Tantric Techniques (55 page)

a
Read
thos
dang
for
thos
skang
at 23.7 in accordance with the
Medium-Length
version, 633.1, and the Peking (196.2.1).

b
rim pa lnga pa, pañcakrama;
P2667, vol. 61.

Bu-tön Rin-chen-drup’s Stimulating Catalogue
231

Thoroughly abide on the tenth ground. Having attained manifest enlightenment well, They go to a state of purity.

Since they do not turn back from a Buddha land, They become omniscient in this very life.

Thus, it is explained that through the generation stage one attains the eighth ground: through mental observation, the tenth ground; and through illusory body and clear light, the eleventh or twelfth, and thereupon through union one is fully purified [as a Buddha].

With respect to this, in (1) the
Clear Meaning Commentary on (N
ā
g
ā
rjuna’s) “Five Stages”
which is said to be by N
ā
gabodhi,
a
(2) the commentary on the root text of the
Ornament for Clear Realization [of Guhyasam
ā
ja]
which is said to be by Chandrak
ī
rti,
b
and (3) the
Commentary on (
Ā
ryadeva’s) “Lamp Compendium for Practice”
by Sh
ā
kyamitra,
c
it is asserted that through considering each of the four (heat, peak, forbearance, and supreme mundane qualities) to have three [subdivisions] each (great, middling, [and small]) there are twelve grounds and that the very joyful ground is the Buddha ground. For instance, Chandrak
ī
rti’s
Commentary on the “Ornament for Clear Realization [of Guhyasam
ā
ja]”
says:

Progressing over the particulars of the grounds—

The middling forbearance, and high supreme qualities, And the first through tenth grounds—

One abandons conceptions of body, speech, and mind.

and Sh
ā
kyamitra’s
Commentary on (
Ā
ryadeva’s) “Lamp Compendium for Practice”
explains [the process] together with citing scripture:

The generation stage is not the first. Why? Because the completion stage is.

Question:
Then, what is [the meaning of ] this “first”?

Answer:
It is the vajra repetition together with its support and generation.

Question:
Through this what ground is attained?

Answer:
The eighth ground, the ground of middling for-

a
rim pa lnga pa’i bshad pa nor bu’i phreng ba, pañcakrama
ṭī
k
ā
ma
ṇ
im
ā
l
ā
;
P2697, vol. 62.
b
gsang ba ’dus pa’i mngon par rtogs pa’i rgyan gyi ’grel pa, guhyasam
ā
j
ā
bhisamay
ā
la
ṃ
- k
ā
rav
ṛ
tti;
P2681, vol. 62.

c
spyod pa bsdus pa’i sgron ma shes bya ba rgya cher bshad pa, cary
ā
mel
ā
yanaprad
ī
pa-n
ā
ma
ṭī
k
ā
;
P2703, vol. 62.

232
Tantric Techniques

bearance. Moreover, from that called “vajra meaning,” one abides on the ground of vajra repetition, whereupon the middling forbearance is attained.

Clear realization of exalted body, speech, and mind is to know exalted body, speech, and mind as the entity of the mind itself. Through this what grounds are attained? The ten grounds. The ground of observing mind is to arrive at
a
the lesser or middling level of supreme qualities. Through the illusion-like meditative stabilization, one abides on the great level of supreme qualities. Another [passage] says:

[The levels] from great forbearance through supreme qualities

Are attained through observation of mind And the illusion-like.

Through being obscured with respect to the lower ground

One does not achieve ascension

To the Very Joyful and so forth, like an animal.

Then, what ground is attained through the clear light? The Very Joyful, the first of the ten grounds.

Question:
Then, does this not contradict the statement:

Through the yoga of clear light

One thoroughly abides on the thirteenth [ground].

Answer:
There is no contradiction; that [count of thirteen] is in terms of [considering the levels of the path of preparation,] heat and so forth [as among the first twelve grounds]:

Having become the final heat,

Through applying [small,] middling, and great

In terms of [peak,] forbearance, and supreme qualities

There are twelve; the Very Joyful is the thirteenth.

Through this called “union” how many particular grounds

a
Read
reg
pa
for
rag
pa
at 25.1 in accordance with the
Medium-Length
version, 634.3.

Bu-tön Rin-chen-drup’s Stimulating Catalogue
233

are attained? It is as it is said:

[The grounds] from the Very Joyful through the Cloud of Doctrine

Attained from its imprint

Are arrived at through union. They are objects of another.
a

The other commentators on
N
ā
g
ā
rjuna’s “Five Stages”
describe this as literal.

Also, it is explained in the commentary on the
Buddha Union
b
that in dependence upon the practice of Secret Mantra, [the level of ] a Knowledge Bearer is attained and that in this very life as a Knowledge Bearer Buddhahood is attained. The seventh chapter of the
Buddha Union
says:
c

In this life [the level of ] a Knowledge Bearer is attained. Then, through the force of gradual familiarization,

One achieves the definitive great Buddhahood, The three bodies of great bliss, nondual.

In the
K
ā
lachakra Tantra
it is asserted that it is achieved in the birth [that is, lifetime] of a human who is endowed with the two collections and who is a great being endowed with the six constituents. Kalk
ī
Pu
ṇḍ
ar
ī
ka’s
Stainless Light
says:
d

The statement, “Thoroughly bestowing the fruit of Buddhahood in this birth,” [means that this
K
ā
lachakra Tantra
] is a king of tantras thoroughly bestowing the fruit of Buddhahood in this birth as a human, not in a birth as any of

a
The meaning of the last line is unclear.

b
There are four commentaries: (1)
rgyud kyi don rnam par bshad pa, tantr
ā
rtha
ṭī
k
ā
;
P2531, vol. 58; (2)
mnyam sbyor gyi rgyan, samayog
ā
la
ṃ
k
ā
ra;
P2532, vol. 58; (3)
sangs rgyas thams cad dang mnyam par sbyor ba shes bya ba’i rgyud kyi dka’ ’grel, sarvabuddha-samayogan
ā
matantrapañjik
ā
;
P2533, vol. 58; (4)
sangs rgyas thams cad dang mnyam par sbyor ba’i dka’ ’grel, sarvabuddhasamayogapañjik
ā
;
P2535, vol. 58.

c
sangs rgyas thams cad dang mnyam par sbyor ba mkha’ ’gro ma sgyu ma bde ba’i mchog, sarvabuddhasamayoga
ḍā
kin
ī
j
ā
lasa
ṃ
bara;
P8, vol. 1.

d
bsdus pa’i rgyud kyi rgyal po dus kyi ’khor lo’i ’grel bshad rtsa ba’i rgyud kyi rjes su ’jug pa stong phrag bcu gnyis pa dri ma med pa’i ’od ces bya ba / ’grel chen dri med ’od, vim
ā
laprabh
ā
n
ā
mam
ū
latantr
ā
nus
ā
ri
ṇī
dv
ā
da
ś
as
ā
hasrik
ā
laghuk
ā
lacakratantrar
ā
ja
ṭī
k
ā
;
P2064, vol. 46.