Here you may object that if, according to this the Time Machine itself must be accepted as an art Tantra, does that not contradict the Stainless Light' s
statement
that "by the distinction of three years, it is definitely a Yogini Tantra"?
Thurman-Robert-a-F-Tr-Tsong-Khapa-Losang-Drakpa-Brilliant-Illumination-of-the-Lamp-of-the-Five-Stages
Here, for example, while "child" is the basis of differentiating
into "boy" and "girl," a boy [alone] can be generally called a
while " Yoga Tantra" as a general name can be used for both "art" and "wisdom Tantras," "Yoga Tantra" is [also] given to "art Tantras" [alone ] . Many sources also use "Oakini Tantra" for "Yogini Tantra. " Such sources
? ? as the Stainless Light use the expressions "art Tantra" and
Tantra," while Nagabodhi and Chandraklrti use "wisdom SOtra" for Mother Tantra. The mentors of Tibet, when citing terms paired with
"
child
''
; so
"
wisdom
[I. - Arrangement of the two (kinds of) Tantras]
38 ? Brilliant Illumination of the Lamp
"Yogini Tantra," use the expressions "Father Tantra" and "Mother
Tantra," in agreement with the Vajra Essence Ornament Tantra:
The Vajra Essence Ornament Tantra Is the grandmother of all Tantras,
Of mother c;fakinis and father c;fakas.
of their names]
The second has two: [1. ] Setting forth the points of doubt; and
[2. ] Explaining the individual positions concerning them.
[I. B. l. - Setting forth the points of doubt]
One may doubt as follows: If the Unexcelled Tantras are divided into "art" and "wisdom" Tantras, then is it or is it not the case that they are Tantras of the nonduality of art and wisdom? If the former, [Jbl it is incorrect, as the meaning of the given names "wisdom" and "art" is that they are Tantras partial to wisdom or to art, and nondual Tantras should be Tantras equally applied to wisdom and art. If the latter, it is incorrect, since the meaning of "yoga" in "Unexcelled Yoga" corresponds to what is stated in the Community Further Tantra:
The union of art and wisdom Is called "yoga. "
This means that art and wisdom are evenly integrated, and not favored separately. Therefore, the Unexcelled Tantras of evenly integrated art and wisdom are rightly called "nondual Tantras. " Therefore, you should declare whether you think that the expressions "art Tantra" and "wisdom Tantra" are or are not contradictory to "nondual Tantra. "
? ? ? ? ? [I. B. - Showing the difference of the two Tantras according to the meaning
llB. 2. - Explaining the individual positions concerning them I
The second has two: [a. ] Others' systems: and (b. ) Our own system.
I I. B. 2. a.
Some Tibetan mentors divide the Unexcelled Tantras into three sepa-
- Others' systemsI
rate categories: art, wisdom, and nondual Tantras: [they] use the criterion
Chapter /- Introduction ? 39 that the two former are partial toward art or wisdom and the latter teaches
both. They take the Hevajra as nondual, since it calls itself A Tantra whose nature is art and wisdom,
which [supposedly] does not contradict the fact that that Tantra also calls itself a "Yogini" Tantra, since they say that a nondual Tantra must contain a wisdom Tantra. But according to that, the definitive position is that Un- excelled art and wisdom Tantras are both ultimately nondual Tantras. Hence they must say how their own position, that the Unexcelled Tantras 14al have three kinds-which are differentiated by the criterion of whether they teach the two separately or both together-is not contradictory to that.
Some Tibetan mentors say Kr? hQ. acharya stated that a Tantra begin- ning with "Thus have I heard . . . " is an art Tantra, and a Tantra beginning with "Delighted by the supreme esoteric . . . " is a Mother Tantra. They allow that the Hevajra is set up according to its own expressions: the [Hevajra] Root Tantra using the former [beginning], the [Vajra] Pavilion Explanatory Tantra [of the Hevajra] using the latter [beginning] , and the Samputa [Tantra] using both kinds, therefore being nondual. The Root Tantra of the Supreme Bliss Tantra has the latter [beginning], while its Explanatory Tantras such as the Unexcelled Clear Articulation begin
with "Thus have I heard. . . . " Still, considering that both types of expres- sions are used elsewhere in the [Unexcelled Clear] Articulation, they posit the Supreme Bliss Tantra also as a nondual Tantra. When one criti- cizes them by saying, "In that case what will ever be a Mother Tantra? " -they say their system is that although each Tantra teaches both magni- ficent art and profound wisdom, the category is determined by which is
less emphasized. These [mentors] consider that the two other kinds of Tantras and the nondual Tantras are mutually contradictory, and thus seem never to have examined the natures of the art and wisdom involved in the two kinds of Tantras and the art and wisdom involved in the non-
dual Tantras .
Other learned Tibetans say that the typology of three Tantras in the
Unexcelled class, into art, wisdom, and [4bl nondual, is interpretable in meaning, and that in definiti-ve meaning all Unexcelled Tantras are non- dual. The criterion for establishing a Tantra in a category of separate art or wisdom is whether or not both are taught therein; they therefore assert that these are ultimately nondual Tantras. According to that, since they
40 ? Brilliant Illumination of the Lamp
assert that the definitive meaning is that both art and wisdom Unexcelled Tantras are nondual Tantras, there is a contradiction between the three in- compatible criteria of establishing the three types of Tantras with the example of the nondual Tantra being the particular Tantra of which they are especially fond. They do not accept Father and Mother Tantras as [having] their own systems. which [stance] is refuted by their own [previous] assertion and by scriptural reference. If they were to accept them [as being distinct systems], those two would not be nondual Tantras; and this last fact would preclude there being three separate
criteria for the three different types of Tantras.
Most of these [scholars] consider that the nondual Tantras are
superior to the two kinds. Father and Mother Tantras, and insistently prove that whichever Tantra they are especially fond of is itself a nondual Tantra, setting up any Tantras that are different from it as one or the other type of Tantra.
[J. B. 2. b. - Our own ? ystem[
The second has two parts: [i. ] How to establish Tantras of nondual art and wisdom: and [ii. ] Showing the meaning of Tantras of separate art and wisdom.
The first has two parts: [A'] The actual meaning: and [n'] Refuting objections.
[I. B. 2. b. j. A ' -
It appears that these scholars who divide the Unexcelled Tantras into three separate types of Tantras l. ! 'ul make the basic mistake of considering the "art" and "wisdom" of "art. wisdom, nondual Tantra" and the "art" and "wisdom" of "distinct art and wisdom Tantras," as being objectively the same, [due to their) having the same names. Therefore, they think that
"integrated wisdom and art Tantra" and "distinct wisdom [Tantra]" and " [distinct) art Tantra," using the same "wisdom" and "art" terms, must be contradictory. Therefore, one must distinguish the two [meanings of "art" and "wisdom"].
With regard to the "yoga" involved in both Yogi and Yoginl Unex- celled Tantras, the "art" of the non-partial, equally integrated "art and
? ? ? [I. B. 2. b. i. - How to establish Tantras of nondual art nnd wisdom]
Thl' Ltctual ml'aning)
wisdom nondual" Tantra refers to the spontaneous great bliss, and the "wisdom" is the famous frequently-mentioned genius that realizes the suchness of selfless voidness. All Unexcelled Tantras are the same in terms of their indivisible union of actual art and wisdom as such bliss and voidness, in taking this as their supreme subject of concern, and thus the condition of the nature of all Unexcelled Tantras is that they are actual nondual Tantras. Therefore, in terms of such kinds of art and wisdom, none are established as partial to either. Thus the Father Tantras and the Mother Tantras are said to be divisions of the basic [category of] nondual Tantras, and are not to be understood as exclusive categories.
Thus, the Stainless Light states that really, all are just Yoga Tantras [Sbl of the nature of art and wisdom. Likewise, the Hevajra states:
The "HEY'' syllable is great compassion, The "VAJRA" is called "wisdom. "
Listen, and I will explain
That Tantra whose nature is art and wisdom !
And so, [according to others' systems,] the Hevajra would not be not a "wisdom Tantra," because it does not say, "Listen to this 'wisdom Tantra! "' Likewise, the Community states:
The union of art and wisdom
Is declared to be "yoga. "
The Community is declared to be "yoga," The means of expression of all buddhas !
