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The Illumination

of the Texts of Tantra

The Principles of the Grounds and Paths

of the Four Great Secret Classes of Tantra

by

Ngawang Palden

Translation into English

by

Voula Zarpani and Ian Coughlan

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© Voula Zarpani and Ian Coughlan All rights reserved

No part of this work may be reproduced in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system or technologies now known or

later developed, without written permission.

Permission for use by the FPMT Basic Program has been granted by Wisdom Publications, September 2005

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Contents

THE THREE LOWER TANTRAS ... 3

ACTION TANTRA ... 3

PERFORMANCE TANTRA ... 7

YOGA TANTRA...10

HIGHEST YOGA TANTRA...18

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Note from the Editor

The root text together with the commentary by Kirti Tsenshab Rinpoche, presented at Vajrapani Institute and translated and edited by Voula Zarpani, will be published by Wisdom Publications. The first section of the present translation, on the three lower tantras, was extracted from the manuscript for this publication. The remaining part is from an earlier edition of the translation, made available for the teachings at Vajrapani Institute. There may be some discrepancies between these two sections of the translation presented here. We hope to eventually update this edition and make the final edition available for the FPMT Basic Program once preparations for publication have reached their final stage.

Suggested changes and corrections have been added by Ven Joan Nicell when the text was used for the Basic Program at Istituto Lama Tzong Khapa. These are indicated by footnotes starting with JN.

The outline has been edited and added in the form of an appendix to make this work most accessible for use in the Basic Program; otherwise editorial changes have been kept to a minimum.

Olga Planken,

FPMT Education Department, October 2007

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The Illumination of the Texts of Tantra

The Principles of the Grounds and Paths

of the Four Great Secret Classes of Tantra

by

Ngawang Palden

Namo Guru Sumati Munindra Vajradharaya! May the great Vajradhara,

Unifying the ultimate clear light innate mind and The conventional1 pure illusory body,

Bestow great blessings on myself and other migrators. May all supreme lamas,

The great adept Nagarjuna, Father and Sons, Chandrakirti and Lozang Drakpa,

Protect us until we reach enlightenment. With the wish to place imprints in my (mind) And to benefit others of equal fortune,

I will present a short and clear (explanation of the) grounds and paths Of the four classes of secret Mantra.

The chance to meditate on the proper method is rare But the resolution (to practice) this method is not inferior. May the Dharma Lords grant permission

To proclaim the Dharma according to their intention. May those with a non-inferior fortune like the peacocks Carrying the womb’s burden of intelligence,

Engage in the dance of explanation and debate

Through the thunderous roar of Lozang’s explanations.

In this context, there are two parts in the explanation of the principles of the grounds and paths of the four great secret classes of tantra:

1 A brief teaching of the way to progress on the path of the three lower classes of tantra

2 A more detailed explanation of the way to progress on the path of the Highest Yoga Tantra

1

JN: The original “relative” (kun rdzob) has been changed throughout the text to “conventional” as this is more familiar to Geshe Jampa Gyatso and ILTK BP students.

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THE THREE LOWER TANTRAS

1 A brief teaching of the way to progress on the path of the three lower classes of tantra

has two divisions:

1 The actual lower classes of tantra

2 The way of positing the five paths and the ten grounds for them. 1.1 The actual lower classes of tantra

This has three divisions:

1 The way to progress on the path of Action Tantra 2 The way to progress on the path of Performance Tantra 3 The way to progress on the path of Yoga Tantra

ACTION TANTRA

1.1.1 The way to progress on the path of Action Tantra

This has four divisions:

1 Becoming a vessel suitable to meditate on the path.

2 Keeping the vows and commitments pure, after becoming a vessel. 3 The way to perform prior approximation, while abiding in the commitments. 4 The way to establish the siddhis after rendering the approximation serviceable. 1.1.1.1 Becoming a vessel suitable to meditate on the path

As is stated in the Great and Condensed Stages of the Path, (first) one trains one’s (mental) continuum well in the common paths.

Then through relying on a qualified vajra master in the way that it is explained in the classes of Tantra, one enters in the mandala of any of the three lineages of Action Tantra and receives the empowerment.

In what mandala is the empowerment bestowed? It is permitted to bestow the empowerment either in a mandala made of colored particles or one painted on cloth and so forth or for some special persons in an concentration mandala.

There is no body mandala and so forth because in the case of the three lower classes of tantra, the conventions of the body mandala, conventional bodhichitta mandala, lotus-of-the mother mandala and the ultimate bodhichitta mandala are not mentioned. The reason for this is that these four (types of mandalas) are attributes of Highest Yoga Tantra only.

What empowerments are bestowed? Only the vase empowerment (is bestowed). The three higher empowerments do not exist in the three lower classes of tantra.

There is difference in the number of empowerments (given) in the four classes of Tantra. Action Tantra merely has the water and crown empowerments plus the final (empowerment of) ritual objects2

. Performance Tantra has as well as the first two (empowerments), just the

2

Final [empowerment of] ritual objects (mtha’ rten): A type of empowerment given for breath and auspiciousness. It is bestowed by cards bearing pictures of deities, mandalas, the seven precious royal emblems, the eight auspicious signs, the eight auspicious substances etc.

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vajra, bell and name empowerments (which constitute) the five knowledge empowerments plus the final (empowerment of) ritual objects. Yoga Tantra has as well as those, just the vajra master empowerment plus the final (empowerment of) ritual objects. Highest Yoga Tantra has as well as those, the three higher empowerments, (thus making) all four empowerments. In the specific Highest Yoga Tantra, the Kalachakra Tantra, there are seven empowerments as if entering childhood, the four higher empowerments, the four greatly higher empowerments, and the empowerment of the great vajra master lord, making sixteen empowerments.

Still, the Vajra Rosary of Mandala Rites states that in Action and Performance Tantras, the five knowledge empowerments are bestowed.

1.1.1.2 Keeping the vows and commitments pure after becoming a vessel

If one is a suitable basis for the individual emancipation vows, one should take any of the seven types of vows3 or at the very least, take on the ethics of abandoning the ten non-virtuous actions as a basis.

The vows that are to be kept at the time of the empowerment are only the bodhisattva vows because, in (the case of) Action and Performance Tantra, there are no tantric vows to be kept. Due to this, the root downfalls to be guarded (against) are none other than the bodhisattva root downfalls. Nevertheless, there are many specific mantra commitments4 to be kept. This is understood from the quotation of the well-accomplished tantras in the Great Stages of Mantra.5

As for the root downfalls, one should look them up in the Central Path to Enlightenment.6

Having come to know these, one must definitely put effort into not being polluted by the root downfalls. Even if one gets polluted by other faults, one must not leave it as it is without thinking anything about it. One needs to restore at night those downfalls that occurred during the day and to restore in the day, (down)falls that occurred during the night and to purify them through confession as is mentioned in the Great Stages of Mantra.

1.1.1.3 The way to perform prior approximation while abiding in the commitments

There are two (types of concentration):

3

The seven types of vows of individual liberation are vows for: 1) fully ordained monks, 2) fully ordained nuns, 3) novice monks, 4) novice nuns, 5) lay men, 6) lay women, 7) trainee nuns.

