement that "the unique supreme joy itself abides in many forms in them" means that [the Buddha] taught in many diverse ways wishing to lead [beings] gradually to that same supreme
joy, and does not mean that that very same [bliss] is taught in those texts. Otherwise, he would have to teach the higher consecrations in those [texts]; since it is prohibited to teach the principle of great bliss without conferring the secret consecration and so forth. Thus, this demonstration that this orgasmic bliss is the noble distinction not shared with the other
Chapter 11- Learning the Tantric Path ? 1 1 9
vehicles and other Tantras is explained in all Unexcelled Tantras and their authoritative elucidations. I do not cite them here in fear of prolixity.
Thus. although there are many immaculate blisses. other than the orgasmic bliss. from meditating after unerringly ascertaining voidness, if one is a practitioner of this process, such blisses are understood as caused by achieving a rough insight on the Transcendence Vehicle. And in a similar way. even though one enters [a bliss] connected with the very stable deity yogas, it is not [the bliss which is] the import of the Unex- celled [Yoga's] perfection stage. Even though this can be understood from [getting] just a rough idea of the treatises of the lower Tantras, as this is the occasion of still having a rather feeble power of intellect. a great many people seem to hold even the first bliss mentioned above as being the great bliss of the bliss-void-union of the Unexcelled [Yoga Tantra] .
Thus. the bliss mentioned in "bliss-void-union" [49aJ is the orgasmic joy, which flrst arises when the furor blazing by force of the [right] rasanii and [left] lalanti [channel] neural wind-energies entering the [central] avadhati channel melts the enlightenment spirit. Though such bliss re-
sembles the other blisses mentioned in the mere fact of being bliss, it has an extremely distinctive import, so they should be precisely distinguished without confusion.
In that regard, on this vehicle the "unconditional compassion" is also mentioned, declared often as in the declaration of the Sheaf of In- structions:
Liberative art is the objective-free great compassion which accomplishes the aims of beings, which has the nature of orgasmic universal bliss.
lVI. B. 3. b. ii. B'l'a'iii' - Explaining the process of union of bliss-void- indivisible]
The third has two parts: [A"] The actual meaning; and [B"] Rebut- ting objections.
[VI. B. 3. b. ii. B'1 'a'iii 'A "
"Well then," one may wonder, "what is the method of indivisibly uniting voidness and the bliss of unconditional compassion? "
? ? - The actual meaning]
1 20 ?
Brilliant Illumination of the Lamp
It is stated in the Glorious Samputa [Tantra}:
The actuality of non-elaboration
Is renowned as "wisdom. "
And actual compassion fulfills
All beings' aims like a wishing gem. Wisdom abiding in the non-objective,
And real non-perceiving great compassion Become one, organic with the mind,
Like space [immersed] in space.
As for the meaning of that, [Anailgavajra's] Accomplishment Ascertaining
Wisdom and Art explains:
Knowing and known are distinguished,
Joined they are analyzed thoroughly,
And the realitylessness of things [discovered] ; That very thing is pronounced "wisdom. "
The compassion that extracts beings
From the ocean of suffering and its causes, [49bl Is passionately attached to beings,
And so is called a "[loving] passion. "
Thus, wisdom ascertains realitylessness, investigating while distinguish- ing bodies and minds, and the universal passion, the art through which beings' aims are fulfilled, is the orgasmic bliss explained as compassion [as the same text goes on to state]:
Mixed like milk and water United nondualistically, The union of these two
Is called "wisdom art. "
Thus one should understand them according to this statement of their union as like the mixing of milk and water.
Furthermore, as for the actual indivisibility of bliss and its [void] reality, since the very establishment of [bliss's] substance establishes already its actuality as indivisible from its voidness, it is not necessary for the yogT/ni to make them experientially indivisible. Likewise, it is not necessary for [one] bliss-[cognition] to seal another cognition realizing voidness, nor for [a cognition] previously having developed bliss to be
Chapter /1- Learning the Tantric Path ? 1 2 1
sealed by another [cognition] with the view of voidness. This is because it is not the case that voidness-realization and bliss [as initially separate entities] mutually [then] become one anothers' actualities. For example, although [virtues such as] generosity, etc. , are combined with the view of selflessness, generosity, etc. , do not arise as the actuality of such a view of thatness.
If one wonders: "Well then, how are they to be understood? "
[Here, when] that conscious subjectivity produced as the actuality of orgasmic bliss unerringly realizes the import of its objective voidness, its subject-object-union itself [already] is the union of bliss-void-indivisible. Further, at the time of the objective [clear light's] orgasmic [bliss-void- indivisibility], subject and object become experientially uniform, like water merging in milk, and even the subtlest [trace of] dualism ISOa] is terminated. Whereas before the arising of the objective orgasmic [bliss- void-indivisibility], experiential uniformity is only imagined, since one has not [yet] directly experienced thatness and must [gradually] enter [the experience of] thatness by means of a conceptually imaginative con- scious attitude. As such is the process of [the subjectivity] uniting non- dually with the objective voidness, the process of uniting in indivisible actuality [both the] bliss [mind] and the mind realizing voidness is the integrated creation of the undifferentiable actuality of the two minds.
Since there is nothing [here] that exceeds the Centrist method of decisive realization of voidness, there are no grades of superiority between the voidness view of this vehicle and [that of] the Transcendence Vehicle. Though the object to be ascertained is the same, no other subjectivity has the same power to realize voidness as the orgasmic bliss subjectivity; so though the voidness is not different, the bliss art [that realizes it in the
Vajrayana] is declared to be distinctively superior. If one does not deter- mine selfless voidness with decisive insight, one is not liberated from the life cycle; and if one does not generate the orgasmic bliss as the means of ascertainment, one lacks the life-energy of the supreme path of Mantra: thus, since either one by itself is not enough, it is declared that both are
necessary. As Saraha says:
Entering voidness lacking compassion, That one will not find the supreme path.
Or if one meditates only compassion, One will stay here in the life cycle
1 22 ? Brilliant Illumination of the lAmp
And will not attain liberation. Who can unite both of them Will not settle down
In either life cycle or liberation.
In this Enlightenment Song, [SOb] he explains orgasmic wisdom itself as the essence of the path, referring to orgasmic bliss as "compassion. " When one generates orgasmic bliss as explained above, and coarse thoughts are eliminated and the mind naturally abides unmoving, one [might misunderstand] the mere non-discursive meditation of bliss itself-free of expansion toward any object at all-as the meditation on voidness; but then the explanation that meditation on bliss alone will not liberate from the life cycle would be incorrect. Thus, it is necessary to cultivate the certitude [about the void side] from the thorough determina-
tion of the import of selflessness.
[VI. B. 3. b. ii. B '1 'a 'iii 'n " - Rebutting objections]
One might object: If meditating voidness is cultivation of the certi- tude of orgasmic bliss's ascertainment of the import of selflessness, then it contradicts the Samputa [Tantra]'s statement not to meditate holding either voidness or non-voidness:
Don't meditate the void,
And don't meditate the non-void!
The yogi/ni who does not abandon the void
Cannot abandon the non-void.
Holding to both void and non-void,
Concepts proliferate without diminish,
Full abandoning [is another] construct-
Therefore, abandon both [holding and abandoning] !
[To this we answer:] The meaning of this reference is explained in the Sheaf of Jm? tructions as follows: In order to abandon absolutism about material things etc. by [knowing] the voidness of ultimate existence and abandon nihilism by [knowing] non-voidness due to superficial existence, you stop meditating by holding on to [either] voidness of superficial exis- tence [or] non voidness of ultimate existence. Since the ultimate identity- lessness of material things etc. is itself [none other than] the superficial actuality of material things etc. , it is [also] incorrect to abandon the 15111]
? Chapter //-Learning the Tantric Path ? 1 23
actuality of the ultimately void and the superficially non-void. Thus. all extremist constructs develop from holding things ultimately non-void and conventionally void as if non-existent. Thus. the [above] treatise means that abandoning ultimate void produces absolutistic constructs and abandoning conventional non-void produces constructs nihilistic about evolutionary effects; and so it does not mean what you say. For, just prior to that quote [the Samputa Tantra] states the holding of inessentiality:
The truth realm is extreme equality,
To be realized as like a plantain tree. . . .
And it also states that the ascertainment of identitylessness through strenu- ous analysis is the cause of ending all suffering and attaining supreme happine s s :
Wishing to end all suffering
And to attain the supreme bliss of perfect buddhahood, Stabilize the mind and strenuously investigate,
And negate the reality of such identity !
Furthermore, "holding to the non-void" means holding things as truths, and "holding to the void" means holding as truth, in spite of the fact that things lack truth, the voidness that is [itself, also,] devoid of any truth substance. The Accomplishment [Ascertaining] Wisdom and Art states :
A wise person who wants to eliminate error Should abandon materialism.
