No More Learning

Well then, one wonders, if this kind of great bliss is not posited on the creation stage, and its art of creation does not appear until the creation stage is perfected and body isolation arrived at, and moreover if even in the context of body isolation the way of producing this does not appear, how does great bliss emerge in this context?
By the reason that this seems to be one of the greatly difficult points, very hard to sort out, I will explain it in the context of the sequence [of the stages].
Oneself self-aware is purity, not freed by another purity, Objective things being pure, self-knowing, bliss supreme.
body isolation I
Generally, as for the complete meditation of the coarse and subtle creation stages, it is the means of developing the root of virtue that pro- duces all the perfection stages, so it also serves as the means of developing the arisal of the perfection stage body isolation. In particular, the medita- tion of the subtle [symbolic] implement or drop within the jewel is the method of collecting the rasanli and lalana wind-energies into the dhuti channel. Depending on that, when you develop the above-explained great bliss, it becomes the meditation of the actual body isolation, and that is how it is connected with the subtle creation stage.
One wonders here, "from what does one know that the meditation of the subtle at the lower door becomes the art of collecting the two wind- energies into the dhuti channel? "
Although life-energy control is taught in both the Action and Per- formance Tantras, it has previously been explained how these cannot col- lect the two wind-energies into the dhuti channel. As for the meditation of life-energy control taught in the Unexcelled [Yoga Tantras], "life- energy" means the rasanti and lalanti wind-energies and "control" means their insertion into the dhuti channel, having blocked their movement in
the rasanti and lalana [channels] [88bJ. Much has been said about this in the Time Machine literature. Though the Illumination of the Lamp does not so explain the meaning of "life-energy" and "control," it is similar [there] since the meditation of life-energy control accomplishes that very task. Therefore, the Persona/ Instruction [ofMafijushrl], commenting on the meaning of the Further Tantra statement that the meditation of the
subtle at the secret nose tip is life-energy control, states:
In the way of the strong-hearted, The drop falls from the heart lotus, And abides in the center
Ofone's vajrajewel;
Supreme form of five elements,
Reality of five wisdoms,
Visualized as the subtle sign of one ' s divine self, Ablaze with the five light rays.
Chapter IV- Body Isolation ? 1 87
? ( VI. B. 3. b. ii. c '3 'd TA "2 " -
Sequence of creation stage and distinctive
How do you ascertain the sequence of the creation stage and the
perfection stage body isolation?
1 88 ? Brilliant Illumination ofthe Lamp
That is stated more concisely as "stopping the breath is the branch of voidness," saying that this is the branch of creating the void by stop- ping the expanding and contracting of the breath exhaling and inhaling from the nostrils, showing that the life-energy control branch and the breath-stopping branch are the same in meaning. Tathagatavajra also states [in his Art ofAchievement (Liiyipa 's Sadhana) Commentary Auto- commentary]:
Having caused the life-energy wind with its nature of the five elements to move downward, by the way of enfold- ing it into a drop of spirit of enlightenment the mere size of a mustard seed, having it descend to the nose tip of the vajra, you should visualize with the previously explained process of retraction and the five branched contempla- tion. This is the drop yoga; for the sake of reversing the outward flow of life-energy [winds], because of that very reason, the Esoteric Community Further Tantra called this "life-energy control. " And this again is merely an illustration; the yoga of subtle ali and kali [letters] at the navel, or the contemplation of the yoga of drops and so on at the heart and so on [89aJ, whatever works toward
blocking the emission of life-energy is called "life-energy control. " Especially, on the strength of such contempla- tion as this, the control of the life-energy winds moves intensely into the central channel, having reversed their flow in the rasanii and lalanii channels; and this again is called "life-energy control. "
Thus the Further Tantra states that "life-energy control" is the meditation on the subtle [drop] of the lower door, as it blocks the inhala- tion and exhalation flowing in the nostril from the rasana and lalantl and injects them into the central channel. And that is merely a partial exam- ple. For this extremely clear explanation that life-energy control is what accomplishes that function, by meditating the visualization of drops and letters and so on at the navel and heart and so on, must be understood as applying to all statements about meditating the perfection stages which place letters and so on in whatever channel wheels there are. As for the statement about meditating [the yoga branches of] retraction and contem-
plation, as those two are accepted as creation stages, it means they should be meditated on by one who possesses [expertise in the] creation stage.
