No More Learning

And in the Buddhasamayoga (T 366-7):
Through countless millions of a e o n s . . All the buddhas do not obtain actual [enlIghtenment], The secret mantras, by the rites of this life,
Obtain it in this very lifetime.
Then again, the great seal of [the deity's] bodily form, reflecting the. emptiness endowed with all supreme aspects (mam-kun mch? g-ldan-gyz stong-gzugs phyag-rgya chen-po), is introduced by [the a melting bliss, which is symbolised by [the syllables] T? IS cognition or unchanging supreme bliss, which coalesces m a essence the emptiness and co-emer. gent arising' from the pu;;oe the seminal point of great desire, IS oblIgatory for al. l buddhas, h' too is [defined as] mantra because it easily and sWIftly protects t e and constrains the objects to be renounced, namely, the sities symbols and ideas which respectIVely transfer h the v;riable [desire realm] and the blissful [form realm]. It says m t e Kalacakra Tantra:
The collection of vowels and consonants is not The unchanging sound refers to the, cognition of supreme, unchanging blIss. SImIlarly, smce th y are the reality which protects the min? , ,the too, are called the supreme, unchanging pnstme cogmtIOn.
And in the Indestructible Peak (Vajrasekhara, T 480):
The characteristic of all the mantras
Is the mind of all the buddhas. . Since they cause the nucleus of reality to be attamed, They are genuinely endowed with reality's expanse.
The collection of transmitted precepts which extensively teach this [way of mantras] is called the Piraka of the Awareness-holders or the Pitaka of the Vehicle of Indestructible Reality. Derived from the pitaka, which conveys the meanings of a container or a
measuring basket, the most extensive piraka is so called because it establishes in accord with the abiding nature and reveals in detail all conditions which are knowable, from the doctrine concerning the com- ponents, psychophysical bases and activity fields to the buddha-body and pristine cognition. Because all the meanings of the three lower piraka are gathered and perfected in this, it is also called the source of
all the piraka. The Tantra of the Extensive Magical Net says:
Concerning the king of intrinsic awareness, Which realises the meaning of sameness: Just as all rivers flow into the great ocean, In these most skilful means,
Which realise the unsurpassed meaning,
The inconceivable vehicles of liberation are all
gathered.
Then, concerning the expression "awareness-holder" (rig-'dzin, Skt. vidyadhara), [when referring to the realized exponents of secret mantra,] there are three [mundane] kinds. First, there is the lesser one who holds
the awareness of the accomplishment of eight great activities. These are:
Medicinal pills, eye-salve and swift feet, The penetration of matter
And accomplishment of the enchanted sword, Sky-faring and invisibility,
And that of immortality and the supression of disease. 2S 1
The middling one is the common sort who holds the awareness of the
desire realms; and the greater one holds the awareness of the desire
and form realms. The life-span, rapture and so forth of the latter endure for either six aeons or immeasurably.
The supramundane awareness-holders are either the coalescent be-
ings (Yuganaddhasattva) who abide on the level [of the paths] of learning
beginning with the path of insight, or those who possess the taintless bOdy of pristine cognition.
,Also, there are those [awareness-holders] who are endowed with the rambow body but do not possess a body of form belonging to the three realms, and these have seven distinctions of enlightened attributes, namely, they abide in contemplation, possess the five supernormal Cognitive powers, act in various fields on behalf of living beings, are
Without desire or covetousness, enJoy limitless desires as supreme bliss,
260 Fundamentals: Vehicles ofSecret Mantra
transcend the span of life, and abide in a mental body. However, those in whom the basket of the components [i. e. the physical body] has not diminished possess only the body of pristine cognition, and when it has been diminished by deeds and contemplation, it is called the aware- ness-holders' body of pristine cognition.
In the Mahayoga, [awareness-holders} are classifie? kinds: those holding the awareness of maturatlO. n (rnam-smzn rzg- th? se holding the awareness of power over the hfe-span dzzn), those holding the awareness of the great seal (phyag-chen rzg- dzzn), those holding the awareness of spontaneous presence (lhun-grub 'dzin). And, in the Buddhasamayoga Tantra, the [above] enumeratIOn of seven is given. .
The Pitaka of the Awareness-holders is thus named eIther because it is the to be studied by these [awareness-holders] or because one who enters this vehicle comes to attain these common and supreme accomplishments. As explained in the Commentary on the Tantra ofthe Dialogue with Subahu (Subahuparipfcchiitantrapi1JeJiirtha, T 2671):
That which is called the Pi1aka of the Awareness-holders is
the ground studied by the holders of gnostic mantras. Its
savour of the enlightened mind subsumes these. Now this is the contemplation of Vajrasattva [the spiritual of indestructible reality] and this nature is the indestructible reality. The vehicle of indestructible reality, inasmuch as it
is both the indestructible reality and a vehicle, means the same as the mantra vehicle. It is called unsurpassed because it is the supreme reality of all vehicles.
In the Taintless Light Avalokitesvara says:
teaching accords with this spiritual and philosophical system . . . th . 252
reality is supreme indivisibility and insepara- bilIty, and the vehicle which leads to it is the vehicle of indestructible reality. The style of the mantras and the style
of the transcendental perfections which [respectively] are
identified as the result and the cause are blended together [in it].
of transmIssIons concermng e vIew.
Now this [way of mantras] is also known as the vehicle of indestruc- tible reality (rdo-rye theg-pa, Skt. Vajrayana). By definition, this conveys the sense of "undivided" (mi-phyed) and "imperishable" (mz- shigs). That which is not divided into anything never . wavers from mind-as-such in the abiding nature of reality, despIte the dIfferent apparitional modes of both saI11sara and nirvaJ)a. Therefore, as it is said [Hevajra Tantra, Pt. 1, Ch. 1, v. 4a]:
It is the undifferentiated nature that is expressed in the word vajra.
