Text 13.2 (Commentary)

[Guhyagarbha-Tantra, Text section 13.2]

There are those of no understanding,
And those of wrong understanding,
Those with partial understanding,
And those who have not (quite) understood genuine reality,
Those of discipline, intention, secrecy,
And the naturally secret truth. [2]

[Tibetan]

ma-rtogs-pa-dang log-par rtogs /
phyogs-rtogs yang-dag-nyid ma-rtogs /
'dul-ba dgongs-pa gsang-ba-dang /
rang-bzhin gsang-ba'i don-rnams-ni / [2]

Commentary:

[Exegesis of the Meaning of the Words (440.1-483.1)]

The second part includes both a general teaching on how the secret truth abides in the mind of the master of indestructible reality (vajrācārya), and a detailed exegesis of the meaning of the natural Great Perfection.

[General Teaching on how the Secret Truth Abides in the Mind of the Master of Indestructible Reality (440.1-448.3)]

[This has three subdivisions, of which (the first) concerns the recognition of that truth. (It comments on Ch. 13.2):]

In general one should depend on the individual masters who reveal the conclusive goals of the different vehicles; and in particular one should meet a Guru, pleasing him with one's desire for the oral instructions because the hidden and concealed points contained within the text or verses of the tantras and literary transmissions belonging to the conclusive truth of the natural Great Perfection abide in the mind of the Guru.^[1]

Now, the inconceivable. Indescribable Buddha-fields and the domains of sentient beings are not definite because they cannot be enumerated. However, in this Auspicious Aeon and in this world-system of Patient Endurance, the lamp of the Buddhas has been arrayed.^[2] When the modes of their vehicles -–lesser, supreme, and erroneous -–and their textual traditions are provisionally subsumed, they fall into eight categories. There are firstly those of no understanding (ma-rtogs-pa) of the genuine truth: These are ordinary beings who do not entertain the philosophical systems, i.e. those who follow the basic vehicles of Gods and humans through which progress towards happiness is attained because they strive after a (goal) of simple excellence. Their purpose is to be propelled into (birth) among the sods and humans of the desire realm through the practice of the ten virtues, and to attain the higher realms of formless concentration.

There is a passage in the Madhyamaka teachings, which begins:^[3]

The correct view for a mundane being...

There are some who hold (those of no understanding) to include both the apathetic and the materialists but that would be an improper temporal sequence of (progression), which does not apply in the classification of the vehicles. Indeed, in the previous section on the five vehicles, those of no understanding have been described as belonging to the vehicle of gods and humans. This is called the basic vehicle because it subsumes all those who hanker for the vehicles. The apathetic and the materialists are unconnected with it however because they are categories of the philosophical extremists who have erroneous understanding.^[4]

Then, there are those of wrong understanding (-dang log-par rtogs), divorced from the genuine truth, who contrive the extremist philosophies. Although these have inconceivable categories, calculated according to the enumeration of their wrong views, when subsumed they are known as the five schools of philosophical extremists (Tīrthikas). These comprise four schools which adopt an eternalist view and one which adopts a nihilist view.

The four eternalist schools are the Nyayāyika (rig-pa-can) which holds Īśvara to be eternal, the Vaiṣṇava which holds Viṣṇu to be eternal, the Sāmkhya which holds the soul (puruṣa) to be eternal, and the Vaiśeṣika which holds atomic particles to be eternal. These are the followers of the sage Kapila, Kaṇāda, Akṣapāda, and Ulūka. Those who hold a nihilist view are the hedonists, or else they are called Digambaras, or Bārhaspatyas. All of them uphold egotism.^[5]

The eternalistic views uphold the Independent existence of the self or soul (puruṣa) alone, asserting that its nature empowers and pervades the elements, while abiding in the hearts of all sentient beings. They also hold that there are eternal deities—Īśvara, Viṣṇu, and so forth—who cast one into exalted realms or Into evil existences. The nihilists however hold that the self comes Into being having emerged suddenly within the mother's womb, and that at the time of death, the continuity of the self is interrupted. Thus they are nihilistic with respect both to the past and the future. Because they hold that there are no past or future lives, and that there is neither liberation nor omniscience, they are called nihilistic extremists or materialists. When these are subsumed together they are gathered into the two categories of the eternalists and the nihilists.