And so the Community would not be an art Tantra. Likewise, the Prime Buddha [Time Machine Tantra] declares:
Yoga is not by the body of art,
Nor will it be by wisdom alone.
The Transcendent Lord declared that "yoga" Is the union of art and wisdom.
The Vajra Essence Commentary [on Hevajraj4 also explains it in that way. 4 rdo rje snying po 'i 'grel pa. This is a common alternate title for the canonical Hevajra-
pitulllrtha-trktl (kye 'i rdo rje bsdus pa 'i don gyi rgya cher 'grel pa)(TOh. 1 1 80). See, e. g Blue Annals, p. 838.
Chapter /-Introduction ? 41
? . ?
42 ? Brilliant Illumination c? fthe lAmp
Now to say that the Community is not an art Tantra and the He- vajra is not a wisdom Tantra is [tantamount to] rejecting that those two are partial in terms of the "art" and "wisdom" that are bliss and voidness. In our own system, it does not amount to asserting that those two are not Father Tantra and Mother Tantra [respectively]. These two are mentioned
as especially famous examples of Father and Mother Tantras, which is not to say that other Tantras are not either art Tantras or wisdom Tantras.
[1. 8. 2. b. i. B' - Dispelling objections]
One should not succumb to the notion that, based on the fact that the Yogini Tantras such as Hevajra often mention "bliss" l6aJ and the Community does not use the word "bliss" often-usually explaining in terms of the four voids-that great bliss is distinctive of the Mother Tantras and the Father Tantras do not employ the actual path of great bliss. The Great Adept Kr? hQacharya explained [in the Clarification of the Esoteric Reality] :
The statements "Thus [have I heard . . . ] "
[Expressing the bliss-void setting] of the Yoga Tantras, Are like fire to the straw of other [beginnings],
[Often used] in the Mother Tantras;
But this is not an essential distinction,
According to the Mind-Vajra.
Thus, the indivisible union of [great] bliss and voidness that is explained to be the actual meaning of the initial expression, "Thus have I [heard] . . . " that is used in the art Tantras is also the [essential] import of the Yogini Tantras. Therefore, he explains that the Victor declared there is no distinc- tion between the two Tantras concerning their essence, which is the union of bliss and void. Particularly, in regard to determining the meaning of the beginning, "Thus have I heard. . . " of the Community, [Mahasukhanatha5] explains more than once in the Esoteric Accomplishment that the reality praised as, "where present, [enlightenment is] present: where absent, absent," is the indissoluble union of great bliss and voidness:
5 Apparently an honorific pseudonym o f the adept Padmavajra. S e e below.
? ? Chapter /- Introduction ? 43
The adept aiming at such reality
Will attain it even without disciplines.
If he lacks that reality, he will not attain it, Even performing hundreds of disciplines.
And:
Such reality abiding as Tantra
Is clearly the glorious Esoteric Community. And :
The author of the Tantra is Mind-Vajra, [Being] both the speaker and his expression; As there is none other than that,
He said nothing other than great bliss.
From "Thus have I heard. . . "
Up to " . . . the Lord was dwelling," [6bJ
The Mind-Vajra himself
Was indicated to all the buddhas
As the glorious Great-Bliss Savior Described as "was dwelling. "
Thus I will explain a bit the aptness
Of what was taught.
"At one time" ultimately teaches, in brief, That the Lord spoke the truth,
That the import of the buddhas ' Tantras
Is the nature of great bliss.
This master Mahasukha[natha] is also called "Padmavajra," and [Arya- deva] frequently cites him as a source in the Integrated Practices; thus he is very much in agreement with the noble tradition. He explains again and again that the union of bliss and void is the actuality of the path and the meaning of the Community, so it must surely be acknowledged by
those who uphold the noble system.
Thus, this demonstration that there is no difference among all the
Unexcelled Tantras in taking the actuality of the path as the real indi- visible union of the art of bliss and the wisdom of voidness requires that, whatever path of the two kinds of [Unexcelled] Tantra one enters-the generation within one ' s own process of the indissoluble union of bliss
44 ? Brilliant Illumination ofthe lAmp
and void, art and wisdom-be understood as indispensable. Thus, you should realize that you must discover, not merely an approximate idea of bliss and voidness, but the subtle vital points of the extraordinary bliss and voidness. [7aJ
Pavilion .
If the "art" and "wisdom" of "art, wisdom, nondual" Tantras are as explained above, then what are the "art" and "wisdom" mentioned in Tantras of separate "art" and "wisdom? "
The way of establishing them is somewhat explained in the Stain- less Light, stating:
In regard to certain Tantras, using such mundane superfi- cial distinctions as the mirror-intuition to symbolically purify6 the aggregates and elements, the Transcendent Lord stated [classifications such as] art and wisdom, to accord with the inclinations of less intelligent living beings.
Thus, separate "art" and "wisdom" Tantras were set up according to male deities established as art from the symbolically purified aggregates and female deities established as wisdom from the purified elements. Such "art" and " wisdom" are superficial realities compared to the above ultimate reality art and wisdom. and are also said to be established in tenns of the inclinations of dull-minded beings.
<<? Tib. "IIUft PfJ' das PfJ. In this ron&nl, "purify" means lo give the underlyinJ symbolic meanina of visual elemenls in mandalu and an:he1ype deily tonns. Thus the thiny four anna of Vajnabhainava liymbolize lhiny-four of lhe . l7 ac'-"es501'ies or enliJhlenmenl. &hus "purifyina" them. in &he sense of itlmeone thinkina thai they are inlrinsically real lhinJs in themselves.
? ? ? [J. B. 2. b. ii. - Showing the meaning of Tantras of separate art and wisdom] The second has two parts: [A ') Explanation from such [texts] as the
Stainless Light; and [B') Explanation from such [texts] as the Vajra [I. B. 2. b. ii. A' - Explanation from such (texts) as the Stainless Light]
Chapter /-Introduction ? 45 In regard to the way of accepting art and wisdom Tantras in terms
of male and female deities, the same source states:
Superficially, when the lord does not move and the yoginis engage in action, it is a Yogini Tantra. And when the art engages in action and the wisdom does not move, it is an art Tantra.
When the deity functions - as in compelling the wisdom hero [to merge] into the devotee hero and so on-and the goddesses act ! 7bl and the gods do not, it is a wisdom Tantra; when the reverse is the case, it is an art Tantra. So states [the Stainless Light], and the Vajra Essence Commentary {on Hevajra] also explains in similar fashion.
Here you may object that if, according to this the Time Machine itself must be accepted as an art Tantra, does that not contradict the Stainless Light' s statement that "by the distinction of three years, it is definitely a Yogini Tantra"?
[This] explains it to be a Yogini Tantra in the context of showing the number of the deities of the Yogini Tantra by means of the [number of the] days of the central [channel] of three years. 7
The way of establishing the two Tantras through male and female deities is intended as a matter for changing emphasis and not as a fixed [classification]. For example, the Esoteric Community in the noble system is an art Tantra, and yet the [creation stage] summoning and inducting of the wisdom hero are still accomplished without the activity of the male deities. Likewise, there are valid Mother Tantra texts where the female
deities do not accomplish the summoning and inducting, and there is no precluding some Tantras which manifest an arrangement common to both types of Tantras showing both kinds [of actions, by male and female deities]. Therefore, although the Vajra Rosary is an Explanatory Tantra common to both kinds of Tantras, its own actuality is said to be an art Tantra. Likewise, although the Time Machine explains both methods, its
own actuality is considered to be a Yogini Tantra.
7 Three lunar years of days adds up to the number of 1080, which is more than the number of deities of the usual Time Machine mandala (722), which itself is two years of central channel days plus two. Other than this hunch, I have not yet been able to solve the meaning of this cryptic aside.
? 46 ? Brilliant Illumination of the Lamp
Confronted by this reasoning, some may suggest that therefore [the Time Machine] should be classified as a nondual Tantra. Although they may wish to establish it as a nondual Tantra, they cannot find a [coherent] way to establish it as a nondual Tantra if they follow the intention of the
Stainless Light. The Stainless Light established it as a nondual Tantra according to the above-explained ultimate reality "art" 18al and "wisdom," but the "art" and ''wisdom" concerning whether the art or the wisdom acts or does not act are explained in terms of superficial reality and the inclinations of dull-minded beings.