The mind of all the buddhas is imperishable because it is the essence of reality which cannot be destroyed by any symbolic doctrine. Since it is similar to a vajra, the so-called indestructible mind of all buddhas abides, as previously explained,. as the ess:nce of mantra. . T? e "vehicle" is used both metaphoncally and lIterally because It IS eIth the support for the attainment of this [reality] or else the [path] through which it is traversed. It is explained in the Commentary on the Guhyasamaja:
Concerning that which is called the vehicle of reality: The entire greater vehicle is subsumed by the SIX transcendental perfections. They in turn are subsumed by skilful means and discriminative awareness, and the common
And also:
The vehicle of indestructible reality is the vehicle of the
perfect buddhas. Since it cannot be changed by
the vehIcles of the extremists, pious attendants and self-
c:ntred buddhas, it is the vehicle of indestructible reality.
one proceeds through it to liberation, it is the vehicle of Indestructible reality.
In such ways [the definition of the vehicle of indestructible reality] has been extensively taught.
F. urthermore, the [Sanskrit] tantra also conveys the meaning of pro-
tectmg the mind, for cetana has the sense ofmind and traya ofprotection.
on entitled Endowed with Pristine Cognition nbuddhakapalatantrapanJzkaJnanavatl) T 1652) says:
Tantra is so called because it protects the mind from conceptual thoughts.
Tantrapiraka are so called because they form the collection or class of the tantras.
TheWordt I· h
th antra a so, In t e manner of the strings of the lute conveys e sen f . . . ,
PUre
se? contInuIty: It IS so called because it subsumes the naturally realIty of the mmdfrom sentient being to buddha within the
Essence and Definition ofSecret Mantra 261
:vhich ! s . said to be the indestructible reality is the pnstme cognition, the indestructible reality of the mconceIVable buddha-mind. Whatever possesses it is en- dowed with indestructible reality.
And:
262 Fundamentals: Vehicles ofSecret Mantra
continuum of ground, path and result, continuously abiding without interruption. The Guhyasamaja Tantra says:
Tantra is defined as a continuity. This tantra is of three kinds:
It is divided according to the ground,
Its natural expression and its inalienableness. . Thus the natural expression is the causal basIs, The ground is defined as means,
And similarly inalienableness IS the result.
The meaning of tantra is subsumed by these three.
And the Subsequent Tantra of the Secret Nucleus (sgyu-'phrul phyi-ma, NGB Vol. 14) says:
Tantra is explained as continuity: . From its skilful means and causal basIs, The result is derived.
3 The Three Continua of Ground, Path and Result
[147b. l-lSOb. S] [The way of secret mantra] is classified according to two divisions, one which generally reveals the definitive order of the three kinds of tantra or continuum comprising the expressed meaning (brjod-bya rgyud-gsum) and the other explaining, in particular, the divi- sions of the four tantrapi! aka which form their literary expression (ljod- byed rgyud-sde bzhi).
The former consists of three kinds of continuum, namely, the con- tinuum of the ground or basis which is to be realised, the continuum of skilful means or the path through which realisation and progress are acquired, and the continuum ofthe result wherein the goal is reached.
CONTINUUM OF THE GROUND
Concerning the first of these: The ground is that which is primordially present as the abiding nature without bondage or liberation. It is the enlightened mind of intrinsic awareness, the natural inner radiance wherein truth is indivisible and which is free from the range of the intellect. It is endowed with four extraordinary attributes, namely: it is distinguished by harmony with the resultant realities of buddha-fields, bodies, pristine cognitions and so forth; it is supreme bliss by nature; it is uninterrupted; and it is attained through [the nature of] reality. 253 Although it becomes the ground or basis of both saq1sara and nirval). a depending on whether it is realised or not, it is defined as the continuum of the basis because its natural expression continues without change.
As the essence of the buddhas, [the continuum of the ground] is the nucleus of the sugata. As emptiness, it gives rise to the enlightened of the buddha-body of reality, and as appearance, it gives to the buddha-body of form. Because [the continuum] is present In that way, it is the enlightened family which naturally abides. As the ground of both saq1sara and nirvu1)a, it is the pristine cog- nItIon of the ground-of-all. It is one's own real nature according to
264 Fundamentals: Vehicles ofSecret Mantra
Kriyatantra. It is the blessing without symbols which is ultimate reality, and the deity of the expanse of indestructible reality which is relative appearance according to Ubhayatantra and Yogatantra [respectively]. It is the superior, great buddha-body of reality in which the two truths
are indivisible according to Mahayoga. It is the fundamental offspring
great spirituality according to Atiyoga.
It is explained, in particular, that the support for the continuum of
the basis is the buddha-body of reality, the enlightened mind-as-such 254
of two, each with an identical savour, and as such it abides primor- dially in the nature of the three imperishable, indestructible realities of the most subtle three media [i. e. the body, speech and mind], with- out straying in any respect. It says in the lizjra Garland [lizjramala,
T 445]:
That which abides in the heart of corporeal beings, As the form of the naturally present, uncorrupted
pristine cognition,
The imperishable seminal point which is supreme bliss,
All-pervasive in the manner of the sky,
Is the natural expression of the dynamic body of reality.
And in the Glorious Kalacakra:
Just as, if water is poured into a vase, the space within it does not vanish, that which is endowed with the indestruct- ible reality of all-encompassing space is similarly present within the body, without regard to any object.
As such passages extensively indicate, this ground of liberation, the spontaneously present reality that is the pristine cognition abiding in oneself, is definitively the basis which brings about the continuum of
the result. Therefore, the Blossom ofEsoteric Instructions (Srfsan:zputatan- trarajatfkamnayamafijariphala, T 1198) says:
The essence, which is the emptiness of substances, does not mean anything other than one's own nature or feature; it has the meaning of one's own essence. This is both the basis, and the holder of indestructible reality who effects [the re-
sult]. The same buddhahood, accomplished from beginning- less time through the essential nature uncovered by stains,
is basis of that buddhahood which is characterised as an attamment of the immaculate [reality].
of the enlightened mind in which the expanse and pristine
y e ernng conSCIOusness which apprehends them although they have no true existence as obJ'ects S' " b '
mal)9
cognition are non-dual according to Anuyoga; and it is the ground which is conventionally expressed as essence, natural expression and
ala
which is naturally present in the heart centre
an imperishable seminal point within a pure essence (dvangs-ma) of five colours. Furthermore, it emanates as the six pure essences, those of the five elements and the mind, which [are divided into three] groups
of corporeal beings as
Nagarjuna [in the Eulogy to the Expanse of Reality, The water that lies within the earth
Remains immaculately pure.