Some of the Indian treatises on the six yoga branches of the Jfiana- pada tradition also explain in this same way. The Sheaf of Instructions says there is an eight petalled channel wheel inside the jewel, and the Initiation Summary mentions "the lotus of the jewel" intending that. Thus, meditating the subtle [drop] therein, one can withdraw the wind- energies into the dhati channel. The [Vajra] Rosary statement "by seeing the place within the jewel" resembles the statement about changing [this place] into the lotus in a woman; one must understand [the statement in this context] as referring to that support, [the channel wheel in the jewel, or in the lotus]. 66
In the Noble system, it is said that first you become stable by
mandala, and you meditate the subtle drop or implement in the jewel, only after having injected the two wind-energies into the dhuti channel should you meditate the actuality of the body isolation, the union of bliss- void and so on.
As for the Further Tantra explanation of life-energy control which meditates the drop in the heart center and the lower door, its meaning explained by the Personal Instruction as a branch of stopping the breath is clearly elucidated by the two Indian treatises, especially explaining that all meditations of letters and drops in the places of the channel
wheels serve as methods for compressing the wind-energies into the dhati channel. This is a marvelously eloquent detailed explanation of life-energy control.
If you do not understand this, as your [understanding of] life-energy control will be too narrow, you will not understand the need to employ
66 I am uncertain about this; it refers to the need to be in a controlled sexual union posture with a consort to bring the drop into this position, and both partners in the union must be able to focus in this way, in the jewel for a male and in the lotus for a female.
Chapter IV- Body Isolation ? 1 89
? meditating the subtle in the jewel [89bl and [then] you can meditate the mandala within the expansion into the lotus of the mother. Thus, except for those of the type who can easily collect the wind-energies, even if you stably meditate the mandala of the subtle of the creation stage it is hard for the two wind-energies to dissolve into the dhati channel, so usually when you enter the body isolation having stabilized the subtle
1 90 ? Brilliant Illumination of the Lamp
the life-energy control of the six branches in many of the Unexcelled [Yoga] perfection stages. And if you do not understand the vital point of meditating by having visualized channel wheels and having set letters and so on in them, you will not understand the vital points of the medi- tations of the two Community systems and GhaQ. tapa's [Supreme Bliss] Five Stages and so on, where drops and letters are set in those places without clearly visualizing the channel wheels. Thus it seems that the
great certainty about the ultimate points of the instruction will not arise. But if you understand this pattern, it seems that it can develop the won- drous certainty about the vital key points of the private instructions about all of these [practices] [90aJ.
If you still do not know properly the way of meditating the perfec- tion stage body isolation of this system, the problems lies in failing to know the way in which subtle drop meditation serves as the life-energy control which collects the two wind-energies and the way in which that develops the great bliss. Relying on the wisdom consort, having completed the subtle and coarse creation stage, you can bring your enlightenment spirit down from your crown to the tip of your secret place. You can stop it there with the PHAT letter, with extremely stable visualization, and
relying on that you can generate the four joys. But that cannot be posited as the perfection stage great bliss, since it does not arise from the dissolv- ing of the two wind-energies into the dhati channel. Therefore, even the meditation on the aggregates and so on as deities from the perspective of uniting voidness and such a bliss [of four joys derived from visualization of the wisdom consort without dissolving the wind-energies] is not accepted as perfection stage body isolation.
[VI. B. 3. b. ii. c'3'd'i'A"3" - Identification of body isolation]
The third has two parts: [a"J Others' interpretations; and [b
interpretation.
[VI B
and [consider that the quote] from the Integrated Practices, from:
. . . this acquired body abides like a heap, piled up as a mass of things, such as the measure of flesh. . .
? !
3
-
'
. .
I
b. n. . . c'3'd'1"'A"3"a" C)thcrs mtcrpretattOns
Many Tibetan mentors consider there to be four body isolations,
"
] My
? ?
,
up to:
Chapter IV- Body Isolation ? 1 9 1 . . . the eyes and limbs and so forth . . .
explains that the verbal meaning of body is "pile," a mass of thirty-six impure substances, and refers to the "material body isolation. which is an object also common to the disciples. since it is an "isolation" from the fundamentalists' and so on reifications of the body as pure and happy.
[They also consider that the Integrated Practices statement:]
. . . the five aggregates, four elements, six media, five objects, and five wisdoms, are called a 'heap,' just like calling many grains such as rice and barley and so on a 'heap,' and so the body [90bl is said to be a heap of a mass of limbs and members . . .
refers to the "natural body isolation," which is an object also common to the followers of the Transcendence [Vehicle], since it is "isolated" from the notion of the singular self, since it is composed of a multiplicity of aggregates, elements, and media and so on.
[They also consider that the Integrated Practices statement:]
. . . [the body-mind] is called an 'accumulation,' since, due to the meeting of [minds and] elements, it forms a continuum of intellligence, views, mentality, misknowl- edge, instinct, craving, and addiction, and this heap or mass of consciousnesses cannot be perceived [ulti-
mately] , since it is not located [spatially] . . .
refers to the "consciousness body isolation," since it is isolated from subject and object [dichotomy], consciousness not being perceived; which [isolation] is an object common also to the Idealists.