4

The fourteen commitments of Action Tantra in general are: 1-3) faith in the Three Jewels, 4) faith in mantra, 5) resolution in the Great Vehicle, 6) respect for the teachers and Dharma friends, 7) having no hatred for other deities of the past and future, 8) not failing to carry out one's offerings during the four days of the month (8th, 15th, 25th and 30th day of the Tibetan month), 9) not worshipping other barbarian or non-Buddhist religions, 10) offering food and drink to unexpected guests, 11) not giving up one's love for sentient beings, 12) increasing the accumulation of merit, 13) exertion in recitation, 14) keeping other commitments also.

5

Stages of the Path of a Conqueror and Pervasive Master, Great Vajradhara: Revealing all Secret Topics (Great Exposition of Secret Mantra) by Lama Tsongkhapa

6

byang chub gzhung lam. This text is Je Tsongkhapa’s commentary to the ethics chapter of the Bodhisattva Grounds.

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1 Concentration7 with recitation 2 Concentration not reliant on recitation 1.1.1.3.1 Concentration with recitation

One generates oneself as the deity by means of the six deities8 and having invited the wisdom beings (to the place) in front of oneself, one makes offerings and so forth.

One recites mantra without deterioration of the four branches9, through restraining and combining life-force and exertion.10

Though the same term ‘life-force [and] exertion’ is explained in the three lower classes of tantra, in the cycle of the Arya system of Guhyasamaja and in the Wheel of Time (Kalachakra), the meaning (in each case) is different.

The meaning of ‘life-force [and] exertion’ as explained in the context of the three lower classes of Tantra exists because the wind (that circulates) in exhalation and inhalation through the doors of the senses and so forth, and the pores of head and body hairs is the ‘life force’. ‘Exertion’ is when mindful of other focal objects, one is mindful of being distracted to them. When these two are held internally without external dispersal, this is the meaning of restraining ‘life-force [and] exertion’.

1.1.1.3.2 Concentration not reliant on recitation

(One) meditates on:

1. Concentration that abides on fire 2. Concentration that abides on sound

3. Concentration that bestows emancipation at the limit of sound

One establishes calm-abiding prior to the concentration that abides on sound, and from the limit of sound one meditates on insight. If there is too much analysis by analytical wisdom, the prior factor of abidance is destroyed. Due to that, one attains the union of calm-abiding and insight comprehending emptiness by combining analysis and placement.

When one obtains insight comprehending emptiness, one transfers to the path of preparation and when one perceptually comprehends emptiness, one transfers to the path of seeing and so on, similar to the Perfection Vehicle.

7

JN: “Absorption” (bsam gtan) has been changed throughout the text to “concentration” as this is more familiar to Geshe Jampa Gyatso and ILTK BP students.

8

Six deities: 1) empty deity (stong pa’i lha), 2) letter deity (yi ge’i lha), 3) sound deity (sgra’i lha), 4) form deity (gzugs kyi lha), 5) seal deity (phyag rgya’i lha) and 6) sign deity (mtshan ma1i lha)

9

Four branches of recitation (in the context of Action Tantra): 1) repetition while concentrating on the basis of sound (sgr’i gzhi la gzhol ba), 2) repetition while concentrating on the basis of mind (sems kyi gzhi la gzhol ba), 3) repetition while concentrating on the basis of other (gzhan gyi gzhi la gzhol ba) and 4) repetition while

concentrating on the basis of oneself (bdag gi gzhi la gzhol ba). 10

JN: “combining life-force exertion and retention” has been changed to “restraining and combining life-force and exertion” (see Deity Yoga, pages 110-111).

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However if one seeks to accomplish the limitless feats of special siddhis as stated in the Action and Performance Tantras, one needs as pre-requisites the four branches of recitation and the concentrations of just those three. The Great Stages of Mantra states that to establish many minor siddhis it is not definite that those are required.

1.1.1.4 The way to attain the siddhis, after rendering the approximation serviceable

There are three (types) of siddhis: (1) the supreme, (2) the medium and (3) the least, and there are many ways of categorizing them in three.

By means of nature, the supreme (siddhis) are knowledge bearing11

, higher perception, and knowing all the treatises12

. The middling (siddhis) are: invisibility, taking the essence13

and swift footedness. The least (siddhis) are subduing others, killing, expelling, and so forth.

By means of signs, there are three: substances blazing (with fire), emitting smoke, and heat. By means of basis, there are siddhis of body,14

of substances,15

and of resources16

.

By means of the speaker, there are (siddhis achieved through) mantras (pronounced) by arya beings, deities, and those above the earth17.

By means of lineage, the Great Stages of Mantra states: The actions of pacification18

, increase,19

and wrath20

will be achieved, in order, by (those belonging to) the Tathagata lineage, the Lotus lineage and the Vajra lineage. This is how the supreme, middling, and least siddhis are attained.

And:

Also, in every lineage there are three (types of) siddhis and three (types of actions:) pacification, increase and wrath. From these, the Lord of each Lineage, the Consort of the Lineage and the Wrathful (Deities) of the Lineage perform the three (actions of) pacification, (increase, wrath) and so forth.

11

Knowledge-bearing (rig ’dzin): the supreme siddhi of being able to proceed to a pure land with one's usual body. [Yoga of Tibet]

12

Knowing all the treatises: the supreme siddhi of knowing all the treatises immediately upon reading them. [YOT]

13

Taking the essence (bcud len): the medium siddhi of empowering a pill so that all nourishment can be derived from it. [YOT]

14

Siddhis of body: enhancing the body so that it becomes free from disease, youthful, etc. [Yoga of Tibet] 15

Siddhis of substances: using substances such as leaves, swords and so forth for gaining siddhis.[YOT] 16

Siddhis of resources: changing ordinary resources into marvelous ones. [YOT] 17

Those above the earth (sa bla’i sngags): Yakshas, Smell-Eaters, etc. [YOT] 18

Actions of pacification (zhi ba): include pacifying untimely death, illnesses, epidemics, harmers, and contagion. [YOT]

19

Actions of increase (rgays pa): include increase of life span, youth, magnificence, power, qualities [of realization] etc. [YOT]

20

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Through just those statements (the issue still remains) unclear. Also I have not seen (this point) clearly explained by later authors.

One scholar says: Trainees of Action Tantra with sharp faculties who accomplish the siddhi of knowledge-bearer for remaining alive for many eons, can become enlightened in one life-time. Ngawang Palden: Such a thing is not stated clearly in the Stages of Mantra and if one accepts the statement of the General (Presentation of the) Classes of Tantra, which states:

In the Action and Performance Tantras there is no system of enlightenment separate from that (presented) in the Perfection system.

one should examine the assertion of needing to attain enlightenment as a being of the Dense Array Akanishta Buddha Field.

PERFORMANCE TANTRA

1.1.2 The way to progress on the path of Performance Tantra

There are four:

1 Becoming a suitable vessel

2 Keeping the vows and commitments pure 3 The way to approximate (the deity) 4 The way to attain the siddhis 1.1.2.1 Becoming a suitable vessel

As it is stated in the Performance Tantra, one becomes a vessel suitable to meditate on the path by attaining the empowerment given in the mandala possessing the essence of great compassion and so forth. One requires the five knowledge empowerments, as (one is) not permitted by the Water and Crown empowerments alone (to meditate on the path). Apart from that, the rest is probably similar to Action Tantra.

