Commentary 3.3: The Recognition of (appropriate) Times and Teachers

[As for the recognition of the significance of this chapter: It has three sections, namely, the recognition of the maṇḍala, the recognition of Rudra, and the recognition of (appropriate) times and teachers.]

The third section (of the recognition of the significance of this chapter—see p. 1075) is the recognition of times and teachers. It comprises recognition of the similarity of times (at which Rudra is subdued according to the Sūtras and the Tantras) and the identity of teachers who tame (Rudra according to the Sūtras and the Tantras).

The first has two aspects, of which the former sets forth the following argument: One might suggest that there is some dissimilarity inasmuch as the times are different because here (in the tantras) Rudra is subdued in beginningless time whereas according to the Sūtras he is subdued in the context of a specific teaching; or that even the location is different because it is said in the Sūtras to be Jambudvīpa and in this context to be Akaniṣṭha. If so, the response would be that the words "beginningless time" are expressed because here there is revealed to be an expanse of sameness throughout the four times. It is not exclusively one which precedes all years or aeons, nor does it definitely refer, for example, to this teaching-period or Bhadrakapla. The miracle which reveals the field of training and a single Indivisible time moment as the aeons, ancient and recent, and as many world-systems is inconceivable. Therefore, beginningless time is, with reference to the essence, an indefinite time. There is no contradiction even when it is recognised as a temporal setting in the individual perception of living beings.^[1]

Regarding Jambudvīpa and Akaniṣṭha: apart from merely being different manifestations of the individual perception of the teacher and living beings, Akaniṣṭha cannot be recognised as a specific spatial dimension. This is because it is in the perception of pure bodhisattvas, and of buddhas, and because anything Included in that (perception) is included in Akaniṣṭha. It does not refer to an extaneously [extraneously?] existing field composed of different material substances such as the Akaniṣṭha of the form realms.^[2]

The second (i.e. the recognition of the Identity of the teacher who grants instruction) also has two aspects, of which the former sets forth the following argument: One might suggest that (the teacher of Rudra) who grants instruction in the sūtras and the one who grants instruction here (in the tantras) are identical or different; and counter, in the first case, that they are different because (the teacher of Rudra) in the Sūtras is said to be Guhyapati and here instruction is said to be given by Heruka. In the latter case too one might counter that (the teacher of the tantras) appears to be in harmony with that of the sūtras because of the aforementioned quotation beginning, "The omniscient one who perceived him by virtue of his past service..."^[3]

The response to those two points is that in general Guhyapati and Heruka are not different. The one who appears as Guhyapati in the presence of those to be trained abides as Heruka in the pure self-manifesting field, so that they indeed resemble outer and inner aspects.

It is not certain on the other hand that, just because (the teacher of the tantras) is similar in aspect to (the teacher of) the sūtras, they are identical; just as there are other tantras resembling this (Secert Nucleus) or just as the terms lha-sbyin and mchod-sbyin are similar but different.

Therefore, just as (Heruka) grants instruction in the selfmanifesting Akaniṣṭha through a display of contemplation, he appears as Guhyapati to grant instruction in the perception of those to be trained. It is not a contradiction that the times and teachers (of the tantras and sūtras) are similar because they both within the perceptual range of the buddhas. Such is the power of their blessing.

In brief, just as the lion-throne appears to symbolise the presence of the four kinds of fearlessness, Rudra appears to be subdued in order to symbolise victory over all demons and outside aggressors, and the complete mastery which overwhelms proud spirits. At the time when enlightenment is attained, Māra must appear to be subdued. Thus when the subjugation of Rudra, as the first and formost of the host of proud demons or Māras, is revealed, one attains mastery over the appearances of the self-manifesting energy centres.^[4]

Footnotes and references:

[1]:

On the nature of this fourth temporal dimension, also known as "indefinite time" (ma-nges-pa'i dus), see above. Ch. 1, pp. 354-357.

[2]:

On the distinction between the extraneously manifest Akaniṣṭha of the śuddhanivāsa and the self-manifest Ghanavyūha Akaniṣṭha realm, see above. Ch. 1, pp. 357-389.

[3]:

These words imply that the omniscient one (Heruka) is identical to Vajrapāṇi, who, as gDan-phag, had this past connection with Rudra. See also above, note 18.

[4]:

Again, the subjugation of Rudra is viewed from the resultant standpoint as an internal event occurring at the moment of enlightenment.