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Relative Illusory Body

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Relative Illusory Body


Concentrations pertaining to the two truths


This has two subdivisions:

1. Completion stage of the individual two truths

2. Completion stage of the indivisible two truths

In the context of the individual two truths, the illusory body and clear light are examined as individual, separate states, while in the context of the indivisible two truths, the indivisible union of the illusory body and clear light is presented.


Completion stage of the individual two truths


The first has two subdivisions:


1. Completion stage of the relative illusory body

2. Completion stage of ultimate clear light


There are paths common to both sūtra and tantra, paths common to all the different classes of tantra, as well as uncommon paths—paths found exclusively in highest yoga tantra. The uncommon method and wisdom of highest yoga tantra is the illusory body and clear light of the completion stage, which together produce the resultant state of Buddha Vajradhara.


Completion stage of the relative illusory body


First, the nature of the level of the illusory body is “a completion-stage practice that begins from when the actual body of the deity adorned with signs and marks is established due to its cooperative condition—the semblant clear light of final mental isolation and its substantial cause—the fundamental wind that serve as its mount; and manifests at the same time that near-attainment of the reverse order is established by the winds moving from semblant clear light of final mental isolation. It extends up to but not including the generation of the proximate causes that are the means of achieving actual clear light.”


We first obtain the impure illusory body and then later the pure illusory body through training in physical isolation, verbal isolation, and mental isolation. Mental isolation itself possesses many levels, but the last stage of mental isolation manifesting prior to the obtainment of the illusory body is called final mental isolation. This refers to the semblant clear light of final mental isolation from among the three types of clear light: (1) semblant clear light, (2)

actual clear light, and (3) clear light of the final continuum. Up to this point, white appearance, red increase, and black near-attainment of the forward process have already occurred. When the wind acting as the mount of semblant clear light of final mental isolation315 moves, the visions of the reverse order begin. Therefore, from this state of semblant clear light, first near-attainment of the reverse order manifests, followed by red increase, and then white appearance of the reverse order.


To understand how the mind engages emptiness at this level, it is useful to examine how the paths are posited in relation to the two stages. The generation stage corresponds to the small, medium, and great levels of the path of accumulation. The three levels of physical, verbal, and mental isolation of the completion stage correspond to the first three levels of the path of preparation—heat, peak, and patience. Semblant clear light of final mental isolation corresponds to the level of supreme dharma, the final phase of the path of preparation, where emptiness is still comprehended by means of a generic image. Thus the impure illusory body is attained at the level of supreme dharma of the path of preparation through semblant clear light acting as its cooperative condition and the winds supporting semblant clear light acting as its substantial cause. Moreover, the level of the impure illusory body extends to the point of generating the causes that establish the actual clear light.


Special characteristics of the illusory body


Attainment of the illusory body demonstrates a high level of attainment, one that is not only difficult to achieve but also difficult to comprehend. 316 Even cultivating a coarse understanding of the illusory body generates a great benefit said to be similar to attaining the first bodhisattva ground since it places special imprints on the mind.317 In order to manifest the illusory body, we must be able to differentiate the subtle body from the coarse body. Once the

illusory body is established, it is certain that we will attain enlightenment on that very basis. However, as previously mentioned, it is not possible to attain enlightenment in one life and one body, because we cannot attain enlightenment if the coarse body that exists prior to establishing the illusory body is not discarded. Alternatively we may posit that enlightenment is attained in one life and one body if we define that body as the subtle body that has separated from the coarse body.

Once the illusory body has been attained, the practitioner has miraculous powers. As such the illusory body may manifest as inanimate objects such as trees, stones, bridges, fruit, and so forth. For example, it is said that Ārya Nāgārjuna was the friend of a Śātavāhana king whose son impatiently sought the throne. When the prince heard that the life of his father was karmically linked to the life of Nāgārjuna, he went to Nāgārjuna and pleaded with him to pass away so

that the king would also die, allowing him to become king. Nāgārjuna accepted his request and reflected on possible karmic conditions that would give rise to his death. He remembered that in a past life he stood on a blade of grass that severed the body of a worm. The prince took a blade of grass and severed the ārya’s neck, separating the head from the body, and Nāgārjuna entered parinirvāṇa. It is said that his head and body assumed the aspect of stone and are ever so slowly approaching each other. To ordinary beings they appear as stone, but in reality they are the illusory body. When they finally reunite, Nāgārjuna will revive and again spread the teachings in the noble land of India.