1.1.2.2 Keeping the vows and commitments pure

The root downfalls are similar to (those in) Action Tantra. Also other commitments explained in Action Tantra are probably stated to be common (to both).

In the Manifest Enlightenment of Vairochana21

is stated that:

It is necessary that one does not give up the immaculate Dharma and bodhichitta even for the sake of one’s life, (that one) is not miserly and does not cause harm to sentient beings, and abides in the foundation of the training in abandoning the ten non-virtuous actions.

1.1.2.3 The way to approximate (the deity)

There are two:

1 Yoga with signs 2 Yoga without signs

21

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1.1.2.3.1 Yoga with signs

There is recitation with the four external branches, recitation with the four internal branches, whispered and mental repetition without deterioration of each set of these four branches, and retaining life-force [and] exertion during mental repetition.

1.1.2.3.2 Yoga without signs

When one attains calm-abiding focusing on the body of the deity and so forth, one meditates on emptiness by combining it with deity yoga. One achieves the union of calm-abiding and insight comprehending emptiness through combining analysis and placement.

(Concerning) the meaning of yoga with and without signs, the Stages of Mantra states: Yoga with signs is deity meditation and repetition without meditation on emptiness. Yoga without signs is deity meditation and repetition with meditation on emptiness. It is not meditation on emptiness alone.

One scholar says: Deity yoga that is not qualified and (yoga that is) qualified by the discernment comprehending emptiness is respectively the meaning of yoga with and (yoga) without signs.

Ngawang Palden: This should be examined because there is yoga with signs that is qualified by the discernment comprehending emptiness because it is said that if one meditates on emptiness prior to yoga with signs and at that time one has a strong discernment comprehending emptiness, the yoga with signs that follows after that will be qualified by it. That is because it is similar to what is stated in the Condensed Stages of the Path:

If one has a strong wisdom comprehending emptiness, when one is practicing generosity, prostrations, circumambulations and so forth, although the mind that is focused on these (activities) does not comprehend emptiness, it is not contradictory that it engages (in these activities) through the strength of that (comprehension of emptiness).

Similarly, if one generates strong bodhichitta at the beginning of the session, when (one later) engages in concentration on emptiness, at that time although bodhichitta is not manifest, it is not contradictory that (concentration on emptiness) is qualified by the presence (of bodhichitta).

Although this is the way that method and wisdom are united in the sutric system, uniting method and wisdom is not (achieved) by that alone in the mantric system. This is because both the extensive (method of) deity yoga and the profound wisdom comprehending the lack of inherent existence are inseparably united as the collection of method and wisdom, at one time and in one awareness.

The Stages of Mantra states:

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mind of non-observation22

reliant on that abide indivisible in nature, at the same time. Similarly, at the time of the path, it is necessary that both the method, which is one’s body appearing in the perspective of the mind of the yogi23

as the Tathagata’s body, and the wisdom focusing on the non-inherent existence of the suchness of one’s mind and phenomena24 at that time, are indivisibly united as the collection of method and wisdom, at one time, in the indivisible nature of one awareness.

And:

Although that wisdom comprehending the lack of inherent existence of the appearance of the deity, the aspect held, is one in nature with the mind of extensive deity yoga, positing them as distinct method and wisdom is by the power of the convention of distinct isolates, which negates wrong (modes of) distinction. Thus, the yoga without signs in this context is the yoga of non-dual profundity and clarity.25

It is not merely deity yoga qualified by discernment comprehending emptiness because without meditation on emptiness it does not become a meditative stabilization26 without signs.

The General (Presentation of the) Classes of Tantra states:

Although they have consummated the concentration27 with signs, they do not have the direct antidote that severs the root of samsara. Therefore to sever the root of samsara, yoga without signs is needed. To meditate on that one must meditate according to instruction through becoming expert in analytical and placement meditation on emptiness, that does not meditate on any conventional aspect such as the body of the deity and so forth.

And:

Yoga without signs familiarizes with the continuity of the determining awareness determining the emptiness of inherent existence of all dharmas through logic such as neither being one nor many and so forth.

Regarding that someone says: Take as the subject the yoga without signs, it follows that it is not deity yoga because the body of a deity with the aspects of face, arms, and so forth does not appear. This is because it is a mind directly comprehending emptiness.

22

Non-observation (dmigs med kyi thugs): refers to emptiness 23

JN: “at the time of the path” and “in the perspective of the mind of the yogi” is missing in the original translation.

24

JN: “and phenomena” is missing in the original translation. 25

JN: “profound and clear non-dual yoga” as well as “clear, profound, non-dual yoga” have been changed throughout the text to “yoga of non-dual profundity and clarity.”

26

JN: “concentration” (ting nge ‘dzin) has been changed throughout the text to “meditative stabilization.” 27

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Ngawang Palden: There is no pervasion because one must accept that the subject, the basis which is empty28

, appears to the conceptual logical awareness comprehending emptiness. This is because the Great Commentary to the Madhyamikakarika and the Stages of the Path state just that. I did not write on it on fear of proliferation. It should be known from my own book,

Exposition of the Two Truths.

To that someone says: It follows that when the yoga without signs perceptually comprehends emptiness by the strength of meditation, the body of the deity possessing the aspect of a face and arms appears because your thesis is correct.

Ngawang Palden: There is no pervasion because although the body of the conventional deity does not appear, it is posited as deity yoga by means of continuum.

In general, if it is either the yoga with or without signs, there is no pervasion that the body of the deity with the aspects of face and arms will appear, because in this context there are four yogas29: deity (yoga), empty (yoga), wind (yoga), and repetition yoga. The yoga with signs and the yoga without signs subsume these (four). This is because the Stages of Mantra states:

In Action and Performance Tantras there are four important yogas: deity and empty yoga, wind and repetition yoga. In that, the two yogas of the conventional and the ultimate deity are the main establishing (factors) of the two bodies. Since repetition (yoga) is the branch for motivating the mind of whichever deity is meditated upon, it is subsumed as a branch of conventional deity yoga. Since wind yoga is the branch stabilizing both deity yogas, it is subsumed by both (yogas). Through that (the four) are subsumed by two: the yoga with signs and the yoga without signs.

1.1.2.4 The way to attain the siddhis

Through relying on external substances such as the sword and so forth, one attains knowledge bearing of the sword and so forth. Through meditation on the mandalas of earth, water, wind and fire in places inside (one’s) body, one attains the actions of pacification, increase and so forth. Through establishing Manjushri and so forth, if such a bodhisattva were to stroke one’s head or congratulate one at the end of one’s recitation, it is stated in this Tantra to be the (sign of the) attainment of the concentration not forgetting bodhichitta. Many ways to attain these and other siddhis are stated.

