Essence of Clear Light MIPHAM ]AMPAL GYEPA'I DORJE An Overview of the Secret Commentary Thorough Dispelling ofDarkness throughout the Ten Directions
entitled
Essence of Clear Light Translated by
Lama Chonam and Sangye Khandro of the Light of Berotsana Translation Group under the guidance of
Khen Rinpoche Namdrol
SNOW LION PUBLICATIONS ITHACA,
N£W
YORK
Snow Lion Publications P.O. Box 648> Ithaca, NY 14851 USA (607) 173- 8519
www.snowlionpu b.com Copyright© lOJO Ligh ofBerotsana Restriction: Anyone interested in reading this text must have received the empowerment of Vt'jmsatlVtlS Magical Maniftstation Matrix for the
peaceful and wrathful deities from either the kama or the tcrma tradition and must have received the reading transmission. All rights reserved. No porrion of this book may be reproduced by any means without prior written permission from the publisher. ISBN-10 1·55939-364-5 ISBN-13 978·1·55939·364·5
Library ofCongress Catafoging-in-Public,uion Data
Mi-pham-rgya·mtsho, '_lam-mgon 'Ju, 1846-191l. [ Gsa r) 'grel phyogs bcu'i mun sel gyi spyi don 'od gsal siiiii po. English] Essence ofclear light: an overview of the secret commentary Thorough dispelling of darkness thoughout the ten directions emicled Essence of clear light I Miphamjampal Gyepa'i Dorje: translated by Lama Chonam and Sangyc Khandro of rhc Light of Bcrotsana Translation Group under the guidance ofKhcn Rinp oc h c Namdrol. p.cm. Includes bibliographical references and index. ISBN·13 : 978·1-55939·364·5 { alk. paper) !SBN·IO: I·SS939·364·S {alk. paper) 1. Tripi�aka. Siitrapi�aka. Tamra. Guhyagarbhatantra-Criticism, inter pretation, ere. I. Chonam, Lama. II. Kha ndro, Sangye. III. Title. BQl180.G937MS7SI3 lOIO 2.94·3'8s-dcu
Designed and typeset by Gopa & Ted�. Inc.
Mipham Jampal Gycpa'i Dorje
Reproduced by permission from Hungkar Dorje, Ttmgkas in Golog, The Tangka Album ofLung-ngon MontlStery, compiled and edited by Hungkar Dorje (Beijing, China: Encyclopedia of China Publishing House, wol).
Contents
Foreword
xiii
Introduction Translators' Note
Essence of Clear Light Homage
11
Statement of Commitment
13
1
2
The Greatness of the Tamra to Be Explained 1.1 The Various Vast, Common Tamras 1.2 The Essential Profound, Uncommon Tantras The Explanation of the Meaning of This Tantra 2.1 The Vast, Common Tradition 2.2 The Profound, Uncommon Tradition 2.2. I The Explanation of the Mean i ng of the Tide 2.2.2 A Synopsis of the Crucial Points of the Meaning of the Subject 2.2.2.I An Explanation of the Purpose of and Connection to the Tancra 2..2..2..2. A Description of the Meaning of the Tamra 2..2..2..2..1 The Narrative Context: The Root Cause 2.2.2.2.2 Bringing Forth the Subject: The Contributing Circumstance 2.2..2..2.3 The Meaning of the Tantra: The Result 2.2.2.2.3.1 A General Description of the Three Tantras 2..2..2..2.3.1.1 A General Description of the Three Tantras: The Ground
13 1s
17 2I
2I
21
2. 3
27
27
31
31
3s 37 39
39
viii
ESSENCE OF CLEAR LIGHT
Revealing the Ground as the Intrinsic Nature MaQ.Qala 39 2.2.2.2.).1.1.2 How Confusion Occurs through Nor Realizing ll1ar 41 1.1.1.2.3 · 1.1.3 lhe W,1y Confusion Never Depans from the Nature 45 2.2.2.2.3.1.1.4 How Confusion Is Reversed 45 2.2.2.2.3.1.2 A General Description of the Three Tamras: The Path 51 2..2..2..2..3. 1 .2.. I The Nature of the Path sI 2..2..1.2.. 3 · 1.2.2. The Divisions of the Path sI 2..2.2.2.3.1.2.2.1 General Divisions 53 2..2..2..2.3.1.2.2.2 Specific Divisions 69 2..2..2..2.3· 1.2.2.2..I An Explanation of Generation and Completion Stages 69 2..2..2..2..).1.2..2..2..2. An Explanation of Method and Liberation 75 79 2..1.2..1.3.1.1.3 The Manner of Progressing on the Path 2..2..2..2..3.1.3 A General Description of the Three Tanm.s: The Result 93 2.2.2..2.3.2 A Specific Explanation of the Tamra of the Path 95 2.2.2.2.3.2.I An Explanation of the Various Stages of Classifications 97 2..1.1.1.3.1.1 An Explanation ofThis Exposition 99 IOI 2.2.2.1.3.1.2.I The View 2.2.2.2.3.2.2.1.1 The Nature IOI 1o s 2.2.2.2.3.2.2.1.2 The Divisions 105 2..2.2.2.3.2.2.I.3 Proving the Nature of the View 2.2.2.2.3.2.2.1.3.1 Demonstrating Mantra's View Is More I 07 Sublime than Surra's 2..2..2..2..3.2..2..1.p Provi n g the Profundity of the S ublime II 5 View of Mantra 2.2.2.2..3.2..2.1.3.2..I Individually 115 2..2..2..2..3.2..2..1.3.2..1.1 Proved as Purity 117 I17 2..2..2..2..3,2..2..1.3.2..1.1.I Proving the Way of Purity 2..2..2..2.. 3.2..2. 1.3.1. 1. 1. 1.1 Proving Appearances as I I7 Wisdom Deities 2..2.2..2.3.2..2..1.3.2..J.I.I.J.I Through the Valid Cognition I17 of Analyzing Designated Thin gs 2.2.2.2.3.1.1. 1
CONTENTS
2.2..2..2..3.2.2..1.3.2..1.1.1. r. r.I
Proved through Scripture 2..2.2..2..3.2.2.r.3.2.I.I.I.I.I.2 Proved through Reasoning 2.2.2.2..].2..2.1.3.2.I.I.I.I.2 Through Valid Cognition of Genuine Analysis 2.2..2..2..3.2..2.1.3.2.. 1.1.1.2. Proving the Subject to Be Wisdom 2.2.2.2.3.2..2.1.3.2.1.1.2. Refut at ion of Opposing Views 2.2.2.2.3.2.2.1.3.2.1.2 Proved as Evenness 2.2.2.2.3.2..2.1.3.2.1.3 Proved as Inseparability 2..2..2.2.3.2.2.1.].2.2 Collectively 2..2.2..2.}.2..z.. I .3.2.. 2.. I Directly Proving the Meaning for Fortunate Ones 2.2.2.2.3.2.2.1.p . u. In d i re c tl y Provin g the Meaning for Skeptics 2.2.2.2.3.2.2.1.4 The Purpose 2.2.2.2.3.2.2..2 Samadhi 2..2.2.2 3 .2.2.2.1 The Nature 2..2.2..2..3 .2..2.2..2. TheDistinctions 2..2..2.2 p .2..2..3 The Manner of Accomplishing 2.2.2.2.3.2.2.2.4 The Purpose 2.2.2.2.3.2.2.3 Conduct 2.2.2.2.3.2..2.3.1 The Nature 2.2.2.2.3.2.2.3.2 The Divisions 2..2..2.2.3.2.2..3-3 The Manner of Accomplishing 2..2.2..2..3.2.2..3.4 The Purpose 2.2.2.2..3.2..2.4 MaQ.Qala 2.2.2.2..3.2.2.4.I The Nature 2.2.2.2.3.2.2.4.2 The Divisions 2.2..2.2.3.2.2-4-3 The Manner of Engaging z..:z..2.2.3.2..2.-4.4 The Purpose 2..2..2.2..3.2..2..5 Empowerment 2..2..2.2.3.2.2..5.1 The Nature 2.2.2.2.3.2..2.5.2 The Divisions 2.2.2.2.3.2..2..5.3 How Empowerment Is Established 2.2..2.2.3.2.2.5.4 The Purpose 2.2.2.2..3.2..2.6 Samaya 2..2..2..2..3.2..2.6.1 The Nature 2..2..2..2.3.2.2..6.2. The Divisions 2.2.2.2.3.2.2.6.3 The Crucial Points .
..
..
.
ix II9 I2I
129
I 2.9
I 39
143 149 151
Is 3 155 16I 167 167
I 69
I 7I
18 I
185 I85 I 8s 187 197
I 99
199 199 205 207 2.09
2.09
2.I 1
213
21 S
2.19 2.2.1
z.z.I
2.47
X
ESSENCE OF CLEAR L I GHT
The Purpose 2.2.2.2.3 2. 2..7 Accomplishment 2.2.2.2.3.2.2.7.I The Nature 2..2..2..2..3.2..2..7.2 The Divisions 2.2.2.2.3.2.2.7.2.1 General Explanation 2.2.2.2.3.2.2.7.2.2 Specific Explanation 2.2.2.2.3.2.2.7.3 The Manner of Accomplishment 2.2.2.2,3.2..2.7·3·1 The Manner of Accomplishment 2.2.2.2.3.2.2.7.3·2 The Result of the Accomplishment 2..2..2..2..3.2..2..7.4 The Purpose 2.2.2.2.3.2.2.8 O fferings 2.2.2.2.3.2.2.8.1 The Nature 2.2.2.2.3.2.2.8.2 The Divisions 2.2.2.2.3 .2.2.8.2..1 Uncommon, Individual Distinctions 2.2.2.2.3.2.2.8.2.2 General Explanation of the Gal).achakra 2.2.2.2.3.2..2..8.3 The Manner of Making Offerings 2.2.2.2.3.2.2.8.4 The Purpose 2.2.2.2.3.2.2.9 Enlightened Activ ity 2.2.2.2.3.2.2.9.1 The Nature 2.2.2.2.3.2.2.9.2 The Divisions 2..2..2..2..3.2..2.9.3 The Manner of Accomplishing 2.2.2.2. 3.2.2.9-4 The Purpose 2..2..2..2.3.2.:t.1o Mudra 2.2.2.2.3.2.2.. I 0.1 1l1e Nature 2.2.2.2.3.2.2..10.2 The Divisions 2.2.2.2.3.2.2..10.2.1 General 2..2..2..2..3.2..2..10.2..2 Specific 2.2.2.2. 3.2.2.. I 0.2. 3 Exceptional 2..2..2..2..3.2..2..I0.3 The Characteristics 2.2.2.2.3.2.2.10-4 The Purpose 2..2.2.2.3.2.2..11 Mantra 2..2..2..2.-3-2.2..11.1 The Nature 2..2..2..2..3.2..;!..11.1.I The Cause ofMamra: The Syllables 1.2.2.2. 3.2.!..1 1.1.2 The Nature Possessing Four 2.2.2.2.3.2..2.6.4 .
.
Accomplishments
The Result of Unimpeded Ability The Divisions The Manner of Engaging
2.5 I 2s 7 257 259 259 261
2.65 265 269 279 279 281
2. 8 1
28I 2.87 289 293 295 295
297 303 311 313 313
3 Is
315
31 s 317 319 323 325
32.7 327 3 29
2.2.2.2.3. 2..2..1 1.1.3
333
2.2.2.2..3.2.2..1 1.2
333
2..
2.2. 2.. 3. 2..2 . 1 1.3 .
33 7
C O NT E N TS
The Cultivation of Confidence in Mantra through Profound Prajna 2.2.2.2.3.2.2.11.3.1 Abiding with the Visualization of Mantra through Profound Samadhi 2.2.2.2.3.2.2.11.3.3 The Fruition of the Conduct of Mantra through Exceptional Diligence 2.2.2.2.3.2.2.11.4 The Purpose 2.2.2.2.4 The Entire Entrustment: The Conclusion 2.2.3 An Extensive Explanation of the Meaning of the Words ofThis Tantra
xi
l.l.1.2.3.2.2.11.3.1
Colophon
3 39
3 45 34 9 3 51
3 s3 3 67 369
Glossary
373
Works Cited by Author
379
Notes
383
Index
393
Foreword
BY ALAK ZENKAR RINPOCHE, THUBTEN NIMA
This doctrine of the great secret, the Guhyagarbha 1'antra: Is the heart essence of a million wisdom <;iakinisb and The path that was traversed by the accomplished vidyadharas< of India and Tibet. Among the dharma treasures of the Snow Land of Tibet, This is the innermost jewel of all. Based on the interdependent, timely awakening of excellent aspirations, Now this has been translated into the English language; So in those Western lands the great gateway of the vidyadharas' practice has been opened, and This noble accomplishment is a great ornament of the doctrine. W herever this dharma is propagated, May it become like O<;i<;iiyana [i.e., OrgyenJ,d the pure land of the vidyadharas; And with the vajra pride chat comes from the youthful glory of the two accomplishments, May that land be filled with an assembly of <;iakas and <;iakinis.
At the request ojthe learned Lama Chonam and the skilled translator Sangye Khandro, L Thubten Nima, quickly wrote this down on the Sth day ofjanuary, 20IO. Jvlay there be virtue! gyu sangwa'i nyingpo (rg;wd gsang ba'i snying po, guhyagarbhatattvavinishca_yamahdtan· tra) ; Saret Essence Tantra b khandro (mkha' gro); female space cravdcr rigdzin (rig 'dzin); awareness holder a
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Khenpo Namdrol
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Ganeshthan, Sheshnarayan-3, Pharping, Katmandu, Nepal
Ofc: +977 I 471 0368
Introduction THE
ROOT CAUSE
for the perpetual wandering of beings in sa.q1sara, tormented by endless suffering, is to hold to an incorrect understanding of the fundamental nature' of phenomena.b For this misunderstanding to be purified, the compassionate and skillful Buddha turned the wheel of dharma on inconceivable subj e cts that are in harmony with the true, fundamental nature of things. To synthesize these teachings, there are two categories: the causal vehicle of characteristics and the vajra vehicle of Secret Mantra. In the vajra vehicle of Secret Mantra, there are two divisions: the common outer tamras and the uncommon inner tantras. The inner tantras are the three categories of generation-stage Mahayoga,' completion-stage Anuyoga,d and the great perfection-stage Atiyoga.< The tantra of the Glorious Secret Essence primarily belongs to the category of Mahayoga. It is taught that, among the distinctions within Mahayoga, namely the great accomplish ment practices of the eight herukas and the eighteen classes of the great tantras, this Secret Essence Tantra ext rac ts the essence of th em all, as well as being the general tantra of enlightened mind. The twenty·two chapters of this tanrra afford an explanation of the three tantras of the ground, path, and result and, within the context of the tantra of the path, the ten topics of tantraf In brief, this commentary [Essence ofClear Lightf-] gives extremely clear ' ney luk (gnas lugs) b cho nyid (chos nyid, dharmata) ' naijor chenpo (rna! 'byor chen po) dje su naijor (rjes su rnal 'byor) ' dod ma'i naijor (gdod ma'i rna/ 'byor) f gyu kyi ngopo chii (rgyud kyi dngos po bcu) � odsal nying po (od gsa/ snying po)
2
ESSENCE OF CLEAR LIGHT
explanations on the topics of the generation stage, completion stage: and all the way up through the trekcho instructions of the Great Perfection SchooL In chis way, since this commentary brings together all the up ade shash of the unsurpassed tanrras, it is the epitome of the profound. Just by li ste ning to this profound subject, it is certain that one's mind will be released from its strong hold on ordinary phenomena, needless to men tion the benefits of practice. I have been the recipient of tremendous kindness expressed to me by many great incarnate masters from whom I received this [Secret Essence] empowerment, the corresponding commentaries, and pith oral instruc tions many times. These masters, who are equal to the Buddha, include Kyabje Dilgo Khyentse Rinpoche, Kyabje Drupwang Penor Rinpoche, Kyabje Jigme Phuntsok Jungney Rinpoche, and the great dzogchen khenpo, Thubten Tsondri.i Phuntsok. I have also accompl is hed the requisite mantra accumulations for the peaceful and wrathful deities of this mal)gala and have c arefu lly contem plated the inner meaning of this te ach ing many times over. In order co ensure chat the sacred lineage of this tanrra will spread throughout time and space, I have opened the door to these teachings in several loca tions around the world and have built the great support and supported maQQala of deities in locations where they were previously nonexistent. Most importantly, when I re ally consider that, for most of my adult life, I have been inseparable from this profound tanrra, I feel an overwhelming se nse of heartfelt joy and gratitude. Also, when I began to teach this subject to Westerners, Sangye Khandro and Lama Chonam joined me by tirelessly serving as the translators. Under my direction, they have translated not only this commentary, Essence of Clear Light, but al so Key to the Precious Treasury' by Dodrupchen Jigme Tenpa'i Nyim a and the Omniscient Longchenpa's word-for-word com mentary entitled the Thorough Dispelling oJDarkness throughout the Ten Directioni into the English language so that future generations will have the opportunity to learn chis tantra. These efforts will certainly bring great waves of crucial benefit for the Buddha's doctrine and sentient beings.
'kyed rim and dzok rim (bskyed rim and rdzogs rim) h men ngak (mlln nga g); p ith instructions ' rinchen dzod kyi de mig (rineben mdzod kyi Ide mig) d chok elm munsel (phyogs bctt munse[)
I N T RODU C T I O N
In general, we can consider the translators to be like the eyes of the world-the sun that illuminates darkness-so just as the great scholars and translators of the past have taught, it is necessary to always remem ber and appreciate their kindness. I hope rhar these words will serve as a reminder to all of us to keep this close to our hearts. This briefintroduction is offered by Khenpo Namdrol
from Yanglesho, Pharping, Nepal, the site ofthe second sacred Bodhgaya, 1 on October, zSth 2009.
Translators' Note
AccORDING TO THE
wisdom intent of the great Indian paQc;lit Kukuradza, there are eighteen great classes of tanrras. Among them, the tantra of the Magical Manifestation Matrix: the Secret Essence, is consid ered the gene ral tantra of enlight en ed mind. Many of the greatest accom plished scholars and practitioners of the past have composed extensive and brief commentaries based upon this cancra. This commentary entitled Essence ofClear Light was composed by the great chakravarrin ruler of scholarship and accomplishments, the actual emanation ofManjushri, Mipham Jampal Gyepa'i Dorje, who was born in the Western year of 1 8462 and lived to be sixty-seven years of age, passing on in 1911, the Year of the Male Water Rat. Mipham Rinpoche's writing is generally based on oral instructions from lineage vidyadh aras and, in particular, the wisdom intent ofboth the omniscient masters Rongzompa and Longchenpa. Not only that, through his own impeccable logic, he composed this excellent commentary as an overview of Longchenpa's extensive treatise entitled 1horough Dispelling ofDarkness throughout the
Ten Directions.
Essence ofClear Light has many special features, such as being extremely clear and easy to understand, while at the same time illum inati ng all the crucial points ofthe entire path ofSecret Mantra Vajrayana. The teachings contained in Essence ofClear Light are not only useful for dharma practice in general, but especially applicable for the practice of the three innermost yogas of Secret Mantra. For that application, there are the eleven topics well known throughout the reaching of tanrra that are clearly elucidated in this text. The topics are:
•
gyutruldrawa (sgyu 'phrul drva ba}
6
E S S E N C E O F CLEAR LIGHT
the nature as it is-the view, immovablc-samadhi, forsaking the pass conduct, the array-ma1Jdala, traversing the stages-empowerment, not transgressing-samaya, pursuing the goal-accomplishment, presenta tion to the places -ojjerings the manifestation-enlightened activity, binding-mudrd, and recitation-mantra. These topics are the crucial points of the path t!lrough which the common and supreme siddhis3 are brought to fruition. As Mipham Rinpoche points out in this commen tary, if these topics arc not understood, then there is no other method through which the final result on the path can be achieved. In brief, this excellent text brings an undeniable understanding that all dualistic phenomena arising from the ignorance of grasping and fixating are pr i mo rdi ally pure as the truth of inseparable purity and evenness, or the great dharmakaya.b Aside from realizing this view, there is no other method through which to receive the genuine wisdom transmission of rhe lineage of the vidyadhara masters. It is for these reasons that we have attempted this translation under the guidance and aurhorization ofKhen Rinpoche Namdrol, who kindly granted the empowerment, transmission, and explanation of this com mentary several times. Khen Rinpoche Namdrol received the transmis sions for the Gu.hyagarbha Ta1ztra, including this commentary, from his master, Choje Khenchen Jigme Phuntsok Rinpoche. Khen Rinpoche Namdrol journeyed ro Golog, Tibet in 1988 with the asp i ration to not only meet Choj e bur, specifically, to receive all the transmissions for this cancra and its commentaries. Upon arriving at Larung Gar, the encamp ment of Choje and his following of thousands of disciples, Khen Rin pochc Namdrol's prayers were answered as he was able to receive all the cmpowermenrs, transmissions, and teachings over the course of the fol lowing year. Choj e Jigme Phumsok Rinpochc was born in 1933, and immediately after birth he sat upright without assistance and draped the placenta over his left shoulder just as a monk would wear his robe. He then opened his eyes and began to recite the heart mantra of Manjushri, om ah rapa tsa na dhi. Based on a number of signs, Choje was recognized as an incarnation ofTerron Lerab Lingpa, and at the age of seven he began finding recep tacles containing treasure teachings hidden by Guru Padmasambhava in ,
'ngo driip (dngos grub); �ctual attainment chii ku (chossku); enlightened body of truth
h
T R A N S LAT O R S' N O T E
7
the eighth century. Choje always had profound devotion for Ju Mipham Rinpoche and spent his entire life reciting a supplication prayer to him, as well as practicing meditation based upon a manual written by Mipham Rinpoche on the subj e ct of Mahasandhi.• Choje always claimed this was the reason why he was able to overcome many obstacles in his life and fulfill his duties to Padmasambhava as his representative. As a young man Choje traveled to the Dzachuka region of Tibet to meet and study with the great scholar-hermit Thubten Chopel, who was a heart disciple ofMipham Rinpoche. It was from this great master that Choj e received the Guhyagarbha transmissions in their entirety. The life i story of this great master, who was himself an emanation ofMafi.jushr' , is remarkable. Choje's enlightened mind passed into the basic space of phe nomenab in January 2.004, and his lineage continues through the many highly realized disciples that carry on his legacy of teachings. It has been our great fortune to study under one of his principal dis ciples, Khen Rinpoche Namdrol, who is a perfect example of the teach ings that he so expertly transmits. We want to emphasize the importance of receiving the lineage blessings prior to reading or attempting to study this commentary, since this level of dharma belongs to the highest cycle of unsurpassed inner Secret Mantra. Empowerment for the peaceful and wrathful deities from the kama or terma lineage and a reading transmis sion for this commentary must both be received. Once receiving empow· erment, if one wishes to keep a copy of this pre cio us teach ing on one's shrine as an object of devotion, that is also acceptable. It is our sincere hope that all interested practitioners will carefully maintain the dignity of honoring the wisdom lineage tradition. We confess all shortcomings and any errors that may have occurred in the course of this translation and welcome any improvements or sugges tions that would be of value to the pure dissemination of this tamra. Our only concern is to serve the doctrine and sentient beings, and to that end the merit accumulated through this effort is dedicated to the long life of the lineage masters, the firm presence of the doctrine in this world, and the liberation of parent sentient beings. We are grateful to Shashikala Reitz, Ila Reitz, and the shedra students at Tashi Choling for the i r help with
•
b
dzogp,zchenpo (rdzogspa eben po, Atiyoga); Great Perfection cbO kyi ying (cbos kyi dbyings, dharmadhdtu)
8
E S S E N C E O F C LE A R LIG HT
chis translation, and also co Kay Henry for assisting us with formatting and editing the texr. In the transliteration of Sanskrit terms, we have departed from the standard practice by replacing s, �. and c with sh, �h. and ch, respectively. Superscripted, lowercase letters of the alphabet refer the reader to foot notes where-upon first occurrence-we have given the Tibetan and, where known, Sanskrit equivalents for technical terms. The numbering of these notes begins again with the first letter of the alphabet on each new page. Superscripted Arabic numerals refer to endnotes that will be found following the translation. These notes are numbered consecutively. The headings and subheadings throughout the main text were added for the convenience of the reader and are not present in the original Tibetan. Finally, we wish to thank the patrons of the dharma who, like the wind, silently but certainly move things along by making it possible for us to devore all of our time to the craft and offering of translation work.
Lama ChOnam and Sangye Khandro Tashi ChO!ing, Fallzoog
An Overview ofthe Secret Commentary Thorough Dispelling of Darkness
throughout the Ten Directions entitled
Essence ofClear Light' MIPHAM ]AMPAL GYEPA'I DoRJE
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Homage to the Guru Maiijugho�haya! In the inner space of original purity' free from elaboration, Inseparable from the spontaneous presence of the depth of awareness, Your wisdom body is free from aging and decline. May the youthful Maiijushri grant auspiciousness! In the basic spaceb of the evenness< of phenomena, You have fully perfected the manifestation of self-appearances as the three kayas.d Original Protector' free from obstruction and Longchenpa, Drimed Odzer,) please watch over me! As the Lion ofSpeech,4 the fire of your reasoning Incinerated the wild thickets of the proponents of perverse views in this world And you attained an ambrosialike kaya of gentle glory. May you, Rongzom Chokyi Zangpo/'s be ever victorious! To the vidyadhara gurus of the wisdom, symbolic, and aural lineages; The yidam deities with peaceful, passionate, and wrathful demeanors;
aka dag (ka dag)
b zhi ying (g-..hi dbyings) ' nyampa nyid (mnyam pa nyid) d ku (sku); er.lightened body dod ma'i gonpo (gdod ma'i mgon po) ; Kuntuzangpo (kun tu bzang po, Samamabhadra) f (rong zorn chos kyi bzang po) Dharmabhadra •
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E S SE N CE OF CLE A R LIG H T
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And the <;lakinis of the three sacred places as well as the three lineages of protectorsTo the all-pervasive deities of the Three Roots, I respectfully pay homage!
Statement of Commitment 'Dlroughout the three realms, The lion's roar of the supreme vehicle proclaims the exaltation' Of the original purity and evennessb of phenomenal existence, Terrifying the hordes of [teachers like] wild beasts whose speech is perverted. This pith meaning of rhe profound and vast vajra tantras, Possessing the six sublime features' of Secret Mantra's Earlier Translat ion School,6 Will be fully explained here in this concise overview of the essence' Like the way in which the brilliant light of the sun and moon Thoroughly dispels the darkness of the ten directions. The explanation of this great tantra-the Glorious Magical Manifesta· tion Matrix, The Secret Essence Definitive Nature just As It Ii i n which mind' and wisdom£ are revealed to be self-appearances, has two sections: the greatness of the tantra to be explained and an explanation of its meaning. -
1
THE GREATNESS OF THE TANTRA TO BE EXPLAINED
This has two parts: 1
The various vast, common tantras
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The essential profound, uncommon tantras
dechen (bde chen) diid ney d#g nyam (gdod nas dag mnyam) ' chewa drug den (che ba drug /dan) dpal gyutrUl drawa sangwa'i nyingpo de kona nyid nge pa (dpal sgyu 'phrul drva ba gsang ba'i snying po de kho na nyid nges pa) sem (sems, chitta) r yeshe(yeshes )nand) •
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ESSENCE O F CLEAR L I G H T
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First, this general tantra, the great Magical Manifestation Matrix, holds a secret that surpasses all others for it fully illuminates the crucial wisdom intent" of all oceanic cantras ofVajrayana. Generally, in the tantra Mirror ofVajrasattva's Heartb.s it states: The generation [stage] Mahayoga resembles the ground of all doctrines, The completion [stage] Anuyoga resembles the path of all doctrines, And the Great Perfection, Atiyoga, resembles the result of all doctrines. Given that Mahayoga teaches the complete meaning of the ground, path, and result of all mantra vehicles, based on chat it is necessary to gain cer tainty in all practices of mantra. Concerning this inner tamra of Secret Mantra Mahayoga, if specific cat ego ries are enumerated the tantras contained herein are limitless. The ways of approaching wisdom's magical manifestation matrix of deities, mantra, and samadhi' are limitless in that they conform to each disciple's elements, faculties, and intentions. This is why it cannot be said, "The limit is this." Nevertheless, from the point ofview of the nature, there arc the two classes: the various vast, common tantras as well as the essential profound, uncommon tantras. 1.1
The Vt.zrious Vt.zst, Common Tantras
First, if [explained] according to the common, general approach, when the li mitless categories of tantra are synthesized into classes there are six corresponding to the five classes of enlightened body, speech, mind, qualities, and activities,9 inseparable from the sixth class of Vajradhara, or the all-pervasive class of the Heruka. According to their subject, there are those [tantras] that emphasize mcthod,d those that emphasize prajna: and those chat emphasize the wisdom of indivisible method and prajna. 'gong pa (dgcngs pa)
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16
ESSENCE O F CLEAR LIGHT
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E S S E N C E OF C L E A R L I G H T
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These three approaches are further described as the father, mother, and nondual tantras, resp ec tively. For example, [the tantra] that clearly reveals the magical body is the Guhyasamdja," the tantra emphasizing clear light is the Chakrasaf!Zvara,band the cancra emphasizing the wisdom of union is the Kalachakra.• Given chat the Kalachakra is said to be a nondual cancra exclusively emphasizing that which is being illustrated, namely, the genu ine wisdom of union, it is referred to as the neutral state of Vajrasattva. Consequently, within the Nyi ngma� scriptures on mantra, M ah ayoga itself is divided into three [classes], namely, the Maha of Maha, 10 and so forth. I.2
The Essential Profound, U ncommon Tantras
Second, accord ing to the profound, uncommon, specific approach, there are also two: the tantric classes of the vast and those of the profound. For the first, there are the well-known great tantras of the eighteen classes.11 Among them, the basis or very essence is this Secret Essence Tantra. If one wonders why these tantras are so uncommon and profound, it is because in order to unerringly comprehend the crucial wisdom intent of all inner classes of Secret Mantra these are the tantras that must be relied upon. Although all categories of unsurpassed mantra are similar in how they bring [aspirants] to maturity through the four empowerments and how the key points are internalized through the path of the two stages, the majority of tantras tend to only teach the practice of deity and mantra, as well as the methods that emphasize the crucial point of the channels , winds, and essential fluids' of the completion stage. In truth, the crucial point for all of those practices lies in knowing the view of the great purity and evenness of phenomenal existence and the manner through which genuine wisdom is directly introduced through illustration. That which is otherwise hidden within the vajra words is clearly illuminated in these tantras. For instance, in the Kdlachakra VajrapaQi openly reveals crucial points •
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ESSENCE OF CLEAR LIG H T
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that are otherwise hidden within the vajra words. Hence, that cancra is referred to as "that which opens the precious vessel ofbuddhahood." This occurs as follows. The essence of the path of the vaj ra vehicle is the wis dom of the fourth emp owerment Other vehicles merely state "the fourth resembles that" and hint at this during the third empowerment without openly revealing it. Consequently, some Indian masters teaching these tantras assumed that the wisdom of the fourth empowerment amounted to the mere bliss of union, the mind free of attachment, the theory of emptiness, and the like. These assumptions are clearly refuted in the Com mentary on the Seven Aspects ofUnion,' Indrabhiiti's Proving Wisdom,b and other texts. Even these days in Ti bd there are many charlatans who disparage upadeshas that introduce the wisdom of the fourth [empowerment] by asserting that newly uniting the feeling of bliss with notions of emptiness constitutes the connated and so forth. That is why the Kalachakr-a Tantra addresses the issue of the genuine connate being illustrated, namely, the nondual wisdom kaya of unchanging bliss and emptiness that possesses the sup re m e of all aspects:·12 This all-pervasive, spacelike vajra nature that transcends the phenomena of substance and mind is clearly illuminated in that tantra [i.e., Kalachakra] itself as well as in its commentary P1·oving Wisdom and others. Since this is a sacred upadesha, it must permeate the crucial wisdom intent of all classes of tantra. It is for this reason there is the well-known quote: .
A tantra must be known thro ugh other tantras. Given that this great tantra openly reveals the crucial points of the view and meditation of unsurpassed mantra and precisely determines the genuine wisdom intent ofthe entire Vajrayana vehicle, it is the single most precious j ewel within the three worlds. This king of al l tantras possesses superb qualities such as being the pin nacle of all vehicles, the source of all doctrines, the general commentary on all scriptures, the great swift path of all buddhas, and the sacred goal khajot dungyl drelwa (kha sbyor bdun g;•i 'grel ba) yeshe d1·iip (ye shes grub) ' sil den (bsilldan); an epithet for Tibet d !hen kye (than skyes, sahaja); connate, coemergent ' nam kun chog den g]'itongpa nyid (mam kun mchog !dangyi stongpa nyid)
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of their wisdom intent. The crucial points revealed in this tantra are not co be found elsewhere. Some texts are carelessly composed by authors who extract some profound vajra words from the tantras and intellectu ally interpret them according to the capacity of their own minds. Their attempts are as far from the crucial point as life is from a corpse. Know ing this, fortunate ones with exceptional interest and yearning for the Vajrayana must be persistent in their efforts directed toward learning and reaching this tamra without regard for their own bodies or even their lives. 2 THE EXPLANAT I O N O F THE MEAN I N G OF
TH I S TANTRA
This has two parts: 1 The vast, common tradition 2.
The profound, uncommon tradition
Second, the meaning of this tantra is explained according to the two great chariots of the tradition : the vast, common tradition and the profound, uncommon tradition. 2.1
The Vast, Common Tradition
First is the superb and glorious Zurpa tradition, king among all vidyadharas of mantra, which interprets the Secret Essence Tantra according to the Mahayoga scriptures. 2.2
The Profound, Uncommon Tradition
Th is has three pans:
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The explanation of the meaning of the tide
A synopsis of the crucial points of the meaning of the subject
An extensive explanation of the meaning of the words of this tantra
The second tradition is explained according to rhe unsurp assed wisdom intent of the Lions of Speech, [the omniscient masters] Rongzompa and Longchenpa, who assert that this tantra is the M aha of Ati and, among the three divisions of the Great Perfection, holds the same crucial points as that of the Ati of Maha. Accordingly, the secret Great Perfection is
2.2
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revealed in three ways: revealing the inseparability of the stages of gen eration and completion, where mind and wisdom are the maQ<;iala of self-appearances; revealing the nature of mind itself to be primordially awakened, without relying on the stages of generation and completion; and revealing the nature of wisdom's self-appearances to be the intrinsic nature• of awakening. The explanation given here is in accord with the first of these three. These two traditions are of a s ingl e wisdom intent regarding the ulti mate crucial point; however, the explanation presented here will follow the latter tradition, which possesses the crucial point of profound upade sha. For this explanation, there are three sections: the explanation of the meaning of the tide as a link to understandi ng the s ubject, a synopsis of the crucial points of the meaning of the subject, and an extensive explana tion of the meaning of the words of this tantra.13 2.2.1
The Explanation ofthe Meaning ofthe Title
First, when an object is referred to as a "vase;' one can understand that this refers to an object with a bulging bel ly. Similarly, by hearing the tide, disciples with sharp faculties will not only compreh end the meaning of the title but also internalize the meaning of the tantra, which in this case reveals all phenomena to be the maQ<;iala of primordial awakening.b This is the reason the tide of the text will be explained first. Generally, the term "tantra" means continuum.' Here, "continuum" refers to the cont inuity of the words and meanings that reveal the various rel ationships between the deities, mantra, samadhi, and so forth, which are the methods that accomplish the goal of the common and supreme siddhis. Specifically, [the tide] Secret Essence Definitive Nature just As It Is can be described as follows. Saying "secret" means that all phenomena of sarpsara and enlightenment14 are inseparably awakened and primordially abide as an inexhaustible ornamental wheel15 of enlightened body, speech, and mind. The precise realization of this is the profound wisdom intent
rang zhin (rang bzhin) yc ncy sangyc pa (yc nas sangs rgyas pa) 'gyu (rgyud)
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of the victorious ones. Since those with obscurations who are not suitable vessels do not realize this, (for them] this remains secret. The way it is secret is that, although the three kiiyas are indwelling, they are temporarily obscured and, thus, invisible. Moreover, the pro· found wisdom of the view that reveals that [the three kayas are indwell ing] is not understood through one's own strength alone. Either this is not taught by another or, even if it is, it still remains difficult to realize. In this way it is "obscured."• If the uncommon view, meditation, and conduct of this tar:era were not hidden from those who are unsuitable recipients, the secret doorway would be inappropriately exposed, opening the door to disregard and contempt. Therefore, to intentionally not reveal this is the meaning of"hidden."b [The term] "secret" is thereby established in the sense of being both obscured and hidden. "Essence" means the ultimate, fundamental nature of phenomena, pri mordially awakened as an inexhaust ible ornamental wheel of enlightened body, speech, and mind. This is the evenness of the Great Perfection. This explan ation of the profound and vast is the basis of all phenomena, the quintessence, or that which is supreme, so it is the essence. The "nature just as it is" means the intrinsic nature of the three kayas, free from meeting and parting. This nature pervades all things and is the sole nature of everything. It is the fundamental nature just as it is; and since it is undeceiving, it is unmistaken. Due to always sustaining its own never-diminishing, intrinsic nature, the fact that it is unchanging is why it is expressed in this way. The "definitive" or genuine meaning' is not like a conventional mean ingd that is taught as a means for leading disciples on the path. Rather, it is expressed in this way because it is the ultimate meaning exactly as inter nalized by the Tathiigata himself and then revealed directly to fortunate disciples. One should know that these four terms of the title [secret, essence, definitive, nature just as it is] are explained from the perspective of four conceptual distinctions that express the qualities of the great purity and evenness of primordial awakening. Moreover, that phenomena are gab pa (ga, pa) bey pa (sbas pa) nge don (nges don) d drang don (drang don)
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E S S E N C E OF C L E A R L I G H T
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primordially awakened constitutes the ground of the Secret Essence. Prac ticing this as the indivisible stages of generation and completion is the path of the nature just as it is. Its culmination is the spontaneously present three kayas the result that is realized definitively upon the ground. Alternatively, ifgeneral distinctions are made concerning what the four terms actually refer to, then from the point of view of the subject to be expressed, there are the ground, path, and result. The words expressing chis appear as the sound ofverbal language causing the audible resonance of sound symbolically represented in the volumes of scriptures. All of this must be combined congruently with the way the language is explained and applied. ,
2.2.2
A Synopsis ofthe
Crucial Points ofthe Meaning
ofthe Su�ject
This has two parts: I
2
An explanation of the purpose of and connection to the cancra
A description of the meaning of the cancra
For the second, there are two: an explanation of the purpose of and con nection to the tantra as a link for those with comprehension [of the view] co engage and a description of the meaning of the tantra that holds this purpose. 2.2.2.I An
Explanation ofthe Purpose ofand Connection to the Tantra First, chose who are inclined to analyze what to accept and reject may wonder what the subject of the tantra is, how it is articulated, and what the benefits are of understanding it. [In response ] for those who want to thoroughly investigate the connection to the purpose, it can be explained as follows. The main subjects ofthis tantra are the intrinsic narure maQ<;iala of the ground, the ultimate fundamental nature of phenomena primordi ally awakened as great purity and evenness; the path of various methods chat serve as the means for either directly or indirectly actualizing that [ground]; and utter purity and perfection as the maQ<;iala of the result. In shore, this tantra teaches the profound wisdom intent of mantra where everything is subsumed within the ground, path, and result. How is this explained? These subjects are fullv revealed in the twentv,
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E S S E N C E O F C L E A R LIG H T
2.9
two chapters of the root tantra through the combination of syllables, words, and sentences. That which embodies all immeasurable qualities, nor separate from the enlightened body, speech, and mind of all the tathagatas, is the complete manifestation of the Lord of the Mal).c,iala's own wisdom appearances arising as secret vajra words. In the self-appear ing Akani�h�ha' the retinue of disciples who are not other than the teacher himself are taught by effortlessly knowing the meaning of wis dom's self-appearances. This is not a conventional meaning taught accord ing to the needs of others. This occurs only through the strength of the Buddha's blessi ngs and the ever-increasing positive virtue of the disciples to be tamed. By means of establishing the definitive, genuine wisdom of the aryas,b·•6 all the words of the supreme, secret tantra will appear to the mind through the general aspect of sound. That is the tantra appearing as sound. Congruent with that through the impulse to be expressive, winds are set in motion, inciting the source and movement of sound. Expressing this through speech is the tantra heard as sound. That which has become characteristic ofor the support of this expression is outwardly arranged in the form of syllables that comprise the volumes of the tantra of symbolic indication. This connection to the meaning in the manner of root cause, contribut ing circumstance, and result-such as the subject, the narrative context, and so forth-is fully clarified through the expression of the interrelated continuum of the sound of names, words, an d syllables. Therefore, this is a continuum [i.e., tantra] . The purpose is that the intrinsic nature of the indicated meaning of these three tantras [of the ground, path, and result] is internalized through the indication of the expression of the tantra of syllables. Once the mind acknowledges a general meaning of the combi nation of sounds and meanings, by fixation upon this as independently existing the symbolic unites with its referent, establishing a mental label. Such is the nature of all words. In dependence upon realizing the meaning of this subject, both the common and supreme siddhis will be fully actualized. This is the abso lute purpose. Thus, the absolute purpose depends upon the purpose, and the purpose depends upon comprehension of the subject matter. Since realizing the meaning depends upon the expression, here there are the •
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30
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ESSENCE O F CLEAR LIGHT
31
subject an2 the expression, the object to comprehend and comprehen sion, the purpose and the expression, the method and that which origi nates from the method, and the purpose and the absolute purpose, each of which emerges from its causal relationship. Ultimately, the connec tion between both the absolute purpose and the subject establishes their unique relationship. Therefore, it must be understood that this is the tantra that serves the purpose of effortlessly accomplishing both temporary and ultimate aims. As stated in the scriptures, this comes about through the strength of extraordinary accumulations of merit from previous lifetimes, and that is why such great benefit is derived from just hearing the sound of this tantra or seeing the scripture, regardless of whether the genuine meaning is actually realized. 2.2.2.2
A Description ofthe Meaning ofthe Tantra
This has four parts: 1
The narrative context: the root cause
2
Bringing forth the subject: the contributing circumstance
4
The entire entrustment: the conclusion
3
The meaning of the tantra: the result
Second, there are four sections presented in concurrence with the four vajras: the narrative context• as the root cause for the origin of the tantra, bringing forth the subjectb as the contributing circumstance, the meaning of the tantra as the result to be completely underscood, and the entire entrustment< as the conclusion. 2.2.2.2.1
The Narrative Context: The Root Cause
For the first, there are the five fully endowed circumstances.d From the persp ective of this great cancra, it is necessary co give an uncommon explanation; therefore, the teacher [i.e., the first of the five] is the glorious Kuntuzangpo,' sovereign of the vajra body, speech, and mind of all the /eng zhi (glenggzhi) !eng long (gieng slong) tedpa (gtadpa) d pun sum tsok pa nga (phun sum tshogs pa lngtt); teacher, place, retinue, dharma. and time Alwavs Exc�llent One. Samantabhadra
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sugatas• of the ten directions and four times. Here, the assertion is that the nature of phenomena is primordially awakened as the teacher, rather than that the mind of a single individual practicing on the path becomes a temporary riipakayab·'7 teacher who awakens as an embodiment of the wisdom mind. The place is the Akani�h�ha pure land palace of the space of phe nomena, free from center or limit. Phenomena are self-appearing as the mary9ala of the essence of awakening, without boundary or direction and without the bias of a pure or impure land based on conflicting directions. The retinue is the manifestation of the great wisdom of s elf-appearances, and as such it is asserted that [the retinue] is not other than the mind stream of the teacher himself, who embodies the state of great awaken ing in which the intrinsic natures of tainted and taintless phenomena are inseparable. This is not akin to individuals gathering through devotion, nor is it based on their having purified their mind streams. Time means chat, within the fourth time of the basic space of evenness<-free from transition and change-the effortless, inexhaustible ornamental wheel of enlightened body, speech, and mind abides as the ornament of the spontaneous Rich Array.d This is unlike the distinctions of ordinary time such as the past, present, future, seconds, moments, and so forth, which are ephemeral fractions of time. The tantra [i.e., dharma] reveals chat the phenomena of sarpsira and enlightenment are primord ially, inseparably awakened as the intrinsic nature of great purity and evenness. Here, it is not taught that, by relying upon buddha families, teachers, causes, results, accepting, rejecting, and accomplishing the causes for enlightenment, the result will come about at a future time. These points are also understood through the synthesized words of the narrative context that state "when this was taught." Given that the wisdom intent of teacher and retinue are inseparable, it says "when this was taught.'' There is a significant difference between saying "when;' men tioned here, and saying "at one time,"18 which is not mentioned here. This explanation of the synthesized meaning of the narrative context must also convey the nature of the narrative context of the outer tantra's origin, de zhin shekpa (de bzhin gshegs pa) zuk ku (gzugs sku); enlightened body of form nyam pa nyid kyi ying (mnyam pa nyid kyi dbying) d tugpo kOdpa (stug po bkod pa, Ghanavyiiha) •
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the inner arrangement of the bodhichitta, and the secret wisdom of clear light. The extensive explanation about the manner in which this is fully endowed can be understood, beginning with the way the spontaneously present, intrinsic nature ma�4ala of the ground arises from within com passion and how, from that, the peaceful and wrathful mal).<;ialas manifest. The extensive explanation can be kn own through the de tailed commen taries that illuminate the words and meaning of the vajra tantra. 2.2.2.2.2
Bringing Forth the Subject: The Contributing Circumstance
Second, according to the common approach, bringing forth the subject occurs when the teacher invokes the teachings by smiling, radiating light, extending his tongue, and so forth. The retinue brings forth the teach ings by requesting through mannerisms and speech so that whatever constitutes the meaning will be induced. Nevertheless, according to this extraordinary context, the meaning ofphenomena primordially awakened as the mal)<;iala of great purity and evenness becomes apparent within the wisdom intent of the sole Buddha because the Sugata invokes himself to express the aphorism; and through awe and amazement for this nature, the teachings are thus brought forth. Moreover, from the perspective ofthe greatness of awakening, the orig inal purity of all phenomena as kayas and wisdom is Kuntuzangpo who, as the aspect of sustaining method, brings forth the subject as stated [in the root tantra] : How astonishing! The limbs of the vajra aggregates are . . . Thus, this speech concisely reveals that the universe and inhabitants are great purity. In addition, from the perspective of the greatness of awakening, the evenness of the space of p he n o me na-sp ontaneously present within the nature without characteristics-is Kuntuzangmo• who, as the aspect of sustaining prajfia, brings forth the subject as stated [in the root tantra) :
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Always Excellent Female, Samamabhadri
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ESSENCE O F CLEAR LIGHT
37
The realms of th e ten directions are primordially nonexistent . . .
'fhus, this speech concisely reveals that phenomenal existence is great evenness. From the perspective of the greatness of awakening, the inseparable truth of the great perfection of purity and evenness, the great nature itself of the male-female as method and prajfi.a free from meeting and parting, brings forrh the subject as stated [in the root tantra] : How astonishing ! The marvel of such superb phenomena . . . Thus, this concisely reveals the inseparable two truths to be self e mergen t wisdom. Even though phenomena have never wavered, are unwavering, and will never waver from this fundamental nature, all beings obstructed by the four secrets'·19 lack realization and must be tamed through whatever way is requi re d by those who are manifestations ofcompassion. Although count less manifestations of this magical manifestation matrix appear, they can all be synthesized as the six nirmaQakayab sages,''zo who incarnate in har mony with the six classes ofobjects to tame. Even the categories of teach ings taught in harmony with the elements, faculties, and minds of those to be tamed are said to be immeasurable. Nevertheless, these vehicles are subsumed here and explained as five categories that include the wrathful means for liberating the minds of those who are extremely unruly, nega· rive, and difficult to tame. -
2.2.2.2.3 This has 1
2.
The Meaning ofthe Tantra: The Result
two
pans:
A general description of the three tantras
A specific explanation of the tantra of the path
Third, that which is to be completely understood-the meaning of the tantra-has two parts: a general description of the three tantras and a specific explanation of the tantra of the path. ' sangwa zhi (gsang ba bzhi) b trul ku or ti.lku (sprul sku); enlightened body of emanation ' tubpa drug (thubpa drug); six sages.