This [commentary] teaches that the "art" and "wisdom" establish- ing the Father and Mother Tantras are according to whether the male or female meditative deities ' activities are set up in terms of the inclinations of dull-minded beings, but does not teach that all kinds of "art" and "wisdom" establishing Tantras as "father" or "mother" are just the same. The Stainless Light also provides other means of establishing the two [kinds of] Tantras, stating that in art Tantras, the father and mother deities are equal in faces and arms due to the symbolism of equality of day and night; and in wisdom Tantras, the father and mother deities are unequal in faces and arms due to the symbolism of early and late between- watches. On the strength of this, some call [the Time Machine] a nondual
Tantra in that the principal father and mother are unequal in number of faces and arms and the attendant deities have equality. But this does not seem worthwhile since that statement was made merely to show a reason as to why. in both Tantras, faces and arms are said to be equal or unequal, and not to establish the meaning of art and wisdom Tantras; since in those [statements] there seems to be no reference whatsoever to the meaning of "male" and "female" or "art" and "wisdom. "
Furthermore, it seems they consider that being established as a non-
dual Tantra is [a sign of being] superior to other Tantras; but even though it is established as a nondual Tantra by that (kind of] reason, such does
not amount to any superior quality. For even though it happens that the chief deity's male and female forms have unequal numbers of faces and arms and their attendant deities have equal numbers, that aspect appears not to have any profound meaning. And one should understand this reasoning as applicable to IKhJ other similar expressions of fallacious
ways of establishment [of Father and Mother Tantras].
Chapter /-Introduction ? 47 (I. B. 2. b. ii. B' - Explanation from such (texts) as the Vajra Pavilion!
The second has two parts : [ l ') Refutation of others ' extreme notions; and [2') Establishing the most worthwhile position.
[1. 8. 2. b. ii. B'l ' - Refutation of others' extreme notions!
The first has two parts: [a'] Others' interpretations; and [h'] Their
refutation .
(I. B. 2. b. ii. B'l 'a' - Others' interpretations]
Some Tibetans consider that in [the following passages from] the
fourth chapter of the [Vajra] Pavilion:
? ? ? ? And
This 0 akinifantra is taught
In order to establish all five cJakas,
[And] the host of the cJakinis of all the buddhas.
In order to include those who try to kill beings, Who tum away from realistic worldviews,
And [others] who are spiritual women,
And because its arts of bliss are not elaborate, Its short texts are vast in meaning,
And its mantras are distinctive
In illuminating those of lesser intellect -
It is the essence of all Tantras,
And is taught to be a 0 akintrantra.
The first four lines show that where the transcendent buddhas show bodies of cJakinis and become the principal deities as females, or where the majority of the host is female, it is a Mother Tantra; and where the transcendent buddhas show the bodies of the five families, or where the majority of the host is male, it is a Father Tantra-the former meaning being directly conveyed by that quote, and the latter being indirectly implied. Similarly, they consider that the latter quote shows that the Mother Tantras are taught to tame those who like to kill outsiders and
who err in views and paths; by [this] key point they consider the Father Tantras are taught to tame [9a] those insiders who have unerring views
48 ? Brilliant Illumination of the Lamp
and wish to achieve enlightenment. Thus, they assert that these two are the criteria for establishing the two [types of] Tantra.
They also assert that there are another two criteria to establish the two [types of] Tantras for the [following] two purposes, as [stated] in the thirteenth chapter of the [ Vajra] Pavilion :
Yoga Tantras are taught
In order to educate men and Yogini Tantras are taught
In order to attract women.
They also believe the Father Tantras teach the facts of the creation stage, and the Mother Tantras the facts of the perfection stage, based on the statement of the Elucidation ofthe Esoteric Rea/ity:8
Concerning the stages ofcreation and perfection,
It is asserted that
The Yoga [Tantras] teach the creation [stage],
And the Yogini [Tantras teach] the perfection [stage].
U. B. 2. b. ii. o'J J) - Their refutation]
The meaning of the former quote is extremely clear from the preceding context since the ()akinT Vajra Pavilion Tantra was explained in order to establish the mandala of the five kinds of 4akas suror unded by the hosts of 4akinTs of all five enlightenment clans. Thus, this is not an identifica- tion of the Mother Tantras. As for the five types of 4akas mentioned earlier (in that text]:
Five kinds of mandalas are declared: The vajrin, the permanent,
The vajra energy,
The god of the lotus dance, and
The king of horses
1 This aeclion primarily quotea &he \tUnl Prn-i/i011 (T6h. 4 1 9), a Hr? 'Gjra literature tal. However,&heleAlcitedbere. theI. 'I? IKidutionuflltrIE. wtrri&'}r,. . ,,(. Uto,. . , nyidJMI bel)isTOll. 14. 50,a\. 'Ommenlaryfrom&heCCIAI'CUcllftvurc? lilcrarure.
? ? -they refer to the five transcendent clans; it is not that the lord of the mandala is a goddess. Thus, 19hl the [Tibetan scholars'] explanation of the first quote is incorrect.
Their explanation of the second quote is also not according to its (real] meaning. Just before that, the transcendent buddhas such as Ak? ho-
bhya asked the bodhisattvas:
How are the c;lakinis and yoginis gathered together in this
vajra pavilion?
And the answer was given by the bodhisattvas such as Maitreya:
First the Vajra-holder
Pronounces the will for enlightenment: "I will liberate all living beings,
Such as those born from eggs! "
S o why should women b e neglected? Striving to kill living beings . . .
and so forth up to:
. . . [is] explained as a [Mother] Tantra
as mentioned above. Therefore, the Tantra taught as the essence of c;lakini Tantras in order to attract women is the Vajra Pavilion itself, since the context of the question is asking about the [Vajra] Pavilion. And as for
calling it the essence of all Tantras, just before that it is stated: This essence is completely included
In the Hevajra 500,000
and therefore no criterion for all Mother Tantras is intended; which can also be recognized in the expression "even in a slight text. "
Well, then, one wonders what is the meaning of the exchange in the Vajra Pavilion asking, "How are women attracted? " In other treatises it is taught that in a woman's lifetime one cannot directly attain buddha- hood; and thus this question concerns the statement in the Unexcelled
Tantras that it is better to achieve buddhahood in the embodiment of a woman. Thus the answer states that, since at the time of first conceiving the spirit [of enlightenment] one vows to establish all sentient beings [IOaJ on the stage of buddhahood, it is not right to neglect women. Especially since such an embodiment through its tendency to wrong views and heavy
Chapter /-Introduction ? 49
:m ? Brilliant 1//umincllion oftht? Lamp
sinfulness cxempliticd by killinglj reaches a superior attainment depend
the Vajra Pavilion is said to have been taught in order to In regard to the statement that:
ing on this path
tame beings and attract women. Thus, how can it be teaching the criterion for establishing a Tantra as a Mother Tantra?
.
Yoga Tantras are taught
In order to educate men. and Yoginuantras are taught
In order to attract women.
-it indicates here in this Vajra Pavilion Tantra, in general, even while being a Mother Tantra, it is called "Yoga Tantra," as well as being called a "Yoginli'antra" intending that it was taught to attract women; as quoted above:
The Hevajra, as a Yoga Tantra,
Is first explained by the Victors;
Then the same thing is said to be a Yoginifantra
To attract those of female embodiment.
First the [Hevajra] Extensive Tantra 500,000 [is taught] and then later it is abridged as the [Vajra] Pavilion Yoginf Tantra in order to include women. Further, in both sections of the [Vajra] Pavilion, the Hevajra is said to be a Mother Tantra. Thus the appellation "Yoga Tantra" means the category of "Yoga Tantra" that is the basis of differentiation into Yogi and Yoginuantras, and does not indicate the "Yoga Tantra" which is the opposite of the category "Yoginifantra. "
Having already explained the way in which the [Vajra] Pavilion was taught to include women, this latter quote can be explained in that fashion, or otherwise it can be explained in terms of both Father and Mother Tantras. [lObi In the Unexcelled Tantras there are both male and female jewel-like persons, the principal human embodiments for the supreme achievement. However, usually in the Tantras and treatises, the
9 It may be that in agricultural societies the women haad to provide the food and so often had to slaughter animals to make dinner for the men and children. Otherwise, it seems weird that women are thought to be more into killing, as men are the hunters and warriors in most societies.
