15. Ten Philosophical Topics of the Guhyagarbha

The philosophical content of the Guhyagarbhatattvaviniścayamahātantra is generally expounded in accordance with the ground, path and result of Mahāyoga, which have been outlined above,^[1] and it has also been examined in terms of the three continue (rgyud-gsum).^[2] By contrast, the present analysis will seek to examine the Guhyagarbha in terms of the ten practical aspects of mantra (mantradaśatattva), an approach followed by Mi-pham Rin-po-che in his spyi-don 'od-gsal snying-po.

These ten aspects are said to be:^[3]

A view of the real, determinate conduct, maṇḍala array, successive gradation of empowerment, commitment which is not transgressed, enlightened activity which is displayed, fulfillment of aspiration, unwavering contemplation, offerings which bring the goal to fruition, and mantra recitation accompanied by the seals which bind (the practitioner to realisation).

View (lta-ba), spyi-don, pp. 66-113:

This is generally defined as the intellectual perspective of reality once exageration and depreciation have been cut through by means of discriminative awareness (shes-rab). The status of sentient beings is established. in terms of the true establishment of this view, to comprise those of no understanding. those of wrong understanding. and those who do not fully understand genuine reality (i.e.. the adherents of the causal vehicles), as well as those who understand the meanings of discipline. intention. secrecy, and the naturally secret truth (i.e.. the respective adherents of Kriyātantra. Ubhayatantra, Yogatantra and Mahāyogatantra).^[4]

In particular the view of Mahāyoga epitomised in this tantra is that phenomenal existence is ascertained to be fundamental reality by means of four axioms. namely, the axiom of the four kinds of realisation (rtogs-pa bzhi), the axiom of the three purities (dag-pa gsum), the axiom of the four modes of sameness (mnyam-bzhi), and the axiom of supreme Identity (bdag-nyid chen-po).

1) The four kinds of realisation are indicated in Ch. 11, 2: The single basis and the manner of seed-syllables, The blessing and the direct perception: Through (these) four kinds of excellent realisation. All things are the great king, manifestly perfect.

The axiom of the single basis (rgyu gcig-pa) establishes all things to be naturally present and uncreated, that of the manner of seed-syllables (yig-'bru'i tshul) establishes all things to be an unceasing display of pure appearance, that of blessing or consecration (byin-gyis brlabs-pa) establishes all things as an indivisible essence of uncreated sameness and pure appearance, and that of the direct perception (mngon-sum) establishes all things to be without intellectual characteristics.^[5]

2) The axiom of the three purities establishes the containerworid, its sentient contents and the mind-stream as a great purity.^[6]

3) The axiom of the four modes of sameness, namely, emptiness, coalescence of appearance & emptiness, freedom from conceptual elaboration and sameness itself, establishes all things subsumed in relative and ultimate truth as a great sameness.^[7]

4) The axiom of supreme identity establishes all things to abide primordially in the identity of a single pristine cognition (ye-shes) or mind-as-such (sems-nyid).^[8] The ascertainment of this abiding nature (gnas-lugs) is indeed the fundamental view or goal of Mahāyoga, and its logical proof is explored by Mi-pham Rin-po-che in three topics which he outlines as follows:^[9]

i) The view of apparitional reality is the view that the container-world and its sentient contents are a great purity in the maṇḍala of supportive buddha-body and supported pristine cognition.

ii) The view of reality itself is that all things are a great indivisible sameness.

iii) The view which beholds Intrinsic awareness is that in which one is to become Individually aware that the superior truth of the indivisibility of purity and sameness is the great buddha-body of reality (mahādharmakāya).

In spyi-don 'od-gsal snying-po, pp. 69-107, he sets forth the proof of the view, comprising a proof of the superiority of the mantra view over that of the Sūtras and a proof of sameness, purity and indivisibility with reference to the mantra-view itself. In conclusion (pp. 107-113) he shows how each of the other ten aspects of mantra depends on purity and sameness of view.

