No More Learning

[21111bl As [Chan- drakirti] says in the Illumination of the Lamp about the meaning of statements in the [Root Tantra} Ninth Chapter about the two conducts,
[those of] of bodhisattvas and of transcendent buddhas, the first is the mantri/ni engaging to the best of one's ability in whatever will fulfill the aims of beings, whether or not it contravenes mundane conventions, and the second is the jewel-like mantri/ni realizing the perfection stage and transforming one's own actuality in this very life by the engaged conduct
154 Samantacaryagra, and Mantracaryagra chapters, respectively.
? ? ? 536 ? Brilliant Illumination ofthe Lamp
that is not withdrawn in meditative equipoise. The former is the general conduct of bodhisattvas, and the latter mentions the perfection stage by way of example only, intending chiefly the jewel-like person, but includes all the distinctive unexcelled conducts of engaging with the objects of desire.
As [Chandrakirti] says in Illumination ofthe Lamp about the mean- ing of statements in the Sixteenth Chapter about truly undertaking the discipline of the science consort, they refer to engaging in activities having transformed oneself and the science consort into the likeness of deities
dressed with the appropriate clothing.
As far as the supreme three conducts mentioned in the commentary
on the Sixth Chapter, though the two old translations and Patsab's transla- tion all take these as referring to enjoyment conducts and liberating conducts, Chag's translation is better in its "the supreme of these conducts is the conduct of eating, sleeping, and defecating [bhusuku]" as [this pas- sage] does not indicate other conducts. In the Further Tantra, when it mentions the "all-around conduct" and the "mantri/ni conduct," [it uses] the former as the general name for the three conducts and the latter for the Seventeenth Chapter's mention of maintaining the mundane and tran- scendental [289aJ commitments and vows.
[Aryadeva] in his Integrated Practices, states the division of the passion-developed bodhisattva's conduct into the three, elaborated, un- elaborated, and extremely unelaborated, and the Second Stage and the Illumination of the Lamp also mention the three. As for the chief desire object of the conducts, it is the desire object of the science consort, among whom there are actual sciences and sciences who are contemplative wisdom-seals. [Aryadeva] argues that the first of those is engaged with in the first two conducts and the latter is engaged with in the third conduct.
The mention in the Integrated Practices and in the Second Stage of the three conducts of the perfection stage practitioner is just by way of example, since each of the two stages has its own set of three conducts. As [Chandrakirti] says in the Illumination ofthe Lamp tenth chapter:
When the yogi/ni, while achieving the supreme and abid- ing in the ordinary, when, after experiencing her or his practice of the three conducts, the elaborated conduct and so forth, s/he does not reach any accomplishments, then s/he must compel the essence of her or his deity.
Chapter Xi- Conduct Heightening Impact ? 537
Thereby he states that the conducts of the two stages are undertaken in order to achieve accomplishments according to one's situation, and that if one does not achieve them one should compel the essence [of one's deity] particular to whichever of the two stages. In comment on the Seventh Chapter, when [ChandrakTrti] equates the elaborated [conduct] with general meaning, the unelaborated with hidden meaning, and the extremely unelaborated with ultimate meaning, he intends the meditation and aspiration of engaging in the conducts, and he is not arguing that general meaning conduct did not include the other conducts; 1289hl since he mentions in comment on the [Root Tantra] Fifteenth Chapter the un- elaborated conduct of the five transcendent buddhas of the creation stage, and since, though the extremely unelaborated [conduct] is not assigned to the creation stage practitioner in terms of its meditation and aspiration, it is assigned [to them] in terms of activities and so on.
In general, there are two kinds of conducts of those who make passion for desire objects into the path, conducts at the time of empower- ment making one a suitable vessel for meditating the two stages and conduct at the time of meditating the path, already having become a suit- able vessel. In the latter case there are again two [conducts], conducts to produce the path when it has not been produced, and conducts, having already produced the path, in order to intensify the impact. The former of these occurs from the beginning of first meditating the path for as long as one has not attained the non-learning state. As is stated in the Condensed [Sadhana], you should practice in such a way once you enter the creation
stage :
Regarding the second [kind of conducts, those focused to intensify the impact], Kr? hl). a Samayavajra states that one engages in conducts only at two times, since there are only two occasions of intensifying the impact [of realization]; intensifying impact to achieve ordinary accom- plishments, after you have completed the subtle and coarse creation stages, and intensifying impact to achieve the supreme accomplishment, once
you have achieved the perfection stage with the three isolations and the two realities.
Not suffering from the ascetic abandoning
Of the five desire objects,
Following the Yoga Tantra
You should achieve enlightenment through bliss.
538 ? Brilliant Illumination of the Lamp
Tsunmojen, relying on statements such as "knowing the different types of instinctual natures and luminances," also says there are three occasions in general [290a 1 for performing the conducts, and two on the perfection stage, after you attain the magic body and after you attain the learner's union.
My own interpretation is that there are four occasions of intensi- fying impact on both the stages, as follows. First, on the occasion of the creation stage, it is as above [in the theory of Kr? hQa Samayavajra]. [Second,] I have already established the need to engage in the conducts
in order to achieve the magic body, having attained the mind isolation on the perfection stage. [Third,] having attained the magic body, you must practice the conducts in order to attain the goal of the learner's union and in order to terminate the abandonable addictions. As [Chandrakirti states] in comment on the Sixteenth Chapter' s statement of the benefits of engag- ing in the unelaborated conducts of the three clans:
The intuitive wisdom of the three vajras arises. . . [Chandrakirti comments:]
There is the creation here ofthe vajra body and so forth by means of the body vajra [OM] and so forth. The buddha enlightenment is the ultimate reality. To enter there is to attain. Clear light transparence causes the attainment of
the pure intuition body.
Thus [in this context] he explains the benefits of causing the attainment of the intuition body purified by clear light, since there is no [need for] purify- ing of the magic body by clear light after you have attained communion.