YOGA TANTRA

1.1.3 The way to progress on the path of Yoga Tantra

This has four divisions:

28

The deity. 29

The four yogas: in Action and Performance Tantras there are four yogas: 1) empty (ultimate) yoga is the main means for achieving the Truth Body, 2) deity (conventional) yoga is the main means for achieving the Form Body, 3) wind yoga 4) repetition yoga. None of these include the Stage of Completion that is found only in the Highest Yoga Tantras. [Yoga of Tibet, 201]

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1 Becoming a suitable vessel

2 Keeping the vows and commitments pure 3 The way to perform approximation 4 The way to attain the siddhis 1.1.3.1 Becoming a suitable vessel

One becomes a vessel suitable to meditate on the path through attaining the empowerments bestowed in such mandalas as the Vajra Sphere and so forth. There is a difference between those who merely have the trainee empowerment who hold only the bodhisattva vows, and those who have the complete vajra master empowerment who hold both (the bodhisattva) and the tantric vows.

1.1.3.2 Keeping the vows and commitments pure

If one is suitable vessel for (holding) the emancipation (vows), one should practice through possessing the three (types of) vows. Therefore one should have all three vows and guard the commitments30 as stated in the Supreme Glory31 and in the Peak32.

1.1.3.3 The way to perform approximation

There are two divisions:

1 Yoga with signs 2 Yoga without signs 1.1.3.3.1 Yoga with signs

There are two divisions:

1 The coarse – focusing on the whole deity

2 The subtle – focusing on specific hand implements33 1.1.3.3.1.1 The coarse – focusing on the whole deity

By obtaining merely the trainee empowerment, one has (the commitment for) the yoga of the deity upon which the flower has landed. By obtaining the master empowerment, in order to empower students and establish oneself as the deity, one engages in either the extensive approximation which meditates without any decrease of the three concentrations along with the great yoga of self completion, the medium approximation condensing the rite for generating the supreme conqueror mandala34

, or the abbreviated approximation which includes the recitation of 100,000 (mantras) for each of the great yoga deities.

1.1.3.3.1.2 The subtle - focusing on specific hand implements

30

The fourteen commitments related to the Yoga Tantra: 1-3) taking refuge in the Three Jewels as the three commitments related to the ground of the Tathagata family, 4-6) commitment of holding vajra [mudra], bell mudra and master, as the three commitments related to the Vajra family, 7-10) being generous with Dharma, material things, fearlessness and love, as the four commitments related to the Jewel family, 11-13) holding the external action tantra, the inner yoga tantra and the Dharma of the three vehicles, as the three commitments of the Lotus family, 14) striving in the offering activities, as the commitment of the Action family.

31

Supreme Glory Tantra: Paramadya Tantra (pal mchog dang po zhes bya ba theg pa chen po’i nog pa’i rgyal po) 32

Vajra Peak Yoga Tantra: (Explanatory Tantra of the Yoga Tantras) (sang ba rnal ’byor chen po’i rgyud rdo rje rtse mo) 33

JN: The words “The coarse” and “the subtle” are missing in the original translation. 34

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While clearly (visualizing) oneself as the deity, one holds one’s mind on the small vajra hand implement at the upper opening (of the central channel), similar in color to one’s special deity. One should perform (acts) such as sending out and gathering (the hand implements) and so forth, when the mind has stability on that.

1.1.3.3.2 Yoga without signs

One resolves that oneself the deity and35

the deity in front of oneself, together with the letters of the mantra, do not inherently exist. When one attains certainty of that, and the continuum of that determining awareness combines analysis and placement, one establishes the union of calm-abiding and insight comprehending emptiness. When one obtains such insight, one transfers to the path of preparation and so forth, similar to before.

1.1.3.4 The way to attain the siddhis

Many siddhis are said to be attained through the three: concentration, recitation, and fire pujas.

The Stages of Mantra states that from among those, the two, coming to hold the knowledge mantra36

of a bodhisattva bearing the form of a complete buddha and attaining the siddhi in the form of the great seal of the body of one’s deity, are the purest siddhis initially established by the supreme disciples of Yoga Tantra.

In Action and Performance Tantras attaining the siddhi of knowledge-bearer (is stated) as the attainment of the great siddhi of the body.

Supreme attainment by (means of) the three lower tantras depends on the initial attainment of worldly siddhis. The Great Commentary of the Kalachakra states that in accordance with Highest (Yoga Tantra), it is suitable to establish the supreme siddhi by uninterruptedly meditating on the generation and completion stages without relying on those.

Also the Stages of Mantra states:

Initially one purely maintains the vows and commitments that are the sources of siddhis. One then attains potency by putting effort into four sessions (of) the yoga with and without signs. Then, having attained the common and uncommon siddhis, one progresses through the path. This way (of making progress) should be known in the three lower tantras. Also, it is unsuitable to assert that one progresses on the path by fusing wind, repetition, empty, and deity yogas.

There is a reason why one must establish the common siddhis before establishing the supreme siddhi through the path of the three lower tantras because Engaging in the

Bodhisattva’s Way of Life states:

All these branches37 are proclaimed by the Muni for the purpose of wisdom.

35

JN: The words “oneself the deity and” are missing in the original translation. 36

Knowledge mantra (rig sngags): (Vidya mantra) mantras primarily meant for establishing the vajra wisdom aspect of mind and the enlightened activities as a deity in a female form together with its sound, mudras etc. 37

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The system of both Great Vehicles38

is that the wisdom comprehending emptiness is enhanced by the factor of method.

According to the Perfection Vehicle, the wisdom comprehending emptiness is rendered capable to abandon the knowledge obscurations39 through training for a limitless time in limitless clear divisions such as generosity and so forth.

According to Highest (Yoga) Mantra, comprehension of emptiness in reliance on the essential point of combining both (types of) bodhichitta is enhanced by taking desire from the union of the two (sexual) organs as the path.

As for the three lower tantras, it is not mentioned that one should train for a limitless time in the limitless clear divisions such as generosity and so forth, as in the Perfection Vehicle. Nor is it mentioned that one should train in the method of generating a special object-possessor comprehending emptiness as mentioned in Highest Yoga Mantra. Therefore, there is need to enhance the comprehension of emptiness through dexterity in methods such as the attainment of many common siddhis, being taken care of and blessed directly by buddhas and higher bodhisattvas.

With regard to that, someone says: It is unacceptable to explain that the disciples of Mantra do not need to train in the various limitless, clear divisions of generosity and so forth, because from the awakening mind up to training in the conduct of the Six Perfections is the common path of both Great Vehicles.

Ngawang Palden: There is no pervasion because only the gross body that is the path for training in the awakening mind (the basis of conduct) and the Six Perfections (the conduct) is common. The training in the various, limitless and specific divisions such as generosity and so forth is different from Mantra because this is stated in the Abbreviated Stages of the Path and in the Illuminating Lamp.

Again, someone says: In the three lower classes of tantra, it is unacceptable to state that there is no method for producing the special object-possessor comprehending emptiness by means of taking desire as the path. This is because in the three lower classes of tantra, (1) taking as the path, the bliss derived from oneself and the exalted wisdom40 knowledge woman one meditates on, looking at each other, smiling, holding hands or embracing exists, and (2) that this is for the purpose of developing the special object-possessor comprehending emptiness.

38

The two Mahayana vehicles: (Perfection ) Sutric Vehicle and Tantric Vehicle. 39

Knowledge obscurations: obscuration to omniscience abandoned during the last three, pure grounds (according to the Middle Way Consequence school).