A debate partner of the previous incarnation of Denma Lochö Rinpoché once stated that the celestial mansions of Yamāntaka or Guhyasamāja are actually illusory bodies. But though we may take the celestial mansions to be the illusory body, they are not the agent who manifested the illusory body. A further example is the great yogi Pawo Phamthingpa, who entered meditation in a cave at Machi in Amdo, near the Tibetan-Chinese border.318 Later the opening of the cave collapsed, blocking access to the cave for many years. When the cave was finally reopened, a stone image resembling the form of Heruka with consort was found

inside. It is said that this stone is the illusory body attained by the yogi Phamthingpa through meditating on Heruka Cakrasaṃvara. The cave and its stone image became a place of pilgrimage and offerings of gold. Later there are also accounts of the cave being burned by fire and access restricted under Chinese occupation. Both the masters Thuken Losang Chökyi Nyima and his student Gungthang(pa) Könchok Tenpai Drönmé mention in their collected works that the stone image is an illusory body and worthy of respect.


Prior to establishing the illusory body, you must be able to separate both the coarse and subtle bodies. There are two methods:


1. Separating the subtle and coarse bodies through meditation

2. Separating the subtle and coarse bodies through karma and affliction


In order to manifest the illusory body, the yogi must be able to differentiate the subtle body from the coarse body, since the illusory body is a type of subtle body. Separation of the two bodies occurs in two ways: the subtle body separates from the coarse body either (1) due to the power of meditation or (2) naturally at the time of death through the power of karma and affliction. A practitioner of mental isolation may experience the separation of the coarse and subtle bodies by either means. If this differentiation is not induced by meditation while the yogi is alive, it will occur at the time of death.


Separation of the subtle and coarse bodies through karma and affliction


A person who has obtained mental isolation but has not performed any of the three types of conduct generates the clear light of death in the nature of the semblant clear light of final mental isolation. This is accomplished through meditating on contracting the winds by both absorption and vajra recitation in a process that imitates the contraction of winds at the time of death by karma and affliction. Such a person assumes the aspect of the illusory body of the third stage as a substitute for taking a bardo body and assumes the aspect of the emanation body as a substitute for taking a birth existence. He attains enlightenment on that basis through meditating on the remaining stages.

Through the yogas of vajra recitation and absorption, the winds gradually dissolve, and the clear light of death is generated in the nature of semblant clear light of final mental isolation. Then, instead of arising in a bardo body, we arise as an impure illusory body of the third level. Following that, instead of taking rebirth by entering another birth existence, the practitioner establishes the emanation body and completes the two remaining stages of the path—the stage of clear light and the stage of union—on the basis of that body.


Separation of the subtle and coarse bodies through meditation


Separation of both the subtle and coarse bodies due to meditation is separation by the yogas of transference of consciousness and insertion of consciousness . If the separation of the coarse and subtle bodies is induced by meditation, the yogi will practice either the transference or insertion of consciousness.319 . . . through having previously trained in applying the winds in vase breathing and so on and repeatedly focusing on consciousness mounted on the wind issuing from the heart. He separates the two bodies in this life without requiring the three types of conduct through cultivating the concentration of mental isolation,

In order to separate the subtle body from the coarse body, we do not need to engage in the three types of conduct: conduct with elaboration, conduct without elaboration, and conduct completely free of elaboration.320 but since it is extremely difficult for the separated body to arise as an illusory body in the actual state of Vajradhara, it is said that you must definitely engage in any of the three conducts.

It is possible to separate the two bodies by relying on the practices of transference of consciousness or insertion of consciousness without engaging in any of the three types of conduct. However, since it is very difficult to generate the separated subtle body in the aspect of Buddha Vajradhara without engaging in the three types of conduct, we should engage in them.

Sentient beings have both a coarse, temporary body and mind and a more subtle, fundamental body and mind. As long as the coarse body performs actions such as moving, for that long the physical aspects of the fundamental body do not manifest.