[Fourth,] as for engaging in the conducts having attained the learner's communion, you can understand it from the previous quotes from the Five Stages and Nagabodhi's [Stage ofArrangement]. You can also under- stand it from what [Aryadeva] explains in the Integrated Practices about the practitioner engaged in the conducts realizing the superficial reality; that being connected to the two embodiments of the superficial magic body of the third and the fifth stages. Furthermore, [Aryadeva] states in the Integrated Practices:
You cannot [290bJ terminate the instincts of beginningless addictions without the conducts of the discipline.
Chapter XI- Conduct Heightening Impact ? 539
Therefore, all the cognitive obscurations which are the actuality of the addictive instincts cannot be terminated without the disciplinary conducts, so you cannot terminate them in this life without those conducts. Since the very swift termination of those seeds of addictions called instincts depends on that, you can understand why you need to practice the con- ducts for the sake of the learner's and non-learner's communions.
If you wonder here, "if you are making desire for sense objects into the path from the time of taking empowerment, the chief three con- ducts are no more than just that; although you can engage in conducts outside of that [overall] situation, what is the need? "
The conducts needed to intensify impact on the perfection stage are for attaining enlightenment in this life. As the [Five Stages'} Second Stage says:
Knowing to distinguish luminance from the instincts, One relies on the fourth thatness -
Who does not learn the three forms [of the conducts] Will not swiftly attain the fruit.
Just as the fire abides in the womb of wood, But does not emerge without rubbing,
So without the practice of enlightenment,
It will not emerge here in this very life.
Also, the Integrated Practices and the Illumination of the Lamp explain that the supreme is achieved in this very life by engaging in the conducts. As for the way that is, when you can produce the three intuitions by the power of consummating the wind-energy yoga, you cannot produce the completely qualified mind-isolation intuition without the friendship of the outer seal [consort]. Relying on her for that purpose has already been explained. Thus, even though you can withdraw the energies by the power of penetrating the vital point within the body and, burning the inner fire, consummate the ability to melt [29lal the enlightenment spirit, still beyond that to attain the greatly distinctive form of those by relying on the seal, it is clear that there is a stage of proceeding to the intensive
development of the realization of thatness. Therefore, when you have completed your ability in the art of penetrating the vital point within the body, combining it with enjoyment with all components the desire object
540 ? Brilliant Illumination of the Lamp
of the seal, and then meditating on thatness-that is the meaning of "the conduct," the conduct that intensifies the impact of the perfection stage.
While not developing the special bliss from penetrating the vital points in the inner wheels, from the specifics of the actuality, enumera- tion, distinction of access, and intensity of power of the seal, a variety of distinct types of bliss is produced. So, you should understand that at that time there are many ways of progressing to entry of the special realiza- tion from meditating on voidness with that [bliss].
If you wonder, "Well, if the common accomplishments are not attained without engaging in those conducts, that contradicts the explana- tion that the path taught in those Tantras enables the attainment of the whole range of common accomplishments from practicing the three lower Tantras; and even if you allow that those common accomplishments are there anyway by implication, what is the benefit in achieving them by
engaging in those conducts? "
Though you do not need to meditate on voidness to achieve many
trivial common accomplishments, it is explained that you do need to meditate on voidness to achieve many distinctive accomplishments that accrue in the lower Tantras. And while some say that it is indispensable for such achievement, others say that it is easier to achieve them if that realization is there. Among the Unexcelled [Tantra] creation [29tbJ stage yogi/nis attainments of common accomplishments, there are many not achieved by the former [lower Tantras] . One does engage in the conducts as a method of achieving the ultimate among common accomplishments, and easily achieving them in a very short time, as stated in many other [texts] how "by the three [conducts], accomplishments will be achieved before seven days, a fortnight, a month, or two and a half. " When the creation stage is consummated and the signs of touch and sight are found, by meditating on the PHAT letter in the door of the secret place and so forth, one can block the emission of the enlightenment spirit, and so uniting with the seal, generate bliss. Meditating on voidness with that bliss, distinctive accomplishment is created, and it is easy to achieve accomplishments. I already explained how just by that there is the medi-
tation of bliss-void also in the creation stage.
If some person completes the subtle creation stage, it is also pos-
sible that the wind-energies will be injected into the central channel; and if that person knows the vital point of using the union with the outer con- sort as life-energy control, relying on that [practice], it is possible that
Chapter XI- Conduct Heightening Impact ? 54 1
s/he can generate the four joys from dissolving the energies into the dhati. Those two achievements thus may arise in the creation stage, but when one defines the path, they must be taken as the perfection stage path? as it is explained in the Persona/ Instruction, [even] before meditating the path, on the occasion of initiation, the orgasmic [wisdom] thus arising is of the perfection stage. This engaging in the conducts for the sake of common accomplishments on the occasion of the creation stage is not [the affair] of the supreme jewel-like person, but is that of the white-lotus-like person of inferior faculties, I2CJ2u[ whose mind is attracted by the common accomplishments.
lVI. B. 3. c. ii. B' - The definition of each of the three conducts]
When the three kinds of passionate enlightenment conducts are de- clared, which Tantras are their source and what is the definition of each?
The Integrated Practices explains that the elaborated conduct is in the Extensive All Transcendent Buddha Arali, as taught in the Consola- tions ofthe Transcendent Buddha and Vajradhara; the unelaborated is playing somewhat on the power of intention from the Always Pervading; and the extremely unelaborated conduct is the practicing by abandoning all crowds, living on the food of samadhi alone, and uniting contempla- tively with the intuition seal. Just as the three, wood, palm leaves, and cotton are not different when burned to ashes, so all three of the conducts
will lead to attaining the exaltation of Vajradhara, even though by differ- entiation into small, medium, and great, you must learn the three conducts [and apply them appropriately like medicines] according to your age.