The within conflicting emotions, too, Remams SImIlarly immaculate.
CONTINUUM OF THE P A TH
Sec? ;dly , the . of the path refers to the skilful means which pU,n y these stams covenng the continuum of the ground S' , abides as the connecting activity between the ground and the causmg the ground to be, perceived through its downward and result to be obtamed through its upward connection it is the of the path. In the Great Master [Padmasambhava's1Garland
The ostensible. of sarpsara are the stains obscurin ground of punficatIOn through which the continuum of th g
ted Th b '
tOthe pur,lfied beca,use they are specifically designated
b h [ h . mce It IS 0 scured y t em, t e abides in the manner of a gemstone in a filth
'J
zews, A Coliectzon of Esoterzc Instrzlctions it says:
Concerning this, the goal is conclusively reached by means ? f . Awareness, or the four kinds of real- IS th,e of perception, the repeated ex- ? f It IS the characteristic of the entrance, and the of it by the power of experience is the charac- tenstIc of the result,
t? e basis [of the continuum of the path] is the view whose c enstIc IS perception it d" ,
charact ' , , ' s con ItIon IS the contemplation whose
isation I,S entrance, and its result is characterised as the actual-
object IS established with reference to the perception of the
of be by cultivation, or to the object
entrance or IS establIshed with reference to the actual
result is establ'°h mde IhtatIOn through experiential cultivation; and the IS e w en the object of m d' , ,
being actualised Th I ' e ItatIOn IS referred to as has actualised ail th e ,atter both the conclusive result which isation has b at e realIsed, and the result in which actual-
the form mto the path only to a certain extent of which er IS I entIcal to the continuum of the result and the latter is
The Three Continua 265
e resu t IS
266 Fundamentals: Vehicles ofSecret Mantra
the third characteristic during the continuum of the path. The definitive order of these shall be briefly explained below.
Having generally indicated the fundamentals of the path, the actual subject-matter of tantra, which is required for its implementation, is then revealed in accordance with its particular classifications. The path is said to be clearly divided into the following ten categories: a view of the real, determinate conduct, array, successive gradation of empowerment, commitment which is not transgressed, enlightened ac- tivity which is displayed, fulfilment of aspiration, unwavering contem- plation, offering which brings the goal to fruition, and mantra recitation accompanied by the seals which bind [the practitioner to realisation].
CONTINUUM OF THE RESULT
Thirdly, concerning the continuum of the result: The result refers to the enlightened attributes which are qualitatively present in the ground and actualised after those stains which obscure the continuum of the ground have been purified by the power of meditating on the path. In the commentary on the Secret Nucleus entitled [Illuminating Lamp of the] Fundamental Text it is said:
When accomplishment has been perfected It is called the result.
It is the result, therefore, because in it the thoughts of those who aspire to the unsurpassed, supreme result are entirely perfected, and it is the continuum (tantra) because its continuity is never broken.
Although within the pi! aka of the greater vehicle which concerns transcendental perfection, the result of supreme enlightenment is re- vealed in detail, there is a great distinction between the two kinds of buddhahood, one of which is explained therein and the other in the unsurpassed mantra texts. The former is attained through aspiration and conduct with respect to the two provisions and the latter is that in which the whole extent of the natural continuum of the ground is qualitatively actualised. Since it is incorrect [to say] that the uncommon result of this [buddhahood] is accomplished without relying on the uncommon path of the secret mantras, only the awareness-holder of spontaneous presence on the final path is conventionally a buddha. Indeed, the great adherents of the glorious Zur tradItIOn claim that the actual buddhahood of the mantra path must be obtained even after that.
When the doctrines of the result are classified, they are manifold, including the ten powers and [four] fearlessnesses which are generallY known, and including the seven branches of union (saptasamputa) which are known only in the unsurpassed [mantras]. And then according to
The Three Continua 267 the text of the Tantra of the [Secret} Nucleus .
twenty-five resultant realities which gather are saId . be
structure of the supporting buddha-bodies tions and enlightened activities.
em t? e. definItIve ' supported prIstIne cogni-
4 The Four Tantrapitaka
It is with an intention directed toward the four ages258 That the tantras are explained to be of four kinds.
Teaching is also said to be given in the form of the four because they instruct those to be trained who have four kinds of desire, but I shall not treat this separately because its import is actually included in this [analysis]. 259
The first three of these four which are specifically enu- merated, are known as "the vehicle of austere awareness" and are established as the three outer because their teachings re- spectively emphasise the external observances of body and speech, equate both external observances and the inner mind, and emphasise the inner mind without abandoning the external observances. The last is superior to these and is therefore established as "the vehicle of overpowering means", the Unsurpassed Yoga of skilful means and discriminative awareness in coalescence.
The former comprises the three [vehicles] of the Kriyatantra, Caryatantra and Yogatantra, referring to which the Commentary which Epitomises the Hevajra [TantraJ (Hevajrapi'tJq,artha(fka, T ll80) says:
If one has little ability to meditate on the real, there is the Kriyatantra which mostly teaches external conduct for those who openly delight in symbolic conduct.
And:
[lS0b. S-1S2a. 2] Secondly, concerning the explanation the divisions of the four which form the hterary expreSSIOn of the mantra vehicles, it is said, in Tantra of Array the Nucleus of Indestructible Reality (rdo-r}e snymg-po bkod-pa z rgyud).
The tantras intended by the Sugata
Are correctly explained to be of four kinds: Kriya, Carya, Yoga and Unsurpassed Tantra.
While there are many dissimilar ways of dividing them, the reas? n for this division into the four which are well known: IS they are taught as the paths respectively for those of lowest, mIddhng, superior and highest acumen [who require training], and as the means by which those beings are gradually led. the . result. In the [Indestruct- ible} Tent (Vajrapafijaratantra, T 419) It IS Said:
The Kriyatantra is for the basest, .