Sentient beings possess levels of body and mind of varying subtlety. In general they have a coarse mind-body, a subtle mind-body, and an extremely subtle mind-body. While the coarse body and mind are manifest and active, the subtler levels of mind-body remain inactive in what resembles a latent state. If through dissolving all of the coarse winds without exception in the indestructible drop at the heart you stop the coarse body from performing actions of moving and so on, the fundamental body arises in its physical aspect and engages in the actions of coming and going.

When all coarse winds have dissolved into the indestructible drop at the heart, the connection between the subtle and coarse bodies is severed, resulting in the deactivation of the coarse body and the activation of the subtle body. The subtle body can rise either inside or outside the coarse body, and from that point it is considered to be active. While the coarse and fundamental bodies and minds are connected, both cannot be active at the same time. But once they are separated, the subtle body may arise and engage in various actions.


The simultaneous existence of coarse and subtle awareness


Although both coarse and subtle mental consciousness exist simultaneously in the mental continua of sentient beings, this does not contradict sūtra. Nor is there the erroneous consequence of having two mental continua, because for as long as the coarse mind functions to hold its focal object and aspect, for that long the subtle mind does not hold its focal object and aspect. But when the subtle mind holds its focal object and aspect, the coarse mind ceases and does not exist. This is stated in Khedrup Jé Notes, but since in debate it is difficult to posit awareness that lacks an object, this must be analyzed.

Since sentient beings possess both coarse and subtle mental awarenesses, it is important to accept that these two exist simultaneously. Yet this assertion of the simultaneous existence of two types of awareness does not imply that there are two distinct mindstreams existing simultaneously ; thus there is no contradiction with sūtra. This is because although two types of awareness are present simultaneously, they are not active simultaneously. When the coarse mind engages certain objects, the subtle mind remains inactive in a latent state, without engaging any object and vice versa. Thus there is no time when both the coarse and subtle minds actively hold the aspects of their focal objects.

Although this presentation does not contradict sūtra, it is difficult to defend in debate, because the definition of awareness is “that which is clear and cognizant.” Awareness therefore must possess clarity and cognizance of its object, and thus hold or apprehend its object, whether it is course or subtle. But if we assert that one awareness is active while the other is inactive, this implies that the inactive awareness does not hold its object, and this would contradict its definition as awareness.

This also relates to the debate regarding whether prātimokṣa vows exist in the mindstream of a monk coursing in ārya equipoise on emptiness. According to the Vaibhāṣika school, vows are posited as form, whereas the Prāsaṅgika school asserts that vows are awareness. If vows are posited as awareness, then such awareness must have an object. But if this awareness is not manifest, then it is difficult to posit the vows, since the imprints of the vows are not actual

vows. Similarly, this subtle awareness discussed here must also have an object. According to the debate manuals of the Gomang College of Drepung Monastery, it is not logically necessary that when awareness exists it must be manifest, for the existence of the mere imprints of awareness permit us to assert that awareness exists. According to Drepung’s Loseling College, if awareness exists, then it must be manifest. In debate we have to give an answer according to the debate manuals we are studying, but each position has its potential strengths and dangers.

Another interesting case to examine is the state of the coarse and subtle awareness of a medium while channeling a deity. At the time of channeling, we have to accept that the deity’s awareness becomes manifest on the physical basis of the medium. In this case there are two mental continua; the first is the medium’s and the second that of the deity. Both the coarse and subtle awarenesses of the medium are inactive while channeling. The medium, in a state of trance, is technically unconscious. This is not easy to explain, because if the medium has awareness, this awareness must hold an object, which does not seem to be the case at that time. I tend to think that both coarse and subtle awareness of the medium must be in a latent state during channeling. Again, this debate presents unique challenges.


Points of debate


The first debate: The illusory body arises internally


One says: The impure illusory body established in this life only arises internally, because it abides only in the central channel at the heart . . . The first position is that the illusory body must initially arise inside the body of coarse aggregates, because it abides only inside the central channel at the heart. To support this position the scholar quotes Khedrup Jé’s Notes.

. . . because Khedrup Jé’s Notes states:

Though the impure illusory body established in this life is separated from the coarse body, it is not separated spatially because it does not have the capacity for that.