In that regard, the statement from the [Buddha] Union that the five clans tame beings with the five consolations is the first consolation; and the second consolation is the consolation that tames beings by means of Vajrasattva. Depending on this, the ancient [mentors] claimed that in the context of [one's being engaged] in the procedures of the conducts, chiefly there will be no more than six death-transitions. As it is taught, though in the context of the six consolations the [conduct as taught in the] E:tten- sive Arali is absent, in general they have the meaning explained in the
[Buddha] Union; "arali" having the meaning of "game" or [ 2CJ:! b [ "play. " And that refers to what is spoken of in the Integrated Practices as the seal and responding to it, and so on. Some practitioners strive in the practices stated from the Tantras such as Reality Compendium, with the gestures,
? 542 ? Brilliant Illumination of the Lamp
the worship with song, the way of postures, theatre, and dance and so on. Others engage in the conducts-stated in Tantras such as the Glorious Supreme [Prime]- such as the cross-legged sitting posture and the nine aesthetic moods of dance and so on; and all of these are explained by the Integrated Practices as [pertaining to] the elaborated conducts.
Therefore, as for the unelaborated conducts, in general one must always perform those conducts, and sometimes when necessary one can leave them. However, in this concern, there still are many elaborations such as a special house along with seats, friends to perform the rites, and the Dharma equipment, and food and drink and so on. Nevertheless, as the practices are classified as extremely unelaborated, the elaborations in the activities are very little. By three examples it is shown that the goal
can be attained by each of the three conducts, showing that it is not nec- essary to practice all three. The former among the three, wood etc. are the harder to burn, the latter easier, which explains that by the three kinds of conduct there is a range from difficult to easier. As for "small, medium, and great," some say it refers to bigger, medium, and smaller equipment, and some explain it is small, medium, and great wisdom, and others explain it as great, medium, and small passion. However, it is mentioned in terms of bigger, medium, and smaller equipment, small, medium, and great age, and small, medium, and great inclination [293aJ that enjoys elabo- rations. As for not having plenty of equipment, this is not the context of having attained the magic body, so it is terms of engaging in the conducts
prior to that.
As for the first of those conducts, it is explained in the [Buddha]
Union, while the Community mentions only the last two, according to the explanation of the Integrated Practices. As for the seal and so on taught in the Yoga Tantras, s/he is [employed] for engaging in the unexcelled conduct; if you analyze it, this intends the first conduct, and is not in terms of those [Unexcelled Yoga] Tantras. Intending that the extensive elaborations of activities previously mentioned are not stated in the Com- munity, [the above] states that the last two conducts only are taught in the Community. As for the Illumination of the Lamp mention that the Com- munity text teaches the first conduct, it is not contradictory since it is [referring to] the teaching of behaving according to your desire while engaged in elaborations and the mere intention and contemplation of engaging in elaborated conducts by the creation stage practitioner.
Chapter XI- Conduct Heightening Impact ? 543
In the Integrated Practices, [Aryadeva] explains that, if you could never perfonn the elaborated conducts described in the {Buddha/ Union, due to insufficiency of wealth, [then,] concerning the explanation to per- fonn the two latter conducts according to that Tantra's statement:
Each day, or each month,
Or likewise, each year,
While being richly blessed,
Perform the dance of Buddha Super Bliss!
-this teaches the two latter [types of] the conduct, performed in the two later times [mentioned]. As Chag's translation phrases it "While by your achievement itself," explaining that you should perfonn [the conducts] as your wealth allows, [29. ? bl which intends that this teaches the two latter conducts. One should not interpret the two latter conducts of this text [as being the same as] the two conducts of the Community. In this {Buddha Union] text, the [Teacher] asserts that the former conducts being set down as three are in fact two, from the perspective of the intentions involved; the intention of engaging in desire and the intention of learning the embodiment. The first of these is the threefold engagement by a person with intense thirst and lust, with the intention of the conduct with what- ever desirable objects are desired, while experiencing only through the organs, through the organs and samadhi both, and only through samadhi; [these three] explained respectively as the intentions to engage in the three [conducts], elaborated, unelaborated, and extremely unelaborated. As the Root Tantra Seventh Chapter declares:
And :
In regard to all enjoyment of desires, Resorting to them at your pleasure, By that sort ofunion [practice],
You will quickly attain buddhahood.
All enjoyment of desires,
You should resort to them at pleasure, By the union of your own deity,
You should worship self and other.
Do not recite while eating almsfood, Do not take pleasure in begging -
544 ? Brilliant Illumination of the Lamp Enjoying all desires,
Recite not losing the elements of mantra.
The first of these verses means that the yogi/or should practice as s/he pleases according to his or her faculties, engaging in elaborated conducts. The second means that in terms of the unelaborated, one should satisfy by worshiping self and other by the samadhi of one's own nature with the five sense objects for tasting bliss as one desires. The third means [294a] that, with the "eating of almsfood" as an example, not to recite [mantra] by engaging in seeking and so forth like someone going begging. Not only should you not be attached to begging but your body should abide without craving even food, which is the way to engage in the extremely unelaborated conducts. This is asserted in accordance with the explanation in the Illumination ofthe Lamp. Relying on the statement in the former case "to engage in accordance with one's faculties," it is inter- preted as revealing the three intentions with which one engages in the
conducts .
Here the main thing is to engage with sense objects aiming for the
purpose of the nondual, communion, great bliss wisdom, as is explained above as similar for all three conducts. You can understand by what the Root Tantra says:
The passionate one who desires intuitive wisdom Always resorts to the [five] objects of desire . . .
-that this is not engaging only for the sake of the organs. Engaging in sense objects thus becomes the art of freshly producing enlightenment spirit where there was none before, maintaining [the already produced] without loss, and maximizing it even more, this is enjoying ceaselessly as one pleases according to one's inclinations and desires; and this is the same for all three conducts. So the two [verses' two] lines that begin with "desire" and the third that begins with "enjoying all desires" are similarly
that they teach the three conducts. The passage, from "begging and so
stated. Thus in order for those teachings not to be redundant, it is said
forth. . . ," rejects the obstacle to meditating the path 1294hl caused by dis- traction from activities of seeking and getting, due to excessive craving for food. It is not rejecting always practicing from the point of view of understanding the nature of desire objects, so the statement that "you should be content just by keeping the body maintained" means you should
Chapter XI- Conduct Heightening Impact ? 545
maintain the body without harming the increase of its elements, and does not just mean keeping one's life sustained. That such a way is not a dis- tinctive characteristic of the third conduct can be known from the section in the Sixteenth Chapter where you depend on the food of the unelabo- rated. As for not interpreting this to refer to merely sustaining your life, you can know that by analyzing the necessity in general, that you should always rely on desire objects.