Then, there are those with partial understanding (phyogs-rtogs) of the genuine reality, who comprise both the pious attendants and the self-centred Buddhas. This is because they respectively understand one part and one and a half parts of what is implied by selflessness, and because they are liberated from saṃsāra.^[6]

The pious attendants, when classified, comprise four basic sects (of the Vinaya), which are then subdivided Into eighteen.^[7] Among them, the Mūlasarvāstivāda sect had seven subdivisions, namely, the Kāśyapīya, Mahīśāsaka, Dharmagupta, Bahuśrutīya, Tāmrasatīya, Vibhājyavādin, and the basic subdivision or Sarvāstivādin. These are the lineages derived from the students of Rāhulabhadra, who was the son of the Transcendent Lord (Śākyamuni), and who belonged to the class of Kṣatriyas. They spoke in Sanskrit, and their robes had between twenty-five and twenty-nine fringes, with the edge-symbol of the the night-lotus (utpala), the day-lotus (padma), and the gemstone (ratna).^[8]

The Mahāsaṃghika sect had five subdivisions, namely, the Pūrvaśaila, Haimavata, Prajñāptivādin, Lokottaravādin, and the basic subdivision (Uttaraśaila). These were the lineages derived from the students of the elder Mahākāśyapa who belonged to the class of Brahmins. They spoke in the Prakrit language and their robes had between twenty-three and twenty-nine fringes with the edge-symbols of the svāstika and the glorious heart-orb (śrīvatsa).^[9]

The Sthavira sect had three subdivisions, namely, the Jetavanīya, Abhayagirivādin, and Mahāvihāravādin. These are the lineages derived from the students of the sublime renunciate Mahākatyāyana, who belonged to the bamboo-craftsman caste (of Vaiśyas). They spoke in the Apabhraṃśa language, and their robes had between twenty-one and twenty-nine fringes with the edge-symbol of the conch shell.^[10]

The Sammitīya sect had three subdivisions, namely, the Kaurukullika, Āvantaka, and Vatsīputrīya. These were the lineages derived from the students of the sublime renunciate Upāli, who belonged to the barber-caste (of Śūdras). They spoke in the Paiśācika language and their robes had the same number of fringes as those of the Sthaviras.^[11]

All these (pious attendants) actualise their result by realising that the selfhood of the Individual comprises an ego and components which are apprehend as an ego, and that, apart from them, it does not exist.^[12]

The self-centred Buddhas, when classified, are of three types, namely, those who are great in provisions and conduct, those who are small (In provisions and conduct), and those who resemble a rhinocerous (in their solitary approach). Their view encompasses one and a half (parts of what is implied by selflessness) because they understand the selflessness of the Individual end they realise that external objects are without independent existence.^[13] To accomplish enlightenment for themselves in their final birth, without actually referring to a guru, they realise that the reality of dependent origination arises of its own accord, and then they are liberated. They teach a symbolic doctrine, which is not divulged through speech.^[14]

Furthermore, there are those who have not quite understood (ma-rtogs) the genuine reality (yang-dag-nyid) or truth of the abiding nature absolutely or without a residue (of misunderstanding). These are the adherents of the causal vehicles of dialectics, who hold that sentient beings, by acquiring the two provisions, which are the causal basis, accomplish their desired result of Buddha-hood over many countless aeons. When classified, they comprise both the adherents of the Madhyamaka and of the Mind Only schools.^[15]

Among the latter there are some who hold that the phenomena of the external containing world are the mind. This mind then may have both veridical and false status because it is held to be either veridical or false in relation to the ultimate pristine cognition or Intrinsic awareness, where there is no subject-object dichotomy.^[16]

It says in the Ascetic Discipline of Avalokiteśvara according to the Madhyamaka (dbu-ma spyan-ras-gzigs-kyi brtul-zhugs):

Having admitted that the objects which diversely appear are one's own mind, one should refute the natural dichotomy through which that mind also propounds as true or false the pristine cognition of particularising intrinsic awareness, where there is ultimately no duality of subject and object.

There are also two schools of Madhyamaka, among which the Svātantrikas (who apply independent reasoning) hold that these diverse appearances are relative, in the manner of a magical display, and that ultimately they are of a sky-like non-existing nature. The adherents of Prāsaṅgika Madhyamaka hold that at all times these (appearances) are without independent existence. They may appear corresponding to the eight similes of apparition, but they are non-existent in any respect and beyond the stains of the four extremes because they are free from all extremes of conceptual elaboration.^[17] Having determined all things according to the view or reality which is empty of the two kinds of selfhood, the result is held to be achieved after one has forsaken the non-virtuous path and attained the virtuous one.