Khedrup Rinpoché states that although the impure illusory body and the body of physical aggregates are separated by their degree of subtlety, they are not separated in location. The impure illusory body is established in the same place as the coarse physical body, for it is established inside it. And:

Though that impure illusory body abides in the place of the indestructible drop inside the central channel at the heart, it is not necessarily small just because it abides in a small place; this illusory body, as a pristine wisdom body, is unobstructed.322 [27a] Although the two bodies are differentiated in terms of subtlety, the dimensions of the impure illusory body are not limited to the dimensions of the indestructible drop. Since it is not a physical body but rather a body of pristine wisdom, it is physically unobstructed and not limited in terms of its physical dimension. This therefore encapsulates the view advocated in the writings of Khedrup Rinpoché, according to which the impure illusory body arises exclusively inside the body of physical aggregates.


The second debate: The illusory body arises externally


One says: When the illusory body is first established, it must arise outside of the coarse body because Illuminating Lamp states:

When this body of union is first established, it is established in a different place than the former body.

Rinpoché’s Illuminating Lamp is quoted here to establish that the body of union must be established in a different place than the coarse body. Yet this passage does not state clearly that the subtle body abides in a separate location, it merely states that it is established in a separate location.

And:

The enjoyment body is first established in a separate place from the former body, and even the mode of holding the emanation body that enters the former body should be understood as previously explained.

And:

The mode of establishing the impure and pure illusory bodies are explained to be similar.

This therefore encapsulates the second position, according to which the impure illusory body is established outside of the coarse body.


The third debate: It arises either internally or externally, according to one’s wish

The author then introduces the view of Paṇchen Lama Losang Chögyen, which differs from the previous two:

One says: When the illusory body is first established, it may arise either inside or outside the body depending on that yogi wishing it to be established either inside or outside the body, because that text states:

When the illusory body is established from the fundamental body of the winds and mind of mental isolation, it arises either outside or inside the body, according to the yogi’s wish, through separating from the coarse body.

Ngawang Palden here cites Paṇchen Losang Chögyen’s Sun Illuminating the Profound Meaning.

That is logically necessary because he clearly stated it from the perspective of the impure illusory body: he states “is established . . . from the winds of mental isolation.” It is also clear that he did not state it from the perspective of having already established that body: he did not state “when it was already established” but rather “when it is established.”

If the past tense of the verb establish (’grub) were used, the statement that the location of the illusory body is determined according to the wish of the yogi would have to be applied not to the time that it is newly established but to a later time.

Reply: Analyze which of these three assertions is the final intention of Rinpoché.

Ngawang Palden has presented three different positions regarding where the impure illusory body arises in relation to the coarse body. Without suggesting a resolution, he encourages us to investigate this issue further until we ascertain Rinpoché’s final position.


When is the relation between the coarse and subtle bodies severed?


Also, you cannot accept any explanation that asserts that the impure illusory body obtained in this life cannot abide separately from the coarse body because

(1) it contradicts the previous quote of Illuminating Lamp—and

(2) it does not accord with the intention of Khedrup Jé.

The second reason is established because Great Commentary to the Kālacakra states: Even though the fundamental body arises as an impure illusory body, as long as the relationship between the supporting coarse body and the supported fundamental body is not severed, the subtle body will continue, but it cannot remain when the coarse body is abandoned. Still, as long as you abide in equipoise in illusion-like concentration, the subtle body can abide in that place through not abandoning the coarse body. But if you cannot abide in that equipoise, then at that time you should practice the advice of merging with the emanation body, since the illusory body will enter the coarse body by its own force.

The Great Commentary to the Kālacakra was composed by Khedrup Rinpoché. The passage quoted here states that as long as the coarse and the subtle bodies are still related, the subtle body cannot exist separately. Once the connection is severed, however, it is possible for it to abide on its own. Nevertheless, during equipoise it can abandon the coarse body and abide in a separate location, but if we are not able to remain in equipoise on emptiness, the illusory body

will reenter the coarse body naturally, on its own. In such cases we should apply the advice of merging the illusory body with the emanation body. A further reason is that when union is attained, the relationship between the supporting coarse body and the supported subtle body that are projected by former karma is severed by the strength of meditation. Therefore, according to your desire, you may either completely abandon the coarse body or retain it for the sake of your disciples.