As for the intention to learn the embodiment, while the former [conducts done with the intention of engaging in desires] keep the senses focused on the sense objects, here [the three are] the learning of the deity in the context of the first conduct, the learning in the context of mere mind in the second [conduct], and the intention of meditating on void- ness in the third [conduct] . Here the Illumination of the Lamp Seventh Chapter explains that the general, hidden, and ultimate meanings of the enjoyment of sense objects apply to [the occasions of] the three conducts.
In the context of the path, [Chandrak. Irti] interprets [the enjoyment of desires in the three conducts] as respectively referring to [first,] the stages from single-mindedness up to the beginner's achievement, [second,] the stages from body isolation up to the magic [body], and third, the stages of clear light and communion. By learning the elaborated conduct, while meditating the desire objects as divine with the intention to medi- tate engaging with desire objects, you meditate the five objects from form to texture as from Vairochana to Ak? hobhya and offer [each] to [its] own clan deity. And while each object has inferior, mediocre, [29SaJ and superior [qualities], they are the same when meditated as divine, so still you worship with the five supreme [sense objects]. Otherwise, Chandra- kirti states in the Illumination of the Lamp that the goddesses such as Lochana, or the meditating on the five Vajra [sense object goddesses,
Ropavajra, etc. ], should be enjoyed while seeing all of them as the enjoy- ments of Vajradhara. Thus, as for the statement of the three ways, in answer to the question, "through desire for passionate wisdom, what are you going to do by that reliance on sense objects in all paths of the con- ducts? " it is stated:
"Please the bodhisattva! Desire the sun of enlightenment! "
The Illumination of the Lamp says that this means that, having pleased the bodhisattva of the eye and other sense organs you should satisfy the
546 ? Brilliant Illumination of the Lamp
(female] "bodhisattvas," [the goddesses] of the four elements and the sun, the (buddhas of the] five aggregates; so it is for the purpose of expanding one's senses, elements, and five aggregates. As for offering to one's own clan deity, it is to take Vairochana and so on as the chief, and is not just that alone. It teaches that you should worship with the supreme objects, intending that, as to the aspect of whatever object meditated as divine, when you directly enjoy it, your sense organ with its support will expand if it is attractive, and will not expand if it is otherwise [unpleasant], so you should worship [both kinds] with the supreme [qualities in mind]. When you meditate the five objects as the four goddesses Lochana and so on, you identify Mamaki as both in the vajra and jewel clans, so you
meditate her as both sound and texture.
Though the three [conducts] are thus explained, the chief sense ob-
ject is the sense object of the wisdom [consort], so you should meditate the latter two [sense objects, taste and texture,] as chief. As for the way of [295bl putting this into practice, the Seventh Chapter [of the Commu- nity] states:
Constantly unite your mind
To form, sound, taste and so on; This concentrates the secret essence Of all the buddhas.
And the Illumination of the Lamp explains that you should always day and night develop the mental orientation toward meditating objects as divine and this is the usually hidden art that is the means of attaining the exalted state of buddhahood, hence the "concentrated essence. " Thus, in meditating the five objects as deities, by meditating continuously, specifi- cally making [yourself] see forms and so on as deities, you must first pro-
duce a stable experience [of those objects as deities].
Furthermore, you visualize that the Ropavajra goddess, emerging
from the transformation of all the inner and outer material sense-media, holds in her lotus soft hand a mirror which she beholds with a calm eye, and her pearl necklace pendant hangs on her swelling breast, her blouse slightly loosened to reveal her beautiful torso-so from looking steadily at her form, you contemplate the arisal of great bliss. Likewise sounds are created as Shabdavajra, singing sweet songs and playing on the lute; scents are created as Gandhavajra, dancing and holding a jeweled vessel filled with scents such as saffron, eaglewood, snake-essence sandalwood,
Chapter XI- Conduct Heightening Impact ? 547
and camphor, pervading everything with excellent scents; tastes are created as Rasavajra, holding precious vessels of gold and silver filled with various tastes and divine elixirs; and J:! 9tiaJ textures are created as Sparshavajra, adorned with all signs, with the three [brow-]creases of fierce intensity, with a slender waist and wide navel curling clockwise, with exquisite lower torso and pelvis, her movements slow and graceful, her face completely smiling and gazing [at you] with passionate eyes. In this way you contemplate the expansion of great bliss by enjoying forms, sounds, scents, and tastes and engaging with textures through mutual embrace. Those ways of meditating can also be employed with Lochana and so on, and you should analyze whether you must meditate [her] as like Vairochana, very beautiful in form and the three middle [buddha goddesses] as having hand signs as above, and whether the fifth [buddha goddess] holds textures of superior clothes. One would think that for each of them one should meditate the different members of the clan in common .
When one practices like that, first of all, bliss is produced in the mind, and then gradually, indirectly, the body endowed with the sup- ported sense-faculty expands; since the Lord of Reasoning [DharmakTrti] said:
When this transforms, those also Are experienced as transforming
- that is, when the mind becomes extremely blissful, the body also is seen to gain a good glow, and so samadhi becomes the cause of expansion that expands the body's elements. Such being the case, the jasmine-like en- lightenment spirit increases, and the melting bliss samadhi increases, and by meditating voidness with it the supreme realizations of the perfection stage are completely produced, and their root of virtue is developed. Once such samadhi becomes stable, [29(,bJ when the senses directly enjoy the five sense objects, you realize the samadhi previously meditated, and by restraining the attitude of ordinariness which is the counteragent of great bliss-that is said to be the supreme discipline of the system of this
path that binds the door of the senses.
This is the intention of meditating the conduct with the sense ob-
jects, from the beginning of meditating the path for as long as one cannot develop the voids by dissolving the energies into the dhati by the power of meditating the penetration of the vital points of the body. Further,
548 ? Brilliant Illumination of the Lamp
when you unite bliss and void by dissolving the energies into the dhati by the power of such meditation, as long as you cannot eclipse the sign habit elaborations, it is called "the intention of the elaborated [conduct]. " Though the creation stage practitioner lacks the two latter conducts from the point of view of meditation and intention, they have all three types of conducts from the point of view of the measure of elaborations concern- ing objects and activities.
