Text 1.1 (Commentary)

[Guhyagarbha-Tantra, Text section 1.1]

Thus, at the time of this explanation, [1] ...

[Tibetan]

'di-skad bshad-pa'i dus-na / [1]

Commentary:

[Commentary (16.4-97.6)]

The first of these subdivisions (i.e. concerning the buddha-body of reality) is in three parts, namely, a brief teaching on the introductory scene in terms of its excellence, a detailed exegesis of its nature, and a synopsis of pristine cognition's self-manifesting array.

[Brief Teachine on the Introductory Scene (16.4-28.2)]

The first (comments on Ch. 1.1). It comprises both an exegesis of the essence (of this line) and a refutation of misconceptions.

The former has three aspects, among which the first is the explanation of (this line) according to the introductory scene which is found in the outer tantras:^[1] This should be understood in accordance with the (Introductory Sanskrit) words E-vaṃ ma-yā. E-vaṃ are the syllables of the expanse from which all syllables emerge, and so (their Tibetan equivalents) 'di-skad. “thus”, point towards the subsequent emergence (of this tantra-text). Mayā is the (Sanskrit) term from which the meanings of natural expression. Illusion, self, emergence and so forth are derived.^[2] However in this context it holds the sense of "emergence”, indicating the time of this explanation (bshad-pa'i dus).

Now. thus ('di-skad) refers to the excellence of the doctrine—In this esse the extensive lower tantras. Explanation (bshad-pa) is held to refer to the excellence of the teacher, namely the compiler. And the excellence of retinue, i.e. his attendants, is also implicitly indicated in the words of this explanation (bshad-pa'i). However, the (commonly cited) words I have heard (bdag-gis thos-pa) are not uttered on this occasion because there is no dichotomy between self and others. The words have heard (thos-pa) Indicate that there is 8 difference between the teacher and the retinue, whereas during the compilation of this (tantra), the teacher himself appears as the Lord of Secrets (Vajrapāṇi) and explains in this world at the present time the very teaching which he previously gave in Akaniṣṭha. He is revealed to surpass ordinary compilers such as the elder (sthavira) Kāśyapa.^[3]

On the subject of the compiler himself being the teacher, the Non-Dual Victor (T. 453) says:

One should know Vajrapāṇi to be the Tathāgata Samantabhadra, and the great Vajradhara to be none other than he. Otherwise, who could say that the inconceivable vehicles have been comprehended at any one particular moment in time?^[4]

The Verification of Secrets (T. 2217) also says:

The teacher of tantra is the indestructible reality of mind.
It is the teacher as well as compiler.^[5]

And in the glorious Hevajratantra (T. 417-8):

I am the teacher, and I am the doctrine.
Endowed with my own assembly, I am even the listener.^[6]

The words at the time of (dus-na) refer to the excellence of time. the nature of which is a pristine cognition of sameness with respect to the four times, without duality of saṃsāra and nirvāṇa.

Similarly. at the time when the teacher. doctrine and retinue appear. there is undoubtedly a location as well. and as such, Akaniṣṭha is implicitly indicated.

If you ask, on the other hand, why the words on a certain occasion (dus-gcig-na) are not to be seen, just as they are found in other texts, the point is that in the field of the buddha-body of perfect rapture the doctrine is taught in a perpetual continuous cycle, transcending those (doctrines) which are identified by the words on a certain occasion. This surpasses the doctrines of the emanational body which are taught at certain times only, and in accordance with the statement, “It is because the common (teachings) rarely emerge”.^[7]

The second aspect is the exegesis (of this line) in accordance with the “enlightened mind” or seminal point (byang-chub sems), which is expounded in the inner (path of skillful means):^[8] The location is the secret centre of the female consort and the energy channels of the four centres (within the body). The teacher, i.e. male & female consorts, refers to the white and red pure-essences (or seminal fluids) and to the vital energy of pristine cognition. The retinue is the accompanying experience of the sixteen delights. And the time is the time of inconceivable transformation through the crown-centre.^[9]