40

“Exalted wisdom” has been changed throughout the text by Joan Nicell to “exalted wisdom” as this is a more familiar translation of ye shes used in the texts for the Basic Program at Istituto Lama Tzong Khapa.

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Ngawang Palden: The latter part of the reason (2) is not established because taking desire as the path for the purpose of generating the special object-possessor comprehending emptiness is an attribute of Highest (Yoga Tantra) alone. This is because the Illuminating Lamp states:

Taking desire to pleasurable objects as the path for the purpose of generating a special object-possessor comprehending emptiness does not exist for anything other than the Highest (Yoga Tantra).

Again someone says: It follows that there is no comprehension of emptiness by the three types of bliss derived from looking, smiling, and so forth, because taking those as the path is not for the purpose of developing the special object-possessor comprehending emptiness.

Ngawang Palden: This should be examined because, although most followers explain those to exist, one needs to research whether such is clearly stated in the explanations of the great Je Rinpoche.

Again someone says: It follows that in the three lower classes of tantra, the path is no faster than in the Perfection Vehicle because with regard to their discernment comprehending emptiness, a difference in the strength in terms of taking or not taking desire as the path is not explained.

Ngawang Palden: There is no pervasion because the Stages of Mantra states:

The difference in speed between the three lower classes of tantra and the Perfection Vehicle is (the fact that in the three lower tantras) one completes the enlightened conduct through dexterity in many methods such as attaining many common siddhis through relying on the might of deity yoga and repetition. and from being directly taken care of by buddhas and great bodhisattvas and by being blessed by them.

This states that they are quicker paths by means of the common siddhis. It does not state that they are quicker paths by merely the component of having a greater strength of discernment comprehending emptiness by means of taking desire as the path.

Again someone says: It follows that through the path of the three lower classes of tantra there is enlightenment without having to rely on three countless great eons because in those three classes there is a difference in the speed of the path in comparison with the Perfection Vehicle.

Ngawang Palden: There is no pervasion because, although in the three lower classes of tantra there is a mere difference in the speed of the path in comparison with the Perfection Vehicle, it is stated that there is not the difference of the speed of attaining enlightenment in one lifetime or attaining enlightenment without having to rely on countless eons.

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Since the difference in the speed of attaining enlightenment not reliant on practice exceeding countless eons is an attribute of Highest Yoga Tantra, a disciple of the lower classes of tantra relies on entering the two stages of Highest Yoga Tantra to attain that. It is not possible that they attain that merely by their path. Therefore, when debating the differences in speed of Mantra, one should not hold just (to the attribute of) attaining enlightenment in one life or attaining enlightenment not reliant on practice for countless eons.

And:

Attaining enlightenment in this life is not established by merely practicing the paths of the three lower classes of tantra because they do not excel the generation stage of the highest uncommon path of Mantra.

1.2 The way to posit the five paths and the ten grounds for them

The way to posit those (lower tantras) as five paths and ten grounds exists because there are three ways of positing the paths of Action, Performance, and Yoga Tantras in five paths and ten grounds.

1.2.1 The way of positing the paths of Action Tantra in five paths and ten grounds

The Action Tantra path of accumulation is the path (ranging) from producing the uncontrived experience of discernment pledging to attain enlightenment through the path of the Action Tantra, having obtained pure empowerment, up to (but not including) attaining insight comprehending emptiness through the strength of meditating on the absorption bestowing emancipation at the limit of sound.

The Action Tantra path of preparation is the path (ranging) from that insight, up to (but not including) perceptual comprehension of emptiness through the strength of having meditated on that absorption.

The Action Tantra path of seeing is the path (ranging) from the perceptual comprehension of emptiness through that absorption, up to (but not including) the generation of the direct antidote to the great of the great afflictive meditation-abandonment.

The Action Tantra path of meditation is the path (ranging) from the absorption at the limit of sound, which is the direct antidote to the great of the great afflictive meditation abandonment, up to the point preceding the enlightenment attained through the path of Action Tantra.

The Action Tantra path of no-more-learning is the path of buddhahood attained through the path of this tantra.

From those, the first ground is posited as the path of seeing. The second ground is posited from the attainment of the direct antidote to the great of the great afflictive meditation-abandonment. The third ground is posited from the attainment of the direct antidote to the

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medium of the great. The fourth ground is posited from the attainment of the direct antidote to the small of the great.

The fifth, sixth and seventh grounds are posited from the attainment of the direct antidotes to the three cycles of medium afflictions41

. The eighth ground is posited from the simultaneous attainment of the direct antidote of the three cycles of small afflictions.42

Again from the eighth ground, the great knowledge obscurations are abandoned.

The ninth ground is posited from the attainment of the direct antidote of the medium knowledge obscurations. The tenth ground is posited from the attainment of the direct antidote of the small knowledge obscurations. The direct antidote to the subtle small (knowledge obscurations) is posited as the exalted wisdom of the final continuum and so forth.

It is necessary to accept these assertions in accordance with the Sutra Consequence system because the method of abandoning both obscurations in the three lower classes of tantra is not explained in any source to be different from the Perfection Vehicle. Nor is that established by logic.

1.2.2&3 The way of positing the paths of Performance and Yoga Tantra in five paths and ten grounds

The paths of accumulation of each of these two tantras are the paths ranging from producing the uncontrived experience of discernment pledging to attain enlightenment through the paths of each of these two, up to (but not including) attaining insight comprehending emptiness through the strength of having meditated on the yoga without signs of each Tantra. The paths of preparation of each of these two tantras are the paths ranging from the insight comprehending emptiness, which is the yoga without signs of each of these two, up to (but not including) the perceptual comprehension of emptiness. All the rest should be known by applying the former instances of a similar type.

To that someone says: Take as the subject the paths explained in the Perfection Vehicle such as love, compassion, bodhichitta and so forth, in the continuum of a practitioner on the path of accumulation of the lower tantras. It follows that they are paths of lower tantra because one accepts that method of positing the five paths and the ten grounds of these. That is unacceptable because these are not paths of Mantra because they are not uncommon paths of Mantra.

Ngawang Palden: There is no pervasion.

Again he says: Take that subject, it follows that they are Perfection Vehicle paths because they are common Perfection Vehicle paths.

41

The three rounds of the medium: the great of the medium, the middle of the medium and the small of the medium.

42

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Ngawang Palden: There is no pervasion because it is similar to the case in which even though the exalted knower43

comprehending the sixteen aspects, such as impermanence and so forth, in the continuum of a bodhisattva is a common intermediate scope path, it is not an intermediate scope path.

The way of attaining enlightenment reliant on those paths:

If one is a basis for newly attaining enlightenment through the paths of the Perfection Vehicle and the paths of the three lower tantras, one must be a basis in the Akanishta Field because it is well known to be like that in the Perfection Vehicle.

The way of attaining enlightenment in the Action and Performance Tantras:

It has already been explained as being similar to the Perfection Vehicle. According to Yoga Tantra, both the masters Shakya Shenyen and Sangye Sangwa explain that when Prince Siddhartha was in equipoise at the supreme limit of the fourth absorption by the bank of the river Neranjana, all the buddhas of the ten directions awoke him by the sound of snapping their fingers and, having inspired him, took him to the Akanishta Field. There, after bestowing the crown empowerment, they made him meditate serially on the five-fold mode of enlightenment44

. At the completion of that process, he attained enlightenment as the enjoyment body.