Similarly, when the state of union is attained, we can either abandon the coarse body or keep it, according to our wish. At that time the karmic connection between the coarse and subtle bodies has been severed due to the strength of our meditation, such that we need not remain connected to the coarse body. We may still choose to do so, however, for the sake of our disciples.

The illusory body that attains enlightenment in the bardo may completely forgo having a coarse body, since it severs the relationship between the coarse supporting body and the supported body by the strength of exhausting former projecting karma. However, though the impure illusory body that attains enlightenment in this life severs the coarse relationship between the coarse supporting body and the subtle supported body that are projected by karma, the subtle relationship is not severed. Until the actual clear light is generated, you are unable to fully discard the coarse, former body.

In brief, the illusory body that will attain enlightenment in the bardo has severed its relation with the coarse physical body and can discard it, yet it has not severed its connection with the subtle body. The fact that its connection with the subtle body is not completely severed at this point is supported by the following statement:

When the body of union is obtained, the relationship between the coarse supporting body and the subtle supported body projected by karma is completely severed. The being who attains enlightenment in one life also attains enlightenment through changing bodies. This is stated in the Compendium of Practices and Bright Lamp and explained in Explanation of the Graded Presentation and so on.

It is only at the time of union that the connection between both the coarse and subtle bodies is completely severed. At that point the practitioner attaining enlightenment in one life will have to change his coarse body. This view is presented in Āryadeva’s Lamp of the Compendium of Practices, Candrakīrti’s Bright Lamp, and Rinpoché’s Explanation of the Graded Presentation of Guhyasamāja.

Objection: A jewel-like disciple does not attain enlightenment in one life and one body, because when be obtains union he must change his former coarse body. Reply: That is not logically necessary, because in changing his coarse body he does not need to discard it.

A scholar asserts that the idea that a jewel-like disciple attains enlightenment in one life and one body is incorrect because the coarse body must be changed in that process. The author replies that the fact that the jewel-like disciple has to change the coarse body does not mean that he cannot attain enlightenment in one life and one body because changing our body does not necessarily mean discarding our body.

Moreover, in the notes composed by my guru Yangchen Galo to the statements of Shingsa Rinpoché, it is stated that when the former Paṇchen Lama conferred the empowerment of Guhyasamāja at Drak Yerpa to the monks of Gyütö, he stated that the Tibetans had asked Atiśa whether attaining enlightenment in one body and one life were possible. To this Atiśa replied that attaining enlightenment in one life was possible but attaining enlightenment in one body was not possible. The Tibetans held that Atiśa made this statement without sufficient consideration, but since this was a statement of Atiśa, who comprehended the salient points of mantra, it was taken to be perfectly true. But Paṇchen Lama explained that the Tibetans did not understand Atiśa’s comment. This should be analyzed.

The Third Paṇchen Lama, Palden Yeshé (1738–80), related this anecdote when conferring the Guhyasamāja empowerment. There is no dispute as to whether a jewel-like disciple attains enlightenment in one lifetime, but debate arises as to whether enlightenment is attained on the basis of a single body. It is clear that the body of coarse aggregates must be exchanged for a subtle body, but the old coarse body may then be retained or discarded according to the yogi’s wish. This process involves more than one body, since an exchange of bodies takes place. Therefore, it may be inferred that enlightenment is not attained in a single body.


The dissolution of the impure illusory body


Question: Why must the impure illusory body dissolve when the actual clear light is generated?

It is said that when a yogi attains the actual clear light, the impure illusory body associated with the semblant clear light must be annihilated.

Reply: Khedrup Jé’s Notes states:

When the actual clear light first dawns, the winds that are the mount of the pristine wisdom of semblant clear light become extremely subtle, and due to that the impure illusory body also condenses and dissolves into clear light.

The winds acting as the mount for the pristine wisdom of semblant clear light are the substantial cause for establishing the impure illusory body. However, both the semblant clear light of the final mental isolation and the actual clear light are fundamental minds, and both of the winds that are their mounts are similar in being fundamental winds. Therefore you must analyze how a coarse and subtle difference could exist.