And Caryatantra256 is for those who are . The Yogatantra is for the supreme among sentIent bemgs, And Unsurpassed Yoga is for those who are yet more
superior.
The four tantrapitaka are also said to be taught with reference to the
For those who are devoted to the distinctions of activity but are disinclined to abandon the inner identification which indeed unites with the vast conduct of skilful means and discriminative awareness, there is the Ubhayatantra [i. e. Caryatantra] which is derived in common from both the Kriyatantra and Yogatantra.
four temporal as found in the following words [from the Tantra . ' ]257
And so on. Then in the Commentary on the Tantra of the Awakening of Great Vairocana (Mahavairocanabhisambodhitantra(fka, T 2663) it says:
The [Yogatantra] including the Sublime Tantra ofthe Summa- tion of the Real emphasises inner union, and yet it is not without external conduct.
KRIYA TANTRA
The first of these Kriya, means action, . ecause it emphatically teaches the actions of body and speech. Its view IS that ultimately there are enlightened attributes through which one's real nature is realised to be pure and without conceptual elabora- tIons of the four: extremes, and, distinct from these, there are relative
which Genuinely Gathers All the Deztzes:
The Kriyatantra is [emphasised] during the first age or
the Tretayuga, .
The Yogatantra is emphasised during the thIrd age or
. '
the Krtayuga,
The Caryatantra is emphasIsed dunng the second age 0
r
the Dvaparayuga,
And the Unsurpassed Tantra is emphasIsed dunng the
fourth age or the Kaliyuga.
. '
The Four Tantrapi(aka 269
270 Fundamentals: Vehicles ofSecret Mantra
appearances which have the characteristics of an utterly pure deity. Through this view, one resorts to skilful means, aspiring and striving towards an accomplishment externally [conferred by the deity]. It is explained in Buddhaguhya's Sequence of the Path:
Since they are not known to be the same, without duality, The level of action requires alternate meditation
On an ultimate truth which is simply the pure reality
And a deity of relative appearance endowed with
The enlightened attributes of pristine cognition.
Meditation in this context therefore refers to the yoga associated with three enlightened families of pure deities of relative appearance. By means of the deity's six modes, namely, the deity of emptiness, the deity of syllables, the deity of sound, the deity of form, the deity of seals and the deity of symbols,260 whether one is oneself visualised as the deity or not, one aspires towards accomplishment, relating to the Being of Pristine Cognition (jiianasattva) as a master, and [considering] oneself as a servant. The Tantra ofthe Great Natural Arising ofAwareness says:
The deity and the pure yogin
Are seen respectively as master and servant.
The deity is delighted by ablutions, cleanliness, fasting and other such austerities in conduct, and, by maintaining the appropriate ascetic discipline, the mind becomes immersed in the sound which is the reality of [mantra] recitation, in [the deity's] mind and in the ground. The reality of this concentration also has three aspects, as explained in the following passage:
Abiding in the flame of secret mantra, Accomplishment is given;
Abiding in its sound, the yoga is conferred; And at the limit of sound, freedom is granted.
As a result of having made these [meditations and conduct] into the path, one becomes provisionally accomplished as a sky-faring aware- ness-holder who is equal in fortune to a god of the desire realm, and, having practised the conduct of the mantras on that basis, the level of the Holder of Indestructible Reality belonging to the Three Enlightened Families (rigs-gsum rdo-rje 'dzin-pa), which is explained in this Kriya- tantra, is conclusively actualised. The Heruka Galpo says:
Within seven lifetimes on the buddha level
The Lords of the Three Families instruct living beings.
The pilaka which reveals these [practices of Kriyatantra] includes the Tantra of the Dialogue with Subahu, the Tantra of the Emergence of
The Four Tantrapitaka 271 Tani (Sarvatathagatamatrtaravisvakannabhavatantra T 726) th K '
of Commitments T 502) SubJugatzon of Dem. ons (Bhutaejamaratantra, T 747).
T. h. en, when is classified according to its enlightened famIlIes, there are SIX types namely those of th T h- L
V . W Ih . ' , e atagata, otus aqa, . ea t , Ennchment and enlightened families. Each
of these IS further analysed accordmg to its cent 1d - ra
consort, u$1Jz$a, male and female wrathful d 't'
. d" el Ies, ma e and female
mterme lanes, and male and female servants 'Yet all [K . -
h b d . nya tantras]
w en su ,are gathered within the two classes of the secret mant ' and the gnostIc mantra. 261 ra
UBHAYATANTRA
. . 4-153b.
5] the Ubhayatantra [or Caryatantra] is prac- _In accordance WIth the view of Yogatantra and the conduct of it is called the tantra of equal parts or the tantra
o oth, formIng the connecting link between those two The Y; t
of the Great Natural Arising of Awareness says:
The Ubhayatantra is as follows:
The view is seen as in Yogatantra
And conduct performed as in Kriyatantra. Therefore it is known as the tantra of both.
is IS . vlew and conduct have been established as the ground
an ra
there
o h"
should meditate definitively on the symboli; sylla-
tion' s deItIes. of form, t. hen become steadfast in contempla-
Vair roug on:-P? Inted_ As the Awakening of [Great]
ocana (Mahavazrocanabhzsambodhitantra, T 494) says: When the syllables are conjoined with syllables262
And the of reality is made into the ground [of medItatIOn],
With utmost mental concentration
One should make a hundred thousand recitations.
ure 0 u tlmate reality and h are provisional 1 so on,
Then When the vog . h
in the nat f 1'· a WIt out symbols, In whIch the mind is absorbed
een experienced, there Reality bel . ' addItIOn: the level of a Holder of Indestructible
as
as the accomplishment of the body of an
Pa) is c 0 to Four EnlIghtened Families (rigs-bzhi rdo-rie 'dzin- 1
onc USlve y actualised b h ' .
basis either' fi I'''' Y avmg practIsed the mantras on that
. SIngle
aeon.
In Ive lletlmes or if I' . h
Th ' , one oIters, In tree aeons, or in a
e Heruka Galpo says:
'.
b
.
eIty, master, female
I
.