[And finally, they also consider that the Integrated Practices state- ment:]
. . . since aggregates, elements, and media have been pre- sent from the beginningless due to the pride of ordinari- ness,,they are shown to be a reality created from the subatomic particles of all transcendent buddhas . . .
refers to the "samadhi body isolation," since that body devoid of the two selves serves as an object of pride as created from the subatomic particles
192? BrilliantIlluminationoftheLamp
'
? My interpretation]
As for explaining the three first [types] as body isolations, it does not occur anywhere in the translated Indian treatises in the Noble tradi- tion literature, neither does it seem to be the intention of the Integrated Practices.
Well, then, how should we interpret the intention of the Integrated Practices?
You posit a body isolation only after having identified the body which is to be isolated, [9laJ and the verbal meaning of "body" is "heap," "pile," and "mass. " Thus, the first [Integrated Practices statement] shows it to be the mass of "the measure of the flesh element and so on," as that is the way of "piling" up many things such as rice and barley and so on, and among those three; and this statement is also made in the Vajra Rosary.
Then, as for the way of piling up shown in piling up the twenty- five [elements], such as the five aggregates, as one calls it a "pile" when many grains of rice or barley are piled up, he shows it to be a pile, a mass including the body's limbs and members. Among the twenty-five the mind and mental functions are also included, and the way they are piled up is different from the way grains of rice and so on, spatial objects each occupying its individual spatial location. So, [A ryadeva] mentions that "because of the meeting of the elements" in order to differentiate the [two ways of piling up]. Because the eyes and so on, the faculties, and
the objects such as form meet one another, the mentality and the sixfold assemblage of the mind and wisdom and so on, the mental functions, occur. And as for their way of accumulating, assembling, and piling up, it is through collecting many parts of an uninterrupted continuum of former and later moments. So he says it is not a collecting of many spatial ob- jects each occupying its location at the same time, since he specifies that "accumulation" refers to continua. While he says that the piling up of consciousnesses cannot be directly observed, as it does not stay still, and argues that consciousness is not embodied, by the reason that it does not reside in the eastern etc. spatial locations, and so is not a collection of
of a11 transcendent buddhas, manifested as the hundred clans and so on? and that is the uncommon object of [only] the Tantric practitioner.
[VI. B. 3. b. ii. c'3'dTA"3"b" -
many objects occupying space, [9lbJ he does not refute substantial subject- object-dichotomy.
Now, as for what such a to-be-isolated body is to be isolated from, he indicates it by saying that it is present from the beginningless through the pride of ordinariness. As for what is meditated as the antidote of that, he indicates it by showing its reality as created from the subatomic parti- cles of all transcendent buddhas. And so it does not appear that the above explanations of the system of isolation, and also the many other [such] explanations, are in accord with the meaning.
The fourth has four parts: (a"] Body isolation of the holy hundred clans; [b"] Body isolation of the thatness five clans; (c"] Body isolation of the secret three clans; [d "] Body isolation of the great secret single clan.
[VI. B. 3. b. ii. c'3'd'i'A"4"a" - Body isolation of the holy hundred dans]
The first has four parts: [i"] Body isolation of the five aggregates; [ii") Body isolation ofthe four elements; [iii"] Body isolation ofthe six faculties; [iv "] Body isolation of the five objects.
[VI. B. 3. b. ii. c'3'dTA"4"a"i" - Body isolation of the five aggregates ! From the Root Tantra:
In short the five aggregates
Are well known as the five buddha clans.
Thus, the body [that is] isolable in the aggregate-body-isolation is stated to be the five, the matter aggregate etc. , and its "isolation" to be the per- ception of those five as the five buddhas.
If we analyze the matter aggregate Vairochana, there are five forms: internal and external shape forms, such as long and short of both; aspectual forms, such as self, other, and both; color forms, such as blue etc. of the internal and external; luminant forms, such as sun and moon of the internal and external; and non-informative forms. These are
[really] the five clans, respectively, Vairochana-Vairochana, Vairochana- Ratnasambhava, Vairochana-Amitabha, Vairochana-Amoghasiddhi, and Vairochana-Ak! ihobhya.
Chapter IV-Body Isolation ? 193
? ? ? [VI. B. 3. b. ii. c'3'd'i'A"4" - Typology of body isolations]
194 ? BrilliantIlluminationoftheLamp
If we analyze the sensation aggregate Ratnasambhava, there are five sensations: those of equality or neutrality: of phlegm-energy origin; of pleasure; of pain; and of bile and [92aJ combination origin. These [also] are the five clans, Ratnasambhava-Vairochana and so forth.
