Learner’s Union
Learner’s Union
Completion stage of the indivisible two truths
The nature of learner’s union, or the completion stage of the indivisible two truths, is “the completion-stage practice that begins from a yogi rising in the pure illusory body. It manifests when the wind begins to move from the actual clear light of the fourth stage in dependence on its substantial cause—the wind that is the mount of that clear light—and its cooperative condition—the mind of clear light. It extends up to but not including actual clear light at the upper limit of the learner ground.”
The previous section presented the two truths individually. Now the author discusses the two truths as an indivisible union known as learner’s union. The nature of learner’s union is a phase of the completion stage that begins with the yogi rising in a pure illusory body and extends up to the actual clear light at the upper limit of the learner ground. The pure illusory body is established from the actual clear light of the fourth stage and the wind that acts as its
mount. The mind of actual clear light is the cooperative condition of the pure illusory body, while the wind that is the mount of that mind is its substantial cause. This body is established when the winds stir slightly from the state of actual clear light.351 The upper limit of this phase is the actual clear light at the upper limit of the learner’s path. In sūtra this would be described by the term clear light of the final continuum.
Arising in the near-attainment of the reverse order from the actual clear light of the fourth stage, obtaining the pure illusory body, obtaining the union of abandonment, abandoning afflictive obscurations, transferring to the second ground, and obtaining the path of meditation occur at the same time. At this stage of practice, as we arise from our meditative equipoise on actual clear light of the path of seeing, various qualities are obtained simultaneously:
• arising in near-attainment of the reverse order
• obtaining the pure illusory body
• obtaining the union of abandonment
• abandoning the afflictive obscurations from among the two kinds of obscurations
• transferring to the second of the ten grounds
• obtaining the path of meditation from among the five paths
This is presented from the perspective of those of definite highest yoga mantra lineage. We must assert that the clear light and so on that occur at the end of the other paths is pristine wisdom of the tenth ground, and I tend to think that learner’s union is not classified in the nine grounds of the path of meditation.
The simultaneous occurrence of these six events pertains to those who possess definite highest yoga tantra lineage. Those who do not possess definite lineage experience the manifestation of clear light as pristine wisdom of the tenth ground after progressing through the nine levels of the path of meditation, since these are states present in the mindstreams of beings in their last existence as sentient beings. The path of meditation of highest yoga tantra extends from the obtainment of learner’s union up to the obtainment of the non-learner’s union. This includes the remaining nine grounds obtained during the path of meditation.
Innate afflictions are abandoned by the clear light of the fourth stage, while Illuminating Lamp states that they are abandoned [32a] when first obtaining learner’s union.
Those of definite tantric lineage abandon innate afflictions that are actual latent imprints of afflictions by the fourth stage of general highest yoga tantra—clear light. However, there are different ways of debating and explaining this particular point.
Are clear light and near-attainment uninterrupted and liberated paths?
One says: Actual clear light of the fourth stage is the uninterrupted path that is the direct antidote to the afflictions, and the near-attainment of the reverse order is the liberated path.
Another criticizes this by saying : Take such a near-attainment; it follows it is awareness of emptiness in which dualistic appearances subside because it is the liberated path. However this is unacceptable because it is conception—because it is any of the three states of appearance, increase, or near-attainment. Therefore, in accordance with the explanation in other texts, these states cannot be designated as uninterrupted or liberated paths.
An uninterrupted path is a mind that directly and uninterruptedly counters a specific level of obscuration, and a liberated path is a mind arising after that uninterrupted path, which experiences complete freedom from that obscuration. The first scholar asserts that the actual clear light is an uninterrupted path acting as the direct antidote to the afflictions, while near-attainment of the reverse order is the liberated path that immediately follows the uninterrupted
path. The second scholar criticizes this statement. For him if near-attainment of the reverse order were a liberated path, then it would not be a dualistic mind, yet for him such near-attainment is dualistic since he asserts it must be a conceptual mind. He suggests that the terms uninterrupted and liberated commonly applied in the path of seeing are not appropriate in this context. Actual clear light and near-attainment of the reverse order are not actual uninterrupted and liberated paths, even though they may bear some similarity to those two paths. A third scholar now presents commentarial support for the case that these two should be designated as uninterrupted and liberated paths.
Another says: Those two must and should be designated as uninterrupted and liberated paths because Khedrup Jé’s Notes states: If they are here designated as uninterrupted and liberated paths as they are in other contexts, then it is not contradictory that clear light is posited as the uninterrupted path since it endures for only a brief duration, and the liberated path is posited when near-attainment of the reverse order arises.355 Therefore, though both the clear light of the fourth stage and the near-attainment arising from that are similar in perceptually realizing emptiness, they are different in their mode of holding objects or in their tightness and looseness.
It is evident that there is no real distinction in subtlety between clear light of the fourth level and the near-attainment that follows. Though they both comprehend emptiness perceptually, they differ in the degree of tightness or looseness with which they engage their object. One says: Those two may either be designated or not designated as uninterrupted and liberated paths. When those two paths are explained from another perspective, they do not need to be associated with the same lineage...