272 Fundamentals: Vehicles ofSecret Mantra
The Four Tantrapitaka 273
One abides on the level of Vajradhara Endowed with the four enlightened families.
The pitaka in which these [Ubhayatantra] are revealed, Awakening of Great Vairocana and the Empowerment of VaJrapa'f}l T 496).
YOGA T ANTRA
[153b. 5-l54b. 5] Thirdly, concerning the Yogatantra (rnal-'byor), the master Anandagarbha says:
This Yogatantra emphasises meditation, for therein recita- tion is optionally revealed.
And in his Epitome of the Illumination of the Real (Tattviilokiipi'f}qiirtha, T 2510) also:
This tantra is called Yogatantra because it emphasises con-
templative meditation.
The view of Yogatantra is therefore that of pristine cogni- tion, which ultimately realises the natural mner free fron: the conceptual elaboration of all things, to ? e IS seen relatively as a deity of the expanse of indestructIble reah. ty. Consequently, the
result is held to be attained by perseverance [m the and rejection] of positive and negative ideas in relation to that [deny]. The
Sequence of the Path says:
Since they are not realised to be spontaneously
present and the same, .
The blessing of pristine cognition, the punty of all
things,
Becomes an emanational deity of the expanse of
indestructible reality,
And the level of action is one of acceptance and
rejection.
The meditation of Yogatantra emphasises the yoga of. skilful g
One meditates on oneself as a deity with his or her retmue throu. lya
. d C' 263 hich are progressIVe sequence of five awakemngs an lour yogas w . em-
connected with the four seals. Inner are or
hasised including meditative equipoise in the pnstme P , rth d'srea1. individual intuitive awareness, which actually rea. Ises e m m 'd in the
Then by relying on conduct such as cleanhness as an a1 '. d- manner'of the previous [vehicles], there are provisional
i n g t h a t o f a s k y - f a r i n g a w a r e n e s s - h o l d e r . . T h e n , t h . e e l 1 Seal (phyag-rgya chen-poi64 is accomplIshed wnhm three or Sixt
lifetimes, after which buddhahood is gradually attained on the level of the Bounteous Array of the Five Enlightened Families (rigs-Inga stug-po bkod-pa), in the essence of the five pristine cognitions and by means of the five awakenings. The All-Accomplishing King says:
One who desires the Bounteous Array of Yogatantra Is held to be liberated within three lifetimes.
The pitaka in which this [Yogatantra] is revealed includes the Sum- mation ofthe Real and the Glorious Paramiidya (5rfparamiidya, T 487-8). Then, if Yogatantra is classified according to its enlightened families, they comprise the Fundamental Enlightened Family, along with the following five: the Buddha, Vajra, Jewel, Doctrine and Activity enlightened families. Each of these is also subdivided into five minor families; and there is an additional eightfold division when [the major and minor families] are each divided into their four parts - nucleus, seal, secret mantra and gnostic mantra.
Ifthese Yoga tantras are then condensed, they are gathered into skilful means and discriminative awareness. For example, the term "male consort" [i. e. skilful means] is expressed in the Summation of the Real and the term "female consort" [i. e. discriminative awareness] is expres- sed in the Hundred and Fifty Verses on the Modes of Discriminative Awareness (Nayasatapaficasatika, T 17).
UNSURP ASSED YOGA T ANTRA
[l54b. 5-156a. 2] Concerning the vehicle of overpowering means or the Unsurpassed Yoga (Anuttarayogatantra): The three lower tantrapitaka are established as the three outer tantrapitaka, or the lower tantrapitaka. This is because they are mostly in harmony with the vehicle of dialectics, in that they are guided by the perceptions of purity and impurity which entail acceptance, rejection, renunciation, antidotes and so forth. They are deluded with respect to the abiding nature of supreme bliss by their separation of skilful means and discriminative awareness and so forth. This extraordinary path of Unsurpassed Yoga, on the other hand, is known as the short path and also the tantra of skilful means because, W? en one has entered into it, one is united in the result by this alone, Without having to extend into other vehicles. Whereas in other vehicles th: three poisons are to be renounced, here, by having driven in the naII. of the view which is without objectification, the three poisons are on the path without being renounced - desire as the essence of
hss and emptiness, hatred as the essence of radiance and emptiness, as the essence of awareness and emptiness. In this way, e skIlful means which achieves the extraordinary rank of coalescence In a single is amazing. The three outer tantrapitaka are therefore
274 Fundamentals: Vehicles ofSecret Mantra
said to be a long path. Although they do belong to the path of mantra in general, and so are contained within the swift path, they are explained to be long in relation to this vehicle, because adherents of them are finally obliged to enter into this unsurpassed path.
The Unsurpassed Yoga is, in addition, superior through many dis- tinctions. For example, it reveals the embracing union of the father and mother deities, which symbolises the coalescence of the naturally present pristine cognition that is skilful means and the emptiness that is discriminative awareness, and it reveals the extraordinary yoga of skilful means through which the five meats, the five nectars and so forth are rapturously enjoyed. It says in the Guhyasamaja Tantra (Guhyasamajatantra, T 442-3, Ch. 18, v. 32):
The meditative equipoise in skilful means and discriminative awareness
Is explained to be yoga.
The non-substantiality of anything is discriminative
awareness
And substantiality is the characteristic of skilful means.
When the Unsurpassed Yoga is classified, it comprises the Father Tantra of Skilful Means (thabs pha-yi rgyud), the Mother Tantra of Discriminative Awareness (shes-rab ma-yi rgyud) and the Coalescent Non-Dual Tantra (zung-'jug gnyis-med-kyi rgyud). When these are clas- sified according to their enlightened families, the Father tantras are sixfold, comprising the enlightened families of Vairocana, Ratnasambhava, Amitabha, Amoghasiddhi and Vajradhara. In the same way, the Mother tantras are assuredly classified into the six enlightened families ofVajrasattva, Vairocana, Vajraditya, Padmanartesvara, Asvot- tama and Heruka. Thus there are twelve excellent divisions of the Unsurpassed Tantra. Then on further classification, there are said to be limitless enlightened families, and just as many tantras.
