It is the
fundamental
offspring
great spirituality according to Atiyoga.
great spirituality according to Atiyoga.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
Yet the master Indrabhuti has also explained that:
There is a distinction of guru, a distinction of vessel, a dis- tinction of ritual, a distinction of ritual action, a distinction of commitment, a distinction of view and a distinction of conduct.
And [in his Point ofLiberation) Muktitilaka, T 1859], Buddhajiianapada has also said:
This vehicle is uncommon in three respects: the one who becomes accomplished through it, its path and its result.
In thi. s the latter, who explains that [mantras] have distinctions in theIr VIew result, also makes a distinction between the attainment of buddhahood m the causal and resultant [vehicles].
[the mantras] are revealed to be superior through three distInctIve. _These are elucidated in the Definitive Order of the Three Vehzcles (Trzyanavyavasthana, T 3712):
The vehicle pure in its visualisation,
Its power of assistance and level of conduct, To those who are endowed with intelligence Is well known to be the greatest.
Accordingly, [the mantras] are revealed to be superior because therein ? ne. three maJ). <;ialas246 in which all things are mdivisible, namely: a VIew pure in its visualisation, for it regards the natural and their utterly pure range of activity; a power endowed WIth the vows of uncommon commitment to assist it; and the deeds of the Tathagata as conduct.
Again, it is revealed in the Sublime Lasso ofSkilful Means (,phags-pa thabs-kyi zhags-pa, T 835):
The mantras are superior through four greatest qualities, namely, the greatest of visualisations, and similarly, the greatest of attainments, the greatest of pristine cognitions and the greatest of skilful means.
And 1)0mbI Heruka has also said:
In this [tradition], the vehicle of mantras is superior Through the distinction of its recipients,
Through the properties which mark its recipients, Through the distinction of its texts and paths,
And through the distinction of its results.
the resultant view is one which realises the abiding nature of
d d · · .
IstmctIOns are revealed within it. For these reasons it is h . ,
at t . e VIew [of the mantras] holds distinction [over that of e causal vehIcle].
realIty
,an
proven th th
Similarly, concerning [the second distinction of the mantras] 247 trough th . d · . . ' and . con uct. The of dIalectIcs continues to accept
in reJect. m terms of a corruptIble moral discipline because he abides
b perCeptIOns which abandon and obstruct the five poisons that are to
The mantras, however, are superior through their pro-
h
th Ions, offenngs, unchanging moral discipline and so forth because e SOurce [of s - ] . d
nature . . arpsara IS into the path by means of its [true] The' whIch IS of purity and sameness.
111· d n, concermng [the thIrd dIstmction of the mantras], through In -control: The proponent of dialectics requires that the contempla-
254 Fundamentals: Vehicles ofSecret
tions of tranquillity and higher insight be attained over a long period of time by the most exhaustive of efforts in mind-control. The mant. ras, however, are superior because pristine cognition is instantly reahsed through the extraordinary yoga ofthe two stages and their coalescence.
Concerning [the fourth distinction of the mantras], through their causal basis: The proponent of dialectics holds that ultimate reality is seen by one who has previously gone through the provisions s. o forth, whereas the mantras are superior because the truth of realIty IS realised by one who has been forcibly introduced to pristine cognition, which intrinsically abides as the causal basis of separation from obscura- tions (bral-rgyu).
As for [the fifth distinction of the mantras], through their path: The proponent of dialectics requires that the path be over many great aeons by the alternation of meditative absorptIon and ItS once the provisions have been accumulated. The mantras are supenor since one who enters the path in which meditative absorption and its aftermath are indivisible progresses swiftly.
Also, concerning [the sixth distinction of the mantras], through their result: In the dialectics [the result] is considered to emerge after a long period of time, whereas the mantras are superior because it is held that the ground and result are indivisible and spontaneously present here and now.
Concerning [the seventh distinction of the mantras], throug. h their levels: In the dialectics [the levels] are held to number eleven by dIfferen- tiating the successive renunciations and antidotes. 248 The mantras, how- ever are superior because [they progress] to the twelfth level of the Lotus Endowed (ma-chags padma-can), the thirteenth level of the Holder of Indestructible Reality (rdo-rje 'dzin-pa) and so on.