Although both the semblant clear light of final mental isolation and the actual clear light are similar in being extremely subtle fundamental minds, there is a difference in their being conceptual and nonconceptual. Since all coarse and subtle conceptions together with their winds must dissolve at the time of actual clear light, the illusory body must also dissolve, for the winds that are the mount of conception and act as its direct substantial cause dissolve.

The semblant clear light of final mental isolation and the actual clear light are fundamental types of mind and as such do not differ in one being coarser than the other. The same is true for the winds acting as their mounts. Nevertheless they do differ. Semblant clear light is a conceptual mind, while the actual clear light that acts as the cause of the pure illusory body is a nonconceptual mind since it comprehends emptiness perceptually.


The twelve examples illustrating the nature of the illusory body

Compendium of Vajra Pristine Wisdom gives twelve examples an illusory person, the moon in water, and so on—to illustrate the illusory body.

The illusory body is not a material body made of flesh and blood. By nature it consists of extremely subtle wind and extremely subtle mind. The extremely subtle mind acts as its cooperative condition, while the extremely subtle wind acts as its substantial cause. When it is generated as the body of Vajradhara from mere winds and mind:

(1) It is like an illusory person since it is nothing but mere wind and mind, though it is complete in all the main and secondary limbs. When such a body that is merely made of wind and mind is established, it is like an illusory person. It is like a person since it is complete in the five main limbs of the head, the two arms and the two legs, together with all their secondary limbs such as fingers, toes, and so forth. Moreover it is illusory since it is not composed of coarse material particles but subtle wind and mind instead.

(2) It is like the reflection of the moon in water since it pervades everywhere.

Although the moon is actually in the sky, the form of the moon can be found everywhere since it may be reflected in a number of surfaces—the glass of a window, a body of water, and so forth. The illusory body is similar in that it pervades wherever there are trainees.

(3) It is like the shadow of a human body or a phantom since it lacks flesh, bones, and so forth.

It is like the shadow of the body that possesses its shape but lacks the material substance of flesh and blood.

(4) It is like a mirage since it moves constantly.

A mirage appears to be water shimmering on hot sand. Since the illusory body also appears to be moving rather than being still, it is said to be like a mirage. (5) It is a body established from mere wind and mind, like a dream body separated from the coarse body in a dream.

There are different types of coarse and subtle dream bodies, including the bodies of ghosts. The illusory body is similar to these.

(6) It is like an echo since it appears to others though it belongs in the same mental continuum as the maturation body.

The illusory body and the coarse body of a being of this world belong to the same mental continuum. They are like the sound initially produced and the echo of this sound that belong to the same continuum of sound.

(7) It is like the city of gandharvas since it is the supporting and supported maṇḍala of that body.

Gandharvas are intermediate beings that in general cannot utilize coarse form except for aromas. Such beings gather and simultaneously establish their cities wherever there is an empty, hollow space. It is said that as soon as we turn up an empty offering bowl, the syllables oṃ āḥ hūṃ should be pronounced to stop gandharvas congregating inside them. Another way to avoid this is to make sure that offering bowls that are turned up do not remain completely empty, by pouring some water from the first bowl to the remaining ones. The illusory body is said to be like a city of gandharvas since the celestial mansion and the residing deities are established simultaneously.

(8) It is like an apparition since it is one but appears as many.

The illusory body is similar to an apparition or a magical display since a single illusory body can appear as many deities.

(9) It is like a rainbow since the five colors of the body appear unobstructed and unmixed.

The illusory body is like a rainbow since the five colors of the illusory body are unimpeded by coarse form and maintain their separate identity, just like the five colors of a rainbow.

(10) It is like lightning in the midst of clouds since it abides inside the aggregates of the maturation body.

As lightning occurs among the clouds and flashes momentarily before disappearing, so too the illusory body abides in the midst of the coarse aggregates and instantly emerges from them.

(11) It is like a bubble erupting in extremely clear water since it arises suddenly from within an empty state.

The waves appearing on the surface of the sea are by nature water but assume a different shape. The nature of the sea and the waves is the same, but their form and aspect are different. Just as waves form in the sea out of water, the illusory body arises out of an empty state.