If [the Unsurpassed Yoga tantras] are subsumed, they are gathered into skilful means and discriminative awareness, and these, too, are without exception gathered within both the creation and perfection stages, which are then actually gathered into the Great Perfection. So it is that the unsurpassed vehicle of overpowering means is classified [by the Nyingmapa] into the three subdivisions of creation, perfection and great perfection, among which the first, the creation phase oftantra, is the Mahayoga.
5 Mahayoga
THE GROUND
OR VIEW OF
MAHA YOGA
[I56a. 2-I57a. 5] Mahayoga or Great Yo ( l ' .
because it unites the mind in the IS so to the outer Yogatantra. Although th . ;hICh IS supenor

general [Mahayoga] to the the . continuum of the ground is of
realIsed, but it is not established by the ostensibl WhfICh IS ,to be Rather it is established by the th k d e reasonmg 0 S,ophIstry.
cognition and should be realised b s of awareness. y t e Irect perceptIOn of mtrmsic
establish this [ground], namely, ' rea IsatIOn the axio f h h ' ,
theaXIOmofth (' d '
, e lour mo es of samen
Identity. Among them the fir ' , an , t e aXIOm of supreme
from the Tantra of th '[. 5 jstNaxIOm IS gIven m the following passage e ecret ucleus (Ch. l1, v. 2):
T
Thesi 1b '
Th b ng aSIS and the manner of seed-syllables
T e lessIng and the direct perception' ' [these] four kinds of realisation
t mgs are the great king, manifestly perfect. '
hroughtheaxiomofth ' 1 b .
naturally present d e smg e aSIS, all things are established as
anuncreated'thr hh '
seed-syllables all th' , , oug t e aXIOm of the manner of
the axiom of are establIshed as an unceasing display; through essence; and throu all, things established as the indivisible
established to be ,e t hdIrect all things are of the four kinds f I,m ectua c aractenstICS. Such are the axioms
C o re a IsatIOn.
oncerning the second . [ h
(Ch. lI, v. I5): . aXIOm, t at of the three purities,] it says
motetreepuntIes d h ' ,
276
Fundamentals: Vehicles ofSecret Mantra
Mahiiyoga 277
The world, its contents and the mind-stream Are realised to be pure.
So through the axiom of the three purities, the outer world, its
contents and all the components, psychophysical bases and actIVIty
fields are established as a great purity.
Concerning the third axiom, [that ofsameness,] it says (Ch. ll, v. lS):
266 Through the two samenesses
And the two superior samenesses
The ma1). 9ala is the field of Samantabhadra.
So through the axiom of the four modes of all things subsumed by the relative and ultimate truths are estabhshed as a gr. eat
Concerning the fourth axiom, [that of supreme Identity,] It says (Ch. 9, v. 3s):
The naturally present pristine cognition Appears without abiding.
Thus, through the axiom of supreme identity, things are established as primordially abiding in the identity of a smgle, naturally present, pristine cognition, which The ab. ldmg nature of the natural continuum of the baSIS whIch IS dIrectly
these axioms of appraisal is the uncommon spiritual goal of the Mahayoga. Such is also said in the Oceamc MagIcal Net:
In the manner of a clear reflection in the ocean, Without making an echo in the mind,
The intrinsic awareness of direct perception
That is without objective referent,
Intrinsically radiant, without the three [times] and
without wavering,
Which is confident in its certainty,
Concludes the view of study, reflection and meditation.
And in the Flash of Splendour (]niiniiscaryadyuticakrasutra, T 830): If direct awareness is determined,
The level of yoga is reached.
THE PATH OF MAH. AYOGA
and liberation, concerning the first of wh1ch 1t 1S Said [m the 0 Magical Net]:
The path to liberation is taught as skilful means.
Through the path of skilful means, one who has practised deeds which bind one [to sarpsara] obtains the result of liberation. Above all, the distinctive feature of skilful means is that if one has practised the dis- cipline of conduct which directly overpowers the three poisons without renouncing them, one is endowed with the foundation of the view, and, in consequence, is not only unfettered but also swiftly obtains the result of liberation. If, on the other hand, one who is not so endowed were to practise [this discipline], liberation would not be obtained and there would indeed be a great risk of falling into evil existences, so that there is great danger, as in the [alchemical use of] mercury [for the sudden transformation of iron into gold]. 267
This path of skilful means (thabs-lam) is twofold, as it is said [in the above text]:
Its oral instructions concern the upper And lower doors [of the body]. 268
Concerning the former: In a gradual manner the pristine cognition of supreme bliss is experienced through union [resulting from] the blazing and secretion [of seminal points]. 269 This depends on [practices associated with] the six centres which form the "upper door of one's own body" (rang-Ius steng-sgo), as indicated in the Exegetical Tantra of the Oceanic Magical Net.
And concernmg the latter: In an immediate manner, the pristine cognition of bliss and emptiness is irresistibly generated in a single through the four unions of ritual service, further ritual service,
ntes of attainment and rites of great attainment. 270 These depend on [practices associated with] "the lower door of one's partner's body" (gzhan-lus 'og-sgo) in which the two secret [or sexual] centres (mkha'- gsang gnyis) of the male and female consorts are united, as indicated in
the Penetrating Exegetical Tantra a/the Magical Net (bshad-rgyud thal-ba, NGB Vol. IS).
The second path, that of liberation (grol-lam), is above all established
through the three kinds of discriminative awareness: After the bondage
one's own mind has been naturally cleansed by realisation, one is
lIberated in the space of reality. Though it contains no distinctive feature
? f speed, as does the path of skilful means, there is no difference
as one is united in the result, and the danger is less. It is
SImIlar to the Kaustubha gemstone [which gradually draws gold from ore]. 271
. ! he path of liberation is also divided into two modes, one of which IS Immediately attained and the other gradually attained, according to the degree of acumen [of those requiring training]. The first is eXemplified by Indrabhuti who attained liberation at the time of his
. ng of the view as the ground, the path comprises skIlful
. [lS7a. S-lS8b. 6] Having so estabhshed the
d fi . ,
e mlt1Ve eans
278 Fundamentals: Vehicles ofSecret Mantra
empowerment. The latter is described as follows in the Tantra of the
[Secret] Nucleus (Ch. 12, vv. 8-9):
Retention which is endowed with the characteristics Of discriminative awareness and entrance
Is the basis and condition
Which brings the result to maturity. Those who transform it into a potent force Are known as awareness-holders
In the fields of the Conqueror.