As for [the eighth distinction of the mantras], that of time: The proponent of dialectics loiters for three great, "countless" aeons the like, whereas the mantras are superior because one whose commIt- ments are unimpaired achieves [the goal] in one lifetime and so forth . .
Concerning [the ninth distinction], that of rapture: In dialectics attaIn- ment comes after desired qualities have been renounced, while the man- tras are superior because the friendship [ofdesired qualities] is cuItivated.
Concerning [the tenth distinction], that of yoga: The prop. onent of dialectics differentiates between meditative absorption and ItS after- math, whereas the mantras are superior because the inconceivable yoga in which they are indivisible is made into path. . elf-
Then concerning [the eleventh], that of theIr benefits WhICh are s and other-oriented: The proponent of dialectics does not mobre than provisional slight benefits, whereas the mantras are supenor e- cause through them one acts on behalf of oneself and others by many approaches which cut off [evil] and bring [others] into the fold, whichever deeds are appropriate.
Concerning [the twelfth], that of intention: In dialectics nothing is known apart from the mere causal vehicle, whereas the mantras are superior since they ascertain the great mystery of the result.
[By the thirteenth distinction] the mantras are superior to dialectics because the fault of fatigue is easily renounced, and [by the fourteenth] are so great benefit is achieved with little hardship.
Fmally, concernmg [the fifteenth distinction], that of the accumula- tion of provisions: The proponent of dialectics requires that the conduct of the six transcendental perfections, beginning with liberality be ex- tensively over countless aeons. In the mantras, 'though
[the are somewhat smaller, they are vast because liberality to be practIsed after [the provisions of offering] have been multiplied In the storehouse of space through the blessing or consecration of the mantras. All. objects are perceived as buddha-fields, all raptures are
mto offerings and conflicting emotions are naturally
pure without havmg been renounced. The provisions of merit and
pristine cognition are swiftly contracted and perfected. Therefore the mantras are superior.
Furthermore, according to the dialectics the appearance of the has an illusory nature and, by means of the ordinary actIOns of the body, one does no more than enter into virtue. According to. th. e mantras the of the buddha-body is that all appearances
wlthm the world and Its contents are deities and celestial mansions and the maI)<;iala of buddha-body, the emanation and
Hon [of lIght] from the deity's seal are not bypassed. 249 Therefore [the mantras] are superior.
According to the dialectics, buddha-speech is empty in the manner of an and when ordinary speech is cut off one does no more than enter mto virtue. The mantras, on the other hand, are superior because the mystery of buddha-speech is a raincloud of doctrine. It is perceived
as the natural expression of a great, imperishable vibration of melody and11d . , a soun s, words and tones anse as the natural intonation of
mantras, because ordinary speech abides from the beginning in the
maI)<;iala of buddha-speech. Thereby all that is said is potent and unim- pededly effective.
th The proponen: of dialectics seals the buddha-mind with the [view] and thought are without independent existence, Ill" avmg obstructed the ebb and flow of thoughts in the ordinary does . no. more than cling to the contemplations of tranquillity bUddh The mantras are superior because the mystery of
remel a mmd as the expression of reality, where sup-
su
Y unchangmg great blIss and the emptiness endowed with all Preme aspect h' h . . .
s, w IC IS essentIally deVOId of substantial existence Pontaneously present, without the duality of meditative absorption
ar
s e Coalesced. All recollections and thoughts of the ordinary mind
Superiority ofSecret Mantra 255
256 Fundamentals: Vehicles ofSecret Mantra
and its aftermath, in the maQQala of the non-conceptualising yoga, a continuous stream of contemplation, which is reality'S display.
This alone serves to illustrate that one should know the other distinc- tive features [of the mantras] to be inconceivable. But if are ab- breviated, they should be condensed according to the followmg words from the Prophetic Declaration of Intention (Sandhivyakara1Jatantra,
T 444):
That which is known by the buddhas
Over utterly countless aeons
Is the perfect enlightenment attained in one moment And within one lifetime by the mantrins.