This instruction must be implemented from the beginning of the creation stage, as it is extremely important for the beginner. From the time when you can develop the voids as the energies dissolve by the power of meditation, for as long as you have not attained the fourth stage clear light, you develop the previously trance-induced voids, and in the aftermath context, you create yourself as Vajradhara and you seal with the three voids both conducts engaged with sense objects, and you enjoy them in the mode of offering them to Vajradhara. In comparison with the former, your elaborations of signs are slight, but you have not directly realized thatness, so your meditational intention is to learn the unelabo- rated conduct. Furthermore, from the point of view of meditation and intention, [297a] while you have neither the elaborated nor the extremely unelaborated conducts, you do have all three conducts from the point of
view of ritual activities and so forth.
From the time of attaining the learner' s communion, for as long as
you have not attained the nonleamer's communion, in the aftermath occa- sion, you seal your engagement with sense objects with the development of the direct realization of thatness, and you are liberated from the seeds of truth insistence and sign habit elaborations, and so have the meditation and intention of the extremely unelaborated conduct. Both this and the former [conducts] have the meditation and intention for the sense objects to dawn as deities. This [conduct], though it lacks both the two previous conducts from the point of view of meditation and intention, if you clas- sify it from the point of view of activities and so on, it is like the previ- ous, [more advanced practitioner' s conducts] .
[VI. B. 3. c. ii. c' - The method of learning the conducts I
The third has two parts: [ 1 '] The way of achieving the elaborated and unelaborated conducts; and [2'] The way of achieving the extremely unelaborated conduct.
? Chapter XI- Conduct Heightening Impact ? 549 IYI. B. 3. c. ii. c'l ' - The way of achieving the elabomtcd and unclaboratcd
? conduds l
The first has two parts: [a'] Common procedures [for both]; and
[b') Particular procedures [for each]. [VI. 8. 3. c. ii. c'l 'a? -
?
As for the place where these two conducts are achieved, from the old translation of the Integrated Practices quote of the [Buddha} Union:
Further, practice [anywhere] in the three realms, Or in a pleasure garden.
And from the Patsab translation:
The three worlds are your pleasure garden.
And the Chag translation:
Practice in a holy place,
Or in your own pleasure garden.
Or in the separate translation of the Tantra [itself]: Practice in your own place
Or in a pleasure garden.
As in all these, you should practice in your own abode or in a pleasure garden, a place agreeable to your mind, free from any L297bJ ill-destined persons.
As for how to get your house together, you should make it a three storied deity house made of glazed brick, with four doors, four comers, and four porticos, adorned with various ornaments such as jewel decora- tions. Otherwise an earthen house with a strong fence wall adorned with ornaments. Those two are the excellent and the inferior [kinds of] houses, though they should be the same in having three stories; so the latter should not be some sort of three level earthen cave. Therein, as for the process of adorning through worship; on the first floor are the kitchen and the gathering areas, on the second floor you should arrange the lutes and
song and music equipment, and the upper floor, as above explained, you should adorn with the jewel ornaments, the bells and yak tails and canopies and so on, since it is the place of the gathering of supremely fortunate
Common procedures <for hoth)l
550 ? Brilliant Illumination of the Lamp
yogis and yoginis of multifarious glories. Up to there the two [later] con- ducts are similar.
If there you engage in elaborated conduct, set up twenty variegated lotus seats covered with cloths with one more for the chief. If it is unelabo- rated, set them up according to the number of the gathering. As for the change of costumes of the yogis and yoginis, according to the explana- tion of the [Buddha] Union and as explained in the [Community] Six- teenth Chapter:
Of the body, speech, and mind vajras, Meditating the body, speech, and mind, Do that by one's own natural way- Thus you will attain accomplishments.
- and in commentary on that:
"One's [own natural] way. . . " is doing
it by the very change of costume, not just [298al by meditating.
Thus the yogi/nis of three vajras when they performs the discipline of the science [consort], this is explained for them and their consort seal. As for the substance of the mask, the Great Translator's and Patsab's version of the Integrated Practices and the separate translation of the [Buddha] Union state "the nature of the element and life and arisen from a root," about the latter of which, Chag's translation "a living being, [and] arisen from a root" is better. This means you should make the mask out of precious elements such as gold or silver, or human bone and so on animal products, or from the root of a tree and so on. The Illumination of the Lamp explains that you should make it out of wood etc. As for the form of craftsmanship, it can either be poured in a mold, carved in relief, manu- factured by beating, or painted. You should make it according to the deity as far as faces and arms, etc. , color, and symbolic implements. As the old
translation of the Integrated Practices and the Chag translation say: Surround it with the seal,
Who practices oriented toward one ' s deity
-they explain that you do not need the seal who serves as the science [consort] of this [deity]. Nevertheless, as Patsab['s translation] says:
Chapter XI- Conduct Heightening Impact ? 55 1 The masks of one ' s deity
Do bring forth the seal of accomplishment
-so the masks of one's deity do occasion the accomplishment which is the costumed seal. which is the meaning of "surround. " Also the separate translation of the {Buddha] Union :
You should perform with the seal of achievement In the costume of your deity. [ 298h l
The Integrated Practices old translation says:
Poured or carved, Manufactured or painted, Images of various forms,
Thus conceive the marked seal.
The "marked seal" here is not explained as "masked," since it is clearly expained in the Tantra to be the marked seal's symbolic implement. Thus, Patsab's translation [separating images and marked seal with] "images of various forms and. . . " is preferable.
The Integrated Practices old translation says:
Instructing well the consorts,155
Endowed with your own deity,
The fortunate one is marked by his/her own seal. Thus conceive the group mandala.
The meaning of the first phrase is like what is stated in the separate trans- lation of the Tantra, "similar to your own deity. " As for how it is similar, you should understand it according to Patsab's translation:
By the masks of your own deity Practice well with the consorts.