The path ofliberation therefore has three aspects: as [discriminative] awareness is the view; the charactensed as the entrance are contemplation; and the result whIch has been about by the path is the awareness-holder. The first has been descnbed
. 'I'. The second aspect of the path of hberatIon, contemp In-
cludes meditation through devotion and. defimtIve perfection. The former is referred to as meditation because n the general features of some [divine] object and devotion n lllto th. e path. The latter
refers to training until the five contemplative expenences of sta es [of creation and perfection] have been In _ a Meditative Absorption in the Mudra (Maya}alamudradhyana,
Mahayoga 279 rgya gcig-pa), the elaborate seal (phyag-rgya spros-bcas) and the attain-
ment ofthe mal). gala clusters (tshom-bu tshogs-sgrub), making five in all. The Creation Stage ofMahayoga
[l58b. 6-160a. 3] Within this [framework of meditation] there are two modes of purification, one through the coarse creation stage (rags-pa bskyed-rim) and the other through the subtle perfection stage (phra-ba rdzogs-rim). Concerning the first of these, when the consciousness of corporeal beings is transferred at the moment of death, after the outer and inner sequences of dissolution have been completed,272 the condi- tion of death arises as the inner radiance of the buddha-body of reality. In order that this [inner radiance] may be carried on the path, there is meditation on the contemplation of just what is, according to which all things subsumed in sensory phenomena (snang-grags) are the unelabor- ate buddha-body of reality.
If this nature of inner radiance is not recognised, there is the all-per- vasive meditation on great compassion, the essence of contemplation on all that appears, without objective qualification, which purifies the provisional propensities of the apparitional mental body273 during the intermediate state [after death].
So long as, on this basis, one is not liberated in the intermediate state, there are both the subtle and coarse aspects of the single seal which purifies the propensities from conception in the womb to the moment of birth. Now, the essence of the subtle contemplation of the causal basis, which purifies the rebirth situation immediately prior to entering into any birthplace conditioned by the growth of craving, is a training in the seed-syllables which have eight dimensions of radiance and constancy. And the coarse [contemplation], which purifies the situations from the moment [of conception], when [consciousness] in- termingles with the male and female seminal fluids, to the moment When it awakens to the external sense organs and objects, is a training which, corresponding to the four kinds of birthplace, generates the body of a deity through the four awakenings (mngon-byang bzhi), the three kinds of rite (cho-ga gsum) and so forth.
Then there are four aspects of the training in the elaborate seal which Purifies the propensities from the moment of birth to adult maturity. As explained in the Sequence of the Path:
These are mal)galas, clusters, numbers, And faces and arms [of the deities].
The elaborate seal therefore comprises an emanation of mal)galas, an emanation of mal)gala clusters, an emanation of a number [of deities] an emanation of the [deities'] faces and arms. These four respect- Ively comprise: the expansive, middling and condensed mal)<;lalas of
above.
P 4732) iris said:
Wavering, attainment, skill, firmness and These five are the modes in which the expenence of
meditative absorption arises.
Concerning the paths that are the object of thIS me nation,
of the [Secret] Nucleus explains:
Through their maturation during the sequence of
the Tantra
rebirth,
The aspects of the to be five. Because all that is substantial IS llltnnsic awareness,
Death is [the moment of] the The intermediate state before hfe IS relatIve
appearance
And the three phases of life are the non-dual truth.
h h
In this way Mahayoga perfectly reveals the s t roug d h three
h which the , h ' d ate state an t e
rebirth process including death, t. lllterme 1h h which
phases of life, is punfIed. great emptinesS ponds to inner radiance at the moment 0 . diate state (stong-pa chen-po), the path to the pathS [after death] is great compaSSIOn chen PO! , I
which correspond to the three phases of hfe are the Slllg e sea
. d"
.
280 Fundamentals: Vehicles ofSecret Mantra
, , 't ' or quintet of mandala the peaceful and thousand a clusters; enumerauons ,of o? e eaceful deities, and of one thousand spontaneously present mfimty of th usand eight hundred and fifty, four hundred and fifty, wrathful deities; and the faces
and a spontaneously have extensive, middling and and arms [of the delues w lC
condensed formatio,ns, , t of the mandala clusters, which [Finally], there l,S, toold Thishaslimitless purifies the prop,enslues rom d der the three headings: apprehend- subdivisions whIch five excellences; straightening the
ing the ground attame t h f ritual service and rites of attain- path by means, of fohur , accomplishment of the result as
ment; and indlcatmg t e ume or
an awareness-holder, h t d with corrupt states downwardly
Thus, these five pat s :nd its propensities are refined and
correspond to saJ. 1lsara so tha, h three buddha-bodies along with 'fi d U dly they sustam t e
pun Ie, pwar, ' d conduct so that the result is perfected;
the of ,theIr actlons a foundation through which those on
and mtermedlately est h' h th for which reason they are a lower path can meditate on a 19, er pa ,
a means of progressing to maturauon,
The Perfection Stage of Mahayoga
I fi
[160a,3-61a. 4] Sec? ndly, there a stage (phra-ba rdzogs-rim),
purification to e per conclusion the [aforementioned] The first is the trammg t'ng through the fusion of day five experiences by expenentla ,y cu Iva is a training in non-con-
and night, the of the methods of absorption, and
ceptual conte,mplatlon ,by either of of the night. The twO methods the inner radiance dunng the deep P l e s s ("";g-pa spl. . ,i-blugs),
blisS274 [experienced] through the contemplation in which great compas- sion is projected to appearances without partiality,