2 The Essence and Definition of Secret Mantra
V ajrasattva
[143a. 6-147b. l] The extraordinary vehicles are expounded in two parts, one giving a detailed exegesis of the overall meaning according to their general classifications and the other recapitulating the meaning sub- sumed in their particular sections.
The first is outlined under the three headings of the essence, verbal definition and classification. First, [the essence] is that the of the greater vehicle, which was taught by the Teacher, Vajradhara, observes that the ground and result are indivisible and spontaneously present, owing to which the natural expression of the truth of the origin [of sarpsara] appears as the truth of the path, and the natural expression of the truth of suffering appears as the truth of cessation. Thus, in respect of action, the result is swiftly accomplished by experientially cultivating the abiding nature of the ground, without rejection and acceptance.
Secondly, concerning the verbal definitions: The [Sanskrit] mana(s), which conveys the meaning of mind, and traya, which conveys that of protection, become "mantra" by syllabic contraction, and therefrom the sense of protecting the mind fyid-skyob in Tibetan] is derived. It says in the Guhyasamaja Tantra:
Whatever has arisen through the conditions Of sense organs and objects is the mind. This mind is explained by [the term] man, And tra has the sense of granting protection.
And also, in the Great All-Radiating Seminal Point which is an Ancient Translation (snga-'gyur thig-le kun-gsal chen-po, NGB Vo1. 5):
Concerning the verbal definition of the three kinds of mantra,
They are so called because they protect consciousness. According to such explanations, mantras are [so called] because they easily and swiftly protect the consciousness of the mind.
On the subject of protection by their ease, it says in the Mahamaya Tantra (T 425):
258
Fundamentals: Vehicles ofSecret
Essence and Definition ofSecret Mantra 259
As for the five sensual raptures: It is by freely indulging therein That accomplishment is attained.
And on the subject of protection by their swiftness: Without to provisions amassed over three "countless" [aeons] and the lIke, result can be actualised through the skilful means [of the m one lifetime, and so forth. Hence they are and resultant vehicle. As it is said in the Glorious Semzna oznt OJ m race (Srfsarrzputatilaka, T 382):
Though over many millions of aeons. . . . There are buddhas who have difficulty m thIS, It is granted [by the mantras] in this very lIfetIme. Hence they are called the resultant vehicle.
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.
There is a distinction of guru, a distinction of vessel, a dis- tinction of ritual, a distinction of ritual action, a distinction of commitment, a distinction of view and a distinction of conduct.
And [in his Point ofLiberation) Muktitilaka, T 1859], Buddhajiianapada has also said:
This vehicle is uncommon in three respects: the one who becomes accomplished through it, its path and its result.
In thi. s the latter, who explains that [mantras] have distinctions in theIr VIew result, also makes a distinction between the attainment of buddhahood m the causal and resultant [vehicles].
[the mantras] are revealed to be superior through three distInctIve. _These are elucidated in the Definitive Order of the Three Vehzcles (Trzyanavyavasthana, T 3712):
The vehicle pure in its visualisation,
Its power of assistance and level of conduct, To those who are endowed with intelligence Is well known to be the greatest.
Accordingly, [the mantras] are revealed to be superior because therein ? ne. three maJ). <;ialas246 in which all things are mdivisible, namely: a VIew pure in its visualisation, for it regards the natural and their utterly pure range of activity; a power endowed WIth the vows of uncommon commitment to assist it; and the deeds of the Tathagata as conduct.
Again, it is revealed in the Sublime Lasso ofSkilful Means (,phags-pa thabs-kyi zhags-pa, T 835):
The mantras are superior through four greatest qualities, namely, the greatest of visualisations, and similarly, the greatest of attainments, the greatest of pristine cognitions and the greatest of skilful means.
And 1)0mbI Heruka has also said:
In this [tradition], the vehicle of mantras is superior Through the distinction of its recipients,
Through the properties which mark its recipients, Through the distinction of its texts and paths,
And through the distinction of its results.
the resultant view is one which realises the abiding nature of
d d · · .