Since even nominally different [things]
Are not conceptually discemable,
The wise wholly give up materialism,
And do not construct insubstantiality either. [51b) Just as a burning lamp can be extinguished,
But once extinguished you can't affect it,
You can [extinguish] materialism itself,
But not the holding of insubstantiality.
Thus it states that, just as one should abandon the truth habit about sub- stances, called "materialism" for short, the truth habit about voidness void of such true substance may be nominally different but is actually indistinguishable as a truth-holding construct and so should also be
1 24 ? Brilliant Illumination of the Lamp
abandoned. As for the meaning of "like a lamp" and so on, though it is easy to reverse the truth habit when you show the truthlessness of some- thing held as truth. when you hold as truth the means of reversing the truth habit about that something, namely the voidness of truth of that thing. it is like not being able to digest the medicine used to cure indiges- tion of food. with the same meaning as the statement from The Centrist Treatise about having the incurable view. 47 This same master [Nagarjuna] should be understood as negating meditation with a truth habit toward birthlessness and selflessness in his Disclosure of the Spirit of Enlighten-
ment statement:
Whoever meditates voidness
- Whether called "birthlessness," "voidness," or
"selflessness" -
As having the inferior nature,
That is not [the proper] means of meditating that.
As he also says in the World-Transcending Praise:
You have taught the elixir of voidness In order to eliminate all imaginations; Whoever becomes invested in that, You find utterly absurd.
? 47 Famous verse in Nllgarjuna's Wisdom (Ch. XIII, v. 8): "The Victors proclaimed void- ness as the transcendence of all views. Hence, who adopts voidness as an [absolutist) view is thereby pronounced incurable. "
Thus, as such reasonings are often stated in the So tras and inter-
pretative commentaries, this is the way you should understand them; and not as to contradict the other frequent statements about meditating with the view towards voidness, selflessness, and [52al birthlessness, and so on. You should not let [such statements critiquing the truth-habit about
voidness] obstruct your developing the certitude of selflessness, the means of cutting the root of the life cycle. Although for the alienated individual such certitude is not nonconceptual, [that is,] free of subtle conceptuality, it closely corresponds with nonconceptual wisdom. From the Esoteric Community commentaries, the Flower Bouquet, the Sheafof Instructions, and the Introduction to the Art ofSelf-Accomplishment, it is
Chapter 11-Learning the Tantric Path ? 1 25
clearly stated that meditating on it develops the nonconceptual. I have already explained this fully elsewhere,48 and do not continue here fearing prolixity.
In short, making certain that not even an atom is a fit object for the orientation of the sign-habit- which is the truth-habit toward any thing of life or liberation-and seeing that all the causal activities of relativity are perfectly compatible with that fact, finally, as for the realization of voidness wherein by the power of reason one finds certainty free of the two extremes about that object, the So tras and their elucidative commen- taries repeatedly state its limitless benefits, such as that even mere doubt tending toward the fact shatters ordinary existence. Furthermore, the un- excelled Vajra Vehicle thoroughly ascertains that same thing in the same way by mobilizing the distinctive subjectivity of the orgasmic joy, and explains the measureless immediate and ultimate advantages of the bestowal of the supreme in this very life through the great bliss subjectiv- ity. [52bl Therefore, the discerning one should engage in the personal instruction which integrates the view profoundly certain of the impact of selflessness and the art which develops the extrordinary great bliss, and should feel reverence for the quest of the orgasmic wisdom which com- bines bliss and void indivisibly.
The Community Further Tantra states that when one asks the meaning of "spirit of enlightenment" in the Root Tantra, the spirit of en- lightenment is said to be the inseparability of voidness and compassion. And in regard to the statements of the spirit of enlightenment in the second chapter of the Root Tantra, the Illumination of the Lamp mentions two spirits of enlightenment, which are those of the ultimate clear light
and of ultimate communion. Of these two, the former is the objective orgasmic [intuition]; so it is not that [such orgasmic spirit of enlighten- ment] is not explained in the system which combines the bliss-void- indivisible voidness and the compassionate spirit of enlightenment. The Five Stages also states:
Out of all eighty-four thousand teachings, The Great Sage declared that [clear light],
48 I. e. , in both the Great Stages of the Enlightenment Path and the Great Stages of the Mantra Path.
? 126 ? BrilliantIlluminationoftheLamp
[To be] the quintessence of the essence,
Defining manifest enlightenment. 49
Here [Nagarjuna] states that the quintessence of the essence of manifest enlightenment is the objective clear light, and that refers to the objective orgasmic spirit of enlightenment of bliss-void-indivisible. Among the Unexcelled Tantras and their authoritative elucidations, in some of them the bliss side is clear and the way of realizing voidness not as clear, and in some of them the way of realizing voidness is clear and the bliss side is not so clear. So one should understand them as meaning the union of both bliss and void, and not mistakenly take them to be separable.
Although the message of f53al bliss-void-indivisible is as widely renowned as the wind, the understanding of the way of uniting the great bliss-specially distinctive among blisses-and the ultimate reality of voidness-specially distinctive among voidnesses-is extremely rare. With this in mind, Saraha said [in an Enlightenment Song]:
Though the story is told from house to house, The locale of great bliss is not well understood.
So one should not be easily satisfied with just a bit of it, but should strive persistently to realize this import, which is more greatly secret than secret.
lVI. B. 3. b. ii. B'l 'b' -
passion involved in bliss-void-indivisibility]
This has two parts: [i'] The actual meaning; and [ii'] The reason for the need for such explanation.
rvi. B. 3. b. ii. B'I b'i, - The actual meaningI
If the way in which bliss-void-indivisible voidness and compassion are the meaning of EVAM is as above explained, how is the spirit of enlightenment which is voidness and compassion as the two-realities- indivisible explained as the meaning of EVAM?
In regard to that very bliss-void-indivisible above explained, many commentators on the Yogini Tantras teach a bliss-void communion and a
? ? ? Explaining the meanings of the voidness and com-
Chapter 11- Learning the Tantric Path ? 1 27
two-reality communion. There also are such teachings in terms of the import of communion in the Noble system. But the system of Savior Nagarjuna does not interpret communion to be just that bliss-void- indivisible which is the objective orgasmic [intuition]. The spirit of en- lightenment is also declared in the Community Further Tantra:
Peace, beginningless and endless,
Inexhaustible principle not substantial, not insubstantial. Voidness and compassion inseparable-
That is called "enlightenment spirit. "
Here I should explain the enlightenment spirits of the above explained two [53bJ communions. Here "insubstantial" refers to voidness and "sub- stantial" refers to compassion, and those two are referred to as wisdom and art. As the text continues:
The insubstantial is wisdom,
And art has the nature of the substantial.
This is the context of explaining the import of the yoga of art and wisdom in equilibrium. And this is according to the Illumination of the Lamp's declaring the meaning of the statement of the equilibrium of art and wis- dom in the sixth section of [Chandrakirti's] Six-Branched Yoga, that it is the communion uniting superficial reality art and ultimate reality wisdom.
In general there are many arts and wisdoms; but here the art and wisdom of communion is identified. Although [usually] actual ultimate reality is the uncompounded reality of things, here "ultimate reality" refers to the clear light wisdom which enters the single taste of that reality and great bliss, often stated to be [the ultimate reality] where sub- ject and object cannot be distinguished. Thus in this context, objective
orgasmic wisdom has two types; one on the occasion of the objective clear light alone and another on the occasion of the clear light of com- munion. The first of these is the stage of clear light or the stage of clear enlightenment explained in the Five Stages as the fourth stage, and the second is one half of the fifth stage communion stage. l54aJ Thus, as for the mere objective orgasmic [intuition] of bliss-void-indivisible explained in other treatises, from among the two kinds of the ultimate explanation included in the four procedures lof explanation], it is the clear light ulti- mate-above that there is the communion ultimate, to which it still has
not arrived.
1 28 ? Brilliant Illumination ofthe Lamp
If such is the ultimate reality [clear light void] side, which is one part of communion, what is the other part, the superficial reality side,?
This [Noble] system differs from other treatise's explanations of superficial reality. Here the superficial reality is repeatedly explained to be the totally pure magic body, adorned with the [ 1 1 2] signs and marks,
developed from the material cause of the wisdom energy of the five light rays which serves as mount for, and functions as one reality with, the wisdom intuition of voidness. At the end of the three voids of mind isola- tion there arises a superficial magic body made of the energy of five light rays; and that is the [type of] magic body which is called the stage of self-consecration, the third of the five stages. These will be extensively explained [below].