Contemplation (ting-nge-'dzin), pp. 113-127:

This is essentially defined as the balanced intelligence abiding one-pointedly with reference to or in harmony with a visualised object, without obscuration or agitation. At the outset, contemplation is attained through appropriate inclination, effort, recollection, awareness of the present, and equanimity. Then, the experience of tranquility (śamatha / zhi-gnas) is refined by nine kinds of skillful means which enable the mind to abide in its natural state, giving rise incidentally to experiences of bliss, radiance and non-conceptualisation.^[10]

According to the inner classes of tantra, contemplation specifically refers to the contemplation of the creation stage (bskyed-rim) and the contemplation of the perfection stage (rdzogs-rim). The former has four modes: an extensive one which refines propensities associated with the four places of birth, develops the five awakenings in life and the four rites of indestructible reality;^[11] an intermediate mode which enacts the three rites;^[12] an abridged mode which creates the spontaneously perfect contemplation according to Anuyoga;^[13] and an extremely abridged mode which applies the instantaneous recollection in accordance with Atiyoga.^[14] The latter includes the path of skillful means (thabs-lam) on which the energy channels, currents and seminal points (rtsa-rlung thig-le) in the body are controlled and the coalescent path of liberation (grol-lam) or non-conceptualising yoga. Here, contemplation occurs in three steps, known as the yoga of blessing or devotional meditation, the yoga of the Imaginary or effective meditation, and the yoga of perfection or instantaneous contemplation.

Conduct (spyod-pa). pp. 127-136:

Conduct is essentially defined to Include all activities of body, speech and mind which are to be performed in the application of skillful means (thabs) and discriminative awareness (shes-rab). It is classified into the conduct of discipline on the path of skillful means (thabs-lam brtul-zhugs-kyi spyod-pa) and the conduct of careful restraint on the path of liberation (grol-lam bag-yod-kyi spyod-pa),^[15] in periods of meditative absorption, conduct is said to refer to contemplation itself, but in the aftermath of meditation^[16] it concerns the phenomenal display which arises before the mind. The particular conduct of Mahāyoga includes the rites of “sexual union” (sbyor-ba) which generate delight and rites of “liberation” (grol-ba), which are the wrathful application of compassion.^[17]

Maṇḍala (dkyil-'khor), pp. 136-144:

Maṇḍala is essentially defined as a central deity embodying fundamental reality surrounded by peripheral clusters of deities, or as the basis on which the essential enlightened attributes are apprehended. It is classified according to the maṇḍalas of ground, path and result. the first referring to the primordial presence of the container worid and its sentient contents as the supportive deity and supported pristine cognition, the second to the symbolic or illustrative images of meditation and the genuine maṇḍalas of buddha-body, speech and mind, while the third refers to the conclusive result, the “rank of Samantabhadra” whereon buddha-body and pristine cognition are without conjunction or disjunction.^[18]

Empowerment (dbang-bskur), pp. 144-152:

Empowerment is essentially defined as the initial dissipation of stains covering the body, speech and mind and the conferral of mature pristine cognition. It is generally classified into the vase-empowerment ('bum-dbang) which purifies the body and its energy channels into the emanational body (sprul-sku)., the secret empowerment (gsang-dbang) which purifies the speech and vital energy into the buddha-body of perfect rapture (longs-spyod rdzogs-pa'i sku), the empowerment of discriminating pristine cognition (shes-rab ye-shes-kyi dbang) which purifies the mind and seminal point into the buddha-body of reality (chos-sku); and the empowerment of word and meaning (tshig-don-gyi dbang) which purifies these three in equal proportion into the essential buddha-body (ngo-bo-nyid-kyi sku). According to Mahāyoga in particular, there are three categories of empowerment—beneficence (phan-dbang), ability (nus-pa'i dbang) and profundity (zab-dbang), the first two of which correspond to the vase-empowerment and the last to the three higher ones.^[19]

Commitment (dam-tshig), pp. 152-185:

Commitment is essentially defined as an object not to be transgressed. When classified there are general commitments including the vows of prātimokṣa. the cultivation of enlightened mind (sems-bskyed) and the commitments of the gSar-ma-pa mantra-traditions, and in particular, according to Mahāyoga, there is an enumeration of twenty-eight commitments,^[20] or one of five basic and ten ancillary commitments. The five basic ones are not to abandon the unsurpassed, to venerate the bla-ma. not to interrupt the continuity of mantras and seals, to have loving kindness for those entering the genuine path, and not to expound the secret meaning to unworthy recipients. The ten ancillary commitments are not to abandon the five poisons and to gather the five nectars.^[21]

Attainment (sgrub-pa), pp. 185-202:

Attainment is essentially defined as the acquisition of supreme and common accomplishments through the extraordinary skillful means of the secret mantras. It is classified according to accomplishments (supreme and common), supports (material sacraments, verbal mantras, mental contemplation, and physical postures), essences (creation and perfection stages), and modes of attainment (ritual service and rites of attainment). In particular, it is classified according to the extraordinary attainments of the feast-offerings (tshogs). whereby male and female yogins attain the rank of the awareness-holders by the four aspects of ritual service and rites of attainment.^[22]

Offering (mchod-pa). pp. 202-215:

Offering is essentially defined as the means for venerating and producing delight in the deities because it precedes all virtuous deeds and the attainment of all activities. Offerings are classified into outer offerings of enjoyment (phyi nyer-spyod-kyi mchod-pa), inner offerings of commitment (nang dam-rdzas-kyi mchod-pa), secret offerings of sexual union and “liberation” (gsang-ba sbyor-sgrol-gyi mchod-pa), and real offerings of great sameness (de-kho-na-nyid mnyam-pa chen-po'i mchod-pa). These are integrated in the course of the feast-offering ceremony.^[23]

Enlightened Activity (phrin-las). pp. 215-226:

Enlightened activity is essentially defined as the extraordinary action, learned in skillful means, which is expressed for the sake of others through the four immeasurables (tshad-med bzhi).^[24] It is classified according to its objects of attainment into supreme and common activities, the former generating the seed of liberation in other minds and the latter manifesting provisional blissful results. Then according to its supports, there are outer activities dependent on external sacraments and inner activities of body, speech and mind. According to its aspects, there are activities of benefit to sentient beings and those which eradicate obstacles, i.e. the four rites of pacification (zhi). enrichment (rgyas). subjugation (dbang) and wrath (drag). According to motivation or attributes, there are common self-centred activities and supreme other-oriented activities. These may be attained through the perfection stage, the creation stage or through the recitation of mantras.^[25]

Sealing (phyag-rgya). pp. 226-237:

Sealing is essentialy defined as the means of resolutely securine the buddha-body, speech, mind and activities. It is classified generally according to the seals of ground, path and result, and in particular according to the seals of the path, which in the case of the creation stage of Mahāyoga Include the great-seal of buddha-body (sku phyag-rgya chen-po). the doctrinal-seal of buddha-speech (gsung chos-kyi phyag-rgya), the commitment-seal of buddha-mind (thugs dam-tshig-gi phyag-rgya) and the action-seal of buddha-activity (phrin-las las-kyi phyag-rgya). In the case of the perfection stage, these four seals are secured by means of a female consort (gzungs-ma), by the cultivation of the path, or by the four resultant pristine cognitions.^[26] These seals are symbolically made effective by the hand-gestures.^[27]

Mantra (sngags). pp. 237-259:

Mantra is essentially defined as the extraordinary skillful means which protects the mind or discriminative awareness.^[28] Its topics consist of the syllables, their four kinds of attainment, and their result: The vocalic and consonantal syllables have four modes, according to which they either abide as basic syllables in the body, as the syllables of the divine palace, as the syllables of miraculous emanation, or as syllables of symbolic sound. Their four attainments are associated either with the essential nature of reality. with the nature of apparitional reality. with the consecration of the buddhas, or with their unimpeded potency and force. The result includes provisional and conclusive levels of realisation.^[29]

In terms of their practical application, mantras are said to be of three kinds: secret mantras (gsang-sngags), gnostic mantras (rigs-sngags) and retentive mantras (gzungs-sngags), the first so-called because its skillful means is secret, the second because its essence is awareness or pristine cognition, and the third because consecration occurs when it is retained.^[30]

In the course of this analysis, Mi-pham Rin-po-che concludes each section with a statement indicating the interrelated nature of these ten aspects.

Footnotes and references:

[1]:

See above, pp. 20-25.

[2]:

See above pp. 59-61.

[3]:

'Ju Mi-pham rNam-rgyal, spyi-don 'od-gsal snying-po. pp. 65-66.

[4]:

The relationship between these qualities and the adherents of the nine vehicles is explored in Chapter Thirteen of phyogs-bcu mun-sel. on the basis of the opening verses of the corresponding chapter of the root-tantra. See phyogs-bcu mun-sel. Ch. 13, pp. 440-448. In kLong-chen-pa's view, the naturally secret truth refers to Atiyoga as an extension of Mahāyoga.

[5]:

On these axioms, which form the introductory verses of Chapter Eleven, and their application, see Phyogs-bcu mun-sel. pp. 380.1-384.1: also for a synopsis see NSTB, Book 1, Pt. 4, pp. 156aff.

[6]:

This axiom also occurs in Ch. 11. For an explanation see mun-sel, pp. 408.2 ff.

[7]:

Mi-pham Rin-po-che's definition slightly differs from that given by kLong-chen-pa in phyogs-bcu mun-sel. Ch. 11, pp. 408-409, according to which there are two ordinary axioms of sameness, namely, that all phenomena of saṃsāra and nirvāṇa are the same in their uncreated disposition and relatively the same in the manner of a magical apparition; and two superior axioms, namely that the five components are buddhas and the eight aggregates of consciousness are pristine cognition.