IstmctIOns are revealed within it. For these reasons it is h . ,
at t . e VIew [of the mantras] holds distinction [over that of e causal vehIcle].
realIty
,an
proven th th
Similarly, concerning [the second distinction of the mantras] 247 trough th . d · . . ' and . con uct. The of dIalectIcs continues to accept
in reJect. m terms of a corruptIble moral discipline because he abides
b perCeptIOns which abandon and obstruct the five poisons that are to
The mantras, however, are superior through their pro-
h
th Ions, offenngs, unchanging moral discipline and so forth because e SOurce [of s - ] . d
nature . . arpsara IS into the path by means of its [true] The' whIch IS of purity and sameness.
111· d n, concermng [the thIrd dIstmction of the mantras], through In -control: The proponent of dialectics requires that the contempla-
254 Fundamentals: Vehicles ofSecret
tions of tranquillity and higher insight be attained over a long period of time by the most exhaustive of efforts in mind-control. The mant. ras, however, are superior because pristine cognition is instantly reahsed through the extraordinary yoga ofthe two stages and their coalescence.
Concerning [the fourth distinction of the mantras], through their causal basis: The proponent of dialectics holds that ultimate reality is seen by one who has previously gone through the provisions s. o forth, whereas the mantras are superior because the truth of realIty IS realised by one who has been forcibly introduced to pristine cognition, which intrinsically abides as the causal basis of separation from obscura- tions (bral-rgyu).
As for [the fifth distinction of the mantras], through their path: The proponent of dialectics requires that the path be over many great aeons by the alternation of meditative absorptIon and ItS once the provisions have been accumulated. The mantras are supenor since one who enters the path in which meditative absorption and its aftermath are indivisible progresses swiftly.
Also, concerning [the sixth distinction of the mantras], through their result: In the dialectics [the result] is considered to emerge after a long period of time, whereas the mantras are superior because it is held that the ground and result are indivisible and spontaneously present here and now.
Concerning [the seventh distinction of the mantras], throug. h their levels: In the dialectics [the levels] are held to number eleven by dIfferen- tiating the successive renunciations and antidotes. 248 The mantras, how- ever are superior because [they progress] to the twelfth level of the Lotus Endowed (ma-chags padma-can), the thirteenth level of the Holder of Indestructible Reality (rdo-rje 'dzin-pa) and so on.
As for [the eighth distinction of the mantras], that of time: The proponent of dialectics loiters for three great, "countless" aeons the like, whereas the mantras are superior because one whose commIt- ments are unimpaired achieves [the goal] in one lifetime and so forth . .
Concerning [the ninth distinction], that of rapture: In dialectics attaIn- ment comes after desired qualities have been renounced, while the man- tras are superior because the friendship [ofdesired qualities] is cuItivated.
Concerning [the tenth distinction], that of yoga: The prop. onent of dialectics differentiates between meditative absorption and ItS after- math, whereas the mantras are superior because the inconceivable yoga in which they are indivisible is made into path. . elf-
Then concerning [the eleventh], that of theIr benefits WhICh are s and other-oriented: The proponent of dialectics does not mobre than provisional slight benefits, whereas the mantras are supenor e- cause through them one acts on behalf of oneself and others by many approaches which cut off [evil] and bring [others] into the fold, whichever deeds are appropriate.
Concerning [the twelfth], that of intention: In dialectics nothing is known apart from the mere causal vehicle, whereas the mantras are superior since they ascertain the great mystery of the result.
[By the thirteenth distinction] the mantras are superior to dialectics because the fault of fatigue is easily renounced, and [by the fourteenth] are so great benefit is achieved with little hardship.
Fmally, concernmg [the fifteenth distinction], that of the accumula- tion of provisions: The proponent of dialectics requires that the conduct of the six transcendental perfections, beginning with liberality be ex- tensively over countless aeons. In the mantras, 'though
[the are somewhat smaller, they are vast because liberality to be practIsed after [the provisions of offering] have been multiplied In the storehouse of space through the blessing or consecration of the mantras. All. objects are perceived as buddha-fields, all raptures are
mto offerings and conflicting emotions are naturally
pure without havmg been renounced. The provisions of merit and
pristine cognition are swiftly contracted and perfected. Therefore the mantras are superior.