38
E S S E N C E OF C L E A R L I G H T
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2.2.2.2.3.J
39
A General Description ofthe Three Tantras
This has three parts: I
Thc ground
3
The result
2 Th e path
2.2.2.2.3.J.I
The Ground
This has four parts: 1
2 3
4
Revealing the ground as the intrinsic nature maQ<;lala How confusion occurs through not realizing that The way confusion never departs from the nature
How confusion is reversed
First, of the ground, path, and result-these three-that which is to be understood is the root cause or the tantra of the g rou nd. This is under stood in four ways as follows: revealing the ground as the intrinsic nature ma�:t<;l.ala: how confusion occurs through not realizing that; although there is confusion, the way this never departs from the nature; and, lastly, how confusion is reversed. 2.2.2.2.J.J.I.I
Revealing the Ground as the Intrinsic Nature
MaJJdala Among these, the first is as it states in the root tantra: Fully awakened phenomena are spontaneously perfect And primordially free from bondage or release. Thus as taught, all appearances as the entirety of phenomenal existence are the primordially pure mal).<;iala ofenlightened body, spe ech and mind. Free from all characteristics and partial distinctions, to awaken as the great nature ofevenness is called the "natural, spontaneously present ma�:t<;l.ala of the ground." This is just as explained in the context of bringing forth of the subject. Concerning this nature having never been restricted by anyone, there is no need for it to be set free. Frce from all modes of dual istic phenomena, it is neither restricted nor does it fall to any direction. Naturally abiding as the inseparability of the two truths, this is c alled the ,
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"fundamental nature of the ground"; and when this is precisely realized it is enlightenment, whereas not realizing this is the ground of sa.rpsara. Since the phenomena of sa111sara and enlightenment have never been other than this nature, this is called "the ground." This unchanging and continuous nature that has endured from the time ofbeing a sentient being all the way until enlightenment is called a "continuum." By the strength of having actualized the purity of the ground, the perfected result of kayas and wisdom manifests. Given that this is based on the way things appear, it is pos ited to be "the tantra of the root cause."• The ground's empty aspect is revealed by various names as mentioned in the Mother ofthe Victorious Onesh and other texts, such as the space of phenomena, the perfectly pure absolute, the nature as it is, and so forth. In the Sutra That Reveals the Essence,< the aspect of the ground's appear ance ofkayas and wisdom is revealed by the term "buddha nature."d In this definitive vehicle of mantra, the truth of the inseparability of appearances and emptiness-the nature of great purity and evenness-is called "the mar;t<;lala of the original ground." Precisely realizing this is to arrive at the state of one taste with the fundamental nature just as it is, the status of a sugata. Since perfectly pure wisdom is ever-increasing within the ultimate meaning of the fundamental narure, this is called "buddha."• Those who have realized this to some degree are called "practitioners on the path." 2.2.2.2.J.I.I.2 How Confusion Occurs through Not Realzzing That
Second, by failing to precisely realize this ground and becoming sullied by adventitious confusion, one fixates upon appearances with incorrect perception. This is called "rhe ground of designated confusion"f and is also referred to as "impure appearances based on confusion." Concerning this, the basic space of the original ground is by nature primordially pure, while not separating from the spontaneously present intrinsic nature of gyu'i gyu (rgyu'i rgyud) gyal wa'i yum (rgyal ba'i yum) ' nyingpo ten pa'i do (myingpo bstan pa'i mdo) dde zhin shekpa'i nyingpo (de bzhingshegspa'i snyingpo, tathdgatagarbha); lirerally, essence of rhe sugatas sangye (sangs rgyas) f tri.ilpa tak pa'i zhi ( 'khrul pa btags pa'i gzhi)
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appearances. As a crucial point concerning nonduality, if realized accord ing to the way things abide this is the state of buddha and, if not, then this is the state of a sentient being. For example, if that which is called "the mind" were generally incapable of apprehending objects, then confusion would not be possible. It would then be impossible co realize the unconfused meaning. Since the mind is able to apprehend objects, then it is po ssible that-if the way the object actually appears is correctly apprehended-a rope, for instance, can be identified as a rope; and, likewise, due to a misleading circumstance, a rope could feasibly be mistakenly apprehended to be a snake. Both options come into the realm of possibility. Likewise, when the unceasing radiance of the original awareness of spontaneously present self-appearances is identified objectively, chen from this seed of dualistic confusion the appearances of existence will pervasively emerge. When this occurs it resembles frozen water, because whatever appears is fixated upon [i.e., frozen] due to being perceived in terms ofordinary duality, thus preventing the meaning ofgreat purity and evenness from being apparent. Since this mistaken conceptual mind is not complementary with the nature of wisdom, the truth of the intrinsic nature abiding as the ground fails to emerge; and by lying dorman t , only confusion is left to arise. Although there arc countless distinctions concerning the details of the way confusion obscures the fundamental nature, in short there are four occasions of obstruction.21 While one is awake, the cognitions of the six collections"·22 are so grossly and keenly engaged with their objects that, by fixating upon the varieties of ordinary appearances, the perfectly pure magical matrix of phenomenal existence-the intrinsic nature of the nirmaQ.akaya-is obstructed. While one is dreaming, the phenom ena of wind-mind appear as a variety of erratic hallucinations. By fixat ing upon that, the wisdom of self-appearances-the intrinsic nature of the sambhogakayab-is obstructed. During deep sleep, the move ment of the mind and mental events cease. With no recollection whatsoever, like aimlessly roaming in darkness, the intrinsic nature of th e nonconcepcual dharmakaya is obstructed. During sexual intercourse, all gross sensa tions are subdued by the experience of climactic ecstasy. Fixating upon • nam
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and holding tha t sensation obstructs the intrinsic nature of the nondual sv:ibh:ivikakaya.• When there is perpetual wandering in confusion, the meaning of the indwelling four k:iyas cannot be known. Given that it is virtually impos sible for this confusion to occur without a root cause, one may wonder, "What is the root cause?" The common vehicles teach that the root cause amounts to tne mental event of ignorance. In the tantras it is taught that, due to the contributing circumstance of the arising of d ual ity, through the action of the subtle wind (or the semen), red essence, and wind these three-there comes to be the habit of the transference of the three visions.b'23 Even the subtle wind-mind itselfarises from original, unceasing self-appearances. It must be known that all vehicles' explanations concern ing the gro und ultimately lead to the ground of the Great Perfection. 2.2.2.2.J.I.I.J
The l#ly Confusion Never Departs from the Nature Third, even at the moment appearances occur, not even a particle differs from the intrinsic nature of the ground. Likewise, even while a conch appears to be yellow, because of the abiding nature of its whiteness the original color will not change. In this way, whether phenomena that include all appearances of existence are understood or not, they never waver from being the intrinsic nature of great purity and evenness. It also states in many profound sutras: Whether all sugaras appear or not, The nature of phenomena has always primordially abided as such. Thus, it is as taught. 2.2.2. 2.J.I.I. 4
How Confusion Is Reversed
Fourth, by relying on authentic, perfectly pure wisdom in harmony with the way things abide or through the deeds ofexceptional prajna consistent with that, confusion will be reversed like how light diminishes darkness. ' ngo wo nyid ku (ngo bo nyid sku); enlightened body of the nature as it is b nang siim po wa'i bak chak (snanggsum 'pho ba i bag chags) '
46
E S S E N C E O F CLEAR L I G H T
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Nevertheless, for beginning practitioners whose minds still possess ordi nary subtle fixation, their [ordinary] appearances will still not be reversed, even though an exceptional view of mantra may have been cultivated in their mind streams and all doubt concerning the way the ground abides has been severed through study and contemplation. Likewise, in reliance upon valid inference,' fixation will subside for those who know that a conch is intrinsically white, even though the perception of yellow may not be altered. In a similar way in accord with knowing the view, while on the path and through the stages of strength ening meditation, fixating on confused appearances will decrease while seeing purity will incre ase, like ice gradually melting into water. Never theless, this [perception] is still stained. F i nally, when the subtlest seed of confusion is completely purified, then there will only be wisdom, like ice that is now only water. Through the strength of this [accomplishment] , there will be no reversal back [to confusion] . This is revealed in the [root) tantra as follows : How asronishing! From the essence of the sugatas . . . And the quote continues: Whatever deluded phenomena exist in the world . . . In addition, this is proved according to common reasoning as stated in the Compendium on Logic: b·24 The characteristic or nature of consciousness is to apprehend and know objects. Then from the perspective of the subject, the object is grasped just as it appears. From the perspec tive of the object, due to grasping, whatever exists as its own nature is itself generated by the cognition of the subject. In that case, even though this is the characteristic or condition of subject-object, this mind influenced by other conditions, such as being labeled as permanent, self-existing, and so forth, will 'je pag tsed ma (rjes dpag tshad ma) b tsed ma nam dn:l (tshad m,l rnam 'grel,prama1Javarttika); Dharmakirti
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mistaken ly deviate from the
nature. This process of devia tion will not self-correct. Reversal depends upon the ci rcum· stance of familiarity with the path of the valid cogn ition that undermines it [i.e., deviation] . It follows that this will not be irreversible through circumstances because that condition is temporary, unstable, and able to be undermined through valid cognition, much like the mind that apprehends a rope as a snake. It follows that the nature of mind is dear ligh t ; therefore, it could not possi bly be other than the antidote for grasping at objects. All stains of misconception, such as the view of self, attachment, and so forth, can be other than this nature because they are temporary. This is why, even at the time of analysis with hearing and contemplating, misconcep tion has no potential co invalidate the view of the perfectly correct meaning. By perfecting familiarity with the path, the mind takes on the antidote; so thereafter, need less to say, there will be no potential to invalidate it. For those who have not yet exhausted their habits, there exists a slight potential to be faulted. Nevertheless, for one who is able to cultivate the valid cognition that und erm i nes such grasping, this incorrect perception within a practitioner's mind stream cannot possibly persist for long, just as a small fire burn ing on wet ground will not burn for long. Once there is the unmistaken, correct view and the mind assumes that nature or very condition, the torment of suffering is brought to an end and there is no longer even the sl i ghtest potential to tu rn back even if a contradictory opposing position is compel li ngl y imposed. Since the mind maintains that perfectly cor rect position, there is no existing valid cognition that could reverse this. characteristic or nature of this
Thus, just as taught, know that teachings found in the tantra Nondual Victor' and the Ever-Excellent Accomplishmenf' are consistent with this. , nyi med namgyalgyi (gnyis med rnam rgyalgyi, advayasamatavija;•an.im,waj>'llshriv.zra mahakalpadi) b drop tab kun zang (sgrub thabs kun bzanJ[)
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The Path
Th is has three parts: 1
2. 3
The nature of the path TI1e divisions of the path
The manner of progressing on the path
Second, that which brings realization is the tantra ofthe method, or path. For this, there are three: the nature of the path, the divisions, and the manner of progressing on the path. 2.2.2.2.J.I.2.I
The Nature ofthe Path
First, by precisely knowing the meaning of the tantra of the ground, through the power of the practice that correctly engages that meaning all temporary stains of confusion will be abandoned and the fundamental nature actualized. In summary, this includes the wisdom of the five paths21 and their qualities. Moreover, in the [root ] tantra it states: Whoever masters the potency of The dharal).i " unifying the characteristics of knowing and engaging And [also masters] the root causes and contributing circumstances r h ar mature th e result Will be renowned as a victorious vidyadhara. Thus, it is as taught. Since the result is actualized either in reliance upon this way or by entering, this is a path; and this approach [ is] the method that achieves the objective. Through this, an understanding of the ground is produced, and the result is achieved through the gradual continuity of the path. Therefore, this is called a "continuum." 2.2.2.2.J.I.2.2
The Divisions ofthe Path
This has two parts: 1
General divisions
l
Specific divisions
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Second, from among the general and specific divisions, first the vehicles are distinguished as two, five, or the presentation chat there are nine vehicles. 2.2.2.2.3.1.2.2.1
General Divisions
For the first, the two divisions are ( 1) the four common vehicles of renun ciation and che three classes of outer tantras, referred to here as "the dis tant paths:· and (2.) the uncommon vajra vehicle [referred to] as "the close path of rhe result." Second, regarding five divisions, it states [in the root tantra] : The four vehicles of renunciation and The single vehicle that abides as the result . . . Thus, the five are the vehicles of gods and humans: hearers,b solitary realizers,' bodhisattvas,d and the unsurpassed secret vehicle.< For the first of these, the philosophy follows the correct worldly view that believes in the infallibility of karmic causes and results. By practicing the ten virtues and the samadhis of concentration and form, one takes birth as a human being or a god of the desire or form [realms]. As for the philosophy of the second, the hearers assert that, by follow ing the correct view of the mean ing of the four truths as well as moral ity, samadhi, and familiarization with the selflessness of the person, seven temporary results will occur, such as becoming a stream cnterer1'26 and so forth. The final result is the complete exhaustion of all fetters of the three realms of existence and the achievement of the state of a foe demoyer.s Here, there are the two philosophical schools of the Vaibha�hikah and Sautramika.;
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Third, having reached their final rebirth in existence through the power of previous familiarization and without reliance upon a virtuous spiritual guide and through the strength of the nature of phenomena and the method ofknowing the profound interdependence between the outer and inner, [the solitary realizers] realize the four twths. Then in reliance upon realizing the meaning of the selflessness of the person and partial selRessness of phenomena, the solitary realizer actualizes the state of a foe destroyer. Based on the differences in the support-namely, faculties that are keen versus dull-as well as differences concerned with accumulations on the path , here there are the two results of abiding like a rhinoceros'·27 or congregating.b Fourth, for the b odh isattvas it is asserted that, by generating the two aspects of bodhichitta: the nonconceptual genuine and the relat ive , the path of the ten paramitas28 is practiced. By becoming familiar with the meaning of twofold selflessness<·29 for three immeasurable kalpas, the result will be the attainment of buddhahood. This vehicle includes both the proponents ofthe Middle Way SchooV who have thoro ughly realized the view of [twofold] selflessness, and the proponents of the Mind Only School: who have not realized the subtle selRessness of phenomena due to the belief that nondual self-awarenesl has true existence. Fifth, the ultimate resultant mary<;fala refers to taking whatever is possi ble onto the path of the present moment by means of the exceptional view and conduct, where the state of buddhahood is swiftly accomplished. In regard to this, there are two approaches. According to the inner tantras, both the deity to be accomplished and the practitioner are viewed as equal, leaving no differences such as high versus low. According to the outer tantras, from the relative point of view the deity is believed to bless one's mind based on the distinctions of high versus low. For the o uter tancras, there are three divisions. Although self and deity are ultimately established as not different, according to the relative the deity is apprehended as having perfected enlightened qualities and thus ' se ru ta bu (bst ru Ira bu) tsok chad (tshogs spyod) 'gang zaggi dag med and chO kyi dag med (gang zaggi bdag med and chos kyi bdag med) d uma (dbu ma, madhyamaka) • sem tsam pa (sems tsam pa, chittamatra) f rang rig (rdng rig) b
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able to grant blessings, so the deity and oneself are viewed as master and servant. The view of superior versus inferior is not an exceptional feature of this view. However, just as a master has the power to give a special favor to his servant, likewise, by relying upon deity and mantra there exists an exceptional certainty for the two siddhis to be accomplished within one's stream of mind. Nevertheless, it should not be considered that the deity's only power lies in the bestowal of siddhi. Having confidence in the way that, ulti mately, one becomes inseparable from the deity's nature incites a degree of exceptional certainty. The key point is therefore based on the confi dence gained in the genuine truth of the deity and the practitioner being equally united by the undeceiving interdependency of relative truth. Sub sequently, through the methods for correctly practicing the characteris tics of the deity's kayas, mantras, and so forth, according to the scriptural liturgy the nature of the deity awakens in one's mind. Like transforming iron into gold through alchemy throu gh the convergence of root causes and contribming circumstances, raking the realization of the thoroughly pure view as the basis and diligently practicing the deity, mantra, and samadhi in harmony with that will accomplish the result. Emphasizing the activities of body and speech without allowing the branches of the ritual-such as the outer activities of bathing, cleanli ness, and so forth-to diminish, great measures are taken to please the deity. By the power of the deity, common attainments, such as becoming a vi dyadh a ra of the desire and form realms and so forth, will temporar ily occur. Ultimately, after sixteen human lifetimes, the state of a sugata within one of the three families will be accomplished.30 These are the assertions ofKriyatantra: As the previous view develops, the equality of oneself as the samaya beingb and the deity as the wisdom being' is seen to resemble the relation ship between relatives or friends. To then practice conduct consistent with Kriya and meditation consistent with Yogad [tantra], after seven human lifetimes the four families of the buddhas31 will be accomplished. These ,
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are the assertions of Upatanrra, also known as "the vehicle combining both tantras." Moreover, as certainty in che union of che two truths increases, oneself and the deity become inseparable, like water poured into water. Consistent with that view and without relying upon external activities, this [insepa rability] is accomplished solely through internal practice. By meditating and sealing with the four seals• of buddha s enlightened body, speech, mind, and deeds, after three lifetimes one will awaken as che nature of che five families.32 These are the assertions of the vehicle ofYogatantra. Even in the three classes of the outer tantras by taking the path of the perfection of purity as the result, the intrinsic nature of kayas and wis dom will appear as the characteristics of deities and mantras. By directly engaging in the deeds of the buddhas in whatever way possible the result becomes the path. B ase d on this these methods are proved to be swifter and more sublime than those on the path of sittra. Second, for the unsurpassed vehicle of inner mantra, Mahayoga, one meditates on the two profound stages according to the view that the deity and practitioner are primordially beyond meeting and parting and that phenomenal existence is purity and evenness. With conduct free from acceptance or rejection, whatever appears as the manifestation of the pure namre of phenomena is enjoyed. It is asserted that in that lifetime one will accomplish the nature of the four kayas and the five wisdoms/3 the [path ofthe] unity of no further learningb as the state of the sixth [family] , great Vajradhara.34 From among the three [stages] -generation, completion, and the great perfection•-first, those practicing Mahayoga assert that resultant genuine truth includes the five [qualities] of enlightened body, speech, mind, qualities, and activities; the wisdom ofgenuine truth; and the basic space ofgenliine truth. These three,ls called "the seven wealths of genuine truth,"d are naturally spontaneously present and primordially free from meeting and parting. In summary surpassing genuine truth• means basic space adorned by kayas and wisdom as emptiness that possesses all supreme qualities at the '
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time of the result. Even though this dynamic energy appears as the entire universe and its inhabitants, it intrinsically abides as kayas and wisdom. That this wisdom, like magic, has no true, inherent existence is surpass ing relative truth: Appearance and emptiness abide within each of the two truths, free from meeting and parting. This surpasses the two truths of the common approach based on the aspect of the purity of kayas and wisdom. In actuality, both the relative that appears at the time of the ground and path and the genuine that appears at the time of the final result are the inseparable nature of ground and result as the great dharmakaya of surpassing i nseparable truth.b B rieRy stated, the basic space within which the appearances of kayas and wisdom unite is the union of appearances and emptiness. In order for the strength of meditation that is comple mentary with this to reach perfection, the paths of the four vidyadharas<·* are traversed through the practice of the three samadhisd.>7 together with their branches. It is asserted that awakening manifests on the ground of the Great Assembly of the Wheel ofSyllables.c.ls Anuyoga asserts that the intrinsic nature maQc;lala of the ground arises by striking the key points of the inner vajra body of channels, winds, and vital essences without relying upon the paths of external elaboration and effort. This nature is the basic space of emptiness as the mal).gala of Kun tuzangmo and the method ofbliss as the mal).gala ofKunruzangpo. Their inseparable heir is the bodhichirta nul).gala of exaltation. As the sovereign of all families and maQc;lalas, to know this is the view of inseparable bliss and emptiness. Congruent with this, by emphasizing the path of wisdom exaltation that involves practicing with one's body alone and in consort with the body of another, thereby perfecting the five paths, the union of no further l earning will be accomplished. Atiyoga asserts that the fundamental nature is primordially awakened self-awareness and that, within this nature of inseparable original purity and intrinsic spontaneous presence, the appearances ofcompassion unceas ingly manifest as the three indwelling kayas. The view of innate/ empty !hagpa kun dzob den pa (!hagpa kun rdzob bdcn pa) !hagpa den nyiyer med (!hag pa bden gn_Yis dbyer med) rigdzin zhi (rig 'dzin bzhi) ; four awareness holders d ting ngen dzin nampa sum (ting nge 'dzin rnam pa gsum) yige khorlo tsok chen gyi sa (yi ge 'khor lo tshogs chen gyi sa) r nyitg ma (gnyug ma) •
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awareness is naturally luminous and free from activity without the need to remove or add anything or to be dependent upon exertion through meth ods such as visualization, binding the winds, and the rest. Congruent with that, by practicing the four modes of placement'39 of trekchob and the four luminositiesc.+o of togaV the path of the four visions',.11 is perfected and liberation occurs in the sole original space of spontaneous presence. The above explains the five enumerations of vehicles along with their inner divisions. To summarize their philosophies, there are five. The cor rect philosophy of the world asserts that the result of karmic ripening is never wasted. The philosophy of the vehicle of characteristics asserts that all outer and inner phenomena created through duality arise interdepen dently. By mistaken apprehension through delusion, designations-such as the individual person and so forth-occur. Delusion can be reversed and nirvaJ;la will be actualized by realizing the selflessness of the person and the selflessness of phenomena, or the nonexistence of [apprehending and] grasping at an external object and also the nonexistence of a fixat ing mind [i.e., apprehender ] . Concerning this, from the standpoint of the varied degrees of realization there are the three schools of the hearers, Mind Only, and Middle Way. Moreover, the philosophies of the three outer classes of tantra teach that these interdependent, confused perceptions arise due to the unde ceiving law of cause and result. If one relies upon the various methods of deity and mantra, there will be swift release [from confusion]; and it is caught chat the karmic results of sa.rpsara will no longer leave a sullying effect. The general philosophy of unsurpassed Yogatantra teaches that, if through training on the path one realizes that suffering itself is awakened and passions themselves are the great wisdom of perfect liberation, there will be no effect from karmic results. From another perspective, since the phenomena of sarpsara and en lightenment are primordially and spontaneously present as great purity and evenness without needing to rely upon the efforts of the path, it is revealed that primordially there has never been an effect from the
chog zhag zhi (cog bzhag bzhi) khregs chod; cutting through ' dron ma zhi (sgron ma bzhi) d thod rgal; crossing over ' nang wa zhi (sn:mg ba bzhi) •
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bondage of karmic causes and results. This is the fully perfected philoso phy of the Great Perfection, which is the absolute result of all paths. Regarding this, the root tantra states: Even all of this, the apprehended and . . . So it is. Although Rongzompa and Longchenpa each interpret these root verses differently, here I have explained the crucial points that are agreed upon. Third, the divisions of nine are as follows. The explanations given above concerning the p aths of perfect freedom that transcend the world are the nine vehicles described as follows: the three vehicles that inspire renunciation: n amely, the hearers soli tary realizers, and bodhisattvas; the three vehicles of Vedic asceticism:b"41 Kriya, Upa, and Yoga; and the three vehicles of mastery through method:' Maha, Anu, and Ati. Those who claim that the description of the view is the same for all nine vehicles fail to determine the difference between view and viewer, nor have they determined the view between siitra and mantra. By gain ing certainty in the inseparable two truths, one determines the way the view gradually becomes more sublime. Nevertheless, from the relative perspective, who could deny the validity of a view that is likened to chat of a king and his servant? If the relative way of perceiving things were not considered to be a view, it would follow that-with the exception ofemp tiness and the aspect of selflessness-the four truths, the perfectly correct view of the world, and all views regarding the mode of designated objects would be disqualified as views. If that were the case, who would be obliged to even bother discussing the descriptions of these paths ! There are some who still may wonder, "Although this can be defined as a view: since it is not from the perspective of genuine truth, how can it be considered an exceptional feature of the veh icles ? [The answer is) that this definitely qualifies as an exceptional feature because this is the exceptional means for gaining certainty in relative truth, based on attain· ing clarity with genuine truth. Moreover, because all teachings chat claim that buddhas and sentient ,
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beings do not exist are based on the view and because teachings that they do exist are relative to meditation, it is therefore difficult to prove that the relative way of believing in deities is not a valid view. This would be like believing chat cold does not exist when fire is present or imagining oneself to be a lion when frightened by a dog. Since chis is the view and medita tion of the perfectly pure path that abandons the two obstructions''43 and brings unity with the absolute, unchanging result, views and meditations like these are as necessary as having eyes and legs.44 Consequently, medi tation devoid of certainty in the view and a view devoid of meditation are like looking east while intending to go west. Paths chat engage things according to the way they abide based on the two truths must begin by establishing the perfectly correct view through the valid cognition that gives rise to perfectly correct certainty. Even thinking "existing or not existing" occurs within the mind that is analyzing the conventional and the genuine. In that case it follows that, for the genuine, there would be no meditation and that no certainty could be gained through valid cognition concerning chat which is designated. These are the reasons why such an approach is extremely untenable. Thus, one must know that there are two (valid] views. TI1e first refers to con ditioned phenomenab ascertained through the valid cognition that ana lyzes designations' and the other to the nature of phenomena ascertained through the valid cognition that analyzes the gen u ine.d Moreover, it is difficult to maintain the position chat Atiyoga can be posited as wisdom and not a vehicle. Generally, both the wisdom of the path as well as the result are considered to be the vehicle. This is renowned in the scriptures in general, where it states : A vehicle is that which uplifts and delivers to a destination . . . In particular, this is the ultimate wisdom path of unsurpassed mantra, so it is the king of all vehicles; and the texts that emphasize it can be proved to be the pinnacles of all vehicles. Vehicles are taught in accordance with the levels of the disciples' minds, which is why there are so many ways to •
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b cho chen (chos can)
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divide and summarize them. Whether divided into two, three, or more, the meaning is revealed in th is tantra alone, which is why this tantra is principal among all scriptural transmissions. 2.2.2.2.3.I. 2.2.2
Specific Divisions
This has two parts: 1
2.
An explanation of generation and completion stages
An explanation of method and liberation
Second, for the specific explanation of the path of unsurpassed mantra, there are two: an explanation of the generation and completion stages by means of their nature and an explanation of method and liberation, by means of practice. 2.2.2.2.J.I.2.2.Z.I
An Explanation ofGeneration and Completion Stages For the first, among the generation and completion stages, the first is as follows. Consistent with the meaning of the definitive view, which is not other than the intrinsic nature of the tantra of the ground, the mind adapts accordingly and engages and becomes fam i l iar with the purity and evenness of apparent existence. Here, this is called "the generation stage;' which in ocher scriptures is referred to as the "yoga of inference"; however, it may also be referred to as the "contrived path." Corresponding to the st ages of maturity in sarpsaric life, the generation stage utilizes five approaches: great emptiness, magi cal compassion, single mudd, el aborate mudra, and the accomplishment gathering of group formations. By means of these, the negative habits of sarpsara are purified and the results of che positive state of nirval).a are perfected, lending maturity to the completion stage.b·45 In short, training c ontin ues until phenomenal existence appears to che contriving mind as the all-pervasive purity of the wheel of the magi cal manifestation matrix. By virtue of perfecting the stage of generation, it is also called "the generation stage of phenomenal existence arising as the ground."< •
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tab drol (thabs gro[) dag, dzok, and min (dag, rdzogs, and smin) nang sid zhir zhmg (snang sridgzhir bzhengs)
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With respect to that, in general the stage of generation alone has the potential to actually bring about all worldly siddhis that are accomplished up to and including Akani�h�ha.46 However, it lacks the potential to actu alize the path that entirely transcends the world. Nevertheless, by perfect ing the p rofo und method of uniting generation and completion stages, one is led to the stage of completion as a matter of course so that genuine truth can be known. This is not illogical since it can be explained that, even through the path of siitra, it is possible to know genuine truth after an extended period of time. In the Guhyasamdja Tantra and others, the way of accompli shing the isolated mind' is to focus on the nada at the heart. Furthermore, each tantric class has its individual practices for relying upon the key points of the subtle vital essence, empty form, the wisdom mudra, and the uncontrived practice of the completion stage. All of these can be engaged without difficulty by those who have perfected the four yogas47 [of the generation stage] . Regarding these stages, there can be many further dis tinctions when combined with the extensive, the concise, or the various tantric ritual traditions. Second, for the completion stage, through the method of p rofou nd upadesha the great purity and evenness of the tantra of the ground the indwelling maQ.<;Iala of spontaneous presence-is actualized. This is referred to as "the stage of completion;' "the practice ofactual realization," or "the innate path The completion stage also has many enumerations in order to penetrate the key points of the channels, winds, and vital essence as the suppons, such as the vase,b or wheel of technique,c'48 as well as melt ing the subtle vital essence, resulting in bliss. In addition, the practices that penetrate the key points of the supported vital essence of clear light are empty formd and toga!. In short, all the myriad methods for actual izing the wisdoms of the four vajras49 are also explained in many ways throughout the tantras, such as the teaching on the five stages,50 the six stage yogas,'51 and others. From the perspective of practice, all teachings, whether thoroughly complete or explained in part, can be synthesized into the two paths of ."
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wen (sems dben) bum chen (bum can); retention ofwisdom wind in the navel chakra trul khor ( 'khrul 'khor) d tong zuk (stonggzugs) 'jorwa drug (sb)·or ba drug)
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the completion stage: the path of characteristics based on effort through body, speech, and mind and the path of completion that is effortless and wi tho ut characteristics. Regarding the practice, there are three approaches: the dear-light wisdom of emptiness, the magical wisdom body of appear ances, and the wisdom of their unity. The completion stage is engaged solely for the purpose of either directly or indirectly actualizing the wis dom of purity by channeling karmic winds into the central channel.• This tantra reveals the practice with the subtle vital essence of the four chakras,s2 the comple tion stage practice with characteristics, the prac tice with the upper gateways for the grad ual developers of the path of meth od,b the upadesha of the lower gateways for instantaneous realizers,c and the Great Perfection oral instructions of unelaborate clear light . Thus, by dispelling stains through the two stages of the path, the abiding nature of things is rendered evident. If the abiding nature were impure, then the mental process of the generation stage would actually contradict the way things abide. By arresting the winds of the ordinary b ody all practice sub stances appear to one's mind as the kiya of the deity. This is similar co how a magician's pebble can appear as a horse or elepha nt. Since that is a confused appearance lacking true existence, to fixate upon it as true would only result in mistaken cognition. If the way of taking five poisons as the path and engaging in conduct free from acceptance and rejection were similar to that [mistaken cogn i tion ] and that approach said to surpass sii tra such claims would be extremely alarming! If surra and mantra dif fered only by means of met hod and not view, what would prevent siitra from teaching such swift methods? Concerning this, it should be understood that, since the causal vehicle does not assert that cause and result are spontaneously present, the meth ods [of mantra] should not be revealed to those who are not yet suitable vessels. It must be understood that it is a great in sult to mantra for those who do not know the fundamental nature of primordial great purity and evenness and who lack the potential to engage on the path of practice in harmony with the abiding nature of the two stages to claim that sentient beings can become buddha through methods alone. ,
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An Explanation ofMethod and Liberation
Second, there are two: the path of certainty through method' and the path of perfect liberation through prajiia} For the first [ i .e ., the path of method], [the root cancra states] : How astonishing [is] chis magical display of ch e superb dharma ! Neither existing nor coming from anywhere, Prajfla supported by method Originates as a matter of course.
Just as taught, indwelling wisdom directly manifests through the superb conduct of the method. In t hat way, the results are swiftly accomplished like iron immediately transforming into gold when brought into contact with mak�hika [i.e., mercury] . Utilizing the six chakras5� through the application ofblazing and dripping,' one trains in cultivating the wisdom of bliss. The main emphasis is upon cultivating the unchanging wisdom of melting through the bliss of the union of the secret places by relying upon the practice of descending, holding, reversing, and pervading. In addition, there are many supplementary features, such as practicing the fearless conductd of exaltation. Moreover, from the perspective of method, those with diligence will transcend the ordinary mind and realize the meaning of the tantra of the ground and the inseparable two truths that are free from elaboration. By [one] experiencing this as much as possible during evenness meditation, the poscevenness certainty in che great purity and evenness of phenom enal existence will arise of its own accord. By [one] following the key instructions regarding channels, the winds that serve as the mounts for concepts as well as the circumstantial, coarse, and subtle elements will all be restricted. Subsequently, when the wind allowing movement is bound, the mind will be bound by virtue of its nature. This will result in the disso lution of concepts, along with their mounts, into the blissful, empty space of rhe central channel. When [the practitioner] purifie s the movement of tab kyi ngepa'i lam (thabs kyi ngespa'i lam) sherab nam par drol wa'i lam (shes rab mam pargrol ba'i lam) ( bar dzak ( 'bttr aZttg) d tiil zhiik (brtul zhugs) •
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the elem ents and channels, the wind-mind of the four chakras becomes functional and the knots on the central channel are then released. Thus, the appearances of wisdom gradually arise and the habit of transference is fully reversed. The ultimate result will be the accomplishment of the vajrakaya' of exaltation. Second, [for the path of liberation, the root tantra states] ;
Through the union o f hearing, contemplation, and meditation, On the mal).Qala of perfect wisdom Everything is spontaneously present and self-originating. Thus as taught, primarily through the means of the exceptional prajnas of hearing, contemplation, and meditation, to determine phenomena to be primordially awake ne d as self-originating wisdom-the spontane· ously perfected mal).Qala-and to meditate upon this allow the path to be traversed. Self-appearances are liberated within the mal).Qala of the great evenness of kayas and wisdom that resembles the gradual transformation of stone into gold when placed in close proximity to the kotubabjewel. Here, there are two paths: the path of the instantaneous realizd with keen faculties, who enters with simultaneous realization and familiarity, and the path of the gradual developer,d who initially determines the view and then needs to train to achieve skill in samadhi harmonious with the view. Samadhi that focuses on the general idea of meditation but is not yet fully developed is called "meditation based on devotion."• This provides the potential for the mind to develop the authentic path while temporar ily possessing qu al i ti es that accomplish various activities. Meditation that brings the five yogas,54 such as great emptiness, combined with the st ages of death, bardo, and birth to gradual maturity is called "the path of definitive perfection"r [i.e., meditation]. The four states ofvidyadharahood are actu alized in dependence upon that (i.e., the path of definitive perfection]. In this way one who possesses prajna will, through hearing and con templation, initially realize the authentic view according to the meaning ' dorje ku (rdo rje :ku) ko stu bha chig char wa (gcig car ba) d rim gyi pa (rim gyis pa) • mo gom (mos sgom) r nge dzok (nges rdzog.1)
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of great purity and evenness. By relying upon the yogas of evenness and postevenness in which one trains in samadhi harmonious with that [view] , all ordinary confused concepts will be liberated as a matter of course. When the conceptual mind is liberated, it is inevitable that the movement of the wind element inseparably engaged with that will also be liberated in the space of wisdom. Once confused, dualistic appearances along with all contributing circumstances have been pacified and released, the genuine truth of the fundamental nature becomes manifest and one is led to the resultant state of no further learning. The two paths of method and liberation arc also defined in terms of how they emphasize either method or prajiia. It must not be construed that one is absent from the other, but that rather, in terms of seeing the meaning of the fundamental nature, they are identical. Concerning this during the accomplishment gathering, even symbolic, illustrative wisdom can arise in the minds of practitioners, depending on their practice. Since this is connected to the exceptional accomplishment resulting from the profound methods of mantra, the accomplishment of the status of a vidyadhara of the desire and form realms will occur and some degree of siddhi will be achieved. If the accomplishment gather ing of the path of definitive perfection is authentic, once supreme siddhi is achieved the entire group formation will depart for the ground of the vidyadharas. This occurs because the ten signs such as smoke and the rest" are perfected when the samadhi of great emptiness is accurately engaged. A practitioner who has accomplished the generation stage of phenomenal existence arising as the ground will invoke the clear light ofthe four [states of] emptiness5� that arise as a matter of course during evenness in the kaya ofthe deity of mere wind- mind. When the potency of the limitless appear· ances of all-pervasive purity reaches perfection in postcvenness during the great accomplishment gathering [and] in reliance upon the consort, the truth of the genuine nature of phenomena will be immediate. 2.2.2.2.].I.2.3
The Manner ofProgressing on the Path
Third is the manner of progressing on the path. Here, the characteristic of the path to be traversed is that it leads one to the unsurpassed des tination-the result of liberation. If distinctions are made, unsurpassed mantra designates five paths practiced by those who possess supreme great compassion and wish to achieve the state of buddhahood in this
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lifetime in order to liberate limitless sentient beings. Such an individual will know that the path through which the ultimate result is achieved depends solely upon the vajra vehicle. Therefore, through receiving the four empowerments from a fully qualified guru, one's mind is brought to maturity. Consequently, the vows of the general and specific samaya are guarded and maintained according to their meaning. Through accurate t raining on the path of the two stages consistent with the correct view of the great purity and evenness ofphenomen al existence, the five paths will be gradu all y perfected. Initially, meditation upon the bodies of both oneself and others as the primordially pure nature of the maQ<;I.ala, in combination with the great evenness of unclaborate emptiness, comprises the close placement of mindfulness upon the body! Transformation of whatever feelings arise into the wisdom of exaltation is the dose placement of mindfulness upon feeling b Gathering the elaborations of mind and mental even ts without exclusion into the dea r light innate space of the mind is the close place ment of mindf:.Ilness upon the mind.c Without acceptance or rejection, the designation of all phenomena ofsarpsara and enlightenment as purity and evenness is the close placement of mindfulness upon phenomena.d This is as t aught in the tantra Sacred Magical Manifestation Matrix: Moreover, the way the great vehicle's close pl acements of mindfulness surpass those of the lesser vehicle is stated in Distinguishing the Middle and Extremes/ .
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The way bodhisattvas consider, take to mind, and achieve is itself sublime. Thus, mantra is more sublime than surra in a similar way In short, to consider the phenomena of sarpsara and enlightenment, including the bodies of oneself and others, to be inseparable from great primordial purity and evenness and to take that to mind ensure that the ultimate result will be achieved without the need to rely upon another .
' Iii dren pa nye bar zhagpa (Ius dran pa nye bar bzhag pa) b tsorwa dren pa nye bar zhagpa (tshor ba dran pa nye bar bzhagpa) ' sem drm pa nye bar zhagpa (sems dran pa nye bar b;;hagpa) d chd dren pa nye bar zhag pa ( chos dran pa nye bar bzhag pa) 'gyutrnl drawa ddm pa (sgyu 'phrul drva ba dam pa) f u ta nam ched (dbus mtha' rnam 'byed, madhytintavibhaga); Maitreyanatha
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path. This is the approach of mantra. According to the relative [aspect] on the path of sima, saf11sara is abandoned and nirvaQa is accepted; whereas, here, the path is entered by inseparably uniting saf11sara and enlightenment. Accordingly, mantra's beginning stage of the path of accumulation• is cultivated with the characteristic of the four close placements of mindful ness. As chat increases, the middle stage of the path of accumulation is generated with the characteristic of the four accurate abandonments.h57 As that increases, the most advanced stage of the path of accumulation is generated with the characteristic of the four legs of miraculous emana tion:·ss Thus, on the path of accumulation through the emphasis of study and co n templation the meaning of the inseparabl e truth of purity and evenness is comprehended merely theoretically. This is called "the path of accumulation" because the generation and completion stages are effort based and because of being the causal impetus for the paths of the aryas to arise in the mind stream. As the [results] of generation and completion practice continue to increase through the emphasis of meditation experience, when a general understanding of the meaning of the indicated, genuine fundamental nature occurs this is called "the path of unification."d When illustrative, symbolic wisdom initially arises in the mind stream with the first indi cation of the emergence of the firelike wisdom of the path of seeing, it is called the "heat" of the path of unification.' This [heat] also possesses the prajiia that realizes the fundamental nature of the inseparable truth of purity and evenness and the supportive five ruling faculties / s9 such as faith. As this increases, even though the five ruling faculties-faith and the rest-do not have the potential to become powers [in their own right], among virtuous thoughts they are the utmost; so the realization of the "peak" of the path of unifications occurs. At the time of the peak [stage], the five faculties are unable to overcome their respective nonvir tues. However, wh en ever clear realization of the characteristic of the five ,
' tsok lam (tshogs lc.m) b yang dag pong zhi (yang dag spong bzhi) ' dzii trulg;•i kangpa zhi (rdzu 'phrulgyi 1-kangpa bzhi, catvdmrddhipadal;) djor Lam (sbyor lam) 'jor Lam drod (sbyor lam drod) f wangpo nga (dbangpo lnga) g}or lam tsemo (sbyor lam rtse mo)
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powers60 is born in the mind stream, this is called the "forbearance" of the path of unification.' In regard to the genuine fundamental nature of phenomena, since the mind is capable of a more elevated experience, it is referred t o in this way [i.e., as the forbearance of the path of unifica tion]. When this increases, the ultimate, illustrative wisdom that induces actual genuine wisdom is born in the mind stream. This is called "supreme dharma."b Given that among worldly paths there are none more supreme and because this [i.e., supreme dharma] leads to the path of the aryas, it is referred to as such. The names given above have been designated accord ing to how the path of unification leads to the path of seeing. Even the line of demarcation between what is and what is not the path of unifica tion must be apprehended based on the presence or absence of illustrative wisdom in the mind stream. There are those who claim that the practice of the stage of generation occurs on the path of accumulation and that the practice of the stage of completion-vajra recitation' and so forth-starts on the path of unifica tion. If so, that would hold true for gradual developers buc is not always the case because at the time of empowerment it is possible for some dis ciples to achieve simul taneous fam iliari ty and realizationd by recognizing wisdom. Furthermore, some may be able to integrate the generation and completion [stages] right from the start. It is also possible to invoke illus trative wisdom through the profound stage of generation where empty appearances are likened to the moon reflected on water. Nonetheless, despite practicing vajra recitation and other methods, the possibility still exists that illustrative wisdom will not arise and consequently [the practi tioner] will still remain on the path of accumulation. Regardless of which aspects of the generation and completion stages are practiced in accor dance with the individual classes of tantra, ultimately the crucial point is to know that when illustrative wisdom arises in the mind stream that is called "mantra's path of unification." Du ring the first two stages on the path of unification, proximate illus trative wisdom is likened to a drawing of the moon, whereas on the lat ter two [stages] it is fully qualified and shown to be similar to the actual ,
'jor lam zodpa (sbyor lam bzodpa) bjor lam chO chog (sbyor lam chos mchog) ' dor dey (rdor bz/a;) d rok gom chig char pa (rtogs goms gcig car pa)
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reRection of the moon on water. The ultimate realization of the path of unification-the indicated genuine wisdom-resembles seeing the actual moon in the sky. Seeing the indivisibili ty of subject-object that is char acteristic of this [i.e., the actual moon] invokes the path of seeing that definitively knows the truth of the nature of phenomena and becomes realization possessing the seven branches of awakening,• such as prajfia and so forth.61 It is then that man tra's path of meditationb arises in the stream of mind, characteristic of the eight-branch path of the aryas:·62 such as the perfectly correct view of actually seeing phenomenal existence as great purity and evenness. Given that there are nine stages on the ground [of the path of medita tion),63 there are also nine obstructions. When the wisdom of[ the path of] learningd that serves as the antid ote to the greatest of the great [ obstruc tions] to be abandoned on the path of meditation arises in the mind stream, one reaches the second ground [on the path of meditation]. The other [stages) are gradually achieved in the same way. Finally, by means of the antidote to the smallest of the small [obstructions] being aban· doned on the path of meditation, one arrives at the stage of the ultimate wisdom of the path of learning and the final stage of the tenth ground is achieved. By virtue of the vajralike samadhi• of evenness with the ultimate fundamental nature, even the subtle seeds of the two obstructions will be completely uprooted. It is then that one will become fully awakened as the supreme result of the path of perfect liberation, the extremely pristine wisdom kaya of nondual, no further learning. Moreover, it should be understood that the names of the grounds con form to the vehicle of the paramitas, and the qualities and signs of devel opment are also in harmony with whatever is taught in the scriptures of siitra and mantra. In this way the presentation of the five paths is based on how the genuine clear light1 of the fundamental nature of phenomena is recognized. Consequently, it should be understood that, on the path of accumulation, clear light is merely theoretical in the context of hearing and contemplation. On the path of unification clear light is illustrative; chang chUbyen lag dun {b;•ang chub yan lag bdun) ngak kyigom lam (sngags kyi sgom lam) pak lam yen laggyed ( 'phags lam yan lag brg)'ad) d lob palyeshe (slobpa'iye shes) ' dorje ta bu'i ting ngen dzin (rdo rje Ita bu'i ting ngc 'tlzin) f don gyi odsal (don gyi 'vdgsa!)
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on the path of seeing it is genuine; on the path of meditation it is based on learning; and on the path of no further learning clear light is fully perfected. On the grounds of the aryas there is no di fference in terms of the actual realization of the basic space of phenomena; however, there are signifi cant differences in the way ever-increasing lucid appearances are achieved. Aside from each arya's discerning wisdom awareness, this cannot be discerned by an intellectual mind, much like how the trail of a bird in the sky cannot be apprehended. For this reason, distinctions of the ten grounds'·64 are determined dependent upon how lucid appearances are achieved from the time certainty arises in postevenness, while the qualities of abandonment and realization [become increasingly] more sublime. The different ways lucid appearances increase with respect to the nature of phenomena even determine the description of the way the purity of phenomenal existence is seen. For instance, on the path of accumulation the deity is based on devotion; on the path ofunification the deity is based on wind-mind ; on the path of seeing the deity is based on clear light; on the path of meditation the deity is the union oflearning ; and ultimately the deity is the union of no further learning. In these two ways,6s even the precise meaning of great purity and evenness is established through the path. When the simultaneous meaning of the inseparable truth of purity and evenness becomes evident without vacillation, it is described as the ground of buddha called "the union of no further learning." Since this is the wisdom kiiya of the inseparable two truths, as far as the nature is concerned there is no difference. However, because of mental distinctions regarding the three kayas, there are descriptions of the grounds named All-Pervasive Lght, the Lotus, and the Great Assembly of the Wheel of Syllables. Although assertions may vary regarding the way [ the three grounds] are combined with the three kayas, in terms of meaning there is no contradiction whatsoever; for it is agreed that these three [i.e., the grounds] represent divisions based merely on mental distinctions and not on whether abandonmems and realization are higher or lower. Moreover, there are further descriptions of the grounds named Exaltation, Unsur passed Wisdom, and so forth; however, the way of understanding them is the same as what was explained here. •
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When these grounds and paths arc combined with the path ofmethod, the wind-mind becomes functional in the five chakras, and as a result the qualities of the five paths arise. The way the wisdom of the eleventh ground dawns by the release of all twenty-one knots of the rasana and lalana [channels]•.(<> on the central channel is just as it is taught through our the general tantras of mantra. In general, with regard to these grounds and paths of mantra, the individual tantras teach myriad divisions by way of causal and resultant grounds, ways of enumerating, names, and the like. The various ways in which the four joys are combined with the five paths are also described. What should be known here is that, ultimately, the crucial point of the wisdom intent remains the same; hence there is no difference in the way the paths are traversed. There are various assertions with regard to how these paths are associ ated with the four vidyadharas. The great Omniscient One�7 asserts that, although the mind matures as the deity on the ultimate path of utilizing devotion, the body does not transfer from a karmic form. When there is separation from the trap of the body and the kaya of the mahamudra is achieved [ on the path of seeing], that is the mature vidyadhara.b After the path of seeing and while on the path of learning when the karmic body transforms into a vajra body, without abando n ing that [ vajra] body there is union with the ground of buddha. To possess wisdom vision that is without the contaminated aggregates is the immortal vidyadhara.' Whoever is an arya on the exceptional path of learning will become the deity they have meditated upon. Although activity parallels that of a bud dha, since the obstructions have not been exhausted in their entirety the actual ultimate result has not yet been achieved. That is the great mudra vidyadhara.d Through che perfection of che abandonments and realiza tion, (the state of) no further learning is actualized as the spontaneously present vidyadhara. < The Zurpa (tradition] ofthe kama li n eage asserts chat all fourvidyadharas occur on the grounds of the iryas and the path of learning. Although the mature vidyadhara sees the truth of the nature of phenomena, there is an roma and kyangma (ro ma and rkyang ma) namin rigdzin (rnam smin rig 'dzin) ' tsewang rigdzin (tshe dbang rig 'dzin) d chaggya chenpo'i rigdzin {phyag rgya chen po'i rig 'dzin) ' !hun driit> ri!dzin (!hun !(1"Ub rig 'dzin)
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inability t o purify the defiled body through wisdom fire due to the lack of mental strength. Once one is able to purify the body, it becomes lumi nously free from birth and death as the immortal vidyadhara. According to this, the path of seeing is divided into the two [vidyadh aras ]. A prac titioner on the path of meditation possessing a magical kaya of wisdom is a great mudra vidyadhara. Having perfected the path of learning and almost becoming a buddha is the spontaneously present vidyadhara who bears the accouterments of Vajradhara, the spontaneous presence of five kayas. As for the definition, the term "vidyadhara" is derived from "vidya;· meaning awareness or prajfla possessing mantra's wisdom of the nature as it is. "Ohara" means to hold. Given that this meaning is held or possessed within the mind stream, no matter where the boundaries for these four vi dyad haras are drawn-as with the four branches of approach, accom plishment, and so forth68-there is no contradiction. The term [i.e., vidyadhara] is also used for mantra accomplishment as with the vidyadharas of the desire and form realms, the sword," and others. Moreover, there are the three vidyadharas who enter, abide, and mature on the grounds On the path of meditation alone, the vidyadharas are divided into five, which are the vajra, wheel, jewel, lotus, and sword. Thus, this term is used in many ways. .