-
? Chapter /-Introduction ? 51
practitioner is male, and [one of] the four kinds of women is often men- tioned as his consort. In those contexts, not only the male but also the consort should be understood as a practitioner of the path; because it is repeatedly stated that just as the art is liberated conditioned by the wisdom, so the wisdom is liberated depending on the art. 10 Although that process exists in both types of Tantras, the Father Tantras are not as extensive as the Mother Tantras about the nature and categories of criteria for the way of reliance on the consorts. Still, from that point of view, both Tantras are said to be taught in order to train both [males and females]. Furthermore, this is only an explanation of the purpose of the two Tantras, and not an establishment of the criteria for [distinguishing] Father and Mother Tantras. For example, the Esoteric Community is chiefly taught for the sake of the jewel-like person, and yet that fact is not a criterion for it being a Father Tantra. Otherwise, as it is said in some P akinifantras that they are taught for the sake of illuminating those of inferior intelligence, that too should become a criterion for their being Mother Tantras !
Furthermore, these [Tibetan scholars'] way of explanation of the meaning of the quote from the Elucidation of the Esoteric Reality is also not according to its meaning. As said in that text:
There are two kinds of [Tantras] :
The four of the encounter of two
And the [one] of the union of two.
By their creation and perfection stages, The yogis are shown to be creative, and
The perfective are called yoginis.
The interpenetration of the two organs [ I t a ] Is called "union. "
Thus, with regard to the fourth of the four Tantras of looking, touching and smiling, holding hands, and uniting, there are both Yoga and Yogini Tantras among those Tantras involving the union of two organs. The first explains the stage arisen from creation and the second explains the stage arisen from perfection, and does not explain that one teaches the creation
10 This is a very significant statement to support rejecting the contemporary unti-Tantra scholars who insist that Tantric practitioners were male chauvinists who ust used women as minless tools for their own supposed spiritual advancement.
? 52 ? Brilliant Illumination ofthe Lamp
stage and the other teaches the perfection stage. Just before that quote, it
states:
This contradicts the notion that Yoga Tantras, such as the Community, chiefly teach the creation stage and do not chiefly teach the perfection stage.
As for [these Tibetan scholars'] saying that Kf? hl). acharya believed that Father Tantras begin with "Thus have I heard. . . " and Mother Tantras begin with "Delighted by the supreme secret. . . " and so forth; this is not his belief. He did not mention those two-"Thus have I heard" for Father Tantras, and "Delighted by supreme secret" for the Mother Tantras-as criteria for [distinguishing) the two Tantras, but only [to show] their non- difference in [both] being the actuality of the union of bliss and voidness. The quote supporting this has already been cited above.
Other than these, some Indians and Tibetans have promoted various methods of establishing the two Tantras, but in most cases it appears that the "male-female" or "art-wisdom" l l lbl used as criteria for art and wis- dom Tantras have no relevance whatsoever. They do not seem to explain the distinctions about being taught chiefly and not taught chiefly, or about what sort of "art" and "wisdom" are involved when they say that "[such and such] chiefly teaches art and wisdom. " Their explanations of criteria are easily understood as invalid, coming from just noticing what corresponds to the two Tantras. Therefore, I do not discuss them.
[1. 8. 2. b. ii. H'2' - Establishing the most worthwhile position]
Well, then, what do we take as the method for establishing Father Tantras and Mother Tantras?
Although there are some ordinary distinctions acceptable for dif- ferentiating them from the point of view of the creation stage, it is more importantly necessary to differentiate them from the point of view of [their respective] perfection stages. The establishment of all of them as nondual Tantras is based on the art and wisdom of bliss and voidness, which [bliss-void art-wisdom] does not differentiate them as art and
By the path of the glorious [Esoteric} Community, In regard to the actuality of the two stages,
The glorious Community is extremely pleasing, And is principal among all Tantras.
? Chapter /-Introduction ? 53
wisdom Tantras, as explained above. It is also not proper to establish them [as different] according to their emphasis with regard to [superficial art and wisdom], since this would incur the fault that one would have to put Hevajra as a Father Tantra and the Community as a Mother Tantra; for "bliss" is emphasized in Mother Tantras such as Hevajra and not mentioned emphatically in the Community.
Thus, as for the "art" and "wisdom" mentioned in differentiating the Tantras from the point of view of their perfection stages, "wisdom" is the ultimate great bliss intuition, and "art" is the superficial magic body. In regard to that, the Vajra Pavilion, Chapter 13, sets up the Mother Tantras from the point of view of the former:
"Divine Lord, how does one apply the name 'Yogini Tantra'? " Vajradhara replied:
The art of transcendent wisdom [ t2a l Is expressed as the yogini.
By uniting with the great seal,
One enters into that reality,
And it is called the "Yogini Tantra. "
Here, it clearly states the designative criterion [for its being a Mother Tantra] in general terms. This means that, due to the connection of those two, because the Tantra teaches the way of entering the voidness of ulti- mate suchness through union with the great seal, the [Vajra] Pavilion and so forth are called Yogini Tantras. This is the reason [the Vajra Pavilion] is established as a "Mother Tantra," and that is the meaning of the two
[lines] beginning "art of transcendent wisdom. "
To explain this in detail: [a Tantra] is called a "Mother Tantra"
when it does not mainly teach how to achieve the superficial magic body from the wind-energy of five-colored light rays that carries the great bliss intuition, and does mainly teach the process of exponential increase of realization that penetrates the ultimate voidness of suchness through the yoga of the indivisible bliss-void of the orgasmic great seal. [This is] the art of generating the four joys both in falling order, where the lily-white spirit of enlightenment falls from the crown to the penis, and in rising order, where it reverses back up into the crown. For this art of achieving the truth body of the innate transcendent wisdom is also the yoga of the
indivisible union of bliss and void, and since its main component for
54 ? Brilliant Illumination of the Lamp
achieving the truth body is the wisdom of the void side, it is called "mother. "11
From the perspecive of the second, as for setting up the Yogll'antras, the Angel Ocean clearly states:
In the royal Tantras for the yogi/nis,
The various ( 12bl methods are distinctly known. 12 I explain to the world the magic [body]
For [attaining] clear light magic body [union].
As for the meaning of this, "explain" means "cite. " "Where? " In the kings of the Yoga Tantras. "What? " The magic body. "To whom? " "To the world," to such disciples. "By whom? " "By myself' says the Teacher. "How? " Through the clear light with its three preceding voids, there is the art of achieving the magic body by the process of the four voids. "How is it achieved? " The analyses of the various methods stated in that Tantra can be especially well known.
To expand on that meaning: [a Tantra] is called a "Yogi" [Father] Tantra when it mainly teaches the way of achieving the superficial magic body from the five-colored light-ray wind-energy of clear light and the way of generating the intuition of voidness through the four voids in the emergent order through the process of the wind-energy ' s gradual collect- ing in the heart-the place where the clear light arises-and the four voids in the reverse order through the process of [that wind-energy] resurrecting back out from there. This is also the yoga of the indivisible actual union of the void intuition and the wind-energy-constituted body, and its main component is the art of the vision side for achieving the
material body; thus it is called "father. "13
As for the meaning of the quote from the Eluciclation of the IEso-
teric} Reality, it is similar to the above two (quotes], since it indicates that the two types ofTantra mainly teach (respectively) the process where
? 1 1 This plll'agruph stands as Tsong Khupu's most complete definition of the "Mother" type of Unexcelled Yoga Tantru.
12 My translalion follows lhe quole in Tson? Khapu's texl. as preferable lo the varian! in the Derge edilion; sec foolnole to lhe Tibc:lan edilon (forthcoming).
1 3 This paragruph slands us Tsong Khapu' s prime definition of "Father" Tantru.
the magic body arises from the four voids and the process where the entry into thatness achieved as perfect from the beginning increases exponen- tially. As for the meaning of "mainly teach or not [13aJ teach," it concerns whether or not a particular Tantra teaches by putting the main emphasis on the one [or the other] method, and not merely whether or not it teaches
As it seems that authoritative authors have a way of explaining those two distinctions as the principal ones of the Father and Mother Tantras respectively, other art and wisdom Tantras being members included in those categories. And, since even those not immediately obvious in regard to [whichever] process must be explained by interpretation in the light of those two poles, it is not the case that this system of interpretation does not apply to all Tantras of both types.