Furthermore, according to the dialectics the appearance of the has an illusory nature and, by means of the ordinary actIOns of the body, one does no more than enter into virtue. According to. th. e mantras the of the buddha-body is that all appearances
wlthm the world and Its contents are deities and celestial mansions and the maI)<;iala of buddha-body, the emanation and
Hon [of lIght] from the deity's seal are not bypassed. 249 Therefore [the mantras] are superior.
According to the dialectics, buddha-speech is empty in the manner of an and when ordinary speech is cut off one does no more than enter mto virtue. The mantras, on the other hand, are superior because the mystery of buddha-speech is a raincloud of doctrine. It is perceived
as the natural expression of a great, imperishable vibration of melody and11d . , a soun s, words and tones anse as the natural intonation of
mantras, because ordinary speech abides from the beginning in the
maI)<;iala of buddha-speech. Thereby all that is said is potent and unim- pededly effective.
th The proponen: of dialectics seals the buddha-mind with the [view] and thought are without independent existence, Ill" avmg obstructed the ebb and flow of thoughts in the ordinary does . no. more than cling to the contemplations of tranquillity bUddh The mantras are superior because the mystery of
remel a mmd as the expression of reality, where sup-
su
Y unchangmg great blIss and the emptiness endowed with all Preme aspect h' h . . .
s, w IC IS essentIally deVOId of substantial existence Pontaneously present, without the duality of meditative absorption
ar
s e Coalesced. All recollections and thoughts of the ordinary mind
Superiority ofSecret Mantra 255
256 Fundamentals: Vehicles ofSecret Mantra
and its aftermath, in the maQQala of the non-conceptualising yoga, a continuous stream of contemplation, which is reality'S display.
This alone serves to illustrate that one should know the other distinc- tive features [of the mantras] to be inconceivable. But if are ab- breviated, they should be condensed according to the followmg words from the Prophetic Declaration of Intention (Sandhivyakara1Jatantra,
T 444):
That which is known by the buddhas
Over utterly countless aeons
Is the perfect enlightenment attained in one moment And within one lifetime by the mantrins.
2 The Essence and Definition of Secret Mantra
V ajrasattva
[143a. 6-147b. l] The extraordinary vehicles are expounded in two parts, one giving a detailed exegesis of the overall meaning according to their general classifications and the other recapitulating the meaning sub- sumed in their particular sections.
The first is outlined under the three headings of the essence, verbal definition and classification. First, [the essence] is that the of the greater vehicle, which was taught by the Teacher, Vajradhara, observes that the ground and result are indivisible and spontaneously present, owing to which the natural expression of the truth of the origin [of sarpsara] appears as the truth of the path, and the natural expression of the truth of suffering appears as the truth of cessation. Thus, in respect of action, the result is swiftly accomplished by experientially cultivating the abiding nature of the ground, without rejection and acceptance.
Secondly, concerning the verbal definitions: The [Sanskrit] mana(s), which conveys the meaning of mind, and traya, which conveys that of protection, become "mantra" by syllabic contraction, and therefrom the sense of protecting the mind fyid-skyob in Tibetan] is derived. It says in the Guhyasamaja Tantra:
Whatever has arisen through the conditions Of sense organs and objects is the mind. This mind is explained by [the term] man, And tra has the sense of granting protection.
And also, in the Great All-Radiating Seminal Point which is an Ancient Translation (snga-'gyur thig-le kun-gsal chen-po, NGB Vo1. 5):
Concerning the verbal definition of the three kinds of mantra,
They are so called because they protect consciousness. According to such explanations, mantras are [so called] because they easily and swiftly protect the consciousness of the mind.
On the subject of protection by their ease, it says in the Mahamaya Tantra (T 425):
258
Fundamentals: Vehicles ofSecret
Essence and Definition ofSecret Mantra 259
As for the five sensual raptures: It is by freely indulging therein That accomplishment is attained.
And on the subject of protection by their swiftness: Without to provisions amassed over three "countless" [aeons] and the lIke, result can be actualised through the skilful means [of the m one lifetime, and so forth. Hence they are and resultant vehicle. As it is said in the Glorious Semzna oznt OJ m race (Srfsarrzputatilaka, T 382):
Though over many millions of aeons. . . . There are buddhas who have difficulty m thIS, It is granted [by the mantras] in this very lIfetIme. Hence they are called the resultant vehicle.
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.