2.2.2.2.J.I.J
The Result
Third, the state of perfection, or the tantra of the result, is as follows [as stated in the root tantra]: The essence of supreme accomplishment Present in the minds of the victorious ones of the three times Is an inexhaustible wish-fulfilling treasury, Evident without increase or decrease. And: Free from singular or plural, This very nature is without limit or center, Appearing but not remaining. • dOd zii.k kyi rigdzin and ral dri rigdzin ( 'dodgzugs kyi rig 'dzin and ralgri'i rig 'dzin)
ESSENCE O F C LEAR LIGHT
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Even the buddhas have never seen This self-originating wisdom. And: The unfathomable dha rmakaya is i nexp ressible . .
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Thus in accord with what was taught, when the power of the path has been cultivated: temporary stains, along with their habits, are uprooted and the natural mal}<;iala just as it is-the ground of great, inseparable puri ty and evenness-manifests. All phenomena are inseparable as the fully manifest state of awakening, and this sole nature of self-emergent wisdom is the vajralike kaya. Such exaltation is static, by nature all-per vasive, �nd the mastery of inconceivable qualities that arise as everything and result in the destination that is the nature of the union of no further learning. In short, this [resultant state] is distinguished as enl ightened body speech, mind, qualities, and activities'-these five-becoming the twenty-five resultant phenomena.b When summarized, there are three: enlightened body as the support, the supported wisdom, and activities that comprise enlightened deeds. When extensively divided, this includes all knowable things that encompass the entire basic space of phenomena. For as long as space exists, these immeasurable qualities are constantly engaged as deeds that spontaneously and pervasively benefit and bring happiness to infinite sentient b ein gs. Why is this called "the continuum of the result" ? Because this is the ultimate, unsurpassed meaning to be pursued and based on the way things appear, it becomes evident through the power of dispelling temporary stains on the path. This is why it is called a "result"; and since this continu ity never ceases, it is a "continuum." ,
2.2.2.2.3.2
A Specific Explanation ofthe Tantra ofthe Path
This has two parts: 1
2
An explanation of the vari ous stages of classifications
An explanation of this exposition
' ku, sung. tiik,yonten, and trinley (sku,gsung, thugs,yon tan, and phrin las) b drey chO nyer nga ( 'bras chos nyer lnga)
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Second, for the specific explanation of the tantra of the path, there is an explanation of the various stages of classifications and an explanation of chis exposition.
An Explanation ofthe rarious Stages ofClassifications 2.2.2.2.J.2.I
First, throughout the tantras and great commentaries, the paths of the vajra vehicle are exp l ain ed through various levels of classifications. For instance, the path of Secret Mantra may be taught by means of the single, nondual practice of method and prajna. It may also be explained as the [stages of] gen �ration and completion, method and liberation, and so forth. Furthermore, there are explanations in threes, such as the threefold practices of enlightened body, speech, and mind; view, meditation, and conduct; approach, accompl ish ment, [and] activity; and the like. This [path of Secret Mantra] is also taught as four stages of practice in which the wisdoms of the four vajras are taken as the path. Binding with the four mudras-the great mudra, the mudra of dharma, the mudra of samaya, and the karma mudra•-a buddha's body, speech, mind, and deeds are taken as the path. Moreover, all paths can be synthesized into the five categories of empowerment, samaya, view, accomplishment, and enlight ened activity. In addition, Secret Mantra is taught by way of the six requirements of training, as annotations from the Fortress Garland> state: . . . the ground sustained with samaya, the decision deter mined through the view, the pass [of hope and fear) forsaken through conduct, the stages traversed through empowerment, [the experience] internalized through samadhi, and the goal accomplished through upadesha. Thus, according to the Parkhab:·69 this is also explained as the seven categories ofview, conduct, samadhi, empowerment, samaya, enlightened chaggya zhi (;hyag rgya bzhi) : chen po (chen po), chO (chos), dam t.
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activity, and accomplishment; and if maQ.r,iala is included, there are eight. Furthermore, this is c ategorized by [the Lo rd] Rongzom70 as nine, with ma!)qala, samaya, acco m pl ishmen t, em powerment , and enli ghtened activ ity as the five basic topics and mantra, mudra, samadhi, and offering as the four branch topics. Since view and conduct pervade them all, there is no need to mention rhem separately. Additionally, all paths are included and caught within the ten topics of tamra: view, conduct, maQ.r,iala, empower ment, samaya, offering, mantra [and mudra] , samadhi, enlightened activ ity, and accomplishment, with mantra and mudra combined as a single topic. Concerning these various categories, when a single copic is empha sized as the principal subject and the others are explained to be subsidiary to that, there is no difference because each of them is capable ofexplaining and pervading the entire path of Secret Mantra. 2.2.2.2.J.2.2
An Explanation ofihis Exposition
This has eleven parts: 1
2.
1he view
Samadhi
3
Conduct
4
Ma�:tc;lala
s
6 7
8
9
xo
11
Empowerment Samaya
Accomplishmenr Offerings
Enlightened activity Mudra Mantra
Second, in our tradition, since this subject is easily comprehended if explained according co the extensive description, eleven topics of tan tra or eleven requirements of training are given. The nature as it is-the view, unmoving-samddhi, forsaking the pass-conduct, as three; the array- ma1'jrjala, traversing the stages-empowerment, not transgress ing-samaya, as three: pursuing the goal-accomplishment, p resentat ion to the places-offerings, the man i festat ion- enlighten ed activity, as three; binding-mudrd, and recitation-mantra are each posited according to the enumerations of the eleven grounds.
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2.2.2.2.J.2.2.I
101
The View
This has four parts: r
2
The nature The divisions
3 Proving the nature of the view The purpose
4
If explained individually, the view is first. As [the root tantra states] : Through the four realizations• of the single cause, Mode of syllables, the blessing, and actual realization,b Everything is the great king of perfection. Thus, as taught, the view of great puri ty and evenness must pre ce de all paths of unsurpassed mantra, and all other trainings must be subsequent to that. Given that the view alone is crucial, it will be explained exten sively in four parts: the nature, divisions, proving the nature of this [view), and the purpose. 2.2.2.2.].2.2.1.1
The Nature
Among them, for the first, there are two divisions: a common, general explanation and a specific, uncommon explanation. First, that which is called "view" derives from the term dr�hti. indicat ing a mind that definitively apprehe nds the object under consideration based on having cut through misconceptions by means of prajfla. With regard to that, due to the levels of prajna, there are various stages of both worldly and transcendent views based on whether an object is precisely determined or not. In this tancra it states:
Not realizing and realizing inco rrectly Rea l i zi ng partially and not realizing accurately, Taming, wisdom, secrecy, and The meaning of the secret nature ,
•
tok pa zhi (rtogs pa bzhi) chig pa, yig dru'i tsUI, chin gyi lab pa. and ngon sum pa (rgyu gcig pa, yig 'bru'i tshul,
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10 3
Are clearly indicated by words that depend upon The combination of sounds, syllables, and designated names, Which induce the obsc u red , hidden meaning That dwells within the enlightened mind of the vajra master. Thus as taught, except for fixating on the way that things appear to them and believing in the self and phenomena, ordinary worldly people will fail to analyze philosophical systems. From that level, the view con tinues to become increasingly exalt e d all the way up to the view of the Glorious Secret Essence that determines the great purity and evenness of phenomenal existence to be the natural mai)Qala of the ground just as it is. Second, the pinnacle ofall views-the ultimate tenet and the final des tination ofall paths-is the uncommon view of this tradition ofthe unsur pass ed vehicle, implicating a mind that has gained certainty regarding the great purity and evenness of apparent existence. Furthermore, that which is called "view" is recognized by someone who definitively apprehends the meaning to be determined. Therefore, the emphasis falls upon cer tainty that is achieved after evenness. For example, the terms "prajiia" and "wisdom" are assigned to the meditative evenness of the path of seeing; however, for the most part that is not referred to as "a view." Nevertheless, from the perspective of seeing authentic truth, there is no contradiction in calling this "a view That being said, during the meditative evenness of the aryas, apart from eac h individual's discerning awareness, the way the basic space of phenomena is known actually transcends the domain of terms and concepts. The way that lucid appearances are achieved in meditative evenness determines how certainty is invoked afi:er evenness. In regard to this, it states [in Distinguishing the Middle and Extremes]: ."
The omnipresent71 meaning is the supreme meaning. Thus, according to what is taught, just as how the difference between the grounds and the correct view of the aryas is determined through cer tainty achieved afi:er evenness, here-based on the stre ngth of familiar ity with the authentic path and the transference of wisdom gained at the time of empowerment-one is able to rest in the view of great union free from elaboration. Then, in afterevenness confidence in the great purity
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105
and evenness of phenomenal existe nce is gained. This uncommon view of mantra is proved by the lo gic of the power of fact•.n and thereby imparts an exceptional certainty concerning the meaning of the two truths.
The Divisions
2.2.2.2.].2.2.1. 2
Second, for the divisions, there are three aspects of the view that are well known throughout the classes of the Nyingma tant ras They are the view that sees conditioned p hen omen a b the view that sees the nature of phenomena,' and the view that sees self-awareness.d These three not only pertain to this context, they pervade all views as terms that enumerate the definitive subjects of the conventional: the genuine/ and the insepa rable two truths.s Nevertheless, at this time these three will be explained according to the uncommon tradition [i.e., the Nyingma tantras] . With respect co that, the view of conditioned phenomena includes [seeing] the world [and] inhabitants-the support an d the supportedh as the mal).<;iala of enlightened kayas and wisdom. This is great purity. The view of the nature of phenomena sees all appearances to be inseparable with great evenness. The view of seeing self-awareness is the discerning wisdom of the surpassing truth of i n sep arable purity and evenness-the great dharmakaya. .
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Proving the Nature ofthe View
This has two parts: 1
Demonstrating mantra's view is more sublime than surra's
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Proving the profundity of the sublime view of mantra
Third, the use of reasoning to show this nature involves demonstrating how the view of mantra, when compared with that of surra, is more sub lime and of proving the profundity of the view itself.
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Demonstrating Mantra's View Is More Sublime than Sutra's
2.2.2.2.J.2.2.I.J.I
First, some may wonder if there is a difference between the view of mantra and sima. Concerning the mere establishment of the basic space of phe nomena free from elaboration as the object under consideration, there is no difference. However, since the view is proved from the perspective of the subject, there is a significant difference in the manner in which the basic space of phenomena is apprehended. If the object to be resolved by the view-the nature as it is of the space of phenomena-were not the sole nature,73 it would absurdly follow that the nature of phenomena could diverge into many aspects. It would then follow that siitra's path of seeing could not see the nature as it is. Then, it would be necessary to prove how an elaboration in excess of the elabora tions of the four extremes is eliminated. 1l1erefore, all learned and accom plished ones unanimously agree upon this single crucial point, that the nature of phenomena is directly realized through both siitra's and mantra's paths of seeing. If one thinks, "Well then, even though the object of the view is the same, the view is not proved to be more sublime;' the response is t hat, of course, this can be proved, for it is as stated [ in the Lamp ofthe Ihree
Modes ofReasoninf]: A single meaning, no delusion, a wealth of methods, freedom from hardsh ip and for those of keen faculties-by these the vehicle of mantra is exalted. ,
Thus, as taught, based on the differences that there is no delusion due to prajiia and the many special methods for swiftly seeing the fundamen tal nature-these two-[mantra] is sublime. In dependence upon that, the path is practical and swift, so it is therefore without hards h ip Addi tionally, as for the person who i s the support, mantra is sublime in that it is the province of those whose faculties are sharper than those to be tamed by the causal vehicle. Furthermore, just as a distant form can be seen with either clear or cloudy vision, thus determining the outcome of .
' tsulsum dron me (tshulgsum sgron me, n,lJtZtrayt�pradipa); Tripi�akamii.la
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how the form is ascertained, mantra surpasses siitra both by way of lucid appearances in evenness and in the way certainty arises after evenness. As for the first, on the path of siitra through analytical meditation that depends upon inference, along with gathering vast accumulations [of merit and wisdom), after a long while the space of phenomena can be directly realized. By contrast, here [i.e., with mantra] this can be realized within one's mind by means of direct experience devoid of analysis. Furthermore, by the strength ofhaving matured through empowerment and the possession ofthe special key points of upadeshas, the achievement of lucid appearances with respect to the fundamental nature is similar to clearly perceiving a distant form after applying a sight-enhancing eye potion or releasing the secret knots through skill with the key points of meditation upon the wheels of technique and so forth. Moreover, even the key analytical points of meditation on the paths of siitra ultimately arrive at the insep arabil ity of the two truths. Nevertheless, since it is diffi cult for beginners to ascertain and experience the union of the two truths as of equal t as te, they will emp hat ica lly hold to an emptiness in which the extremes are individually negated. Conversely, in mantra, wisdom that is the clear light of nnion is revealed in its natural state. In the Kdlachakra it states:74
The three states of existence are not established as the forms of extremely subtle particles and cognition in the way that the Proponents of External Objects75 believe. Here, the Mind Only [proponents] believe that mere consciousness devoid of duality is established. When that is further analyzed, like those subtle particles, consciousness itself is also not established. "The nonabiding prajtia of the buddhas is the middle path." Thus, some followers of the Buddha will use those words. Whoever is without unchanging bliss, which is to say who ever does not possess it, considers emptiness by holding mere emptiness in mind and, as a result, is unable to part with all reference points. Therefore, the principal [among tantras] the Kdlachakra-reveals a connate bliss devoid of transition that abides in the body but does not arise from a solitary body'6 as taught in the vehicle of mantra.
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E S S E N C E OF C L E A R L I G H T
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Thus, as explained, lucid appearances are achieved in evenness through the direct experience of the meaning of the union of bliss and emptiness" and the union of space and awareness,b making [mantra] more sublime. Second, when the union of bliss and emptiness and the union of space and awareness are experienced as such, this perfectly pure basic space of the fundamental nature of phenomena is the aspect of awareness as kayas and wisdom that are by nature spontaneously present and free from meet· ing and parting. Since the fundamental nature is the union of appear ances and emptiness, according to the fundamental nature even impure appearances do not exist. As a result, within the fundamental nature of clear light, only kiiyas and wisdom appear. The distinctions of this [pro found view] are immeasurable and possess all the qualities of the state of awakening that are as numerous as the grains of sand on the banks of the river Ganges. This is asserted not only in mantra but also in the comm o n great vehicle. In the Uttaratantra< it states: Having abandoned all faults along with their habits, ch is stain less space of the Tathagata possesses inconceivable and in com· parable qualities that are as incalculable as the number ofgrains of sand along the banks of the Ganges. Thus, as this demonstrates, the aspect of the perfectly pure nature of basic space at the time of the result and the natural indwelling poten tial [i.e., buddha nature] do not differ with regard to change or quality in terms of their nature. Consequently, through the power of achieving lucid appearances with respect to the nature of phenomena, in evenness meditation appearances never depart from the great evenness of the space ofphenomena. Within this state of evenness, all appearances without any exclusion are free from meeting and parting. To then gain definitive cer tainty in the meaning of primordial purity through the exceptional cer tainty that arises after evenness constitutes the view of Secret Mantra. Thus, having achieved the wisdom of surra's path of seeing, the basic space of clear light is apprehended just as it is. During this equipoise, • de tong (bdt stong) bying rig (dbyings rig) 'gyii lama (rgyud b/a ma, mahdyiinottaratantrashdstra) ; Maitreyanatha
E S S E N C E O F CLEAR L I G H T
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when the truth of the great evenness of the space of phenomena i s known free from duality, there are no elaborations such as pure, impure, exist ing, or not. Nevertheless, by the strength of actually knowing the space of phenomena from the perspective of certainty achieved after evenness, the truth of great purity and evenness is precisely realized. The Uttaratantra continues: Having seen that the mind's nature is clear light, the passions have no true, inherent existence. Having realized the selfless ness of all sentient beings, your unobstructed mind sees all sentient beings as followers of the Buddha. I bow down to you, whose wisdom knows the innate purity of infinite beings. Concerning this, when mantra's path of indivisible cause and effect the truth of great purity and evenness-is realized, not only will there be the potential to precisely as certain the truth of the nature of phenomena, there will be buddhahood. Given that on the path of siitra the entirety of phenomenal existence is not taught to be primordially awakened as great purity, it is then impossible to see the truth by means of the path of siitra alone. On the path of siitra while familiarizing with and accumulating merit for one incalculable kalpa, the teaching that reveals the truth of the evenness of phenomena is as though hidden within its own path. Never theless, after an extended period of time, certainty concerning the great purity of phenomenal existence will naturally be gained. For instance, since on the three pure grounds"·n the entire universe and inhabitants are seen as pure, existence and quiescenceb are then realized to be equal. Surra's equivalent ofwhat mantra explains as purity and evenness are the two p ract ices of those who are on the pure grounds: the evenness of existence and quiescence and merging with the pure realms. Likewise, through these skillful means [of siitra] , even the m any methods of mantra that swiftly bring about buddhaho od can be actualized through their own strength. Not only that, just as it is taught in the siitras, once attaining the first ground, if desired there is the potential to achieve buddhahood after seven days. In this way there are two points that have been made, namely, the swift achievement of buddhahood through mantra versus gaining •
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E S S E N C E O F C L E A R LI G H T
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ES SEN C E OF C L E A R L I G H T
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realization of the profound meaning afi:er an extended period of time. It should be understood that they both rep resent a single crucial point that does not contradict the wisdom intent. However, it is necessary to explain this in more detail that will be addressed elsewhere. Based on this reasoning, although phenomena ultimately abide as great evenness, on the relative plane it is not held that sarpsara is the state of awakening since there are distinctions concerning cause, result, acceptance, and rejection. That is why this is called "the causal vehicle of characteristics."• Until genuine truth is directly realized, there will be confusion concerning the truth of the awakened nature of phenomena. On the path of mantra-even at the time of initially severing all doubt thro ugh hearing and contempl ating since inseparable sarpsara and enlightenment are seen as great purity, there is no confusion concerning the view because the cause of suffering arises as the nature of the truth of the path and suffering arises as the nature of the tr uth of cessation. Therefore, passions are set free as wisdom, and suffering is set free as exal tation. To see the inseparability of cause and result is called "the resultant vehicle"b or "the vajra vehicle." From this perspective, even the aggregates, elements and se nse sources are described through the term "vajra " -
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Proving the Profundity ofthe Sublime
View ofMantra This has two pares: 1
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Individually Collectively
Second, the view of mantra is proved in two ways: individually and collectively. 2.2.2.2.J.2.2.I.J.2.I
Individually
This has three pares:
1 Proved as purity 2. Proved as evenness 3 Proved as inseparability •
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E S S E N C E OF C L E A R L I G H T
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ESSENCE O F CLEAR LIGHT
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First, [the view] is proved as purity, evenness, and inseparability. 2.2.2.2.].z.z.I.J.Z.I.I
This has two pans: 1 2
Proved as Purity
Proving the way of purity
Refutation of opposing views
First is the way purity is proved, as well as a refutation of opposing views. 2.2.2.2.J.2.2.I.J.2.I.I.I
This has two parts: 1
2
Proving the U'ay ofPurity
Proving appearances to be wisdom deities
Proving the subject to be wisdom
For the first there are two: proving appearances to be wisdom deities and proving the subject to be wisdom. 2.2.2.2.J.2.2.I.J.2.I.I.I.I
Proving Appearances as Wisdom Deities
This has two parts: 1 2
Through the valid cognition of analyzing designated things Through the valid cognition of genuine analysis
For the first, there are two : proving [appearances] directly through the valid cognition of analyzing designated things' and proving through the power of the valid cognition of genuine analysis.b 2.2.2. 2.J.2.2.I.J.2.I.I.I.I.I Through the Valid Cognition of Analyzing Designated Things
This has two parts: 1
2
Proved through scripture
Proved through reasoning
First, th ere are multiple lines of reasoning that prove that appearances are deities for those whose minds believe that phenomena exist according to the way they appear. ta nyed chOdpa'i tsed ma (tha snyad dpyudpa'i tshad ma) b don dam chad pal tsed ma (don dam dpyodpal tshad ma)
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Nevertheless, to explain the essential crucial point, a single substance such as water is, for pretas," blood and pus; humans, water; for those who abide in the pure realms, a stream ofambrosia; and for all arya vidyadharas with pure vision, this appears as the kaya of Mamaki. Through touch [water] acts as that which moistens, and to partake of it can even induce bliss and nonconceptual sam adh i. Given that all buddhas who have fully exhausted all dormant passions and liberated all appearances see things according to the way things actually are, elaborations are then pacified. By seeing the way things appear, [based upon the way they are] the bud dhas see the immeasurable domain of perfect purity-the phenomena of wisdom's self-appearances. Due to the different ways that things are per ceived, there are those who may wonder what is valid and whkh objects exist according to the way designations abide. [The answer is that,] how ever much the subject sees purity, it is valid to that extent; and that indi vidual's perception is, for them, the way things are. This resembles how the mind perceives an obj ec t such as a conch to be either white or yellow. For that reason [the syllogism is] : The topic is all appearances; it follows that they [ i.e., appear ances] naturally abide as the maQ<;lala of kayas and wisdom because they are perceived as such by the aryas' pure seeing, wh i c h is free from all stains of incorrect understanding. For example, this is like seeing a conch shell with unimpaired eyes. This syllogism can be proved through both scriptural citatio n and reasoning. 2.2.2.2.J.2.2.I.J.2.I.I.I.I.I.J
Proved through Scripture
First, it is well known in the scriptures in general that those with the wis dom of transformation, who abide on the pure grounds, see the realms and so forth as pure. However, some may think that what these aryas see is according to self-appearances and that they do no t see the objects ordi nary persons sec as pure. If that were the case, it follows that no single common object to be seen by both pure and impure mi nd streams would exist. For example, 'yi dak (yi dvags); deprived spirits
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Shariputra• saw that the pure land of the Buddha was impure, whereas Brahma Shikhinb saw it as pure. This sparked a debate, at which time the Buddha revealed the pure land so that it could be witnessed by every one simultaneously. Buddha said, "Although my realm has always been pure in this way, until now you have failed to see it!" Thus, the [present] similarity to this must be understood. If one fails to compare the way of seeing a single object by way of the nature just as it is and incorrect see ing, one will be unable to establish the difference between what is true or false concerning app earances such as the yellow conch versus the white. This is because valid cognition is being established based merely upon one individual's p erceptio n. If that presentation were the case, then th e descriptions of valid and invalid cognition would vanish without a trace and, except for pure self-appearances, there would be no impure real ity existing elsewhere. In the Collection ofSutras' it states: ,
Know that the purity of form is resultant purity. The purity of the result an d form will become the purity of omniscience. Omniscience is pure form and result, Undivided, indivisible, and comparable to space! Thus, just as taught, when the subject is free from stain, the object will be seen as pure. Th at is the actual izatio n of the intrinsic nature of the object just as it is, analogous to the mind reversing fixation upon the conch as yellow. 2.2.2.2.J.2.2.I.J.2.I.I.I.I.I.2
Proved through Reasoning
Second, this is also p roved through reasoning. The fact that a single object can be perceived in different ways is commonly accepted throughout the world. When one is familiar with the intrinsic purity of phen o men a and basic space as nondual, the discernment of appearances is then based entirely upon their intrinsic purity. It is proved by valid inference that sharibu (sha ri'i bu) tsangpa ralpachen (tshangpa ralpa can) ' dudpa (sdudpa) •
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ultimate, lucid appearances will then manifest, The basis [ i.e., the sub ject] for this logic can pervade because pure seeing is unmistaken. It fol lows that to see in this way is genuine. If this [purity] did not pervade [all appearances], it would be necessary to accept that pure seeing is false and impure seeing is true. If so, one would have to accept that sublime beings have incorrect understanding, while those who are ordinary have correct understanding. Who could possibly respect such a doctrine, and what proponent oflogic would advocate it? Here, [pure] seeing means that the higher would fault the lower, while the lower would be incapable of faulting the higher. In Entering the Middle �f it states: A person with blurred vision cannot claim visual defect in one whose sight is clear. Likewise, a mind lacking stainless wisdom cannot claim that a stainless mind is flawed . . .
Just like the verse states, the buddhas who have thoroughly puri6ed all stains see phenomena precisely as they appear. Except for whatever is seen as the pure nature of phenomena, there is nothing to improve upon since this is the ultimate fundamental nature ofdesignated relative appearances. As a result it is crucial to distinguish the twofold approach to relative phe nomena: one from the perspective of confusion and the other from the perspective of how the relative actually abides. The valid cognition of analyzing designations is nothing more than ordinary short-sightedness,b and merely seeing things in that way while assuming that to be the ultimate way designations abide is very narrow minded. If carefully examined, this is the same as an indiscriminate mind that fails to distinguish whether seeing a conch as white or yellow is cor rect or incorrect valid cognition. If there is no other nature aside from the way an ordinary person sees things, then the appearance of a yellow conch to the one who perceives it as yellow would become the way the conch truly is. If one thinks that this way of seeing fails to cognize reality because it is tainted by the cause of confusion, [th e answer is] although ordinary persons perceive all impure appearances tainted by negative hab· its, they still must accept that the nature of their phenomena is the same • uma lajugpa (dbu ma fa Jugpa, madhyamak.ivatdra); Chandrakird b tsur tong (tshur mthong)
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as whatever appears to those whose minds are absolutely free from the stain ofhabits. Therefore, to reveal the profound key point here in brief, there are two aspects of fully designated valid cognition: the valid cognition that relies upon short-sightedness· and the valid cognition that relies upon pure see ing.b In brief, the difference between these two can be explained in terms of their root cause, nature, function, and result. For the first [i.e., short-sightedness] , the root cause arises from the strength of the careful examination of subjective, transient phenomena. The nature is merely that of subjective, temporarily undeceived compre hension. The function is to el imin at e misinterpretation concerning the object of the short-sighted mind, and the result is to engage based on having reached a final determination. The root cause for the latter [ i.e., pure seeing] is that it is attained through the postevenness seeing of the nature of phenomena just as it is. The nature is the vast prajfla of the subject that sees myriad appear ances. The function is to dispel misinterpretations concerning a domain of experience that the short-sightedness of the ordinar y stream of mind cannot fathom. The result is to realize the omniscient wisdom that knows the multiplicity of things. These two [valid cognitions] can be likened to the eyes of the humans and the gods. Although the latter [i.e., the gods] know the objects seen by the short-sighted, the short-sighted do not know the objects seen by the latter. Based on that, given that the mind of the latter is uncommon, in the space of a s i ngle p article they can see as many pure lands as there are particles and in a single instant they can reveal the deeds of many kal pas. Without wavering from the unchanging space of phenomena, they reveal the manifestation of emanations. Through an enlightened mind free from concepts, they simultaneously realize all knowable things and so forth. Although it appears as though such an inconceivable field of experi ence is contrary to the objects of ordinary short-sightedness-thus precluding the possibility of proving its validity-nevertheless, since this
tsu rol tongwa La ten pa kun tu ta nyed pa'i tsed ma (tshu rol mthong ba Ia brten pa kun tu tha snyadpa'i tshad ma) b dagpa'i zik pa Ia ten pa kun tu ta nyedpa'i tsed ma (dag pa'igzigs pa Ia rten pa kun tu tha nyadpa'i tshad ma)
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valid cognition is extremely agreeable, this [ i e., the validity of short sightedness] can be proved. The valid cognition ofperfectly pure wisdom originates from the power of the logic regard ing the incon ceivable nature of phenomena and, there fore, possesses great strength, will never deceive, and is transcendental pure, unsurpassed, and unequalled. Everything that is proved from the relative perspective, even by the path of the short-sighted, such as prov ing the authenticity of the Buddha and so forth, must be proved through the first [valid cognition] while all uncommon inconceivable fields of experience of the tathagatas are proved by the latter (valid cognition] in a manner that is congruent with the nature of ph en o men a Therefore, all profundities such as the primordial awakening of phenomena cannot be proved by the short-sighted alone, while at the same rime it is also not the case that the [short-sighted] lack the valid cognition that establishes this, which is why the meaning of the key point must be known. If not understood in this way-except for the escalation of wrong understanding-it would be impossible to est ablish the differences in the way pe rcept ion becomes more and more refined. This would be like the difference between the way a non B uddh ist clairvoyant sees beings on a patch of earth the size of a chariot's wheel and [that which is seen] by the four [ categories] of the aryas.78 Just as the Buddha could see that the lay man Palkye' possessed the seed for liberation in his stream of mind but the arhat did not, qualitative distinctions, such as better or worse, that are known by the higher and not by the lower cannot be made. In the si"Itras it states: .
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Even upon the tip of a single strand of hair, There are millions of inconceivable pure lands. Even the va:iations of their shapes are discernable, While they all remain distinct. Thus, (if this logic is not known] co nfi den ce in these teachings will not be achieved, which is why this is a crucial point for both surra and mantra.
•
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Through Valid Cognition
ofGenuine Analysis Second, proving purity through the power of the valid cognition of genu ine analysis is as follows. Even that which is referred to as "impure" does not exist except for appearances formed through suffering and its source. The space that is empty of the two aspects of self and all appearances united with that, including self-fixation and the nature of the passions, their app rehension and the karma generated thro ugh those passions, have never existed as the nature of su ffering Therefore, while natu rally abiding as pure, not even the name "impure" exists via [the truths of] suffering and its source. Since there are no phenomena that are not the intrinsic nature of the great evenness of emptiness, all apparent phenomena primordially exist as great purity. This manner of purity is not just a mere expression of purity based on the nonexistent empty aspect of phenomena. Since there is inseparability with emptiness, no matter what appears it is always shown to be primordially pure, noble exaltation. ,
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Proving the Subject to Be Wisdom
Second, the following establishes wisdom as the subject. The way ofestab lishing great p urity is from the perspective of those proponents who do not accept the common external existence of o bj ects and hold phenom ena to be nothing but the mind's appearances. That which constitutes the occasion of impurity is reification through familiarity with various dualistic concepts, resulting in the appearances of the myriad phenomena of the six classes of beings. Accordingly, to be free from misconception durin g the time of the path constitutes pure appearances. At the time of the result, when all obs tructi on s are completely exhausted, the limitlessly arising and exceedingly pure manifestations are nothing other than just the appearances of one's mind. This mind-the source of all-abides as the unceasing arising of various appearances of clear light, empty of the twofold self The fixation of this mind is contrary to its abiding nature, so dualistic grasping results in passions, karma, and the arising of the myriad dreamlike appearances subsumed within the truth of suffering. These are confused appearances that do not abide according to the genu ine meaning, thus they are unreliable and deceptive. Through training on the path in harmony with the abiding nature of the mind when all con fused appe aran ces gradually reverse, flawless appearances will then arise.
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E S S E N C E OF C L E A R L I G H T
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Since this [nature] is undeceiving, irreversible, and in harmony with the genuine meaning, self appearances that are merely designated appear as flawless. In this respect confused appearances are not true, while pure appear ances are true because they are faultless. For example, when varieties of gold originating from earth and iron or the water gold ofJambudvipa•· 79 arc mixed with mercury that originates from water, herbs, and coal, it comes to look like a single substantial mass that resembles a lump of fresh butter. Even though these various component parts m ay not be apparent to the sense organs such as the eyes, the mind can still know that this is composed of various elements. Confused individuals will think the lump is butter, fat, or some th ing similar. Some will consider that, when in con tact with fire, this could be the cause for producing gold; while alche mists might see it as a conglomeration of substances with the potential to change depending upon circumstances. Under cold conditions, [the lump] can endure indefinitely similar to a lump of butter, and when in contact with heat it will turn the color of copper, bronze, or brass. Like wise, when baked in fire i � will resemble ordinary gold, and when thor oughly fired it will turn as golden as the water gold ofJambudvipa. At that point, i t will be immutable regardless of exposure to heat or cold. The alaya consciousnessb that possesses all the propensities that give rise to appearances can be understood in a similar way. Just as the lump appears in various ways based on the contributing circumstance of the fields of experience of the senses, on different occasions [the alaya] gives rise to pure, impure, and extremely pure appearances concerning the environmen t, forms, and the domain of experience. Just as it is possible to know that the lump is composed of a conglomeration of elements whether the karmic propensities within the alaya are act ually evident or not, it can be known through the mind that the alaya possesses all the seeds for the limitless phenomena that reach throughout time and space. In the same way that the lump can be mistaken for butter, there are those who apprehend the appearances of the all-encompassing alaya as that of the self an d phenomena. Just as the lump can be identified as mercury, for some the five aggregates are held to be the phenomena of suffering, the nature of fully ripened karma. Analogous to apprehending the lump as -
dzambu chu ser ('dzam bu chugser) b kun zhi nam she (kungzhi rnam shes, dlayavijfuina); consciousness of the basis of all
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E S S E N C E OF C L E A R L I G H T
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the source of gold, there are those who seize upon the heap of aggregates as a suitable cause for achieving the perfectly pure body and field of expe rience of those who abide in the pure lands. For alchemists, the lump may not appear as pure gold, yet they know it is not other than gold. Although it may look like mercury, it does not transform into mercury. Nonetheless, it is not the case that there is no mercury at all because mercury is said to be volatile by nature, easy to change, and capable of eventual disinte gration. Conversely, the nature of gold is far more stable, resists change, and does not degrade. Even in contact with raging fire, [gold] will not disintegrate. Likewise, as conditioned phenomena, all impure appearances are unsta ble and extremely deceptive. Nevertheless, the easy-to-change appearances of past and future lives can be exhausted by practicing on the path. Since pure appearances are in opposition to impure ones, once a pure body and pure field of experience have been mastered that which was once impure will never reoccur. Moreover, when exceedingly pure supreme exaltation free from suffering is generated, as a result [pure appearances] become stable and undeceiving. Con sequently, if the lump composed of a vari ety of elements is carefully observed, its intrinsic nature as gold becomes self-evident. Similarly, the alaya, coo, that possesses a variety of factors and appearances becomes self-evident as the domain ofpure appearances. Once all habits of temporary confusion are exhausted, it seems certain that appearances generated by that [confusion] will cease to arise. Because it is impossibl e to make a separation from the nature itself in the radiance of the space of the original ground, unimpeded, sp ontane ously present appearances are irreversible. Similarly, since wisdom's self appearances are taintless, it must be known that that is the abiding genuine nature. That being so, if the phenomena of sarp.sara are established as the perfectly pure nature of the deity one may wonder what is meant by the perfectly pure de ity The genuine deity of the nature ofphenomena• is the wisdom of indivisible appearances and emptiness, the vajrakaya free from the obstruction oftransition. In the nature ofphenomena just as it is, even the subtle habits of obstruction are exhausted and enlightenment is one taste. This is inconceivable freedom from the extremes of one or many; and although free from all fields of experience based on characteristics, this nature appears as every knowable thing. The self emergent wisdom
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kaya is not independent from or other than all the sugatas of the three times and is awakened as the evenness of satpsara and enlightenment. This is the genuine deity, sovereign of all families. The symbolic deity of conditioned phenomena' arises as the symbolic form of the wisdom kaya that transcends the realm of characteristics. Just as defined in the individual tantric classes, [the symbol ic deity) appears with faces and arms as the peaceful and wrathful principal ones and their retinues, including the entire support and supported mai;�<;Iala. In this way, given that phenomena are a single nature in the space of the evenness of appearances and emptiness, the wisdom vajrakaya is pure as the nature of the principal one ofthe mal)<,iala. Moreover, the three doors abide as three vajras, so they represent the three families. The five aggregates are pure as the five families, and they are included in the one hundred families, which are further increased to become the inconceivable number offami lies of the magical manifestation matrix. Since even the nature of a single phenomenon is naturally pure and never wavers from the state of great evenness, no matter how many ways impure appearances are perceived, they are marched by an equal number of pure appearances. Due to the crucial point that nothing whatsoever exists in the nature of phenomena, everything still arises from it as unbiased self-appearances -the limitless play of the magical manifestation matrix. Since innumerable buddhas and their pure lands are completely pure: no matter how many categories are distinguished, there is no contradic tion because all appearances are not other than the nature of phenom ena as se lf-emergent wisdom-gre at purity and evenness free from being singular or plural. Based on the reasons mentioned and according to the individual enumerations of deities, a variety of methods are taught throughout the classes of tantra to introduce purity. The way of revealing great purity is also as stated in this tantra:
Having realized the universe, inhabitants, and mind screams to be pure . . . Thus, and the quote continues: In the space of the mai;�<;lala of the secret vital essence, The clements are the consorts of the p raj iia family, • chO chen tak kyi lha (chos can rtags kyi lha)
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E S S E N C E O F C LE A R L I G H T
1 37
The great [elements] are the buddha family, The bodhichitta is the gathering of the vajra, and All sense organs, objects, time, and awareness Are the mal).�ala of Kuntuzangpo Seen with the surpassing five wisdoms of the buddhas. Thus, it is revealed In other tantras such as the Hevajra• it also states: All sentient beings are actually buddha, Yet are obstructed by temporary stains. Thus, and in the Kalachakra it states:
Since all sentient beings are buddhas, There is no greater buddha Existing in this world. Thus, and in The All-Engaging Yogini Tantrab it states:
All wanderers are the nature of five buddhas, Appearing like dancers or exqu isi te art. That which is called exaltat ion means oneness , And through this expression the dance of many are performed. "
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Thus, and in the Heruka Galpoc it states: In
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Phenomena are always fully awakened. Thus, it is taught.
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Refutation ofOpposing Views
Second, a refutation of opposing views has two: general and specific. For the first, chose with lesser intelligence may claim that the reason the universe and inhabitants appear as pure is because of meditating upon them as pure while on the path, but that in truth they are not pure since suffering and the cause of suffering obviously appear. In our system it is also accepted that those with impure intelligence and vision perceive the appearance of things as impure. Ifeve ryon e could see appearances as pure, what basis would there be for debate? If that is the assertion, then although things appear in this way. the way things really abide is otherwise; and given that things naturally abide as pure, there is the following response. It is not necessary to see things as they truly are because, through confusion, the tainted mind perceives them mistakenly, similar to how visual cognition may mistakenly perceive a white snow mountain as blue. Therefore, in Entering the Middle Jtay it states: When emptiness is taken as the argument, whoever objects and replies will have no response at all. Instead that response will be the same as th
1 40
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proves phenomena to be pure by vinue of the way things abide. [One could then say that ] when purity is taken as the argument, whoever objects and replies will have no response at all. Instead, that response will be the same as what is being proved [i.e., purity] . Thus, it is. (Some claim that] if sentient beings are buddhas, then when they [i.e., sentient beings] suffer in the hells, buddhas would have to be suffering. Such logic cannot be maintained because suffering in the hells happens in accord with th e mental outlook ofconfused persons who have yet to real ize the abiding nature. Because they are not yet buddha, the way things appear to them does not cancel that fact; yet according to the way things abide, suffering and the like are nonexistent. In th e Extensive Magical Maniftstation [Matrix]• it states: For one who lacks the discerning mind that knows the fundamen tal nature, Even the pure lands of the sugatas will be seen as lower realms. If one realizes the meaning of evenness according to the supreme vehicle, Even the lower realms will be seen as the Akani�h�ha of Manifest Joy [ i .e ., Tu�hita]. Thus, this is similar. Furthermore, there are some who claim that, ifphenom ena are primor· all di y awakened, it should be obvious to everyone and, as a result, it would be unnecessary to practice the path. Assertions such as these come from those with rudimentary intell igence, who are true objects of compassion. Their claims are equivalent to saying that, if a conch is white, even some one with impaired vision has to see it as white, in which case there would be no need to even try to cure impaired vision. This is why the inability to see things according to their way of abid i ng indicates that things appear tainted by confusion. In order to dispel confusion, it is necessary to become familiar with the path; and because the intrinsic nature of phenomena is emptiness, in order to actualize this it is all the more necessary to become familiar with the path. Based on that, however many levels of refutations concerning great purity there may be, one must respond to them in accord with the way it is taught to a
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counter refutations regarding emptiness. Since purity and evenness are mutually supportive, the key point is that the process of reasoning is iden tical as well. Both purity and evenness constitute the nature of things; and because this is supreme, establishing great purity is a factual and extreme ly potent reasoning that cannot be defeated by anyone. Second, there are those who may claim, "Well then, purity is acceptable accordi ng to this explanation; but if buddhas' wisdom sees all knowable things only as the nature of purity, th en do th e buddhas see the subjects and obj e cts that appear according to the perspective of confused beings? If not, then how can they be omniscient? If so, then that means they are seeing impure phenomena." [The answer is] although phenomena appear as impure, [buddhas] know things just as they appear because of omni scient wisdom that knows everything. Ultimately, however, impure phe nomena do not exist; and, consequently, that which exists as impure will not be seen by them. Buddhas see precisely how a subject holding co true existence fixates upon obj ects as actually existing, yet they do not see phe nomena to be established as true because, for them, it is impossible to see the true existence of even a single particle. Consequently, all knowable things fall within the omniscience of the buddhas' wisdom appearances, proving their ability to see chat which is perfectly pure. 2.2.2.2.J.2.2.I.J.2.I.2
Proved as Evenness
Second, for provinggreat evenness [there are two] : the logic proving even ness and how certainty is gained. For t he first, by analyzing the phenomena of sarpsara and enlighten ment according to the logic of the Middle Way, such as the notion of being neither singular or p l ural, then a definitive conclusion will be drawn toward the phenomena encompassed by both the impure appearances of sarpsara and the pure kayas and wisdom of enlightenment concerning their lack of even the subtlest particle of true existence. Second, those with keen faculties will analyze the mind according to its origin, place of abiding, and destination. Through that, the power ofexpe riencing the three enrranceways to perfect freedom-the [ mind ] empty of cause, result, and characteri st ics will enable them to gain simultaneous certainty in the meaning of the evenness of appearances and emptiness. However, through the gradual increase of certainty in evenness as begin ners establish emptiness by accurately analyzing with logic, such as being -
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neither singular nor plural, they will think that the objects under consid eration, such as a vase and so forth, are nonexistent. When unexamined, even if these things seem to exist, upon analysis their true existence can not be found. If they conclude that a lack of existence is the fundamen tal nature, they will be left with a partial understanding of emptiness; in which c ase they will alternate between emptiness and appearances such chat nonexistence itself becomes a mere designation that ultimately does not exist. On the other hand, by the consideration that [appearances] occur while being primordially empty, an exceptional certainty is gained such that appearances occur yet are empty and arc empty yet apparent, l ike a water moon. This is then referred to as the lack of true existence and dependent arising occurring without contradiction, or as an under standing of what is meant by their unity. Even though the absence of true existence and dependent arising are said to be designated as dis tinct, in terms of rheir nature not even the slightest difference exists. Through gaining certainty in chis inseparability, one's concept of fixa tion by combining the appearance of the basis of n egatio n while deter mining the object co negate naturally falls away. Whatever arises is free from elaboration, similar to the ability to rest naturally without proving, refuting, adding, or removing. When constant familiarity with freedom from elaboration gains momentum, all indications of the dualistic field of experience based on the biased, conceptual mind that cognizes indi vidual aspects of the nature of phenomena in dependence upon every feature of conditioned appearances are purified. By giving rise to excep tional certainty in evenness as the intrinsic nature of phenomena, one then reaches perfection. Concerning this process, there are four stages, namely, emptiness, union, freedom from elaboration, and evenness. By reliance upon under standing the former, one should be able to engage in what succeeds that; for until certainty is gained with the previous, the su bseq uent cannot be proved. For that reason, to beli eve that the fundamental nature is merely nonexistent, nominal genuine truth• does not even approach the meaning of evenness that is being taught here. Just understanding the negation of true existence as applied to the individual existence of pillars, vases, and the like has no potential to establish evenness that results in the collapse •
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1 47
of concrete phenomenal percep ti ons, such as acceptance and rejection. That would resemble the process of how common folk are incapable of assuming the role of the king. Consequently, perfecting the Middle Way approach of freedom from elaboration and seeing phenomena as evenness will indicate the degree to which evenness will be realized here. In the [root] tantra it states: Whoever is unfamiliar with the nonconceptual Will fail to know the space of phenomena. Therefore, do away with the material and the immaterial And realize the noncon cep tu al! Thus, and the quote continues: With twofold evenness and twofold surpassing evenness, The ma�t<;lala is the pure land of Kuntuzangpo.
Thus, [the meaning] is revealed. Not only is this caught in this context, bur also in the common vehicles such as the siitra Sacred Dharma White Lotusa.sQ where it states: 0 Kashyapa! When phenomena are realized as evenness,
That is enlightenment. That is oneness, not two or three.
Thus, from that point of view it is once again demonstrated that, ulri· mately, there is but a single vehicle. In the siitra Revealing the Direction of Awakeninf it states: 0 Mafl.jushri! He who beholds phenomena as evenness,
Indivisible, and inseparable has the correct view.
Thus, it is taught.
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Proved as Inseparability
Third, proved as inseparability is as follows. In these ways purity is proved from the point of view of appearances, and evenness is. proved from the perspective of emptiness. In the preceding t wo explanations, it was implic itly established that these rwo [i.e., purity and evenness] abid e insepara bly as one taste with phenomena. Whatever appears as pure is empty of all restrictions, and whatever is empty is evenness free of all limitations. Arising as the various appearances of the exceedingly pure magical mani festation matrix, the insep arability of these two is encompassed by the sole vital essence of the dharmakaya and is the object of the discerning wisdom awareness of all realized beings. In fact, this is the tradition of nondual Atiyoga. Concerning all this, it states in the [root] tantra:
The space of the secret, vital essence is itself The actual nature of all buddhas, Including enlightened body, speech, mind, qualities, and activities without exception, Fully perfected throughout the ten direc tio ns and four times To behold the face of the Buddha is the supreme authority of all. .
And the quote continues: Self-originating wisdom occurs without a source . .
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Thus, [the meaning] is revealed. The way ofpracticing this is as stated: The en l ightened mind ofself-awareness is emptiness, selflessness, and primordial omniscienceMastery of the mind free from the concepts of subject and obj e ct. This nature, not other than the astonishing pure land of enlight ened body, speech, and qualities, Is just as it is.
Thus, it is taught.
E S S E N C E OF CLEAR L I G H T
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Furthermore, in the Compendium ofVajra vVisdom" it states: If the two truths are differentiated, 'The path of wisdom bec omes meaningless. If clarity and emptiness arc differentiated, One falls to the extreme of either cternalism or nihilism.
And the quote continues: Because the essence of phenomena t ra nsce nds the path, Once having reached perfection One is free from effort-based activity. This perfectly pure connate wisdom Is the totality of no nabiding unity. In the Nondual Victor it states: The profound and vast are inseparably united As undifferentiated appearances and emptiness. Revealing th e way of awakening, This is called "buddha." Thus, and in the tantra Vajra Garland' it states: Being utterly free from both concepts ofrelative and genuine, Wherever they perfectly merge Is said to be unity. Along these lines, there are many similar quotes. 2.2.2.2.J. 2.2.I.J.2.2
Collectively
This has two parts: 1 Direcdy proving the meaning for fortunate ones :1.
Indirecdy proving the meaning for skeptics
yeshe do1je kun ley tu pa (ye shes 1·do rje kun las btu.< pa) b dorjetrengwa'i gyu (do 1je phreng ba'i rgyud, vajramdl.i) •
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Second, to prove this as a common approach, there are two: directly prov· ing the meaning for fortunate ones and indirectly proving the meaning for skeptics 2.2.Z.2.J.2.2,I.J.2.2.I
Directly Proving the Meaning
for Fortunate Ones First, saying "inseparable purity and evenness that transcend the mind" refers to phenomena established as the single cause,81 or the nature of even ness of the space of phenomena. The appearance aspect of this as kayas and wisdom is proved through the mode ofsyllables. This is the manner in which, from the single sound of the syllable ah, a variety of syllables arise based on the circumstance of their origin. The blessing of these two [i.e., kayas and wisdom) is reciprocal, as well as being free from meeting and parting. In this way th e [direct realization] of the great dharmakaya inseparable purity and evenness-proved thro ugh the four realizations and experienced as self-discerning awareness that transcends the mind is the explanation given from the point of view of the gradual developers. An alternative to this is the one taste of phenomena within the nature of the inseparable truth of purity and evenness, which constitutes the single cause. That which exemplifies this is the mode ofsyllables, such as om indicated by ah, u, and ma th ese three-that reveals the inseparable intrinsic nature of the three enrranceways to perfect freedom through enlightened body, speech, and mind. By the force or blessing of these two modes of logic based on analogy and meaning, phenomena are clearly shown to be primordially awakened as great purity and evenness. Although this meaning is explained according to scriptural transmissions and upadeshas, this is not just an intellectual understanding based upon the words of the scriptures and up adesh as because the confidence ofdirect realization can occur in the depth of one's mind. In order to establ i sh the view of mantra through these four [realizations], initially this is explained as union, which is the point ofview of the instantaneous realizers. In either case, the four realizations, such as the single cause and so forth, are called "modes of logic" because of the infallible manner in which they engage the profound view of mantra. -
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Indirectly Proving the Meaningfor Skeptics
For the second, there are those who cannot accept that phenomena are primordially awakened because their minds are unable to fathom the meaning. A brief explanation that indirectly points this out to them is as follows.