Therefore, the import of the E and VA syllables is the indivisible unification of the objective clear light and the purified magic body, according to the above explanations. And the import of the M-drop is the mode of union in a single actuality; as mind in the first type [of bliss- void communion] and as body in the second type [of ultimate-superficial communion]. This second import of EVAM is the ultimate communion. Further, in the statement in the Community Explanatory Tantra, the King ofthe Gods Dialogue:50
When the Omniscient Lord dwells here
In the magic [of] the two syllables E VAM- At the start of teaching the holy Dharma,
He elucidates for the sake of that EVAM. [54bl
"The magic" is communion, thus indicating the second import of EVAM. There are two communions, those of learner and master. They are also referred by the Noble [Nagarjuna] with the terms "wisdom" and "corn- passion," as in the Five Stages:
When one proceeds in the knowledge
Of the oneness of wisdom and compassion,
50 According to Alex Wayman (GST. 85) the Dr,? endrapclriprcchtJ w a s never translated into Tibetan. It only exists in dted passages, mainly in the Pradrpoddyotana, where it is cited as a Community Expla11atory Tamra; but see above, Tib. 1 5a-b.
? Chapter II- Learning the Tantric Path ? 1 29 That is called "communion"-
This stage is the sphere of Buddha.
The import of EVAM which is the union of magic body and voidness wisdom from the third stage self-consecration on is the hidden meaning EVAM. In these [Noble] systems, the import explained as the four voids is the same as that explained in the Yogini Tantras and their elucidative commentaries as the four joys. [But]. while in this system the magic body is taught as made of neural energy and mind between the third and fourth voids, in the Yogini Tantra literature such is not explained as occurring between the third and fourth joys. While in this system the magic body is taught as made of mere neural energy and mind after the objective clear light, in those other Tantras it is not taught as occurring after the objec- tive orgasmic joy. Thus, this explicit teaching of the method of making from neural energy the learner's magic body, the immediate cause of the fruitional material [buddha-] body, and the third stage magic body which is in turn the immediate cause [of that learner's magic body]-this is the unexcelled distinctive excellence of this supreme system. 5 1
[VI. B. 3. b. ii. B'l'b'ii' - The reason for the need for such explanation]
Here one could wonder that even if it might be that in this Unex- celled Yoga Tantra such a way of achieving the magic body is doubtless necessarily taught, [SSal how do we know that it is necessary definitely to teach such a way to achieve the magic body?
You52 with discerning intelligence - listen ! I am going to determine this extremely hard to understand point with authentic proofs. There are four: (A"] The proof through the perspective of its being the extraordi- nary cause of the [buddhas ' ] material body ; (B "] The proof through the
51 Since Tsong Khapa argues that the defining criterion of a Father Tantra is its emphasis on the creation of the magic body, this insight about the sequence of production of the various stages of the magic body is highly significant in revealing the source of his thought.
52 Tsong Khapa rarely uses the second person direct pronoun, but his use of it here to call his students to attention supports our more frequent use of it, especially when he is exhorting the reader to practice or understand this or that key element of the teachings. In fact, as the colophon reveals, he is lecturing to present students in composing this treatise, and scribes are writing down what he says, so his mode of address is directly personal.
? ? 1 30 ? Brilliant Illumination of the Lamp
perspective of its being the extraordinary key of the base of purification; [c'1 The proof relying on the key of the way to create the deity; and [D") The proof relying on the key of [its being] the actuality of the indivisibility of art and wisdom.
[VI. B. 3. b. ii. B'1'b'ii'A,- The proofthrough the perspective of its being the extraordinary cause of the [buddhas"] material body]
The Ornament ofRealizations states:
The spiritual conception is for the sake of others,
Desiring the utterly perfect enlightenment.
Thus, as for example one suffering from thirst mainly aims at getting [something to] drink but may [also] aim at [obtaining] a vessel as a means of getting it, so the [messianic] Universalists, while they mainly aim to fulfill the interests of others, forced by their minds being moved by uni- versal compassion which cannot tolerate beings tormented by sufferings and bereft of happiness, they further see that if they do not attain [the vessel of] buddhahood, there is no other method for them to achieve that fulfillment of [others' needs]. So for one with such an ambition for perfect enlightenment as a method of that [fulfillment of others' needs], the two Universal Vehicles, of Mantra and of Transcendence, are similar;
since they do not differ in their spiritual conceptions.
Thus, since among the two buddha-bodies, that which accomplishes
beings' needs through direct manifestation is the material body [55bl and not the truth body. the material body is the main objective. Thus, a dis- tinctive cause homogeneous with that art which is the means of attaining the material body-an unexcelled distinctive specialty lacking in other vehicles, other Tantras, and the first stage [of Unexcelled Yoga] - is necessary in the context of the perfection stage. In that light, if there is no wisdom realizing voidness, one cannot attain freedom of liberation from the bonds of the life cycle. Such wisdom also exists for the Individual Vehicle; but if the aspect of the art which causes the [buddhas'] material body is lacking, however much you meditate on voidness, you only attain freedom liberated from identity-bound existence, and do not attain omniscience. Therefore, among the arts which produce the material body, while realization of voidness is indispensible, the system of both Univer- sal Vehicles requires meditation [additionally] certain of the complete art
? Chapter II-Learning the Tantric Path ? 1 3 1
aspect, even though still carrying this distinctive realization of voidness all the way up to the truth body. However, in the Transcendence Univer- sal Vehicle, though there is meditation on a path conducive to the truth body, there is no meditation on the deity body, which is conducive to the material body. Here, as for the detailed explanations of such [topics] as the two vehicles' ranking in terms of their arts of [creating] the material body, the way in which the two paths conducive to the two bodies are the same in terms of requiring meditation, and the necessity to accept this in the path of all four Tantras, and so on, I will not elaborate them here, as I have already done so in the Stages ofthe Path of[Great] Vajradhara.
Further, as for the deity yogas of the three lower Tantras, compared
tinctive from those, must serve in general as the [main] cause of the
[32] signs and [80] marks which serve as the immediate cause of the material body, which is the fruition at the end of the learning path of the perfection stage.
In this context, as for the Transcendence Vehicle cause of the material buddha-body, in general there are the many stores of merit, and in particular, through the causes of the physical signs - such as the escort- ing of mentors [being the evolutionary cause of the light-webbed fingers] , and so on, one attains the stages in [the process of] accumulating these
stores over many lifetimes. One [thus gradually] attains a body condu- cive to the fruitional signs and marks, further getting better and better on higher and higher stages, and at the time of the final existence, one will attain the ultimate signs and marks of the learning path of that [transcen- dence] path. Thereupon, at the time of buddhahood, the homogeneous preceding [causes] of the signs and marks of that body are taught to serve as the homogeneous causes of the fruitional signs and marks; and it is not claimed that there is any sudden transformation without attaining the prior body with signs and marks. Likewise, on the attainment of buddha- hood in a single lifetime through the path of the Unexcelled Yoga Tantra, it is not stated that one must achieve the body adorned with signs and
marks just by achieving a body ; if one does not attain a certain type of
to the Unexcelled Yoga Tantra, they are extremely remote [in their serv- ing] as causes of the [buddhas ' ] material body. [56a] And the deity yogas of the first stage of Unexcelled Yoga Tantra are merely the means of developing the roots of virtue that prepare for the realizations of the perfection stage. But the perfection stage deity yoga, so extremely dis-
material body, and particularly must be a cause homogeneous with the
132? BrilliantIlluminationoftheLamp
body adorned with signs and marks on the learning path, there will be no homogeneous cause, and there cannot be any sudden transformation.
Therefore, from the occasion of the perfection stage learner's path, [56b1 one must attain the body adorned with the signs and marks. One cannot create the body adorned with the signs and marks by meditating deity yoga with this gross evolutionary body. It is insufficient to use only the body meditated in the mind as the deity body, as in the occasion of
the creation stage. One needs a distinctive deity yoga that attains the body adorned with signs and marks other than those [above meditational bodies]. And since no material cause of that other than the neural wind- energies is appropriate, the process of achieving the magic body from the wind-energies is definitely necessary. Furthermore, as I will later prove, relying on the Explanatory Tantras Vajra Rosary and Revelation ofthe Hidden Intention, there are two types of bodies among basic reality sen- tient beings; the temporary gross body and the neural-wind-energy-mind- created subtle body. Then I will explain how, just as the subtle orgasmic mind is accepted as the material cause of the intuitive wisdom truth buddha-body, the same applies in all respects as necessary in the achiev- ing of the material buddha-body from the material cause of the subtle
body made only of neural-wind-energy-mind.