If we analyze the concept aggregate Amitabha, there are five con- cepts; those of the immovable unchanging; the four footed; the footless; the many-footed; and the two footed. These are respectively the five, Amitabha-Vairochana and so forth.
If we analyze the creation aggregate Amoghasiddhi, there are five creations; those of the body, the three realms, of speech, of liberation, and of mentality, which are respectively Amoghasiddhi-Vairochana and so forth.
If we analyze the consciousness aggregate Ak! ? hobhya, there are five consciousnesses; those of eye, [ear, nose, tongue,] and body, which are respectively, Ak! ? hobhya-Vairochana and so forth.
The Root Tantra states:
Earth is Lochana,
Water element is Mamaki,
Fire is Pandaravasini, Wind-energy is renowned as Tara.
The body isolable by the elemental body isolation is the [sum of the] four elements such as earth; and its isolation is explained as the realization of those four as the goddesses Lochanll and so forth.
If we analyze the earth [hardness] element Lochana, concerning the internal, out of internal and external, there are five essences; the hair-bone- excretion-liver-essence, the body-hair-nail-pus-essence, the teeth-skin- flesh-essence, the ligament-muscle-rib-essence, the excrement-intestine- bile-essence. The "five essences" in this context have their source in the Integrated Practices [quotation from the Vajra Rosary]:
[Lochana] definitely dwells in the five heart-essences, Emerging in the five processes,
Endowed with the five [dream] wind-energies, Causing the function of five desires.
? [VI. B. 3. b. ii. c'3'dTA"4"a"ii" - Body isolation of the four elements]
to the statement from the Danna Tsondru translation of the Vajra Rosary, "Originating from the five senses"; due to the further statement, after the "causing the function. . . ," [namely:] "By the path of whatever sense-
Further, the Vajra Rosary states:
Stuff of bliss, staying in the heart center, Buddha, light of brilliant sun,
Through form of subject and object, That is the twelve light rays.
Here this states that twelve wind-energies come from the heart center, rely on the paths of the sense faculties, and become the wind-energies of the six subjectivities and six objectivities. Therefore, the interpretation of five "essences" is arrived at by analysis according to the fact that the support of the five sense wind-energies is the heart center.
As for the five external earths, they are Sumeru, and the continents of the south, west, north, and east. And the five external-internal classes [of buddha-clans] are Lochana-Vairochana and so forth.
If we analyze water [liquidity] Mamakr, the five internal waters are phlegm, including mucus, sweat, blood, saliva, and urine; the outer waters are waterfalls, streams, canals, pools, and oceans; and the five clans are Mamaki-Vairochana and so forth.
If we analyze fire [heat-energy] Pandaravasini, the inner are the heats of head, navel, all limbs, belly, and heart; the outer are stone fires, fire-crystal fires, wood fires, forest fires, and constant fires; and their clans are Pandaravasini-Vairochana and so forth.
If we analyze wind [motility] Tara, the inner are pervading, evacu- ating, ascending, metabolizing, and life-energy-holding; the outer are zenith, south, west, north, and east winds; and their clans are Tara- Vairochana and so forth. If outer and inner are separately counted for four elements there are two sets of twenty. However, they are taken as
one twenty, taking both outer and inner elements together in each ele- ment such as earth.
Chapter IV- Body Isolation ? 1 95
As for the meaning of the second line of this quote, it is according
faculty, 192hl the practitioner attains the object. "
1 96 ? Brilliant Illumination of the Lamp
[VI. B. 3. b. ii. c'3'dTA"4"a"iii" - Body isolation of the six faculties] [93aJ The Root Tantra states:
The vajra sense-media themselves
Are the supreme mandala of bodhisattvas.
This states that the six senses are the isolable body of the inner media body isolation, and their body isolation is the realization that they are the bodhisattvas.
If the eye Kshitigarbha is analyzed, there are the eye's perceiving threefold form, the white of the eyeball, the form of the eye glancing side- ways, eye movement, and the precisely grape-size eye sense; and their [clans are] Kshitigarbha-Vairochana and so forth.
If the ear Vajrapal). i is analyzed, there are the ear-nature, its per- ceiving threefold sound, the ear hole, the ear root, and the cut-twisted- birchbark-like ear sense; their clans are Vajrapal). i-Vairochana and so forth.
If the nose Akaihagarbha is analyzed, there are the nose's nature, the center of its inner part, its perceiving threefold smell, its nostril holes, and the fine eye-medicine-spqon-like nose sense; these are the clans of Khagarbha-Vairochana and so forth.