First, for non-Buddhists who doubt the authenticity of the Buddha, in their own Vedas" it states: An omniscient guide entering the world in a royal caste or that of a f�hi is as rare as the appearance of the iidumwarab flower. When entering her womb, his mother will dream that he enters in the form of an elephant. Following birth, he will pos sess the major and minor marks. If he fails to take ordination he will become a chakravartin, and if ordained he is destined to awaken as a buddha. Hence, this quote verifies the existence of the Buddha.
As for logic, the path taught by the Buddha, such as the selflessness of the person and so forth, is proved through factual reasoning that also establishes the actual path to liberation. In consequence, for all those who aspire to liberation, the Buddha is shown clearly as an authentic teacher and the path he exp o unds a pe rfe ctly correct one. This can also be proved according to the teachings found in Establishing Valid Cognition< and other texts. Furthermore, for those hearers who accept the Buddha but do not accept the emptir.ess taught in the great vehicle, a quote is taken from one of their Hinayii.na sii.tras:
Form is like a bursting bubble. Thus, it is taught.
Since the five aggregates are composite a nd momentary, if they are not realized as lacking true existence then not even the selflessness of the rik ched chenpo zhi (rigs byed chen po bzhi) : nyen ngak (snyan ngag, rgveda); sid sung (srid bsrung, atharvaveda); ngeyjod (nges brjod, sdmaveda); and chod)in (mchod sbyin, yajurveda) b u dum va m • tsd ma dri4p pa (tshad ma grub pa)
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1 57
person can be proved. For this reason, the way of attaining liberation in accordance with emptiness can be established based on what is taught in the jewel Garland.' Furthermore, for those on the path ofsiitra who fail to accept the profound view and conduct ofSecret Mantra, it is predicted in the sU.tra Monarch ofEntrusting Oral lnstructionsb that mantra will follow [sutra]. In the siitra Arranged as a Stalk< it states: While evenly abiding as the intrinsic nature of all buddhas, Not remaining and with no expectation, Such a person becomes a tathagata. All forms, feelings, perceptions, consciousnesses, and minds Are purified as countless tathagatas. Such a person becomes a great sage. So, the five aggregates are shown to be the intrinsic nature of the tathagatas. In the treatise Stainless Renownd it states: Passions are the ancestral heritage of the tathagatas.
Thus, and the explanation that being free from attachment is perfect liberation is meant for those with p ride ; whereas, for those who realize selflessness, it is taught that the intrinsic nature of their desire and the like is perfect liberation. In addition, in the surra Perfect Manifestation of Mafijushri" and others it states: All passions are the ground ofvajra awakening. Moreover, the passions themselves are taught to be wisdom in other scriptures, such as in the Fully Manifest Miraculous Manifestation of Mafijushri/ where it states: ' rinchen trengwa (rin chen phreng ba, ratnavali); Nii.gii.rjuna b dam ngak bok pa'i gyalpo (gdam ngag 'bogs pa'i rgyalpo) dongpo kodpa'i do (sdongpo bkodpa'i mdo,ga1J4avyuhasutra) d dri ma med par drak fpey ten] pa'i do (dri ma med par grags [pa.r bstan] pa'i mdo, vimalakirtinirdesha); Virn<1l<1kirti 'jampal nam par rolpa Ia sokpa do (Jam dpal rnam par rolpa Ia sogs pa mdo mafijushrivi krir/.itamahtiydna.rutm) rJampa/ nam par tru/pa (Jam dpal rnam par 'phmlpa) c
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Meditation upon nirval)a does not negate sarpsara. Rather, contemplate that satpsara itself is nirval)a. Thus, this reveals why sarpsara is the state of awakening. In the Sutra ojthe Great Bounteousness ofthe Buddhas• it states:
Even though the many realms of the world May burn beyond reckoning, Space will never be destroyed. Such is the case with self-originating wisdom. This quote and others reveal the meaning of self-originating wisdom. Fur thermore, in the sutras it is taught that all sentient beings possess self-orig inating wisdom. There are countless teachings that explain how, although this realm of Buddha Shakyamuni has always been pure, it is not seen as such. There are even statements in the sutras that expl ain how the body of a female can please the Buddha: 0 Bodhisattvas!
In order to please the Buddha Emanate in the form of a female, And you will always abide in the presence of rhe Tathagata. The scriptures also speak of numerous methods for compassionately annihilating those who intend to harm the doctrine. As for logic, no matter what phe n omena appear, since their nature is that ofpurity and evenness satpsara and enlightenment are not established as good, bad, or something to accept or rej e ct as was already explained. In this way Secret Mantra can be proved to be the supreme vehi cle. Once emptiness is accepted, it is certain that purity as well will be grad ually proved. Furthermore, for those who focus only upon the general teachings of mantra without accepting the meaning of the effortless Great Perfection, it is taught throughout the tantras of unsurpassed mantra that all sentient beings have the buddha nature, that their aggregates and cle ments are as pure as the deity, and that ultimately it is not necessary to rely •
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upon ma1;14alas, tormas, and the like. This can be proved by all scriptures that introduce the wisdom of the fourth [empowerment]. Logically, the universe and inhabitants are established as primordial purity and evenness, and as a result nothing needs to be newly attained on the path. Those who realize this with confidence will also come to know that the bondage of exertion is a great obstacle to the path. By relying upon the practice of resting in the natural state, one will easily gain mas tery over wisdom's self-appearances. Indeed, unless proficiency is reached in the preceding stage, the following stage should not be practiced. As a means to cleanse [the perceptions that obscure] the wish-fulfilling jewel ofthe buddha nature, the Buddha taught the stages of the vehicles much like the rungs of a ladder. For this reason, if the profound secret is taught to those with lesser faculties who have not yet reached proficiency in the preceding stage, t hey would either forsake it out of fear or den igr ate it. That is why it is advised to keep it absolutely secret. It wi ll be very easy for those who have gai ned certainty in the mean ing of great evenness described in sl'ma to realize the profound view of unsurpassed mantra once they are introduced. Therefore, it should be understood that those who are learned in all stages of the vehicles will be capable of p roving the logic of the fully pe rfe cte d vajra pinnacle. . All of this has been a mere approach to reasoning, for if carefully cat egorized [the explanations] would be li m i tless . 2.2.2.2.J.2.2.I.4
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Fourth, the purpose of the view is twofold, both general and specific. First, just as those who pursue any path will commonly engage it accord ing to their own view, those who meditate on the vajra vehicle can only engage in the context of realizing purity and evenn ess . If they lack chis view that resembles their own eyes and legs, then meditation will only be an attempt toward the path. On the other hand, upholding meditation with the perfectly correct view constitutes the fully qualified path of the vaj ra vehicle. This is of utmost importance since the key points of all paths depend upon this alone. Second, as a result of the strength of this view, meditation will be unmistaken, conduct meaningful, macy9ala in harmony with the genuine, attainment [reached] through empowerment, samaya difficult to trans gress, practice [i.e., accomplishment] not wasted, offerings perfectly pure,
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enlightened activity mastered, and mantra and mudra exalted. Moreover, if phenomena did not abide as purity and evenness, it would follow that meditation upon the universe and its inhabitants as the support and sup ported wisdom deities would constitute meditation upon that which is false. In that scenario meditation would be mistaken; bur since that is cer· tainly not the case this meditation is upon the way things are, and hence it is unmistaken. In regard to conduct, if all activities are [engaged with the view] of purity and evenness, such as freely enjoying the desirables without accep tance or reje ction the fearless conduct in union and liberation, and so forth, then they are acceptable because that would constitute conduct that is harmonious with the view. If that were not the context then, as explained according to the common vehicle, conduct such as that would be deemed careless and need to be abandoned. lherefore, it is due to the key point of purity and evenness that all conduct on the level of mantra becomes significan tly meaningful. Regarding maQ<;iala, in order to indicate the intrinsic nature of the inseparable nuQ<;iala of the ground and result, there are the illustrative [maQ9ala] and the maQ4ala of the path. To realize the resultant mat)<;iala by means of the path, if it were not the nature of the ground even the path itselfwould not be perfectly correct and, consequently, a pure result could not emerge. Since the maQ9ala is established according to the ground, it is in harmony with the genuine nature. As for empowerment, the three doors-including their inseparabil ity-primordially abide as the four vajras. Similar to a candle il lum in ating a vase or a finger pointing out the moon, the strength of empowerment imparts understanding, experience, and realization. If this [primordial nature] were not the intrinsic nature, then there would be no genuine truth to be introduced through empowerment, so attainment through empowerment also depends on this. In respect to mantra's samaya, it is said that one should not harbor doubt about phenomena being naturally pure as the deity or objectify nonconceptual evenness. If purity and evenness were not [the nature of phenomena) , it would be untenable to consider that by holding to that [view] with a sound mind a root downfall could actually occur. Moreover, all the samayas-such as not abusing the aggregates, accept ing the desirables and samaya substances, mudra, and others-that con tradict the teachings concerning the path being free of attachment are in ,
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keeping with the meaning of purity and evenness. I f it were otherwise, then the meaning taught in the lower vehicles would hold true; in which case it would be illogical to think that a downfall is derived by abandon ing that which is to be abandoned. It is not the case that mantra's samaya cannot be transgressed; bur due to the nature of purity and evenness, cer tainty is gained that it is untenable to oppose any conduct based upon this view. From that perspective, samaya is indeed difficult to transgress. As for accomplishment, the aggregates, elements, and sense sources are indivisibly accomplished as the deity. If this is the manner of their abid ing, it makes sense to conclude that this will be actualized by practicing the path. If not, then [practicing the path] would be as futile as trying to wash charcoal [until it is] white or attempting to meditate on the mind as matter. It would be impossible for any thing to occur. Likewise, it would be unfeasible to accomplish indivisibility with the deity, so practice would be squandered. On the other hand, due to the nature of purity and even ness, practice can never be wasted in such ways. With reference to offeri n g in mantra the most impure substances in the world, such as the five meats, five ambrosias,a.sz and others, are arraye d as the main offerings. If they were actually impure, it would be offensive to offer them to the deities. One may think that through the blessing of mantra and mudra [the substances] are purified, so it is acceptable to con sider that pure substances are being blessed by mantra and mudra and then offered. What would be gained by offering impure substances? As with Kriyatantra, even though it is a requirement to make pure offerings, in this case the framework of accepting or rejecting clean and unclean has collapsed, which is why the five ambrosias and others are accepted. Offer ings are rendered perfectly pure based on the reason that everything is by nature pure and equal. In respect to enlightened activity at the time of inner mantra, all prac tices of enlightened act ivity email the visualization of oneself as primor dia lly indivisible with the enlightened body, speech, and mind of the tathagatas. Such enlightened activity is congruent with the deeds of the tathagatas, so it is exceedingly effective. Were it not for one's primordial nature as the deity, the practice would be a mental fabrication contradict ing reality and could not be proved as sublime. Ultimately, self-nature and the deity are undifferentiated due to the intrinsic nature of purity and ,
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evenness. The practice of inner mantra is declared to be more sublime than the practice ofKriyatantra due to this mastery of enlightened activity. Regarding mantra and mudra, here they are more effective than the binding and recitation in o urer mantra due to the force of practicing through familiarity and realization of their indivisibi lity with the deity. If this were not the way ofabiding, then it could not be proved that the bless ings derived through inner mantra's recitation and binding arc any greater than the recitations of the buddhas' dharaJ;�is and so forth. On the other hand, mantra and mudra used in conjunction with the generation and completion stages of unsurpassed mantra possess the exceptional power of blessing, demonstrated by means of unmistakably engaging with the meaning of great purity and evenness. Therefore, the subject es tablishe d through the view is based on the correct meaning ofgreat purity and even ness, and because of this all meditations within mantra arc proved to be the unmistaken swifi: path. Through the view of realizing the meaning of great purity and evenness, one will gain the total confidence of discover ing supreme certainty with all paths of mantra; and all paths sustained by this view are the perfectly pure path of mantra. This completes a brief explanation of the first topic, Secret Mantra's ultimate training in the prajfiaparamita' of the view.
z.z.z.z.J.2.2.2 Samadhi
This has four parts: 1
The nature
2
The distinctions
3
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4
The purpose
Second, for samadhi, there are four: the nature, distinctions, manner of accomplishment, and purpose.
2.2.2.2.].2.2.2.1 1he Nature For the first, [th e root tantra]
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Will achieve the most astonishing great siddhi By remaining in evenness in reliance upon mantra and mudra . .
Thus as taught, the term "samadhi" describes a mind that is even and capable ofsingle-pointedly abiding with whatever object is focused upon. This also means a mind that consistently abides and is compatible with its object, devoid of d isturba nce from elation or lethargy. 2.2.2.2.;.2.2.2.2 The Distinctions
For the second, the re are two distinctions: the nature and the duration. For the first, there are the two samadhis of the gen eration and comple tion. To p rac ti ce the generation stage, there are four practices that purify the habits of the four places of bi r th. The most extensive is to generate the heir of the self, the heir of the other, the five actual manifestations of awakening, and the four vajra rituals. The middling is to generate the three rituals, and the concise is to generate solely through mantra accord ing to Anu[yoga]. The extremely concise is meditation instantaneously perfected upon recollection according to Ati[yoga] Alternatively, in accordance with birth from the womb and miracu· lous birth, there are two [aspects of the] generation stage that are taught for the gradual developers and the instantaneous realizers. Furthermore, there are five distinctions based on the five stages of practice, such as great emptiness and so forth, as well as multitudes of distinctions such as the samadhi of visualizing the meaning of the four mudras of enlightened body, sp eech, [and] mind, including enlightened deeds. In actuality, whatever is considered part of the stage of generation is referred to as "the samadhi of the nature as it is." Second, the completion stage includes both the path of method that relies upon the upper and lower gateways and the path of liberation that includes both the gradual and simultaneous practices of nonconceptual union. For the second [i.e., duration], there are three. The first meditation based upon devotion involves the practice of the blessing, the practice of symbolic indication, and the practice of completion. [For the first of these] the indivisibility of space and wisdom is the genuine deity, and the riipakaya of the symbolic deity arises from that. Visualizing the deity in this way and meditating with the awareness that one's actual nature .
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becomes blessed by the deity's actual nature resemble the transmutation of iron into gold. Th en, the second [ i.e., practice of symbolic indication] is gained through the knowledge that the riipakaya is generated through pure bodhichitta, like casting images by melting gold and other metals. Finally, the third meditation [of completion] called "instantaneous" is when a practitioner perfects samadhi by realizing the pure intrinsic nature, like a reflection effortlessly replicated on dear water. The entirety of mantra is subsumed within these three. Not only that, it also states in rairochana's Magical Manifistation Matrix' that even the schools of the vehicle ofcharacteristics-the hearers, Mind Only, and Middle W
The Manner ofAccomplishing
Third, the manner of accomplishing samadhi is the same as found in the sutras, except for the way in which all aspects of tranquil stillnessb a re eas ily and profoundly accomplished in conjunction with the special meth ods of mantra. Whatever the case, it is necessary to gain stability through a functional mind and then proceed to gradually develop. For that, by relying upon the eight recognitions' that eliminate the five faultsJ and the six strengths,< one gradually beco mes familiar with the four modes of attentivenessf concurrent with the nine methods of place ment,8 the five experiences in concentrationh progressively develop, and the tranquil still ness of a thoroughly trained mind is achieved. Regarding that, the five faul ts that prevent concentration are laziness, forgetti ng the instructions, elation and lethargy failure to apply the anti dote, and the overuse of the antidote when elation and lethargy have been pacified. The first two impede the ability to engage with samadhi, the third impedes the actual practice, and the final two obstruct the increase of samadhi. Therefore, there arc eight antidotes to counteract this: yearning, ,
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aspiration, enthusiasm, refinement, mindfulness, vigilance, resolve, and equanimity. Through the first four, laziness is eliminated; by yearning to achieve samadhi, there is aspiration; and through pursuit, enthusiasm is born. By achieving efficacy, laziness will be eliminated. Mindfulness that retains the instructions, vigilance that detects the occurrence of elation and lethargy [and] in that case the resolve to apply the effective antidote, and once elation and lethargy are pacified to abide in equanimity with out engaging concepts are all gradual stages of antidotal application that counteract forgetting instructions and the rest. In order to accomplish samadhi in this way, it is necessary to possess the six strengths that are the strength of listening, contemplating, mind fulness, vigilance, enthusiasm, and total familiarity. Through these [six] it is necessary to gradually accomplish the nine methods of placement, along with a mind that is attentive in four ways . The four attentive states are engaging attentiveness by being alert, engaging attentiveness by being relentless, engaging attentiveness by being uninterrupted, and engaging attentiveness that is effortless. The nine methods of placing the mind are placement, continual placement, persistent placement, proximate place ment, taming, pacifying, proximate pacifying, recognition, and evenness. These are stated in the siitras: . . . maintaining placement, correct placement, sustaining place ment, proximate placement, taming, pacifying, proximate pacifying, maintaining a single continuum, and maintaining samadhi. Thus, it is taught. In addition, through listening, there is placement; through contemplating, continual placement; through mindfulness, per· sistent and proximate placement; through vigilance, taming and pacifying; through perseverance, proximate pacifying and single-pointed pacifying; and through total familiarity, there is the accomplishment of evenness. At the time of the first two modes of placement, there is the first state of attentiveness; then from that until the seventh [placement], there is the second [attentiveness]. For the eighth, there is the third; and for the ninth, there is the fourth attentiveness. In addition, the nine are traversed through the hve experiences, which are the experience ofmovement resem bling a cascading waterfall, attainment resembling water rushing through
E S S E N C E OF C L E A R L I G H T
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a gorge, familiarity resembling a flowing river, stability resembling an ocean without waves, and p erfe ction resembling a mountain. Now, according to the key points, this will be explained as an upade sha method for practice. By t h e power of having heard the oral instruc tions on the method for mind placement and t he faults of not achieving samadhi-as opposed to the qualities of achieving it yearning and interest [i.e., aspiration) are generated. Through the exertion of extreme concentration, laziness and so forth are eliminated. Placing the mind on whatever the object of focus may be, such as the view of the generation and completion [stages], constitutes the first method. At that time, even if [the mind] moves like flashing lightening not static for an instant, one must train repeatedly by generating joyful exertion. Having heard the instruct ions on samadhi and then through the strength of conte mplat ing the meaning, to maintain the continuity of abiding with the previ ous focus as much as possible is the se cond [method]. During these first two methods, although [it is] difficult to abide with continuity the mind must be placed with the continuity of attentiveness by being alert. When the mind moves like a shooting star and is distracted from the continuity of the previous focus, to bring it back and maintain the course through attentiveness-like channeling raging water-is the third [method] . Since during these first three methods o f placement the experience of movement [of the mind] is like paper carried by the wind or a cascading waterfall, concepts are so rampant it is difficu l t to abide even momen tarily. There must be diligence devoid of discouragemem, like building a dam to contain raging water. It is important to understand that, when this extremely difficult-to-tame wild horse of the mind is tightly bound by the rope of mindfulness, it can then be led by the halter of exertion and placed in the corral of relaxed evenness. When the strength of recollection is somewhat stronger than before, the mind begins to achieve some stability as the objective focus begins to fade away Then with single-pointe d intro spection, to focus only with proximate placement is th e fourth, similar to a soaring vulture continuously circling its prey. Rather than flying off. it attempts to land on its prey; yet unable to remain, it continues to circle above. Similarly, at this time the mind is beginning to relate to the object of tocus, so it is important only to maintain stabilit y with constant mindful ness. Now, a sense ofjoy toward samadhi emerges naturally ; and inspired by placement, like a honey bee not remaining on a single flower for long -
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but quickly extracting the nectar and moving on, the subtle taming of the previously relentless movement of concepts i s the fifth. Since placing [the mind] in proximate placement and taming are some what easier than the preceding methods, these two are called the "experi ence of attainment." Even though this is the beginning of the development of samadhi or the attainment of subtle warmth, like the example of water rushing down a gorge, there are multitudes of subtle concepts th at are still turbulent, erratic, and unceasingly dense. Nevertheless, the analogy of water rushing down a gorge is not as intense as that of a cascading water fall. Within the context of taming, [the mind is] similar to a bee caught in a jar; unable to get out until set free, it continually flies around in the jar. Here, although the mind is focused on its object, the movement of concepts still remains un ceasing. Now, it is crucial to remain vigilantly focused without wavering. When abiding with vigilance if elation or leth argy occurs, once one resolves to dispel them and applies the appropri ate individ ual antidotes the onset of negative concepts will be naturally tamed and pacified. This is the sixth. When [concepts are] pacified in this way without the faults of elation or lethargy simi l a r to muddy water becoming clear, the mind must be placed without distraction. Like a person at rest, now is the time to abide vigilantly within evenness. Like cloudy water gradually becoming clear, by virtue of the increase of the subtle pacification of concepts through the proximate pac ifyi ng of even all secondary passions that are themselves the origin of proliferating concepts, the elimination of distraction is the seventh. At the time of pacifying and proximate pacifying, all faults of di st rac tion are placed at a distance. Resembling the flow of a river, this is called the "experience of familiarity." Although a gently flowing river s ee ms to be motionless from a distance, when observed up close the flow is unceasing; likewise, although the mind seems motionless, when carefully observed there are still many subtle movements. At that time, the key point is that one must continue to in crease this [i.e samadhi] through exertion. From the time of persistent placement until this juncture, there have been con stant interruptions from elation and lethargy; so once again the main focus is to engage with attentive concentration. It is an important key point to tame [the mind] appropriately with vigilance, resolve, and equa nimity-these three. Having now gai n ed strength through exertion, [the practice] becomes
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easier than before. Without losing effort, [one's] concepts will be power less to interrupt. Abiding with single-pointed focus is called "being with recognition" or "single-pointedness," and this is the eighth [placement] referred to as "the experience of stability like an ocean free from waves." \Vhen one abides with an effort-based focus, then attentive concentra tion is engaged without interruption. It is now important to focus on evenness. By increasing the state of recognition, attaining the evenness of naturally engaging without the need to apply effort is the final, nimh stage of the abiding mind. This is also called "the single-pointed mind of the desire realm;' attained through the s trength of tOtal familiarity with the preceding stages. At this point, the experience of perfection-like a motionless moun tain-begins. When the single-pointed mind of the desire realm is accom plished, it effortlessly merges with the object of focus and abides there nat ura lly during all activities. When [the mind] remains natural without thoughts, phenomena cease and the ensuing experience is similar to the mind merging with space. Upon arising from that, it will feel as though the body is newly born. Even during the subsequent-to-evenness experi ence, the stronghold ofattachment, aversion, and the like are so weakened that they discontinue. When clarity is the predominant experience, it may seem as though the particles that make up a pillar could be counted even though th ey are microscopic. Each of the experiences of bliss, clarity, and no thoughts will now arise. Sleep as well will be as though merging with samadhi, and dreams for the most part will manifest as pure. Although this samadhi seems to represent either truly existing or coarse tranquil stillness, it must be considered a basis for the common path of both Bud dhists and non-Buddhists. If this level is still not sustained through refine ment, then it will not become genuine tranquil stillness. How then could it ever become true seeing?' Moreover, the experience of bliss, clarity, and no thoughts has two categories, namely, either resting in the evenness of the nature as it is or not. Therefore, it is important to be well-informed concerning the crucial points of the path in order to not consider erratic experiences of the abid ing mind to be elevated stages of accomplishment on the path. When one becomes familiar within this single-pointed mind of the desire realm and both body and mind are functional, this is calle d "refinement." By master•
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ESSENCE O F CLEAR LIGHT
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E S S E N C E OF C L E A R L I G H T
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ing the mind like a fully tamed horse, it can be used to harness virtue in whatever way is required. The blissful mind is free from uncomfort able tendencies such as mental anxiety; and since the functional winds are circulating throughout the body, it loses the rigidity of dysfunction such as heaviness. The spine will become erect like a stack of gold coins and the body as light as cotton wool. The feeling of bliss will be similar to the body basking in warm milk, and [the body] can be used for what· ever virtue is desired. These indicate the refinement of the body. Initially this refinement will be coarse, gradually becoming more refined; and although starting out slowly, eventually the final stage of [refinement's ) complete perfection will be rendered evident. The mind is set into motion by coarse [concepts] ; so with the gradual exhaustion of their strength, a subtle motionless refinement that resembles samadhi will arise like a shadow. This is called "tranquil stillness." In this way, whether one trains in the generation or completion stage, the practice will be genuine. Although all of this has been an extensive explanation on how to accomplish samadhi, in short, one should remain enthusiastically focused in samadhi and cultivate uninterrupted exertion while constantly sustain ing mindfulness and eliminating elation and lethargy through vigilance. When all faults cease, abide in evenness. By continuously practicing with enthusiasm, exertion, mindfulness, vigilance, and evenness-these five freedom from distraction will naturally occur; and in a state of unmoving, perfec t composure, the practice will be accomplished. Otherwise, there are various teachings and stages of instruction that mentio n how to practice in four ways: placing with enthusiasm, generat ing exertion, guarding with vigilance, and abiding in evenness. Further more, there is practice with just two, which are to remain focused and generate enthusiasm. To synthesize even further would be to remain as focused as possible. 2.2.2.2.}.2.2.2.4
The Purpose
Fourth, the purpose is that the understanding establish e d by the view of great purity and evenness can only be correctly internalized in depen dence upon the strength of having perfected samadhi. This crucial point is the principal root caus e for the accomplishment of enlightened activi ties and siddhi and the reason this is as vital as having both eyes and legs.
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Nevertheless, many who are full of hot air make claims that, since they hold the view, they have attained the sublime path. These days it is rare to find anyone who has accomplished the single-pointed mind of the desire realm, let alone the correct accomplishment of all subtle enlightened activities of mantra! Since this is due to the lack of samadhi, chose hoping to accomplish enlightened activities and siddhi must assiduously perse vere in samadhi practice. In short-through chis samadhi chat pervades all topics of tamra the crucial point of the view is engaged, conduct occurs according to the warmth of samadhi nor transgressing this [samadhi) is samaya, and samadhi also appears as the marycJala. Possessing samadhi, one can engage in empowerment, accomplishment enlightened activities, and offerings as well as blessing mantra and mudra. When confi d ence is gained in the great purity and evenness of the intrinsic nature of phenomena, the limi tation of both meditation and nonmeditation is transcended. Know that to be the perfection of the effortless, spontaneous practice of the Great Perfection. In this tamra, it states: ,
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Since the nature of perfectly pure space Has the power to transform and engage with itself. Self, other, and the continuum of concepts Are perfectly pure as the supreme, unsurpassed vehicle. Similarly, in the Guhyasamdja it states: There is no substance and no meditation. Meditation itself is nonmeditation. Likewise, substance itself is nonsubstance, And meditation is without conception. Thus, chis is similar. This completes rhe reaching on rhe paramira of concentration, samadhi.
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Third, for conduct, there are four: the nature, divisions, manner of accom plishing, and purpose. 2.2.2.2.J.2.2.J.I
The Nature
For the first, (the root cancra] states: The s iddh i of an accomplished practitioner of mantra Is to abide within the spontaneous presence o f perfect evenness. Since conduct cannot be obstructed by anything, Everything is primordially inseparable.
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The Divisions
Second, if divisions arc based upon the support ( i.e., the practitioner], there are three: the conduct ofbody, speech, and mind. Ifthe divisions are based on the nature there are two: the fearless [ uncontrived] conduct of the path of method and the cautious conductb of the path of liberation. The first has two: the general conduct and the specific conduct of union and liberation. Second, for the path of liberation there are seven types of conduct for gradual developers, such as the conduct of faithful exertion and so forth, and one type for the instantaneous realizers, which is conduct free from acceptance or rejection. Together there are e ight Furth e rmore , ,
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ESSENCE O F CLEAR LIGHT
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concerning conduct there are many distinctions, such as during samadhi meditation in evenness and afi:er evenness when whatever is desired is uti lized by viewing everything as magical. Nevertheless, conduct is primarily class i fied to be the time after even ness. In this regard, there can be many aspects of conduct based on the way the inner heat will be achieved and the way the practice will be enhanced, which are categorized as elaborate, undaborate, and ext remely unelaborate. In addition, there is conduct for beginners such as the newly ordained; and for those who are able to deal directly with circumstances, there is unconventional, fearless conduct. Once stability is attained, there is what is called "the conduct of sustaining the status of a ruler." There are many further ways of naming and classifying conduct, such as conduct that is fully transcendent, conduct that is victorious over all directions, and so forth. From the perspective of time, there is the conduct of initially engag ing, followed by the conduct of accomplishing siddhi and, finally, the conduct of the accomplishment. First, by relying upon a vajra master, empowerment is received, samaya is guarded, and the upadeshas on how to practice without transgressing the master's command are received. The second includes everything that belongs to the branches of approach and accomplishment. For the third, the conduct of the accomplishment means it applies to all enlightened activities that are subsequent to the attainment of siddhi. All paths of Vaj rayana are complete within these three divisions. 2.2.2.2.J.2. 2.J.J
The Manner ofAccomplishing
The third has two: the general and the specific. For the first, the common vehicle teaches that all desirable objects are impediments on the path. Why then are the [desirables] to be accepted here? Since phenomena abide as the exaltation of purity and evenness, there is actually nothing to be accepted or rejected. Through the path of abiding in the natural state, which is as though the intrinsic nature were realized, liberation is swiftly and easily granted, like magic. This will not be granted by suffering through hardships and the like, and, on the contrary, that would cause obstacles. It is taught that for mantra practitioners to disrespect their own body or abuse it in any way is a root downfall. Therefore, due to 'he key point of mastery through method and lack of delusion through prajfla,
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even utilizing whatever is desired will be more sublime than t he common vehicles. It is similarly stated in the Vajra l)akini:• Through the vow of never-ending hardship, The body becomes emaciated and suft"ers. If the mind becomes distracted through this suffering, Siddhi will be lost. Thus, and in the Yogini Tantra ofConducl' it states: Possessing a mind of nondual wisdom, One leaves nothing left: undone. Through che nonconceptual nature of mind, Utilize the five desirable qualities.
Thus, and in the Consequence Magical Jv/anijestation Matrix' it states: Whoever endures suffe ring with great hardship For countless kalpas Still does not achieve the nondual result. Here, through the joy ofbliss, accomplishment will be achieved in this life. Thus, it is taught. Not only that, even in che simas it states: Just as the sewage from a city's inhabitants Brings benefit to a farmer's sugarcane field, The fertilizer of the bodhisattvas' passions Brings benefit to their accomplishment ofbuddhahood. Thus, this is similar. Second, concerning the two ways of accomplishing unifi cation with prajfl.a and liberation through method-the first is as follows. Even -
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though the path ofmantra may have been entered, to disregard the superb conduct ofmantra and disparage the practice of union is completely unac ceptable. Given that the causes for the immediate emergence of connate wisdom are the karma mudra and the support of the kunda83 bodhichitta that are indispensable, if abandoned this is said to be a root downfall of mantra. It is [also) taught that the superb conduct of prajfi.a is union. Although [ it takes] countless kalpas on the path of the common vehicle, the primordially indwelling fundamental nature of the connate itself will be actualized through this method [i.e., un ion] for those with sharp facul ties and skill with the key points of the guru's upadeshas. To reconcile all fixations upon dualistic phenomena in this way within indivisible space and wisdom is called "the union of indivisibility." It states in the Supreme Exaltation Union ofAwakening:• Among all magic, The magic of a female is especially superb. Thus, and in the SaJ?1pu rab it states : What is the reason for this extensiveness? To synthesize alone is to awaken. The way that buddhahood is attained After countless kalpas Is the way it is attained in this lifetime Through sacred bliss. Thus, and in the Tantra ofthe Solitary Fearsome Hero' it states: There is no greater sin than to separate from desire; There is no greater merit than bliss. Therefore, placing the mind in evenness, Give rise to the bliss of desire.
• demchog sangye nyam jor (bde mchog sangs rgyas mnyam sbyor, sa1!lvarabuddhasamd yoga) b sam bu tra; pal khajor tig!e (dpal kha sbyor thig /e, shrisa1!Jpuratilaka) ' ttlmpo pawo chig pa'igyii :gtum po dpa' bo gcigpa'i rgyud)
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E S S E N C E OF CLEAR L I G H T
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Thus, and in the Compendium ofVajra Wisdom it states: There can be no butter or oil Until milk or sesame seeds are processed. Likewise, until the vajra and lotus join, Consecrated through mantra and mudra, The three states ofconsciousness cannot be identified. Whoever is unable to perfectly unite the bhaga and linga Will not discover the sam adhi of exaltation. Through interest alone in this samadhi of exaltation, One will be led to the level of a beginner; And the ability to achieve the state of no return will eventually occur. Thus, it is taught. For the second [i.e., way of accomplishing] , in addition, faith should never be lacking toward the supreme method of liberation. Whoever turns their back on the Triple Gem accumulates the most heinous karma. Having re nd ered all other remedies ineffective, they will wander without refuge from one lower realm to the other. Such wanderers can be swiftly liberated by severing the continuum of their negative karmic life force through the root cause of unequalled compassion and wi th the profound method of mantra. A practitioner who has gained full confidence in the view of evenness and has brought the meditation of the two stages to perfection will be able to take the life of the object to be liberated and accomplish the great goal of self and others through conduct possessing the potential to bring about the three resultant fulfillments.84 This level of mantra's conduct surpasses any o ther. Ifthe time for liberation has arrived, it is taught that not taking action constitutes a root downfall. Once this is fully understood, just taking an interest in this approach will itself accu· mulate boundless merit. These days, there are many who wrathfully stab at dough effigies with piirbas' while attempting to lure into the effigies the victims of gravely serious karmic passions, who suffer the consequences of wandering in the three lower realms. In fact, there are few who are actually able to focus on transferring the consciousness of the victim to a higher state through 'phur ba; ritual dagger
1 94
ESSENCE OF CLEAR LIGHT
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this mantra ritual ofliberation. Even so, if [a practitioner) can perform an approximation of the ritual, then such attempts will indeed amass bound less merit. This practice cannot be compared to ordinary mind training and meditation since this relies upon the intention of unequalled com passion and the skillful means of mantra activity. Therefore, it also states in the Guhyasamdja: ,
Those who despise the vajra master And the supreme great vehicle Should be liberated and, through these severe actions, Sent to higher realms. From there, the state of awakening And the siddhi of mantra will be attained. Thus, and in the Tantra ofRed Yamdntaka;' it states: Listen! Slaying such beings is a deed well done Since there is no slaying and no one to be killed. Until liberated from all negativity, Death is also not death. Even with thousands of negativities, Rebirth in the lowest hell realms can still be averted. How astonishing are those with Immeasurable Enlightened Qualities!8s Through slaying, fully awakened buddhahood can be achieved. And through compassion toward all beings Who are the objects to be slain, let them be slain! How astonishing that this occurs through the power of compassion And cannot be accomplished by those whose compassion is weak! Thus, and in the Root Tantra oJVajrakilayab it states: The samaya ofliberating with compassion Is not killing and suppressing. ' shinje shed mar po'igyu (gshin rje gshed dmarpo'i rgyud) bpurpal tsa gyu (phur pal rtsa rgyud)
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The aggregates are permeated with vajras, and Through meditation the consciousness becomes a vajra. Thus, it is taught. In this way, by eliminating disrespect for the [seemingly] o utrageous conduct of mantra, cultivate supreme devotion with a mind that realizes these profound crucial points 2.2.2.2.J.2.2.3.4
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Fourth, the purpose is that, in general, both temporary and ultimate sid dhi will be accomplished; and, in particular, through profound conduct that brings swift results based on timing, self-realization will be supremely enhanced and buddhahood quickly achieved. In brief, whatever conduct in postevenness is engaged according to the practice of the view and meditation-whether entering the profound mal)(iala and meditating, drawing the illustrative mary<;lala, receiving or conferring empowerment, maintaining samaya, practicing the approach and accomplishment, making offerings in order to please the deities, accomplishing enlightened activity, reciting mantras, or relying upon mudra-it ultimately abides solely as the nature of phenomena, the truth of the inseparability of purity and evenness. When this is the experience, the l imits of acceptabl e versus unacceptable conduct have been tran scended. Naturally maintaining innate conduct that self-appears and self lib erates is the co nduc t of all Great Perfection practitioners. Know this to be the ultimate perfection of all conduct. Similarly, it states in the [root] tantra: Primordially unborn, the nature as it is Appears as magic, like an optical illusion. Even though practice of all aspects of union and liberation [is engaged], Not even a particle [of truly existing appearances] has ever occurred. Thus, it is taught. By means of these explanations, when there is the patience of being able to accept the profound conduct of mantra and the patience to engage all
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appearances and conduct as the manifestation ofwisdom, this constitutes conduct and completes the teaching on the paramita of patience.
2.2.2.2.3.2.2.4 Ma1Jt/.ala This has four parts: I
2 3
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The nature
The divisions The manner of engaging The purpose
Fourth, for maQ.<;lala, there are four: the nature, divi sions, manner of engaging, and purpose.
2.2.2.2.3.2.2.4.I The Nature First [ rhe root tantra states] : ,
Differentiated yet nor From within or without, The inconceivable mai;�<;iala partakes of wisdom As the supreme, fearless most excellent mudra. ,
Thus, it is taught. If the term "maQ.<;lala" is translated, "maQ.<;la" means essence, or quintes sence, and "la" means to partake of and hold. This means that which has become the basis for holding essential qualities, or if translated literally that which is comple te ly circular or a full circle, is called a "maQ.<;iala." This is interpreted as whoever is the principal [deity] surrounded by a retinue, or a dharma king bhagawan• along with his palace and retinue. In this context "maQ.<;lala" means rhe basis of supreme qualities appearing as the nature of the perfectly pure support and supported.
2.2.2.2.3.2.2.4.2 The Divisions For the second, if divisions are made, there are the three mal).<;ialas of the
groun d, path, and result. For the first, the intrinsic nature mal).<;iala of the •
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ground means che universe and inhabitants primordially abiding as the support and supported deities. It is also acceptable to make distinctions concerning this, starting from a single [buddha] family up to the incon ceivable magical manifestation matrix. This nature of the inseparable truth ofpurity and evenness arises as the unceasing aspects of the maQ�ala ofthose to be tamed. Second, for the mal).<;iala of meditating on the path, there are two: the sym bolic indication mar:t<:lala and the indicated genuine maQ<;iala of enlightened body, speech, and mind. The first includes four: the colored sand, drawing, proportioned lines, and group formation. For the second, the mal).�ala of enlightened body is the visualization of one's body, begin· ning with the solitary deity up to the entire celestial palace and all the deities. For the maQ<;iala of enlightened speech, one visualizes the man tras of the principal deity and retinue and repeats the recitations. For the maQ<;iala of enlightened mind, sa111sara is pure in its place by taking the five poisons as the path of the five wisdoms, without rejection. Third, the resultant maQ�ala ofperfection is that, when the path is fully perfected and the state ofKuntuzangpo is attained, kayas and wisdom are free from meeting and parting. It is also acceptable to make categories for that such as the mar:t4alas of the three kayas, five wisdoms, enlightened body, speech, mind, qualities, and activities-these five-and others. Fur thermore, even if rn aQ<;ialas are catego rized as seven, all are included in the rnaQ<;lalas of the ground, path, and result. In addition, three further categories include the support of the celes tial palace maQ<;iala in the center, completely surrounded by an array of mal).galas in the respective directions as the fully endowed circumstance ofthe place. The supported maQ<;iala of deities includes the p rinc ipal one surrounded by the retinue of deities, who are the fully endowed circum· stances of teacher and retinue. The nondual mat:t<:fala of great wisdom is the inherent w1sdom of Kuntuzangpo, which is self-originating wisdom encircled by the cognition ofwakefulness free from the elaboration of the movements of the dualistic mind. The gathering of concepts that arise from that, such as the five poisons and others, are explained as the forty two buddhas, including the wisdom display of the five tathagatas. This reveals how awareness abides and manifests as the primordial maQ<;iala and is the fully endowed circumstances of the doctrine and time. Further· more, there are various categories such as the three mai)�alas of intrinsic ,
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nature, samadhi, and illustrative, as well as the four stages of body, speech, mind, and the wisdom vajra mal)<;ialas . In the Later Tantra•·86 it states: The intrinsic nature mai)Qala, The illustrative, surpassing illustrative-these three Samadhi, surpassing samadhi, The bodhichitta, and the supreme gatheri ng mal)�alas are revealed. Thus, reference to seven mal)<;ialas is made. For the 6rst, phenomena are primordially pure as the mal)<;iala of the fundamental nature of the ground. Actualizing the ground just as it is constitutes the resultant mal].<;iala of perfection, devoid of temporary stain. There are these two distinctions, yet ultimately the inseparable ground and result arc the mal)gala ofgreat purity and evenness called "the unfabricated, spontaneously presenr intrinsic nature mal)<;iala." Second, all appearances of the impure phenomena of sarp.sara are known as the "illustrative mal)c,lala" because it is similar in aspect to the pure support and supported, while the nature abides as primordially pure. Third, in order co symbolize the pure support and supported, there are representations of the celestial palace, such as with colored sand and the like. Since everythin g that symbolizes mudra-such as statues, scriptures, stiipas, and so forth-surpass that which in dicates the characteristics of impure sarp.sara, this is called "the surpassing illustrative nul)<;iala." For the purpose of empowerment, accomplishment, offering, and enlight ened activity, there are drawings of the surpassing illustrative mal)c,lala for the preliminaries, the actual practice, and the completion-these three. For the first [i.e., the preliminaries], the earth is to be exam in ed by knowing how to determine the sky, the earth, and the atmosphere. If determined to be suitable, then permission to use the pl ace is requested from the visible and invisible owners. Visualizing the purba to be Perna Kilaya, one stakes the earth and takes possession of it. Then one examines the Open-Belly Lord of the Earth,87 buries a treasure vase, and levels the earth. The earth is then fully purified through the five [methods] of plas tering [to make smooth], fire offering, mantra, mudra, and samadhi. 1he borders are marked with five weapons to protect the ground. From the 'gyii chi ma
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union of the male and female deities, light dissolves into the earth, and one considers that [the earrh] be comes the mal).�ala and possession of the land occurs. Through these six stages of activity, the place is rendered suitable for the maQ<;lala to be drawn. The actual practice involves acquiring a blessed piirba, thread, colored chalk, and the assistance of a fully qualified companion. There are five methods thro ugh which the place is rendered suitable for siddhi as fol lows: the lines are set forth according to the size of the maQ.<;iala without m istaking the stages of the process, such as directions and so forth ; the color is applied; the symbols are arranged; consecration is performed; and various offerings are made, all the way through to the concluding fire puja. Third [i.e., the completion], within this maQ<;lala one must perform all stages ofactivity, such as self-initiation and the empowerment ofdisciples. The fourth [kind of mal).qala] is to meditate by internalizing the intrinsic nature mal).�ala that abides as the enlightened body, speech, and mind of the inseparable n ature of phen o mena, and it is called "the samadhi maQ<;lala." Fifth, based on the above, by having a tr ain ed specific clarity with the complete visualization of the support and the supported maQ.�ala of peaceful compassion or the wrathful ones that tame demonic forces, to medi t< te upon all stages of the preliminaries, the actual practice, and the completion according to the s adhana is referred to as "the surpass ing samadhi mal)�ala." Sixth, by relying upon the channels, winds, and vital fluids as the path, the actual arising of the indwelling, connate wisdom of exaltat ion is called "the bodhichitta maQ<Jala" -the most sacred maQ<;lala on the path. Seventh, in order for all male and female practitioners of deity yoga to achieve profound accomplishment, their joining together is referred to as "a mary.�ala gathe ring in group formation." .
2.2.2.2.].2.2.4.3
The Manner ofEngaging
For the third, since that which is called "a maQQala" synthesizes the entire meaning ofVajrayana s ground, path, and result, it is not only the subject to understand but is the object to accomplish through practice, as well as the attainment. Therefore, the intrinsic nature mal).�ala of the ground is the subject to understand, the ma!Jc,iala of meditating on the path is the object to accomplish through practice, and the resultant wisdom maQ�ala is the attainment. '
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2.0 7
Moreover, there is the nature of the subject to understand, the nature of the object to accomplish, and the nature of the object to be attained. Since the entirety of phenomenal existence never departs from being the inseparable truth of that which is to be known-the tantra of the ground-that is the nature. All practice upon the path is the nature of this ma!)Qala, which is the object to be accomplished, or the topic itself. Since the ground and result are inseparable, all appearances that occur during the ground and the path are also, ultimately, spontaneously pres ent within the nature of the result to be attained. On the ocher hand, since the fundamental nature of the inseparable truth ofthe ground of purity and evenness is free from all speech, thought, and expression, there is no subject to understand, no obje ct to accomplish, and nothing to attain. There is nothing to understand through conceptu alization since this transcends the mind, and by primordially abiding in the present it is not necessary to accomplish this through a path. As for the phenomenon of there being something to accomplish, when examined nothing exists ; so there is nothing to accomplish. Primord ially present, nothing is newly attained because ul ti m ately nothing exists to attain, leaving nothing to be attained. When seen in this con tex t with a mind that knows the profound meaning of the two truths: according to the conventional designated way that things appear, there is something to accomplish; and according to the genuine way that things abide, there is nothing to be accomplished. Like the saying "anything unable to be accomplished will be accomplished;' similarly, this is how the mal).t;iala's nature should be understood.
2.2.2.2.].2.2.4.4 The Purpose For the fourth, since the root cause for establishing the dharma kingdom of all the buddhas is the king of dharma itself [i.e., the mal).�i ala], it is extremely important to know that all paths of mantra originate in reliance upon this and that all paths and results are of this nature. In short, the maQ<;iala must be understood through the view and estab lished through meditation. Moreover, it is also necessary to engage in conduct that is not separate from this. [MaQ<;iala] is the source of empow erment and the object to engage through accomplishment, the object for making offerings, and the foundation for all enlightened activity, mantra, and mudra. Since not transgressing it is samaya, [mal)qala] pervades all
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2.0 9
aspects of training. When perfection occurs effortlessly within the spon taneously present mal).<;! ala of the intrinsic nature, this is perfection. The [root] tantra states: For a realized practitioner of the Great Perfection, This spontaneously present inconceivable maQ<;iala With four directions and center is understood as the five wisdoms And enjoyed as the great mal).<;lala of the source of all. Thus, this is similar. Having revealed through these teachings that the self-appearance of wisdom arises as the maQ<;iala, the explanation of the paramita of wisdom-maQ<;iala-is complete. 2.2.2.2.J.z.z.s
Empowerment
This has four parts: 1
The nature
2.
