Ultimate Clear Light
Completion stage of ultimate clear light
The clear light of the fourth level follows the impure illusory body of the third level.
The nature of the clear light of the fourth stage is “the completion-stage practice that extends from the proximate causes—the means for manifesting actual clear light—up to but not including the attainment of union.”
The clear light manifesting immediately before the attainment of the illusory body is semblant clear light, but the clear light presented here is actual clear light. There is also a third type called clear light of the final continuum. The author presents the nature of actual clear light by delineating its range. Therefore the level of actual clear light begins when the means for establishing the actual clear light are assembled and it continues until the attainment of learner’s union.
Cluster of Siddhis states:
The stage prior to being able to directly generate the illusory body through properly releasing the channel knots is subsumed within mental isolation. The stage from being able to directly generate the illusory body up to purifying it is subsumed within the stage of self-blessing. Manifesting the meaning of reality and the proximate causes that are the means for attaining it are called, respectively, the stage of clear light and the stage of actual enlightenment.
This statement is similar.
The author relies on Jé Rinpoché’s Cluster of the Siddhis as the source for establishing the nature of actual clear light. Mental isolation precedes the establishment of the illusory body, and the stage of the illusory body itself extends from the time of its establishment until the time of its purification. The “stage of self-blessing” refers to the illusory body. Then we manifest the meaning of reality or emptiness and establish the direct cause of clear light that is itself included in the stage of clear light.
External and internal enlightenment
The clear light of the fourth stage is explained as external enlightenment manifesting at dawn and transcending the three external states of the moon, sun, and evening darkness. It is explained as internal enlightenment due to being completely empty clear light through the dissolution of the three internal states of appearance, increase, and near-attainment.
External enlightenment takes place at dawn on the day of the full moon. Buddha Śākyamuni manifested enlightenment at the dawn of the day of the full moon of the fourth Tibetan month known as Sakadawa (vaiśākha). So too we may refer to the actual clear light as external enlightenment manifesting at the dawn of the full moon day that transcends the sun, moon, and darkness of the sky. Further, it is called internal enlightenment from the perspective of being the all empty state transcending the white appearance, red increase, and black near-attainment that follow the dissolution of the elements.
The three types of appearance that occur naturally through the dissolution of the elements for ordinary people are generated by the yogi’s meditation, and such appearances are again dissolved serially due to the strength of the yogi’s meditation. The purpose of such yoga is to generate the experience of the empty state of clear light at dawn.
Attainment [30a] of actual clear light of the fourth level, innate great bliss perceptually realizing emptiness, the highest yoga tantra path of seeing, and the first ground of that path are simultaneous.
During actual clear light four events occur at the same time:
(1) the initial generation of the clear light of the fourth level,
(2) the innate bliss that perceptually comprehends emptiness,
(3) the attainment of the highest yoga tantra path of seeing, and
(4) the attainment of the first ground of the path of highest yoga tantra.
If clear light is classified by mode of expression there are two:
First: object clear light is equivalent to emptiness.
When clear light is examined it may be differentiated in two types: object clear light and subject clear light. Object clear light refers to the object of the wisdom that realizes emptiness, and this is synonymous with emptiness.
Second, coarse mental awareness realizing emptiness is, for example, the shared general meaning of clear light in the Perfection Vehicle and the three lower tantras. The bliss of melting that comprehends emptiness is, for example, the shared general meaning of clear light in the generation stage.
The words explaining the meaning of tantra may possess four different levels:
(1) word meaning,
(2) general meaning,
(3) hidden meaning, and
(4) final meaning.
Similarly the general speech of the Buddha may be interpreted on many different levels according to the occasion and the audience. In Reciting the Names of Mañjuśrī the meaning of the single syllable a uttered by the Buddha is discussed from the perspective of its interpretive meaning, its definitive meaning, its final meaning, and whether its meaning is directly understood or indirectly understood. For example, Buddha Śākyamuni uttered the words “Come here” when he first met Maudgalyāyana, and these words were interpreted by Maudgalyāyana, who was already well trained in the meaning of impermanence, to mean “Do not remain in saṃsāra, which is impermanent and unsatisfactory; come here to the state of nirvāṇa.” Others interpreted the same words to mean that he should approach the Buddha.
In this context subject clear light is said to have both a general and a hidden meaning. The general meaning consists of a shared meaning applied to a specific object. As such the comprehension of emptiness by the coarse awareness of sūtra and the three lower classes of tantra is said to be the shared meaning of subject clear light.341 Similarly, the comprehension of emptiness by awareness of the three lower classes of tantra is the shared meaning of the clear light of tantra.