Concerning this, the Penetrating Magical Net (NGB. Vol. 15) also says:

[As for the word “thus”],
'di indicates the location.
Endowed with the shapes of the four syllables,
Beginning with the syllable E:
And skad refers to the teacher Endowed with the seminal points.
In the shape of the syllable Vaṃ.
Which comprises the consonantal syllables.
This explanation (bshad) is upheld
By clear understanding in those of worthy consciousness
Whose “minds are controlled” (madamanu).
The possessive affix -pa refers to this tantra
Of ultimate definitive meaning.
Belonging to this supreme “vehicle” (yāna).
The “time” (dus) refers to Inconceivable time,
And [the affix na] gives name (nāma) to it.^[10]

The syllables beginning with E indicate the form of the female consort’s secret centre. the locations (or hearths) for the four rites and the four energy centres (in the body). skad means instantaneous. It refers to the skillful means, symbolised by the “consonantal syllables” during the experience of great delight: The white seminal point. in form of the syllable Vaṃ, is ejected on to the tip of the gem (penis), thereby conferring bliss on the female consort, while the red seminal point of the female consort confers bliss on the male consort. By exercising control of mind, the vital energy of the upper and lower doors (within the body) is bound. and pristine cognition is stabilised by its upward motion which internally fills the four energy centres. The worthy ones are such fortunate beings, and the possessive affix -pa refers to ultimate reality, the pristine cognition where bliss and emptiness are without duality, which is this yāna or supreme vehicle. It is perceived in Inconceivable time (dus). Thus, nāma indicates that this is the very excellence of great pristine cognition.^[11]

The third aspect is the explanation (of this line) which accords with the secret inner radiance:^[12] The location is the dark blue energy channel of life Itself within the eight-faceted precious gem of the heart-centre. Separating from it, in the manner of (the strands of) a yak-hair tent rope, are the white energy channel of water in the east, the yellow energy channel of earth in the south, the red energy channel of fire in the west, and the green energy channel of air in the north. And within it, there abides a single seminal point of relative appearance, the size of a mustard seed.

Thus the teacher appears as the naturally present five pristine cognitions in their distinct and respective colours. and as the five conflicting emotions which are the natural energy of buddha-mind. endowed with the five pristine cognitions. His essence is emptiness. his natural expression is radiance. and the glow of his spirituality is unimpeded.^[13]

The retinue refers to the energy channels which entirely pervade the upper and lower (doors) of the body. emanating from those (afore-mentioned) energy channels and seminal point. in the midst of five (coloured) lights. these naturally radiate as the buddha-body and pristine cognition of the enlightened families.

The time is a time of sameness with respect to the three times. This is provisionally because the body and its dependently arising sense-organs are complete. and dispositionally because there is no change throughout the three times.

The doctrine is pristine cognition free from conceptual elaboration, (the coalescence of) emptiness and radiance. The vital energy of great pristine cognition is retained within the upper and lower (doors of the body) and manifests in and of itself when all erratic movements of the vital energy of deeds have been Impeded. At the moment of death it is actualised because the thought arises that consciousness is riding on the vital energy. At that time the Akaniṣṭha realm. the maṇḍala of indestructible reality's expanse, is supported from the heart-centre. Manifesting in and of Itself, it is recognised to be Akaniṣṭha, and so one is liberated.^[14]

In the words of the Oceanic Magical Net (NGB. Vol. 15):

The location of doctrine, dharmacakra (i.e. heart-centre)
Abides as four (coloured) lights in the shapes
Of the syllables beginning with E:
The imperishable seminal point in the shape
Of the syllable Vaṃ
Is identified as bliss, radiant of its own accord.^[15]
The fourfold consciousness including the “intellect” (manu)
Is the subject of this concise explanation
Made through the experience of pristine cognition.
Pristine cognition, arising in the form of space,
Is the profound “ultimate” truth (paramārtha).
The very “moment” of bliss, free from extremes.^[16]
Is the essence of all the three times.