However since that is incompatible with the general system of the Great Vehicle, it is not accepted in our system. The Stages of Mantra states:

The Stainless Light and the uncommon Secret Tantra state that our Teacher had attained enlightenment before this, and here he demonstrated the way of attaining enlightenment. Also the assertion by many other mantric explanations that that being is an emanation not newly enlightened is similar in both the Mantra and Perfection Vehicles.

Thus the master Kunga Nyingpo states that one must accept the explanation that this Teacher in his final existence, having accumulated merit for three countless eons, entered equipoise at the supreme limit of the fourth absorption in the Akanishta Field, and all the buddhas of the ten directions woke him through the sound of snapping their fingers and so forth, because the Illuminating Lamp states:

In the root tantra, it only states “ When the bodhisattva Siddhartha was seated near the bodhi tree, the tathagatas inspired him...” without clearly mentioning either the Akanishta Field or the desire realm. Also in the Vajra Peak, he is

43

JN: “Pristine awareness” (mkhyen pa) has been changed to “exalted knower.” 44

The five-fold mode of enlightenment (mngon byang lnga): The method of meditating on the body of a deity during the stage of generation. It involves the mode of enlightenment from the moon (zla ba las byang chub pa), enlightenment from the sun (nyi ma las byang chub pa), enlightenment from the seed [syllable] (sa bon las byang

chub pa), enlightenment from the hand implement (phyag mtshan las byang chub pa) and enlightenment from the

complete body [of the deity] (sku rdzogs pa las byan gchub pa). [Paths and Grounds according to Nagarjuna, pp 31-32].

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explained as being placed in the Dense Array Akanishta Field.

Someone says: This method of explanation teaches the method of attaining enlightenment through adding the path of Yoga Tantra at the end of the Perfection Vehicle path.

Ngawang Palden: This is unacceptable because in Highest Yoga Tantra it is clearly explained that there are two different ways to attain enlightenment through differentiating one’s own path and the path of others. In Yoga Tantra that is not clearly explained. The Illuminating

Lamp states:

As it is explained, one attains enlightenment in two ways. Through entering one’s own path in the system of Highest Yoga Tantra from the beginning and attaining enlightenment in one life like a jewel-like disciple. Alternatively, one adds the mantric path at the end of the Perfection Vehicle.

In the system of Yoga Tantra applying that previously explained to the Perfection Vehicle through differentiating one’s path and other’s paths does not appear and supplementing the way of attaining enlightenment at the end of one’s path does not clearly appear.

Therefore I wonder whether those explanations of one’s path such as attaining enlightenment through the buddhas inspiring one, having completed the ground previously explained and so forth, are the system of Yoga Tantra. This should be well examined.

Therefore I wonder whether one should not assert that in the system of Yoga Tantra, our Teacher attained enlightenment through entering that path of Yoga Tantra from the beginning, and so it is not necessary to add the path of Yoga Tantra in attaining enlightenment by the path of the Perfection Vehicle.

The Explanation of the Two Investigations explains that the mantric path is added at the end of the Perfection Vehicle.

HIGHEST YOGA TANTRA

2 The way to progress on the path of the Highest Yoga Tantra

This has two (parts):

1 The general system of Highest (Yoga Tantra) 2 The system of Kalachakra

2.1 The general system of Highest (Yoga Tantra)

This has four:

1 Becoming a vessel suitable to meditate on the path 2 Keeping the vows and commitments pure

3 How to practice the path

4 The way to manifest the results of practice 2.1.1 Becoming a vessel suitable to meditate on the path

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One becomes a vessel suitable for meditating on the path through entering any suitable mandala of Highest (Yoga Tantra) explained from within the authentic divisions of tantra and elucidated by a qualified mahasiddha, and by obtaining empowerment. Further, from the perspective of fully practicing of the path, one must obtain the fourth empowerment.

In general, there are four (types of mandalas). Regarding the mandala where one attains the vase empowerment (bum pa’i dbang) there are three mandalas: (1) the printed, (2) the colored particle and (3) the body mandala, and for some special disciples (gdul bya) there is also (4) the absorption mandala (bsam gtan gyi dkyil ‘khor).

2.1.2 Keeping the vows and commitments pure

If one meditates on the path with effort to guard the commitments and vows taken at the time of the empowerment, one establishes the actual siddhis. Though one makes exertion for many eons yet neglects the vows to be guarded not only will one not establish the siddhis, it is stated that even a mere good migration will be hard to find.

Therefore, having understood the advice given immediately on becoming a vessel through the empowerment, one needs to guard commitments and vows at the risk of one’s life.

Especially, one should make strong exertion not to be affected by root downfalls and make exertion not to be affected by other downfalls. However, if they occur one should restore them by confession according to the rite. That is because it is stated that one will establish the supreme (state) within seven or sixteen lives even though one does not meditate on the path if one guards oneself from being affected by downfalls having obtained complete empowerment. It is stated that one will fall to the bad migrations however much exertion one makes in other (practices) though neglecting the vows to be guarded.

These should be extensively known from the Explanation of the Fifty Verses of Guru (Devotion) and the explanation of the root downfalls and The Cluster of Siddhis.

2.1.3 How to practice the path

There are two:

1 The method of meditating on the two stages (rim gnyis)45

2 The practice swiftly producing (bogs ‘byin pa’i spyod pa) these two 2.1.3.1 The method of meditating on the two stages

This has two:

1 The way to meditate on the generation stage (bskyed rim)

2 The way to meditate on the completion stage (rdzogs rim)

2.1.3.1.1 The way to meditate on the generation stage

Panchen Lozang Chokyi Gyaltsen states that the definition of the generation stage is: ‘A yoga that does not occur from the entry, abidance, and dissolution of the winds in the central

45

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channel by the strength of meditation, but which matures the continuum for the completion stage, its result, and which meditates on any of the three – birth, death, and the intermediate state – through discernment newly investigating any of their compatible aspects.’

Ngawang Palden: I think he intends the main generation stage because it is not pervasive that the generation stage meditates on any of the compatible aspects of birth, death, and the intermediate state. That is because (1) yogas prior to union with a knowledge consort do not meditate on any of the compatible aspects of the three – birth, death, and intermediate state; and (2) meditation on the protection wheel is not meditation on any of the compatible aspects of these three.

The first (part of the reason) is established because Explanation of the Stages of Presentation (rnam gzhag rim pa’i rnam bshad) extensively states:

Those (yogas) prior to union with a knowledge consort are applied to the deeds46 in the context of attaining buddhahood, but are not applied to the stages of existence.47

The second (part of the reason) is established because that (text) states:

Since the protection wheel is a mere branch of or preliminary to the actual generation stage that is meditation similar to the stage of rebirth in existence, there is no need to apply it in conformity with the stages of existence.48

Regarding that someone says: The protection wheel and yogas prior to union with a knowledge consort are not the actual generation stage because it is pervasive that the generation stage meditates on taking any of the three bodies as the path. That is because it is not pervasive that the path in the continuum of one on the stage of generation is the stage of generation.