(12) It is like the appearance of a reflection of Vajradhara in a mirror since it is complete in all main and secondary limbs. The last example is that of being like a reflection of Vajradhara in a mirror. An illusory body is like an image in a mirror since it manifests instantly complete in every aspect.


Illuminating Lamp states:


These examples illustrate the learner’s illusory body. When used to illustrate the non-learner’s illusory body, the sixth and the tenth examples are appropriate.

These twelve examples are applicable to the illusory body of a learner. But from among these examples, it is said that the sixth and tenth examples—the echo and lightning—best illustrate the illusory body of a non-learner.

I wonder whether this means that in the context of the sixth and the tenth examples, which illustrate the illusory body that has discarded the maturation body, these examples are applied to the emanated body that replaces the maturation body?

Up to the point that the non-learner’s state of Vajradhara is attained, the yogi does not sever the connection with the coarse body composed of maturational aggregates. But once the state of Vajradhara is attained, the connection with the coarse body is severed, and the old, coarse body is discarded. Therefore it seems that the sixth and tenth examples are applied to the emanated body that replaces the maturation body.

From among the twelve examples, the example of the dream body is best. The other examples merely indicate that an illusory body is definitely generated when those examples are properly applied to the meaning illustrated. But the illusory body illustrated by those examples is not generated in the nature of the path, [29a] whereas that illustrated by the dream body is. For the three dream states of preparation, actual dream, and conclusion illustrate the three states of preparation, actual illusory body, and conclusion; the other examples do not do this.

The example of the dream body is said to be the most accurate example because the dream body is something that can actually be generated in the nature of the path, which is not the case for the other eleven examples. While asleep, we can identify three phases associated with the rising of the dream body. The first is the preparatory phase that is the time of the initial intention to rise in such a body. The second is the actual phase of having arisen in a dream body, and the third is the final phase of concluding such activity. These three phases of the dream body can also illustrate the three phases of the illusory body. Likewise, the three empties preceding the illusory body are illustrated by the three empties of sleep, the illusory body is illustrated by the dream body, and the illusory body acting as an emanation body is illustrated by the dream body separating from the coarse body and reentering the coarse body.

The similarities between the dream body and the illusory body are not exhausted by the similarity of their phases. Further, the three empties preceding the illusory body illustrate the three empties preceding the dream body, and the dream body in general illustrates the illusory body. During sleep, the dream body arises and separates from the coarse body that remains inactive and asleep. Once the dream body separates from the coarse body, it may travel to distant places and engage in various activities before returning and reentering the coarse body. This is like the yogi who has manifested the illusory body adopting the emanation body.


The ninefold mixing


The instruction of the nine rounds of mixing related to the illusory body should be understood from Illuminating Lamp.

The nine rounds of mixing related to the illusory body are not explained in this text, and the author suggests that we consult Illuminating Lamp. Here “mixing” refers to merging what is mundane with what is pure in order to achieve a pure and uncontaminated state. The nine mixings consist of three sets of three mixings:

(1–3) three that mix death with the dharma body,

(4–6) three that mix the bardo with the enjoyment body, and

(7–9) three that mix birth with the emanation body.333 In each set of three, the first two exist at the time of the basis, while the third exists at the time of the path. The three deaths are

(1) normal death,

(2) the empty state of sleep before the dream body arises, and

(3) the four empties in the completion stage. The three bardos are

(4) the bardo of existence,

(5) the bardo of dreams, and

(6) the bardo of the path—the illusory body. The three births are

(7) birth in the womb by the bardo of existence,

(8) birth when waking due to the bardo of dreams reentering the coarse aggregates, and (9) birth in the coarse aggregrates by the illusory body.

The ultimate purpose of the nine mixings is to accomplish the three mixings at the time of the path. It is stated in the secret biography of Tsongkhapa that even though Butön Rinpoché did not actually meet Tsongkhapa, he had visions of Tsongkhapa seated on a throne holding the root text of Guhyasamāja. He placed the texts three times on the head of Butön and advised him to learn and propagate the nine mixings according to the ultimate intention of Lotrak Mawa, a guru of Rinpoché.