When (these schools) are appraised from the perspective of the higher vehicles, although they hold that all phenomena are realised to be without self and to be the same in nature, they do not perceive that all things are identical in primordial Buddha-hood. Nor do they realise that this nature requires neither renunciation nor acceptance because conflicting deeds themselves arise as pristine cognition. Furthermore, (the adherents of the causal vehicles) are meagre in their skillful means, and they accomplish their result with difficulty and toil over a long period of time. For all these reasons, they are said not to understand the genuine reality.^[18]

There are some who confuse these opinions, saying that there is no distinction of discriminative awareness, but that (the resultant vehicles) are superior in skillful means. However, the discriminative awareness established through skillful means by one who has adopted the superior skillful means (of the resultant vehicles) and is consequently more sublime is also superior to (the discriminative awareness of the causal vehicles).^[19] In addition, where in the vehicle of the transcendental perfection of discriminative awareness is it held that all things abide in the maṇḍala, or that this very mind of the present moment attains Buddha-hood without changing so much as a hair? Therefore, (the resultant vehicles) are superior in both skillful means and discriminative awareness.

It says in the Lamp of the Three Modes (T. 3707):^[20]

Though they are identical in purpose.
The vehicle of the mantras is superior;
For it is unobscured and endowed with many means.
It is without difficulty
And is referred to by those of highest acumen.

So it is explained that in the way of transcendental perfection there is an aspect of deluded obscuration.

Moreover, it also says in the Definitive Order of the Three Vehicles (t. 3812):^[21]

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.

And in the Lasso of Skillful Means (T. 835):

The most marvellous and great way of secret mantras
Is the shortest among the paths.
It is the most unerring and genuine of skillful means.
And in terms of discriminative awareness.
It is the extraordinary discriminative awareness.

In addition, there are those who perform acts of discipline ('dul-ba) with regard to the misconduct of body, speech and mind, and who emphasise cleanliness and austerities, namely, the adherents of the Kriyātantras and the Caryātantras.

When (these Tantras) are classified, there are three categories, i.e., those in which the deity is attained dependent simply upon the cultivation of enlightened mind, those in which the deity is attained dependent simply on austerities and purificatory fasting, and those in which the deity is attained dependent simply on the permissory blessing which confers awareness.^[22] These rites of attainment are also commenced and concluded with reference to the auspicious planets, stars and temporal conjunctions.^[23]

There are also those of Intention (dgongs-na) who adhere to the Yogatantras. The Tibetan term dgongs-pa, derived from the Sanskrit abhiprāya, means the "intention of mind". The deity is attained chiefly through the contemplation of the one-pointed mind.^[24] There is, by the way, no tradition in which the deity may be attained without having received empowerment.

There are those which clearly reveal the secrecy (gsang-ba-dang) of the Buddha-body, speech, and mind, namely the Mahāyogatantras. These are secret because they should not be revealed in the lower vehicles where beings have an intelligence which actually clings to objects. When classified, they comprise the Father Tantras which chiefly reveal the creation stage, the Mother Tantras which chiefly reveal the perfection stage, and the Non-dual Tantras which chiefly reveal the coalescence (of the two stages).^[25]

And then there is the marvelous naturally secret truth (rang-bzhin gsang-ba'i don) which is primordial and spontaneously present. This is the great Magical Net, where mind and pristine cognition are revealed to be self-manifest in accordance with the Great Perfection. It is secret because it is superior in its essence, natural expression, and skillful means, which are not within the perceptual range of all beings. When classified, it consists of the Great Perfection of the coalescence of creation and perfection stages, which reveals mind and pristine cognition to be without duality; the Great Perfection of the primordial liberation according to the Mental and Spatial (Classes) which chiefly reveal the mind; and the Great Perfection of the reality of inner radiance, which chiefly reveals pristine cognition.^[26] So it is that the different vehicles comprise the truth which is to be understood.

[The second subdivision (of the general teaching—see p. 988) reveals the expanse in which this truth is present. (It comments on Ch. 13.3):]

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Footnotes and references:

[1]:

On the terms "hidden" (gab) and "concealed" (sbas) with reference to the meaning of the tantra-texts, see above, pp. 321-322, and below, p. 998.

[2]:

On this teaching by the nirmāṇakāya, see above. Ch. 3: and on the sahalokadhātu and the bhadrakalpa in particular, see R. Kloetzli, Buddhist Cosmology; NSTB, Book 1, Pt. 2, p. 52. Book 2, Pt. 1, pp. 10-12, notes.

[3]:

Udānavarga. Ch. 4. v. 9.