Ngawang Palden: There is no pervasion (to your assertion), however (your) reason is established because there are many common paths of the Perfection Vehicle and the lower Tantras in their continuum. (Your initial assertion) is unacceptable because it would contradict the explanation of the features of the four requisites of approximation and attainment,49

the four yogas, the six requisites, and the three meditative stabilizations50

in the

46

JN: “to the deed” (mdzad pa) has been added to the original translation. 47

JN: “on the ordinary (generation) stage, etc” (srid pa’i rim pa) has been changed to “to the stags of existence.” 48

JN: The original translation read: “The protection wheel is meditated on during (ltar) the ordinary (srid) generation stage, and since it is just a requisite or preliminary (state) to the actual basis of the generation stage, it is not necessary that dharmas compatible with the ordinary (srid) (generation) stage are applied to them.” 49

JN: The original translation that read “sadhanas” has been changed do “approximation and attainment” (bsnyen sgrub)

50

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classification of the general features51 that subsume the generation stage. These should be extensively known through the Stages of Mantra.

If the generation stage is classified there are two:

1 The yoga of coarse single recall (rags pa dran pa gcig pa’i rnal ‘byor) 2 The yoga of subtle investigation (phra ba rtog pa’i rnal ‘byor)

2.1.3.1.1.1 The yoga of coarse single recall

is equivalent to the coarse generation stage (bsked rim rags pa) because the Bud of Precious

Certainty (mtha’ gcod rin po che’i myu gu) states:

It is not called ‘single recall’ because it recalls a deity on a single occasion or recalls just a single deity but (because) it recalls the deity singly, or recalls oneself and the deity as one. Though in general it engages in meditation on both the subtle and coarse, here it is the deity yoga of the coarse supporting (mandala) and supported (deities).

And:

When one trains in the generation stage, initially the meditative stabilization52 to which the coarse clearly appears is generated because it is up to and including53 the supreme victory mandala.

2.1.3.1.12 The yoga of subtle investigation

is equivalent to the subtle generation stage because that (text) states:

In order to train in that, one trains in conceptual yogas such as meditating on the mandala inside a subtle drop and so on. Although conceptual or investigative yoga is the general name of the generation stage, in this context, it is given the general name of ‘subtle yoga’.

Question: Now, do those training in the generation stage move to the latter (focal circle) when they obtain stability through meditating on the former focal circle (dmigs skor) as in the completion stage, or is it through meditating on the entire sadhana from beginning to end, in a single session?

(In answer) to that, there are four (types of practitioners, differentiated) by means of the time that the path is generated in their continuum:

1. beginners (las dang po ba)

2. those attaining a little exalted wisdom (ye shes cung zad ‘bab ba)

3. those obtaining a little control over exalted wisdom (ye shes la cung zad dbang thob pa)

4. those obtaining perfect control over exalted wisdom (ye shes la yang dag par dbang thob pa’i

gang zag).

51

JN: The original translation of “bond” (chings) has been changed twice in this sentence to “feature.” 52

JN: The original translation of “concentration” has been changed to “initially the meditative stabilization” (thog mar… ting nge ‘dzin).

53

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One should know what is stated (about) differentiating how they meditate and on what they meditate.

1. In the context of the first, (a beginner) must fully meditate on all the rites of the generation stage occurring in the sadhana. Further, all (practitioners) from those first meditating on the generation stage, up to but not (including) those capable of (generating) in an instant (yud

tsam) the clear appearance of all (the elements) of the coarse mandala, are called ‘beginners’.

2. Those attaining a little exalted wisdom are capable of (generating) clear and stable appearance of all the main and secondary (aspects) all at once when visualizing the inestimable mansion and all the coarse deities arranged within it, but are not yet capable of doing that for the deities of the bases (skye mched kyi lha),54 such as Kshitigarbha and so on.

There is a difference in the method of realizational (mngon rtogs) meditation between beginners and those attaining a little exalted wisdom. Beginners must meditate by visualizing the entire supporting (mandala) and supported (deities) slowly and in stages. Those attaining a little exalted wisdom recall the coarse (aspects) all at once and after that they must meditate by visualizing the subtle (aspects) such as the deities of the bases in stages.

3. Those obtaining a little control over exalted wisdom are all those capable (of generating) clear and stable appearance of the coarse (aspects) all at once as well as all the main and secondary (aspects) of the subtle deities of the bases, up to but not (including) those capable of obtaining perfect control.

It is said that for those obtaining a little control over exalted wisdom both the generation and completion stages exist.

When one reaches this (level), since it is said that it is not necessary to differentiate the session and post session, it is permissible to do a single (self) generation each day without engaging multiple meditation (sessions) newly activating the realization (ngon rtogs) (of oneself as the deity etc).

Just by reaching this stage, the stage of generation is not consummated because the Mantric

Stages states:

54

The deities of the bases: visualizing the eight bodhisattvas and the five goddesses on the internal and external bases. The bodhisattva Kshitigarbha (Heart of the Earth) is visualized in the eyes, in union with the goddess Rupavajra (Vajra Form); the bodhisattva Vajrapani is visualized in the ears, in union with the goddess Shabdavajra (Vajra Sound); the bodhisattva Akashagarbha (Heart of Space) is visualized in the nose, in union with the goddess Gandhavajra (Vajra Smell); the bodhisattva Lokeshvara is visualized in the tongue, in union with the goddess Vajra Ishvari (Vajra Sphere of Dharma); the bodhisattva Sarvanirvaranaviskambini (Eliminator of Obscurations) is visualized in the secret place, in union with the goddess Sparshavajra (Vajra Tactile Object); the bodhisattva Samantabhadra is visualized in the joints and the bodhisattva Maitreya is visualized in the crown.

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Still one must consummate the stage of generation and then meditate on the stage of completion.

4. It is said that one part of obtaining a little control over exalted wisdom is the completion stage and obtaining perfect control over exalted wisdom is reaching the higher levels of the completion stage.

The uncommon objects to be abandoned on the generation stage are (1) (generating) the appearance of oneself as ordinary and (2) conceiving oneself as ordinary.

(1) Ordinary appearance is not the appearance of the environment and its inhabitants to sense consciousness55 but the ordinary appearance of the environment and its inhabitants to mental consciousness. The antidote to that appearance is the appearance dawning as the pure supporting (mandala) and supported56

(deities).

(2) The antidote to conceiving oneself as ordinary is meditating on the pride of being the pure supported (deity) in the supporting (mandala).

Further, divine pride is said to be the main (practice) whilst the meditation on appearances is said to be a (secondary) branch of that.

Through great familiarity, alternate appearances do not arise for eye consciousness etc., when in equipoise on deity yoga. It is stated:

Due to consciousness being attached to alternate objects, Lacking potency, other objects are not apprehended.57

Accordingly, through mental consciousness strongly engaging alternate objects, the potency of the immediate condition to generate (pure) eye consciousness and so on degenerates, whereby they are temporarily not generated, however the generation stage does not stop (ordinary) appearances to sense consciousness.

Therefore, if one obtains the potency to stop ordinary appearance for mental consciousness through exalted (khyad par can) appearance, the purpose is accomplished by that.58

The

Mantric Stages states:

Though phenomena have not turned into deities, still, uncontrived divine pride is

55

“Awareness” has been changed in this context by Joan Nicell to “consciousness” as this is a more familiar translation of rnam par shes pa used in the texts for the Basic Program at Istituto Lama Tzong Khapa.