The distinctions
3
How empowerment is established
4
The purpose
For the fifth, empowerment, there arc four: the nature, divisions, how empowerment is established, and purpose. 2.2.2.2.J.2.2.J.I
The Nature
For the first, it states in [the root tantra] : For the faithful, the diligent, and those with an excellent realiza tion of fearless conduct, Gradually confer the benefi cing and enabling empowermencs And care for disciples with compassion so their lives will not be wasted. Thus, as taught, if the meaning of "abhi�hiiicha" is translated, "abhi" means to become evident and "�hiiicha" means to disperse or pour. There fore, by r elying upon the profo und empowerment conferral ritual of man tra, the stains of the disciples' three doors are cleansed or dispersed both
2.1 0
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ESSENCE O F CLEAR LIGHT
211
individually and collectively. In addition, the genuine potential for the arisin g of the wisdom that matures as the four vajras is placed or poured into the [disciples'] mind streams. 2.2.2.2.J.2.2.j.2
The Divisions
Second, at the time of the ground, the four temporar y stains are d ispelle d ; the four paths are meditated upon; and in order to attain the four kayas at the time of the result, there are four kinds of empowerment. The vase empowerment purifies the body and channels as the nirmi.i.Qakaya, the secret empowerment purifies the speech and winds as the sambhogakaya, the wisdom prajfla empowerment purifies mental activity and the vital essence as the dharmakaya, and the word empowerment purifies the three doors collect ivel y as the ab hisam bod hikaya. These four are as stated in the Later Tantra: The vajra master, secret, prajflii, and the immediate Are the four. Thus, that refers to this topic. In addition, concerning these four empowerments, there are many individual explanations throughout the tantras relating to the categories and diversity of the rituals. This tantra also teaches three empowerments, namely, the benefiting, enabling, and profound. If the profound empow erment is included within the enabling , then there are two. If the pro· found empowerment is divided into three, th e n there are five. Through the first [empowerment], the seeds are sown ; through the second, that potential matures; through the third, experience increases; through the fourth, that [experience] becomes stabilized; and through the fifth, stabil ity is perfected. It is taught that supreme siddhi will then be achieved. According to that, the vase empowerment has two divisions; the benefiting and enabling [empowermenrs]. For the peaceful benefiting empowerment, there are ten sections, such as the five essences, the crown, and so forth. For the wrathful benefiting empowerment, there are the well-known, twenty-eight inner sections that bring benefit, such as the seat, deity, hand emblems, and so forth. Since these do not authorize one to engage in activities such as listening, practicing m antr a, and teach ing, they are called benefiting empowerments. The empowcrments for
2.1 2.
E S S E N C E O F CLEAR L I G H T
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ESSENCE O F CLEAR LIGHT
21 3
listening to the secret teaching and accomplishing siddhi mainly serve to accomplish one's own goal, while the two-teaching the secret and engag ing in enlightened activity-mainly serve the purpose of accomplishing the welfare of others. In order to accomplish both purposes, there is the all-pervasive word of the vajra ruler empowerment. These five are called "enabling empowerments" because, not only are they beneficial, they also grant the potential to accomplish enlightened activities since the actual empowerments are conferred. The three profound empowerments are the conferral of the secret empowerment for those who engage in fearless conduct without con cern for what is clean or dirty such as partaking of the five meats and the fiv:.: ambrosias, the wisdom prajna empowerment conferred upon those who practice the fearless conduct of the consort, and the fourth empowerment conferred on those who practice the fearless conduct of the evenness ofphenomena. These are called the three profound or higher empowerments. 2.2.2.2.J.Z.2.5.3
How Empowerment Is Established
Third, empowerment is the indispensible, initial entrance for the prac tice of mantra because the extremely difficult to realize, primordially indwelling mal).<;iala of the ground-the inseparable truth of purity and evenness-is directly encountered through the profound empowerment ritual. Therefore, this is the special method for bringing forth the matu rity of the wisdom of the four vajras. If one were to wonder how the process of maturity occurs, it is by means of the inconceivable power of the gathering of two root causes and four contributing circumstances. In fact, empowerment either produces the authentic realization of profound mantra or awakens the potential for this to occur in the mind stream. For that, th e harmonious root cause is the exaltation of the purity and evenness of the nature of phenomena that inseparably pervades a disciple's channels, winds, vital essences, and mind. The simultaneous root cause includes the substances of the first empowerment, such as the vase and so forth; the substances of the second, the bodhichitta from guru and consort; the substance of the third, the prajfia consort; and the substance of the fourth, the expression of words and indications. All of these are consecrated and endowed with the bless ing of those with the exceptional wisdom view of mantra.
2.14
E S S E N C E OF C LEAR L I G H T
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ESSENCE O F CLEAR LIGHT
2.1 5
The four contributing circumstances are, first, the circumstance of the cause which means a disciple with faith and prajfta suitable for receiv ing empowerment; the circumstance of the master, meaning one who has attained the path of mantra's potential and has become an authentic vajra master capable of blessing disciples' minds through empowerment; the visual circumstance, meaning the substances, mantra, and samadhi pos sessing authentic potential; and the immediately preceding circumstance, meaning the initial stages of the empowerment and ritual that must pre cede the stages that follow. When indwelling wisdom actually manifests by the power of these six-the gathering of the two root causes and four contributing circum stances this is also the inconceivable power ofthe exaltation ofthe nature of phenomena and undeniable interdependent conditioned phenomena, the blessings of the tathagatas, and the powe r of mantra and mudra pos sessing the distinctive feature of the skillful means of mantra's conduct. Consequently, like the power of a wish-fulfilling j ewel or a potent medi cine, [the transference ofpower] is undeniable. It states in the Root Tantra ofVajrakilaya: ,
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The truth of the nature of phe nomena The blessings of Secret Mantra, The power of the Buddha . . .
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Thus, this is similar. In reliance upon empowerment in this way, by practicing the teachings on the path and increasing whatever degree of understanding, experience, or realization concerning the nature of the four vajras there may be, [the practitioner] attains the state of Vaj radhara during his short lifetime in these degenerate times. It is taught that, even if one does not deliberately strive on the path in this life, as long as samaya is unimpaired it will not be long before buddhahood will occur. 2.2.2.2.J.2.2.5.4
1he Purpose
For the fourth, the path of mantra that brings about buddhahood both swiftly and easily depends upon bringing [the mind] to maturity through empowerment. That will never be otherwise. On the path of siitra, resultant wisdom is gained only afi:er amassing great waves of the
2.16
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ESSENCE OF CLEAR LIGHT
217
two accumulations for countless kalpas, whereas this [wisdom] can be directly engaged [in mantra] even by a mere beginner through the force ofempowerment. In the [root tantra] it states: That which is simultaneously born and not expressed by others Cannot be discovered anywhere; But by meeting the guru who explains the methods, Along with [accumulating] one's own merit, it can be known. Thus, this is similar. Ifempowerment is not received, since it is not even acceptable to open the scriptures of the profound, secret tantras and listen to them, there is no need to mention practice and the rest. In the [root] tantra it states: Not pleasing the vajra master [and] Not re ce iving all empowerments, All [one's] efforts applied toward listening and so forth Will not only be destructive, there will be no result. Thus, and in the Vita/Essence ofMahdmudrd' it states: Without empowerment there will be no siddhi, Just like there can be no butter from squeezing sand. Whoever fails to confer empowerment bur teaches tantric texts out of pride Will fall at the moment of their death, along with their disciples, into hellEven if [common] siddhi has been achieved. Thus, this is similar. If empowerment is received, it will be just the opposite since proper authorization has been granted. Given that this is the correct way to engage the path of Secret Mantra and [accomplish] all siddhis, it is indis p ens able to receive an authentic emp owerm ent from a teacher possessing
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lineage blessings. Based on that, immeasurable benefits will be received as the [root] tantra states: From that time onward, one is an heir of the victors And the lower realms will cease to exist. One will have longevity and well-being, [and ] TI1e freedom of the higher realms will await one. Similarly, it is also taught in the tantras that simply seeing the [ empow erment] macygala will bring immeasurable benefit! In short, empowerment is the only door through which to initially enter the Vajrayana path. Since this is the special method that allows one to meditate on the paths and achieve the results, the view of mantra will arise in the stream of mind; meditation will be in harmony with the view; through conduct, momentum will be gained; accomplishment, offerings, enlightened activity, manrra and mudra will all become meaningful; and samaya will be received. 1his is why empowerment is really the source of everything since, similar to a king who establishes the levels ofsuccession, every aspect of the path relies upon empowerment. Ultimately, there is nothing to confer or receive. When the meaning of the state of perfection-the primordial great dharmakaya-is realized, the empowerment of the strength of self-awareness is received. According to Mahisandhi, this is the consummate empowerment as stated in the [root] tan tra : When nonduality is realized, that is the great mudra. Thus, it is as taught. This completes the explanation on how, through this [ i.e., empower ment], wisdom is rekindled in the mind stream by that which possesses supreme influence, the paramita of power-empowerment.
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3 The crucial points 4 The purpose
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Sixth, for samaya, there are the nature, divisions, crucial points, and purpose. z.z.z.z.J.z.z.O.I
The Nature
First, as the [root tantra] states:
In the samaya of the supreme unsurpassed, Morality from the perspective of the vinaya and All other inconceivable vows Are subsumed, without exception, as perfe c tly pure. Thus, as it is taught, the term "samaya" translated as "word of honor" means that which should never be transgressed. This means that whatever mandate is issued by the buddhas becomes the subject of training for all practitioners to either correctly accept or reject, without transgression. z.z.z.z.J.2.2.6. z
The Divisions
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downfalls and eight branch shortcomings. Furthermore, there are various levels of samayas that are taught in the individual tantras both concisely and extensively. Here, they are explained as five roots and ten branches, totaling fifteen. Since these are the ultimate crucial points of all inner Secret Mantra samayas, knowing and not transgressing them constitutes maintaining samaya; which is why it is so important to be informed con· cerning these crucial points and guard the samayas accordingly. The five root samayas are not abandoning the unsurpassed, respecting the guru, not breaking the continuity of mantra and mudra, caring for and loving those who have entered the perfectly correct path, and not explaining the secret meaning to unsuitable recipients. The ten branches are not abandoning the five poisons and accepting the five ambrosias. For the first, "not abandoning the unsurpassed" refers to the ultimate fundamental nature of phenomena, which is the great dharmakaya truth ofinseparable purity and evenness. This is unsurpassed because it is impos· sible for there to be a higher path or result aside from realizing and attain· ing this [nature]. Hence, one should believe in this and never abandon it. Ifthis is not abandoned, then the Triple Gem and the bodhichitta ofboth relative and genuine truth will involuntarily never be forsaken. The precise realization of the genuine fundamental nature of phe nomena is buddha, and gaining understanding of this is the meaning of sangha. If one believes in the unsurpassed and does not abandon [this view], it becomes impossible to consider forsaking those who have real ized this, namely, the arya vidyadharas, the buddhas, and the dharma that endures in their enlightened mind streams. It is natural that, through this, the ground, path, and result of the Triple Gem are subsumed. At the time of the ground, the minds of sentient beings abide as the nature ofbuddha. Not separate from that-like the sun and its rays-the dharma abides as the speech of the wheel of syllables. Since all sentient beings possess these qualities, they become the field through which merit is accumulated-the sangha. This establishes the Triple Gem. In addition, the three doors ofpractitioners are primordially awakened as the nature of enlightened body, speech, and mind. The paths of gen eration and completion are the dharma, and those who internalize these [paths] arc the sangha. This is the Triple Gem at the time of the path. Fur thermore, the one who has perfected the path is the Buddha, his teach ings are the dharma, and those who practice are the sangha. These are the well-known Triple Gem. When buddhahood occurs, since buddha is
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the dharmakaya-the ultimate s tate of all trai n ing- that is the resultant Triple Gem. In this way, even the Triple Gem at the times of the ground, path, and result has never been differentiated other than being the sole nature of the truth of inseparable purity and evenness. As the genuine jewel of the fundamental nature, it is here that everything is perfectly equal and the reason everything is sustained through practicing the unsurpassed. Concerning how to uphold this, there are two ways. Even if certainty has yet to be realized, according to the scriptures [samaya] can be sus tained through devotion. Otherwise, by discovering confidence in the view as the primordial condition, once it is known that there is nothing to abandon [samaya] is sustained through certainty. For the latter there is no reverting back, such as reentering lower paths and so forth, because one is capable of ending [the lower paths] with this certainty. Therefore, the one who holds this view is called a "vajra holder" since holding the vajralike nature of mantra in one's stream of mind gives the potential to subdue the negativities of sarpsara and nirviiJ;la. Genuine bodhichitta will also not be abandoned since the ultimate, genuine fundamental nature of the inseparable truth of purity and even ness is being sustained. Relative bodhichitta will not be forsaken since one has generated the bodhichitta based on the motivation and action of accomplishing buddhahood in order to protect all sentient beings from negativity. That is relative bodhichitta. By seeing with conviction that the state of absolutely benefiting limitless beings as a buddha can be accom plished, one is able to permanently bring an end to the impure mind that engages lower paths, i n clu d in g giving up on buddhahood , discourage ment, disdain toward sarpsara, and the like. In the [root] tantra it states:
All limitless sentient beings and I Have always been buddha. Knowing this to be our nature, I generate bodhichitta. Thus, this is similar. Concerning this, there are those who hold that the resultant state of buddha is established only through the strength of the causal path and that, even though bodhichitta has been cultivated, they could still lose
1.2.6
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1.:!. 7
their resolve and forsake the path due to self-interests, melancholy toward sarpsara, discouragement, and the rest. In that way it is possible that these states of mind can cause obstacles toward the cause and buddhahood will not be accomplished, like the way a burned seed will only produce a deficient spro ut Ifbuddhahood is viewed as that which depends only on personal effort, the mind will be forced to rely only upon contributing cir cumstances. Consequently, except for having a firm commitment toward the bodhichitta, ordinary individuals will be incapable of gaining enough confidence to never forsake the bodhichitta. Here, from the perspective of the way inseparable relative and genuine bodhichitta are generated without delusion, even through the generation of relative bodhichitta the co nfidence achieved is extremely stable, mak ing it impossible to be lost even by someone on the level of an ordinary individual. That is why it is taught that even an ordinary individual who understands the emptiness of mantra is equal in status to a nonreturn ing bodhisattva. This is how the emptiness of unsurpassed mantra is the genuine deity of the nature of phenomena and proves that, from this perspective, even all deities who arise as the symbolic mudra will never be forsaken. By maintaining the life essence of this view through accom plishments with me ditation and pure samaya, nothing will ever degener ate while everything will remain perfectly pure. Even though it is impossible for one who has gained confidence in the certainty of the meaning of unsurpassed mantra's nature as it is to fully commit a root downfall the way that those who have entered mantra with devotion might forsake the unsu rpassed is as follows. A downfall occurs if, due to lack of faith, one contradicts the profound view of the nature of inseparable purity and evenness and the fearless conduct of mantra that is congruent with that. This is as explained in the fourteen root down falls. Two further root downfalls are to doubt the meaning of the universe and inhabitants to be the pure nature of the deity by thinking that this is taught solely as a means to guide disciples to be tamed and is not actually the case, and by cl i nging to the meaning of evenness as something with characteristics and reference, which is completely contrary to great even ness. These constitute root downfalls by vir tue of opposing the view of mantra and, thereby, absolutely preventing the genuine nature of mantra from arising in the stream of mind. Since it is contradictory to the superb conduct of mantra to harm one's body, fail to accept samaya substances, lose the white bodhichitta .
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fluid, disparage females, and not liberate an object to be liberated, the root downfall occurs if-with d isgus t- one permanently rejects these activities that are to be accepted. One thereby prevents one's opportu nity to internalize the profound conduct of mantra. The remaining root downfalls are established in reliance upon [first] the vajra master from whom teachings on the profound meaning of mantra have been directly received, [second] the vaj ra relatives who uphold the meaning of man tra, and [third] the sentient beings to be tamed by man tra through keep ing the secrecy of (1) the continuity of mantra by not allowing it to be squandered, ( 2) the teachings of the victorious ones that either directly or indirectly reveal mantra's meaning, and ( 3) the speech of the vajra m aste r and the many philosophies taught in order to discern the distinctions of mantra teachings. These are all posited as root downfalls because they are connected with the exalted view and conduct of mantra itself, making all of them signi6cant points that must be cherished so that mantra will not be wasted. Concerning advice given to show respect to the vajra master and m ain tain the secrecy of mantra and so forth, it is clearly stated in the tantras that, if these points are not carefully guarded, the faults accrued will be significant. If opposed, this becomes a violation of the conduct of mantra because of being so divergent, which is why it is taught that these four teen root downfalls alone are in extreme contradiction with the view and conduct of mantra. Therefore, even if one is incapable of co mprehend· ing the profound view and conduct of mantra, [these samayas] must still never be disparaged because that would bring about the inexplicable fault of abandoning the dharma. If empowerment has been received, then the root downfall would occur. Once empowerment has been received al though there is no contradic tion if one is unable to immediately internalize the profound conduct of mantra, one must at least hold the aspiration to be able to someday prac tice this [conduct] while never turning against it. As the ultimate wisdom intent of Vaj rayana even if one is unable to gain confidence in the scope and profundity ofthe view, it is necessary to pray for the ability to give rise to this view in the stream of mind. It is unacceptable to reje ct the view by claiming it is incorrect. Moreover in the Concise Chakrasalflvara Tantra" it states: ' dem chog nyung nyu'igyu (bdc mchog nyung ngu'i 1-gyud, tantrariijashrilaghusal(lvam)
2.3 0
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When the profound doctrine is explained, It must never be disparaged Even if devotion does not arise. One must recall the inconceivable nature of phenomena . Whoever fails to accept it Will fail to know the nature of phenomena. The perfect buddhas and their heirs Are always known by all awakened ones. Thus, since this is similar, careful consideration must be applied to this. Second, respecting the guru is as follows. In general, since all qualities on the path depend upon the spiritual guide, it is even taught throughout all the siitras that one must view the virtuous spiritual guide to be the same as the Buddha. In particular, without reliance upon empowerment received from a vajra master as well as upadesha instructions, it is impos· sible for the path of mantra to blossom in one's stream of m ind . That is why, although the nature [of the guru] is equal to all buddhas, from the perspective of kindness [the guru) is surpassing. Due to this, it is taught that, rather than making offerings to the buddhas of all directions and times, it is ofgreater benefit to make offerings to a single pore of the guru. If one were to lose faith in a guru89 who conferred Vajrayana empower ment and oral instruction or d isturb the [guru's] mind through body or speech, based on the weight of the impact this would constitute the first root downfall. If general distinctions are made concerning gurus, the guiding guru is one who opens the door of dharma. For example, this would be the abbot who gives monastic vows. The mind-liberating guru teaches the dharma, the upadesha inst ruction guru is similar to the teacher from whom bodhi· chitta is generated, the vow-restoring guru is the obj ect for the confession of negativity, and the samaya-empowerment guru confers empowerment. In addition to these five, there are other spiritual guides from whom some dharma may have been received who are general gurus, making six. One must respect all common gurus in the same way that a patient would rely upon a doctor. Respect must be shown to all uncommon gurus who have revealed the path of mantra by seeing them as actual buddhas. Another way to categorize this is that, the general guru includes all spir itual guides; the guiding guru reveals the doctrine of the paramitas; and the remaining four, namely, [the gurus who J confer mantra empowerment, -
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teach tantra, restore vows, and reveal upadeshas, are respected according co chat order. It is taught that the level of respect must surpass that shown to a king, an uncle, parents, or one's eyes and heart. The guru who con fers empowerment, explains the tantras, and reveals upadeshas is a vajra master kind in all three ways:·90 so it is required to show this master the greatest respect. Third, not breaking the continuity of mantra and mudra is as follows. Given that enlightened body and speech are indicated by mantra and mudrii, there is the nature as it is of oneself, of the deity, of secret mantra, of recitation, and of radiation and reabsorption. Possessing the nature as it is in these five ways means that the continuity of mantra is not broken. Not losing the continuity of mudra is fourfold, namely, the great mudra ofvisualizing the wisdom deity, the dharma mudra of concentration, the sacre d mudra of expression, and the activity mudra of movement. How is the continuity kept? At best, one would not break the continuity of mantra and mudra by practicing three or four times in a twenty-four hour period or, at least, for one session. The middling would be to practice at least four or six times a month. The least would be to practice once a month or to not lose the practice by engaging at least once every season. It is also necessary to make as many offerings as possible without postpon ing these activities for many months and years. If one holds the attitude of forsaking effort toward the mantra and mudra of deity practice, then this root samaya will gradually diminish. Fourth, the samaya of the vajra relatives is to have love for those who have entered the perfectly correct path. Until enlightenment is reached, one should not break the continuity of feeling loving affection toward vajra relatives. This applies to the great vehicle in general and, in partie· ular, even more so in mamra for those who have relied upon the same vajra master, are of the same maQ4ala, and have received empowerment and upadeshas together. It is a root downfall to abandon them from one's heart. In general, it is explained that there are four relatives. Since all beings possess the sole essence of the sugatas, they are general relatives. All those who have entered the doctrine of the Buddha are distant relatives. Those with harmonious view and conduct are close relatives, and those who have received empowerment together are intimate relatives. In addition l ka drin sum den (bka' drin gsum ldnn)
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to these four, there can be six, as it is taught that those with the same guru arc called the most cherished relatives and those who have received teach ings together are the closest siblings. The feeling ofdeep affection toward any of them should never be abandoned. Fifth, as it states in the [the root tantra] : The secret meaning must not be publicly exposed. Thus, exposing the secret meaning means to knowingly speak about the profound view and conduct of mantra, as well as the faults of the vajra master, brothers and sisters, and so forth, to any outsider who is not meant to hear this since they may be an unsuitable vessel Here, there are four general secrets: the profound view of mantra, outrageous conduct, the images and names of the deities, and the signs of accomplishment all of which must never be spoken of without good reason. The intermediate four secrets are that, until the practice is complete, it is necessary to main tain secrecy concerning the place of accomplishment, the time, the com pan ion, and the substances. That which is worthy of secrecy means that which may cause others to lose faith or that which may cause obstacles to the accomplishment of siddhis, which is why the mantra substances and materials are used in secrecy The vow to maintain secrecy refers to whatever the vajra mas ter and relatives have entrusted to be kept secret. Who is this secret kept from? It is kept from those who have damaged samaya, have no empow erment, and lack faith. Secrecy must be maintained as s trictly as possible with body, speech, and mind. Like this, the samaya that accomplishes authentic qual i ti es is when the mind abides with the meaning of the unsurpassed, speech recites mantra, and the body possesses mudra. Since all vows of mantra are ultimately subsumed here, these three should be accomplished. The remain ing three samayas are either based on abandoning or guard ing. Supportive of the first [i.e., abandoning], those [samayas] help guard from inappropriate activity such as disturbing the guru's mind and the like. Otherwise, showing respect to the guru who is the source of siddhi is subsumed within the samaya of accomplishment. Pleasing [the guru] is also foundational for the first two. These five are like the trunk of a tree, as they sustain the basis for all qualiti es of mantra. Each of these five can also be applied to the body, speech, and mind as aspe cts of the samayas .
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of enlightened body, speech, and mind. In addition, they can be distin guished as aspects of samaya to be guarded and accomplished Second, it states [in the root tantra] : .
Do not abandon delusion, desire, anger, Pride, or jealousy. Do not discard the white and red nectars, urine, feces, marrow, Or the pure vessel and inhabitants.91 Thus, like that, these five poisons are held by the hearers as objects to aban don, held by bodhisattvas as objects to purify, and are taken as the path by mantra practitioners. Due to these differences, [mantra) is increasingly more exalted through method and lack of delusion. Well then, why are the five poisons not to be abandoned? Just as it is unnecessary to dig a ditch for a water mirage, ultimately there is no substance that exists to be abandoned. Relatively, if sustained through method like the transformation of poison into medicine, [the five poi sons] support the path. In truth, everything is primordially awakened as purity and evenness, so everything becomes similar to the acknowledg ment that one who was once tho ught to be the enemy is in fact a loved one. This completes the explanation about both the earlier [ i e. five poi sons] and the latter [i.e ., five ambrosias]. If sustained through method the way this becomes the support for the path is that, even according to the paramita vehicle, merit is accumulated in dependence upon the passions. For example, giving the gift of one's body is more meri to rious than giving material things because attachment to the body is greater. This also brings about the cause for accumulating great vi rtue . Bodhisattvas who have not yet achieved mastery will inten tionally not abandon the passion of desire in order to accumulate merit through the cultivation ofdesire, which if sustained through method can by nature turn into virtue. For example, the bodhisattvas who abide on the ground of devoted conduct will, through compassion, intentionally cultivate desire in order to fulfill the needs of those who are tormented by desire. Once desire arises, they experience the joy of bliss; and even though that is still desire, since it is sustained with the method of compas sion, it transforms into virtue. The same applies to the other passions in various ways. Here, according to the vehicle of mantra, the five passions are the .
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heritage of the tathagatas and if they-through method-are taken as the path, wisdom will arise. If sustained with the view, they become the nature ofwisdom. These three reasons prove that [passions] are not to be abandoned. First, desire is the mind attracted to and eager to accept an object. Because the mind has this dynamic potential, while on the path there wi l l be great attraction toward the teachings of the path and the result. At the time of the result by seeing everything as that which is to be accepted and not turning against any phenomena, the nature of discerning wisdom Amitabha-will be accomplished. Anger is that which intends to eliminate an unpleasant object; and since the mind has this dynamic potential, while on the path all negativity is able to be removed from the mind stream. At the time of the result, the stain of confusion is removed from the genuine nature and the intrinsic nature of m irrorlike wisdom-Ak�hobhya, who has subdued all obstruc tions and conquered all demons-will be accomplished. Delusion turns away from the actual nature of things so that, through lack of conceptualizing th ings, one will remain in the stupor of indiffer· ence. Because the mind has this dynamic potential, then while on the path there is no fixation upon characteristics. At the time of the result by not conceptualizing any field ofexperience based on elaboration, the wisdom ofthe space of phenomena-Vairochana-will be accomplished. Pride is the feelingofinflation concerning oneself. Because the mind has this dynamic potential [and] since mantra practice is considered supreme, while on the path all practices can be engaged wi thout disc ouragemen t. At the time of the result the wealth of all qualities converge, so there is no feeling of destitution or faintheartedness. Everything is without the discomfort of inequality, so the nature of the wisdom of evenness-Rat nasambhava-will be accomplished. Je alousy is an unbearable state of mind that focuses on a sen se of inequality between oneselfand others. Because the mind has this dynamic potential, while on the path one will engage that which is to be accepted and reject that which is not. At the time of the result, the efficacious aban donment of harm and benefit for those to be tamed as the nature of all accomplishing wisdom-Amogasiddhi-will be accomplished. In this way, the m ind p ri m ord i ally possesses these five inner strengths like the potency of medicine or the light of a jewel, yet when they are not realized these five beco m e the drivi ng force behind all activities of
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2 41
saq1sara. Nevertheless, when realized, they also drive all pure activities of enlightenment. Like the collapse of a shot arrow or a malfunctioning machine, without the strength of these five one's purpose will be unable to be fulfilled, much like a hearer abiding in tranquility. Given that it is impossibl e to co mp letely block the mind's inner dynamic potential, it is unnecessary to try to prevent this because, if unstained by delusion, the five wisdoms will emerge. This is mentioned in the treatise Stainless Renown, where it states: A lotus will not grow from a dry place or a parched desert, only from water and mud. L ikewise, unsurpassed, perfectly compl e t e awaken ing will not be born from hearers who aban don passions in order to realize the uncompoun ded . Since all passions are the heritage of the tathagatas: if a view like Mount Mehru is generated toward the transitory collections, this will give rise to unsurpassed, perfectly complete awakening.
Thus, this is similar. Second, it is as taught: Worldliness is pacified when there is no desire, Yet accomplishing mudra occurs when there is.
Thus as pointed out, according to this world, desire-attachment is con sidered to be a great fault; and although it is taught that ifthere is no desire the mind can be tamed, there are occasions when being without desire is unacceptable. For those who possess samaya according to outer mantra: ifthe mind has no passion for the consort explained to be the designated deity, siddhis will not be received. According to inner mantra: if the mind lacks great passion for the physic al consort, chen wisdom and siddhis will not be attained. Likewise, it is taught that, if there is no desire, the siddhis of the consort will not be accomplished. This is why the amount of desire that exists will determine how much bliss increases in the minds of those in the desire realm whose faculties are suitable [to attain siddhis]. The amount of bliss sustained through methods will indicate how great waves of wisdom will become evident. This resembles how wood increases a fire and eating poison increases a peacock's luster. Likewise, depending on whether they are sustained through methods
E S S E N C E OF C L E A R L I G H T
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or not, all passions will serve as contributing circumstances for either developing qualities or faults, while the nature of the [passions] will not differ In this way, although it is caught chat desire for material objects is attachment, having interest in the doctrine that leads to enlightenment is not considered to be attachment. Due to the differences of the object and the characteristic, their functions change while the way in which the strength of the mind engages with its object remains the same. This is even taught in the si'mas, such as where it states in the Sidra Requested by .
Sagaramati:• The amount of hay put on a fire Will determine how the fire's strength will increase. The amount of passion a bodhisattva has Will determine how the fire ofprajfia will increase. Thus,
it is taught.
Third, by fixation upon all
appearances as ordinary and conceptualiza tion by holding to a self and phenomena as true, the strength of the mind arises as the five poisons. Conversely, when one sees that phenomena are pure and that the intrinsic nature of self and phenomena lacks true exis tence, everything is seen as evenness free from all conceptual focus based on characteristics. At that time, when any of the five aspects ofthe strength of awareness arise, that will be wisdom. For exampl e, if a pleasing object is noticed, then those who are ordinary will-through fixation upon object and subject-develop attachment. Those who can endure hardship will, from the perspective of seeing this as unpleasant and so forth, reverse the mind of attachment. Here, the arising of concepts is encouraged with out attempting to stop them. When sustained by the mind that realizes the nature just as it is, the appearance of subject and object as well as the experience ofbliss will nor only be unceasing, there will be an unimpeded experience free from conceptual reference points. This is desire arising as discerning wisdom. Since objects are unceasing-distinct, blissful, and clear-this applies to the others [i.e., passions] as well. A tr uth such as this is explained only in mantra's upadeshas for [ tak ing p as si ons ] as the path, yet surra does give some indication of how • lodro gyatso zhii pa'i do (blo groJ rgya mtsho.< zlms p,z'i mdo, sdgammatipm·iprcchdsutm)
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[passions] abide as this nat ure In the Sutra of the Mudra Engaging through the Power ofFaith' it states: .
Wisdom is not other than the intrinsic nature of passion. The intrinsic nature ofpassion itself is wisdom. Thus, it is taught. The five nor ro be discarded are the five ambrosias. From the perspec tive of evenness, the no tions of dean and dirty are indivisible, with noth ing to discard. Given that they are pure, they are objects to accep t ; and by utilizing them [i.e., the five ambrosias] without the notions of dean or dirty, evenness is experienced and the concept of materializing is suppressed through splendor. With fearless conduct siddhis are swiftly received, and these five ambrosias sustained through method become the nectar of the world. Given that their [ i.e., the ambrosias'] nature abides as the substance of accomplishment, they are to be accep ted. Siddhis will be achieved by practicing according to the teachings, so from time to time one should not forget to make the offering of ambrosia. If the profound .meaning is not realized and this conduct is recklessly engaged, such care less conduct could damage the mind. Conversely, once realization is mas tered, it is no longer necessary to intentionally utilize [the ambrosias] ; nevertheless, taking one's level of understanding into consideration and relying upon them [i.e., the ambrosias] as much as possible will support the view. This resembles training in the skill ofswordsmanship, where one gradually makes use of wood, metal, and finally an actual sword. Without these ten branch samayas, then the practice of the specifi cally swift and practical path, such as taking passions as the path itself and so forth, will not occur. Practiced in this way when passions themselves arise as wisdom, the passions become the nature of the truth of the path. ln addition, when the karmic aggregates arise as pure wisdom, suffering becomes the nature of awakening, which is why this path is so potent. In reliance upon the branch samayas, the profound conduct of mantra as well becomes naturally present in the stream of mind. If the root and branch samayas are listed extensively as it clearly explains in other texts,92 then there are three hundred and sixty. • dcdpa'i tob kycdpa Ia}I4gpa'i (haggya'i do (dad pa'i stobs skyedpa Ia Jugpa'iphyag rgya'i mdo, shraddhabalddhandvatdramudrdsutra)
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In short, not transgressing the meaning of great purity and evenness is
the king of all samayas, which actually accomplishes awakening. If divi sions concerning the stages of samaya that both directly and indirectly benefit this [awakening] were tO be listed, it would be limitless since there arc countless levels of samayas to tame the limitless concepts of sentient beings.
2.2.2.2.].2.2.6.3 Ihe Crucial Points Third, the crucial points concerning [ sam aya] are as follows. Within Mantrayana's samayas of great methods, all d i scipl ines, vows of personal liberation, and bodhisattva training are perfectly complete and extremely pure. This may seem contradictory to what is commonly accepted as con duct and may even seem to oppose the lower vehicles. Nevertheless, not only is that not the case, [mantra's] conduct surpasses that of any other. For example, it is taught at the time of personal lib eration that a ro o t defeat is based on the combination of object, intention, activity, and final result-these four. Even in that case, personal liberation actually means to abstain from harming others. In addition to that, bodhisattva train ing means to benefit others. Therefore, through compassionate intentions and without the stain of self-interest, a bodhisatrva could even engage in adultery and the like; and not only would no fault be accrued, only qualities would arise. It is taught that, based upon attachment tO personal interests, a defeat constitutes complete eme rs ion with personal praise, dis paragement ofothers, and failure to give ofthe dharma or personal wealth due to avarice. For the vehicle of mantra, based on having gained confidence with the view of evenness, there is no con cep tualizing of object-subject; so what looks like killing and the rest lacks even the slightest ordinary object, intention, activity, or final resu lt. According to relative truth: through the activity of skillful means and prajti.a, this is a special means th ro ugh which to fulfill the two enlightened deeds. Therefore, here [i.e., with mantra], from the perspective of being unsullied by faults there is personal libera tion, and from the pet:spective of benefiting others the bodhisattva vow is also perfected. Like iron gradually becoming silver and then gold, the end value is included in the initial worth. Another example is that, if a copper vessel is used as a bed pan, it is considered to be filthy; yet when that same copper
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2. 49
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2.51
The Purpose
Fourth, the purpose includes general and specific explanations of the seven qualities. First, the samayas are just like a wish-fulfilling jewel, the source that fulfills all needs, as well as the life essence of all principal vir tues. Whoever transgresses them will be like a damaged vessel that can no longer hold the essence. Since all mantra accomplishments will therefore be wasted, samayas are like the ground supporting all qualities. In order to accomplish the dharma kingdom of all the buddhas, this [ i.e., keeping samaya) is indispensable! Second, i f one possesses the samayas of mantra, immeasurable, sublime qualities will be attained. That is why, for instance, acco rding to the gen eral vehicle, that which is called "view, conduct, and support" describes the three trainings of prajiia, samadhi, and discipline. Even for that dis cipline, the [vows of the] higher are more sublime than the lower; and although there are immeasurable ways in which the bodhisattva vows are more sublime than those of personal liberation, if synthesized it is as fol lows.Jusr as the great vehicle is more sublime in seven ways, such as great ness of intention and so forth, the vows supporting this are also more sublime from the perspective o f being profoundly vast, accomplishing the two aims, not contradicting twofold selflessness, and so forth. In fact, the qualities of this are inconceivable. Not only that, the samayas of mantra are even more profoundly vast than the bodhisattva vows in the way that the qualiti es are exceedingly more sublime. This is summed up in the root ranrra as follows: Furthermore, the supreme victor Kuntuzangpo . . . Thus, as taught, there are seven. For the first, sealing with the mudra of Kuntuzangpo, the unsought, spontaneously present qual ities are as fol lows Those who are hearers are born from the speech of the Buddha; so since they are nor of the buddha family not being sealed by the mudra of Buddha himself means being sealed only by the mudra of blessing. Since bodhisattvas belong to the family of the Buddha, although sealed by the Buddha himself they still believe buddhahood is yet to be accomplished; so they are not sealed by the mudra of spontaneous presence. In unsurpassed mantra, since phe nomena abide in the rnaQ.�ala of enlightened body, speech, and mind in .
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the manner of nothing that is not fully awakened already, this is called "sealed by the mudra of Kuntuzangpo." That being so, all great resultant qualities are spontaneously present. Second, the \'iay the strength of blessings [for mantra practitioners] is sublime-based on how the principal worldly gods and their retinues see them as objects of respect-is explained in the follow i ng way. Although Brahma, Indra, and others respect the hearers, this is not the same as the way they respect bodhisattvas. Although bodhisattvas are respected, it is unlike buddhas since buddhas receive the greatest respect of all. In addi tion, respect shown for those who posses s vows and practice is similar according to the stages ofcategories just mentioned. Therefore, those who possess mantra samayas and have jo ined the domain of the buddhas are respected by all great worldly gods, their retinues, and the 9akinis and dharmapalas who will care for them as though they were buddhas and cherish them as their crowning jewels. This companionship will further enhance [the p racti tio ners ] strength and potential. Third, given that the buddhas and bodhisattvas consider [mantra prac titioners] to be their heirs or relatives, the way in which their blessings swiftly emerge is as follows. Just as it is certain that the authentic son of a chakravartin ruler will one day rule the kingdom, the vidyadharas whose minds arc one with the wisdom intent of the Buddha himself will be fully acknowledged and referred to as "the heritage of the tathagatas." Just as an image is reflected on a clear pool of water the Buddha's blessings will swiftly enter the mind streams of those with pure view and meditation combined with the potency of samaya. Fourth, since [the practitioner's] field of experience is in harmony with the Tathagata himself, the way that this is sublime is as follows. Since a mantra practitioner will not lose the continuity of the deeds of the Bud dha while abiding in the meaning of original purity and evenness free from acceptance and rejection, this way of abiding is in harmony with the domain of the tathiigatas. Up hold e rs of the other two vows are not like this because they are followers of the aryas and ground-level bodhisattvas, which is why the field of experience of mantra samayas is sublime. Fifth, since phenomena are seen as the pure land of Kuntuzangpo, the way that all fear and an xiety diminish is as follows. The phenomena of sarpsara o rig i nally abide as great purity and eve nness so being without anything to accept or reject is the pure land of Kuntuzangpo. The mind that realizes this abides without the torment of the passions and suffering '
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or the fear of falling from the path. When being carried away by a river in a dream, those who recognize the experience as a dream will have no fear and will know that, if they awaken, the nightmare will cease. Likewise, free from seeing sarpsara and enlightenment as the place to abandon and the antidote, there will be no attempt to practice the path of rejecting pas sions. Then one will abide while sustaining the supreme p raj fia that knows the intrinsic nature of the passions and so forth, without allowing great m indfu lness to decline. Sixth, the way whatever vows have been taught according to the con ventional and definitive meanings as perfectly pure and subsumed within the nature of spontaneous presence has already been shown. Seventh, even if [samayas] decline, they can be restored through the method of fulfillment as follows. Since all hearers mainly emphasize fixa tion upon material phenomena and the activities of body and speech, if their [vows] are damaged then-like a shattered clay pot-there is no way to restore them. The bodhisattvas do not materialize phenomena; so by emphasizing the mind and relying upon a spiritual guide, all degenera tions can be completely restored and made stronger than before. Likewise, ifa gold pot has become damaged, it is possible for a skillful blacksmith to restore it and make it even more magnificent than its former state. In man tra it is asserted that great purity and evenness are realized, and the mani festation of the magical nature is mastered with awareness. Even without relying on someone to restore degenerations, it is possible to restore them through one's strength alone like how, if a gold or silver pot is denred, it is possible to repair it by oneself without the help of a blacksmith. This is how the seven qualities are possessed, which can be limitlessly expanded upon. Alternatively, these qualities can be subsumed into five categories as follows: the first quality is the inconceivable samaya of the unimaginable nature ofphenomena, while the fourth and fifth can be sub sumed as one based on the distinction of the nature and its function. In short, "samaya" means to not transgress or even waver from the view; to abide within the mai)Qala; to maintain the meaning of empow erment in the stream of mind ; and to not forsake meditation, conduct, accomplishment, offerings, activity, mantra, and mudra. Putting an end to anything that is not in harmony with all of these is the samaya of ces sation, or guarding. Since this nature permeates everything and does not transgress the path of mantra, it is the nature of the deity as well as vajra mantra. Ultimately, since phenomena p rimo rdi ally abide as great purity
25 6
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and evenness, one must know that everything is free from negation, proof,
acceptance, and rejection and is fully complete as the intrinsic nature of Mahasandhi in the manner of being nonexistent, open, spontaneously present, and singular.93 Likewise, it states in the [root] tantra: If one abides in union with the samaya of evenness, The great p erfection of evenness will be achieved. If transgressed, there will be no buddhahood. Thus, this is similar. This completes the explanation of the perfection of discipline-samaya. 2.2.2.2.].2. 2.7
Accomplishment
This has four parts: 1 The nature
2.
The divisions
3
The manner of accomplishment
4
The purpose
The seventh is accomplishment, which has four: the nature, divisions, manner of accomplishment, and purpose. 2.2.2.2.J.2.2.J.I
The Nature
First, as the [root] tantra s�ates: If practice is without weariness, discouragement, sloth, or doubt, All maQ<;ialas will be accomplished And the supremely sacred secret vajra will be achieved. Thus, and the quote continues:
There is the approach and the close approach, The accomplishment and the great accomplishment. Thus as taught, the term "sadhana" means to fully partake ; so by achiev ing one's goa l it will either be attained, or acco mp li sh e d, which is called an "accomplishment." Alternatively, the term "siddhi" means actual
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attainment. The siddhi accomplished through various stages that are to be attained is what is meant by actual attainment, or siddhi. The nature is that, through the exceptional methods of Secret Mantra, the goal of accomplishing whatever is desired-common and supreme siddhis occurs through the stages of approach and acco mplishme nt .
2.2.2.2.]. 2.2.7.2
The Divisions
Th is has two parts: 1
2.
General explanation Specific explanation
For the second, there are the general explanation and specific explanation of the exceptional accomplishment gathering. 2.2.2.2.J.2.2.J. 2.I
General Explanation
The first has four. First, if based upon the objective to accomplish, there are two: the common and supreme siddhis. For the common there are both lesser and greater activities, and for the supreme-by distinguish ing the temporary and the ultimate-there are two. According to the common, practices such as resuscitation of the dead, longevity, mirror divination, and so forth, are taught. Supreme siddhis are acco mpli sh e d through Vajrasattva, the accomplishment gathering, dharma medicine accomplishment, and others. Second, if distinctions are based upon supports there are various outer material substances, inner mantra recitation, abiding in samadhi, and physical exertion, such as the ways of gazing and the like. In reliance upon these four, siddhis will be accomplished. Each of these can have two, three, four, or limitless individual distinctions. Nevertheless, if sub stances alone are relied upon, then even the accomp l ish m en t of subtle enlightened activity is not fully qualified although it may be referred to as "accomplishment." Among the eleven topics of tantra, authentic accom plishment refers to the exceptional methods that easily and quickly pro duce the ultimate result. Even so, when lesser activities are sustained with exceptional methods and praji'la, such as compassion and so forth, th e y too become branches of the perfectly correct path. Since [such activities] may be necessary, it is temporarily acc ep table to accompl is h them. One may wonder what the difference is between enlightened activity
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261
and accomplishment. Enl ight en e d activity is included within accomplish ment, and there is the difference from the perspective of accomplishment as the method and en l ight ened activity as that method's outcome. Like wise, alrhough both are included within conduct, there are general and specific distinctions that are understood to be based upon the way they are synthesized and distinguished. Third, ifdetermined according to the nature, there are two: accomplish ment based upon the generation stage and upon the completion stage. Fourth, ifdetermined accordi ng to the way accomplishment occurs, there are two: the approach and the accomplishment. Along with that, ifeach is determined by cause and effect, there are four branches for the approach and accomplishment: the approach, close approach, accomplishment, and the great accomplishment .
2.2.2.2. ]. 2. 2.7.2.2
Specific Explanation
Second, the specific explanation of the exceptional refers to the accom plishment gathering. One may wonder why this accomplishment is referred co as "exceptional." The reason is that it is sublime by way of cause, nature, and result-these three. First, the blessings are surpassing based on how siddhis are accom plished through the simultaneous gathering of m ale and female prac titioners who have acquired all necessary outer substances and attained inner strength. Second, results can be achieved without hindrance since there is continuous effort applied toward the four branches of approach and accomplishment. Third, the state of an immaculate vidyadhara will be attained. For an accomplishment gathering in group formation like this, the practice begins in the context ofthe five fully endowed circumstances, the actual practice is maintained with the four branches of approach and accomplishment, and the result is the swift accomplishment of the state ofthe four vidyadharas within thirty-six days or more. The five fully endowed circumstances are the place, time, teacher, reti nue, and substances. Among them, the first means any auspicious place with an excellent location that is free of obstacles. The second is when ever the time arrives for practitioners to engage in the accomplishment gathering so they begin at an auspicious juncture of planetary alignments in order to practice until the activities of great accomplishment are fully
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complete. The third [i.e., fully endowed reacher] is whoever has learned and mastered the scriptures of p rofound Secret Mantra and gained poten tial with the meaning in order to deserve the tide of"a vajra king." Fourth are the regents, <;lakas and <;lakinis, messengers of activity, guards, servants, and so forth, with their respective attributes. The male and female prac titioners worthy of gathering in this p ro fo un d maQ<;iala will enter into a group formation equal to the enumerations of deities to be accomplished. The fifth is that the four-namely, restorative food, preventative med i cines, necessary material things, and substances for accomplishment must be gathered without exclusion. When these five fully endowed circumstances are present, the profound practice of accomplishment occurs through the four aspects of appl"'ach and accomplishment. First, for the four branches, the approach means the way in which the deity is pleased. From that, the close approach is when the accomplishment ofsiddhi is imminent. Siddhi is then received, and this complete accomplishment constitutes what is called "the great accomplishment." Then, in order to dispel conflicting circumstances, the outer bound aries are set; the samaya violators are s uppressed ; and by dosing the inner boundaries, the maQ<;iala is erected. In addition, preparation of the m:u;<;lala, deities, vajra master, subst ances , and disciples are the five pre liminaries. In the blessed place of the abdomen of the liberated matra1?J rudm,94 the illustrative maQc,iala is drawn and the accomplishment sub stances arranged. Furthermore, all other substances are blessed according co the manual. This is the actual practice. Reciting mantras and making various offerings to the ma Q<;la la, as well as entering and receiving empow· erment, are the stages of the conclusion. Everything up until this point constitutes the stage of approach. Then, by having maintained the practice through effort in recitation and meditation, to see the sign of the approaching accomplishment of siddhi is the close approach to the deity. Then if [the deity] is peaceful, one can transform this into a wrathful deity or whatever deity has been practiced, whether peaceful or wrathful. Through concentration on the radiation and reabsorption of the deity and mantra recitation, all desir able things such as food, drink, ornaments, and clothing are utilized as empty bliss. 1hrough this practice that pleases the deity with dance and various gestures of mudrii and the rest, when the signs of siddhi are firm
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and apparent that is the accomplishment. The subsequent receiving of siddhi is the great accomplishment. [ One practices] for the duration of a single night from sunset until the break of dawn. Having practiced the path of radiation and reabsorp tion during the time of initial darkness, siddhi is received from the deity. By practicing the path of liberation in the middle of the night, siddhi is received from the enemy. By practicing the path of union at the break of dawn, si ddhi is received from the consort. Through these three, the siddhis of the enlightened body, speech, and mind of the deities of the mal).4ala are all received. By relying upon this accomplishment gather ing, illustrative and genuine wisdom is gradually invoked and one is then able to abide on the ground of the iiryas. If the initial realizations have been attained, then the later ones will continue to increase up to the ground of union with no further learning; and the four vidyadharas will be achieved. 2.2.2.2.J.2.2.J.3
This has two parts: 1 l
Ihe Manner ofAccomplishment
The manner of accomplishment The result of the accomplishment
Third, the manner of accomp l ish m e nt has two: the manner and the result of the accompl ishment .