The fourth is the entry into the experience of the deity's body, the maf,lQala centre, periphery and clusters, in which all appearances are coalesced, and which become distinct and perfect through the increasing magnitude of that divine apparition, And the fifth is meditation which relies on any maf,lQala cluster in harmony with either the elaborate creation stage or the unelaborate [perfection stage], in which the male and female yogins and the male and female central deities are assem- bled/75 or on the extremely unelaborate phase in which there is the coalescent union of the father consort or unchanging, supreme bliss and the mother consort or emptiness endowed with all supreme aspects,
During these meditations, conduct consists of either the conduct of [overpowering] discipline during the path of skilful means, or the con- duct of self-restraint during the path of liberation, The former is explained to be direct and the latter to have eight divisions, namely, the conduct of faithful perseverance, the conduct which is in harmony with discriminative awareness, that which is in harmony with compas- sion, the conduct which is one-sided, that which is elaborate, that which concerns the feast offerings, that which consists of miraculous abilities and that which is immediate,
Since these [methods of the Mahayoga] are classified according to the superior, middling and inferior degrees of intelligence [in those who require training], one is united in the uncorrupted path of insight over a period of six months, one year and two months, or one year and four months, It says in the Sequence of the Path:
The supreme accomplishment of empowered
276
Will be achieved in six or twelve months, Or in fourteen or sixteen,
, h' d'acyoftota awaren ,. na
ofabsorptIOnaret elmme 1, h t' Iofthebody(lus-g , h d wed with t e essen Ia
f]
THE RESUL T
OF MAHA YOGA: THE
A W ARENESS-HOLDER
through WhlC one en 0 , 'Whl'ch [the prick 0 bd d ' gaconcentraUonm ,ved
a becomes absor e , urm" ' fresh and uncontn ,
I' t t mwhIchawarenessIS " and the absorption whIch ather mSlg f that [awareness] after
i'
thorn is not le t, In a s e f ' 'ht (mthong-ba'i rjes-la )og-
[I61a. 4-162a,6] As to the third [aspect of the path of liberation], the result, or the awareness-holder who is brought forth by the path: Through having meditated in this way, the four kinds ofawareness-hol- der subsumed in the three uncorrupted paths of insight, meditation and conclusion are actualised, On the path of insight, through the greater or lesser power ofintelligence, one becomes either an awareness- holder of maturation (rnam-smin rig-'dzin) whose mature body has not been transformed into a body of pure essence, or an awareness-holder With power over the life-span (tshe-dbang rig-'dzin) who has perfected the supreme path and transformed [the coarse physical body] into a
a) inwhichoneisabsorbedmt state0 d d
'h
P,
recalling the view whIch as,s u]' the sealing which is execute
The second [mode of pun lcat,lOn IS d' by clinging neither to during this state of or disposition in which the formal images of emptmess ]enve ro 11 the appearances of inner
the mind has ceased [to operate nor to a
radiance which arise night, arances arise by means, of
The third is the seahng of whatever, ted with the meltIng
' , b dy ThIs IS connec the single seal of the delty s o '
corresponding modes of
t dIedandpon ere ' d
J d)
awareness
Niahayoga 281
282 Fundamentals: Vehicles ofSecret Mantra
body of pure essence. The remaining nine [bodhisattva] levels and the path of meditation are subsumed by the of great seal (phyag-rgya chen-po'i rig-'dzin), who IS . to deeds and conduct into the awareness-holder of mdestructible (rdo-rje'i rig-'dzin) on the second to the mclu- sively, the awareness-holder of the wheel ( khor-Io 1 dzzn) on both the sixth and seventh levels, the awareness-holder ofprecIOUS gemstones (rin-po-che'i rig-'dzin) on the eighth level, the awareness-holder of the lotus (padma'i rig-'dzin) on the ninth level, and the of the sword (ral-gri'i rig-'dzin) on the tenth level. These subdIVIsIons as far as the path to the liberation of the tenth level are all subsumed under [the awareness-holder] of the great seal. Then the path of conclu- sion or the path which is distinguished over and above the tenth level [results in] the awareness-holder of spontaneous rig-'dzin), exemplified by the Lord of Secrets Va}rapal). l] who acts as the sixth regent,277 assuming the gUIse of Va}radhara, the spontaneous presence of the five buddha-bodies. . .
Although the limits of the levels [traversed] by of the causal vehicle and the awareness-holders of thIS M. ah. ayoga are identical, the intentions [of these beings] differ greatly. ThIs IS because the first level of the causal vehicle and the awareness-holder of matura- tion are equal in their intention, as are the eighth level . of the causal vehicle and the awareness-holder with power over the hfe-span, and the tenth level and the awareness-holder of the great seal. Furthermore, the level of Universal Light (Samantaprabha), which corresponds to [the path of] no-more-Iearning, eous presence are also equal in theIr mtentIOn. As IS explamed m th Lesser Path (sgyu-'phrul drva-ba lam rnam-bshad chung-ba, DZ Vol. l, pp. 12-13):
Now the first [level bodhisattva] and first [awareness-holder] have the same The second holder of the enlightened famIly
And the spiritual warrior of the eighth [level] have the same fortune,
The third and [the spiritual warrior of] the tenth [level] have the same fortune.
By oceans of conduct and intention, [the fourth and eleventh] are superior [to these].
Mahayoga 283
symbols, the speech of expressive words, the speech of indivisible indestructible reality and the speech of the blessing of awareness' five kinds of buddha-mind, namely, the pristine cognitions of ex- panse of reality, of sameness, of accomplishment, of discernment and
the mirror-like pristine cognition; the five enlightened attributes, namely, the pure buddha-field, the dimensionless celestial palace, the radiant and pure rays of light, the exalted thrones and the rapturous enjoyment of acting as desired; and the five enlightened activities namely, pacifying suffering along with its causes, enriching the
provisions, overpowering those who require training, forcefully uproot-
ing those that are difficult to train and spontaneously accomplishing whatever emerges without effort.
After finally being united on the highest path, the. rank of one embodies the twenty-five resultant realities is actuahsed. . These prise: the five buddha-bodies, namely, the body of real. lty, the ctibl of perfect rapture, the body of emanation, the body of mdestru h
reality and the body of awakening; the five modes of namely, the speech of uncreated meaning, the speech of mtentl
e
THE TEXTS
OF MAHA YOGA
[162b.