[I. C.
into "boy" and "girl," a boy [alone] can be generally called a
while " Yoga Tantra" as a general name can be used for both "art" and "wisdom Tantras," "Yoga Tantra" is [also] given to "art Tantras" [alone ] . Many sources also use "Oakini Tantra" for "Yogini Tantra. " Such sources
? ? as the Stainless Light use the expressions "art Tantra" and
Tantra," while Nagabodhi and Chandraklrti use "wisdom SOtra" for Mother Tantra. The mentors of Tibet, when citing terms paired with
"
child
''
; so
"
wisdom
[I. - Arrangement of the two (kinds of) Tantras]
38 ? Brilliant Illumination of the Lamp
"Yogini Tantra," use the expressions "Father Tantra" and "Mother
Tantra," in agreement with the Vajra Essence Ornament Tantra:
The Vajra Essence Ornament Tantra Is the grandmother of all Tantras,
Of mother c;fakinis and father c;fakas.
of their names]
The second has two: [1. ] Setting forth the points of doubt; and
[2. ] Explaining the individual positions concerning them.
[I. B. l. - Setting forth the points of doubt]
One may doubt as follows: If the Unexcelled Tantras are divided into "art" and "wisdom" Tantras, then is it or is it not the case that they are Tantras of the nonduality of art and wisdom? If the former, [Jbl it is incorrect, as the meaning of the given names "wisdom" and "art" is that they are Tantras partial to wisdom or to art, and nondual Tantras should be Tantras equally applied to wisdom and art. If the latter, it is incorrect, since the meaning of "yoga" in "Unexcelled Yoga" corresponds to what is stated in the Community Further Tantra:
The union of art and wisdom Is called "yoga. "
This means that art and wisdom are evenly integrated, and not favored separately. Therefore, the Unexcelled Tantras of evenly integrated art and wisdom are rightly called "nondual Tantras. " Therefore, you should declare whether you think that the expressions "art Tantra" and "wisdom Tantra" are or are not contradictory to "nondual Tantra. "
? ? ? ? ? [I. B. - Showing the difference of the two Tantras according to the meaning
llB. 2. - Explaining the individual positions concerning them I
The second has two: [a. ] Others' systems: and (b. ) Our own system.
I I. B. 2. a.
Some Tibetan mentors divide the Unexcelled Tantras into three sepa-
- Others' systemsI
rate categories: art, wisdom, and nondual Tantras: [they] use the criterion
Chapter /- Introduction ? 39 that the two former are partial toward art or wisdom and the latter teaches
both. They take the Hevajra as nondual, since it calls itself A Tantra whose nature is art and wisdom,
which [supposedly] does not contradict the fact that that Tantra also calls itself a "Yogini" Tantra, since they say that a nondual Tantra must contain a wisdom Tantra. But according to that, the definitive position is that Un- excelled art and wisdom Tantras are both ultimately nondual Tantras. Hence they must say how their own position, that the Unexcelled Tantras 14al have three kinds-which are differentiated by the criterion of whether they teach the two separately or both together-is not contradictory to that.
Some Tibetan mentors say Kr? hQ. acharya stated that a Tantra begin- ning with "Thus have I heard . . . " is an art Tantra, and a Tantra beginning with "Delighted by the supreme esoteric . . . " is a Mother Tantra. They allow that the Hevajra is set up according to its own expressions: the [Hevajra] Root Tantra using the former [beginning], the [Vajra] Pavilion Explanatory Tantra [of the Hevajra] using the latter [beginning] , and the Samputa [Tantra] using both kinds, therefore being nondual. The Root Tantra of the Supreme Bliss Tantra has the latter [beginning], while its Explanatory Tantras such as the Unexcelled Clear Articulation begin
with "Thus have I heard. . . . " Still, considering that both types of expres- sions are used elsewhere in the [Unexcelled Clear] Articulation, they posit the Supreme Bliss Tantra also as a nondual Tantra. When one criti- cizes them by saying, "In that case what will ever be a Mother Tantra? " -they say their system is that although each Tantra teaches both magni- ficent art and profound wisdom, the category is determined by which is
less emphasized. These [mentors] consider that the two other kinds of Tantras and the nondual Tantras are mutually contradictory, and thus seem never to have examined the natures of the art and wisdom involved in the two kinds of Tantras and the art and wisdom involved in the non-
dual Tantras .
Other learned Tibetans say that the typology of three Tantras in the
Unexcelled class, into art, wisdom, and [4bl nondual, is interpretable in meaning, and that in definiti-ve meaning all Unexcelled Tantras are non- dual. The criterion for establishing a Tantra in a category of separate art or wisdom is whether or not both are taught therein; they therefore assert that these are ultimately nondual Tantras. According to that, since they
40 ? Brilliant Illumination of the Lamp
assert that the definitive meaning is that both art and wisdom Unexcelled Tantras are nondual Tantras, there is a contradiction between the three in- compatible criteria of establishing the three types of Tantras with the example of the nondual Tantra being the particular Tantra of which they are especially fond. They do not accept Father and Mother Tantras as [having] their own systems. which [stance] is refuted by their own [previous] assertion and by scriptural reference. If they were to accept them [as being distinct systems], those two would not be nondual Tantras; and this last fact would preclude there being three separate
criteria for the three different types of Tantras.
Most of these [scholars] consider that the nondual Tantras are
superior to the two kinds. Father and Mother Tantras, and insistently prove that whichever Tantra they are especially fond of is itself a nondual Tantra, setting up any Tantras that are different from it as one or the other type of Tantra.
[J. B. 2. b. - Our own ? ystem[
The second has two parts: [i. ] How to establish Tantras of nondual art and wisdom: and [ii. ] Showing the meaning of Tantras of separate art and wisdom.
The first has two parts: [A'] The actual meaning: and [n'] Refuting objections.
[I. B. 2. b. j. A ' -
It appears that these scholars who divide the Unexcelled Tantras into three separate types of Tantras l. ! 'ul make the basic mistake of considering the "art" and "wisdom" of "art. wisdom, nondual Tantra" and the "art" and "wisdom" of "distinct art and wisdom Tantras," as being objectively the same, [due to their) having the same names. Therefore, they think that
"integrated wisdom and art Tantra" and "distinct wisdom [Tantra]" and " [distinct) art Tantra," using the same "wisdom" and "art" terms, must be contradictory. Therefore, one must distinguish the two [meanings of "art" and "wisdom"].
With regard to the "yoga" involved in both Yogi and Yoginl Unex- celled Tantras, the "art" of the non-partial, equally integrated "art and
? ? ? [I. B. 2. b. i. - How to establish Tantras of nondual art nnd wisdom]
Thl' Ltctual ml'aning)
wisdom nondual" Tantra refers to the spontaneous great bliss, and the "wisdom" is the famous frequently-mentioned genius that realizes the suchness of selfless voidness. All Unexcelled Tantras are the same in terms of their indivisible union of actual art and wisdom as such bliss and voidness, in taking this as their supreme subject of concern, and thus the condition of the nature of all Unexcelled Tantras is that they are actual nondual Tantras. Therefore, in terms of such kinds of art and wisdom, none are established as partial to either. Thus the Father Tantras and the Mother Tantras are said to be divisions of the basic [category of] nondual Tantras, and are not to be understood as exclusive categories.
Thus, the Stainless Light states that really, all are just Yoga Tantras [Sbl of the nature of art and wisdom. Likewise, the Hevajra states:
The "HEY'' syllable is great compassion, The "VAJRA" is called "wisdom. "
Listen, and I will explain
That Tantra whose nature is art and wisdom !
And so, [according to others' systems,] the Hevajra would not be not a "wisdom Tantra," because it does not say, "Listen to this 'wisdom Tantra! "' Likewise, the Community states:
The union of art and wisdom
Is declared to be "yoga. "
The Community is declared to be "yoga," The means of expression of all buddhas !
And so the Community would not be an art Tantra. Likewise, the Prime Buddha [Time Machine Tantra] declares:
Yoga is not by the body of art,
Nor will it be by wisdom alone.