2.2.2.2.J.2. 2.J.J.I
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First, ther:e are the two stages of generation and completion. For the first, fam i l iarity occurs by placing the mind upon a support for visualiza tion, such as an image of the deity positioned in front of oneself. When skU! is acquired in the practice of phenomenal existence app eari ng as the deity, the perfection of the live experiences constitutes the accom plishment. The branch of approach is when one receives empowerment, maintains samaya, and trains in the oral instructions. The branch of the close approach is to single-pointedly meditate upon the deity. The branch of accomp lishm ent is when stability is achieved, and the branch of great accomplishment is when the practice is perfected. Second, for the completion stage, there are two: the completion stage of methods with characteristics and the completion stage of the outcome
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without characteristi cs . Among them, for the first, the approach is when one relies upon one's body to experience empty bliss through the unifica tion of fierce wisdom; wind, and the subtle vital essence. The accomplish ment is when one relies upon the body of another and connate [bliss] arises through the unification of the descent, retention, ascent, and distri bution. These are the two. Each ofthem also becomes the four branches of approach and accomplishment by further d istinguishing the method and the outcome of the method. In addition, the four branches of approach and accomplishment through the method of one's body are to receive oral instructions, become familiar, stabilize familiarity, and achieve perfection. Even with the body of another, the approach would be to know the oral instructions and magnetize a consort. The close approach is to bless the consort and unite the vajra and lotus. The accomplishment is when the first three joys arise, and the great accomplishment is when connate [bliss] is experienced. Not only that, even the four joys abide as the four branches of approach and accomplishment, which can be established based upon the former as the root cause and the latter as the result. In short, these four branches of the approach and accompl ish ment have two distinctions, which are the original cause for whatever siddhi is going to be accomplished and the path that actually accompl ishes this. Since it is also acceptable co delineate the two inner distinctions of root cause and result, this can be applied co all five paths. It should also be known that these (four branches J can be applied in various ways, such as to a single session. The second [for the completion stage] is the clear-light great perfection without characteristics. Although there at'e many paths with characteris tics, they are only methods for realizing this one. The gradual developers will become familiar with the methods of those paths and eventually be able to enter this (path]. The instantaneous realizers, or those with keen faculties, are the special field to be tamed through Atiyoga, so they will not rely upon the methods ofmelting, bliss, and the rest bur rather will be able to enter this [path] solely through the power of the guru's upadeshas and the transference of blessings. Whatever the case, this i s the authentic result of all other stages of completion. Just as the nature of one's mind's as self-originating wisdom-unelaborate, innate, empty awareness-is directly introduced through the upadeshas received from the guru, the ' trlmmo (gtum »M)
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mind is rendered free from refutation and establishment, or the stain of contrivance. Concerning that, the approach is to hear the upadesha pointing-our instructions in order to enter the great, natural, spontaneously present maJ:l�ala. This is similar to opening one's eyes. Understanding the mean ing is the close approach, like witnessing the maJ:l�ala. The familiarity that occurs when one's indwelling wisdom is experienced is accomplishment, like having entered the maJ:l�ala. When familiarity is stabilized through the dissolution of exertion on the path and mental fixation upon the philosophies of the eight vehicles, like conferring empowerment within the mal)<;lala, the achievement of confidence with the meaning of" the Great Perfection is the great accomplishment. Therefore, entering this great, natural, spontaneously present mary�ala does not occur through material substances and so forth, since this entrance occurs only through the strength of self-awareness. Unconrrived placement is the method for placement; and from that, when the personal clarit y of wisdom that knows the uncontrived meaning of the intrinsic nature arises, that is the path of the Great Perfection-the result of the method of placement. 2.2.2.2.J.2.2.J.J.2
1he Result ofthe Accomplishment
Second, by accompl ish i ng the path in this way, wisdom arises in :hree aspects: the wisdom of appearances, of emptiness, and of nonduality. For the first, according to the perspective of a generation-stage practi tioner, the kaya of the contrived deity arises; and for a completion-stage practitioner, this [wisdom of appearances] is indicated within clear light through the twelve analogies of illusory phenomena. The limitless appear ances of the kiiya of a deity accomplished just from the vital wind-mind arise merely as self-appearances. Second, having stabilized the samadhi of the generation [stagej, the appearance of the deity is dissolved and becomes nonconceptual. For a completion-stage practitioner who has relied upon the practice of method with characteristics, the four states of emptiness will be experienced. At the time of the final emptiness, connate clear light will become evident. For the third, the union of awareness and space is the fundamental nature ofphenomena freely experienced within one's mind as uncontrived natu ral clarity. To abide without contrived generation and methods based on exertion is the Great Perfection.
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Although these three are posited from the aspect of wisdom that real izes the fundamental nature of inseparable purity and evenness, according to their nature they are united since even the illusory body appears to be empty. Cle ar ligh t as well means unceasing self-appearances, yet they are explained in this way based on what is being emphasized. Similarly, both terms- "purity" and "evenness" -when combined express an aspect of their individual distinction, while each term reveals the meaning of both terms. In regard to "purity; the purity of relative truth is revealed i n that everything is pure as the deity. According to the genuine, ever yth ing is pure without the characteristics of elaboration. In addition, according to the relative, "evenness'' reveals chat buddhas and sentient beings are inseparably equal ; and according to the genuine, everything is even in unelaborate space. No matter which of these two terms is expressed, both are capable of indicating the meaning of the pri mordial buddha. Know that this is taught throughout the tanrras in vari ous ways. With each of these three wisdoms, such as the magical body and so forth, the distinctions are based on experie n ce and realization. Even tor experiences, there are various distinctions based on whether they are sta ble, unstable, and so forth. Furthermore, there are distinctions based on words and meanings that are in harmony with the paramita vehicle, based on the general meaning being congruent with the generation stage, the hidden meaning in harmony with the compl eti o n stage with character istics, and the ultimate meaning in harmony with the Great Perfection without characteristics, or the result. Each of these four applies to a single distinction, and each successive meaning surpasses the previous. Know that they all lead to the ultimate meaning. It is only the samadhi of becoming familiar with the path of the subtle viral essence and so forth char induces rhe experience of the four states of emptiness; and although the way of sustaining clear light during sexual union, deep sleep, and death is generally the same, the way of arresting the subtle movement of the vital wind-mind is quite different. Clear light will not be ultimate [clear light] until the subtle wind-mind dissolves in its place [ i.e., the central channel ]. When all eighty concepts and their mounts [i.e., wind] dissolve into the space of clear light-the unceas ing radiance of awareness-chen, from the pers?ective of both mind and wisdom, thar is wisdom rather chan mind. That is also the nature of phenomena rather than conditioned phenomena. In the first case, that
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is the radiance of nondual awareness as one taste within basic space, and [secondly] it is the fundamental nature of mind as the union of appear ance and emptiness beyond expression. Although much can be said in this context, that will be expkined elsewhere Since this subject is also taught in the paramita vehicle, it is needless to mention that it is illuminated in the vajra vehicle ! In the Sutra Requested by Sagaramati it states: .
If perhaps it were possible to bring torment to the sky, It should then be possible for a trace of that torment to somehow appear. But as for the fully perfected bodhichitta-the intrinsic nature of clear lightIn that, torment will never occur.
Thus, and in t h e Ornament ofthe Classes ofSutra• it states: It is believed that the mind is always the intrinsic nature of clear light, yet is stained by temporary faults. Except for the mind that is the nature of phenomena, other minds are not referred to as clear light, just as what they are. Thus, and i n the Uttardtantra it states: Whatever is the clear-light nature of the mind will be unchang ing like space. Temporary stains such as desire and the rest, which arise from incorrect thoughts, will never disturb this.
Thus, this is as taught. Here, if the meaning of the basic truth of inseparability is not firmly understood, one will be unable to establish the clear light of the ground. Ifone holds to that which is called "clear light" as being merely the aspect of nonaffirming emptiness, then when the mind and the secondary mind cease the mind would have ro be compl etely nonexistent. Although there is emptiness that resembles space, if the mind is nonexistent who would recognize it? If one asserts that this emptiness can be recogn i zed through • do de gyen (mdo sde T'gydll, mahtiydnasiltrala'I'Jktiraktirikti); Mairreyanarha
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the mere aspect of the clear cognizance of the ordinary m ind and then claims that this is present in dualistic analysis, why wouldn't this also be present in the ocher eighty concepts that are similar? The mind's nature, which is space and awareness primordially free from meeting and parting, transcends the object of conceptual duality and abides like che sky, primordially free from transition and change. When free from the cloudlike, temporary dualistic concepts, wisdom arises from the natural strer.gch of the nature of phenomena through the power of the path. The experience of self-clarity without subject or object is called seei ng clear l igh t To not waver from the self-manifestation of wisdom is to merely abide as the ground that is neither confusion nor liberation. That which wavers from the strength of self-awareness is m is inte rpreted due to circumstances and becomes the dualistic m ind that is other than the ground. That is called the "mind of confusion" and, like a basket of woven grass, is the basis for all sarpsaric habits. When this [self-awareness] unmistakably arises, it is then referred to as "wisdom." Why? Because this [wisdom] is like a fire that can burn the forest of the dualistic habits of sal'!lsara and bring about the state of pe rfe c t liberation. It is important ro not misinterpret these two crucial points. The difference between con sciousness and wisdom is clearly illuminated in che dzogchen scriptures. Even in the surra Descent to Lanka• it states: "
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1hrough the mind, all karma is accumulated; Through wisdom, everything is fully liberated. lhus, and in the King ofSamadhib [siitra] it states:
By knowing the intrinsic nature of the mind, Wisdom will i nc reasingly emerge. Thus, it is taught. Although both consciousness and wisdom have che similar charac teristics of being clear and cognizant, the difference is that objects are either seen just as they actually arc [i.e., with wisdom] or nor perceived just as they are and held incorrectly [i.e., with consciousness]. Know that, ' Lmg kar shek pa (lang kar gshegs pa, larikdvatdrasrttra) b ting dzin gyalpo do (ting 'dzin r-gyalpo mdo, .
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although the dualistic consciousness can be reversed, [ wisdo m ] can never be reversed even at the rime of the ground of being a sentient being. This is similar to the nature of water within ice. Although confusion occurs in this way, confusion occurs from within clear light; and when there is liberation, this occurs back into clear l ight . This is an extremely important point to understand ! In the Kalachakra it states: The outer schools of philosophy have not discovered awareness just as it is. Well then, what is "awareness"? It is the emptiness of in ner awareness and unchanging bliss. This was clearly explained in the world by all sages. If one wonders what that was: "0 lord of humans! Wherever there is the appearance Of th e entire threefold universe And wherever this once again dissolves, That is un changi ng cl ear light." Thus in this way, although the ground is posited to be wisdom, since it is the space of phenomena-the union of appearances and emptiness it is not just only voidness, because there is the aspect of the radiance of awareness. Irs own nature has transcended confusion and liberation, and without wavering from that it is classified as such based on the aspect of not being confused. Nevertheless, it is extrem ely important nor to mis take this wisdom, which arises through the strength of the ground and realizes things as they actually are, with primordially liberated wisdom. The way appearances arise from rhe ground, the way in which confusion and liberation occur, and from that how it is impossible for confusion to reoccur once reversed within the ground must be known; and this is clearly illuminated only in the scriptures of che Great Perfection. A gen eral explanation of this was given [in this commentary] at the time of the ground. In these ways, all training of Secret Mantra, such as mantra and mudd, that emphasizes the generation and completion is sequential. Complet ing all branches of the paths that bring about whatever is necessary and accomplishing the temp orary and ultimate goals bo th s wiftly and easily, like magic, is called rhe "accompl ishme nt of Se cre t Mantra."
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The Purpose
The
fourth is the purpose. Accomplishment is extremely important since the complete attainment of all temporary and ultimate goals depends upon it. In brief, through accomplishment the meaning that has been estab lished through the view is actualized, and finally the immutable ground will be reached. Accomplishment applies to all other topics of training because, by accomplishing siddhi through effort-based conduct along with mal)<;iala, samadhi, samaya, e mp owe rment offerings. mantra, and m udra the needs of others are fulfi l led through various enlightened activ ities. Ultimately, all practices and their results are merely self-appearances. Knowing that-concerning the mind that is primordially awake-there is nothing to accomplish, to abide within the spontaneous presence of perfect evenness is the perfection of accomplishment. In the [root] tantra it states: ,
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By searching throughout the ten directions and four times, The perfected buddha will never be found. The nature of mind is the fully perfected buddha, So do not search for buddha elsewhere.
Thus, this is similar. This completes the explanation of the pii.ramita of di l igence accomplishment. 2.2.2.2.J.2.2.S
Offerings
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The nature
2
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3
4
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The purpose
For the eighth, offerings. there are four: the nature, divisions, manner of making offerings, and purpose.
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2.2.2.2.J.2.2.S.I The Nature For the first, it states in the [root] tantra: According to the different faculties of fortunate ones, There are the gradual developers and the instantaneous realizers, Who unite with the space of phenomena and Meditate upon the great mudra of offering. Thus, it is taught. "Puja" means to cul tivate to co n tinual ly please, or to revere. This pre cedes all virtuous activities, pleases the deities, or is cultivated prior to accomplishing enlightened activities. Alternatively, it means to continu ously please [the deities) through showing respect. Concerning this, with the intention to make offerings and with respect to all objects of offering through one's three doors, the presentation of various outer and inner substances co nst itu te s activity that pleases [the deities]. ,
2.2.2.2.].2.2.s.2
The Divisions
This has two pam: 1 L"n common , individual dis tin cti ons 2
General explanation of the ga.Qachakra
Second, of the two-the uncommon, individual distinctions and the gen eral explanation of the gal)achakra3-the first is as follows.
2.2.2.2.J.2.2.S.2.I Uncommon, Individual Distinctions Gene rally, offerings are worldly and transcendental, surpassing and unsurpassing, and both act ual ly arranged or mentally imagined. From the perspective of realms, intentions, and substances there are common and extraordinary offerings as well. From the perspective of the support, there are two, which are [offerings] that are made through the contin uum of the inner three doors and offerings that are outer substances and necessities. From the aspect of appearance, there are three: the offering of respect, material substances, and accomplishments. In the outer tantras ,
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28 3
rhe common outer offerings that are acceptable as mundane necessicies are also well known as the offerings. Uncommon, inner extraordinary offerings are the offering, support, fulfillment, and accomplishment substances that belong exclusively to inner mantra. The secret, superb [offerings] are the five poisons offered as wisdom. Offering phenomenal existence as exaltation is the view ofgreat evenness and puri ty ; meditation is phenomenal existence arising as the ground; and conduct is accepting union, liberation, and so forth with the view of naturally liberating what ever arises. To synthesize offerings according to classifications, they are the outer offerings of necessities, inner offerings of samaya substances, secret offerings of union and liberation, and the offering of the nature as it is of great evenness. First, for the outer offe ri ngs, there are seven: the dance of mudra, songs of praise, mind of samadhi, various desirables, superbly conducive sub stances, extraordinarily sublime methods, and phenomenal existence aris ing as the ground. For the first, there are the many aspects of mudra, such as dancing with the feet, gest uring with the hands, gazing with the eyes, posturing with the body, expressing through dance, and so forth. For che second, from the perspective of melodies, there are many varieties such as the shatapa95 melody and others. From the perspective of words, there are many such as invoking the sacred bond, praising, supplicating, pleasing, offering mantras, and others. For the third, through samadhi with faith and devotion as the basis, clouds of offerings all-pervasively mani fes t ; and through prajfla it is known that they lack true, inherent existence. The fourth includes the seven necessities, the six desirables, and, i n par ticular, clothing, ornaments, food, drink, usable things, dwelling places, and countries along with their wealth. The 6fi:h includes all uncommon offerings and support substances for the individual deities and protectors as mentioned in the scriptures. The sixth includes the fire offering and ochers, which is a form of making offering through fire ritual as a special method that surpasses other offerings for satisfying the deities. Likewise, there are many methods, s uch as that of using the crossed-thread ritual for offering, fulfillment, and so forth, that involve little effort while being extremely meaningful. For the seventh, there is the offering of bringing the entirety ofphenomenal existence to mind, which is similar to how the pure realms are offered according to the common vehicles. Nevertheless, here, since the entire pure and impure universe and inhabitants abide as the exaltation of primordial purity and evenness, pheno m enal ex istence
284
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28 5
is presented as the offering mudra of bliss and emptiness. This is referred to as "the offering of phenomenal existence arising as the ground;' or "the offering of being inseparable from Kuntuzangpo." Second, the inner offerings arc explicitly defined as three: the sacred substance ambrosia, the great red rakta: and baling corma.b Furthermore, there are the o fferings of the pure essence of the channels, winds, and vital essence of the vajra body, including various other [offerings] that arise. Third, the secret [offering] is explicitly defined as union and liberation, as well as the five poisons offered as five wisdoms and three poisons offered as enlightened body, speech, and mind. Fourth, the offering of the nature as it is means the offering ofphenom enal existence as the exaltation of purity and evenness offered to the sole vital essence of the dharmakaya. Knowing the intrinsic nature to be even ness wi:hout conceptualizing the object of offering and the offering itself is the king of all offerings that pleases all of the tathagatas. In this way these four offerings, such as the outer and so forth, harmo niously engage with the view, meditation, and samaya of the four empow· ermencs. Although the inner distinctions of these offerings are limidess, both brief and extensive explanations concerning this are given in the individual tantric classes. In this tantra the offerings of substance, fire rit ual, samadhi, union, liberation, ambrosia, praise, and song are explicitly taught. According to the upadeshas of previous teachers, it is explained that there are fourteen offerings of the peaceful and wrathful [as the root cancra scares] : Devotional prostration, mudra dance, Kuntuzangpo's fourfold interlaced water offerings and the rest, Ambrosia torma, secret suppression, surpassing samadhi of union and Liberation, the desirables, music, song, and wisdom . . . Thus, it is as taught. Concerning the wrathful, sprinkling the offering of rakta three times represents surpassing samadhi. Otherwise, the rest are the same. ' trag (khrag); blood offering cakes
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General Explanation ofthe Ga�tachakra
Second, the explanation of the general gaQachakra has three: the way this is general, the purpose, and how to practice. For the first, if one were to wonder why this is referred to as "general;' it is because the previously mentioned dis t inct io ns of outer, inner, secret, and nature as it is are com plete within this. Second, given that this is not just an ordinary offering and is, in fact, sublime among others, it is as stated [ in the root tantra] :
Among merit accumulations, the gar) achakra is supreme! This is similar. For the third, there are two explanations, extensive and b rief First, when a group of fortunate practitioners gather with all the necessary materials, the accumulations of merit and wisdom are perfected by pre senting offerings ro the gathe ring of deities who bestow siddhis. For the second, there are three: the preliminaries, a ct ual practice, and the completion. First, in a plac e worthy of the gathering of man tra's profound conduct, either an extensive ma Q<;ial a or the supports of enlightened body, speech, and mind are arranged. Otherwise, mounds of flowers equal to the number of deities are arranged. Following that bless ing, as many suitable outer, inner, and secret offering substances as pos sible are accumulated for the gal).achakra. There must also be meat and liquor or it is unacceptable. Then the male and female practitioners of th e union of method and wisdom endowed with p u re samaya are required to gather. There must be at least two [ i.e., a pair] , and beyond that there can be as many pairs as possible as long as they are male-female. If they are not pa ired and the <;iakas are predominant, this would be called a "celebration of <;lakas." If the <;lak.inis are predominant, this would be a "celebration of <;lakin is;· both of which are not considered an authentic gaQachakra. The practitioners entitled to gather will adorn the mselves with rhe accouterments of the peaceful or wrathful deities indicated by where their flowers fell. As they enter the temple, the wrathful gatekeepers residing at the four entrances will welcome them by raising their index fingers. The respon se will be indicated by raising two fingers. Having entered, the sign
288
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that the action vaj ra' is inquiring which family they belong to is that he [or she] executes the three-p ointed vajra mudra, and they respond by show ing the m udri of the principal family where their flowers fell. They then prostrate to the vajra m aster [and ] line up in order of who has received empowerment first and who has mastered wisdom. To the right and left of the vajra master and in the front row, the hand emblems that indicate the order of the five families will be arranged so that each practitioner will be seated in the row of th ei r respective family. Then the action vajra will prostrate and supplicate for all to abide in the maQ.<;iala of samadhi. These are the preliminaries. Second, by offering a torma to the o bstructing forces and establi sh in g the boundaries, the [practitioners begin the] extensive sadh ana. By cleans ing, p urifying , and increasing and transforming all of the offerings of the gal)achakra just as defined, offerings are made to all the deities who are inseparable from oneself Then the action vajra prostrates and distributes the substances of method and prajr1:i. while pe rforming the lotus mudra. Partaking with the gestures of s ymbolic response, all deities of the aggre gates, elements, and sense sources are pleased through stainless exaltation. While in the assembly, except for abiding on l y in the play ofdeity, mantra, and samadhi, one must abandon all ordinary fixation upon appearances. It is absolutely unacceptable to play around, chatter, intentionally ridi cule, or be sarcastic. Without concern for them being clean or dirty, all substances must be equally partaken of Then the vaj ra song, dance, the union of bliss and emptiness, and so forth are offered according to [ each practitioner's J experience. In short, through this activity all outer, inner, secret, and nature-as-it-is offerings are fully complete. Third, in conclusion, the remains are collected without any hoarding, and the torma is given. All co ncluding activities of the maQ.<;lala, such as vajra dance and others, are then completed.
2.2.2.2.J.2.2.S.J The Manner ofMaking Offerings Third, all offerings of unsurpassed Secret Mantra are more sublime than the o fferings and expressions of generosity found in the lower vehicles because they are based on the superiority of object, intention, and sub stances. The object is the ultimate field of merit, the Buddha himself. By ' ley kyi dorje (las kyi rdo rjes), or chodpon (mchod dpm)
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knowing that the phenomena of existence are the nature of the spontane ously present, great mal)4ala of primordial purity, offering this to even a single deity will equally satisfy all [deities] of existence and quiescence. This is sublime because the object is being partaken of with the three doors as three vaj ras, so there is no difference between this and actually offering to the Buddha. Although the Buddha's wisdom kaya of evenness has no concept of being pleased or not, all manifestations of the wisdom kaya are still engaged according to the minds and aspirations of those to be tamed; so through th is method that greatly pleases the mantra deities, the two siddhis are easily real ized. Second, the intention is to partake ofwithout fixation the great purity and evenness of the nature of phenomena, which includes all virtue that causes great awakening such as compassion, faith, and the paramita of generosity and the rest. Everything becomes the nature of the single taste of exaltation and emptiness possessing all supreme qualities.' Utilizing phenomena without fixation or rejection spontaneously perfe cts the paramita of generosity and efForrlessl y brings about the result. Like that, once evenness is realized, discipline is unsurpassed and unsullied by any stain of faults. To be without disturbance and perfect the characteristics ofwisdom is patience. To be without any decline while engaging in activi ties that are meritorious is perseverance. To abide without wavering from evenness even whi le all faculties engage the ir o bjects and to see the intrin sic nature of phenomena are concentration. To realize the unmistaken intrinsic nature that phenomena are unhindered and cle a r and co com pletely transcend the characteristics of things are praj.ri.a. To engage effort lessly in the purpose of self and others is method. [To realize] the perfect purity of the pure lands and their domains is aspiration. To be completely invi ncible regarding any negative opposing factor is power. And to know nonduality, which is ro realize things just as they are free from fixatio n upon d ual ist ic appearances, is wisdom. Furthermore, this [way of offer ing] is sublime because of spontaneously bend-iring wanderers through out all directions and times; and by [one] achieving indivisibility with the state of buddha, all qualities of the path are spontaneously accomplished, including faith and compassion. Third, as for the substances, all offering substances a re transformed into wisdom ambrosia that is never ordinary. This is how everything becomes ' nam kt�n chog den gyi tong nyid (rnam kun mchog ldmt gyi .
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naturally pure and equal because, from the empty nature of phenomena, anything and everything can arise. When transformed through visual ization, mantra, and mudra, likewise-even within the space of a single particle-the all-pervasive wealth of the arrangement of pure lands equal to space becomes the inexhaustible treasure of Kumuzangpo's clouds of exaltation. 2.2.2.2.3.2.2.8.4
The Purpose
Fourth, through this special method of totally satisfying the deities of Secret Mantra, all siddhis of activity and wisdom are effortlessly accom plished. This carries great import as the gateway to the complete perfec tion of the two accumulations of merit and wisdom. In short, offering means to please the wisdom deities, and the ultimate method that pleases them is to engage with the meaning of mantra. In [Anuyoga's ] Gathering ojthe Wisdom Intent" it states:
The great merit of making grand offerings To countless ordinary individuals, hearers, Victorious ones, and their heirs is unrivaled; Yet that cannot be compared to comprehending even a single word Of the great, secret vehicle. That is why knowing this great vehicle Is the supreme way of pleasing the victorious ones. Thus, it is as taught. There is no mantra path that lacks the offerings of accomplishment, material substances, and devotional service. For example, there are the well-known eleven subjects of training, which are the view, meditation, and conduct while on the path; ma.t:l<;iala, empowerment, and samaya that are the three to maintain the foundation; accomplishment, offerings, and enlightened activity that are the three to practice: and mantra and mudra that are the methods. As for this subject of offering, it is acceptable to consider that offering pervades the other ten [topics] by virtue of being implicit. Nevertheless, it should be understood that, as a subject of learn ing, [offering) can be taught separately from the standpoint of its own • diJ gongpa dupa (mdo dgongs pa 'dus pa)
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distinctive nature. As to the meaning of the great purity and evenness of the nature of phenomena: the object to be offered, the offering, and the one making the offering are all nonconceprual. The intrinsic nature of great, spontaneous presence is the all-pervasive arising of the arrange ment ofself-appearances. Know that all offerings are complete within this genuine meaning of the Great Perfection. This is also stated in the [root) tantra:
By achieving stability in the magical manifestation matrix, All mal)<,ialas of the buddhas throughout th e ten directions and four times Will be pleased without exception And all beings of the three realms will awaken. Thus, this is similar. This completes the explanation of the paramita of generosity offerings. 2.2.2.2.].2.2.9
Enlightened Activity
This has four parrs: 1
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4 The purpose
For the ninth, enlightened activity, there are four: the nature, divisions, manner of accomplishing, and purpose. 2.2.2.2.].2. 2.9.I
The Nature
For the first, it states in the [root] tantra: Since the nature of the space of prajna Is the mudrii of method, Wisdom embraces wisdom And even the manifestation of this wisdom increases. Similar to that, the victorious ones actually appear To grant protection and blessing
2.96
E S S E N C E OF C L E A R L I G H T
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Through the splendor and strength of their activities, Which leads to the immutable, magical vajra.
Thus, as taught, the term "karma" refers to the actions ofthe three doors. In this context [enlightened activit y] refers to emphasizing the intention to accomplish the welfare of others through the exceptio n al, skillful activ ity of the relative bodhichitta that originates from the root cause of the four immeasurable qualities, along with the view of great prajiia. 2.2.2.2.J.2.2.g.2
The Divisions
Second, from the perspective of the object co accomplish, there are two aspects to enlightened activity: common and supreme. The first is that the seeds for liberation are sown in the mind streams of others through man tra and mudra, and empowerment in the mal)4ala is conferred. Common [activities] include everything that brings about the temporary results of happiness. If distinctions are made based on the support, [enlightened activities] outwardly rely on substances and inwardly upon the body, speech , and mind. There are innumerable [activities] that utilize a variety of outer substances, including drawings of mal)4alas, fire ceremonies, stiipas, and images of enli ghtened forms, hand emblems, human corpses, and the five meats. Activities are physically accomplished through mudra, stomping, dancing, ways of gazing, and sitting; verbally through reciting mantra, singing songs, and speaking words of truth ; and mentally through inten tion, samadhi, and so forth. All of these enlightened activities can be accomplished individually or in conjunction with one another. From the perspective of the inner divisions and the object to accomplish, [ enlight ened activity] is infinite since b oth temporary and ultimate goals are acc o mpl ish e d through mantra activity that is congruent with the needs and desires of all beings. In terms of the nature, there are four categories of activities that either benefit or annihilate: pacifying, enriching, magnetizing, and subjugating. Th rough "pacifying," all sickness, demonic forces, negative obstructions, enemies, fear, obstacles, curses, and so forth are pacified. Through "enrich ing:' all life, merit, wisdom, vitality, retinue, wea lth strength, splendor, happiness, prosperity, and so forth will increase. Thro ugh the power of "magnetizing," humans such as kings, ministers, queens, and great ,
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scholars; nonhumans such as gods nagas, yak�has, and the like; glory such as experience realization, enlightened qualities, and so forth : and endowments such as food, drink, clothing, ornaments, and the like are all brought under one's control. There are various forms of"subjugating;' such as summoning, separating, binding, suppressing, reversing, killing, expelling, inflicting destruction, causing insanity, and sending bad indi cations, ominous hailstorms, and bolts of lightening. If distinguished by qualities, any of these activities may be common or supreme. If someone is motivated by the three po isons such as self-centeredness, then the nature of [enlightened activity] can no longer be maintained through the intention and conduct of skillful means. When the resulr dis connects from the great temporary and ultimate purpose, although it may appear to be the activity of mantra, in act uali ty it will just be ordinary. In this context [ordinary activity] is ro be abandoned. Ideally, one shou;d be motivated by the root cause of great compassion d i recte d toward the wel fare of others, as well as the nature endowed with the intent and conduct ofmantra sustained by exceptional methods and prajna. The result will be the swift and easy accomplishment of the great temporary and ultimate purpose. The vidyadharas who swiftly accomplish buddhahood for the welfare of all sen tie nt be ings will liberate enemies and obstructing forces that are interrupting their path by accomplishing activities that pacify personal ill ness and the like, as well as directly engaging personal benefit while indi rectly engaging the welfare of others. Since this is carried forth through their profound wisdom intent and corresponding conduct, the cause, nature, and result-these three-are not at all ordinary. When those who have turned their back on the Triple Gem perform reversing mantras and the like, although it m
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ultimate result will be the gradual accomplishment of great awakening. Since the deeds of the buddhas bring temporary and ultimate benefi t and well-being to all sentient beings, this is attained not only by praying for results in the next life, but by relying upon the skill of mantra so that in this very lifetime one actually engages in the enlightened deeds of bud dhas by accomplishing enlightened activity. For example, for those beings who are destined to plunge into lower realms to suffer unbearably through having accumulated extremely negative karma, some bodhisattvas are incapable of direc tly benefiting them and can only make aspirational prayers to help them in the future. Through the skillful means of wrathful liberation mentioned here, the continuity of their [i.e., the beings of lower realms] negative karma can actually be terminated. Likewise, through p ac ifying and the other activi ties, [practitioners] are capable of accomplishing results in reliance upon the methods of mantra according to how their prayers have been directed. Such is the strength of the enlightened activity of Secret Mantra. In the [root] tantra it states: Since this is wi sh fulfill ing The nature of names, words, forms, and the like Only appears as wisdom, Like the illumination of darkness And the transformation of iron into gold. -
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Thus, this is similar.
In addition, the aspiration prayers of the bodhisattvas are immeasur able because they must fulfill the temporary and ultimate aims of all living beings according to their faculties, capacities, and intentions. Likewise, the enlightened activity of mantra is immeasurable. Concerning the dif ferences in aspirations, reliance upon mantra produces the potential for results to be actually revealed, which is also the paramita of aspiration. In the Ornament ofthe Classes ofSutra it states: The aspiration p raye rs of the steadfast based on clear intent. . . And the quote continues:
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At the moment the mind is directed, there will be an effect. Thus, this is similar. 2.2.2.2.J.2. 2.g.J
The Manner ofAccomplishing
Third, concerning the manner in which these enlightened activities of mantra are accompl ished , there are three: the supreme, the middl ing, and the ordinary. For the first, accomplishment that occurs in reliance upon the comple tion stage is as follows. If a practitioner possesses prajfla and keenest fac ulty on the path of liberation, is capable of engaging the meaning of the Great Perfection without characteristics, and then receives the empow erment of the strength of self-awareness that determines phenomena to be the expanse of the innate nature of the mind, the ability to control the phenomena of sarpsara and enlightenment will be gained. Whatever is wished for will be effortlessly accomplished through virtue of the inten tion itself. Even if this level is not achieved but all activities are e ngaged with the view, then that [ en l ightened activity] will become supreme. For those with diligence, by combining the life essence and form-where "life essence" means wind and "form" means empty form-and through famil iarity with the completion stage with characteristics, the kaya of wind mind is acco m plished . When that occurs, to merely visualize the deity of that method in order to accomplish any enlightened activity, that deity will then actually appear; and the potential for swift accomplishment wil l have been granted. Second, accomplishing enlightened activity in reliance upon the gen eration stage means that, when a coarse and subde clear awareness of the generation stage alone is perfected with the support of mantra, mudra, and so forth, one will be able to accomplish all worldly siddhis up to the [worldly] Akani�h�ha. If this level of the generation stage is accomplished, then even through the power of visualization alone any kind of enlight ened activity can occur. Third, accomplishing activity through mantra recitation means that by receiving empowerment and not allowing samaya to degen e rate through the power of mantra, if secret mantras are repeated with faith in conjunction with a sadhana, one will attain the ability to accomplish various activities according to one's wishes. For example, concerning
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sadhanas that pacify illness and so forth, it states in the individual tantras that mantra should be recited, along with using particular substances and vi sualization s If a sadhana lacks this, then the root causes and contribut ing circumstances will be incomplete; and subsequ en tly, the activity itself will not be accomplished. In addition, even accomplishing the result will be delayed. As it states in the Root Tantra �(Maiijushri:• .
For whoever practices mantra Whether a divine guru or not, There will be accomplishment. Yet, if sadhana practice is abandoned, That potential will not exist. The quote continues:
When mantra is combined with sadhana, There will be swift accomplishment and perfect results. The quote continues: It is held that mantra engaged without sadhana
Will be accomplished some day, Far from now.
Thus, this is similar. Concerning this, it goes without saying that mantra will be accom plished if visualization is lucid and, therefore, precise. If visualization is merely based on devotion, then mantra will be accomplished through faith ; whereas, without faith there will be no way to accomplish this. The quote continues: With no faith in mantra Although great effort may be applied Mantra will not be accomplished. So do not reveal samaya to those who are unfit. ,
'jampal tsa gyii (Jam dpal rtsa rgyud, manjushrimulat,zntra)
30 6
ESS ENCE O F C LEAR L I G H T
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Thus, it is as taught. Regarding faith, it goes without saying that there will certainly be results if there is faith free from doubt concerning these profound sub jects, such as knowing the deity and mantra to be inseparable. In the Third Category ofthe Yamdntaka Tantra" it states: 1hose who are wise and have no doubt About the meaning of the inconceivable nature of phenomena Will not be far from accomplishing siddhi.
Thus, it is taught. Even if one fails to understa nd this, by thinking with unRagging faith "this is according to the scriptures" and reciting with single-pointed faith, accomplishment will still occur. The quote continues: Even for a simpleton who possesses unflagging faith, The accomplishment of siddhi will not be far off. Thus, it is taught. Conversely, those who lack the prajna to correctly see the p rofoun d meaning of mantra and who give rise to overconfident attitudes that pre vent siddhi will scrutinize the mantras and sadhanas in a variety of ways, doubting whether they are authentic. Consequently, for those who lose faith in this way, siddhi will not occur. The quote continues: For intellectuals who conceptually analyze, The accomplishment of siddhi will be far removed. Even whe n the upadesha of the guru is given, If a disciple has doubt It is said that achieving siddhi is far removed. Even if a guru partially reveals upadesha , A disciple who has no doubt Will think this is the sacred upadesha of the guru And cherish it. By doing so, siddhi is sure to be J,"eceived. • siJinje siJed kyi gyzl togpa sijm pa (gs!Jin rje gsbed k�'i l"g)'lld rtogpa gmm p11)
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Thus, and the quote continues: If mantras and the preparation of substances arc scrutinized, Siddhi will not occur. If there is doubt, a change of heart, or diminished faith, Even if siddhi is approaching it is sure to be reversed. Thus, this is similar. Therefore, when it comes to mantra recitation, faith is crucial. By recit ing with faith mantra will be accomplished, and if so then one's body will be able to transform into a deathless vidyadhara of the desire-form realm. One's speech will achieve the power of the words of truth, and the mind will give rise to realization that gradually becomes equal to the tutelary deity. These are the reasons why it is necessary to dil igently recite mantra with faith. The quote continues: If there is stable faith in practice, Even if the sky were to disappear, It would b e im possi ble for the siddhi of mantra to do the same. If it is impossible for the awareness mantras taught by The gods and sages to be deceptive, Then how could the Secret Mantra practices Taught by the One Free from Desire [i.e., the Buddha) be deceptive? This has never occurred and it never will. 1l1e quote continues: Faith is the Buddha, faith is the Dharma, Faith is the Sangha faith is the mother, and faith is the guru. Faith is the father, faith is the great path, faith is the vessel, Faith is the wish-fulfilling jewel, Faith is the very siddhi of Secret Mantra, and Faith is the wealth of merit itself. Therefore, a mantra practitioner must cultivate faith, Show respect to others, and Always honor them. ,
3 JO
ESSENCE O F CLEAR LIGHT
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Thus, it is taught. However favorable the root causes and cont ri buting circumstances of mantra sadhana are, such as stable visualization and the like, [these] will determine the strength and swiftness of mantra accomplishment. At least, one should know that, to recite mantra with faith alone, various enlight ened activities are possible. Furthermore, through substances alone, even various activities such as magnetizing can be achieved. However, if that [activity] is sustained through the profound wisdom intent and conduce of mantra, this then becomes a branch of enlightened activity but is not considered to be che fully qualified activity that relies upon the skillful means of mantra, such as che medicines and so forth chat are explained in the medical texts. 2.2.2.2.].2.2.9.4
The Purpose
Fourth, the purpose of this enl ightened activity that possesses superb power, astonishing [qualities], and che true purpose of the path of mantra is chat, in reliance upon the skillful means of mantra, the path is brought co perfection and whatever is desired is swiftly and easily achieved. In the Accomplishment ofSolitary Manjushri' ic states:
A mantra pract i ti oner Like a wish-fulfilling jewel Engages diligencly in the purpose of sentient beings. Thus, this is similar.
In short, this supreme enlightened activity is based on recelVlng empowerment within the ma!).<;iala and maintaining samaya. In addition, che method for practicing is to sustain the view, meditation, and conduct; and it is necessary to practice without separating from accom pli shment offering, mantra, and mudra. This is how all paths become the basis of enlightened activity and are subsumed as the method, which is why, with out abandoning anything, everything is complete. Ultimately, free from effort or the conceptualization of subject, object, and activity-these three-to abide in the space of the natural great perfection of evenness ,
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is effortless enlightened activity perfected as spontaneous presence. The [root] tantra states: Because imputed wro ng undemanding is perfectly pure And not other than the space of wisdom, It is interdependent with great compassion; And the times and places of the six beings arise without exception.
Thus, this is similar. This completes the explanation of the paramita of aspiration-enlight· ened activity. 2.2.2.2.3.2.2.1o
Mudra
This has four pam: 1
The nature
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The divisions
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The purpose
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Th e characteristics
For the tenth, mudra, there are four: the nature, divisions, characteristics, and purpose. 2.2.2.2.J.2.2.IO.I
The Nature
For the first, the [root] tantra states:
Fully manifest through the magical manifestation matrix, Everything is the mudra ofsupreme awakening. Gaining certainty with that very secret, '"ilie essence of mudra is difficult to transgress. Thus, this is as taught. The term "mudra" means to seal or give an indication. Moreover, "seal ing" implies the difficulty to transgress that which is sealed, so is referred to as "mudra." This nature is the exceptional way of indicating the en l ight ened body, speech, mind, and deeds of the enlightened ones. Wherever this is sealed, it is then difficult to transgress.
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2.2.2.2.].2.2.10.2 The Divisions This has three parts; r General 2.
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Here there are three divisions: general, specific, and exceptional.
2.2.2.2.].2.2.1o.2.1 General For the first, among the ground, path, and result-these three-first, the mudra of the intrinsic nature constitutes the originally pure nature of mind. Within this great mudra of appearances, sound, and awareness, one naturally abides as the deity, mantra, and dharmakaya. Second, the temporary mudra of the path is that, in order to familiarize with this meaning, the three doors are accomplished as the three secrets through the wisdom vajra of the great mudra-the connate bliss of the fundamental nature of mind. Third, when all-pervasive, self-originating wisdom is realized, the ultimate resultant mudra is that the inconceivable deeds of enlightened body, speech, and mind will fulfill the purpose of limitless beings for as long as space endures.
2.2.2.2.J.2.2.I0.2.2 Specific Second, for the specific explanation of the mudd of the path, there are two: in conjunction with the generation stage and the completion stage. For the firs t there is the great mudd of enlightened body, the dharma mudra of enlightened speech, the samaya mudra of enlightened mind, and the karma mudra of e nlighte ned activity. Second, in conjunction with the completion stage, there are three: the consort as the support, the way of cultivating [qualities] on the path, and the way this applies to the four resultant wisdoms. First, the dharma mudra is the emptiness of the intrinsic nature of phe nomena-the mother p raj i1ap ar am i ta as the genuine consort. The karma mudra is the appearance of all female bodies with feminine attributes; the samaya mudra is the wisdom mudra goddess emanating from one's mind; and the great mudra is rhe goddess arising as the intrinsic nature of the ,
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empty form of vital wind and mind. Through sealing with these mudras, unchanging bliss will be accomp lished. Second, the karma mudra means that, with the support for accom plishing the illustrative wisdom of exal tation, there is union with the con sort. Through this activity, the dharma mudra constitutes an experience parallel to the exaltation of the space of phenomena; the great mudra is freedom from all concepts as the actual experience of the connate; and from within that the samaya mudra is the appearance of the enlightened body, speech , and mind mai)Q.ala after evenness. If applied to the four joys they are joy, supreme joy, connate joy, and freedom from joy. In the tantras, although freedom from joy falls third in order, here since the torment of desire has been exhausted this is recog nized as the time offreedom from joy [i.e., the fourth]. One may wonder if this is contradictory to other scriptures where the four joys are referenced. Th e answer is "no" since both viewpoints hold that, when the bodhichitta descends to the tip of the vajra jewel, this connate joy constitutes the completion of joy. At that point freedom from joy begins and becomes the instantaneous wisdom that transcends the notion of desire, freedom from desire, bliss, and freedom from bliss. Therefore, when the previous three become four and also when four are synthesized as three, there is no contradiction. This way of applying [the joys] should be understood in reliance upon Arya Nagarjuna's Ascertaining the Four Seals: Third, the vajrakaya of appearan ces and emptiness is the karma mudra, the vajra enlightened speech of clarity and emptiness is the dharma mudra, the vajra enlightened mind of bliss and emptiness is the samaya mudra, and the evenness of their inseparability is the vajra wisdom of awareness and emptiness as the great mud ra. Hence, there are numerous ways to correlate these four mudras in terms of their significance and context. Furthermore, there are li m itless ways to express the term "mudra; such as mudra with characteristics, without, and so forth.
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mudra] also means "nomransgression; the general term is given a specific designation. Concern in g these inner distinctions, there are four mudras included here: the samaya mudra as the very nature of the mudra being performed; the karma mudra as that movement, includi ng the release and so forth; the dharma mudra of visualizing the seed syllable, reciting man tra, and so forth; and the great mudra of abiding as the deity. Concern ing this, the basis of all created mudras is the joining of hands together in two ways: either as palms p ressed together or by interlacing the finger tips as vajra palms. Separating the hands, the basis of the per forming mudra is to then tuck the thumbs in and close the remaining finge rs to form a vajra fist. From that, there are the root mudras for the indiv:dual peaceful and wrathful deities, such as the five families and so forth. and the many stages of the branch mudras, such as the invocation, empowerment conferral, o fferi ngs and the like. All of these are beauti fully and eloquently expressed with the lotus swirl, the locus dance, and so forth. Finally, they are released with the sound of the finge rs snapping.
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emanation coming from the blessing of Manjushri. In this way, they [i.e., mudra and mantra] appear as a combination of one's karmic phenomena and emanations that manifest from the tathagatas' blessings. Fifth. these mantras and mudras that possess the potential to accom plish siddhi by emanati ng from the blessings of the tathagatas are similar to the way the moon's reflection appears and seems to exist on a vessel of water yet never departs from being the emanation of the moon. When those with samaya practice this by designating [mantra and mudra] as the actual deity, although it may seem that their practice involves fixation that is not the case. Because having directly connected with the genuine mean ing, such practice will bring unde ce ivi ng results. This is similar to mentally focusing upon an image as the object to the extent that eventually that goal is able to be accomplished. In a like manner, from these indications [i.e., mudra and mantra] the actual deity can be accomplished. Sixth, some un derstand that great, all-pervasive wisdom-the ultimate kiya of all the victors-appears as the blessing symbols of mantra and m ud rii through the force of compassion and aspiration. For example. by the power of habit the mind itself can appear as both objects and forms. Similarly, in actuality both mantra and mudra and the wisdom deity are not different at all since both mantra and mudra are the nature of the deitv. Concerning these six, the latter are more sublime than the initial and, among them, the sixth position is supreme. Because [the sixth) precisely realizes the nature of mantra and mudra, know this to be the only way to fully understand the nature of mantra and mudra. For the second [i.e., the manner of sealing], there are two: the reason and the way to seal. First, according to the outer tantras, mudra is a reflec tion of the manifestation of the perfectly pure space of phenomena and great wisdom. Mudra's nature is that it becomes limitless indications of the doors to p e rfe ct freedom, resulting in the potential to accomplish all siddhis and activities. Endowed in these three ways, [mudra) indicates all buddhas as well as a state that no one can destroy or transgress. This is uncommon by virtue of being the seal of a single dharma king; and since there is the potential to accomplish all the deeds of the buddhas when sealed with this, the stream of mind will be liberated from bondage, the city of deluded obstructers will be destroyed, and the body will be strengthened so obstructers and the like will be unable to cause any harm. ["Mudra"] means that empowerment has been received, that without
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3 23
wasting time al l enlightened activities are accomplished, and if the mean ing of this is maintained [that] samaya will not degenerate. Furthermore, since mudra represents the female pri n cip le, it is the hidden kaya of all goddesses. If revealed, joy will be cultivated through the nature ofsamaya. These are th e reasons why there is the sealing. Although all of these reasons also apply according to inner tanrra, the main emphasis is the mudri of spontan eous presence, which is the mudra that manifests only from within great wisdom. The sealing with mudra awakens the inseparable intrinsic nat ure of all tathiigatas and sentient beings-the great exaltation of bodhichitta abid ing within the hearts of all wanderers -and allows them to effortlessly discover this great uncom mon power. 1his also accomplishes the myriad enlightened deeds of the buddhas according to the needs and purposes of all beings. Second, as for the way to seal according to the outer tanrras, it is asserted that-just as it is impossible to transgress the seal of a royal decree-once one's genuine nature is sealed by mudra indicating the deity, there will be immediate accomplishment through the strength of the blessing. Accord ing to inner t ant ra it is held that mudra is the nature of the deity and is indivisibly sealed with o neself, like deities dissolving into deities, the nature of phen o mena merging with the nature of phenomena, or wisdom merging with wisdom. The nat ure of oneself becomes the deity and the deity [becomes] oneself, and through this method indwelling exaltation awakens to become fully manifest.
2.2.2.2.].2.2.ro.4 Ihe Purpose Fourth, the purpose is that all temporary and ul timate goals will be accom plished in reliance upon this special method. Since this holds the poten tial to accomplish the deeds of the buddhas, the qualities are supreme. In sh ort , from the perspective of what this represents, t he entire phe nomena of the g roun d, path, and result are subsumed within mudri. This except ional mantra method is meant for those who have received empowerment within the mal)qala and who uphold sa maya. If that is not the case, this must be kept extremely secret. This [ rnud ra) is in harmony with the view and meditation and renders conduct and accomplishment except ional. Since this is the only unsurpassed method to please the dei ties, accomplish activities, and generate the strength of mantra, it con· nects with all paths.
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Ultimately, phenomena-including the entire movement of the three doors-are effo rrlessly perfected within the intrinsic nature of mudra without relying upon activities based on movement, bondage, and release. In the [root ] tanrra it is also taught: When the supreme gathering of the great mudra
Possesses the method ofprajfla, Everything will abide within the great mudr:i Without movement or rousing.
Thus, and in the Magnificent [ Wisdom] Lightning it states:
The Heroic One taught that, When abiding within the evenness of the nature of phenomena, All movement and rousing are mudra. Thus, this is similar. This completes the great method of mudra. 2.2.2.2.J.2.2.II
Mantra
This has four parts: I 1he nature 2
The divisions
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The purpose
For the eleve nth, mantra, there are four: the nature, divisions, manner of engaging, and purpose. First it states in the [ root ] tantra: The syllable ah appears in various ways As the fort y t wo [syllables] , such as ka and the rest. Since everything is subsumed within the sound of chis syllable, It is certain that this is the nature of the ful ly perfected king. -
Thus, it is taught. The term "mantra" means to guard and protect the mind. Designated as mant ra chis means the union of the mind of prajfia and the method "
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of protection. In addition, since this immediately guards mental cogni tion, simply put, it is an exceptional method called "mantra."
2.2.2.2.J.2.2.II.I
The Nature
This has three parts: I
The cause of mantra: the syllables
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2 The nature possessing four accomplishments
The subject to be explained here is the nat ure of mantra, meaning what ever originates from the syllables of the root cause of method and p rajfia and becomes the nature of man tra's recitation. Given that [mantra] pos· sesses four accomplishments, it has an unimpeded ability to bring about accomplishment. There are three ways to explain this nature in brief: the syllables as the cause of mantra, the nature possessing four accomplish ments, and the resultant unimpeded ability. 2.2.2.2.J.2.2.II.I.I
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The Cause fMantra: The Syllables
For the first, there are two. First, the nature refers to the individual aspects of clarity concerning the modulation of sound as the sixteen syllables of the space of prajii.a, such as ah. With the thirty-four consonant syllables of method, such as ka, th ese fifi:y syllables together constitute the origin or basis for all words. Even combinations of these syll ables, such as om and others, never depart from this intrinsic n a ture ; so they are also referred to as syllables. Second, if divisions are made, there are four: the syllables of the chan nels abiding in the body, the syllables of the deities and the palace, the magical syllables of emanations, and the symbolic syllables of language. For the first. the way that the syll abl es abide in the channels within the body is just as taught throughout the tantras. In this tantra, it is taught that the three syllables-om, ah, and hung-abide within the three pl aces .96 Second, these are the syllables visualized at certain places in the maQ<;lala when meditating upon the deity. Third, these are the clouds of syllables that radiate from th e three sec.:ret places of the sambhogakaya buddha and the many emanations that acco mpl i sh the purpose of bei ngs. Fourth are the exp ressions of the different sounds of mantra. For all ofthese, from the melody of th e basic syllable, so u nd is expressed ;
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and through meditation, the aspect of the corresponding shape also occurs. When compl et e ly purified, the resultant wisdom of self-appear ances as the clouds of syllables is then acco mpl ishe d .