1 VI. B. 3. b. ii. u 'I 'b 'ii 'u " - The proof through the perspective of its being the extraordinary key of the base of purification]
The Unexcelled Tantras teach a stage of the new creation of both the distinctive habitat of the environment of the measureless mansion and the distinctive inhabitants of the living deities. The Tantra intends that the process of creating the environment should be accepted as corresponding to the creation and destruction of the universe which is the basic reality environment. By the key of that reasoning, the process of the creation of the living deities and so on 157uJ must be structured according to the basic reality sentient beings' birth, death. and between stages. And this must be done not only on the creation stage but also on the perfection stage. At that time, it is understood that, at the end of the realization of clear light, taken as the process of death. one must create a magic body from mere neural-wind-energy-mind at the end of the clear light, in keeping with the process of creating the between state from mere neural-wind-energy- mind, separate from the old body of the gross aggregates. I am not going
? Chapter 11-Learning the Tantric Path ? 1 33
to expand on this here, as I have extensively already exlained it in my Stage ofArrangement Commentary [on] the treatise of the Glorious Naga- bodhi. But I will explain the Vajra Rosary statements how the arrange- ments of the perfection stage should be made in the same way.
[VI. B. 3. b. ii. B'l'b'ii'c"-The proof relying on the key of the way to create the deityI
Beginning from the Action Tantra, when the yogr/nr practices the methods of deity creation, it is taught in some way that one rises in a deity body after each immersion in the void. Finally in the context of the perfection stage, the yogi/nr does not just do that as merely a focused imagination, but must actually arise in the deity body after entering the void. The key here is that if one knows how to create the magic body one can do that, and not otherwise; thus after entering into clear light as in the process of death one must create a deity body made from neural wind-energy-mind as in the [basic reality] between.
Chapter 11-Learning the Tantric Path ? 1 1 1 [VI. B. 3. b. ii. B'l 'aTe" - Refuting positions which differ (from that)]
Concerning this, a certain someone advocates his own view, quot- ing the Summary Teaching:43
The voidness come from analysis of the aggregates, Is essencelessness, like a plantain tree,
But that does not serve as the voidness
Endowed with supremacy in all aspects.
arguing that the meditation on the voidness determined by analysis with discriminating wisdom of the object of the self habit, is not the [voidness used in the] system of Tantra. 44
[We reply:] "You are very discerning. You assert that the medita- tion on the meaning of selflessness, having been well ascertained and determined by references and reasons, is a meditation on essencelessness! " As for the meaning of the reference [from the Summary Teaching] , the fifth chapter of the Great Commentary Stainless Light states:
43 The rather generic title Summary Teaching (mdor bstan pa) is used for a number of texts. In this case this passage is from the anonymously written text Srrman-vimala- prabhli-tantrlivatlira? r-va. dacala-hrdayaloka (dpal /dan dri ma dang bra/ ba'i 'od kyi rgyud Ia 'jug pa 'i bshad sbyar mi gyo ba 'i snying po snang ba) (Toh. 1 349).
44 The phrase "voideness endowed with supremacy in all aspects" (rnam pa thams cad mchog /dan pa 'i stong nyid) in this verse seems to be a rendition of the technical term rnam pa kun [gyi] mchog /dan pa 'i stong pa nyid, which is a Tibetan translation of the term sarva-llka. ravara-upeta-sanyatll. This expresses the idea that various absolutists (such as Dolpopa) seized upon. As D. S. Ruegg explains: "[This] expression was used earlier as an epithet of the Sambuddha, e. g. at the end of the Mahtiparinirvti? asatra. . . . In the Ratnagotravibhliga . . . and elsewhere . . . [this expression] occupies a prominent place in the theory of absolute reality. " (Literature ofthe Madhyamaka: 84n) However, elsewhere (Buddha-nature, Mind and the Problem of Gradualism in a Comparative Perspective: 1 84, 1 90) Ruegg also explains Kamalailila's and Sba. ntarak? hita's Centrist understanding of this term. In brief, they consider that just as vipashyanll mu st be conjoined with shamatha (as prajiiiJ must be with charytl), so shanyattl must be conjoined with liberative art (upaya). They then maintain that - in opposition to a "one [-sided] method" (ekanaya) which views emptiness alone as a self-sufficient method (shanyatanaya) - it is this
? ? emptiness conjoined with liberative art that is
qualities" (sarva-akaravara-upeta-. ? hanyattl). (Thanks to T. Yarnall for this note. )
"
emptiness endowed with all excellent
1 1 2 ? Brilliant Illumination of the Le? mp
The voidness resulting from the analytic [dissolution) of
things ha
ent than an annihilative voidness.
v ing the nature of masses of atoms is far differ-
Accordingtothis. 1-"'bl ifonehasnotwellidentifiedtheparametersofthe Centrist's rational negandum, one might come to understand that, "The meaning of realitylessness, reached through rational analysis of aggre- gates and so on, is the disestablishment of everything such as birth and cessation. and so on. " [But this] is the thought behind the cessation [pre- sumed to be a] nihilistic voidness, and is not the universal cessation achieved by the analysis of discriminating wisdom. If that were not so,
then the quote from the second chapter Stainless Light states:
That consciousness ultimately exists
Is not asserted by the wise;
It is like a lotus of the sky,
Free from the natures of unity and plurality.
The nonreality of the consciousness aggregate is discerned by the reason of freedom from unity and plurality and the example of the sky flower. It is stated:
and:
That very fact is realized by the Centrist
It is established as selfless and so on. This is declared sum- marily, you should realize it in detail from the expansive Sotras.
Thus, selflessness is briefly stated in that text, and it is said one must look extensively in the texts of the Centrists. And this would be contradicted [by your position above]. Furthermore, from the Great Commentary [Stain- less Light]:
The "vajra" is the great unbreakable and uncuttable; and that same thing being a vehicle, it is the Vajra Vehicle; and the Tantric way and the transcendence way become mixed in one as nature of effect and cause.
Here the view of voidness of the transcendent wisdom, the causal vehicle, and the great bliss of the Tantric vehicle, the fruitional vehicle, are said to
Chapter II- Learning the Tantric Path ? 1 1 3
be mingled in union. And therefore, it is a great philosophical mistake to assert that the Time Machine system has a way of determining 14SuJ the view that is different from the view determined in the transcendent wisdom vehicle.
Thus, although there are many contexts in the Root Tantra where the view of voidness is determined, when Vairochana states in the second chapter:
Being free from all things;
Abandoning aggregates, elements, media, And the object and subject [dichotomy]; Through the equality of objective selflessness, One's own mind primally unproduced-
That is the reality of voidness.
Thus, in the Disclosure ofthe Spirit ofEnlightenment, [Nagarjuna] accom- plishes the determination of the void aspect [of what is] taught to be the spirit of enlightenment. Therein, the first phrase refutes the self that is imagined by the fundamentalists. Then next two lines refute the true subject-object-dichotomy imagined by the realist schools. The remainder refutes the truth of the mind imagined by the idealists.
After that, [the Disclosure continues] :
"Something" is a construct; Constructlessness is voidness. Wherein constructs become apparent, How can voidness be [realized] there?
The mind with the aspects of construct and construction Is not beheld by the transcendent buddhas.
Wherein there are construct and construction,
Therein there is no enlightenment spirit.
Herein "construct" refers to the three con. structs such as the construct of the personal self, and it does not refer to all kinds of constructs. The same text states:
The buddhas always assert the spirit of enlightenment As of the nature of voidness,
1 1 4 ? Brilliant Illumination of the Lamp
Unobscured by the constructs of the ideas
Of self, aggregate, and so forth. [4Shl
To elucidate the import of the statement that all things are like a dream in the fifteenth chapter of the Root Tantra, [Naga:rjuna] declared the stage of self-consecration. Regarding the process of analysis by indi- viduating wisdom, in comment on the ninth chapter of the Root Tantra,
the Explanatory Tantra Revelation of the Hidden Intention states that an effect coming from a cause is to be individually analyzed by the follow- ing procedure: though it occurs when unanalyzed, it abides nowhere at all when analyzed. And the Vajra Rosary states in its sixteenth chapter that one should analyze the three times by differentiating three times in each of them. The Vajra Essence Ornament Tantra, a corresponding art Tantra, states that voidness is determined by analyzing the directional facets in atoms of material things and by analyzing mind-instants each into three [periods]. Thus, they [all] explain the method of seeking the
understanding of the [realistic] view as in the Transcendence Vehicle. It is stated in the Esoteric Accomplishment:
And :
One analytically discerns the actuality of this three-realm world
As free of intrinsic reality in terms of unity and multiplicity.
If one analytically investigates through the path All these three realms
Up to the peak of existence,
The aggregates do not exist in truth.