If the tongue Lokes hvara is analyzed, there are the tongue nature, its root, its tip, its perceiving threefold taste, the half-moon-shape tongue sense; these are the clans of Lokes hvara-Vairochana and so forth.
If the body Sarvanivaral). aviskambhin is analyzed, there are the body sense, the body's bones, the flesh nature, the skin nature, and the perceiv- ing of texture; and these are the clans of Sarvanivaranaviskambhin- Vairochana and so forth.
? If the mind sense faculty Mafijus hrl in which luminance, radiance, and imminence are collected, is analyzed, there are the mirror-like, equal- ity, individuating, all-accomplishing, and truth-realm wisdoms; and these are the clans of Mafijus hrJ. Vairochana and so forth.
In regard to these [five wisdoms], 193bJ (A ryadeva] in theInte- grated Practices describes them, after the purification of virtuous and nonvirtuous instincts, [respectively:] as the simultaneous knowledge of all things as reflections in a mirror; as the realization of all beings-of the four types, footless etc. -as being of the single aspect "merely mental"; as the abiding, doubt-free individual discernment of all inner and outer
things, knowing that if investigated "all have the nature of buddhas," yet distinguishing these "members of the class of all things" as separate, like the petals of a lotus; as the full accomplishment of self and other's duties of body, speech, and mind; and as the deliverance from affliction and evolution, purifying the obscurations of body, speech, and mind. These descriptions concern the fruitional stage of the wisdoms.
The [Stage of] Arrangement describes them - intending to accord with the explanation of the process of the dissolution of the four wisdoms -as the clear appearance of objects like clear reflections in a mirror, as the equality of class unity among the three sensations, as the individual remembrance of the individual names of beings such as father and mother, and as the mindfulness of mundane activities and necessities. These are the first four, and the fifth is the actuality of the mental sense, ready to be transformed upon abandonment of the taints.
Here, the Integrated Practices explains:
The samadhi ofMafijushrihas already been explained. . .
thinking that, after explaining also the five, Rupavajraand so forth, he explains the five wisdoms. So, to take the explanation of Mafijushrias incidental, then to additionally explain the five wisdoms would be incor- rect: because [the hundred clans] is [reached by] making each deity into five clans, leaving out of the thirty-two deities the ten terrifies and Sam- antabhadra and Maitreya; r94a] and because the five wisdoms counted as five clans of the hundred clans are collected in the mental consciousness;
and because, even in the context of the sense-media, though those sense- media are not openly there, many occasions of placing them in the clans of those contexts are [elsewhere] evident.
The Root Tantra states:
The mantrialways realizes
Form, sound, and so forth as deities.
Thus the isolable body of objective body isolation is the five objects, and their body isolation is their realization as the five vajras.
Now, if the visible form Ropavajra, associated with the seeing of forms through the moving energy operating through the eye, is analyzed:
Chapter IV- Body Isolation ? 1 97
? IYI. B. 3. b. ii. c'3'd'i'A"4"a"iv" -
Body isolation of the five objects]
1 98 ? Brilliant lllumination of the Lamp
there are mere general form seen based on the assembly of three condi- tions; passionate form; pleasant, unpleasant, and neutral form; work- accomplishing form; and alluring-seductive, playful, and charming- form. These are the clans of Ropavajra-vairochana and so forth.
If the sound Shabdavajra, associated with the hearing of sounds through the permoving energy operating through the ear, is analyzed; there are sounds inside ear, head, and hair; sounds of songs and continuous sounds of palate and lips and speech; musical sounds of clay drum and so on; sounds of forest, streams, and palms clapping; and sounds of the mild and fierce HOM letter. These are the clans of the five, Shabdavajra- Vairochana and so forth.
If the smell experience Gandhavajra, associated with the smelling of scents based on the commoving energy operating through the nose, is analyzed; there are general smell, auxiliary scents, specifics of threefold smell, [94bl smells of tastes, and inexhaustible smells. These are the five clans of Gandhavajra-Vairochana and so forth.
If the taste experience Rasavajra, associated with the tasting of tastes based on the surmoving energy operating through the tongue, is analyzed; there are sweet, astringent, salty, hot and sour, and bitter tastes; these are the clans of Rasavajra-Vairochana and so forth.
If the texture experience Sparshavajra, associated with the experi- ence of textures based on the ultramoving energy operating through the body-sense, is analyzed; there are textures from staying in one seat, em- brace, sucking, kissing, and sexual union. These are the five clans of Sparshavajra-Vairochana and so forth.