2.2.2.2.J.2.2.II.I. 2
The Nature Possessing Four Accomplishments
Second to further explain the nature, generally by relying upon combina tions of s yllables there is the p otenti al to clarify all meanings based upon the conventional labels that comprise the entirety ofsarpsara and nirvaDa. In addition, all deeds of the buddhas directly and indirectly exist through syllables. That is why, among all worldly fields ofperception, there is noth ing more astonishing or potent than syllables. Although this holds true from the relative point ofview, even while the unceasing interdependency of app e arances that clarify [meanings] occurs, ultimately, there is nothing to be expressed since the expression itself lacks true existence. Because these expressions themselves are not estab lish ed in th e slightes t noth ing at all is actually being expressed. By observing this evenness of the two truths in terms of a single syllable, through that alone the four gateways to total recaW7 can be attained. Specifically, there are four ways that all mantras taught by the buddhas i nherently exist. [M antras] are in herently the nature of phenomena in that all syllables primordially exist as the nature of the evenness of great emptiness. [Mantras] exist naturally as conditioned phenome na in that the uncommon nature of individual appearances exists without decep tion. These two [ i.e., the nature of phenomena and conditioned phenom ena] pertain not only to mantra but to everything. Due to this, mantras are capable ofgiving blessings and gran ti ng unimpeded potential through the power of the undeceiving i nte rdependency of any th ing arising fro m the nature of phenomena, where nothing whatsoever exists. Mantras exist through blessings, meaning that all buddhas who have achieved mastery over phenomena reveal wisdom manifestations ofall the syllables-from one to many-accomplished through the blessings of the buddhas. Mantras exist through the strength of potential, meaning that, like t he potent i al of medicine and wi sh fu lfi lli ng jewels, mantras have the undeceiving and uni m peded potential to accomplish siddhi. Moreover, since all speech primordially abides as purity and evenness , according to this way of abiding all sound becomes the ma�<;lala of enlightened speech. If that is the case one may wonder, "Why are the verbal expressions of ,
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33 1
sentient beings unable to then bring benefit?" [ The answer is that] since sentient beings fail to understand this, not only is there no blessing, this becomes the cause for their own bondage by fixation on their own appear ances as ordinary, like the fear that arises when a rope is mistaken for a snake. Furthermore, all movements are mudra, and food and drink are the sacred gal).achakra as well. Well then, some may wonder, "Do all mantras created by the Buddha, Brahma, and others have equal value and potential?" [The answer is] from the perspective of how they appear: they are dissimilar because the man tras of the buddhas are blessed to fulfill the aim of those to be tamed, as well as being determined through the authenticity of the scriptures that render them incomparable. There may be the further consideration that, since all sound indicates the gateway to perfect freedom from the per spective of those to be tamed, the mantras of enlightened speech are also without limitation. Since it is taught that all root syllables are blessed eve ryth ing originating from them is also mantra. In addition, since the speech of the Buddha is completely impartial, if everything is said to be enlightened speech then why wouldn't the results of mantra recitation, ordinary speech, and the like be similar? [The answer is that) concerning mantra, when one thinks that this is the mantra, or divine speech, of the deity it is recited with faith. O ther wis e, chat is not the case. If the nature of mantra is not recognized and thereby held to as ordinary, the intended function of mantra will not occur. Mantras are nonconceptual like a wish ful fi l ling jewel, and their blessings arc similar to how the reflection of the moon appears on water, if[the blessings] are to enter one's stream of mind. And if the contributing circumstances for receiving siddhi such as faith and the rest are lacking, it would be like having no water [for the reflec tion to appear on] . Nevertheless, due to the power of the inconceivable emanations of the buddhas, even just hearing the sound of the awareness mantras of the tathagatas is never without benefit. In the Root Concept ofManjushri• it states: ,
However much the mantras of the tathagatas are recited Brings the benefit of all mantras. Even if a mantra practitioner merely glances at another, That person will become a future disciple. 'Jampal tsawa'i togpa (Jam dpal rtsa /;a'i rtogpa)
3 32
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ESSENCE OF CLEAR LIGHT
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Thus, this is similar. Therefore, according to the conventional way things appear, these are the mantras revealed by the Buddha; and since the root causes and con tributing circumstances are complete, when combined with devotion blessings occur according tO one's wishes. Similarly, when seeds, water, and earth combine, sprouts will grow; or when a person with a fully puri fied mind stream encounters a disciple who sees that person as an arya, blessi ngs will abound. 2.2.2.2.).2.2.II.I.3
The Result of Unimpeded Abilit)'
Third, the result is that, since mantra is the nature of the deity, there is no goal both temporarily and ultimately that cannot be achieved by accom plis hing it. Hence, due to mantra, even an ordinary individual gains the ability to invoke the power of the tathagatas as a support and engage in various enlightened activities. From a common perspective there is noth ing in this world that can bestow siddhi quite like mantra. Even Brahm a, Maheshvara, wish-granting trees, wish-fulfilling jewels, and the l ike arc unable to compare with the potential of mantra. Mantras can be recited by common folk, whereas comprehension of the profound view, meditation practice, and so forth are really meant for those whose streams of mind are relatively pure, not just for anyone. This completes the explanation of the nature of mantra. 2.2.2.2.J.2.2.II.2
The Divisions
Second, for the divisions, there are three:
the general. specific, and excep·
tiona! divisions. The first concerns the ground, path, and result. The mantra of the ground means that phenomena that primordially abide as great purity and evenness are complete within the exaltation ofthe mind's nature. This is the intrinsically clear maJ:!{,iala of the mind called "the nature as it is of mantra." The path is that, in order to actualize [the ground] , there are the paths of mantra possessing the exceptio nal practices of method and prajiia that swiftly and easily grant protection to the mind. The result is that by realizing the wisdom kaya exaltation nature of mind-one becomes a sacred refuge, support, and guide for all sentient beings, establishing them all in a state of well-being and happiness.
33 4
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Second, for the specific, that which is referred to as "mantra" can be understood in a variety of ways. Even the meaning of the unelaborate can be called "mantra;' as it states in the Fully Awakened Vairochana:• The meaning of the unelaborate Is the essence of secret mantra. Thus, this is similar. It is also said that nondual wisdom is called "mantra," as t h e quote continues: This nondual wisdom Is what the Sage spoke of as "mantra." Thus, and whatever indicates this, such as the kayas of the deities, is also called "mantra."
The quote continues: In addition, the exceptional to rmas are offered co all mantras. Thus, the point being made is similar to rhese quotes. Furthermore, the methods of sadhana including gacyachakra, fire ceremony, and others are all referred co as "mantra; hence the term itself makes reference to mul tiple subjects. Third, for the excepti o nal division, the subject is recitation mantra. The distinctions outlined above were merely general dis ti nctio ns concerning the categories that are referred to by the term "mantra." Generally, as the term itself points out, all mantra vehicles are referred to as such because they efficaciously grant swift protection. Here, the exceptional division for recitation mantras is due to their function as outstanding methods. For such mantras, there are three general explanations : secret mantra, awareness mantra, and retention mantra.b In terms of the meaning they represent, the three correspond to emptiness, awareness, and nondual ity. Alternatively, these three can be applied in reverse order. According to the kaya of indication, [the three types of mantra] can be applied to the aspect of non duality, the male deity, and the female deity. In terms •
b
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of what the mantra itself indicates, secret mantras are the aspect of the male deity, and the other two are the form of the female. In addition, there are many assertions, such as the distinctions of mantra as they per· tain to sadhanas, taught within the sutras as well as in outer and unsu r passed mantra. From the perspective of cause and function, the nature of mantra is extremely secret as the wisdom of nondual method and prajii.a that serves to rem e dy misconception. Mantra as the nature of prajii.a and wisdom serves the function to remedy ignorance, and the nature of memory and prajfia arises as the mantra of total recall, serving to remedy t he decline of awareness. There are many ways to recognize awareness mantra. For instance, even the awareness mantras of male deities can be considered to belong to the female category since their nature abides as the female space of emptiness. Moreover, through the cause of attaining total recall, mantra is blessed to function as a retention mantra. Since the nature of this is wisdom awareness, it is awareness mantra; and since the method is to recite in secrecy, it is secret mantra. A si de from cl assify ing [mantras] based on conceptual distinctions, there is no difference in their nature. The point is to know that there are these various correlations that are made. Specifically, regarding the mantras used for maQ<;Ialas, there are three: the root mantra is the unmistaken cause of the seed syllable; the mantras of the contributing circ umstan ce of generation are recited when generat· ing the deity, such as those to be recited during empowerment conferral, invocation, offerings, and so forth; and [third] the repeated recitation of the essence mantra of the deity is called "the recitation mantra ofactivity." The latter includes the mantras of the principal deities, the retinue, the synthesized mantras, and the appended mantras for enlightened a<:tivity. In addition to those, j ust as it is renowned throughout the tanrras and sadhanas, there are the three mantras of approach, acco mpl is hment and activity as well as many inner divisions, including the root, essence, and the close essence mantras.
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2.2.2.2.3.2.2.II.3 The Manner ofEngaging
This has three parts: 1
The cultivation ofconfidence in mantra through profound prajna
2 Abiding with the visualization of mantra through profound samadhi 3
The fruition of the conduct of mantra through exceptional diligence
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Third, for the way to practice mantra, there are three: the culrivation of confidence in mantra through profound prajili, abiding with the visu alization of mantra through profound samadh i, ar1d the fruition of the conduct of mantra through exceptional diligence.
The Cultivation ofConfidence in Mantra through Profound Prajnd
2.2.2.2.J.2.2.II.J.I
The first involves seeing mantra and the de ity as inseparabl e and aban· cloning the three concepts that obstruct this. Initially, this must be estab lished through the mode of the six analyses that were explained during [the teaching] on mudra. Among them according co rhe final analysis, one must have confidence in the insepara bil ity of deity and mantra while knowing that, u l t imately phenomena are impartial within the expanse of the great dharmakaya of evenness and purity. Relat ively, mantra itself is held as the deity through rhe realization that both rhe actual kaya of the deity and mantra are not difl:erent insofar as both are wisdom emanations that manifest for the purpose of disciples. The second has three, begi nning with rhe first. Dispelling dualistic con cepts concerning the notion that the m e a n i ng of deity and mantra involves one being better or worse is as follows. Just as it is possible for th e wisdom of rhe buddhas to arise as anything in the m inds of those to be tamed, that is why those tamed by the Buddha will perceive him directly and those whose minds are tamed by an ordinary person will perceive the ordinary. Since in both cases chis occurs through the sole manifestation of the Buddha's wisdom, in truth there is no difference. That being the case, there is no be tter or worse since the Buddha himself appears in the aspect of mantra even from the perspective of ordinary beings. It should be understood that-once mantra is accomplished-if the de it y directly appears, it is because mantra practice is manifesting as the actual deity; and it is only through knowing that mantra manifests as the deity that siddhi can be bestowed upon d iscipl es Second, dispelling the notion of holding to the [ de ity and mantra] as different since they assume different forms is as follows. For those who think that mantra is different from the deity because their features are entirely different and that mantra is merely an expression of speech and images of syllables that lack wisdom, the response is [as follows] . Dur ing the dream state and other occasions, the mind is perceived ro have ,
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E S S E N C E OF CLEAR L I G H T
3 40
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physical characteristics based upon the degree of karmic habit. Likewise, the Buddha's wisdom appears as various p u re lands and kayas [According to the above claim,] both of these could not be subsumed within mind or wisdom. Moreover, that would also mean that, among the inconceiv able manifestations of the magical matrix of deities, only a single buddha within the pantheon of the peaceful and wrathful would be the form of the deity and the rest would nor. Therefore, it must be understood that, even though aspects are different, [the nature] never departs from being the manifestation of wisdom. Third, to consider that there are differences in the meaning based on how all appearances are the product of the mind streams of self and others is as follows. One may think that mantra and mudra are phenom ena belonging to one's stream of mind and that, since the wisdom deity is otherwise, there is a difference. [In response, ] when there is freedom from temporary stain, that fundamental nature ofphenomena is the non dual ground of the nature as it is referred to as "the nondual kaya." That nature is the genuine definitive deity of self-originating wisdom. Failing to understand the various manifestations of that wisdom's magical matrix is referred to as "the deity of another's stream of mind." If a deity were to exist at some location and possess the transience of the three doors-since that involves particles and moments in time-that cannot be a wisdom kaya that pervades time and space. The claim is that, except for whatever direction the [deity) resides, if seen elsewhere that cannot be the actual deity; then when the kaya's of the Buddha appear simultaneously to all fortunate ones of the ten directions of this world, only one of them would be the actual Buddha and not the others. These are the reasons why one must come to know the nature of the Buddha through training the mind according to the great vehicle. Having given this general explanation, it appears that mantra belongs to one's stream of mind ; however, according to the meaning of the even ness of the fundamental nature of phenomena, even the stream of mind has no independent existence. Moreover, there is no contradiction even based on the way things appear. What appears in one's own mind may appear as though it were oth erwise, such as dream appearances, while various perceptions such as the body also appear as a single phenomenon of one's mind. l11ough things appear in myriad ways, this is not how they actually are. No matter what appears-whether according to one's mind or that of another-through the appearances of mantra and mudra alone, .
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the deeds of the buddhas are accomplished and are capable of gradually leading beings to the ground of awakening. That is why these appea rances are considered to be the wisdom manifestation of the tathagatas, which is why the way that things appear to the ordinary mind would never be capable of obstructing the inconceivable domain of the buddhas who have mastery over phenomena. Furthermore, even though the Buddha's blessings may appear during dreams, samadhi, and waking reality, ul timat ely those too amount to self appearances that could never be established as otherwise. Once some thing appears to oneself, it is self-appearing. As taught extensively in the scriptures, this can be established by reasoning based on the power of the fact. Hence, to the degree that one's mental stains have been purified, the blessings and miracles ofthe buddhas become increasingly obvious. Fin ally, when all stains are co mp le tel y purified and the fundamental nature is fully manifest, even all budd has will be oneself and oneself will be all buddhas. Then the wisdom kaya of the nature ofphenomena will have been realized as indivisibility with all buddhas of the three times. Ar that point, one will know that all budd has manifest to oneself in the aspect of mantra in order to accomplish temporary and ultimate aims. This extremely impor tant point allows one to cultivate extraordinary confidence in mantra and constitutes the root cause for mantra accomplishment. Similarly, it states in the Accomplishment ofSolitary Manjushri: The wisdom deity manifests as secret mantra, Thro ugh which all siddhis are granted. When a mantra practitioner medi t ates upon this, I f accomplished, siddhi will be achieved. Thus, and in the Tantra ofDialogue with Subiihu' it smres: The one who knows all karma and its results Manifests in the form of s e cret mantra In harmony with all beings. To this guide who is mantra, I bow down!
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E S S E N C E OF C L E A R L I G H T
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Thus, and in the Sar{1pu;a it states: Manifesting by means of mantra, Various activities will be accomplished. And in the tantra Emergence ofChakrasar{1vanl it states:
Mantra is the form of the yogin!; The yogini is the form of mantra. If there is the desire to attain the supreme state, Do not separate these two. Thus, this is similar.
Abiding with the Visualization ofMantra through Profound Samddhi 2.2.2.2.J.2.2.II.J.2
Second, for samadhi, there are two: vivid samadhi during actual practice and maintaining the view as the support. The first is to have extreme clar ity concerning all the ways the kayas, seed syllables, and encircling mantric syllables radiate and reabsorb during samadhi. The pride of being indivis ible with the deity should also be cultivated without thinking this occurs only within one's mind. In addition, the wisdom deity should not be held as autonomous, possessing characteristics such as a true form and name. One must have pure recollection toward the manifestations of deity and mantra since this represents ultimate resultant wisdom, the pe rfe ction of the abandonments, and realization.b Second, given that all of this never departs from the state of the sole viral essence of the dharmakaya, the primordial inseparable truth of purity and evenness, one must know this and abide single-pointedly without inter ruption from further concepts. Likewise, while accomplishing tranquil sti ll ness there is the true seeing of the way things appear as clarity, stabil ity, and purity and the true seeing of the way things actually are when this is sustained with the view. Third, of the three stages-preliminaries, actual practice, and con clusion-for the first, someone who has received empowerment, holds ,
dem chogjung wa'ig;•ii (bde mchog 'byung ba'i rgyud) "pang tok tar chin (spangs rtogs mtharphyin)
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3 47
samaya, and pleases the guru must be well versed in the correct recitation, enunciation, and so forth of mantra according to the upadesha instruc tions. For the second, there are three: mental recitatio n, whispere d recita tion, and melodic recitation. First, visualizing the seed syllables and encircling mantric syllables in the heart, mantra is mentally recited again and again through its own resonance without lip movement and such. When used as mere mental recitation combined with breathing, there are three further distinctions: restrictive recitation, vajra recitation, and the vase bre ath ing recitation. The first is called "recitation" when the effort-based, life-force wind is restricted or bound. "Life force" means this wind, and "effort-based" means to recall, or the movement of the mind. By internally binding all movement of wind and effort-based recollections, through mental recita tion the exceptional quality of implicitly arresting all efforts of body and speech will be achieved. TI1e second is to join mantra with the inhala tion, retention, and exhalation of the wind-these three-and to visual ize without distraction. The third is mental recitation combined with the four attributes of the vase [breath] . Second, "whispered recitation" means that-even though there is no melody-recitation is whispered by moving the lips and throat with mini mal effort. Third, for melodious recitation, there are six. First, the m e lo dy of the sound of rhe mantric syllables possesses ten qualities: not overly loud or low, the voice not overly fast or slow- th ese four-and not reciting while speaking to someone or while distracted, reciting without omitting manrric syllables, without adding, with accurate pronunciation by not allowing even the sound of subtle vowel endings such as the circle98 and so forth to be dropped, and with impeccably clear pronunciation without distorting rhc source of each individual syllable. Second, rhe melody that comes from the breath in the throat is that, by touching the tongue to the palate, breathing resembles the buzzing of bees, which is slow and drawn out through the nostrils. Recitation is gentle, elongated, and harmonious with the natural flow and hum of one's breath. Third, the melody led by the song of Brahma is pleasing, high pitched, elongated, and sustained. Like the song of Brahma with the teeth touching, the recitation has trills and modulations that incite a feeling that captivates the minds of others. Fourth, the melody of the sound ofgroaning and moaning is that, by clos ing the lips and placing the tongue against the palate, one recites in the
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manner of groaning and moaning with a low, droning voice, like a female camel that who lost her calf. Fifth, the melody that thunders like the roar of a dragon is thunderously wrathful, and the syllables are slightly faster, resembling a dragon's roar. Recitation is with a forceful expression, like water c ascad ing off a cliff. Sixth, the melody of the wail of the vajra cal1nibal is that, with the mouth dosed like a bee trapped in a jar, the syllables are unclear and the melody extremely loud. Recitation is in the manner of grunting like incensed cannibals. These are referred to as the six melodies and, in the o rder just presented, are called the changka de'u,pangga de'u, treng (breng) nge ba, dung nge ba,
shar ta pa, and gar ta pa. These melodies are to be appl ied to the appro priate context. Alternatively, it is taught that the sound of the grunting cannibal is shar ta pa, the sound of the dragon is gar ra pa, the sound of breath in the throat is chang ka de'u , grieving and moaning is pangga de'u, che sound chat accompanies mantra is treng nge ba, and Brahma's song is dung nge ba. There are other presentations for these six melodies as well. While reciting in these ways wirh mindfulness, alertness, and conscien tiousness, one should eliminate the distractions of the three doors; [and] one's recitation must be accurate and never separate from the view and meditation.
Ihe Fruition o_(the Conduct ofMantra through Exceptional Diligence
2.2.2.2.J.2.2.II.J.J
Third, for the conclusion, during the activity between sessions when one is distracted by adverse circumstances such as the sense pleasures, recognize them to be obstacles and purify accordingly. Moreover, if nonconducive circumstances such as illness, demonic forces, and excess conceptualiza tion-take pl ace , recall that this is the exhaustion of negative karma and avo i d becom ing discouraged. It is taught that everything that inhibits the accomplishment of mantra must be kept at a distance, such as befriending samaya breakers and the like. Meat, liquor, and other substances that are forbidden on other occa sions become beneficial substances during Secret Mantra because they are to be blessed thro ugh mantra, visualization, and mudrii. In these ways, to engage in acc umu l at ing merit and cleansing obstructions as much as possible helps to create conducive circumstances for mantra accomplish ment. In order to purify one's stream of mind have lirm faith, samaya, -
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and keep all commitments. Diligently train in all th e oral instructions that generate mantra's potential such as reciting ah li, ka li,'!'J and the rest. All clothing, ornaments, food, beverages, and so on should be blessed as wisdom through mantra visualization and mudrii. Through this, by avoid ing everyth ing nonconducive and assembling eve rything beneficial, with unflagging exertion until mantra is fully accomplished b ring the act ivity that perfects mantra to fruition without ever givi ng up. 2.2.2.2.].2.2.n. 4
The Purpose
Fourth, the purpose is that [mantra] is the root cause from which all dei ties of the maQ�ala radiate, the contributing circumstance through which activity functions, and the essence that abides as wisdom. As the dharma mudra, it supremely pleases all deities. When the blessings of the budd has enter one's mind: like fire to tinder, the dense forest of obstructions are incinerated and all qualities of the path, such as the wisdom of mantric formu las, samidhi, and so forth, are swi ftly and easily generated. Since the temporary and ultimate purpose of self and others comprised within the common and supreme siddhis will be attained without exception, even a wish-fulfilling jewel cannot compare with this. Mantra possesses the unsurpassed purpose as the manifestation of the Buddha [and] the enlightened deeds of the Buddha, and affords the opportunity to attain the state of the Buddha. In short, that which is called "mantra" is the root cause and nature of the maQ�ala and deities, that which confers empowerment and defines samaya, and through the mode of the syllables and others [mantra is] the specific gateway that indicates the view. It is also the sacred meth od for generating the profound view and meditation in the stream of mind; the occasion of exceptio nal meditation and conduct; and the supreme method for accomplishment, offerings, and enlightened activities, as well as being sealed with mud ra. In this way [mantra] engages all topics of training so, during these occasions, mantra functions as the sole essence. Since the nature of mantra is the wisdom deity and the view, all other top· ics become auxiliary branches to understanding this meaning. Ultimately, mantras are the state of evenness, free from an object being expressed and an expression. Therefore, when phenomena are separate from expression and complete within the expanse of the sole vital essence of dharmakaya, it is then that mantra is perfected. Without the effo rt of
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recitation, there is the spontaneous presence of all aspects of enlightened speech.
Concerning this, the root tantra states: The inconceivable sole essence of speech pervades all mal).c;lalas and their branches. As the individual resonance of sounds, words, and meanings, This is the supreme mudra ofenlightened speech. Thus, this is similar. Abiding in the nature of phenomena, evenness without expression is also referred to as "the king of mantra." It is then that all verbal expression is nothing other than mantra. In the Tantra oJVajrapd1Ji Conftrring Empowerment it scares:
While abiding within evenness, Whatever movements of the limbs occur, Whatever expression of words there are, All are mudras of Secret Mant ra. Thus, it is taught. This is the supreme method of mantra and, through these final two topics, che explanation of the p aram ita of method-the meaning of man era and mudra-is now complete. 2.2.2.2.4
The Entire Entrustment: The Conclusion
The fourth is the conclusion-the entire entrustment. Here there are two: the p rofou nd meaning of the tantra entrusted in the manner of indivis ibility and an explanation of the significance of the disciples to whom this is encrusted. First, the teacher of the cancra-glorious Kuncuzangpo, Vajra Exalta tion, or Great Joy-calls out to the self-appearing wisdom retinue say ing "The intrinsic or fundamental nature of pheno mena t hro ughout the ten directions and the four times is primordially awakened as great purity and evenness. This nature of the tathagatas is also known as the 'secret ,
' !agna dorje u.Jang krlrwa'igyu (lag na rdo rje db,mg bskur ba'i rg;,ud)
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essence; 'great perfection; and so forth. Ultimately never departing from the intrinsic nature of primordial awakening, beings fail to correctly real ize chis and invest in or fixate upon the elaboration ofduality. There comes to be separation from this [nature], and beings become bound or caught by their s el f ind uce d noose of concepts, resembling how a white conch is perceived to be yellow and other such examples. In order co reverse this confusion althou gh the disti nc tion s between the grounds and stages of each individual vehicle are systematically presented, they are all paths leading only to this ultimate vehicle of the Secret Essence. Given that those vehicles are steps along the path that lead here to the final [vehicle] of all, this is where you mus t enter in order to awaken. "All buddhas have discovered the great wisdom chat comes from per fecting the abandonmenrs and realization, and they possess the most astonishing and far-reaching skillful means for taming disciples. In fact, there is nothing that they have ever taught that was not for the welfare of those to be set free. All teachings on the various stages of the vehicles tempo rarily generate the abandonments and realization of their respec tive paths, yet ultimately they are methods that lead to this path. This is why the sacred mudra of all tathagatas throughout time and space is this great secret-the Secret Essence. Since this is not to be transgressed and is unable to be destroyed, this is the extraordinary seal of the Buddha him self, like a seal that indicates the mandate of a king. Whoever accurately realizes and unerringly imparts this to another will be undifferentiated from me, Kuntuzangpo, [and] empowerment will be naturally complete. Be sure to uphold this teaching, never allow ing it to diminish !" -
Thus, the genuine, implicit entrustment was given. The two ways to uphold the doctrine are through practicing the doc of realization and teaching the doctrine of scriptural transmission. Having realized the meaning of the tantra, for one to then communicate that meaning through instruction is how to uphold the cancra. Therefore, it is ultimately entrusted to so meone who is capable of that. Having inter nalized the profound meaning of the nature of phenomena, [chat person] becomes indivisible with the wisdom intent of the teacher of the cancra. Empowerment is also complete, because the meaning of empowerment is to generate this profound wisdom. Concerning those who reject the m ea n ing of this Secret Essence that trine
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explains how phenomenal existence is primordially awakened, although they may confer empowerment and teach the tantra-since they do not uphold the lineage of this tantra-their actions are merely superficial. It is even possible that those whose mental capacities are inferior might allow the p re ci o us tanrra to go ro waste. In the KingofTantra Called "The Great Black One'"' it states: Senseless teachers who fail to know the supremely profound Will not even recall the words "indivisible wisdom." Thus, s i mi larly when the meaning of great purity and evenness is being imparted, it is crucial to never depa rt from the tradition of the upadesha lineage of vidyadharas. One should not teach by mimicking the s tyl e of chose who are immature, narrow-minded intellectuals who only speak by using words that temporarily satisfy their own needs and assertions. If the profound meaning of cancra is explained incorrectly, the repercussions are extremely great. In rhe tanrra Compendium ofAwarenessb it states: ,
Without the eyes of dharma, No matter how many designations are expressed Through li m i tless words, It will not be known whether the meaning is mist ake n or nor. Those whose m i nd s are untamed and who just follow words Have not begun to enter the grounds and paths oflearning. Although capable ofexpressing hundreds and thousands of words, They must never teach this to others. If so, such thieves of the sacred vajra words Will fall to vajra hell. If a hypocrite who is not at all learned Pretends to teach the meaning of th is dharma While remaining in the dark himself [and] Being driven by the syllables and words, The negative karma accrued will be weightier than Taking the lives of all livi ng beings. ' nagpo chenpo'i gyu gyal (nagpo chen po'i rgyud rgya/) ku11 du rigpa'i gyii (kun 'dus rigpa'i rgyud)
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3 59
Thus, this is similar. Know that this tantra was directly en trus t e d to the self-appearing reti nue and the Lord of Secrets.100 Ultimately, this was entrusted through the strength of the wisdom mind [of Kunruzangpo] to all dharmapalas and !;lakin is who arc guardians of this [ tantra) , as well as future practition e rs who possess the eyes of wisdom. Although ultimately there is no dif ference [in the en trustme n t] , nevertheless, according to another way of explaining this it is asserted [in the root tantra] : Astonishing! In the four times, ten directions, and so forth . . .
Thus, each two lines [in the root rantra] describe the entrustment as follows. Appearances that are rhe intrinsic nature of the ground to be real ized, the confused appearances of in correct concepts that are to be puri fied, the appearances of the path to traverse that are for those to be tamed, and the appearances of the resultant state of the tathagatas that are to be achieved are the four appearances that synthesize the entire meaning of the tanrra. It is explained that, having been compiled [by VajrapiiQ.i], the tantra was then entrusted to the entire retinue. Second, since this ulti m ate secret of enlightened body, speech, and mind is the very realization of the tathagatas of all directio ns and times as their wisdom array, this is the ultimate definitive meaning. This Secret Essence Definitive Nature Just As It Is is supreme, excellent, and incom parable; and by revealing the meaning of the fundamental nature just as it is, all limitations such as misinterpretation and denigrations are com pletely put to rest. This meaning emerges from the space of Kuntuzang po's genuine enlightened mind and is revealed to the entire retinue. From another perspective, since this is the profound secret of all victors i t is the Secret Essence. This meaning emerges from the expanse of'Kuntuzangpo's enlightened mind as the genuine space of the nature just as it is, where misinterpretation and denigrations are fully pacified. Those who know this are individual s who have realized the meaning of the cancra. For example-just as waves emerge from the ocean-from the basic space of the indivisible wisdom intent of all victorious o nes of the three times, the strength of wisdom's self-appearances emerges; so through that, the person who unerringly realizes his own nature is not other than that nature. The teacher of the tantra, glorious Kuntuzangpo, definitively predicted that a person of this caliber will swiftly achieve irreversible
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buddhahood. Just as the principal heir of a chakravartin ruler will become his regent, the ones who become the sacred heirs of the sugatas are said to be born from the enli ghtened mind of the buddhas because they are born fro m the buddhas' secret enlightened mind. Hence, it was predicted, "Those who teach the tantra to others are noble ones of awareness who abide on that which is referred to as 'the ground of a vidyad hara; the supreme ground among all, or 'the ground of a vajra holder of supreme method and prajna.' They will abide on the thirteenth ground ofbuddha, the ultimate ground." For example like a poor man trying to uncover a treasure below his house, so long as the acrual treasure is nor in his posses sion he is referred to as poor, but once he rakes possession of the treasure he becomes rich. This is also like a hooked fish still in the water that is as good as landed. In summary, whether it is the time of the lower vehicles or the most supreme ground ofche ultimate mantra vehicle, such distinctions are based upon the realization that the natural dear-light mal)4ala of rhe mind is self-occurring wisdom mantra's nature just as it is. It is predicted that, if there is realization, one will become a vidyadhara, also referred to as "a holder of the vajra and mantra." Even just through unwavering confidence in mantra's nature just as it is, the state of no rerum will be achieved. Since it is taught that by just seeing the illustrative symbolic maQc)ala irrevers ible buddhahood can occur, needless to mention what will happen when che objec t being symbolized is actually realized to be the genuine ma!f4ala of mantra's nature just as it is insep arable purity and evenness. It is caught chat, here, rhe reference to "realization" actually means beginners who are gaining certainty [ in the view] and who have severed the cord of doubt through prajna. Therefore, even for a beginner who cor reedy enters the path of mantra no matter how immature they are, their fortune to awaken is equal to char of a nonreturning bodhisattva. Since chis path is even swifter, it grams fortune equal to those who are in their final rebirth in existence. One may wonder what is meant by reference to "correctly entering." [The answer is] having received empowerment, con fidence is chen gained in the wisdom of the genuine empowerment, the great purity and evenness of phenomenal existence. It is for these reasons that one must persevere in cultivating confidence in mantra's nature just as it is. This is also stated in the Vqjra Mirror:' ,
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E S S E N C E OF C L E A R L I G H T
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In order to reveal the tantra of wisdom's self-awareness, Actualizing self-appearances with awareness Is the state of a supreme vidyadhara. Even though the strength of spontaneously present samadhi may be lacking, A bodhisattva who has purified the grounds still cannot compare to this. Since this is the same domain as the Tathagata himself, The speech ofKuntuzangpo has been received. ·Thus, and in Gathering ofthe Wisdom Intent it states:
The one who realizes the secret enlightened mind of the victorious ones And teaches this to others Has received the supreme empowerment among all, Empowered by the three worlds. Thus, and the quote continues: Just a mere glimpse of essential reality Has blessings and qualities that are inexpressible even for the victorious. The ultimate virtue of all (ordinary] merit Resembles motes of dust upon one's fingernail, Whereas co generate this vajra essence even once Resembles the great maQ<,lala ofthe earth. Thus, it is taught. For these reasons the vidyadharas are unrivaled throughout the world as objects of veneration. In Gathering ofthe Wisdom Intent it states: All the victorious sugatas who dwell in the pure lands Of the three times and ten directions Will appear before those who are realized To respectfully pay homage and render praise. Thus, and the quote continues:
36 4
E S S E N C E O F CLEAR L I G H T
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For one who holds the secret vajra essence, Even if ordinary activity is engaged Like riding a horse or mounting a chariot, It makes no difference what is done. The victorious ones will bow their heads in respect Even to the horse and the chariot! Thus, and in the later Guhyasamdja Tantra it states: Whoever just sees or touches a practitioner engaged with the essence, Clearly recalls or merely hears their name, or Becomes devoted and attracted to them Will be treated as one who has awakened vajra nature And, to them, constant homage will be paid! Thus, this is similar.
Furthermore, to merely cultivate interest toward the approach of Secret Mantra, the benefits are i mmeasurable as it states in Gathering of
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Though lacking the capacity to know the essential meaning, Just giving rise to the aspiration Will outshine the Middle Way.
The quote continues: For those who delight and cultivate interest In the secret of all the victorious ones, External obstacles will not occur And whatever is wished for will be swiftly granted. Thus, similar quotes are found extensively throughout the tantras. This concludes an overview of the entire subject of this tantra, synthe sized into the three tantras and the eleven topics of tantra.
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36 7
2. 2.3
An Extensive Explanation ofthe Meaning ofthe Words of7his Tantra
As for the third, an extensive explanation of the words101 [that explain this tantra], this can be understood by consulting the outstanding commen taries written by the two great masters Rongzompa and Longchenpa. Having severed the cord of doubt through hearing and contempla tion concerning the unsurpassed path of mantra, I have composed this brief exposition that serves as a crucial overview to approach the great King of Tantras. This has been based on the wisdom intent of the lin eage of vid yad haras in general and specifically explained according to the omniscient King of Dharma, Longchenpa, and the glorious mahapaQI;iita, Rongzompa. Nevertheless, gaining a direct experience of these profound key points within one's mind depends entirely upon receivi ng the lineage blessings from a fully qualified guru who is experienced with the oral instructions of the lineage of vidyadharas. It also depends upon bringing the mind to maturity through empow erment, receiving the blessings of the genuine l in eage and listening to the profound l iberating upadesha instructions. The meaning revealed in these precious tantric classes of the Nyingmapa tantras is sustained through these profound key points of mantra that are transmitted by the aural lineages of the vidyadharas. In other traditions [these key points] are not fully expressed. ,
Chandrakirri said:
Except for this, a similar doctrine is not tO be found elsewhere; just as there is nothing other than this, the learned must deter mine that no other traditions have what is found here. Thus, this is similar. Therefore, keeping in mind the rarity of encountering this [Secret Essence], o nce doing so these teachings must be cherished and upheld. It is unacceptable to openly expose this to those with immature minds who lack faith, because it is taught that the profound meaning of this tanrra is carefully guarded by all wisdom <;lakinis as though it were their own hearts' blood. Hence, this must be kept secret from unsuitable recipients. On the other hand, by app rop riately imparting these teachings to those with supreme faith in mantra who possess sharp intelligence and great
ESSENCE O F CLEAR L I G H T
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E S S E N C E OF C L E A R L I G H T
36 9
fortune, this precious doctrine-the essence of Secret Mantra-must then be propagated throughout all times and space !
Colophon Although the time, place, and individuals may not be propitious, the lake ofdevotion in my heart remains unsullied. Therefore, it feels that the form of the blessings of the lineage of vidyadharas is instantly reflected in my mind like the moon and stars. Through his immense kindness my guru, the Original Protector, has repeatedly given his permission by means of enlightened speech; and by the strength of the entrustment of his loving wisdom mind, I was able to gain the confidence to compose chis. Any faults accrued based o n my own inability, as well as openly exposing such a profound secret subject, are confessed before the deities of the 1hree Roots. The correct explication of this virtue was enti rely dependent upon both the scriptural transmissions of the vidyadharas and the upadeshas of the gurus. Pure app e aran ces as the basic space of phenomena are inherently blissful and supremely clear. Thro ugh the utmost gentle glory of this dharmalike nectar, may great joy be given to the minds of all living beings. Hoisting the victory banner of the fearless doctrine of the Earlier Translation School, the victory drum of the doctrine of scrip tmes and realization resounds in all directions. As this lion's roar of reasoning p e rvades the three planes, may the unrivalled signs of virtue be ever increasing! Thus, due to the persistent request from the regent of the Lake-Born Sovereign, great fearless vajra master Pema Odsal Do Ngak Lingpa [ i.e., Jamyang Khyentse Wangpo] ; during the great Omniscient One's anni versary, I spe ci fically requested permission from the deities of the Three Roots while offering a garyachakra. Having received permission and counsel to commence that very day, I, Jampal Gyepa'i Dorjc, offered ten •
padma 'odgsa!mdo sngags glingp,z (Jam dbyangs mkhym bme'i dbang po)
3 70
E S S E N C E OF C L E A R L I G H T
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ESSENCE OF CLEAR LIGHT
371
thousand burrer lamps as well as an extensive gal)achakra. After inten sively supplicating the gathering of deities of the Three Roots, I began this composition in a state of mind inseparable from the awareness of the enlightened speech of all glorious protector gurus and the speech of the lineage of vidyadharas. This treatise was brought to completion in the Year of the F em ale Wood Bird, [188s] during the third month on the tenth day of the waxing moon. By th is virtue, may the doctrine of the essence of Secret Mantra increase and spread throughout all times and space and may this be the root cause for all living beings to achieve the state of supreme buddhahood! Geo Geo Geo Mangalam
Glossary
abiding, ney pa ( gnas pa) action, ley {las), karma activity consort, karmic consort, ley gyi chaggya (lasgyi phyag rgya)
actual attainment, ngo drup (dngos grub), siddhi afi:erevenness, postevenness,je tob (rjes thob) all-pervasive, kiin khyab (kun khyab) awakened mind, chang chub kyi sem ( byang chub kyi sems), bodhichitta awareness, rigpa
(rigpa), vidya
awareness holder, rigdzin (rig 'dzin), vidyadhara basis of all, kun zhi (kun gzhi), dlaya buddha nature, de shek nyingpo ( bde gshegs snying po), sugatagarbha certainty, nge she (nges shes)
channels, tsa (rtsa), n#i clear light, Odsal ( 'od gsa/), prabhdsvara compassion, tiikje (thugs 1je), karu�d
completion stage, dzok rim (rdzogs rim), sampannakrama concentration, sam ten ( bsam gtan ), dhydna concepts, nam tok (rnam rtog), vikalpa
conduct, chodpa (spyodpa), charyd confusion, delusion, triilpa ( 'khrulpa ), bhrdnti
374
E S S E N C E O F C LE A R L I G H T
connate, co-emcrgenr, /hen kye (/han skyes), sahaja consciousness of the basis of all, kiin zh i nam she (kun gzhi mam shes), tilayavijiitin a
contribming c i rcu m stan ce
,
k)'en (rkyen)
conventional meaning, dmng don (dmng don) definitive truth, nge don (nges don) , nitdrthtl devotion, fervent regard, mo gu (mos gus)
devotional meditation, mo gom (mos sgom)
disciple, those to be tamed, did cha (gdul bya)
doctrine, teaching, ten pa (bstan pa), shdsan a duality, ziing dzin (gzung 'tlzin)
dull faculties, wang tul (dbang rtrtl) empowerment, wang (dbang), abhi$hek a emptiness, tong pa
(stong pa), shun_ya
empty bliss, de tong (bde stong) empty form, tong ziik (stonggzugs) enlightened activity, trinley (phrin las), karm an enlightened body, ku (sku), kdya enlightened mind, tiik (:hugs), chitta
enlightened speech, sung ( gsung), vdk exaltation, de chen (bde .-hen), mahdsukha
five experiences, nyam nga (nyams Lnga): movement, yo wa ( gyo ba); attain ment, tob pa (thob pa); familiarity,gom pa (goms p11); stability, ten p a (brtan
pa): and perfection, tar chin (mtharphyin) five fully endowed circumstances, pun sum tsok pa nga (phun sum tshogs pa lnga): place, ney (gr.as); time, du (dus); doctrine, chO (chos); teacher, tonp a (stem pa) ; and retinue, khor ( 'khor) five
samadhis, mcditath·e stabilizations, ting ngen dzin nga (ting nge 'dzin fnga): the samadhi upon t�c nature as it is, de zhin nyid kyi ting ngen dzin (de bzhin nyid kyi ting nge 'dzin ) ; samadhi of magical compassion, nyingje gyu
G LO S SARY
3 7S
ma'i ting ngen dzin (snying rje sgyu ma'i ting nge 'dzin); samadhi of the single mudra, chaggya chig pa'i ting ngen dzin (phyag rgya gcig pa'i ting nge 'dzin) ; samadh i of the elaborate mudra, chag gya tro chey ting ngen dzin (phyag rgya spros bcas tin nge 'cizin ) ; samadhi of the accomplishment gathering in group formation, tsombu tsok drup (tsom lm tsogs sgn�b) foe destroyer, dra chom pa (dg7-a bcom pa), arhat four aspects of approach and accomplishment, nyen drup yen lag zhi ( bsnyen s
grub yan lag bzhi)
four realizations, tok pa zhi (rtogs pa bzhi): single cause, gyu chig pa (rgyu gcig pa); syl l able, yig dru {Jig 'bru); blessing.jin gyi lab (byin gyis bdabs) ; and actual realization, ngon sum (mngon sum) four states of evenness, nyam pa zhi (bnyam pa bzhi): two common states of evenness, tun mong gi nyam pa nyi (thrm mong gi mnyam pa bnyis) ; and two surpassing states ofevenness, !hag pa'i nyam pa nyi (!hag pa'i mnyam pa gnyis)
m at ure awareness holder, namin rigdzin (rnam smin rig 'dzin); immortal awareness holder, tsewang rigdzin (tshe dbang rig 'dzin ) ; mahamudra awareness holder, chag gya chenpo rigdzin (phyag rgya chen po rig 'dzin) ; and spontaneously present awareness holder, limn drup rigdzin (/hun grub rig 'dzin)
four states of vidyadharahood, rigdzin zhi (rig 'dzin bzhi):
free from meeting and parting in the three times,
du st1m du dral medpa (dus
gsum 'du 'bra/ medpa) fundamental nature, ney luk ( gnas lugs) generation stage, kye rim (bskyed rim), upattikrama genuine truth, don dam den pa
(don dam bden pa),paramdrthasatya
gradual developer, rim gyi pa (rim gyis pa) great purity and evenness, dag nyam chenpo (dag mnyam chen po)
ground, sa, bhumi ground, basis, zhi (gzhi), ashraya ground of designated confusion, trUlpa tak pa'i zhi ( 'khrulp a btags p.,/i gzhi)
group formation, tsom bu (tshom bu) habit, bak chak (bag chags)
37 6
ESSENCE O F CLEAR LIGHT
hearer, nyen tii ( nyan thos), shravaka hidden secret, bey pa'i sangwa (sbas pa'i gsang ba) ignorance, dimmed awareness, ma rigpa
(ma rigpa), avidyd
incisive knowledge, sherab (shes rab), prajftd innate mind, nyug ma'i sem (gnyug ma'i sems)
inseparable,yer med (db:,1er med)
inseparable two truths, den nyi yer med ( bden gnyis dbyer med) instantaneous realizer,
chig char wa (gcig car ba)
intrinsic nature that is spontaneously present, !hun gyi driip pa'i rang zhin (!hun gyis grub pa 'i rang bzhin) liberation, deliverance, dref wa (bsgraf ba) magical manifestation
mar rix,
gyutrul drawa (sgyu 'phrul drva ba)
meditative equipoise, evenness, nyam zhak (mnyam bzhag), samdhita
meditative stabilization, ting ngen dzin (ting nge 'tlzin ), samtidhi
mind, sem (sems), chitta movement-arising, yo dang ( gyo /dang)
mudra, chaggya (phyag rgya) narrative context, !eng zhi ( gleng gzhi) nature just as it is, de kona n;d (de kho na nyid), tathatti
nature of p h en o m ena chO nyid (chos nJ>id), dharmatd ,
offerings, chod pa (mchod pa) one taste, ro nyam
(ro mnyam)
oral pointing-our instruction, dam ngak (gdams ngag) original purity, ka dak (ka dag) overview, chi don
(spyi don)
passions, nyon mong (nyon mongs ), kleshas path of liberation, drollam
(groL Lam)
G LO S S ARY
377
path of liberation through prajfia, sherab kyi nam par drol wa'i lam (shes rab kyis rnam par grol ba'i lam) path of meditation gom lam (sgom lam), bhtivantimtirga ,
path
of method, tab lam ( thabs lam ), updyamdrga
path of seeing, tong lam (mthong lam), darshanamdrga path of the certainty of method, tab kyi ngepa'i lam
(thabs kyis nges pa'i lam)
path of unification,jor lam (sbyor lam), prayogamdrga perfectly correct relative, yang dag kun dzob (yang dag kun rdzob) phenomena, chii (chos), dharma
pith instruction, men ngak (man ngag), upadesha practice, naijor (rna! 'byor),yoga
pure recollection, dagpa dren pa (dagpa dran pa) relative truth, kun dzob den pa (kun rdzob bden pa ), sa1?JVttisatya resultant vehicle, drey bu tek pa
('bras bu thegpa),
retinue who are those to be tamed and those who tame, dul cha and did ched kyi khor ( gdul bya and 'dul byed kyi 'khor)
sacred configuration, kyil khor (dkyil 'khor), ma1Jdala
sacred recitation, ngak (sngags), mantra sarp.sara and enlightenment from the perspective of tantra, sarp.sara and nirval)a from the perspective of siitra, khor dey ( 'khor 'das) self-fixation, dag dzin
( bdag 'dzin)
self-originating wisdom, rangjungyeshe (rang byungye shes) sentient being, sem chen (sems can) sharp faculties, wang non
(dbang rnon)
space of phenomena, basic space, choying (chos dbyings), dharmadhatu spontaneous presence, !hun drii.p
(lhun grub), andbhoga
stages of the path, lam rim surpassing genuine truth, !hag pa don dam denpa (!hag pa don dam bden pa)
378
E S S E N C E O F C L EAR L I G H T
surpassing inseparable two truths, /hag pa den nyi ;•er med (!hagp a bden gnyis dbyer med) surpassing relative t ruth, lhagpa kun dzob den pa (lhagpa kun rdzob bden pa)
support and supported, ten and tenpa (rten and brten pa) tanrra, conrinuum, gyu (1-._r;yud), sarrJtana
three doors to perfect freedom, nam par tarpa'i go sum (rnam par tharpa'i sgo
gsum )
three purities, dagpa sum (dagpa gsum): universe, nod (snod); inhabitants, chud (ba�d); conrinuum,gyu (rgyud) tranquil stillness, zhiney �zhi gnas) , shamatha true seeing, !hag tong (lhag mthong), vipashyand truth of inseparable purity and evenness, dag nyam yer med denpa (dag mnyam dbyer med bden pa)
ultimate, ftlr tijk (mthar thug) union, zungjuk (zung Jug).;•uganaddha unsurpassed, /a med (bla med) unsurpassed Secret Mantra, sang ngak Ia med (gsang mgags bla med)
valid cognition, tsed ma (tsh,ld ma), pramdlJa vital essence, tigle (thig le) bindu ,
wind, vital wind, lung (riung), prdna w
isdom yeshe (ye shes),jiidna ,
wisdom of the space of phenomena, choyingyeshe (chos dbyings ye shes) word of honor, dam tsig (clam tshig), samaya
Works Cited by the Author
Sutras
Arranged as a Stalk, dongpo kOd pa'i do (sdong po bkodpa'i mdo) , ga'lt/avyuhasutra Collection of Sutras, dijdpa (sdudpa) Descent to Lanka, lang kar shek pa (lang kargshegs pa), lankdvatdrasitt1i1
King ofSamadhi, ting dzin gyalpo do (ting 'tlzin rgyalpo mdo), samddhirdjasutra Monarch of Entrusting Oral Instructions, dam
ngak bok pa'igyalpo (gdam ngag
'bogs pa'i rgyalpo) Perfect Manifestation of Mafij u shri jampa/ nam par rolpa do (Jam dpal rnam ,
par rolpa mdo), maftjushrivikrit/itamahdytinasutra Revealing rhe Direction of Awakening, chang chub chok ten pa'i do (byang chub phyogs bstan pa'i mdo) Sacred Dharma White Lotus, dam cho pema karpo'i do (dam chos pad ma dkar po'i mdo) saddharmapu1J4arikasutra ,
Sl"ma of the Mudra Engaging through the Power of Faith, ded pa'i tob kyed pa
jugpa'i chaggya'i do (dad pa'i stobs skyed pa la Jugpa'i phyag rgya'i mdo) shraddhdbalddhdndvatdramudrdsittra
,
Surra of the Grear Bounteousness of the Buddhas, pakpa sangyepalpoche'i do ( 'phagspa sangs rgyas phal po che'i mdo), buddhavatarpsakasutra Surra Requested by Sagaramari, lodrogyatso zhu pa'i do (blo gros rgya mtshos zhus pa'i mdo ), sdgaramatipariprcchdsutra Surra That Reveals the Essence, nyingpo ten pa'i do (snying po bstan pa'i mdo)
la
380
E S S E N C E OF CLEAR L I G H T
Tautras
Accomplishment of Solitary Mafijushri,jampalpawo chig drup ('jam dpal dpa' bo gciggrub) Chakrasaqwara, khorlo dem chog ( 'khor lo bde mehog), Wheel of Supreme Exaltation Co mpendium of Awareness, kun du rig pa'i gyu (kun 'dus rig pa'i rgyud)
Compendium ofVajra Wisdom , yeshe dorje kun ley tu pa (ye shes rdo rje kun las btus pa) Concise Chakrasarpvara Tantra, dem chog nyung nyu'i gyu ( bde mchog nyung ngu'i rgyu), tantrariijashrilaghusaf?1vam Consequence Magical Manifestation
Matrix, gyutrul drawa talwa (sgyu 'phrul
drva ba that ba) Emergence of Chakrasaqwara, dem chogjung wa'i gyri (bde mchog 'byung ba'i rgyud) Establishing Valid Cognition, tsed ma dritp pa (tshad ma grub pa) Ever-Excellent Accomplishment, drup tab kun zang (sgrub thabs kun bzang) Extensive Magical Manifestation [ Matrix] ,gyutrul drawa gyey pa (sgyu 'phrul drva ba rgyas pa)
Fully Awakened Vairochana, nam nang ngon chang (rnam snang mngon byang). mahiivairochandbhisartzbodhitantra
Fully Manifest Miraculous Manifestation of Mafij ushri ,jampal nam par trul pa ( Jam dpal rnam par phrulpa) Gathering of the Wisdom Intent, do gong pa du pa ( mdo dgongs pa 'dus pa) Glorious Magical Manifestation Matrix, The Secret Essence Definitive Nature
Just As It Is, ptZlgyutrul drtZwtZ sangwa'i nyingpo de kona nyid ngepa (dpal sgyu 'phrul drva bagsang ba'i snyingpo de kho na nyid nges pa)
Guhyasamaja, sangwa djjpa (gsang ba 'dus pa), Gathering of Secrets
Heruka Galpo, he nt ka gal po Hevajra, kye dorje (kye rdo rje), hevajratantrardja Kalachakra, dri kyi khod/J gyu (dus kyi 'khor lo rgyud), paramddibuddhoddhrita shrikalachakrandmarantrard)a, Wheel ofTime
W O R K S C I T E D BY T H E AU T H O R
3 81
King ofTantra Called "The Great Black One", nagpo chenpo'i gyu gy.d (nag po chen po'i rgyud rgyaf) Magnificent (Wisdom] Lightning, yeshe ngam lok (ye shes rngam glvg) Mirror ofVajrasattva's Heart, dorje sempa'i nyinggi me!ong (rdo rje sems dpa'i snyinggi me long) Mother of the Victorious Ones, gyal wa'iyum (rgyal ba'i yum) Nondual Victor, nyi med nam gyalgyi (gnyis med rnam rgyalgyi), advayasa· matdvijayandmavajrashrivammahakalpadi
Root Concept ofMa fljushri ,jampal tsawa'i togpa (Jam dpal1·tsa ba'i rtogpa)
Root Tantra of Manjushri,jampal tsa gyu (Jam dpal rtsa rgyud), mmijushrimUlatantra Root Tantra ofVaj rakilaya, purpa'i tsa gyu (phur pa'i rtsa rgyud)
Sacred Magical Manifestation Matr ix gyutrUl drawa dam pa (sgyu ;fJhrul drva ba dampa) ,
SaJTipu�a. sam bu tra; pal khajor tigle (dpal kha sbyor thig le) shrisal?'pu{atilaka Supreme Exaltation Union of Awakening. demchog sangye nyamjor (bde mchog sangs rgyas mnyam sbyor), SattZVarabuddhasamdyoga
Tamra of Red Yamamaka, shinje shed marpo'igyu (gshin rje gshed dmar po'i rgyud)
Tantra of Dialogue with Subahu, pung zanggi zhu pa (dpung bzanggis zhus pa), subdhupariprcchdndmatantra Tantra of the Solitary Fearsome Hero, tumpo pawo chigpa'i gyu (gt:tm po dpa' bo gcigpa'i rgyud) Tantra of VajrapiiJ;�i Conferring Empowerment, lagna dorje wang kiirwa'i gyu (lag na rdo rje dbang bskur ba'i rgyud)
The All-Engaging Yogini Tantra, naljor ma'i gyu kun tu chiidpa (rnal 'byor ma'i rgyud kun tu spyodpa) Third Category of the Yamantaka Tantra. shinje shed kyi gyu togpa sum pa (gshin rje gshed kyi rgyud rtog pa gsum pa) Vairochana's Magical Manifestation Matrix, nam nanggyutrul drawa (rnam snang sgyu 'phrul drva ba) Vaj ra Qakini, dorje khandro (rdo rje mkha' gro)
38 2
ESSENCE O F CLEAR LIGHT
Vajra Garland, dmje trengwa'igyu (rdo rje phreng ba'i rgyud), vajramdld
Vajra Mirror, dorje melong (rdo rje me long) Viral Essence of Mahamudra, chagchen tigLe (phyag chen thig le) Yogini Tantra of Conduct, naijor ma'i gyu kiin chiid (mal 'byor ma'i rgyud kun
spyod) Treatises
Ascertaining rhe Four Seals, chag gya zhi ten La bab pa (phyag rgya bzhi gtan La dbab pa), Arya Nagarjuna Commentary on the Seven Aspects of Union, kha)or dun gyi drelwa (kha sbyor
bdun gyi 'gref ba) Compendium on Logic, tsed ma nam drel (tshad ma rnam 'grel), pramiil;avdrttika, Dharmakirti Distinguishing rhe Middle and Extremes, u ta nam ched (dbus mtha ' rnam 'byed), madhytintavibhaga, Mairreyanatha Entering the Middle Way, iima fajugpa (dbu ma Ia Jugpa), madh_yamakdvatdra, Chandrakirri
Fortress Garland, dzong rreng (rdzong 'phreng) Jewel Garland, rinchen trengwa (rin chen phreng ba), ratndvaLi, Nagarjuna
Lamp of the Th ree Modes of Reasoning, tsiil sum dnm me (tshulgsum sgron me) nayatrayapradipa, Tripi�akamala
Ornament of the Classes of Sima, do degyen (mdo sde rgyan ), mahdydnasi"ttralarrtk,irakdrikd, Maitreyanatha Parkhab, spar k/;ab, guhyagarbl;amahdtantrardja{ikd, Lilavajra Proving Wisdom,yeshe drup (ye shes grub), lndrabhiiti
Stainless Renown, dri nM med pm· drak (pey ten) pa'i do (dri ma medpargmgs [pas bstan) pa'i mdo), vimalakirtinirdesha, Vimalakirti Thorough Dispelling of Darkness throughout the Ten Directions, chok chii mi4nsel (phyog.< bcu mun sel), Longchenpa Uttaratantra,.{yti lama (rgyud bla ma), mahdydnottaratantrashdstra, Ma i trcyan atha
Notes
I
2.