The dharmacakra or doctrinal wheel is in the heart-centre, in the form of four (coloured) lights. in this context, the all-pervasive dark blue (light) is not limited as form because it is the basis for (the other four) which do arise. The white (light) is crescent-shaped, the yellow one square, the red one circular, and the green one triangular. Their support (i.e. the teacher) is the circular seminal point in form of the syllable Vaṃ.

Concerning the four kinds (of consciousness) including the intellect (which form the retinue): the ground-of-all in the centre is the basis from which there respectively arise: the consciousness of the ground-of-all in the east, the consciousness of the intellect in the south, the intellect endowed with conflicting emotions in the west, and the consciousness of eye, ear, nose, tongue and body in the north. The ground-of-all is the invisible support,^[17] on which the four aggregates of consciousness depend. Their essences abide respectively from the present moment as the five pristine cognitions, and, through recognising them as such, conflicting emotions are Inherently purified without having been renounced.^[18] This is called the Buddha-mind of the conquerors because the natural energy of the five pristine cognitions is perfected. The essence of pristine cognition is the nature of space, the object (of its spirituality) is without duality, and its natural expression never changes or alters.^[19]

This Introductory scene is itself most precious because it necessitates at all times the knowledge of the apparent and abiding natures of primordial Buddha-hood, the three buddha-bodies. Although in the common tantras it is held that pure pristine cognition (is attained) by an impure being who has refined the ground of refinement, the Secret Magical Net holds everything to abide in a single nature of purity. For sentient beings the limits of perception are the dreamlike appearances of the mind, but for buddhas perception is the display of pristine cognition which appears in Akaniṣṭha itself. Although there are ostensible impure appearances when the self-manifesting essence of sentient beings is grasped within the subject-object dichotomy, impurity actually has no Individual characteristic, just as a conch shell may appear yellow. Furthermore, just as the yellow image of a conch shell is understood to be the choleric image of an eye, dualistic clinging is understood within the three kinds of maṇḍala to be non-dual pristine cognition.^[20] Therefore, while impurity ostensibly appears it is in fact purity itself and not impurity. And it is through the generation of the subject-object dichotomy in relation to purity that impurity is said to arise.

The essence, unique pristine cognition, is purely perceived by buddhas. It is taintedly perceived by those on the path, and it is impurely perceived by sentient beings. in this respect, the very same element water is perceived by the different six classes of living beings as nectar, or as a mere potable drink, as puss, blood and so on. For those who abide in the pure lands it appears as supreme nectar and as the natural expression of the -doctrine. To awareness-holders who have obtained power with respect to the doctrine water itself appears as Māmakī. The effect of its moisture is Indeed produced, but it is experienced as the bliss of her display.^[21] Contemplation is also transformed (on the buddha-level) because when dispositional propensities have utterly ceased they appear as a common savour in a disposition free from all conceptual elaborations. Even conceptual elaboration which does not manifest becomes quiescent. For example, when this worid-system (of ours) is differently perceived as pure and impure, it is explained that purity and impurity appear to individual intellects but that otherwise Impurity does not externally exist as an individual characteristic.

Such is said in the Sūtra Vimalakīrti (T. 176):

The venerable Sāriputra said:—

I perceive this great worid to be replete with mountainous heights and lowlands, pits of abyss and defilements.

Brahmā Sikhin who had come from a sorrowless Buddha-field said:—

I perceive this Buddha-field of the Transcendent Lord Śākyamuni itself to be utterly pure, like the excellent array of the divine paradise of the Paranirmittavaśavartins. Then the Transcendent Lord indicated the nature of this Buddha-field to the maṇḍalas of his retinue, so that everyone perceived it to be utterly pure, as the field of the eastern Buddha (Akṣobhya) which is the Ornamental Array of Precious Gems.