As for the way in which those deities, thus taken as five for the twenty [above] arise as deities, if we use Vairochana as an example, the five [Ropavajra-Vairochana and so forth] are similar to Vairochana in number of faces and arms and implements, and yet become five by differ- ing in colors; by this the others can be understood.
If one wonders, "Well, having explained twenty out of thirty-two, why not elucidate the other twelve? "
The Root Tantra clearly explains the contemplation of each of the twenty from matter aggregate to texture as a deity, while the ten limbs, the joints, and the muscles and channels are not clearly explained to be meditated as the ten terrifies and the two bodhisattvas. Therefore, the Integrated Practices explanation was given in the same terms; because [Aryadeva] stated that, "If each of the four sets is completed, it explains
Chapter IV- Body Isolation ? 1 99
the meaning of this summary in the Root Tantra. " The Integrated Prac- tices quotes the Moon E. mteric Drop as the textual source of such a hundred clan [teaching], or its derivatives. the five clan practice. or the three clan practice. For example. in the Further Tamra:
Thatness [practice] is explained in five forms. Secretly it is explained in three forms:
The archetype deity is the great secret: l95nt The hundred clans are a hundred.
This statement shows the meaning.
The Explanatory Tantra Vajra Rosary also teaches the hundred
clans. Again in that Tantra. in the context of the body isolation explained in the hidden meaning manner in the preface, the ten limbs are explained as the ten terrifies: and in the actual explanation of eye Kshitigarbha and so forth. Maitreya and Samantabhadra are also picked out, so that all thirty-two deities are completely accounted for: because it is stated [in that way] in the context of meditating the body as a deity in other sections [of the text] ; because there is no difference on making each of the twenty deities suitable for analysis into five clans, while leaving the others un- suitable; and because they are equally used or not used in the body isola- tion [practice].
Therefore, even though one is concerned lest the hundred clans become too numerous if one applied the above explanation of the ten ter- rifies to the body isolation, it would not be correct to omit the complete explanation of the thirty-two deities, by not seeing how to arrange the passion-practice-concealing explanation, which had previously included them. Therefore all should be included in the section of the body isola-
tion. You practice your body isolation using those twenty and, since you rely on the deities of the five clans dividing out into the hundred parts, it is stated that "your own body becomes realized as made with the subtle atoms of all transcendent buddhas. " Here "subtle atoms" is a name of having divided [the body] into a hundred separate parts and realizing
them as a hundred deities.
200 ? Brilliant Illumination of the Lamp
[VI. B. 3. b. ii. c'3'dTA"4"b" - Body isolation of the thatness five clans]
If one [can] compress those classifications among the holy hundred clans, they can be compressed into five clans. Here, the isolable body five clans are comprised of the four elements such as earth and the realm of consciousness. The twenty from the matter [9SbJ Vairochana clan to the Sparshavajra-Vairochana clan are included in the earth realm. Likewise,
the twenty Ratnasambhava clans are water, the twenty Amitabha clans are fire, the twenty Amoghasiddhi clans are wind-energy, and the twenty Ak? hobhya clans are included in the consciousness realm.
Here the Integrated Practices explains the matter aggregate and so on as derivative elements. Now, the matter aggregate, except for the four elements and the form in the objective sense-medium, does consist of actual derivative elements, and the four nominal aggregates are also desig- nated as derivative elements as they just depend on the elemental body.
It is good that the five realms that compress the hundred clans should be taken as the clans of the five transcendent buddhas.
[VI. B. 3. b. ii. c'3'dTA"4"c"-Body isolation ofthe secretthree clans]
The same [hundred clan isolation body] compressed into five clans is again compressed into the secret three clans; which is accomplished by the process of including the Ratnasambhava clan in the body vajra Vairo- chana clan, including the Amoghasiddhi clan in the speech vajra Amitabha clan, and including the Vajradhara clan in the mind vajra Ak? hobhya clan.
Here the Integrated Practices statement that the buddhas and bodhi- sattvas from the hundred clans to the five clans are collected within one's body, speech, and mind does not contradict the above analysis into the hundred clans wherein are mentioned many things contained in the proc- esses of persons other than the practitioner as well as many things not contained in the personal processes of either self or other but only in the inanimate universe: because the way in which they are contained is not only by the way in which the matter aggregate contains the four elements. (96ol This will be explained [below]. Here the isolable body consists of
the three, body, speech, and mind.
? ? [VI. B. 3. b. ii. c '3 'd TA "4 "d " -
clan]
If one again condenses what is thus included in the three clans, it becomes the great secret single clan. And that, from the perspective of taking body, speech, and mind as the three vajras, becomes the sixth archetype deity, Vajradhara, the indivisibility of the three vajras; and this is the ultimate in body isolation.