3 4
Yanglesho is considered to be the second Bodhgaya because this is the si te where the second buddha, Guru Padmasambhava, attained enlightenment by accomplishing the state of a mahamudra vidyadhara. The Fire Horse Year of the fourteenth cycle. An epithet for Longchenpa. An epithet for Manjushri. Dharmabhadra is ofi:en referred tO as Rongzompa. A contemporary of the great Zurchen, Rongzom lived in the eleventh century and was a great inspi ration to the omniscient Longchenpa and countless scholars and realized masters of the later generations.
the Earl ier Translation School are the spon sor, pl ace of translation, translators, par;c.litas, offering gifi:s, and translated teachings. "Overview of the essence" refers to the longer word-for-word co m m entary to the Sea·et Essence Tantra composed by the omniscient Longchenpa enti tled chok chi; munsel (phyogs bcu mun se[J, Thm'Ough Dispelling ofDarkness th1·oughout the Ten Directions. Dorje sempa'i nying gi melong emphasizes the instantaneous developer on the path of liberation and is one of the four explanatory tantras for the root Secret Essence Tantra. The tantra of enlightened body is Union with Buddha, sang]'e n;'am jor (hmgs rgyas mnyam sbyor, buddhasamdyoga); enlightened speech is Secret Vital Essence ofthe Jvfoon, da sang tigle (zla gsang thig le, shrichandraguhyati lakandmamaluitantrardja) ; enlightened m ind is Gathering ofSecrets, sang dii (gsang 'dus, guhyasamdja); enl igh tened qualities is Glorious Supreme Begin ning, pal chog dangpo (dpal mehog dangpo, shriparamadya) ; and enlightened activities is Garland ofActivity, katma ma le (kar ma ma le, karmamdl.t ). The remaining two are the Anu of Maha and the Ati of Maha. The eighteen classes are as follows. The first five are the roots of the eigh teen that correspond to enlightened body, speech, m in d q u ali t ies and
6 1he six sublime features of
7
8
9
Io 1I
,
,
3 84
E S S E N C E OF CLEAR L I G H T
activities (see endnote 9 ) . The next group of five are the classes o fmanifes tation that are explicated for che purpose of practice, which are the Mani festation ofthe Heruka Tantra, bauka rolpa 'i gyu (beruka rolpa 'i rgyud) ; Manifestation ofHayagriva Tantra, ta chog roi pa'i gyu (rta mchog roipa'i rgyud); Manifestation ofCompassion [Avalokiteshvara] Tantra, nyingje rol pa'i gyii. (snying rje rolpa'i rgyud); Manifestation ofDudtsi Tantra, dudtsi rol pa'i gyu (bdud rtsi rol pa'i rgyud) ; and the Twelve Kilttyas Tttntra, pur pa cl;u nyi pa gyii (phur pa bcu gnyis pa rgyud). The nexc five are the five branch classes that explicate conduct: Arrangement Like a Mountain, riwo tsek pa (ri bo brtsegs pa); Magnificent Wisdom Lightning, yeshe ngam lok (ye shes rngam glog); Arrangement ofthe 1hree Samayas, dam tsig sum kod (dam tsig gsum bkod) ; Single-Pointed Samadhi, ting ngen dzin tse chig (ting nge 'clzin rtse gcig); and Rampant Elephant Tantra, lang chen rab bok ( glang chen rab 'bog). The next two are the Two Lacer Tantras,gyii chi ma (rgyud byi ma): the first is Vairochana's Magical Manifestation Matrix, nam nang gyutriil drawa (rnam snang sgyu 'phnd drva ba) , which serves as a branch for engaging with mar�4ala practice; the second is the Lasso of the Arya's Method Entitled '51 Garland ofLotuses;· pak pa tab kyi zhak pa padmo'i trengwa'i don du pa ( 'phags pa thabs kyi zhags pa padmo'i phreng ba'i don bsdus pa), which serves as a concise branch for the accomp l is h ment of siddhi during sadhana practice. The tantra that synthesizes the meaning of all of them is the principal MagicalManifestation Matrix Tan tra, gyutruf drawa gyu (rgyu 'phruldrva ba rgyud). This note is taken from Paltrul Rinpoche's A Garland ofScriptur-al Transmissions ojthe AuralLin eage, na gyii lung gi trengwa (rna rgyud lung gi phreng ba), which explains how co begin teachings based on the tantras according to the Zurpa tradition. l l Emptiness endowed with kayas and wisdom manifestations. 1 3 1he "extensive explanation" refers to a word-for-word commentary on the root cancra given by Longchenpa (see note 7) . 1 4 Khor dey ( 'khor 'das) literally means "sarpsiira and beyond." The term dey is translated as "en lighten m ent" here rather than "nirviit:�a" since e nl ighte n ment is the goal and result of the path ofVajrayana. 1 s Mi zedpa gyen gyi khm·lo (mi zttd pa rgyan gyi 'khor lo ) refers to the st at e o f en l ightenment as the timeless spontaneous presence of unceasing kayas and wisdom manifestations. 1 6 The "sublime ones:' or "aryas; refers to those who are ground-level bodhi sattvas. 1 7 The rupakaya, or enlightened body ofform, includes both the sambhogakaya and nirmiil)akaya. Here, this refers co the nirmal)akaya. 1 8 This refers to the context of Buddha Shakyamuni teaching sutra to his
NO TES
3 8S
retinue of disciples, who are gathered and listening to the teach ings as dis ciples who are other than the teacher. 1 9 The four secrets are primordial secret,ye ney sangwa (ye nas gsang ba); natu ral secret, rang zhin sangwa (rang bzhin gsang ba); extremely secret, rab tu sangwa (rab tu gsang ba); and exceedingly secret, shin tu sangwa (shin tu gsang ba). lO The six sages who appear in the six realms are Shakra, Gyachin (brgya byin) among the gods; Vemacitra, Tagzangri (thag bzang ris) among demigods; Shakyamuni, Shakya Tubpa (sha' kya thub pa) among humans; Jvalamukha, Khabardhewa (kha 'bar dhe ba) among deprived spirits; Siqilia, Senge Rabten (sengge rab brtan) among animals; and Yama, Ahwa Lango (ah wa glang mgos) among the hell beings. 2. 1 The four occasions of obstruction are the waking state, sedpa (sad pa); the dream state, mi lam (rmi lam); deep sleep, nyid tug (gnyid 'thug); and sexu al intercourse, n:yomjug (snyoms 'jug). 2. 2. The cognitions of the six collections are visual consciousness, miggi nam she (miggi rnam shes, chak�urvijndna); auditory consciousness, na wa'i nam she (rna ba'i rnam shes, shrotravijndna); olfactory consciousness, na'i nam she (sna'i rnam shes,ghrd'Javijndna); gustatory consciousness, che'i nam she (lce'i rnam shes,jihvdvijitdna); tactile consciousness, /u kyi nam she (Ius kyi rnam shes, kayavijnana); and mental consciousness,yid kyi nam she (yid kyi rnam shes, manovijfui.na). 2. 3 Nang sum po wa'i bak chak (snang gsum 'pho ba'i bag chags) means the three vis io n s at the moment of death: the appearance of the red, the ar is ing of the white light, and the close attainment of darkness, which is when uncon sciousness occurs. 2. 4 The bold letters in the quote are the words from Dharmakirti's commentary embedded in Mipham Rinpoche's commentary. 2.S The five paths are the paths of accumulation, unification, seeing, meditation, and no further learning. 2.6 The seven are stream enterers,gyun zhukpa (rgyun zhugspa); stream enterers abiding in the result, gyun zhuk drey ney (rgyun zhugs 'bras gnas); returning stream enterers, chir ong zhukpa (phyir ong zhugspa) ; returning and abiding in the result, chir ong drey ney (phyir ong 'brasgnas); nonreturning enterers, chir mi ong zhuk pa (phyir mi ong zhugs pa); nonreturning and abiding in the result, chir mi ong drey ney (phyir mi ong 'brasgnas); and entering as a foe destroyer, dra chom zhuk pa (dgra bcom zhugs pa). 2 7 "Abiding like a rhinoceros" means to abide alone as a solitary practitioner as opposed to abi d i ng in a group with other practitioners. 28 The ten pii.ramitii.s are generosity, morality, patience, p er seve r an ce , concen tration, prajnii., method, strength, aspiration, and wisdo m .
3 86
E S S E N C E OF CLEAR L I G H T
"Twofold selflessness" i s the selflessness o f the person and the selflessness of phenomena. 3 o The three families are the family of enlightened body-Vairochana, enlight ened speech-Amitabha, and enlightened mind-Ak�hobhya. 3 1 Reference to the "four families" includes the thre e mentioned above, with the fourth being the enlightened quality family ofRatna�ambhava. F The fifi:h family re fers to the family of enlightened activity-Amogha siddhi. 3 The five wisdoms are the space ofphenomena, m irrorlike, evenness, discern 3 ing awareness, and all-accomplishing activity. 3 4 The sixth family refers to the Lord of All Families, who is the sambhogakaya buddha, Vajradhara. The seven arc synthesized into three as follows: the first five of enl ightened 3S body, speech, mind, qualities, and activities are one ; the wisdom of genuine truth is the second; and the basic space, or emptiness of genuine truth, is the third. 3 6 The four vidyadharas are mature awareness holder, namin rigdzin (rnam Jmin rig 'dzin); immortal awareness holder, tsewang rigdzin (tshe dbang rig 'dzin); great mudra awareness holder, chag gya chenpo rigdzin (phyag rtJ'd chen po rig 'dzin); and spontaneously present awareness holder, lhii n drup rigdzin (!hun grub rig 'dzin ) . 3 7 The t hre e samadhis are samadhi of the nature as it is, de zhin nyid kyi ting ngen dzin (de bzhin nyid k)'i ting nge 'dzin ) ; all-illuminating samadhi, kun tu nang wa'i ting ngen dzin (kun tu snang ba'i ting nge 'dzin); and samadhi of the principal cause, gyu'i ting ngen dzin (rgyu'i ting nge 'dzin). 3 8 Yi ge khodo tsok chen gyi sa (yi ge 'khor lo tshogs chen gyi sa) is the thirteenth ground, or bhl"uni, called the "G reat Assembly of the Wheel of Syllables." From the perspective of the three kayas, there are three names for the elev enth, twelfth, and thirteenth grounds; however, the nature of all three is the same. The eleventh is called "All-Pervasive Light," kun tu od (kun tu 'od) and the twelfth, "The Lotus," pem,t chen (pad ma can). 39 The four modes of placement are placement of the view like a mountain, tawa riwo chogzhag (Ita ba ri bo cog bzhag); placement of meditation like the ocean,gompa gyatsc chog zhag ( bsgom pa rgya mtsho cog bzhag); placement of all appearances as conduce, chadp,z ntmg wa chog zhag (spyodpa snang ba cog bzhag) ; and placement of the uncontrivcd result, drey bu rna cho chog zhag ( 'bras bu ma bcos cog bzhag). 40 Th e four luminosities arc the lu m inos it y of the far-sighted water l asso, gyang zhagchu'i dron ma (rgyangs zhagchu'i sgron ma); the luminosity ofthe empty bindu, tigle tong pa'i dron ma (thig le stong pa'i sgron ma) ; the luminosity of perfectly pure space, ying nam dag gi dron ma (dbyings rnam dag gi sgron 29
ma) ; and the luminosity of self-occurring praj fla, sherab rang chunggi dron ma (shes rab rang byunggi sgron ma). 41 The four visions are the direct realization of the dharmata, cho nyid ngon sum (chos nyzd mngon sum); the increasi ng eJ
tration. Since this is the highest among the realms of form, it is called "the Above Ali:' or the Akani�h�ha.
The four yogas are great emptiness, tongpa chenpo (stongpa chen po) ; magical compassion, nyingjegyu ma (snying tje sgyu ma); single mudra, chaggya chig pa (phyag rgya gcig pa); and elaborate mudra, chag gya tro chey (phyag rgya
spros bcas). Trul khor ('khrul 'kJJor) are the yogic exercises that are engaged in on this level of practice. Here, the wheel of technique and the vase are the same practice. 49 This refers to the four kayas: dharmakaya, sambhogakaya, nirmaQakaya, and abhisambodhikaya. so The five stages are isolated speech, ngag wen (ngag dben ) ; isolated mind, sem wen (sems dben ) ; magical body, gyu lu (sgyu Ius); clear light, odsal ( 'odgsa/); and union, zungjuk (zung 'jug) . s 1 The six stages of six-stage yoga are individual withdrawal, sor dud gyi yen lak (sor sdudgyiyan lag) ; concentration, sam ten gyi yen lak (bsam gtan g)'i yan lag); strengthening the life essence, sog tsofgyi )'tn lak (srog rtsolgyi yan lag); retention, dzin pa'i yen !dk ( 'thin pa'i yan !dg); subsequent mindful· ness,je dren (rjes dran ) ; and meditative stabilization, ting ngen dzin (ting nge 'dzin). s 2 The four chakras are the crown chakra of great bliss, chiwo dechen gyi khorlo (spyi bo bde chen gyi 'khor lo); throat chakra of abundance, drin pa long chod k;'i khorlo (mgrin pa longs spyod kyi 'khor lo) ; heart chakra of dharma, nying
48
ESSENCE OF CLEAR L I G H T
3 88
s3
s4
ga chii kyi khorlo (snyingga chos kyi 'khor lo) ; and navel chakra o femanation, tewa triiJpa'i khorlo (lte ba sprulpa'i 'khm· lo). The remaining two chakras are the chakra of the secret place that sustains bliss, sang ney de kyonggi khorlo (gsang gnas bde skyonggi 'khor lu) and the chakra of the jewel above the crown, norbu'i u kyi khorlo (nor bu'i dbus kyi khor lo) '
.
The five yogas are the four mentioned in endnote 4 7 and the great accom
plishment gathering, tsom bu tsok drup (tshom bu tshogs sgrub) .
ss
The ten signs are smoke, duwa (du ba); fire flies, sin bu me khyer (srin bu me khyer); mirages, miggyu (smig rgyu ) ; blazing fire, me bar (me 'bar), rainbows,
)a tson ('ja' tshon); seeing the kayas, ku zuk (sku gzugs); seeing the beings of the six classes, rik drrtg ney tong (rigs drug gnas mthong) ; seeing auras, lu la ja tson od kor (Ius Ia 'ja' tshon 'od skor); achieving divine vision and seeing through obstruction, sal drib medpa'i lha'i mig ta bu tob pa (gsal sgrib med pa'i lha'i mig Ita bu thob pa); knowing what is in the minds of others and recalling past lives, shen sem shey dang ngon neyje dren (gshan sems shes dang sngon gnas rjes dmn). 5 6 The four states of emptiness are emptiness, tong pa (stong pa) ; very empty, shin tu tong pa (shin tu stongpa); great emptiness, tongpa chenpo (stong pa chen po); and thoroughly empty tam ched tongpa (thams cad stongpa). ,
s7
The four accurate abandonments are the abandonment of nonvirruous con cepts, mi gewa'i tog pa pongwa (mi dge ba'i rtog pa spong ba); not allowing non virtue to arise in the mind, mi gewa ma kye pa mi kyed pa (mi dge ba ma
s8
59
6o
skyes pa mi bskyedpa) ; generating virtue that has not yet arisen, gewa ma kye pa kyed pa (dge ba ma skyes pa bskyed pa); and increasing all generations of virrue, gewa kye pa pelwa (dge ba skyes pa spel ba). The four legs of miraculous emanation are aspiration, dun pa'i ('dun pa'i) ; concentration, sem pa'i (sems pa'i); perseverance, tson dru (brtson grus) ; and analysis, chiid pa'i (dpyod pa'i). The five faculties are faith, ded pa (dad pa); perseverance, tson dru (brtson gms); mindfulness, d,·en pa (dran pa); samadhi contemplation, ting dzin (ting 'dzin); and prajii.a, incisive knowledge, sherab (shes rab). This re fers to the five faculties.
61 Ihe seven branches of awakening are perfectly correct mindfulness as a
branch of awakening, dren pa yang dag chang chub kyi yen Lag (dran pa yang dag byang chub kyi yan Lag, smrtisambodhyanga); discernment of truth as a branch, cho rab tu nam par ched pa ( chos rab tu rnam par 'byed pa, dhar mapravicaya); enthusiastic perseverance, tson dru yen lag (brtson grus yan lag, virya) ; joyfulne;s, gawa yen Lag (dga' ba yan Lag, priti); refinement, shin jangyen Lag (shin sbyang yan Lag, prashrabdhi); equanimity, tang nyom yen
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389
lag (btang snyoms yan lag, upe�ha); and contemplation, ting dzin yen lag (ting 'dzin yan lag, samadhi). 61. The eight-branch path of the aryas is: correct view, yang dagpa'i tawa (yang dag pa'i lta ba, samyagdrrti) ; correct thought, yang dagpa'i tog pa (yang dag pa'i rtog pa, samyaksa'!lkalpa); correct speech, yang dag pa'i ngak (yang dag pa'i ngag, samyagvak); correct limits to activity, yang dagpa 'i ley kyi ta (yang dag pa'i las kyi mtha, samyakkarmdnta); correct livelihood, yang dag pa'i tsowa (yang dagpa'i 'tsho ba, samyagdjiva) ; correct effort, yang dagpa'i tsolwa (yang dag pa'i rtsol ba, samyagvydydma) ; correct mindfulness, yang dag pa'i dren pa (yang dag pa'i dran pa, samyaksmrti) ; and correct contemplation, yang dagpa'i ting dzin (yang dag pa'i ting 'dzin, samyaksamtidhi) . 6 3 On the path of meditation, the nine stages are synthesized into three levels, gom lam che aring chung sum (sgom lam che 'bring chunggsum) : the lowest, middle, and highest. Then each of these three is further divided inro the same three, to total nine. 64 The ten grounds are Extreme Joy, rab tugawa (rab tu dga' ba, pramuditd); Stainless, dri ma med pa (dri ma med pa, vimala); Illuminating. iid ched ( 'od byed, prabhakari) ; Radiating Light, od trowa ( 'od 'phro ba, arcijhmati); Difficult to Con quer,jang kawa (sbyang dka' ba, sudurjayd); Fully Manifest, ngon du ched pa (mngon du byed pa, abhimukhi); Far Reaching, ring du songwa (ring du song ba, duraizgamd); Unmoving, mi gyowa (mi gyo ba, aca/4); Excellent Intelligence, lek pa'i lo drii (legs pa'i blo gros, sddhumati) ; and Clouds of Dharma, chii kyi trin pa (chos kyi sprin pa, dhannameghd). 6s The "two ways" refers to how l uc id appearances are achieved from the time that certainty arises in postevenness and when the qualities ofabandonment and realization become increasingly more sublime. 6 6 Rasana and lalana are the two impure channels that run alongside the central channel. For males, rasana is on the right and Ialani is on the left, whereas this is reversed for females. The white essential fluid runs through rasana, and the red t1uid runs through lalana. For males, the red lalana is knotted, which is why the red fluid does not flow from them. For females, it is the opposite: the white rasana is knotted, thus preventing the white fluid from flowing. 67 An epithet for Longchenpa. 68 The four b ranch es are the approach, nyenpa (bsnyen pa); the close approach, nye nyen (nye bsnyen); the accomplishment, drup pa (sgrub pa); and the great accomplishment, drup chen (sgrub chen). 69 This reference is made in the form ofa personal note embedded in the com mentary, which was probably written by the author. 70 The reference to Rongzompa is also a note e mbedd e d in the commentary.
3 90
E S S E N C E OF C L E A R L I G H T
71
The term kiin dro (kun gro) in Tibetan, translated here as "omnipresent," refers to the level oi the mental activity during the first two grounds of after evenness on the path of seeing. 7 1 The "power offact'' simply means the natural way that things present themselves, so it is facrual . 7 3 Th is is the sole nature for both surra and mantra. 74 The terms in bold are the root verses from the Ktilachakra Tantm. 7 5 Acco rd i n g to Thin.ey Norbu Rinpoche, Rongzom PaQ <;ii ta refers to this as den marva (bden smra ba), meaning a "materialise:' and that this usage is not familiar to later scholars. 76 "Solitary body" refers to practicing alone without a consort. 77 Dag sa siim (dag s.�gsum) refers to the three final bodhisattva grounds that arc, namely, the cigi1th ground, called "Immovable;' sa gyedpa migyowa (sa brgy,adpa migyo ba); the ninth ground, called "Excellent Intelligence," gu pa lek pa'i lo dro (dgu p,I Iegs pa'i blo gros ) ; and the tenth ground, called "Clouds of Dharma;' chu pa cho kyi tr·in (bcu pa chos kyi sprin) . 78 1l1 is is a famous analogy taken from the sfmas, where the two ways of seeing arc compared. l11e "four aryas" re fers to the shravakas, pratyekas, bodhi sattvas, and buddhas. 7 9 Dzambu chri ser (tizam bu cbu gser) is a reference to the purest gold to be found on this continent. Accord i ng to the ancient Vedic tradition, there is another reference to this substance as the feces of an elephant that has fallen into rhe ocean and remained there to petrify for thousands of years. 8o In the edition of this commentary published by the Szechuan Province National Publishing House, it mentions that this quote comes from rhe Sutra Requested by Kashyapa, od sung kyi zhii p,1'i do ( 'od srungs kyis zhus pa'i mdo, kashyapaparivartasritra ). 8 1 The italicized words in this section set our rhe four realizations previously itemized. 81 TI1e five meats, sha nga (sha lnga; pafichamaJrtsa), arc those of human flesh, elephant, horse, dog, and ox; and the five ambrosias, or nectars, dudtsi nga (bdud rtsi lnga; ptl1khdmrta), are semen/white bodhichitta, blood/red bodhichitta, urine, excrement, and marrow. 8 3 "Kunda" is rhc nectar of the bodhichitta, which is the essentia l fl u id. 8 4 TI1e three fulfillments arc: by liberating the object and offering the aggre
Ss
86
gates to the wisdom deities, rhe wisdom deities are fulfilled; by sending the consciousness ro rhe pure lands, the object is fulfilled; and by performing the practice, the practitioner accumulates the fulfillment of great merit. "Immeasurable Enl:ghtencd Qualities" is capitalized because this is an epi thet for the buddhas. Here, Later Tantra (rgyud phyi ma) refers to rhe twenty-third and twenty-
NOTES
39 1
fourth chapters of the root tamra, which are considered to be the root tantra for the four explanatory tantras: Essence of Wisdom )\1agical Manifestation Mat1·ix, gyutrul drawa yeshe n.yingpo (sgyu 'phrul drva ba )'e shes snying po); Vajra Mirror, dorje melong (rdo rje me long) ; Ocean ofMagical Manifestation Matrix, gyutrul drawa gyatso (Sgj'U 'phrul drva ba rgya mtsho ) ; and Con sequence Magical Manifestation Matrix, gyutrUl draWtl talwa (sgyu 'phml drva b,t thai b:t). The explanatOry tantras are also referred tO as "subsequent" because they explain the meaning of the root chapters. 8 7 To che chenpo (/to 'phye chen po) refers here to the presence of the earrh lord or elemental spirit of the earth, one of the eight classes of spiri ts. The upper part of his body is that of a human, and the lower is a serpent. He is white in color, holding a jewel to his hip in the lefi hand and covering his ear with the right hand. Whenever any image needs to be constructed in order to facilitate a Secret Mantra practice, the geomancy and astrological connec tions must be identified. The Earth Belly Lord turns his face according to these alignments, so the direction that he faces must be determined prior to digging in the ground. A qualified vajra master will be well aware of this and will know how to determine the correct approach. If the ritual is carried out according to these requirements, then the atta in ment of siddhi will not be obstructed. 88 'This quote from the tantra is a m etaphor indicating the samaya to never harm the body or upset the mind of rhe vajra master. 8 9 This means to abandon the guru from one's heart. 9 0 "Kind in all three ways" refers to a guru from whom one has received the threefold kindness of empowerment, scriptural transmission, and upadesha instructions. 9 1 In the fourth line of this quote, the root tantra uses the word "cu" rather than "bcud." The Omniscient One, Longchenpa, has interpreted this to be "bcud," which means "inhabitants." Our translation is based on his interpre tation and explanation that is found in his commentary entitled Thorough Dispelling ofDarkness throughout the Ten Directions. 9 1. For a complete explanation of samaya of all three categories-pratimok�ha, bodhisattva, and Secret Mantra refer to Perfect Conduct, Ascertaining the Three Vows, a commentary by H is Holiness Dudjom Rinpoche on the dom sum (sdom gsum) written by Ngari Panchen Padma Wangyal, translated by Khenpo Gyurme Samdrub and Sangye Khandro and published by Wisdom Publications. 1 99 6. 9 3 The four absolute samayas ofMahasandhi are referred to here. They are non· existence, m(dpa (medpa); openness, chal wa (phyal b,t); spon tan eo us pres ence, lhiin drup (!hun grub); and oneness, chigpu (gcig pu) . -
391 94 95
E S S EN C E OF C L E A R L I G H T
This i s the effigy that symbolizes the enemy o fthe doctrine, who i s the object to be liberated. Shatapa is a Sanskrit term found in the commentary that refers to the name
of a certain kind ofmelody.
96 Crown, throat, and heart. 97
98
99
The four are the ability ro recall patience, mantra, words, and meanings. The circle above the head line of the main consonant changes the sound to "m" or "ng."
Ah li and ka li are the terms used for the Tibetan phonetic pronunciation of the Sanskrit vowels and consonants. 1 oo This is an epithet for Vajraparyi. 101 This refers to a word-for-word commentary on the root tantra, which is not given here by this author. For a word-for-word explanation, refer to Long chenpa's Thorough Dispelling ofDarkness throughout the Ten Directions.
Index
abhisambodhikaya m accomplishment 1, 5· 6,
47, 6 9, 77,
79, 9 3, 9 7 , 99, 1 6 1 , 1 65, 1 6 7, 1 7 3,
2. 1 5 , 2. 1 7 , 2. 1 9 , 2.2.9, 2.31, 2.33. 2.35· 2.55, 2.63, 265, 2.69, 2.79, 2.8s, 2.89,
1 7 9 · 1 8 1 , 1 8 3 , 1 87. 1 8 9 , 19 7· 2.03,
2.93· 2.9 7 · 3 0 3, 3 1 1 , 3 1 9 , )2. 1 , 32.3,
2.05, 2.07, 2.19, 22.1, 2.2.7, 235. 2.45·
3 3 7 , 3 45, 3 5 1 , 3 S 3 , 3 SS · 3 S 7, 3 6 1 ,
2.51, 2.55· 2.57· 2.59· 2.61, 2.63. 2.65. 26 7, 269 . 277. 279· 2.81, 2.83. 2.93·
30I, 303, P5· 307, 31 1 , 323· 327, 32.9, 337. 34� 3 4 9· 351 Akan i�h �ha 2. 9 , 33, 71, I4 1 , 3 0 3 29 9,
Ak�hobhya 2. 39 bodhisattva 5 3, s s . 6s , 8I, I S 9. I 8 9,
363, 367
enlightened activity
6, 9 7, 9 9, 1 6 3,
I6
5 , I 6 7 , I97· 2.03 , 2 0 7 , 2.13, 2 I 9 2.2. 1 , 2.59· 2.61 , 2.93· 2.95· 2.97. 2.99· 3 0I, 303, 31 1, 313, 3IS, 337 enlightened body I S, 2 3, 2.5, 2.9, 3 3 , ,
3 9, 4 3 , 5 9 , 9 S. 9 7 , I 49, I S 3, I 6 S,
221 , 227, 237, 24 3 , 2 47 , 2 5 1 , 253 ,
I 6 9, 20I, lO S , 2 23, 233 · 237 . 2 4 9 .
255, 301, 3 6 1 , 3 6 3
2.51, 2. 6 5, 2.85, 2.87, 3 1 3, 3 1 5, 3 1 7 ,
completion stage
1, 2. , 1 7, 69, 7 1 ,
7 3, 8 3 , 85, 1 67, 1 6 9 , 1 8 1 , 2 6 1 , 2.6s , 26 7 , 269. 2.7 1 , 303, 3 1 5
conduct
6, 2. 5 , 5 5 , 5 7 , 5 9 · 7 3, 7 5 , 97,
99, 1 5 7, I 6I , 1 6 ) , 1 65, 1 8 3 , 1 8 5 , 1 8 7. 1 9 1 , 1 9 3 · 1 9 7· 1 9 9 . 2.0 7 , 2.09, 2. 1 3, 2.15, 2.19, 2.21, 227, 229, 233, 235· 2.37·
2 4 5· 2. 4 7 · 249 · 2.51, 2.55·
2. 6 1 , 2.7 9 , 2.8 3 , 2.87, 2 93 , 2. 9 9 , }II,
3 1 9, 3 S 9
exaltation
13, 6r, 7 S. 77, 8 1, 89, 9 S ·
u s . 1 2.9 , 1 3 3 , 13 7 . 1 87, 1 9 1 , 1 9 3 . 2.o s , 2. 1 3 , li S , 2 4 9 , 2. 8 3 , 2 8 5 , 2.89, 2. 9 1 , 2.93. 31 7 , 32.3, 333. 3 S3
fearless conduct
7 S · 1 6 3, 1 87, 2.09,
2. 1 3 , 2.2. 7, 2. 4 S
generation stage
1 , 2., 69, 7 1 , 73 , 7 9·
1 69 , 2.61, 2.69, 2. 7 1 , 303 , 3 1 5
323, 337. 339· 3+9· 3 S I 6, 43, 6 I , 9 5, 1 0 5 , I 4 9,
genuine truth 57, 59, 6 5, 71, 79, 1 1 5 ,
I S 3 · 2 1 1 , 2 1 9 , 223, us . 2 85. 3 I 5,
gradual developers
dharmakaya
339 , 3 45, 35 I
eleven topics of tantra 99. 259. 3 65 empowerment 2, 6, 7, 17, 1 9 , 81, 8s, 9 7 . 99. 103, I09, ! 61, 1 6 � . 183, 187
1 4 5 · I 6 3,
2.2.3
n Ss, 1 5 3 , I 6 9 ,
I Ss . 2 6 7, 28 I
instantaneous realizers 1 85. 2.67. 2.81
7 3 . 1 53 . I 69,
Khen Rinpoche Namd ro l
6, 7
3 94
ESSENCE O F CLEAR LIGHT
liberation
7 , 6 3 , 6 9 , 75. 7 7 , 7 9 , 8 7 ,
97· I l ?, I S S. I S ?. I 6 3. I 6 9, I 8s , I 8 ?, I 89, I 9 3 · I 9 5· I 97· ll i , 1 4 7 · 1 4 9, l ) I , 165, l7)o 1 7 7 , 183, 18 5, 1 97 · 3 0 I , 3 0 3
magical manifestation matrix 5, I 31 1 5 , 3 7, 6 9 , 8 1 , 1 3 5, 1 49, I ?l , 189, lOI, 1 9 5, 3 I 3 Mahasandhi 7. ll9, 157 mai)Qala 2., 6 , 2.3, 17 , 19, 33. 35 . 3 9 , 4 I , s s . 6 I , ? I , 7 7 , 8 I , 9 s . 9 9 , I o3, I 05, 1 1 9 , I 35 , I 3 7, I 47, r 6 r, 1 6 3, 183. 1 9 7 · 1 9 9 · 20 1 , 103, 105, 207, 109, 1 1 3, 2 1 9, 133, 251, 1 5 5 , 157,
naga 199 narrative context 2.9 , 3 1 , 33 nirmaQakaya 3 7 , 43 · 2u nirviiQa 63, 6 9 , 83, 1 3 9 , 1 5 9, 2.2. 5, 32.9 offering(s) 6 , 8 , 9 9, r 6 r , 1 6 5, r 8 3, 1 97 , 1 03 , 105, 2.07, 2. 1 9, 1 3 1 , 1 33, 2.45 , 2.4 9, 2.55, 2.6 3 , 2.79, z.8I, 1.8 3 ,
2 8 ) , 28?. 2.89. 29 I, 2.93 · 295· 3 1 1 , 3 1 9, 3 3 7, 351, 3 6 9 Omniscient One 9I, 3 6 9 path ofliberation 7 7 , r 6 9 , r 8 s . 165, 303
path of method 7 3, 7 5 , 91, prajna/incisive knowledge
r69, 1 8 5 rs. 35· 37·
l63, l65 , l6 9 , l79. 28?, l8 9, l 9 1 .
4 5 > 7 5 o 77 o 79 o 83, 87, 9 3> 97, 1 0 1 ,
2.93, 1 9 5 , 2.9 7 , 3 1 1 , 3 17, 32.3, 32.7,
I 0 3 , 1 0 7 , 1 0 9 , 1 2. 5, 1 3 5 , r 8 s , r 8 7 ,
319, 333· 337· 351, 3 5 3 · 3 6 1 , 3 6 3
mantra
2. , 6 , 1 5, 1 7, 1 9 ,
u,
2. 3 , 1 7 , 4 1 ,
47 · 5 7 · 5 9· 6 � 6 s , 6 7 , 6 9, 7 3 · 7 9· 81,
8 3 , 8s. 87, 9'· 9 3 , 97 · 99, 1 0 1 ,
1 0 5, 1 0 7 , 109, I I I, I I 3 , l i S, 1 2. 7,
1 3 7 . I )3, I S ? . I S 9 . 1 6 : , !63, 1 65. 167, I 69, 171, 1 83, 18s, I 87, 1 9 1 , 1 9 3, 1 9 5. 1 9 7 , 2.0 1 , 2.03, 2.07, 2.09, 2. 1 1 , ll�, 2.1), 2.17, 2.19, llt, ll�, 22 ), 12.7, ll9, 1 3 I , l 3 3, 135. 137,
1 8 9 , 1 9 I , 2 1 1 , 2. I 3 , 1 1 5, 2. 4 3 , 14 7 , 1 4 9 · l) I , l) ) , 1 5 9 · 2.83, 2.8 9 . 2.9 1 ,
1. 9 5· 2. 9 7 · 1 9 9· 303, 307, 3 1.5 , 32- 7 · 3 3 3 · 33 7 · 3 3 9 · 3 6 1
relative truth 57, 6 1 , 6s, 2.4 7, 2.7 I root causes and contributing circumstances 51, 57, 305, 3 I I , 3 3 3 rupakaya 33, I 6 9 , 1 7 1 rudra 2. 6 � samadhi 6, 1 ), 2.3, 5 3 · 57· 6r , 7 7 . 7 9 ·
2.39· 2 4 1 , 2.43. 2.45· 2.4 7 . 2. 49 · 2.5 1 ,
87, 9 7 , 9 9 , 1 1 9, 1 6 7, I 6 9 , I ? I , 1 7 3 ,
2.53, 2 5 5 , 1 5 9 , 1 6 3, 1 77, 179, 183,
1 7 5 · 1 7 7 , 1 7 9 · 1 8 1 , 1 8 3 . 1 87 . 1 9 3·
18? . 189, 2.9 1 , 2.93· 2.9 7 · 2.9 9 · 3 0 1 ,
2.03, 2.0 5 , 1 1 5 , 151, 2. 5 9, 169, 1 7 1 ,
303, 3 0 ) , 3 0 ? , 3 0 9 , 3 1 1 , 3 1 ) , 3 I 9,
279· l83, 2.8 5 , l 8 9 , l97· 3 3 7 · 3 3 9 ·
3 2. 1 , 32.3, 3 1 ) , 317, 3 19, 3 3 1 , 333·
3 43 · 3 45· 3 ) 1 , 3 6 3
3 3 5 · 3 F · 3 3 9· 3 4 1 , 3 4 3 ·
3 45 · 3 47 •
3 4 9 , 3 51, 3 5 3 • 3 6 I , 3 6 7
mudra 6 , 6 9, 7 1 , 91, 9 3· 97, 9 9 · 1 6 3, I 6 s, I 67, I 6 9, I8 3, I9I, I 9 3· I97· I99, 103, 107, li S , 219, ll3, ll7, 233. 235, 2..p , 249, 2\I, 253, 2.55, 2.63. 2.77 , 27 9. 181, 283. 18), 189. 2. 9 3 , 1 9 5 , 2 9 7 , 2. 9 9 , 303, 3 1 1 , 3 1 3 , 3 1 ), 3 1 7 , 3 1 9, 3 l i , 32. 3 , 32.5· 331 , 3 3 9 . 341,
3 4 9 , 3 SI, 3 5 3 • 3 5 5
samaya
6, 57, 8 r , 97, 9 9· 1 6 1 , I 6 3 ,
1 6 5, I 8 3 , 1 8 7 • 1 95 • 1 9 7 • 2.0 7 , 2.1 5, l i 9 , 2.2. 1 ,
1 2. 3 , 11 5, 117, 119, 1 3 1 ,
2.33, 2.35 · 2.3 7 · 2.4 1, 2.45· 2.4 7 · 2.49·
151, l S 3 , l S S , 2.S?, 2. 63, 2.6 S , l7 9 . 283, 285, 287, 293. 303, 305, 3 1 1 , 3 I ), 3 1 7 , 3 1 9 , 321, 32.3, 3 47. 349. 351
sambhogakaya 43, 2. 1 ! , 3 2. 7 samsara r, 2.3, 33. 4 1, 63, 6 9, 8 r ,
83
I N D EX I I S , '3 3· 1 3 5· 1 3 9 · ' 43 · ' 5 9 · 2.0 1 , 2 0 3 , 2 2 5 , 227, 2 4 1 , 2 4 9 , 253, 255, 1,
surpassing relative truth 6 1 two truths 37. 39, 59. 6 1 , 6 s . 67, 75, 8 9, 1 05 , 1 0 9 , 1 5 1 , 2.07, 32.9
275· 3 0 3 , 3 29
Secret Mantra
395
5, 7, ' 3• ' 5 · '7• 97,
upadesha
2., 1 9, 23, 7 1 , 73, 97, 1 09 ,
99• I I I , 157, 1 5 9 , 1 6 7 , 215, 2. 1 7 ,
1 5 }, 1 7 5 , 1 87, 1 9 1 , 2 } 1 , 2 3 3 , 243,
223, 259· 263, 2 7 7 , 289, 293. 3 0 1 ,
249, 267, 269, 28S. 307, 347. 35 7.
3 0 9 , 3 49, m. 3 6 s , 3 6 9 , 3 7 1
367, 36 9
self-appearances
1 1 , ' '' 1,, 19, 3 3 , 43,
45, 77, 1 1 9, 1 2. 1 , 1 3 1 , 1 3 5, 1 6 1 , 209, 2.69, 2. 7 1 , 279· 29S. 329 , 3 S 9 · 3 63
siddhi(s)
6, 2.3, 29, 57, 7 1 , 79, 1 69,
1 8 1 , 1 8 3, 185, 1 8 7, 1 8 9, 1 9 5, 1 9 7 , 2.05, 2. I I , 2. 1 3, 217, 2. 3 5 , 2.39 , 2. 4 1 , 2.45, 2.57, 259, 2.61, 2. 6 3 , 2.65, 2 6 7 , 2.79 · 2.87 . 2 9 1 , 2. 9 3 · 3 0 3, 307, 3 0 9 , 3 1 9 , 3 2. 1 , 329 • 3 3 1 , 333, 339, 3 43, 3 S I
skillful means
1 1 3, ' 9 5· 2. 1 5 , 2.4 7,
2.99> 3 0 1 , } I I , } 5 5
surp assin g genuine tru th 5 9
vaj rakaya 77,
1 3 3, 1 3 5 . 3 1 7
Vaj rapa�i/Lord of Secrets 1 7, 359 vidyadhara s , 6 , I I , 21, 51, 5 7, 61, 79 . 9 1 , 93, " 9 · 2.2.3, 2.53, 2. 6 1 , 2.6 s, 2.99, 309, 3 5 7• 3 6 1 , 363, 367, 369, 3 7 1
victorious ones
25, 93 , 2. 2. 9 , 2. 9 3 . 2.95,
3 1 9, 3 5 9 , 363 , 36 s
vital essence
6 1 , 7 1 , 73, 1 3 5. 1 49 , 2 I I ,
2. 1 3, 2.67, 2 7 1 , 285, 3 45, 3 5 1
wisdom ofself-appearances or self-appearing wisdom 3 3, 4 3 , 3 2 9 , 353