“The bliss of melting that comprehends emptiness” refers to the bliss generated by the descent of melted bodhicitta from the crown. It arises after the winds enter, abide, and dissolve in the central channel by penetrating various locations of the body at the time of the completion stage. Such blissful consciousness realizing emptiness is a clear light shared with the generation stage, since it can also be found in the mental continuum of a practitioner of the generation stage. Thus, there are two basic instances of the general meaning of clear light: that common to sūtra and the three lower classes of tantra, and that common to both the generation and completion stages of highest yoga tantra.
The hidden meaning of clear light
The hidden meaning of clear light is semblant clear light of mental isolation that comprehends emptiness; because appearance is a hidden state of mind and it is semblant clear light.
The hidden meaning of clear light has three types—the semblant clear light of mental isolation, of verbal isolation, and of the illusory body. The nature of hidden meaning may be understood by analogy to the Perfection of Wisdom texts. For example, the words of the Extensive, Medium, and Condensed Perfection of Wisdom Sūtras explicitly and directly teach emptiness. But these words also teach a hidden meaning, namely the method for realizing emptiness, which is understood as implicit by those of sharp intellectual faculty. Other texts, such as Maitreya’s Ornament of Realization, teach this method explicitly.
Another example of a hidden meaning is the practice of bringing attachment into the path. Attachment is treated differently in sūtra and tantra. Disciples drawn to the sūtra path are not capable of bringing attachment into the path and are not suitable candidates for receiving direct teachings on such practices. Therefore, the topic of bringing attachment into the path is a hidden meaning in sūtra. But for those disciples capable of following the mantric path, this topic is taught in a different manner.
Semblant clear light subsumed within the stages of physical isolation, verbal isolation, and the illusory body is also the hidden meaning of clear light because the Commentary to the Compendium of Vajra Pristine Wisdom states that vajra recitation and physical isolation are subsumed within the hidden meaning; it considers the statement that hidden meaning has three types to be the main presentation. The author presents three types of hidden meaning of clear light: (1) semblant clear light subsumed within physical isolation, (2) semblant clear light subsumed within verbal isolation, and (3) semblant clear light subsumed within the illusory body.342 Though they do not constitute fully qualified semblant clear light, they are called semblant clear light and taken as the hidden meaning of semblant clear light. This is supported by a statement found in Tsongkhapa’s Commentary to the Compendium of Vajra Pristine Wisdom classifying vajra recitation and verbal isolation within the category of hidden meaning.
The final meaning of clear light
Actual clear light is the final meaning of clear light because the final meaning is not taken to be the final progression on the path; rather it is taken to be the final comprehension of reality by innate bliss.
From among the four levels of explanation, the final meaning is the last meaning explained. There are different ways to understand the term final meaning, but the author makes clear that it does not refer to the attainment of a final or ultimate level of the path. Rather, it is the comprehension of emptiness through a subtle, intensely blissful awareness.
Word meaning of clear light
The word meaning of clear light can also be posited because both the word meaning and the general meaning have different modes of explanation that do not exclude each other. Commentary to the Compendium of Vajra Pristine Wisdom states:
The means of explaining these two is different since the meaning revealed by the word meaning is not suitable for both types of people, and the meaning revealed by the general meaning may be clarified through [30b] giving the word meaning.
In terms of clear light we may posit all four levels of explanation. For example, the meaning of the syllables that comprise the term clear light may be explained differently from the overall meaning of the term, but this does not mean that the two explanations contradict each other. That is, the words clear and light describe light rays that are clear and radiating, but the general, hidden, and final meanings of clear light have to do with emptiness and consciousness realizing emptiness.
The “both types of people” referred to in this passage should be understood as the two types of audience members present at a discourse given by a buddha: the general audience and the trained audience. A buddha gives general advice to the first type but specific and detailed advice to the second type. For example, when the Dalai Lama addresses audiences composed of Buddhists and non-Buddhists, he tends to give general advice suitable for a mixed gathering. But when addressing a Buddhist audience, His Holiness adjusts the style and subject matter of his presentation to match the expertise of those present.
The mode of practice of those not of definite tantric lineage
The author so far has discussed the training of those of definite highest yoga tantra lineage, who from the beginning of their practice enter the Buddhist tantric path and progress uninterruptedly through the five paths of tantra. Yet there are others of definite sūtra lineage, who from the beginning of their practice enter the Buddhist sūtra path and progress in that path until they attain the tenth ground. Such individuals who are not of definite tantric lineage may enter the tantric path at the level of the actual clear light.
The method of inducing this stage after completing other paths exists because a bodhisattva in his final existence who progresses to the tenth ground by the paths of the Perfection Vehicle and the three lower tantras, who abides in equipoise in immutable concentration in Akaniṣṭha, is awakened by the sound of buddhas of the ten directions snapping their fingers.