At that time the Transcendent Lord said:

This Buddha-field of mine is always pure. but you people do not perceive it as such.

Thus one should know this distinction (between buddhas and sentient beings) is made in accordance with purity and impurity of perception.

Now, while impurity does not appear to the Buddhas, there is a Sūtra which says:^[22]

When I perceive things totally with unobscured Buddha-eyes, I know pure and impure world-systems, sentient beings of supreme acumen and those who are not supreme, genuinely, just as they are.

Are these statements, you may ask, contradictory? There are some who dwell in a mansion of precious gemstones when they are not asleep and some who do so when they are asleep. Among them, in the case of dreams, when purity and impurity are differently discerned by means of individual perception, to those who are not asleep it is as if emanations have been conjured up before those (dreamers). They would then say, “O! It is in this way that all things are essenceless, impermanent, illusory and naturally pure.” And, “Yours is an appearance of the sleep of ignorance, non-existent in reality.” Then, in the manner of one who applies the means of gradually awakening (those dreamers) from sleep, the Buddhas cognise (Impurity), but are without it in their own perception, dust like those who do abide in a mansion of gemstones.

The latter (see p. 336) is a refutation of misconceptions held by other traditions (concerning the introductory scene): There are those who lack the fortune tp perceive the profound reality, their eyes of intelligence covered by an erroneous film, who say, “In this text of yours the words Thus have I heard on a certain occasion are not expressed. Therefore it is flawed in having an erroneous Introductory scene.”^[23]

There are two responses to this, the first of which is made according to the logical reasoning of similarity. in this case it is Implicit that the Root Tantra of Cakrasaṃvara (T. 368) which begins:

Then the mystery is to be explained...

And the Litany of the Names of Mañjuśrī (T. 360) which begins:

Then glorious Vajradhara...

Would also be inauthentic because their introductory scenes would also be erroneous.

The second is the uncommon genuine response, namely, that the words Thus have I heard are found in transmitted precepts and ordinary tantras which were occasionally delivered by the emanational body. (In these texts) the teacher and the compiler are different. Their doctrines too are revealed to be occasional because they belong to diverse vehicles. However in this (Secret Nucleus) during the teaching of the uncommon Buddha-body of perfect rapture, the teacher is held to be the uncommon teacher, glorious Samantabhadra, the lord of indestructible body, speech and mind of all the Tathāgatas of the ten directions and four times, the natural expression of all things. the original manifest Buddha-hood. This indeed does not accord with the teacher of manifest Buddhahood who has refined the path as an individual with a distinct mental continuum.^[24] The uncommon location is Akaniṣṭha, the expanse of reality, the nucleus or self-manifest maṇḍala of enlightenment which is unlimited in dimension and extent because it is not confined within the continuum of the ten directions. It is not a delineated location because it is not within the perceptual range of beings other than the teacher himself who emanates as great self-manifest pristine cognition. The uncommon time is sameness with respect to the four times: It is present in an unchanging disposition as the buddha-body, speech and mind, the actual ornaments of the spontaneous Bounteous Array. It does not however include past, future, and present or indivisible time moments, instants, moments, years, and months. The excellently endowed texts of tantra reveal all things of saṃsāra and nirvana to be spontaneously present in the essence of primordial manifest awakening. They do not teach that the nature (of all things) is divided according to the diverse dichotomies of cause and result, good and evil, acceptance and rejection, and so forth.

Furthermore, extending beyond the scope of the common vehicles, the uncommon vehicle expresses no erroneous faults because its structure is quite different.

The Commentary on the Ornament of Emergent Realisation (T. 3799) concurs in the words:

This is another structure entirely.
Therefore one should never speak to refute it
Dependent on the tradition of another vehicle.