The Transcendent Lord declared that "yoga" Is the union of art and wisdom.
The Vajra Essence Commentary [on Hevajraj4 also explains it in that way. 4 rdo rje snying po 'i 'grel pa. This is a common alternate title for the canonical Hevajra-
pitulllrtha-trktl (kye 'i rdo rje bsdus pa 'i don gyi rgya cher 'grel pa)(TOh. 1 1 80). See, e. g Blue Annals, p. 838.
Chapter /-Introduction ? 41
? . ?
42 ? Brilliant Illumination c? fthe lAmp
Now to say that the Community is not an art Tantra and the He- vajra is not a wisdom Tantra is [tantamount to] rejecting that those two are partial in terms of the "art" and "wisdom" that are bliss and voidness. In our own system, it does not amount to asserting that those two are not Father Tantra and Mother Tantra [respectively]. These two are mentioned
as especially famous examples of Father and Mother Tantras, which is not to say that other Tantras are not either art Tantras or wisdom Tantras.
[1. 8. 2. b. i. B' - Dispelling objections]
One should not succumb to the notion that, based on the fact that the Yogini Tantras such as Hevajra often mention "bliss" l6aJ and the Community does not use the word "bliss" often-usually explaining in terms of the four voids-that great bliss is distinctive of the Mother Tantras and the Father Tantras do not employ the actual path of great bliss. The Great Adept Kr? hQacharya explained [in the Clarification of the Esoteric Reality] :
The statements "Thus [have I heard . . . ] "
[Expressing the bliss-void setting] of the Yoga Tantras, Are like fire to the straw of other [beginnings],
[Often used] in the Mother Tantras;
But this is not an essential distinction,
According to the Mind-Vajra.
Thus, the indivisible union of [great] bliss and voidness that is explained to be the actual meaning of the initial expression, "Thus have I [heard] . . . " that is used in the art Tantras is also the [essential] import of the Yogini Tantras. Therefore, he explains that the Victor declared there is no distinc- tion between the two Tantras concerning their essence, which is the union of bliss and void. Particularly, in regard to determining the meaning of the beginning, "Thus have I heard. . . " of the Community, [Mahasukhanatha5] explains more than once in the Esoteric Accomplishment that the reality praised as, "where present, [enlightenment is] present: where absent, absent," is the indissoluble union of great bliss and voidness:
5 Apparently an honorific pseudonym o f the adept Padmavajra. S e e below.
? ? Chapter /- Introduction ? 43
The adept aiming at such reality
Will attain it even without disciplines.
If he lacks that reality, he will not attain it, Even performing hundreds of disciplines.
And:
Such reality abiding as Tantra
Is clearly the glorious Esoteric Community. And :
The author of the Tantra is Mind-Vajra, [Being] both the speaker and his expression; As there is none other than that,
He said nothing other than great bliss.
From "Thus have I heard. . . "
Up to " . . . the Lord was dwelling," [6bJ
The Mind-Vajra himself
Was indicated to all the buddhas
As the glorious Great-Bliss Savior Described as "was dwelling. "
Thus I will explain a bit the aptness
Of what was taught.
"At one time" ultimately teaches, in brief, That the Lord spoke the truth,
That the import of the buddhas ' Tantras
Is the nature of great bliss.
This master Mahasukha[natha] is also called "Padmavajra," and [Arya- deva] frequently cites him as a source in the Integrated Practices; thus he is very much in agreement with the noble tradition. He explains again and again that the union of bliss and void is the actuality of the path and the meaning of the Community, so it must surely be acknowledged by
those who uphold the noble system.
Thus, this demonstration that there is no difference among all the
Unexcelled Tantras in taking the actuality of the path as the real indi- visible union of the art of bliss and the wisdom of voidness requires that, whatever path of the two kinds of [Unexcelled] Tantra one enters-the generation within one ' s own process of the indissoluble union of bliss
44 ? Brilliant Illumination ofthe lAmp
and void, art and wisdom-be understood as indispensable. Thus, you should realize that you must discover, not merely an approximate idea of bliss and voidness, but the subtle vital points of the extraordinary bliss and voidness. [7aJ
Pavilion .
If the "art" and "wisdom" of "art, wisdom, nondual" Tantras are as explained above, then what are the "art" and "wisdom" mentioned in Tantras of separate "art" and "wisdom? "
The way of establishing them is somewhat explained in the Stain- less Light, stating:
In regard to certain Tantras, using such mundane superfi- cial distinctions as the mirror-intuition to symbolically purify6 the aggregates and elements, the Transcendent Lord stated [classifications such as] art and wisdom, to accord with the inclinations of less intelligent living beings.
Thus, separate "art" and "wisdom" Tantras were set up according to male deities established as art from the symbolically purified aggregates and female deities established as wisdom from the purified elements. Such "art" and " wisdom" are superficial realities compared to the above ultimate reality art and wisdom. and are also said to be established in tenns of the inclinations of dull-minded beings.
<<? Tib. "IIUft PfJ' das PfJ. In this ron&nl, "purify" means lo give the underlyinJ symbolic meanina of visual elemenls in mandalu and an:he1ype deily tonns. Thus the thiny four anna of Vajnabhainava liymbolize lhiny-four of lhe . l7 ac'-"es501'ies or enliJhlenmenl. &hus "purifyina" them. in &he sense of itlmeone thinkina thai they are inlrinsically real lhinJs in themselves.
? ? ? [J. B. 2. b. ii. - Showing the meaning of Tantras of separate art and wisdom] The second has two parts: [A ') Explanation from such [texts] as the
Stainless Light; and [B') Explanation from such [texts] as the Vajra [I. B. 2. b. ii. A' - Explanation from such (texts) as the Stainless Light]
Chapter /-Introduction ? 45 In regard to the way of accepting art and wisdom Tantras in terms
of male and female deities, the same source states:
Superficially, when the lord does not move and the yoginis engage in action, it is a Yogini Tantra. And when the art engages in action and the wisdom does not move, it is an art Tantra.
When the deity functions - as in compelling the wisdom hero [to merge] into the devotee hero and so on-and the goddesses act ! 7bl and the gods do not, it is a wisdom Tantra; when the reverse is the case, it is an art Tantra. So states [the Stainless Light], and the Vajra Essence Commentary {on Hevajra] also explains in similar fashion.
Here you may object that if, according to this the Time Machine itself must be accepted as an art Tantra, does that not contradict the Stainless Light' s statement that "by the distinction of three years, it is definitely a Yogini Tantra"?
[This] explains it to be a Yogini Tantra in the context of showing the number of the deities of the Yogini Tantra by means of the [number of the] days of the central [channel] of three years. 7
The way of establishing the two Tantras through male and female deities is intended as a matter for changing emphasis and not as a fixed [classification]. For example, the Esoteric Community in the noble system is an art Tantra, and yet the [creation stage] summoning and inducting of the wisdom hero are still accomplished without the activity of the male deities. Likewise, there are valid Mother Tantra texts where the female
deities do not accomplish the summoning and inducting, and there is no precluding some Tantras which manifest an arrangement common to both types of Tantras showing both kinds [of actions, by male and female deities]. Therefore, although the Vajra Rosary is an Explanatory Tantra common to both kinds of Tantras, its own actuality is said to be an art Tantra. Likewise, although the Time Machine explains both methods, its
own actuality is considered to be a Yogini Tantra.
7 Three lunar years of days adds up to the number of 1080, which is more than the number of deities of the usual Time Machine mandala (722), which itself is two years of central channel days plus two. Other than this hunch, I have not yet been able to solve the meaning of this cryptic aside.
? 46 ? Brilliant Illumination of the Lamp
Confronted by this reasoning, some may suggest that therefore [the Time Machine] should be classified as a nondual Tantra. Although they may wish to establish it as a nondual Tantra, they cannot find a [coherent] way to establish it as a nondual Tantra if they follow the intention of the
Stainless Light. The Stainless Light established it as a nondual Tantra according to the above-explained ultimate reality "art" 18al and "wisdom," but the "art" and ''wisdom" concerning whether the art or the wisdom acts or does not act are explained in terms of superficial reality and the inclinations of dull-minded beings.