Buddha Śākyamuni in his last existence as a bodhisattva is an example of one who is not of definite tantric lineage. He first trained in the Perfection Vehicle and progressed to the tenth ground before manifesting the actual clear light of the fourth stage. This implies that he did not engage in the practices of the completion stage such as the stage of vajra recitation, observing the mind, and the illusory body of the third stage. In this passage “this stage” refers to the clear light of the fourth stage; “after completing other paths” refers to practitioners who have entered the sūtra paths and completed the paths of accumulation, preparation, seeing, and abide on the tenth ground of the path of meditation.
They motivate him by saying “You cannot become enlightened through this concentration alone; you must manifest clear light.” They summon Devaputrī Tilottamā and at midnight confer the actual third empowerment that demonstrates actual clear light after progressing through appearance, increase, and near-attainment. In the first part of dawn, they confer the fourth empowerment after bestowing instruction on clear light and union. At middawn he manifests actual clear light and arises in the body of learner’s union. Then, in the third part of dawn just when the sun rises, he manifests non-learner’s union.
A practitioner at this level is then urged by the buddhas to complete the remainder of the path by entering tantra.344 The actual pristine-wisdom empowerment is bestowed in reliance on a consort illustrating clear light345 at midnight during the first part of the pre-dawn period extending to around 1 A.M.346 Then the fourth empowerment is bestowed in the second part of pre-dawn around 2 A.M., and the practitioner manifests the state of a learner’s union. Finally the non-learner’s state of union is manifested in the last part of pre-dawn around 3 A.M.
This method of explanation is stated in Yangchen Gawai Lodrö’s Principles of Grounds and Paths. To confirm this understanding, Illuminating Lamp states: At midnight the guru demonstrates clear light by conferring the actual empowerment dependent on an action seal. Then at dawn, he bestows instruction on how to meditate on clear light and after that how to establish union. Then the student attains actual clear light and after that he establishes union.347 This information is found in Yangchen Gawai Lodrö’s Ford of the Fortunate and is supported by a quotation from Jé Rinpoché’s Illuminating Lamp. In the above passage, the first union that is established after clear light refers to the union of a learner, while the second union that is attained after actual clear light is the union of a non-learner.
Still, you should analyze whether this text explains the mode of progress on the path of those of definite highest yoga tantra lineage from the beginning. The explanation found in Yangchen Gawai Lodrö’s text is from the perspective of the Guhyasamāja tantra. The passage from Illuminating Lamp is supported by Jé Rinpoché’s Mantric Stages. Both describe the way practitioners not of definite tantric lineage progress. But it is important to investigate the issue further with respect to practitioners who are of definite highest yoga tantra lineage.
Khedrup Jé’s Explanation of the Two Investigations contradicts this mode of explanation:
When the actual third empowerment is conferred on a bodhisattva in his final existence as a sentient being, [31a] he can generate complete and fully qualified great bliss dependent on an action seal while maintaining his prior perceptual comprehension of emptiness without degeneration. Therefore when the actual third empowerment is conferred, the winds serially dissolve in dependence on vitality exertion with an action seal and three empties manifest. When the fourth empty manifests, pristine wisdom of great bliss perceptually comprehends emptiness. This pristine wisdom is actual clear light, and when he arises in the reverse process from that clear light, motivated by the instruction he previously received on actual clear light when the empowerment was conferred, he arises with a body in divine embrace ornamented with marks and signs and derived from extremely subtle wind and mind.
Khedrup Rinpoché’s commentary to the Hevajra tantra presents a different view, for he states that the clear light manifested during the pristine-wisdom empowerment is actual clear light. Prior to conferring the empowerment the vajra master instructs the candidate to set his or her motivation and reflect: “After arising from the clear light of the forward order of appearance, increase, near-attainment, and clear light, I will arise in the body of a buddha.” This explains that the clear light at the time of the empowerment is the actual clear light and you arise from that in a body of union. Sun Illuminating the Profound Meaning appears to be in agreement with this.
Paṇchen Losang Chökyi Gyaltsen’s Sun Illuminating the Profound Meaning seems to agree with Khedrup Jé’s presentation.
These presentations seem to rely on Illuminating Lamp:
There are two empowerments, because conferring the third empowerment also signifies conferring the fourth empowerment. Before conferring the third empowerment, the three states of appearance, increase, and near-attainment occur. Then through near-attainment entering clear light, the actual innate state manifests from correct subtle dualistic appearance.
The source of the previous two statements appears to be a passage from Illuminating Lamp, but its words are ambiguous. For example, the text states that conferring the third empowerment signifies conferring the fourth empowerment and that conferring the third empowerment alone is sufficient as it also signifies the fourth empowerment.
Again it may imply that after the third empowerment is conferred the fourth empowerment is conferred because the third merely signifies or predicts the fourth empowerment. Still, the passage explicitly mentions two empowerments, namely the third and the fourth. Moreover the three types of awareness of white appearance, red increase, and black near-attainment occur before the third empowerment is bestowed, and after near-attainment the candidate finally enters clear light.