Accordingly, while it is necessary for those of unobscured omniscient vision and for great sublime beings^[25] and those who comprehend all topics of logical reasoning to comprehend doctrines as authentic or unauthentic, just as they are, it is improper for you to apply structures of being and non-being to the enumerations of the sky-like doctrine because your perception Is minute in its vision like the consciousness of a cowherd. The doctrine of the buddhas is inconceivable. It transcends the range of inhibited perception because it is unlimited. Sometimes it is even proper to rely on the teaching given by Māra; for in the Sūtra the Cornucopia Avalokiteśvara’s Attributes (T. 116) the evil Māra, seated on a throne of precious gems, establishes that particular doctrinal teaching to be a sūtra of the Buddha. There are immeasurable effects for one who would depreciate such great mysteries.^[26]

It is said in a Sūtra:

The effect of one who has accumulated deeds rejected by the
Doctrine is immeasurable and inconceivable.
Having been born in the great hells as a sentient denizen of Avici,
And having passed an aeon subdued by fire therein,
One proceeds to the great hells of other world systems and so on.
(The effect) is said to endure for aeons such as these
Which are as vast as the Ganges River in the ten directions.

And also in the Supreme Continuum of the Greater Vehicle (T. 4024):

Whoever in the repeated service of an evil associate
Harbours evil thoughts towards the buddhas
And who would amass the most prohibited acts^[27] —
Killing father, mother or arhat—
Is swiftly released from that condition
Having reflected on the definitive reality.
But how is a mind which hates the doctrine
To be released from that condition.

Briefly, one should apprehend one's own doctrine with confidence, but never depreciate the doctrine of another.

Footnotes and references:

[1]:

The three classes of outer tantra (phyi-rgyud-sde gsum), namely, Kriyātantra, Ubhayatantra (or Caryātantra) and Yogatantra, are discussed In NSTB, Book 1, Pt. 4, pp. 152a-154b, 211b-219b.

[2]:

The author, pp. 337-338, differentiates between the general interpretation of the Sūtras which derives this expression from Sanskrit mayā, and the particular interpretation of this text which, in his view, infers Sanskrit māyā.

[3]:

On the sthavira Kāśyapa, see NSTB, Book 2, Pt. 1, pp. 46-49, and on the lineage of the sthaviras who largely transmitted the texts of Hīnayāna, see HBI, pp. 226-236.

[4]:

According to this view, it is because the tantras were given atemporally in Akaniṣṭha that they could then be comprehended mundanely at a specific point in time. See also below, pp. 362-363, the quotation from the Ghanavyūhasūtra (T. 110); also Laṅkāvatārasūtra. T. 107, Ch. 10, v. 38ab + 39cd; and NSTB, Book 2, Pt. 1, pp. 15-16.

[5]:

On this quotation, see above, p. 157, note 115.

[6]:

See also NSTB, Book 2, Pt. 2, p. 69.

[7]:

It is certainly the case that from the eighth century onwards when the early translations were made, the Anuttarayogatantras were widespread, while other classes of tantra were rarely studied. Cf. the contents of the bka'-'gyur and the rNying-ma'i rgyud-'bum. where Anuttarayoga-tantras predominate.

[8]:

Tibetan nang-ltar. Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan. Ch 1, p. 52, reads nang thabs-lam. which accords with the present explanation.

[9]:

The practice associated with the control of energy channels, currents and seminal points (rtsa-rlung thig-le) and with the consequent experience of the sixteen delights is described below in great detail. Ch. 11, pp. 899-914, and Ch. 13, pp. 1006-1022. The “time of inconceivable transformation through the crown-centre” refers to the conclusion of this practice, whereupon the body is pervaded by bliss and pristine cognition—see below, p. 909.