Who is it who analytically investigates? Here, what is to be investigated? Thatness, just that alone, by striving, As long as one investigates,
So long all is clear light.
l46ul This does not refer to the occasion of merely seeking preliminary understanding but rather to the subsequent occasion of meditation. How- ever, this should not be taken as a repeated investigation by discriminat- ing wisdom at the time ofjoining bliss and void after orgasmic joy-the
Chapter 1/-Learning the Tantric Path ? 1 15
fourth joy-and clear light-the fourth void-have dawned. [Rather. it] should be taken as [such an investigation] in the occasion of the after- math, having emerged from equipoise. [And both of] these two are differ- ent from the practice of repeated analysis with discriminating wisdom taught in the Transcendence Vehicle when the practitioner on the stage of practice cultivates the equipoise of insight through faith.
In summary. concerning the position on the view of voidness, the great treatises write about four levels of superiority: all Universal Vehicle philosophers except the Dialecticist Centrists accept the personal self- lessness in agreement with its determination by the Scripturalists; the Experientialists accept voidness as [things being] devoid of substantial subject-object-dichotomy and as things being devoid of the intrinsically identifiable imaginative construction which is intrinsically ascriptive and descriptive designation; the Dogmaticist Centrists [accept the view of] voidness as the negation of the truth-status of all things without negating the conventionally intrinsically identifiable status [of things]; and the Dialecticists [accept] the view of realitylessness which negates all things ' intrinsic identifiability in terms of both realities.
Concerning these, the fourth is the view of voidness mentioned in the joining of bliss and void in terms of the jewel-like [46b l person who is the disciple of the Unexcelled Mantra Vehicle. And the voidness involved in the bliss-void-union of other disciples can occur as either the Idealist or the Dogmaticist view, depending on the disciple. Thus, in terms of the
view of selflessness, there are worst, mediocre, excellent, and extremely excellent. Although among the elucidators of the Mantric treatises there seem to be some who advocate the union of bliss and void in terms of the Idealistic view, there do not seem to be any who [do so] in terms ofjust the above-explained view of personal selflessness. Therefore, it is neces- sary to discover surely a certitude in at least the voidness which is the Idealists' voidness of subject-object-dichotomy. However, the interpreta-
tions of these have been extensively explained elsewhere. 45
? 45 Especially in Tsong Khapa's Essence of True Eloquence.
1 1 6 ? Brilliant Illumination of the Lamp I VI. B. 3. b. ii. B '1 'a 'ii ' -
Ifone should wonder, "Well then, what is the 'bliss' of 'bliss-void- union ' ? "
Here, when mental fluency arises through the cultivation of only the samadhi of mental one-pointedness, and the physical neural energies have become serviceable by the power of that, the body fluency, having the form of inner benefit, arises. Based on that, according to the Stages of Yoga Practice, physical bliss and great mental joy arise. This [state] com- monly occurs for all those who cultivate the sustained focus on thought- lessness, whether they are outsider or insider, individualist or universal- ist, Sii tra or Tantra practitioner. I have already explained its pattern in [47aJ the Stages ofthe Path ofEnlightenment, giving supportive references.
Therefore, such bliss is not the bliss of this [context] .
Further, relying on the meditation on the in-breath and out-breath
taught in the philosophical vehicle, or on the meditation "breath-control in deity yoga meditation," which is stopping the out-breath and holding the breath within, taught in the Action Tantra Ultimate Contemplation and in the Performance Tantra Vairochana Enlightenment, samadhis generat- ing great bliss in body and mind arise. Nevertheless, such are not the breath-yoga which penetrates the vital points of the neural wheels of the inner body. and therefore such bliss is not the bliss mentioned in the bliss-void-union of the Unexcelled Vehicle. Thus, [such blisses] are not the same as [those of] the neural energy vajra recitation and the vase-like breath control [of the perfection stage] .
Master Buddhaguhya explained that the deity yoga o f blocking the outbreath and holding the neural energy within is used in the Yoga Tantras as well. Beyond those [above mentioned], the explanation of vase-like [energy-] meditation in a Heart Sarra Commentary,46 and some peoples' occasional explanation of the [presence of the] higher Tantras' body vital- point penetration in some contexts in the lower Tantras - these are not to be relied upon as they are fabricated by those who make up things them- selves, not understanding thoroughly the specifics of the paths of So tra and Tantra and of lower and higher Tantras.
46 The commentary with this statement has not yet been identified.
? ? Explaining the import of bliss]
Chapter 11-Learning the Tantric Path ? 1 17
In short, in the three Tantra classes from the Yoga Tantras down and in the philosophy vehicle, many transcendent, immaculate blisses [arising from] the unerring meditation ? 47bl on the import of voidness are taught, but there is no teaching of the bliss of the melting of the enlight- enment spirit in the blaze of furor by the power of penetrating the vital- points of the physical channel system and forcing the neural wind- energies into the central channel. Thus, their "bliss" does not refer to the bliss ofbliss-void-union. As it is stated in the SheafofInstructions:
If one were to argue: "Well, even those who have attained the first contemplation experience bliss like [that of] the chakravarti kings, what need to mention the [persons who attain the] realization of both selfless- nesses? Therefore, since it exceeds even extreme joy, the first stage is called 'Intense Joy. "'
[Then, one answers:] "True, [but] this is not the orgasmic bliss. And therefore, as it is not the "great bliss" [of Un- excelled Yoga Tantra,] [that great bliss] is not a technique accessible at the stage of beginners; though the hole of a needle is called 'a space-hole,' it does not become equal to space. "
Here is an answer to the argument that considers that "since it is declared that extensive bliss arises in one who attains the first contemplation even without understanding selflessness at all, there is no question about exten- sive bliss of contemplating voidness arising in one on the Transcendence Vehicle who meditates frequently having realized the two selflessnesses precisely; also the first stage 'Intense Joy,' is so called because the bliss arising there is extremely much greater; thus the Unexcelled [Yoga Tantra] vehicle is not any more excellent than the Transcendence Vehicle from the point of view of bliss. " While it is true that a great bliss arises from meditating voidness, 148al it is not the orgasmic bliss, and so it is not the great bliss declared in the unexcelled [vehicle]. And since in the context of the beginner on the Transcendence Vehicle, there is no technique men- tioned to actually develop the orgasmic bliss, [the text] states that it is not that [the unexcelled vehicle) is not superior from the point of view of
great bliss.
1 1 8 ?
Brilliant Illumination of the Lamp
Again, from that same text [SheafofInstructions]:
If one should protest: "Well then, in the Transcendent Wisdom [Siitra], is there no mention of 'the bliss of the unexcelled, truly perfect enlightenment? "'
[The answer is:] "It is so mentioned; but this is not a teaching of the art of this [orgasmic bliss] ; because this does not indicate the orgasmic great bliss which serves as [the essence of] art. Therefore, that [orgasmic bliss] is to be realized only by this process. "
Thus, in the Transcendence Vehicle, the path orgasmic great bliss, which is the art that causes the fruitional bliss of enlightenment, is not taught. So even though it is permitted to mention "great bliss" in the context of fruition, there is a great difference in the two vehicles.
It is also stated in a hidden manner in the Esoteric Accomplishment that that very orgasmic joy is not taught in the So tras and the lower Tantra classes:
Again, that very thing abiding in the Tantra [continuum] Is clear in the glorious Esoteric Community.
Where many elaborations become increased,
Elsewhere it is taught in a hidden manner.
In the divisions of Action and Performance, And in the collections of So tras and so forth, The unique supreme joy abides in many forms. In the very jewel vessel of the aggregates
Due to the different inclinations of beings,
By striving for that, having hidden it,
The Buddha Savior makes [such] arrangements.
Therefore, 14Kbl the statement that "the unique supreme joy itself abides in many forms in them" means that [the Buddha] taught in many diverse ways wishing to lead [beings] gradually to that same supreme
joy, and does not mean that that very same [bliss] is taught in those texts. Otherwise, he would have to teach the higher consecrations in those [texts]; since it is prohibited to teach the principle of great bliss without conferring the secret consecration and so forth. Thus, this demonstration that this orgasmic bliss is the noble distinction not shared with the other
Chapter 11- Learning the Tantric Path ? 1 1 9
vehicles and other Tantras is explained in all Unexcelled Tantras and their authoritative elucidations. I do not cite them here in fear of prolixity.
Thus. although there are many immaculate blisses. other than the orgasmic bliss. from meditating after unerringly ascertaining voidness, if one is a practitioner of this process, such blisses are understood as caused by achieving a rough insight on the Transcendence Vehicle. And in a similar way. even though one enters [a bliss] connected with the very stable deity yogas, it is not [the bliss which is] the import of the Unex- celled [Yoga's] perfection stage. Even though this can be understood from [getting] just a rough idea of the treatises of the lower Tantras, as this is the occasion of still having a rather feeble power of intellect. a great many people seem to hold even the first bliss mentioned above as being the great bliss of the bliss-void-union of the Unexcelled [Yoga Tantra] .