This [commentary] teaches that the "art" and "wisdom" establish- ing the Father and Mother Tantras are according to whether the male or female meditative deities ' activities are set up in terms of the inclinations of dull-minded beings, but does not teach that all kinds of "art" and "wisdom" establishing Tantras as "father" or "mother" are just the same. The Stainless Light also provides other means of establishing the two [kinds of] Tantras, stating that in art Tantras, the father and mother deities are equal in faces and arms due to the symbolism of equality of day and night; and in wisdom Tantras, the father and mother deities are unequal in faces and arms due to the symbolism of early and late between- watches. On the strength of this, some call [the Time Machine] a nondual
Tantra in that the principal father and mother are unequal in number of faces and arms and the attendant deities have equality. But this does not seem worthwhile since that statement was made merely to show a reason as to why. in both Tantras, faces and arms are said to be equal or unequal, and not to establish the meaning of art and wisdom Tantras; since in those [statements] there seems to be no reference whatsoever to the meaning of "male" and "female" or "art" and "wisdom. "
Furthermore, it seems they consider that being established as a non-
dual Tantra is [a sign of being] superior to other Tantras; but even though it is established as a nondual Tantra by that (kind of] reason, such does
not amount to any superior quality. For even though it happens that the chief deity's male and female forms have unequal numbers of faces and arms and their attendant deities have equal numbers, that aspect appears not to have any profound meaning. And one should understand this reasoning as applicable to IKhJ other similar expressions of fallacious
ways of establishment [of Father and Mother Tantras].
Chapter /-Introduction ? 47 (I. B. 2. b. ii. B' - Explanation from such (texts) as the Vajra Pavilion!
The second has two parts : [ l ') Refutation of others ' extreme notions; and [2') Establishing the most worthwhile position.
[1. 8. 2. b. ii. B'l ' - Refutation of others' extreme notions!
The first has two parts: [a'] Others' interpretations; and [h'] Their
refutation .
(I. B. 2. b. ii. B'l 'a' - Others' interpretations]
Some Tibetans consider that in [the following passages from] the
fourth chapter of the [Vajra] Pavilion:
? ? ? ? And
This 0 akinifantra is taught
In order to establish all five cJakas,
[And] the host of the cJakinis of all the buddhas.
In order to include those who try to kill beings, Who tum away from realistic worldviews,
And [others] who are spiritual women,
And because its arts of bliss are not elaborate, Its short texts are vast in meaning,
And its mantras are distinctive
In illuminating those of lesser intellect -
It is the essence of all Tantras,
And is taught to be a 0 akintrantra.
The first four lines show that where the transcendent buddhas show bodies of cJakinis and become the principal deities as females, or where the majority of the host is female, it is a Mother Tantra; and where the transcendent buddhas show the bodies of the five families, or where the majority of the host is male, it is a Father Tantra-the former meaning being directly conveyed by that quote, and the latter being indirectly implied. Similarly, they consider that the latter quote shows that the Mother Tantras are taught to tame those who like to kill outsiders and
who err in views and paths; by [this] key point they consider the Father Tantras are taught to tame [9a] those insiders who have unerring views
48 ? Brilliant Illumination of the Lamp
and wish to achieve enlightenment. Thus, they assert that these two are the criteria for establishing the two [types of] Tantra.
They also assert that there are another two criteria to establish the two [types of] Tantras for the [following] two purposes, as [stated] in the thirteenth chapter of the [ Vajra] Pavilion :
Yoga Tantras are taught
In order to educate men and Yogini Tantras are taught
In order to attract women.
They also believe the Father Tantras teach the facts of the creation stage, and the Mother Tantras the facts of the perfection stage, based on the statement of the Elucidation ofthe Esoteric Rea/ity:8
Concerning the stages ofcreation and perfection,
It is asserted that
The Yoga [Tantras] teach the creation [stage],
And the Yogini [Tantras teach] the perfection [stage].
U. B. 2. b. ii. o'J J) - Their refutation]
The meaning of the former quote is extremely clear from the preceding context since the ()akinT Vajra Pavilion Tantra was explained in order to establish the mandala of the five kinds of 4akas suror unded by the hosts of 4akinTs of all five enlightenment clans. Thus, this is not an identifica- tion of the Mother Tantras. As for the five types of 4akas mentioned earlier (in that text]:
Five kinds of mandalas are declared: The vajrin, the permanent,
The vajra energy,
The god of the lotus dance, and
The king of horses
1 This aeclion primarily quotea &he \tUnl Prn-i/i011 (T6h. 4 1 9), a Hr? 'Gjra literature tal. However,&heleAlcitedbere. theI. 'I? IKidutionuflltrIE. wtrri&'}r,. . ,,(. Uto,. . , nyidJMI bel)isTOll. 14. 50,a\. 'Ommenlaryfrom&heCCIAI'CUcllftvurc? lilcrarure.
? ? -they refer to the five transcendent clans; it is not that the lord of the mandala is a goddess. Thus, 19hl the [Tibetan scholars'] explanation of the first quote is incorrect.
Their explanation of the second quote is also not according to its (real] meaning. Just before that, the transcendent buddhas such as Ak? ho-
bhya asked the bodhisattvas:
How are the c;lakinis and yoginis gathered together in this
vajra pavilion?
And the answer was given by the bodhisattvas such as Maitreya:
First the Vajra-holder
Pronounces the will for enlightenment: "I will liberate all living beings,
Such as those born from eggs! "
S o why should women b e neglected? Striving to kill living beings . . .
and so forth up to:
. . . [is] explained as a [Mother] Tantra
as mentioned above. Therefore, the Tantra taught as the essence of c;lakini Tantras in order to attract women is the Vajra Pavilion itself, since the context of the question is asking about the [Vajra] Pavilion. And as for
calling it the essence of all Tantras, just before that it is stated: This essence is completely included
In the Hevajra 500,000
and therefore no criterion for all Mother Tantras is intended; which can also be recognized in the expression "even in a slight text. "
Well, then, one wonders what is the meaning of the exchange in the Vajra Pavilion asking, "How are women attracted? " In other treatises it is taught that in a woman's lifetime one cannot directly attain buddha- hood; and thus this question concerns the statement in the Unexcelled
Tantras that it is better to achieve buddhahood in the embodiment of a woman. Thus the answer states that, since at the time of first conceiving the spirit [of enlightenment] one vows to establish all sentient beings [IOaJ on the stage of buddhahood, it is not right to neglect women. Especially since such an embodiment through its tendency to wrong views and heavy
Chapter /-Introduction ? 49
:m ? Brilliant 1//umincllion oftht? Lamp
sinfulness cxempliticd by killinglj reaches a superior attainment depend
the Vajra Pavilion is said to have been taught in order to In regard to the statement that:
ing on this path
tame beings and attract women. Thus, how can it be teaching the criterion for establishing a Tantra as a Mother Tantra?
.
Yoga Tantras are taught
In order to educate men. and Yoginuantras are taught
In order to attract women.
-it indicates here in this Vajra Pavilion Tantra, in general, even while being a Mother Tantra, it is called "Yoga Tantra," as well as being called a "Yoginli'antra" intending that it was taught to attract women; as quoted above:
The Hevajra, as a Yoga Tantra,
Is first explained by the Victors;
Then the same thing is said to be a Yoginifantra
To attract those of female embodiment.
First the [Hevajra] Extensive Tantra 500,000 [is taught] and then later it is abridged as the [Vajra] Pavilion Yoginf Tantra in order to include women. Further, in both sections of the [Vajra] Pavilion, the Hevajra is said to be a Mother Tantra. Thus the appellation "Yoga Tantra" means the category of "Yoga Tantra" that is the basis of differentiation into Yogi and Yoginuantras, and does not indicate the "Yoga Tantra" which is the opposite of the category "Yoginifantra. "
Having already explained the way in which the [Vajra] Pavilion was taught to include women, this latter quote can be explained in that fashion, or otherwise it can be explained in terms of both Father and Mother Tantras. [lObi In the Unexcelled Tantras there are both male and female jewel-like persons, the principal human embodiments for the supreme achievement. However, usually in the Tantras and treatises, the
9 It may be that in agricultural societies the women haad to provide the food and so often had to slaughter animals to make dinner for the men and children. Otherwise, it seems weird that women are thought to be more into killing, as men are the hunters and warriors in most societies.