[10]:

This hermeneutical interpretation includes the Sanskrit Evaṃ mayā and the Tibetan 'di-skad bshad-pa'i dus-na. Mayā is interpreted as a combination of madamanu (Tibetan sdom-byed yid) and yāna (Tibetan theg-pa). The affix -pa indicates ultimate reality (Sanskrit paramārtha). See also Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan. Ch 1, p. 56

[11]:

See also Lo-chen Dharmaśrī, op. cit.. pp. 56-57- On the four kinds of activity or rite (las-bzhi) corresponding to the syllables Evaṃ Mayā, see below. Ch. 9, pp. 783-786; Ch. 20, pp. 1258-1266. The four energy centres in the body are those referred to as the “upper gate” (steng-sgo), in contrast to the sexual centre or “lower gate” ('og-sgo). See Ch. 11, pp. 899-914.

[12]:

The secret inner radiance (gsang-ba 'od-gsal) refers to the technique of All-surpassing Realisation (thod-rgal) In the Great Perfection (rdzogs-chen). For a detailed explanation, see below. Ch. 13, pp. 1022-1044.

[13]:

As expounded in a great many tantra-texts and treatises of rdzogs-pa chen-po, the ground is considered in terms of essence (ngo-bo), natural expression (rang-bzhin) and spirituality (thugs-rje), which respectively indicate the Trikāya.

[14]:

The fusion of consciousness with the vital energy of pristine cognition (ye-shes-kyi rlung) at the moment of death is referred to in texts such as the bar-do thos-grol. See also below, Ch. 13, pp. 1039-1040. On the status of the maṇḍalas of the peaceful and wrathful deities in the heart and crown centres respectively, see below. Ch. 1, pp. 403-404, Ch. 13, pp. 1022-100, and Ch. 15, pp. 1078ff.

[15]:

Cf. Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan. Ch. 1, pp. 55-56, where this line is clearly interpreted to mean that the seminal point in the form of the syllable vaṃ is blissful and radiant of its own accord (rang-gis rang-la bde-ba gsal-bar ston-pa) rather than in an extraneous manner. kLong-chen-pa, phyogs-bcu mun-sel. p. 21, does not fully explain this line.

[16]:

Tibetan mtha'-bral phyir. Cf. Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan. Ch 1, p. 54: snga-phyi-bral, i.e., free from past and future time.

[17]:

Tibetan kun-gzhi lung ma-bstan rten yin. For an explanation of these aggregates of consciousness, viz. kun-gzhi rnam-par shes-pa, yid-kyi rnam-par shes-pa. nyon-mong-gi rnam-par shes-pa, and sgo-lnga'i rnam-par shes-pa see below, pp, 417-418; and on their inherent purity, pp. 394-5 and 1170-1171; also see NSTB, Book 1, Pt. 1, p. 4bff.

[18]:

Tibetan ma-spangs gnas-su dag-pa. The Inherent purity of saṃsāra is at the heart of kLong-chen Rab-'byams-pa's treatise. On the term “inherent purity”, see also below, Ch. 5, p. 606.

[19]:

Tibetan don gnyis-su med-pa. On this trio of essence, spirituality and natural expression, see above note 13.

[20]:

I.e. the maṇḍalas of ground, path and result. See above, PP. 59-61.

[21]:

Tibetan rol-pa'i bde-ba. See below. Ch. 11, pp. 899-914 for the implication of this term in sbyor-ba practices. Also, on the purity of the elements, see Ch. 5, p. 606.

[22]:

N.L.

[23]:

Tibetan bdag-gis thos-pa dus-gcig-na. On this controversy, see above, pp. 63-67, 337-338.

[24]:

The Vaibhāṣika view expressed in the Abhidharmakośa, Ch. 6, v. 24ab, holds Śākyamuni to have been an ordinary individual until the moment of his enlightenment rather than an expression of the nirmāṇakāya. See NSTB, Book 2, Pt. 2, p. 13

[25]:

I.e. buddhas who have “unobscured omniscient vision” and bodhisattvas who are “sublime beings”. On the term “sublime”, see above, foreward and title, note 15.

[26]:

N.L.

[27]:

Tibetan bya-ba min-byed mchog-tshogs. Cf. the translation in K. Holmes and Khenpo T. Gyamtso. The Changeless Nature. p. 82.