Thus. the bliss mentioned in "bliss-void-union" [49aJ is the orgasmic joy, which flrst arises when the furor blazing by force of the [right] rasanii and [left] lalanti [channel] neural wind-energies entering the [central] avadhati channel melts the enlightenment spirit. Though such bliss re-
sembles the other blisses mentioned in the mere fact of being bliss, it has an extremely distinctive import, so they should be precisely distinguished without confusion.
In that regard, on this vehicle the "unconditional compassion" is also mentioned, declared often as in the declaration of the Sheaf of In- structions:
Liberative art is the objective-free great compassion which accomplishes the aims of beings, which has the nature of orgasmic universal bliss.
lVI. B. 3. b. ii. B'l'a'iii' - Explaining the process of union of bliss-void- indivisible]
The third has two parts: [A"] The actual meaning; and [B"] Rebut- ting objections.
[VI. B. 3. b. ii. B'1 'a'iii 'A "
"Well then," one may wonder, "what is the method of indivisibly uniting voidness and the bliss of unconditional compassion? "
? ? - The actual meaning]
1 20 ?
Brilliant Illumination of the Lamp
It is stated in the Glorious Samputa [Tantra}:
The actuality of non-elaboration
Is renowned as "wisdom. "
And actual compassion fulfills
All beings' aims like a wishing gem. Wisdom abiding in the non-objective,
And real non-perceiving great compassion Become one, organic with the mind,
Like space [immersed] in space.
As for the meaning of that, [Anailgavajra's] Accomplishment Ascertaining
Wisdom and Art explains:
Knowing and known are distinguished,
Joined they are analyzed thoroughly,
And the realitylessness of things [discovered] ; That very thing is pronounced "wisdom. "
The compassion that extracts beings
From the ocean of suffering and its causes, [49bl Is passionately attached to beings,
And so is called a "[loving] passion. "
Thus, wisdom ascertains realitylessness, investigating while distinguish- ing bodies and minds, and the universal passion, the art through which beings' aims are fulfilled, is the orgasmic bliss explained as compassion [as the same text goes on to state]:
Mixed like milk and water United nondualistically, The union of these two
Is called "wisdom art. "
Thus one should understand them according to this statement of their union as like the mixing of milk and water.
Furthermore, as for the actual indivisibility of bliss and its [void] reality, since the very establishment of [bliss's] substance establishes already its actuality as indivisible from its voidness, it is not necessary for the yogT/ni to make them experientially indivisible. Likewise, it is not necessary for [one] bliss-[cognition] to seal another cognition realizing voidness, nor for [a cognition] previously having developed bliss to be
Chapter /1- Learning the Tantric Path ? 1 2 1
sealed by another [cognition] with the view of voidness. This is because it is not the case that voidness-realization and bliss [as initially separate entities] mutually [then] become one anothers' actualities. For example, although [virtues such as] generosity, etc. , are combined with the view of selflessness, generosity, etc. , do not arise as the actuality of such a view of thatness.
If one wonders: "Well then, how are they to be understood? "
[Here, when] that conscious subjectivity produced as the actuality of orgasmic bliss unerringly realizes the import of its objective voidness, its subject-object-union itself [already] is the union of bliss-void-indivisible. Further, at the time of the objective [clear light's] orgasmic [bliss-void- indivisibility], subject and object become experientially uniform, like water merging in milk, and even the subtlest [trace of] dualism ISOa] is terminated. Whereas before the arising of the objective orgasmic [bliss- void-indivisibility], experiential uniformity is only imagined, since one has not [yet] directly experienced thatness and must [gradually] enter [the experience of] thatness by means of a conceptually imaginative con- scious attitude. As such is the process of [the subjectivity] uniting non- dually with the objective voidness, the process of uniting in indivisible actuality [both the] bliss [mind] and the mind realizing voidness is the integrated creation of the undifferentiable actuality of the two minds.
Since there is nothing [here] that exceeds the Centrist method of decisive realization of voidness, there are no grades of superiority between the voidness view of this vehicle and [that of] the Transcendence Vehicle. Though the object to be ascertained is the same, no other subjectivity has the same power to realize voidness as the orgasmic bliss subjectivity; so though the voidness is not different, the bliss art [that realizes it in the
Vajrayana] is declared to be distinctively superior. If one does not deter- mine selfless voidness with decisive insight, one is not liberated from the life cycle; and if one does not generate the orgasmic bliss as the means of ascertainment, one lacks the life-energy of the supreme path of Mantra: thus, since either one by itself is not enough, it is declared that both are
necessary. As Saraha says:
Entering voidness lacking compassion, That one will not find the supreme path.
Or if one meditates only compassion, One will stay here in the life cycle
1 22 ? Brilliant Illumination of the lAmp
And will not attain liberation. Who can unite both of them Will not settle down
In either life cycle or liberation.
In this Enlightenment Song, [SOb] he explains orgasmic wisdom itself as the essence of the path, referring to orgasmic bliss as "compassion. " When one generates orgasmic bliss as explained above, and coarse thoughts are eliminated and the mind naturally abides unmoving, one [might misunderstand] the mere non-discursive meditation of bliss itself-free of expansion toward any object at all-as the meditation on voidness; but then the explanation that meditation on bliss alone will not liberate from the life cycle would be incorrect. Thus, it is necessary to cultivate the certitude [about the void side] from the thorough determina-
tion of the import of selflessness.
[VI. B. 3. b. ii. B '1 'a 'iii 'n " - Rebutting objections]
One might object: If meditating voidness is cultivation of the certi- tude of orgasmic bliss's ascertainment of the import of selflessness, then it contradicts the Samputa [Tantra]'s statement not to meditate holding either voidness or non-voidness:
Don't meditate the void,
And don't meditate the non-void!
The yogi/ni who does not abandon the void
Cannot abandon the non-void.
Holding to both void and non-void,
Concepts proliferate without diminish,
Full abandoning [is another] construct-
Therefore, abandon both [holding and abandoning] !
[To this we answer:] The meaning of this reference is explained in the Sheaf of Jm? tructions as follows: In order to abandon absolutism about material things etc. by [knowing] the voidness of ultimate existence and abandon nihilism by [knowing] non-voidness due to superficial existence, you stop meditating by holding on to [either] voidness of superficial exis- tence [or] non voidness of ultimate existence. Since the ultimate identity- lessness of material things etc. is itself [none other than] the superficial actuality of material things etc. , it is [also] incorrect to abandon the 15111]
? Chapter //-Learning the Tantric Path ? 1 23
actuality of the ultimately void and the superficially non-void. Thus. all extremist constructs develop from holding things ultimately non-void and conventionally void as if non-existent. Thus. the [above] treatise means that abandoning ultimate void produces absolutistic constructs and abandoning conventional non-void produces constructs nihilistic about evolutionary effects; and so it does not mean what you say. For, just prior to that quote [the Samputa Tantra] states the holding of inessentiality:
The truth realm is extreme equality,
To be realized as like a plantain tree. . . .
And it also states that the ascertainment of identitylessness through strenu- ous analysis is the cause of ending all suffering and attaining supreme happine s s :
Wishing to end all suffering
And to attain the supreme bliss of perfect buddhahood, Stabilize the mind and strenuously investigate,
And negate the reality of such identity !
Furthermore, "holding to the non-void" means holding things as truths, and "holding to the void" means holding as truth, in spite of the fact that things lack truth, the voidness that is [itself, also,] devoid of any truth substance. The Accomplishment [Ascertaining] Wisdom and Art states :
A wise person who wants to eliminate error Should abandon materialism.
Since even nominally different [things]
Are not conceptually discemable,
The wise wholly give up materialism,
And do not construct insubstantiality either. [51b) Just as a burning lamp can be extinguished,
But once extinguished you can't affect it,
You can [extinguish] materialism itself,
But not the holding of insubstantiality.
Thus it states that, just as one should abandon the truth habit about sub- stances, called "materialism" for short, the truth habit about voidness void of such true substance may be nominally different but is actually indistinguishable as a truth-holding construct and so should also be
1 24 ? Brilliant Illumination of the Lamp
abandoned. As for the meaning of "like a lamp" and so on, though it is easy to reverse the truth habit when you show the truthlessness of some- thing held as truth. when you hold as truth the means of reversing the truth habit about that something, namely the voidness of truth of that thing. it is like not being able to digest the medicine used to cure indiges- tion of food. with the same meaning as the statement from The Centrist Treatise about having the incurable view. 47 This same master [Nagarjuna] should be understood as negating meditation with a truth habit toward birthlessness and selflessness in his Disclosure of the Spirit of Enlighten-
ment statement:
Whoever meditates voidness
- Whether called "birthlessness," "voidness," or
"selflessness" -
As having the inferior nature,
That is not [the proper] means of meditating that.
As he also says in the World-Transcending Praise:
You have taught the elixir of voidness In order to eliminate all imaginations; Whoever becomes invested in that, You find utterly absurd.