According to the latter mode of explanation, the four instructions on clear light are bestowed prior to conferring the third empowerment. You must accept that the fourth empowerment is conferred after obtaining union since it is unsuitable to confer it before the third empowerment. Therefore Explanation of the Stages of Actual Enlightenment states:
The order of practice is to confer the fourth empowerment immediately after conferring the third empowerment. [31b] If that is not so, then it would be erroneous to explain that the means of arising in the body of union is like a fish arising from water, prior to conferring the fourth empowerment.350 The latter mode of explanation refers to the passage from Illuminating Lamp asserting that all four instructions are given before the third empowerment is
bestowed. The first instruction concerns bestowing the third empowerment. The second instruction concerns bestowing the fourth empowerment, which is inferred from the statement that the third also signifies the fourth empowerment. The third and fourth instructions concerning conferring the third and fourth empowerments arise due to interpreting that statement in a different way. Moreover, it is unsuitable to confer the fourth empowerment before conferring the third, as this would contradict the prescribed order. Logically, the fourth empowerment must be conferred after the yogi has attained the state of learner’s union, for it must be conferred in post-equipoise, and this is the first instance of post-equipoise available to the yogi after his attainment of actual clear light.
Since the statements made here are not easy to comprehend, the author then quotes Jé Rinpoché’s Explanation of the Stages of Actual Enlightenment. In this passage Jé Rinpoché discusses the sequence of events from the perspective of practice. As such there is no gap between conferring the third and fourth empowerments. If this were not so and the fourth empowerment were not conferred immediately after the third, then instruction concerning how to arise in the body of union would have been given at the wrong time. I personally interpret this quotation to mean that the sequence of events in terms of practice and the rite of empowerment are not necessarily the same.
I think that this statement is contradictory. Those with intelligence must analyze all previous thoughts of Jé Rinpoché, since it appears that those like myself, who are confused and dull, have difficulty settling this issue.
The author concedes the difficulty of sorting out the various statements on this subject. Therefore, we must compare and analyze the three different quotations taken from Jé Rinpoché’s texts. The first statement is “conferring the third empowerment also signifies conferring the fourth”; the second is “the four instructions on clear light are bestowed prior to conferring the third empowerment”; and the third is “the order of practice is to confer the fourth
empowerment immediately after conferring the third empowerment.” It is indeed difficult to find the ultimate meaning of Jé Rinpoché’s thought without intelligently analyzing his writings, for though these statements do not necessarily contradict each other, the meaning of some is more apparent than others. The first statement asserts that bestowing the third empowerment signifies bestowing the fourth. But the third signifying the fourth does not mean the third is
the fourth. The fourth empowerment is also called the word empowerment. It is conferred after the student is advised that he or she must rely on the first three empowerments in their correct order because later empowerments cannot be conferred without first receiving former empowerments; the state of learner’s union is attained sequentially by following the stages of the path in order. The fourth empowerment is obtained in dependence on this explanation being given and understood by the student.
It is said that apart from the words of the rite used to confer the third empowerment, there is no separate rite required for conferring the fourth empowerment. This again is a sensitive statement. The obtainment of equipoise engaging actual clear light is necessary for the fourth empowerment. But there are grounds for asserting that a candidate must emerge from equipoise to post-equipoise to obtain the fourth empowerment. Alternately the fourth empowerment
must occur immediately after near-attainment without passing into post-equipoise. The actual manner in which this is possible is difficult to understand. Again the assertion that the fourth empowerment is conferred immediately after the third empowerment implies that there is no separate rite for conferring the fourth empowerment. If indeed a separate rite were needed, then the fourth empowerment would have to be bestowed during post-equipoise.
If a discerning scholar such as Jé Rinpoché appears hesitant to state a final position on this issue, it is indicative of the degree of subtle analysis required to penetrate this matter. It should be no surprise that we continue to harbor lingering doubts. But even though we may not yet discern the final meaning of these issues, the mere fact of thinking about them and discussing them places exceptional imprints on our minds.
One says: The explanation that the fourth stage is the proximate cause for manifesting actual clear light is untenable. The third stage exists in the continuum of one about to attain the actual clear light, because the impure illusory body in his or her continuum is the third stage; that [stage] is the impure illusory body.
Reply: Either that is not logically necessary or it should otherwise be examined.
When the author responds “that is not logically necessary,” he means that although the impure illusory body might exist in the mindstream of a practitioner about to attain the actual clear light, it does not logically follow that the third stage exists in the mindstream of such a practitioner. This is because a practitioner not of definite highest yoga tantra lineage would have attained the tenth sūtra ground prior to transferring to clear light in the Tantra Vehicle without having actualized the illusory body. Therefore we should examine whether this statement is true for those of definite tantric lineage as well as those who are not of definite tantric lineage.