155 Though the word is bud med rnams, "women," I transite "consorts," to mke this appli- cable as instruction for a yogini as well as a yogi, which the tradition maintains as theoreti- cally possible if practically only rarely done. The inflected Sanskrit and Tibetan grammars rarely rsort to gender-differentiated pronouns, and when they do, the male by grammatical rule stands for both male and female, as the English "man" generically includes women in the category of humankind. In what follows form the Buddha Union, the goddesses etc. cannot so easily be neutralized in gender.
? 5 5 2 ? Brilliant Illumination of the Lamp
However, "instruct well" is a preferable translation. This arrangement of the places of yogis and yoginrs who are costumed according to the number of deities of the mandala is called "the group mandala. " In the [Buddha] Union Root Tantra it is stated that here the disciple is given empowerment.
Further, [there is] the yogi/or who is the agent of conduct in the center of the mandala; and the four consorts respectively in the east, south, west, and north of the first row of that are established as the four god- desses, Sariwaramaya, Ahosukha, Drpa, and Shashr. The last of these are translated by Chag as "ri bong can" [Shashr, i. e. , Moon]. These [299a] are consorts for accompanying the conduct.
In the clockwise direction in the quarter directions from the south- east there are four consorts who are established as the four goddesses, Buddhabodhr, Dhannachakrr, Tridhatuvijayr, and KamaQkushi.
Outside of those in the second row also clockwise in the quarter directions from the southeast there are four consorts arrayed as the four goddesses, Lingbuma, Gyumangma, Gyucgigma, and Gyutugpoma, the latter three of which can be recognized from the seal section of the [Buddha] Union as Piwangma, Ngadumma, and Dzangama. 156
Outside of those in the third row also clockwise in the quarter direc- tions from the southeast there are four consorts arrayed as the four god- desses, Vajrapu? hpa, Vajragandha, Vajradipa, Vajral). jali, holding, respec- tively, flowers, incense, a fine lamp, and a conch vessel full of perfume.
In the third row clockwise from the east157 in the doors are four consorts standing in the form of Ashvasya, Vajrashukarasya, Vajraloka, and Rajal)pranashanavetala, whose [name] means of "zombie having died and become dust. " The other sixteen are recognized by the meaning of being consorts with whom one is to engage.
The Illumination of the Lamp Fifteenth Chapter states that you should make the mandala with the mandala rites of the context of the
156 If the Sang rgya? ; mnyam sbyor exists in Sanskrit, one would have more confidence about these names in Sanskrit - Sarhvaramllyll, Emahosukha, Dipll, and Shashi ; Buddha- bodhT, DharmachakrT, TridhlltuvijayT, and Kam! lQku? hT; Dhvaninala. Bahutantrr, Ekatantrl, Ghar;tatantrr (also VTnll, DundubhT, Mrc,1a? ;tgT).
157The text says "southeast," but the doors are in the cardinal, not quarter, directions, so I have emended.
? Chapter XI- Conduct Heightening Impact ? 553
unelaborated conduct of the creation stage, and such [ 29911 1 is the position of the Master Go; [yet] it is preferable to perform [the rites] by drawing well the mandala with water colors. If you are an unelaborated yogi/nT of the Community, draw the Community mandala with water colors, and enter with costumes and masks that conform to the size of the group, setting each deity in its place.
IVI. B. 3. c. ii. c'l 'b' -
The second has two parts: [i'l The elaborated rites; and [ii'J The unelaborated rites.
1 VI. B. 3. c. ii. c 'l 'b 'i ? - The el aborated rites I
Granted that the Noble father and sons do not state clearly that the Esoteric Community practitioner should perform the elaborated and un- elaborated rites in such a way, they do advocate the performance of the elaborated conduct from the point of view of the Community. As for per- forming it, [considering] how it is performed, [it is] granted that some people say you should perform it adding two goddesses in the male and female yogi/ni costumes to the twenty goddesses explained in the {Buddha]
Union. Nevertheless, the Integrated Practices states that you should per- form it together with the disciple included in the same clan; thus the rites of the mandalas of the {Buddha] Union and the Community are not in common. Therefore, if you perform the elaborated conduct with the system of the Community, you must do it adding the elaborations such as seal and seal response explained in other Tantras, keeping them equal to the number
of deities of the Community.
If you perform it according to the [Buddha] Union, together with the
yogi/nis of the two stages, meditating voidness objectified as ultimate reality, then you create [the mandala] with complete characteristics, begin- ning with the stacked elements and mount Meru, on top of which emerge the lotus and variegated vajra-cross producing the earth base, up to the 1300al measureless mansion with vajra pinnacle, containing the deity seats. Then you create Vajrasattva, etc. , whichever lord, by the process of self- consecration, and you sit in the manner of being lord of the mandala and then create the retinue, creating twenty consorts in the actuality of such and such a goddess, and they themselves each create themselves in such a manner. The Integrated Practices only expresses that much in words, it
? ? ? Particular procedures ( for each) !
554 ? Brilliant Illumination of the Lamp
is clear that you must fill in the procedure by such things as previously meditating the defense wheel and bringing in the wisdom heroes.
Then, you engage with desire objects; first preparing by remember- ing that you have the nature of the pattern of true samadhi, thinking "I must satisfy the transcendent buddhas abiding within my body mandala! " First engage with visual, audial, and olfactory objects. Then, as for engag- ing with tastes, purify, transmute, and blaze your foods, remember your natural inner fireplace and eat with the attitude that you are offering burnt offerings to the mouth of the samadhi hero. Thereby it will be easily di- gested and will become an elixir practice. Thus by food and drink you satisfy the aggregates and elements of your physical vajra body. Finally,
the way of engaging with textures, within the twenty together-engaging and after-engaging goddesses, take a seal as you please who is skilled in the arts of desire, and place her on your lap. Thinking, "Relying on this one, I will achieve completely the great seal accomplishment! " [300b] create a stable determination, engage in the process from coupling with her up to stimulating the channels, and you abide in the action of union endowed with the posture of your own clan.