-
? Chapter /-Introduction ? 51
practitioner is male, and [one of] the four kinds of women is often men- tioned as his consort. In those contexts, not only the male but also the consort should be understood as a practitioner of the path; because it is repeatedly stated that just as the art is liberated conditioned by the wisdom, so the wisdom is liberated depending on the art. 10 Although that process exists in both types of Tantras, the Father Tantras are not as extensive as the Mother Tantras about the nature and categories of criteria for the way of reliance on the consorts. Still, from that point of view, both Tantras are said to be taught in order to train both [males and females]. Furthermore, this is only an explanation of the purpose of the two Tantras, and not an establishment of the criteria for [distinguishing] Father and Mother Tantras. For example, the Esoteric Community is chiefly taught for the sake of the jewel-like person, and yet that fact is not a criterion for it being a Father Tantra. Otherwise, as it is said in some P akinifantras that they are taught for the sake of illuminating those of inferior intelligence, that too should become a criterion for their being Mother Tantras !
Furthermore, these [Tibetan scholars'] way of explanation of the meaning of the quote from the Elucidation of the Esoteric Reality is also not according to its meaning. As said in that text:
There are two kinds of [Tantras] :
The four of the encounter of two
And the [one] of the union of two.
By their creation and perfection stages, The yogis are shown to be creative, and
The perfective are called yoginis.
The interpenetration of the two organs [ I t a ] Is called "union. "
Thus, with regard to the fourth of the four Tantras of looking, touching and smiling, holding hands, and uniting, there are both Yoga and Yogini Tantras among those Tantras involving the union of two organs. The first explains the stage arisen from creation and the second explains the stage arisen from perfection, and does not explain that one teaches the creation
10 This is a very significant statement to support rejecting the contemporary unti-Tantra scholars who insist that Tantric practitioners were male chauvinists who ust used women as minless tools for their own supposed spiritual advancement.
? 52 ? Brilliant Illumination ofthe Lamp
stage and the other teaches the perfection stage. Just before that quote, it
states:
This contradicts the notion that Yoga Tantras, such as the Community, chiefly teach the creation stage and do not chiefly teach the perfection stage.
As for [these Tibetan scholars'] saying that Kf? hl). acharya believed that Father Tantras begin with "Thus have I heard. . . " and Mother Tantras begin with "Delighted by the supreme secret. . . " and so forth; this is not his belief. He did not mention those two-"Thus have I heard" for Father Tantras, and "Delighted by supreme secret" for the Mother Tantras-as criteria for [distinguishing) the two Tantras, but only [to show] their non- difference in [both] being the actuality of the union of bliss and voidness. The quote supporting this has already been cited above.
Other than these, some Indians and Tibetans have promoted various methods of establishing the two Tantras, but in most cases it appears that the "male-female" or "art-wisdom" l l lbl used as criteria for art and wis- dom Tantras have no relevance whatsoever. They do not seem to explain the distinctions about being taught chiefly and not taught chiefly, or about what sort of "art" and "wisdom" are involved when they say that "[such and such] chiefly teaches art and wisdom. " Their explanations of criteria are easily understood as invalid, coming from just noticing what corresponds to the two Tantras. Therefore, I do not discuss them.
[1. 8. 2. b. ii. H'2' - Establishing the most worthwhile position]
Well, then, what do we take as the method for establishing Father Tantras and Mother Tantras?
Although there are some ordinary distinctions acceptable for dif- ferentiating them from the point of view of the creation stage, it is more importantly necessary to differentiate them from the point of view of [their respective] perfection stages. The establishment of all of them as nondual Tantras is based on the art and wisdom of bliss and voidness, which [bliss-void art-wisdom] does not differentiate them as art and
By the path of the glorious [Esoteric} Community, In regard to the actuality of the two stages,
The glorious Community is extremely pleasing, And is principal among all Tantras.
? Chapter /-Introduction ? 53
wisdom Tantras, as explained above. It is also not proper to establish them [as different] according to their emphasis with regard to [superficial art and wisdom], since this would incur the fault that one would have to put Hevajra as a Father Tantra and the Community as a Mother Tantra; for "bliss" is emphasized in Mother Tantras such as Hevajra and not mentioned emphatically in the Community.
Thus, as for the "art" and "wisdom" mentioned in differentiating the Tantras from the point of view of their perfection stages, "wisdom" is the ultimate great bliss intuition, and "art" is the superficial magic body. In regard to that, the Vajra Pavilion, Chapter 13, sets up the Mother Tantras from the point of view of the former:
"Divine Lord, how does one apply the name 'Yogini Tantra'? " Vajradhara replied:
The art of transcendent wisdom [ t2a l Is expressed as the yogini.
By uniting with the great seal,
One enters into that reality,
And it is called the "Yogini Tantra. "
Here, it clearly states the designative criterion [for its being a Mother Tantra] in general terms. This means that, due to the connection of those two, because the Tantra teaches the way of entering the voidness of ulti- mate suchness through union with the great seal, the [Vajra] Pavilion and so forth are called Yogini Tantras. This is the reason [the Vajra Pavilion] is established as a "Mother Tantra," and that is the meaning of the two
[lines] beginning "art of transcendent wisdom. "
To explain this in detail: [a Tantra] is called a "Mother Tantra"
when it does not mainly teach how to achieve the superficial magic body from the wind-energy of five-colored light rays that carries the great bliss intuition, and does mainly teach the process of exponential increase of realization that penetrates the ultimate voidness of suchness through the yoga of the indivisible bliss-void of the orgasmic great seal. [This is] the art of generating the four joys both in falling order, where the lily-white spirit of enlightenment falls from the crown to the penis, and in rising order, where it reverses back up into the crown. For this art of achieving the truth body of the innate transcendent wisdom is also the yoga of the
indivisible union of bliss and void, and since its main component for
54 ? Brilliant Illumination of the Lamp
achieving the truth body is the wisdom of the void side, it is called "mother. "11
From the perspecive of the second, as for setting up the Yogll'antras, the Angel Ocean clearly states:
In the royal Tantras for the yogi/nis,
The various ( 12bl methods are distinctly known. 12 I explain to the world the magic [body]
For [attaining] clear light magic body [union].
As for the meaning of this, "explain" means "cite. " "Where? " In the kings of the Yoga Tantras. "What? " The magic body. "To whom? " "To the world," to such disciples. "By whom? " "By myself' says the Teacher. "How? " Through the clear light with its three preceding voids, there is the art of achieving the magic body by the process of the four voids. "How is it achieved? " The analyses of the various methods stated in that Tantra can be especially well known.
To expand on that meaning: [a Tantra] is called a "Yogi" [Father] Tantra when it mainly teaches the way of achieving the superficial magic body from the five-colored light-ray wind-energy of clear light and the way of generating the intuition of voidness through the four voids in the emergent order through the process of the wind-energy ' s gradual collect- ing in the heart-the place where the clear light arises-and the four voids in the reverse order through the process of [that wind-energy] resurrecting back out from there. This is also the yoga of the indivisible actual union of the void intuition and the wind-energy-constituted body, and its main component is the art of the vision side for achieving the
material body; thus it is called "father. "13
As for the meaning of the quote from the Eluciclation of the IEso-
teric} Reality, it is similar to the above two (quotes], since it indicates that the two types ofTantra mainly teach (respectively) the process where
? 1 1 This plll'agruph stands as Tsong Khupu's most complete definition of the "Mother" type of Unexcelled Yoga Tantru.
12 My translalion follows lhe quole in Tson? Khapu's texl. as preferable lo the varian! in the Derge edilion; sec foolnole to lhe Tibc:lan edilon (forthcoming).
1 3 This paragruph slands us Tsong Khapu' s prime definition of "Father" Tantru.
the magic body arises from the four voids and the process where the entry into thatness achieved as perfect from the beginning increases exponen- tially. As for the meaning of "mainly teach or not [13aJ teach," it concerns whether or not a particular Tantra teaches by putting the main emphasis on the one [or the other] method, and not merely whether or not it teaches
As it seems that authoritative authors have a way of explaining those two distinctions as the principal ones of the Father and Mother Tantras respectively, other art and wisdom Tantras being members included in those categories. And, since even those not immediately obvious in regard to [whichever] process must be explained by interpretation in the light of those two poles, it is not the case that this system of interpretation does not apply to all Tantras of both types.
[I. C.
