Completion Stage

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>From the Introduction to Jamgon Kongtrul's_Creation and Completion_

 

COMPLETION STAGE

 

The true nature of mind and all phenomena is "beyond intellect and

inexpressible. There is no intentional effort that causes its realization

except that, as the text says, "the power of devotion causes it to arise

from within." This makes it difficult to write about, but a few points need

to be mentioned.

The creation stage undermines attachment to the solid, impure

phenomenal world, but can still leave us with the traces of attachment to

this new manifestation that we have created or perceived. So in the

completion stage the whole new wonderful world dissolves back into basic

ground, from which it never really departed. In the context of relationship

with life cycles mentioned above, this stage corresponds to death.

Recognizing that the visualization was created in the first place by mind,

empty and radiant, and dissolves back into it, purifies or prepares us for

the process of actual death, when this realization can result in full

awakening.

Within the context of meditation, there is no longer a visualized form

to work with, but there is still mind. So the discussion of completion

stage begins with a description of the mental process itself, so that the

practitioner can be aware of exactly what is happening. The tradition of

examining and analyzing the mental process has been a mainstay of Buddhist

practice since its inception. It is sometimes referred to as Buddhist

psychology. In this text the discussion centers on the eight aggregates of

consciousness, a model of the perceptive process that emerged during the

development of the Mahayana. The purpose of the detailed analysis is for

the meditator to be able to recognize and interfere in the process at just

that precise point before mental events imprint on the foundation

consciousness and become karmicly effective. The thought process is not

expected to cease, as in any case it is the natural, pure radiance of

emptiness. But the product of attachment - that is, karma - must be

prevented to achieve freedom from the process. Working with the mind in

this way, cutting through the very creation process of our self-imposed

cyclic existence, is fundamentally the same as the practices described

earlier in the text of working with the afflictive emotions.

Various experiences arise as this method becomes effective, but the

meditator is warned not to fixate on them, for they too are unreal, passing

away like everything else. The one single tool that is stressed

continuously to get through all manner of mental events, obstacles,

distractions and even positive meditative experiences is called

mindfulness, the ability to focus and know what is happening. Various ways

of applying this mindfulness to different situations form most of the last

part of this text. Mindfulness develops initially in the meditation of calm

abiding, which is held as the preparatory foundation for many practices

that aim at direct realization of the mind's nature, such as the Great Seal

(mahamudra) and completion stage practice in its broadest sense. Only

mindfulness sees one through the whole way and is the final technique. Then

"ultimately, even mindfulness itself does not exist."

The exceptional esoteric instructions of the Great Perfection are

mentioned as an approach of total non-contrivance requiring only naked

awareness itself. Even the foundation of calm abiding is unnecessary.

Kongtrul mentions this exceptional approach several times, as it is subtly,

but profoundly, different. However, each mention comes with a note of

warning, not in the sense of any doubt as to the edifying nature of the

instructions, but to caution against the grave possibility of misconstruing

these very fine points. Kongtrul claims it would be "better to tread the

gradual path."

Completion stage meditation, the simple state of resting in

intrinsic awareness, is rife with pitfalls and challenges. Methods for

identifying and processing all of the experiences that could arise in this

stage constitute the bulk of literature on the subject. Otherwise, there is

nothing to say.

One last clarification about the term itself: completion stage

actually has two applications, and this could cause some confusion. In the

context of this present teaching, it is the second of the two stages of

deity practice, and usually corresponds to the actual dissolution of the

visualization, where mind rests without contrivance in its own nature.

Since this is ideally the ultimate realization, the term may take on a very

expansive meaning.

The other use of the term is in describing a different series of

meditation practices more commonly known as yogas (rnal 'byor), which

involve working with the channels, chakras, seminal drops, and vital winds

in the psycho-physical body. This includes such well-known practices as

Mystic Heat (tum mo), Ejection of Consciousness ('pho ba), and Dream Yoga

(rmi Iam), as well as techniques practiced with a partner to develop and

deploy the sexual energy (phyag rgya). These are all called completion

stage practices. Some of these practices are mentioned briefly toward the

end of the text. Since they involve a considerable amount of technique,

including extensive visualization, it is not immediately apparent where the

connection is with the formless, uncontrived apprehension of the natural

state that is also called completion stage in deity practice. They are,

however, related.

According to the teachings of Vajrayana, there is an intimate

relationship between the mind and the movement of vital energy or "wind" in

the body. It is said that the mind rides the wind, or that mind and wind

are inseparable. This can be noticed when calm abiding is stabilized. When

the ultimate realization of true nature takes place, what happens on the

psycho-physical level is that the wind enters the central channel (dbu ma,

Skt. avadhuti), the main artery of movement of energy in the body. On the

other hand, a practitioner may choose to work at it from the other side.

That is, to cultivate these energies purposefully and cause the wind to

enter the central channel through various physical techniques,

spontaneously bringing about realization.

The first approach is termed the Path of Liberation ('grol lam) and

the second the Path of Method (thabs Iam). The first is the direct approach

of recognizing mind nature, already described in the previous discussion of

completion stage. Although it may seem more direct and, to some people,

more attractive, it is evasive and difficult. It is one of the skillful

methods of tantra to work first with the physical energies of the body, for

there the mind will follow. The well-known yogi Milarepa was an example of

a practitioner of this path. But generally one practices both, often in

conjunction, and since the goal is the same they are mutually supportive.

This is the relationship, therefore, between the two uses of the term, and

one need only be informed of which method, form or formless, is under

discussion. This relationship of the terms is explained in the following

quotation from Gyurmed Tshewang Chogdrup:

 

...to meditate [visualize and perceive] all the appearances

without differentiation as the Buddha-bodies of the deities,

(in form or structure) similar to the phenomena of the three

existents [worlds, combined with great compassion and

contemplation of the bliss of melting, which causes the

three Buddha-bodies to mature (within oneself) is the

essence (Ngo-bo) of the development stage...To merge the

energy/air, mind and thoughts (rLung Sems Yid) into the

central channel and to actualize the blissful and empty pri-

mordial wisdom directly is the essence of the completion

stage...The stage of the training [yoga] on channels, ener-

gies, and subtle essence and the stage of (training in using)

consorts (S. mudra) which cause the energies to enter, be

maintained and dissolve into the central channel is not the

actual completion stage, but since it causes one to achieve

it, it is [also] called the completion stage.

 

In addition to some of the completion stage yogas, the text

concludes with advice on other daily practices and techniques that enhance

realization in spiritual life. Tantric practice is not an isolated

technique used only for achieving altered states. These practices form a

part of an entire lifestyle with a fully intact ethical basis that is

assimilated into every aspect of daily living. This is the case with all

Buddhist practice, and all the more so in Vajrayana, which seeks to

radically alter our mode of perception to rediscover ourselves. Every

moment must be steeped in awareness, and any method that enhances that must

be employed. One must never lose sight of remembering impermanence,

cultivating love and compassion and devotion, and acting with integrity and

an awareness of karmic cause and effect. Creation and completion stage

practice are set within this context of a wholly spiritual and awakened

Ilfe. So it is said:

 

Therefore the view is higher than the sky;

Karmic cause and effect is finer than flour.