The fifth has two parts: [a"] How retraction is contained within body isolation; [b'1 How contemplation is contained within body isolation.
isolation]
In regard to "retraction," the Further Tantra states:
"Retraction" occurs,
When desires concerning
All ofthe ten faculties' natural functions And habituation to them are withdrawn.
Generally, "desires" can mean both "the desirer" and "the desired"; here is it the latter, which is desired and craved, namely the five sense objects, matter, and so on. Toward them, the sense faculties withdraw again and again from each [object], and by taking each one by one, [the process] is called "retraction. " Designating the objects also with the word "sense faculty," they are explained as the ten sense faculties. "Natural function" is the natural action of the five sense organs, eye, and so on, as appre- hender, and form, and so on, as apprehended. "Habituation to them" is natural habitual action. "All" means habituated to lesser, greater, and medium differences. "Concerning" means the dative [or locative] case. The sense faculties function for all those. The Chag translation says "of the ten sense faculties," J96bl and in the commentary there is no meaning
of again and again.
The semantic equivalent for [the Tibetan] "so so" is [Sanskrit] "prati. "
In the context of relativity, in the Lucid Exposition, it is explained as meaning "to meet" or "to repeat. " The meaning of pratimok,\? ha as a
Chapter IV- Body Isolation ? 20 1
? ? ? [VI. B. 3. b. ii. c '3 'd TA "5 " -
tion branches (of the six yoga branches)]
Body isolation of the great secret single
How it serves as retraction and contempla-
[VI. B. 3. b. ii. c'3'dTA"5"a" - How retraction is contained within body
202 ? Brilliant Illumination of the Lamp
semantic equivalent for so sor thar pa is explained in the [Abhidharma} ko$ha as "primary liberation. " The meaning ofprattchha is explained as "specific acceptance. " Here, the meaning of "repeat" is to "repeat again and again, and memorize. " Further, in the context of the expression "I will repeatedly memorize firmly" other commentaries likewise explain it in the sense of "again and again. " Therefore, it is not necessary to mention each and every different sense of "so so. " Here, we are not postulating the explanation in the Extreme Illumination of the Lamp: "It functions in each-matter, and so on," and "It is withdrawn from the respective [ob-
jects]-form, and so on. " There are also many meanings for "withdraw," but here they have the sense of "retract" and "collected retraction. " Gath- ered things are said to be the five objects of desires, so the sense faculties enjoy five objects.
Furthermore, completing common familiarization practice-the four vajras, the sense faculties of the yogi/ni who enters the supreme familiarization practice do indeed enjoy objects, but just this alone is not the path of "retraction" meditation, because that must be posited as for the mental consciousness itself alone. Therefore, in the Illumination of the Lamp Fifteenth Chapter it is stated, [quoting the Root Tantra]:
"Eat the vow of excrement and urine! " Here, 'Excre- ment' means the sense objects, form, and so on. 'Urine' means the sense organs, eye, and so on. The 'vow' of those is the coming together of the object and subject. 'Eating' that is the gradual experience of the stages of retraction [97a l and so on.
Thus [Chandrakirti] says that the sense faculties enjoying the sense objects is what is to be eaten, and "retraction" is the process of eating. Therefore, as above explained, the expression "retraction" is used for some special methods of enjoyment of sense objects by a yogi/ni's sense faculties, but the "retraction" member of the six-branched yoga is, when the sense faculties are enjoying the sense objects, the yoga of enjoyment that is sealed by the bliss-void great bliss of meditatively entranced body isolation. Thus, "retraction" is body isolation as an aftermath practice.
Well, someone might ask, "What is the meaning of the statement in the Extreme Illumination of the Lamp which teaches the second branch [contemplation] for the purpose of purifying retraction? "
Chapter IV- Body Isolation ? 203
Even though retraction and contemplation are similar in taking the senses' enjoyment of desire objects as the path. the meaning [of the above statement] is that in retraction there is no enjoyment through realizing those [senses and objects] as deities as there is in the contemplation [branch]. Further, that being the case, there is no fault of them not coun-
ting as body isolation, because great bliss itself is the definitive meaning deity, and meditating as sealed by that [great bliss1 is the great art which isolates one from notions of ordinariness.
In the Further Tantra it is explained that:
In sum, the five desired [sense-objects]
Are connected to the five buddhas;
By this they are discerned and contemplated,
That contemplation becoming five-fold:
[A process of] examining, analyzing, being joyful, Having the great bliss of suchness,
And actualizing one-pointed mind- Contemplation is comprised of these five.