? 47 Famous verse in Nllgarjuna's Wisdom (Ch. XIII, v. 8): "The Victors proclaimed void- ness as the transcendence of all views. Hence, who adopts voidness as an [absolutist) view is thereby pronounced incurable. "
Thus, as such reasonings are often stated in the So tras and inter-
pretative commentaries, this is the way you should understand them; and not as to contradict the other frequent statements about meditating with the view towards voidness, selflessness, and [52al birthlessness, and so on. You should not let [such statements critiquing the truth-habit about
voidness] obstruct your developing the certitude of selflessness, the means of cutting the root of the life cycle. Although for the alienated individual such certitude is not nonconceptual, [that is,] free of subtle conceptuality, it closely corresponds with nonconceptual wisdom. From the Esoteric Community commentaries, the Flower Bouquet, the Sheafof Instructions, and the Introduction to the Art ofSelf-Accomplishment, it is
Chapter 11-Learning the Tantric Path ? 1 25
clearly stated that meditating on it develops the nonconceptual. I have already explained this fully elsewhere,48 and do not continue here fearing prolixity.
In short, making certain that not even an atom is a fit object for the orientation of the sign-habit- which is the truth-habit toward any thing of life or liberation-and seeing that all the causal activities of relativity are perfectly compatible with that fact, finally, as for the realization of voidness wherein by the power of reason one finds certainty free of the two extremes about that object, the So tras and their elucidative commen- taries repeatedly state its limitless benefits, such as that even mere doubt tending toward the fact shatters ordinary existence. Furthermore, the un- excelled Vajra Vehicle thoroughly ascertains that same thing in the same way by mobilizing the distinctive subjectivity of the orgasmic joy, and explains the measureless immediate and ultimate advantages of the bestowal of the supreme in this very life through the great bliss subjectiv- ity. [52bl Therefore, the discerning one should engage in the personal instruction which integrates the view profoundly certain of the impact of selflessness and the art which develops the extrordinary great bliss, and should feel reverence for the quest of the orgasmic wisdom which com- bines bliss and void indivisibly.
The Community Further Tantra states that when one asks the meaning of "spirit of enlightenment" in the Root Tantra, the spirit of en- lightenment is said to be the inseparability of voidness and compassion. And in regard to the statements of the spirit of enlightenment in the second chapter of the Root Tantra, the Illumination of the Lamp mentions two spirits of enlightenment, which are those of the ultimate clear light
and of ultimate communion. Of these two, the former is the objective orgasmic [intuition]; so it is not that [such orgasmic spirit of enlighten- ment] is not explained in the system which combines the bliss-void- indivisible voidness and the compassionate spirit of enlightenment. The Five Stages also states:
Out of all eighty-four thousand teachings, The Great Sage declared that [clear light],
48 I. e. , in both the Great Stages of the Enlightenment Path and the Great Stages of the Mantra Path.
? 126 ? BrilliantIlluminationoftheLamp
[To be] the quintessence of the essence,
Defining manifest enlightenment. 49
Here [Nagarjuna] states that the quintessence of the essence of manifest enlightenment is the objective clear light, and that refers to the objective orgasmic spirit of enlightenment of bliss-void-indivisible. Among the Unexcelled Tantras and their authoritative elucidations, in some of them the bliss side is clear and the way of realizing voidness not as clear, and in some of them the way of realizing voidness is clear and the bliss side is not so clear. So one should understand them as meaning the union of both bliss and void, and not mistakenly take them to be separable.
Although the message of f53al bliss-void-indivisible is as widely renowned as the wind, the understanding of the way of uniting the great bliss-specially distinctive among blisses-and the ultimate reality of voidness-specially distinctive among voidnesses-is extremely rare. With this in mind, Saraha said [in an Enlightenment Song]:
Though the story is told from house to house, The locale of great bliss is not well understood.
So one should not be easily satisfied with just a bit of it, but should strive persistently to realize this import, which is more greatly secret than secret.
lVI. B. 3. b. ii. B'l 'b' -
passion involved in bliss-void-indivisibility]
This has two parts: [i'] The actual meaning; and [ii'] The reason for the need for such explanation.
rvi. B. 3. b. ii. B'I b'i, - The actual meaningI
If the way in which bliss-void-indivisible voidness and compassion are the meaning of EVAM is as above explained, how is the spirit of enlightenment which is voidness and compassion as the two-realities- indivisible explained as the meaning of EVAM?
In regard to that very bliss-void-indivisible above explained, many commentators on the Yogini Tantras teach a bliss-void communion and a
? ? ? Explaining the meanings of the voidness and com-
Chapter 11- Learning the Tantric Path ? 1 27
two-reality communion. There also are such teachings in terms of the import of communion in the Noble system. But the system of Savior Nagarjuna does not interpret communion to be just that bliss-void- indivisible which is the objective orgasmic [intuition]. The spirit of en- lightenment is also declared in the Community Further Tantra:
Peace, beginningless and endless,
Inexhaustible principle not substantial, not insubstantial. Voidness and compassion inseparable-
That is called "enlightenment spirit. "
Here I should explain the enlightenment spirits of the above explained two [53bJ communions. Here "insubstantial" refers to voidness and "sub- stantial" refers to compassion, and those two are referred to as wisdom and art. As the text continues:
The insubstantial is wisdom,
And art has the nature of the substantial.
This is the context of explaining the import of the yoga of art and wisdom in equilibrium. And this is according to the Illumination of the Lamp's declaring the meaning of the statement of the equilibrium of art and wis- dom in the sixth section of [Chandrakirti's] Six-Branched Yoga, that it is the communion uniting superficial reality art and ultimate reality wisdom.
In general there are many arts and wisdoms; but here the art and wisdom of communion is identified. Although [usually] actual ultimate reality is the uncompounded reality of things, here "ultimate reality" refers to the clear light wisdom which enters the single taste of that reality and great bliss, often stated to be [the ultimate reality] where sub- ject and object cannot be distinguished. Thus in this context, objective
orgasmic wisdom has two types; one on the occasion of the objective clear light alone and another on the occasion of the clear light of com- munion. The first of these is the stage of clear light or the stage of clear enlightenment explained in the Five Stages as the fourth stage, and the second is one half of the fifth stage communion stage. l54aJ Thus, as for the mere objective orgasmic [intuition] of bliss-void-indivisible explained in other treatises, from among the two kinds of the ultimate explanation included in the four procedures lof explanation], it is the clear light ulti- mate-above that there is the communion ultimate, to which it still has
not arrived.
1 28 ? Brilliant Illumination ofthe Lamp
If such is the ultimate reality [clear light void] side, which is one part of communion, what is the other part, the superficial reality side,?
This [Noble] system differs from other treatise's explanations of superficial reality. Here the superficial reality is repeatedly explained to be the totally pure magic body, adorned with the [ 1 1 2] signs and marks,
developed from the material cause of the wisdom energy of the five light rays which serves as mount for, and functions as one reality with, the wisdom intuition of voidness. At the end of the three voids of mind isola- tion there arises a superficial magic body made of the energy of five light rays; and that is the [type of] magic body which is called the stage of self-consecration, the third of the five stages. These will be extensively explained [below].
Therefore, the import of the E and VA syllables is the indivisible unification of the objective clear light and the purified magic body, according to the above explanations. And the import of the M-drop is the mode of union in a single actuality; as mind in the first type [of bliss- void communion] and as body in the second type [of ultimate-superficial communion]. This second import of EVAM is the ultimate communion. Further, in the statement in the Community Explanatory Tantra, the King ofthe Gods Dialogue:50
When the Omniscient Lord dwells here
In the magic [of] the two syllables E VAM- At the start of teaching the holy Dharma,
He elucidates for the sake of that EVAM. [54bl
"The magic" is communion, thus indicating the second import of EVAM. There are two communions, those of learner and master. They are also referred by the Noble [Nagarjuna] with the terms "wisdom" and "corn- passion," as in the Five Stages:
When one proceeds in the knowledge
Of the oneness of wisdom and compassion,
50 According to Alex Wayman (GST. 85) the Dr,? endrapclriprcchtJ w a s never translated into Tibetan. It only exists in dted passages, mainly in the Pradrpoddyotana, where it is cited as a Community Expla11atory Tamra; but see above, Tib. 1 5a-b.
? Chapter II- Learning the Tantric Path ? 1 29 That is called "communion"-
This stage is the sphere of Buddha.