[4]:

On these categories of non-Buddhist philosophy and views, see also above. Ch. 3. PP. 505-506, 521-522; and for a slightly different classification, which places the "apathetic" (phyal-ba) and "materialists” (rgyang-'phen-pa) among "those of no understanding" (ma-rtogs-pa), see NSTB, Book 1, Pt. 1, pp. 12ab.

[5]:

On these philosophical schools. see also NSTB, Book 1, Pt. 1, pp. 12b-16a. Note that here the distinction between the Digambara Jains and the Bārhaspatya nihilists is not made. Kaṇāda and Ulūka are alternative names for the founder of Vaiśeṣika atomism.

[6]:

Śrāvakas are said to realise the selflessness of the individual (pudgalanairātmya) and Pratyekabuddhas are also said to realise the selflessness of the external phenomena composing the outer world (dharmanairātmya). They are not however considered to have realised the selflessness of the inner phenomena of consciousness. in addition to the following account, see also above. Ch. 3. pp. 506-509. 520; and NSTB, Book 1, Pt. 3. PP. 68b-71a. 121b-127a.

[7]:

See Blue Annals, pp. 27-33. and NSTB. Book 2. Pt. 1. p. AA, where the account is based on Bu-ston, History of Buddhism. Pt. 2, p. 98.

[8]:

Cf. F. Lessing and A. Wayman, Mkhas Grub Rje's Fundamentals of the Buddhist Tantras, p. 69.

[9]:

Note that mKhas-grub-rje's desciption ia at variance with this one in that the language is said to be Apabhraṃśa, the number of fringes to be 23-27, and the edge-symbol to be the śaṅkha.

[10]:

F. Lessing and A. Wayman, op. cit., p. 69. differ in holding the Sthaviras to speak in Prakrit, their robes to have 2125 fringes, and their edge-symbol to be the cakra.

[11]:

F. Lessing and A. Wayman,, p. 69. add that their edge-symbol was the Sorsika flower.

[12]:

Cf. above, note 6.

[13]:

Cf. above, note 6.

[14]:

On the silence of the Pratyekabuddhas, see NSTB, Book 1, Pt. 3, p. 126.

[15]:

Cf. above. Ch. 3. pp. 509-513; also NSTB, Book 1, Pt. 3. pp. 71aff.

[16]:

On these divisions of Cittamātra, known as Sākāravādin and Nirākāravādin. see NSTB, Book 1, Pt. 3. pp. 78a-72b.

[17]:

For the rNying-ma view of the Svātantrika and Prāsaṅgika schools of Madhyamaka, see NSTB, Book 1, Pt. 3, pp. 72b-77a.

[18]:

On these and other distinctions between the causal and resultant aspects of the Mahāyāna, see NSTB, Book 1, Pt. 4, pp, 131b-143a.

[19]:

This distinction is also discussed generally in NSTB, Book 1. Pt. 4, pp. 131b-143a.

[20]:

For an exegesis of this verse, see NSTB, Book 1, Pt. 4, pp. 133-134.

[21]:

As quoted in NSTB, Book 1, Pt. 4.

[22]:

Tibetan sems-bskyed, dka'-thub-dang smyung-gnas, and rig-gtad rjes-gnang.

[23]:

"temporal conjunctions" (dus-tshigs).

[24]:

On the term abhiprāya, see also NSTB, Book 1, Pt. 3. pp. 118a-121a.

[25]:

On Mahāyoga, see NSTB, Book 1, Pt. 4, pp. 156a-162b. The category of Mother Tantras (ma-rgyud) is also included in Mahāyoga. and indeed in the Guhyagarbhatantra, as is illustrated by the following Incident from the life of Zur-chung Shes-rab Grags (NSTB, Book 2, Pt. 5, pp. 339-359):—On one occasion Zurcungpa had to leave his hermitage to attend to the problems of three "useless men" could not uphold the teaching. One of these was 'Go-bya-tsha who went to 'Gos Khug-pa Lhas-btsas, a noted critic of the Zurs and of the Guhyagarbhatantra, saying that he needed the Mother-tantras as the background for the path of skillful means. He has failed to realise the because the paths of skillful means and of liberation are both contained in the Guhyagarbha, it fulfills the definition of a Mother-Tantra.

[26]:

As previously stated, kLong-chen Rab-'byams-pa classifies the Guhyagarbhatantra in accordance with the classes of rdzogs-pa chen-po. On the second of these, see NSTB, Book 1, Pt. 4, pp. 190b-198a, and on the others, ibid., 198a-211b; also see below, pp. 999-1044.