The Esoteric [Community] Tantra
Explains all [these] [97bJ in many different ways. Examining is the arisal of the three secrets,
Analyzing is the enjoyment of those;
Third is the touching ofjoy;
Fourth is being concentrated through bliss, Ending the arisal of subjects and objects; And knowing your own mind is the fifth. The actuality of all buddhas is peace, Which permeates everything desired. 67
As for the statement that "The five desired [sense objects], form, sound, and so on, are concentrated and made one with the sense faculties,"
67 This part of this verse resembles verse 41 of Nagarjuna's Letter to a Friend (thanks to Dr. Lozang Jampal for this information).
? ? IVI. 8. 3. b. ii. c'3'dTA"S"b,. - body isolation]
How contemplation is contained within
204 ? Brilliant Illumination of the Lamp
it means that both sense faculty and object are included as both faculty and object.
In the statement in the Illumination ofthe Lamp: "The five buddhas are the eye, and so on, in union with them, true union, by uniting with them as the five buddhas, thereby even form and so on are buddhas"; the phrase "The five buddhas are the eye etc. in union with them" though it is intelligible, the translation is a bit awkward.
As for the true uniting of the five [sense organs], eye, and so on, with the five buddhas, from Vairochana to Ak! ? hobhya, the five [sense ob- jects], form, sound, and so on are also connected to the five clans. Thus, to say that both the faculties and objects are buddhas is to designate them as totally purified deities; that is contemplation. That is [broken down] in- to five - examination and so on. In this context of explaining the general definition, when it is explained that the contemplation [branch] is that which meditates objects and faculties as deities, it is just for illustration. According to the context of the body isolation, one should understand that one also meditates the aggregates as deities. Therefore, do not think that it is only the body of the deity that one meditates on. One must also meditate the reality of the deity, as one can understand from the context
of the extensive explanation. [98aJ
In the Elixir Secret, there are the five desired [objects] and the five
aggregates, and each has [further] internal classifications, but that does not mean that they are classified as five for the sake of abbreviation. The sense faculty, the object, and the faculties' cognition are the three secrets; and the idea that "the three sets of five have the nature of the five buddha- clans" is [the contemplation component called] "examination. " The analy- sis [component] is that that these three sets of five are analyzed as of the nature of the five clans. Patsab and Chag translate "the three secrets are examination," which is appropriate, since there is no point in bringing this up further in the commentary. Then, one enjoys that examination, dwelling further on that object by analyzing it; and that is [the contempla- tion component of] analysis. Since the Elixir Secret explains that analysis is meditating through distinguishing, the components of examination and analysis are differentiated by fineness of discrimination, while both of
them are body isolations cultivated in aftermath states.
Thus, first on the occasion of retraction, you learn to view things
such as objects and senses as the transformations of bliss-void. As that
stabilizes, you learn contemplation wherein those bliss-void transforma- tions arise as deities.
Here, the Illumination ofthe Lamp says:
Thus having analyzed, when one confronts the entry into thatness, that having the nature of mental bliss is the contact with joy. Then, when one enters manifestly into thatness, that bliss which one attains with the nature of body fluency and so on, is comprised as bliss.
Joy is said to be mental bliss, and [pure] bliss is body fluency. "And so on" indicates the bliss of mental fluency. The former is attained by confronting entry into thatness, 198b1 and the latter is attained having entered into thatness. Patsab's translation says "while thus analyzing," and Chag's translation says "from thus having analyzed. " The two old translations say "thus having analyzed. " The meaning there is that both examination and analysis are referred to by saying "thus having ana- lyzed. " "By entering thatness, joy and bliss will be attained" indicates the future attainment of the latter [components of contemplation]. "Entering into" thatness and "confronting" thatness are similar in import, but as for the way in which joy and bliss are attained by that process; first you attain great bliss by the power of meditating the subtle [drop] in the lower door [of the central channel], and then you meditate with that
[bliss] being focused on the ascertainment of the import of thatness. Thereby you will attain contact with the distinctive mental bliss of realiz- ing voidness and you will attain the physical and mental fluency that arise from realizing voidness.
Actual physical fluency is a special kind of tangible experience which makes the body become extremely adept, but here it is not that [type]. This is the bliss of fluency which becomes the property that causes both body and mind to become extremely adept. It is a mental fun- ction which is a correlate of the previous mental bliss.
By practicing as previously explained or by becoming accustomed to that, thereby you terminate the six [subjective] consciousnesses, visual and so on, and the six objects, form and so on, and [you realize] voidness
with respect to the mind's perception of the subject-object dichotomy. Therefore, [such] one pointedness of mind, defined as primal wisdom. is called one's "nature of mind. " I'J9ul Here, the Chag translation ! of the
Illumination ofthe LampI says:
Chapter IV-Body Isolation ? 205
206 ?