56

Supporting and the supported: the residence and the resident, refers to the inestimable mansion and the deities residing in it.

57

JN: These two lines have been retranslated from the original translation. 58

JN: “the need for that is established” (des dgos pa ‘grub) has been changed to “the purpose accomplished by that” here and in the following citation from Mantric Stages.

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generated, and the purpose accomplished by that.

From among the two: (1) clear appearance and (2) divine pride, when meditating on

(1) clear appearance, analytical meditation is predominant since one needs (to practice) analysis by visualizing again and again the aspects of the supported (deities) and supporting mandala.

(2) After visualizing those aspects, since one must generate individual (divine) pride thinking: “Really, I am that and that”, (one) must do both.

It is also said that in order to generate clear appearance one does not need to establish calm abiding focused on it first. Nor is it not generated if one does not become familiar with each deity in stages. Nor does one need to become familiar with the perfect meaning (yang dag pa’i

don).

If one places frequent attention on those aspects, indeed clear appearance is generated by just that but one does not attain continuous stable abidance. If there is no stable abidance, one lacks the potency to stop ordinary appearance and conception. Therefore it is certainly necessary to establish calm abiding when on the stage of generation and also that should be done through the yoga of the subtle drop.

The complete meditation on the supporting mandala and supported (deities) inside the hand symbol or the subtle drop59

is not a meditation for beginners nor for those attaining a little exalted wisdom but there is need for this meditation after having obtained a little control over exalted wisdom. Therefore, at the time of the first two cases, the mind holds the hand symbol or the subtle drop of the upper and lower (opening).

Further, in the first two cases, meditation of the subtle drop is predominantly meditation on the realization (of self generation) and is for the purpose of severing (mental) sinking and agitation. Establishing the stable abidance of the mind encompassing (everything) in the subtle drop is said to be done from the third level (of those who have a little control over exalted wisdom).

Although calm abiding is not established in the case of beginners, when the mind forcefully holds letters or subtle drops etc., at the upper and lower openings, or at the navel or the heart, this acts as a condition for the winds to gradually abide internally through the essential points of the place of meditation and the support of the focal object.

Although the focal objects of analytical meditation are many and mixed, by the might of gradually taming the winds one is capable of quickly stopping mental agitation when

59

JN. “The complete meditation on the hand symbol or the supporting mandala and supported (deities) inside the subtle drop” has been changed to “The complete meditation on the supporting mandala and supported (deities) inside the hand symbol or the subtle drop.”

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meditating on the supreme victory mandala (dkyil ‘khor rgyal mchog)60 and so on. Therefore this is different to the system for establishing meditative stabilization explained in the Perfection Vehicle61

and the three lower classes of tantra.

That is because, in the case of the Perfection Vehicle and the lower tantras even though one attains actual calm abiding, if analytical meditation becomes excessive it is said that the previous (stable) abidance (of mind) diminishes. However in this case, though one meditates through mixing many (types of) analytical meditation when one has not yet attained calm abiding, it is said that stable abidance is attained.

The coarse generation stage is consummated because when one arrives at the third level because it is said that after attaining mental stability through (all) encompassing drop yoga one meditates on the subtle (stage). And when one (achieves) stability on the subtle (drop) of the upper opening62

it is said that calm abiding is obtained.

Then, by the wisdom of individual investigation repeatedly performing dispersal and gathering, one attains the peerless concentration of the union of calm abiding and insight. And when yoga such as this becomes stable it is posited as the consummation of the generation stage which is stated in the Mantric Stages to be the system of both63

(traditions of) Guhyasamaja.

One scholar says: When the subtle generation stage is consummated, calm abiding is obtained.

Ngawang Palden: But this does not teach the full limit of new obtainment (because) by training in that way one obtains stability on each of the coarse and subtle generation stages. The mode of positing their individual measure of consummation should be known from the presentation of Grounds and Paths of our teacher, Yangchen Gawai Lodro.

The explanations of each measure of consummating the obtainment of stability are formulated in accordance with Panchen Chogyen’s clear presentation of Khedrup Rinpoche’s intention. Still, there is some basis for analysis because the Mantric Stages states:

Positing that one consummates the generation stage when such yoga (has become) stable, is the system of the two (traditions) of Guhyasamaja.

60

Supreme Victory Mandala (dkyil 'khor rgyal mchog): one of the three types of concentration practiced during generation stage in which one visualizes and places all deities of a particular practice in their respective place of the mandala by imagining them as having emanated from the bodhichitta drop of the principal deity in union with the consort.

61

Perfection Vehicle: the Sutric Vehicle. 62

Upper opening (sten sgo): is located between the eyebrows. 63

Two traditions of Guhyasamaja Tantra: Arya Nagarjuna's tradition (asserting thirty-two deities) and Acharya Jñanapada’s tradition (asserting nineteen deities).

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And the Illuminating Lamp states:

Beginner’s concentration is the yoga of the first stage and abiding in that is (attaining) stability in that or the consummation of that.

Also the Analysis of the Array of the Four Commentaries states just that. But except for these (explanations) it does not appear that the terms ‘stability’ and ‘consummation’ are clearly and individually explained (gsungs).

In this context someone says: It follows that there is no need for the three concentrations, such as the initial preparation (dang po sbyor ba) etc., to meditate on emptiness because apart from a few cases such as training in exalted wisdom or the special resolution (lhag mos) subsumed within clear light, generally in the context of the initial stage, the method of meditating on the appearance (snang phyogs) of the deity circle is explained as the main (practice).

Ngawang Palden: There is no pervasion because in the context of the three concentrations, one must cultivate the yoga of non-dual profundity and clarity determining the meaning of non-inherent existence (the aspect) through focusing on the deities (the focal object).

The Mantric Stages states:

The yoga entering just that state (de kho na nyid) of selflessness of the mind possessing the aspect of the circle (of deities) was explained by Peldre Dorje (dpal

‘bras rdo rje) as the general function (spyi lgro) of the three concentrations and this

was the opinion of Yeshe Shap (ye shes zhabs). Indeed in the context of the first stage one mainly meditates on the appearance (snang phyogs) of the circle of the deities, yet one trains in everything being like an illusion through inducing strong determination of the non-inherent existence of all dharmas. Then having meditated on the circle of deities, one enters emptiness which is the referent object

(‘dzin stangs) of the discernment determining the meaning of non-inherent

existence through focusing on the deities as the focal object. Then also the yoga of non-dual profundity and clarity of the appearance of the held aspect: the supporting (mandala) and supported deities, acts to meditate intermittently (??) (res

kyis) on the realization.

The yoga of non-dual profundity and clarity in the continuum of one on the generation stage and the yoga without signs of the lower tantras are superior in strength to the path comprehending emptiness in the Perfection vehicle from the perspective of method and wisdom being one in nature, because the Ocean of Attainments of the Generation Stage states:

The discernment meditating on non-inherent existence through focusing on the circle of deities in the mandala generates both the nature of the accumulation of merit through focusing on the circle of deities in the mandala and the accumulation of exalted wisdom through generating (the awareness) possessing the

References

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