Here. the Integrated Practices states that you should use postures such as the transcendent, vajra, jewel, lotus, and action [clan postures], which is the system of the death-transition of each specific lord. Then from the friction of the vajra and the lotus, all the transcendent buddhas, who are the actuality of the aggregates and so forth, melt the vowel and
consonant enlightenment spirits down from the 72,000 channels begin- ning from the crown, like streams of water cascading down a mountain cliff. Then, with [the mind] descending by the stages of generating dis- passionate luminance, passionate radiance, and semi-passionate immi- nence, finally each yogi/ni introspectively comes to realize the actuality of transcendent wisdom, universal void clear light. This is principlally explained according to the system of the [Buddha] Union, explained as
the experience of the four joys falling from the crown to the jewel-tip. However, it is not that this system does not also, as will be explained below, [teach] the generation of the four voids through the process of dissolving into the heart center. Here, as for the statement that the yogi/ni who attains the supreme performs the wondrous deeds of punishing and upholding in that very group mandala from the door of the six clans, it is mostly [referring to] the time after attaining the learner's communion; and those deeds are stated in the [Buddha] Union.
Chapter XI- Conduct Heightening Impact ? 5 5 5
Thus, at the end of cultivating the creation of the orgasmic [wisdom- intuition] by relying on the consort seal, (30tnl arising from that, the lord who is the actuality of great bliss, in order to teach strongly the great arali play, which quickly gives rise to the Dharma of fulfilling the aims of self and other, there is the stage of performing the dance of the buddha-music. Together with the yoginis, the lord shows seal-gestures, the science [consort] shows a response to that seal-gesture; and so by the gesture and the gesture response, the worship and the worship response, the dance and the dance response, and the song and the song response, and by those physical and verbal signs the symbolic conventions are performed. When the Integrated Practices explains the latter two [con- ducts], except for the brief mention of seal-gesture and seal-gesture- response and worship and worship-response, does not mention the others, so they must be known from other [sources]. As for the need for perform- ing those, the Integrated Practices says that it is for the sake of not letting the mind tum elsewhere and to mutually delight each other, meaning that the mind should not deviate from great bliss, and to mutually increase the bliss.
You should totally engage in the conduct day and night, by the previously explained meditation and intention, meditating the orgasmic [wisdom] in trance relying on engagement with desire objects, and arising from that in the aftermath engaging with deire objects through many elaborations concerning the seal consort and so forth. If you perform the elaborated conducts with the system of the Esoteric Community, at the end of meditating according to the performances of the two stages, hav- ing established on thirty one seats in the deity places yogis and yoginis equal in number to the thirty-two deities with thirty-two costumes, [311JhJ
after having enjoyed the five desire objects as taught above, you should add the elaborations of performing the seal-gestures and the gesture responses. The procedure of the rites will be explained [below].
The unelaborated ritesj
The Integrated Practices teaches three ways of the unelaborated conduct; if you cannot completely make the condensed mandala for the unelaborated conduct due to insufficient wealth, you should perform the unelaborated conduct with the five thatnesses together with the five seal consorts; or, if you do not have that, you should perform the unelaborated
? [VI. B. 3. c. ii. c'l 'b'ii' -
556 ? Brilliant Illumination of the Lamp
conduct together with a single consort. Or, if you have sufficient wealth you should perform the unelaborated conduct having completely created the condensed mandala. Then, if you cannot create the condensed man- dala completely, it is a question of having or not having all the equipment such as costumes and so on for the yogis and yoginis equal in number to the deities, it is not a matter of performing or not performing the medi- tative rites in the complete mandala. Since the Illumination of the Lamp Fifteenth Chapter states, in the context when the Ak? hobhya yogi/ni per- forms the unelaborated conduct together with his/her seal consort, that the deities of the mandala meditated as the Ak? hobhya mandala should adorn the mandala, the meditation of the full deities of the mandala is the same in all three forms of the unelaborated conduct.
Thus, in the water-color drawn mandala, the arrangement of the thirty-one variegated lotus seats covered with cloths as the deities' places and the [302aJ twenty-three yogis and nine yoginis arrayed with the deity costumes is the expansive unelaborated. As for the medium unelaborated, the conduct of the thatness of the five secrets, the Illumination of the Lamp Root Commentary Fifteenth Chapter states that you should place day and night the practitioner meditated as Vajradhara on the central seat and four consorts well learned in Mantra and Tantra visualized as the actualities of the four goddesses Lochana etc. on the seats of Lochana etc. [On the other hand,] the Integrated Practices states that four consorts with the forms of the four goddesses Rupavajra etc. should be placed in
the four quarters, and one consort with the form of Sparshavajra should abide upon your lap. If you only have five consorts, then it is obvious you have to choose between those two [options]. The Sixteenth Chapter [Illumination of the Lamp]'s explanation that the three clan yogi/nis should practice with Lochana, Mamaki, and Pandaravasini is cited by the Integrated Practices as a source for the unelaborated conduct with a single consort. Thus, it is not definite that the lord's consort seal should be created as only Sparshavajra, which should also be understood with regard to the other two [forms of the] unelaborated conduct. Therefore, if you perform the medium unelaborated, you should place five variegated lotuses covered with cloths in the center of the mandala and in the inner four comers; or, you should place the five seats and six costumes on the second row four corners [and in the center]. If you perform the con- densed unelaborated, you should use two seats and two costumes.
Chapter Xi- Conduct Heightening Impact ? 557 Then, as for the actual stages of the rite, the Integrated Practices
states: 158
There create the measureless mansion with the vajra jewel pinnacle, purify the outer seal consort, f. \02hl and you should practice the great seal [embrace] together with the disciple included within one clan. The process of that is, first only, understanding ultimate reality, then arising by the process of self-consecration, emitting and then internalizing Ak? hobhya, you abide as the very lord
and master of the mandala.
As for the way of creating the retinue, Patsab's translation of the Inte-
grated Practices is clear:
Then, having visualized the deities of the mandala such as Vairochana, the retinue unwaveringly free of any notions of ordinariness who serve as members of your own body mandala, you should propitiate the whole mandala circle.
[It goes on to] state that:
Then, together with your seal consort you enter ultimate reality by the stages of holistic holding and serial disso- lution [samadhis]. Then the goddesses, Lochana, etc. , exhort you with the verses "You the vajra mind," and so on, you arise instantaneously by the self-consecration stage, and, in order to experience the supreme joy, with the nine aesthetic moods, you first engage with form, sound, scent, and taste, and then with texture, taking whichever consort, such as one of the butcher caste, and uniting with her.