Benefits


Also Compendium of Vajra Pristine Wisdom states that a benefit similar to completing the generation stage arises from merely generating a special resolution after properly understanding the meaning of the illusory body. For according to the commentary to that tantra: You do not need to complete the other paths of this vehicle, just the concentration of great bliss of the illusory body alone. But you do not need to even manifest this, since you obtain a benefit similar to completing the generation stage on the ground of a beginner by merely generating the special resolution to attain the illusory body through properly understanding it. Not only that, you will come to train in the grounds of the definite lineage of this path through attaining irreversibility in this vehicle.

There are great benefits in understanding the way we should meditate to generate the illusory body. Tsongkhapa states in Commentary to the Compendium of Vajra Pristine Wisdom that if we properly understand the method of generating the illusory body and generate the resolution to achieve it, then the benefit equals that of completing the generation stage. Of course the benefits of achieving the actual state are obvious. Further, if this point is understood, it is said that we attain irreversibility in abiding in the Tantric Vehicle, and that in life after life we will enter and follow these paths. Such special imprints are placed in the mind.

Those with intelligence who see such benefit generate the three types of pristine wisdom of indivisible bliss and emptiness. They take selflessness as their meditative object, the meaning of which has been fully settled, and engage it with great bliss induced by skillfully penetrating the points of the external and internal body. As explained before, they attain certainty that the basis for establishing any vajra body is the fundamental body of mere wind and mind, and they generate stable resolution in this method of establishing the illusory body from the mere wind and mind of the empties through frequently contemplating [29b] this utterly wondrous process.

Since this state brings such great benefits, those who understand its value should have conviction in the way that the view is comprehended by blissful awareness and how these two become indivisible. Further they should cultivate comprehension on how mere wind and mind establish the vajra body. The term vajra body is an alternative term for the illusory body, which may also be referred to as the body of a buddha. Moreover the term fundamental refers to the extremely subtle wind and mind that are primordial states; they do not arise adventitiously but have existed continuously since the beginningless beginning. Also Stages of Self-Blessing states:

The method of mental engagement is difficult to find even in the discourses. This means that if you find the correct instruction on the illusory body and become familiar with it starting now, you will lay down specific imprints for establishing the state of Vajrasattva as the rainbow illusory body even though you have not established the illusory body; this is extremely profound.

This method of mental engagement is meditating on all that appears after generating the innate joy that is stated in the Vajrayoginī tantra to be of the same taste. If you know how to assimilate this practice, it is an utterly amazing state.

Āryadeva’s Stages of Self-Blessing records the immeasurable value and rarity of the illusory body and the knowledge of how it is attained. Let alone actually achieving the illusory body, even finding a presentation of this state and becoming familiar with it is precious due to the particular imprints it places on the mind. The instructions on the illusory body are fully revealed in detail in father tantra, in the Guhyasamāja tantra in particular, while among mother tantras Vajrayoginī offers an abbreviated presentation. The yogi must first generate the pristine wisdom of indivisible bliss and emptiness to establish the illusory body.

To generate great bliss we should cultivate the four types of joy through relying on the yogas of caṇḍālī and so on that are explained in mother tantra. Again the main presentations of great bliss and clear light exist in mother tantra. Therefore we rely on both father and mother tantras as sources for practicing the illusory body and clear light. We attain an amazing synthesis of valid advice by uniting these streams of instruction.

I prostrate to the bodies of those beings

who have innate great bliss.

From my heart I go for refuge to those beings

who have illusion-like concentration.

Ārya Śāntideva reveals some of the qualities of those who generate bodhicitta in the first chapter of the Bodhisattva’s Way of Life: I prostrate to the bodies of those beings

in whom the sacred precious mind is born.

From my heart I go for refuge to those sources of joy,

who bring happiness even to those who harm them.

The author prostrates to those who generate bodhicitta and possess extraordinary qualities. In general when an ordinary person is benefited by another he is pleased, but when harmed by another he considers that person an enemy. Yet a bodhisattva receives and returns great benefit under all circumstances, whether superficially benefited or harmed by another. Such beings are worthy of homage. The author concludes this chapter on the illusory body by paraphrasing this verse; “great bliss” here refers to the practices of mother tantra and “illusion-like concentration” refers to the illusory body of father tantra.



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