A fourth scholar asserts that clear light and near-attainment may be analyzed from the perspective of whether they exist in the mindstream of an individual of definite tantric lineage or not. The terms uninterrupted and liberated that are applied to clear light and near-attainment in the mental continuum of one possessing definite tantric lineage may not necessarily be used in that way in the mental continuum of one not possessing definite lineage.
. . . because when those two paths are explained from another perspective, they may be coarse awareness with no difference in subtlety, and you may posit both as awareness of emptiness in which dualistic appearance subsides since they exist in the same substantial continuum. And when those two paths are explained from another perspective, they are not similar, since there is a difference in subtlety of both clear light and near-attainment,and there is also a difference in their individual substantial continua.
For this scholar, such designations do not apply equally for both types of individuals, because for those of definite tantric lineage both of these minds are coarse. If clear light and near-attainment exist in the same substantial continuum, both may be posited as minds in which dualistic appearance has subsided. But if clear light and near-attainment occur in separate substantial continua rather than serially arising in the same substantial continuum, then these two minds are not similar.
The clear light and near-attainment of those beings are different in subtlety because the former is a fundamental mind and the latter that relies on it is slightly coarser. This is so because it is not logically necessary that any of the three states of appearance, increase, and near-attainment are fundamental minds and because if a fundamental mind becomes a non-fundamental mind it can no longer be called an innate mind.
These two types of mind differ whether posited in the same substantial continuum or in different substantial continua. And the degree and type of differences vary according to whether we are talking about individuals of definite tantric lineage or individuals not of definite tantric lineage. “Clear light and near-attainment of those beings” in the present context refers to those possessing definite tantric lineage.
In general, this scholar asserts that for beings of definite tantric lineage, there is a difference in subtlety between the clear light of the fourth stage and the near-attainment of the reverse order. Clear light is an extremely subtle, fundamental mind associated with extremely subtle wind. In comparison, near-attainment is slightly coarser, since appearance, increase, and near-attainment are conceptual minds and therefore cannot be classified as fundamental minds. Near-attainment cannot be posited as an innate mind, since near-attainment is coarser than the innate state of clear light that precedes it. Reply: You should examine just what should be accepted here.
The author has presented four different positions and their supporting arguments. But the point in question is not easily resolved and continues to stimulate discussion and debate. Ngawang Palden again urges us to investigate further and develop a clear understanding of how these two types of mind are viewed by informed scholars.
What is the duration of clear light?
Again one says:
Illuminating Lamp states: “When such clear light manifests, it is not for a brief period because such equipoise can be sustained for a long time.”356 To facilitate an understanding of this, the Transmission and the Condensed Five Stages are quoted explaining that pristine wisdom is experienced for eight hours, or from one day up to an eon or a thousand eons. But if it were really like that, you wouldn’t need to obtain union at dawn after actual clear light has manifested. Or in the final analysis, if [such a statement] merely teaches the potency of the path, then you should analyze how this helps you understand that the actual clear light is not brief.
Khedrup Jé previously noted that clear light does not last long when he stated, “it endures briefly, for a short duration.” However, Jé Rinpoché asserts that clear light endures for an extended period of time and not for a single moment. Other texts that support this view include the Oral Transmission composed by the master Buddhajñānapāda and the Condensed Five Stages of Nāropa. Both explain that the minimum duration of clear light is eight hours to one day, but it may also manifest for an eon or a thousand eons. If clear light were to endure for an eon it would contradict the statement that enlightenment is attained at dawn, shortly after manifesting clear light. But if clear light endures for the minimum duration of eight hours, there is no necessary contradiction.
The union of abandonment and the union of realization
It is said that the pure illusory body and the union of abandonment are attained simultaneously. One who has attained the pure illusory body attains the union of realization whenever he reenters the actual clear light. The twenty-one or twenty-three types of union should be known from the commentary to The Five Stages called the Jewel Treasure of Union.
Regarding the state of the learner’s union, there are two types: the union of abandonment and the union of realization.357 The union of abandonment is attained first and is concurrent with the attainment of the pure illusory body. The union of realization follows as we reenter the state of actual clear light.358 The different names and types of the state of union can be found in Paṇchen Losang Chökyi Gyaltsen’s Jewel Treasure of Union.359
Paths and grounds
Highest yoga tantras and their commentaries explain the enumeration of the grounds as ten, eleven, twelve, thirteen, fourteen, and so on. You should understand the difference between the actual and nominal grounds from Illuminating Lamp; these are also extensively explained in [33a] Yangchen Galo’s Grounds and Paths.
In highest yoga tantra five paths are posited. But the grounds range in number from ten to fourteen. When analyzing the number of grounds, we must differentiate between actual grounds and nominal grounds—grounds that are merely designated as such.