[8]:

On this axiom, see Guhyagarbha. Ch. 9. 35; also NSTB, Book 1, Pt. 4, pp. 156b-157a.

[9]:

'Ju Mi-pham rNam-rgyal, sphyi-don 'od-gsal snying-po. p. 69.

[10]:

These nine kinds of skillful means, otherwise known as the nine kinds of balanced absorption (snyoms-par 'jug-pa dgu, Sanskrit, navasamāpatti). are discussed by Mi-pham Rin-po-che in detail. pp. 117ff. They are as follows: absorption ('jog-pa) which is effected by study, continuous absorption (rgyun-'jog) which is effected by thought, Joint absorption (blan-te 'jog-pa) and further absorption (nye-bar 'jog-pa) which are effected by recollection, discipline (dul-ba) and quiescence (zhi-ba) which are effected by awareness of the present, continuous quiescence (nye-bar zhi-ba) which is effected by perseverance, and contemplative equipoise (mnyam-par bzhag-pa) which is effected by experience.

[11]:

For an explanation of the ways in which the creation stage purifies and transforms living creatures at different stages of development, see NSTB, Book 1, Pt. 4, pp. 158b-160a. The four places or stations of birth (skye-gnas rigs-bzhi) are womb-birth (mngal-nas skye-ba. Sanskrit jārāyuja), egg-birth (sgo-nga-las skye-ba. Sanskrit aṇḍaja), birth from moisture (drod-sher-las skye-ba. Sanskrit saṃsvedaja), and miraculous birth (brdzus-te skye-ba. Sanskrit upapāduka). The five awakenings (mngon-byang lnga), or steps in creative visualisation, are emptiness (stong-pa-nyid). the lunar throne (zla-gdan). the seed-syllables of buddha-speech (gsung yig-'bru). the hand-implements symbolic of buddha-mind (thugs phyag-mtshan), and the complete body of the deity in question (sku yongs-rdzogs). The four rites of indestructible reality (rdo-rje cho-ga bzhi) here refer to the four miracles (cho-'phrul bzhi). namely, contemplation (ting-nge-'dzin). consecration or blessing (byin-rlabs), empowerment (dbang-bskur). and offering (mchod-pa).

[12]:

The three rites (cho-ga gsum) in the Intermediate mode of creative visualisation are the body of the deity in question in its entirety (sku yongs-rdzogs). the buddha-speech in the form of seed-syllables (gsung yig-'bru). and the buddha-mind of meditative concentration (thugs bsam-gtan). See NSTB, glossary of enumerations.

[13]:

On the contemplations of Anuyoga, see NSTB, Book 1, Pt. 4, pp. 164b ff.

[14]:

On the meditative techniques of Cutting through Resistance (khregs-chod). refer to dPal-sprul O-rgyan 'Jigs-med Chos-kyi dBang-po's commentary on dGa'-rab rDo-rde, tshig-gsum gnad-du brdeg-pa. and its English translations by T. Thondup and K. Dowman. On All-surpassing Realisation (thod-rgal). see NSTB, Book 1, Pt. 4, pp. 190a-211b: also Phyogs-bcu mun-sel. Ch. 13, pp. 463-477.

[15]:

On the distinctions between these modes of conduct in Mahāyoga, see NSTB, Book 1, Pt. 4, pp. 160b-161a. There are said to be eight divisions of the conduct of careful self-restraint, namely, faithful perseverence, conduct in harmony with discriminative awareness, conduct In harmony with compassion, one-sided conduct, elaborate conduct, conduct concerning the provisions, conduct concerning miraculous abilities, and Immediate conduct.

[16]:

The aftermath of meditation (rjes-thob) is a technical term referring to the experience of pure appearances when periods of meditative absorption have been interrupted. See, e.g., dPal-sprul O-rgyan 'Jigs-med Chos-kyi dBang-po, tshig-gsum gnad-du brdeg-pa.

[17]:

A detailed and clear explanation of these rites is given in phyogs-bcu mun-sel. Ch. 11, pp. 386-402.

[18]:

The structure of the root-tantra itself corresponds to the arrangement of the maṇḍalas of ground, path and result. The "rank of Samantabhadra" refers to the sixteenth buddha-level, ye-shes bla-ma. on which see above, p. 161, note 51

[19]:

For a detailed explanation of these empowerments and their correspondence, see phyogs-bcu mun-sel. Ch. 9. PP. 313-332. 370-379. Ch. 10.

[20]:

See above, p. 2ff, note 36.