The import of EVAM which is the union of magic body and voidness wisdom from the third stage self-consecration on is the hidden meaning EVAM. In these [Noble] systems, the import explained as the four voids is the same as that explained in the Yogini Tantras and their elucidative commentaries as the four joys. [But]. while in this system the magic body is taught as made of neural energy and mind between the third and fourth voids, in the Yogini Tantra literature such is not explained as occurring between the third and fourth joys. While in this system the magic body is taught as made of mere neural energy and mind after the objective clear light, in those other Tantras it is not taught as occurring after the objec- tive orgasmic joy. Thus, this explicit teaching of the method of making from neural energy the learner's magic body, the immediate cause of the fruitional material [buddha-] body, and the third stage magic body which is in turn the immediate cause [of that learner's magic body]-this is the unexcelled distinctive excellence of this supreme system. 5 1
[VI. B. 3. b. ii. B'l'b'ii' - The reason for the need for such explanation]
Here one could wonder that even if it might be that in this Unex- celled Yoga Tantra such a way of achieving the magic body is doubtless necessarily taught, [SSal how do we know that it is necessary definitely to teach such a way to achieve the magic body?
You52 with discerning intelligence - listen ! I am going to determine this extremely hard to understand point with authentic proofs. There are four: (A"] The proof through the perspective of its being the extraordi- nary cause of the [buddhas ' ] material body ; (B "] The proof through the
51 Since Tsong Khapa argues that the defining criterion of a Father Tantra is its emphasis on the creation of the magic body, this insight about the sequence of production of the various stages of the magic body is highly significant in revealing the source of his thought.
52 Tsong Khapa rarely uses the second person direct pronoun, but his use of it here to call his students to attention supports our more frequent use of it, especially when he is exhorting the reader to practice or understand this or that key element of the teachings. In fact, as the colophon reveals, he is lecturing to present students in composing this treatise, and scribes are writing down what he says, so his mode of address is directly personal.
? ? 1 30 ? Brilliant Illumination of the Lamp
perspective of its being the extraordinary key of the base of purification; [c'1 The proof relying on the key of the way to create the deity; and [D") The proof relying on the key of [its being] the actuality of the indivisibility of art and wisdom.
[VI. B. 3. b. ii. B'1'b'ii'A,- The proofthrough the perspective of its being the extraordinary cause of the [buddhas"] material body]
The Ornament ofRealizations states:
The spiritual conception is for the sake of others,
Desiring the utterly perfect enlightenment.
Thus, as for example one suffering from thirst mainly aims at getting [something to] drink but may [also] aim at [obtaining] a vessel as a means of getting it, so the [messianic] Universalists, while they mainly aim to fulfill the interests of others, forced by their minds being moved by uni- versal compassion which cannot tolerate beings tormented by sufferings and bereft of happiness, they further see that if they do not attain [the vessel of] buddhahood, there is no other method for them to achieve that fulfillment of [others' needs]. So for one with such an ambition for perfect enlightenment as a method of that [fulfillment of others' needs], the two Universal Vehicles, of Mantra and of Transcendence, are similar;
since they do not differ in their spiritual conceptions.
Thus, since among the two buddha-bodies, that which accomplishes
beings' needs through direct manifestation is the material body [55bl and not the truth body. the material body is the main objective. Thus, a dis- tinctive cause homogeneous with that art which is the means of attaining the material body-an unexcelled distinctive specialty lacking in other vehicles, other Tantras, and the first stage [of Unexcelled Yoga] - is necessary in the context of the perfection stage. In that light, if there is no wisdom realizing voidness, one cannot attain freedom of liberation from the bonds of the life cycle. Such wisdom also exists for the Individual Vehicle; but if the aspect of the art which causes the [buddhas'] material body is lacking, however much you meditate on voidness, you only attain freedom liberated from identity-bound existence, and do not attain omniscience. Therefore, among the arts which produce the material body, while realization of voidness is indispensible, the system of both Univer- sal Vehicles requires meditation [additionally] certain of the complete art
? Chapter II-Learning the Tantric Path ? 1 3 1
aspect, even though still carrying this distinctive realization of voidness all the way up to the truth body. However, in the Transcendence Univer- sal Vehicle, though there is meditation on a path conducive to the truth body, there is no meditation on the deity body, which is conducive to the material body. Here, as for the detailed explanations of such [topics] as the two vehicles' ranking in terms of their arts of [creating] the material body, the way in which the two paths conducive to the two bodies are the same in terms of requiring meditation, and the necessity to accept this in the path of all four Tantras, and so on, I will not elaborate them here, as I have already done so in the Stages ofthe Path of[Great] Vajradhara.
Further, as for the deity yogas of the three lower Tantras, compared
tinctive from those, must serve in general as the [main] cause of the
[32] signs and [80] marks which serve as the immediate cause of the material body, which is the fruition at the end of the learning path of the perfection stage.
In this context, as for the Transcendence Vehicle cause of the material buddha-body, in general there are the many stores of merit, and in particular, through the causes of the physical signs - such as the escort- ing of mentors [being the evolutionary cause of the light-webbed fingers] , and so on, one attains the stages in [the process of] accumulating these
stores over many lifetimes. One [thus gradually] attains a body condu- cive to the fruitional signs and marks, further getting better and better on higher and higher stages, and at the time of the final existence, one will attain the ultimate signs and marks of the learning path of that [transcen- dence] path. Thereupon, at the time of buddhahood, the homogeneous preceding [causes] of the signs and marks of that body are taught to serve as the homogeneous causes of the fruitional signs and marks; and it is not claimed that there is any sudden transformation without attaining the prior body with signs and marks. Likewise, on the attainment of buddha- hood in a single lifetime through the path of the Unexcelled Yoga Tantra, it is not stated that one must achieve the body adorned with signs and
marks just by achieving a body ; if one does not attain a certain type of
to the Unexcelled Yoga Tantra, they are extremely remote [in their serv- ing] as causes of the [buddhas ' ] material body. [56a] And the deity yogas of the first stage of Unexcelled Yoga Tantra are merely the means of developing the roots of virtue that prepare for the realizations of the perfection stage. But the perfection stage deity yoga, so extremely dis-
material body, and particularly must be a cause homogeneous with the
132? BrilliantIlluminationoftheLamp
body adorned with signs and marks on the learning path, there will be no homogeneous cause, and there cannot be any sudden transformation.
Therefore, from the occasion of the perfection stage learner's path, [56b1 one must attain the body adorned with the signs and marks. One cannot create the body adorned with the signs and marks by meditating deity yoga with this gross evolutionary body. It is insufficient to use only the body meditated in the mind as the deity body, as in the occasion of
the creation stage. One needs a distinctive deity yoga that attains the body adorned with signs and marks other than those [above meditational bodies]. And since no material cause of that other than the neural wind- energies is appropriate, the process of achieving the magic body from the wind-energies is definitely necessary. Furthermore, as I will later prove, relying on the Explanatory Tantras Vajra Rosary and Revelation ofthe Hidden Intention, there are two types of bodies among basic reality sen- tient beings; the temporary gross body and the neural-wind-energy-mind- created subtle body. Then I will explain how, just as the subtle orgasmic mind is accepted as the material cause of the intuitive wisdom truth buddha-body, the same applies in all respects as necessary in the achiev- ing of the material buddha-body from the material cause of the subtle
body made only of neural-wind-energy-mind.
1 VI. B. 3. b. ii. u 'I 'b 'ii 'u " - The proof through the perspective of its being the extraordinary key of the base of purification]
The Unexcelled Tantras teach a stage of the new creation of both the distinctive habitat of the environment of the measureless mansion and the distinctive inhabitants of the living deities. The Tantra intends that the process of creating the environment should be accepted as corresponding to the creation and destruction of the universe which is the basic reality environment. By the key of that reasoning, the process of the creation of the living deities and so on 157uJ must be structured according to the basic reality sentient beings' birth, death. and between stages. And this must be done not only on the creation stage but also on the perfection stage. At that time, it is understood that, at the end of the realization of clear light, taken as the process of death. one must create a magic body from mere neural-wind-energy-mind at the end of the clear light, in keeping with the process of creating the between state from mere neural-wind-energy- mind, separate from the old body of the gross aggregates. I am not going
? Chapter 11-Learning the Tantric Path ? 1 33
to expand on this here, as I have extensively already exlained it in my Stage ofArrangement Commentary [on] the treatise of the Glorious Naga- bodhi. But I will explain the Vajra Rosary statements how the arrange- ments of the perfection stage should be made in the same way.
[VI. B. 3. b. ii. B'l'b'ii'c"-The proof relying on the key of the way to create the deityI
Beginning from the Action Tantra, when the yogr/nr practices the methods of deity creation, it is taught in some way that one rises in a deity body after each immersion in the void. Finally in the context of the perfection stage, the yogi/nr does not just do that as merely a focused imagination, but must actually arise in the deity body after entering the void. The key here is that if one knows how to create the magic body one can do that, and not otherwise; thus after entering into clear light as in the process of death one must create a deity body made from neural wind-energy-mind as in the [basic reality] between.