Regarding the actual five paths and ten grounds of highest mantra, Illuminating Lamp states:
The path of accumulation extends from the common paths up to but not including the capacity to directly induce the empties through dissolving the winds in the central channel by the strength of meditation. The path of preparation extends from the capacity to do that up to but not including the illusory body perceptually realizing thatness (tathātā) through bliss. The joyous ground of the path of seeing extends from actual clear light up to but not including the attainment of union. The nine grounds of the path of meditation extend from learner’s union up to but not including attainment of non-learner’s union.362
In brief, Illuminating Lamp allows us to posit the five paths of highest yoga tantra in the following way:
(1) The path of accumulation of highest yoga tantra extends from cultivating the three principal aspects of the path presented in sūtra, training in the generation stage, and training in the completion stage up to the point of generating the empties through dissolving the winds in the central channel through meditation.363
(2) The path of preparation of highest yoga tantra extends from the capacity to induce the four empties by causing the winds to enter, abide, and dissolve in the central channel through meditation up to the capacity to establish the illusory body realizing emptiness through bliss.
(3) The path of seeing, or the “joyous ground,” of highest yoga tantra extends from the obtainment of actual clear light up to the obtainment of union.
(4) The path of meditation of highest yoga tantra extends from the obtainment of learner’s union up to the obtainment of the non-learner’s union. This includes the remaining nine grounds obtained during the path of meditation.
(5) The path of no-more learning of highest yoga tantra is marked by the obtainment of non-learner’s union.365
The union of bliss and emptiness
Short Letter of Advice states:
In the context of the subtle drop of physical isolation, unification occurs only when bliss is invoked, and in dependence on that, you recall emptiness that has already been ascertained.
If it is asserted in accordance with this statement that you do not unify bliss and emptiness when you first generate the pristine wisdom of appearance during physical isolation, then you may wonder whether insight realizing emptiness is obtained from that.
Jé Rinpoché states in his Short Letter of Advice that in the context of the subtle drop, only bliss is generated, and in dependence on that we recall previously ascertained emptiness. This then is how bliss and emptiness are unified in the context of the subtle drop of physical isolation. If that is so then we may wonder whether insight realizing emptiness is generated by that bliss or not.
The abandonment of knowledge obscurations
A scholar says: With Festival of Yogic Play as my source, I assert that the nine rounds of the path of meditation of the learner’s union serially abandon knowledge obscurations through dividing them into nine rounds.
The path of meditation includes nine grounds, beginning with the second ground. Some scholars assert that the nine grounds of the path of meditation serially abandon the nine rounds of knowledge obscurations.
Reply: This is untenable because dividing knowledge obscurations into nine rounds reflects the Svātantrika and Cittamatra systems, which assert that grasping at a self of dharma is a knowledge obscuration, but this is not asserted in the Prāsaṅgika system.
This classification is valid from the point of view of the Cittamatra and the Madhyamaka Svātantrika schools but not for the Madhyamaka Prāsaṅgika school. Both the illusory body that corresponds to the accumulation of merit for three countless eons by other paths and the innate bliss that perceptually comprehends reality greatly excel other paths.
The Sūtra Vehicle says we must accumulate merit for three countless eons, but in the Tantric Vehicle attaining the illusory body generates the same amount of merit. Another unique and profound feature of tantra is the path of great bliss perceptually realizing emptiness. Both these tantric paths are far superior to any sūtra path.
Therefore it is asserted that one session of equipoise in actual clear light abandons innate afflictions that are said to be abandoned in seven stages by other Mahāyāna paths.
But it cannot be asserted that this path requires nine rounds to abandon knowledge obscurations that can be abandoned in four stages by other Mahāyāna paths. There are two views regarding the abandonment of knowledge obscurations. Unlike the scholars of the Cittamatra and the Madhyamaka Svātantrika schools, who assert that knowledge obscurations are divided into nine levels and abandoned in nine rounds, Prāsaṅgika scholars assert the simultaneous abandonment of all knowledge obscurations.368 Those who hold that knowledge obscurations are abandoned simultaneously assert that due to the intense potency of clear light, a
single session of equipoise engaging clear light is sufficient to abandon all knowledge obscurations. Moreover this single session is relatively brief, and any discussion of four or even nine rounds of abandonment is meaningless. Less potent Mahāyāna sūtra-level paths abandon knowledge obscurations in just four or nine rounds in order to achieve the same level of abandonment as a single session of tantra. This is similar to a strong explosive causing as much destruction as four or nine smaller bombs. If we could destroy the target with one bomb, why would we bother serially exploding four or nine bombs to achieve the same result?
Thus either learner’s union is divided into nine grounds and you would begin to abandon knowledge obscurations from the eighth ground, or you must assert that actual clear light at the end of the learner’s ground369 simultaneously abandons the three rounds of great, medium, and small knowledge obscurations. Even so it is not that learner’s union cannot be divided into nine grounds, because one who has attained union progressively increases the power of the pristine wisdom of indivisible bliss and emptiness in dependence on the three types of conduct, and such union possesses many qualities that are enhanced progressively and so on.
The three types of conduct mentioned refer to
(1) conduct with elaboration,
(2) conduct without elaboration, and
(3) conduct completely free of elaboration. These three are discussed in chapter 14 below.
The author thus has completed the presentation of the general principles of the completion stage according to Ārya Nāgārjuna’s system of Guhyasamāja, including the five levels of the completion stage, the three types of isolation, and the two truths.