[21]:

The five poisons are the five conflicting emotions (nyon-mongs-lnga), namely, desire, hatred, pride, envy and delusion. The five nectars (bdud-rtsi lnga) are excrement. urine, blood, semen, and flesh. See 'Ju Mi-pham rNam-rgyal. spyi-don 'od-gsal snying-po. p. 166.

[22]:

On the feast-offerings (tshogs). see phyogs-bcu mun-sel. Chs. 11-12, pp. 379-439, esp. 402-408. The four aspects of ritual service and rites of attainment (bsnyen-sgrub yan-lag bzhi) are ritual service (bsnyen-pa. Sanskrit, entailing the recitation of mantra and one-pointed prayerful devotion to a deity that is visualised; further ritual service (nye-bar bsnyen-pa. Sanskrit upaseyā), entailing the prayers that the deity's blessings will descend and transform the mundane body, speech and mind into the three syllables of indestructible reality: attainment (sgrub-pa. Sanskrit sādhana). entailing that accomplishments are absorbed from the Sugatas of the ten directions into the deity and thence into oneself, either in actuality, meditation or dreams: and great attainment (sgrub-chen. Sanskrit mahāsādhana). which is the ultimate realisation of primordial purity experienced when body, speech and mind are identical to those of the deity. See 'Ju-Mi-pham rNam-rgyal, tshig-don rnam-bzhad padma dkar-po. PP. 22-23.

[23]:

As 'Ju Mi-pham rNam-rgyal, spyi-don 'od-gsal snying-po. pp. 204-206, adds: The outer offerings comprise dance, song, mental contemplation, desired raptures, wondrous appropriate sacraments, superior skillful means, and the establishment of phenomenal existence as the ground. The inner offerings Include many aspects corresponding to the outer offerings, and in particular the pure offerings of the body of Indestructible reality (rdo-rje'i sku) with Its network of energy channels, currents and seminal points. The secret offerings of sexual union and "liberation" transform the five poisons Into five pristine cognitions and the three poisons Into offerings of buddha-body, speech and mind. The real offering: Is described as "the supreme bliss of purity and sameness."

[24]:

The four Immeasurables (tshad-med bzhi) are loving kindness (byams-pa. Sanskrit maitrī). compassion (snying-rje. Sanskrit karuṇā), sympathetic Joy (dga'-ba. Sanskrit muditā). and equanimity (btang-snyoms. Sanskrit upekṣā). See e.g., Sgam-po-pa. The Jewel Liberation. pp. 91ff.; NSTB, Book 1, Pt. 1, 10a-11b.

[25]:

These four rites are explained in phyogs-bcu mun-sel. Ch. 9. pp. 313-315. within the context of the homa ritual. See also Tadeusz Skorupski, "Tibetan Homa Rites" and S. Beyer, The Cult of Tārā. pp. 257, 264-275.

[26]:

The four resultant pristine cognitions, as explained in NSTB, Book 1, Pt. 2, p. 48a, are respectively outer, inner and secret awareness of the outer, inner and secret major and minor marks on the buddha-body; and the pristine cognition of reality (de-kho-na-nyid ye-shes) which is aware of the supreme marks of the Great Perfection.

[27]:

On the formation of hand-gestures, see phyogs-bcu mun-sel. Ch. 8, pp. 276-294; also S. Beyer, The Cult of Tārā. pp. 143ff.

[28]:

On this definition, which derives the Sanskrit mantra. from manas, mind, and trāya. to protect, see NSTB, Book 2, Pt. 4, p. 143b.

[29]:

The realisations referred to are those of the four kinds of awareness-holders (rig-'dzin rnam-bzhi). which are discussed in phyogs-bcu mun-sel. Ch. 9, PP. 331-332; Ch. 12, pp. 424-435. The first three—the awareness holder of maturation (rnam-smin ria-'dzin). the awareness-holder with power over the lifespan (tshe-dbang rig-'dzin) and the awareness-holder of the great seal (phyag-chen rig-'dzin)—are considered to be provisional results in relation to the conclusive awareness-holder of spontaneous presence (lhun-grub rig-'dzin). Both this text and NSTB, Book 1, Pt. 4, pp. 161a-162a, distinguish, however, between the latter and the complete buddha-level.

[30]:

Alternatively, retentive mantras are the essence of discriminative awareness, originating from the teachings of Prajñāpāramitā. gnostic mantras are the essence of skillful means, originating from the Kriyātantra, and secret mantras are the non-dual pristine cognition, originating from Mahāyoga, Anuyoga, and Atiyoga. See e.g., 'Jigs-med gLing-pa, rgyud-'bum dris-lan. p. 91, who gives this description on the basis of a quote from the dgongs-pa grub-pa'i rgyud.