158 This quote closely corresponds to the extant text (CW, Tib. p. 636), as do the follow- ing passages identified as from the Patsab translation, which could either be paraphrase or quite likely alternate translation, not available to us. It is very close to the existing text in general terms.
? 558 ? Brilliant Illumination of the Lamp
There. it is not clear in fine detail about just how you perform the rite of prime union. The position of Master Go is that [right] from the defense wheel [visualization] you should completely meditate the prime union, claiming that to be the position of Tsunmojen and Trinshugjen,I59 and the creation stage practitioner should follow the evocation by using the three rite creation and so on, [303aJ while the perfection stage practitioner should use the instantaneous creation. There are also explanations in other treatises that you should use instantaneous creation in the self-
creation context, once you have completed the creation stage.
In regard to the tendency of the Integrated Practices statements, they are suitable for both the Vajradhara and Ak? hobhya practitioners; in general, they serve for the taking [whichever] as chief from [among] the six clans, and are similar for both stages. As for creating the measureless mansion on the peak of Sumeru, it was explained previously in the con- text of the Mother Tantras, but is unnecessary here. The creation stage practitioner in this [Esoteric Community] context is capable of producing the distinctive orgasmic [wisdom intuition] by means of the four joys in
all three occasions, the prime union, the entry into clear light at the end of the supreme mandala triumph, and the reliance on the actual science consort upon arising therefrom; therefore this is not the same as other [Tantras ' ] creation stage occasions.
As for the supreme mandala triumph, once you enter the trance- union with the actual science consort, you create the habitat and inhabi- tant mandala in the mother's lotus. As for emitting Ak? hobhya, bringing
him into oneself after radiating [many emanations of] him and so on, and thus becoming Anger Vajra, it is in terms of two clans; and you should do it correspondingly in terms of whatever other clan [lord] as chief [deity]. Having emitted [the deities] from Vairochana to Sumbharaja and having dissolved them into the thirty-one male and female yogi/nis of your retinue you should imagine them as indivisible. By meditating your retinue with deity yoga you eliminate the pride of ordinariness, and so should not be disturbed by that concept [of ordinariness].
As for the meaning of [the deities'] becoming components of your body mandala, those members of the retinue [303hl are the members of
159 sPrin shugs can, presumably another adept with a tradition of personal instructions.
? Chapter XI- Conduct Heightening Impact ? 559
your body, visualizing the parts as of the nature of the [five] aggregates and so forth. Both you and your retinue should meditate in that way. In regard to [practicing] with the five seal consorts and with the one seal consort, you should dissolve the [visualized deities] into whichever are actually there, and in the case of those who are not there, you should do the same dissolving each into their own place. In regard to the expression "having pleased the entire circle of the mandala," the Chag translation has "having impassioned," which means that you have already reached the supreme mandala triumph and you have pleased the deities by uniting in trance with the actual science consort, from the point of view of the deities being parts of your body. It is not only [a question of] just having united and entered into clear light, but it also means adding the medita- tions of yoga through the two contemplations and creating the four voids through the door of compressing the wind-energy-mind into the heart center, as previously explained. That is to be understood as applicable to other contexts of trance-union, though [ultimately] it is connected to the perfection stage itself.
As for being exhorted by songs after immersing in clear light, you should visualize it in the extensive unelaborated [conduct], in the case where there are four consorts in the inner corner directions meditated as Lochana and so forth, actually exhorting with song meditated as the five Vajra [sense goddesses], and [to be visualized] in the case where there is but the single consort seal. Or else it is obvious also that it is also suitable that in the former case the four goddesses in this context are held with the pride of being Lochana and so on and so exhort [you]. Arising from that, as for the statement about enjoyment of the good, bad, and medium of the first four [desire-]objects, it obviously intends that from just this boundary of the path, the inferior objects serve as auxiliaries 1. 304al to your
inner bliss.
When you are in the first three occasions of the perfection stage,
and, having attained the beginning of the path of mind isolation, you are performing the conduct for the sake of the magic body, you can create it instantaneously without creating it from syllable and symbolic implement and so on. Above the measureless mansion, you create the intuition place, and on the occasion of compressing the visualization into clear light. it is compressed by the power of dissolving the wind-energies. Although both magic body [adepts] and learner's communion [adepts] can practice this,
there is a great difference [between them] in intensity of power.
560 ? Brilliant Illumination of the Lamp
As for resurrecting from the void in the body of the primal savior, you can arise from the wind-energy-mind in conformity with the third stage magic body at the time of mind isolation. If you are a magic body [adept] it actually can be done, but when you enter the void while still not having realized the clear light, it does not serve to purify the magic body. When you arise, it is an arisal of the mind from the metaphoric clear light and is not an arisal in a new body. When you attain communion [in the future], there is no interruption of the homogeneity of the magic body, so [at this stage] you should enter into and arise from the clear light
basing [yourself] on the mind and not upon the magic body. Therefore, from both of those [stages], when you arise from clear light you should take up in your mind whatever [deity] body you already have [devel- oped] through the process of visualization.
As for maintaining the emanation body, you should create your coarse body as an emanation body by bring back together what was sepa- rated from the coarse body. Though you have attained [only a measure of] virtual conformity with the magic body, you can make it similar to the actual [magic body] in the experience of your mentality.
In those explanations, you should understand [their application to all three;] the occasion of the prime union [304hl, the creation of the orgas- mic [intuition] from union with the science consort at the end of the supreme mandala triumph, and the arisal from that and so forth. In the
[Root Tantra] Seventeenth Chapter Commentary, as it explains that, after the arisal upon exhortation with song, you uphold the pride of the four clans such as Vairochana and you perform the unions with all four god- desses, Lochan? and so forth, it is clear that here also you must perform that, the same in both stages. And that corresponds with taking those four goddesses as the consorts who unite with the chief [deity]. Further, those uniting consorts, since they serve as the science consorts of the lord, are also clearly engaging as Rnpavajr?