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THE SECRET
MANTRA VEHICLE
CHAPTER IX
Atisa says that the Secret Mantra Vehicle belongs to the greatest
Mahayana and it is far more superior to Wisdom Perfection Vehicle.
Concerning the authoritative expression of Mantra Vehicle, Atlsa quotes
Acarya Tripitakamala's Lamp for the Three Modes:
Though Atisa and Tripitakamala say that the Secret Mantra Vehicle is
superior to Wisdom Perfection Vehicle, but their genuine intention is
not so. When we see from the viewpoint of generating an aspiration to
the highest enlightenment for the welfare of all living beings is not
different. Because the practitioners equally practise by way of Mantra
and the Perfection Vehicle in order to accomplish complete buddhahood
for the benefit of others. Therefore there is no difference of superiority
and inferiority in the enlightenment itself that they seek. The only
552) Mantra Vehicle (skt. mantrayana, tib. sngags kyi theg pa) contrast it with the Sutrayana,
Vehicle of the Sutras, or with Paramita as the other main branch of the Mahayana. An
alternative title is Vajrayana, 'Diamond Vehicle', 'diamond' symbolizing the unchangeable,
indestructible, non-dual nature of the ultimate reality, identification with which is the aim of
the student of each system. The origins of the Mantrayana seem to be datable to about the
6th century.
553) Lamp for the Three Modes (skt. Nayatrayapradlpa, tib. Tshul gsum gyi sgron ma) Ot.
4530, Vol. 8V 115.2. (Toh. 3707).
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difference between Perfection Vehicle and Mantra Vehicle is the use of
methods. The Mantra Vehicle uses many methods without austerity, so
the practitioners of Secret Mantra can accomplish the perfect
buddhahood effortlessly and quickly.
278
enlightenment in the ultimate sense, and should have correct
understanding of the three main aspects of the path to complete
enlightenment. The first is the thought to leave cyclic existence, the
second is the aspiration to perfect enlightenment for the good of all
living beings, and the last is the correct view of emptiness.
555) Introduction to the Meaning of the Highest Yoga Tantras (skt. Yoganuttaratantra-
thavatarasarjigraha, tib. rNal 'byor bla med pa'i rgyud kyi don la 'jug pa bsdus pa) Ot. 4536.
Vol 81. 154.5.7. (Toh. 3717)
556) Tsong kha pa, tr. Jeffrey Hopkins, Tantra in Tibet (Delhi: Motilal Banarsidass, 1987),
p. 105.
557) Ibid.,
558) pratltyotpadyate yad yad indriyair viayair manah. tanmano man-itikhyatarn trakararn
trananarthatah// lokacarvinirmuktairi yad uktarn samayasambaram/ palanaki srvavajrais tu
mantracaiyeti kathyate// Quoted from Alex Wayman, Yoga of the Guhyasamajatantra
279 -
The path of Vajra Vehicle is distinguished by the realization of the
indestructible reality of buddha's body, speech and mind at the subtlest
energy level. This Vajra Vehicle is also called Mantra Vehicle because
proceeding in this path ensures the protection of the mind from
dualistic perceptions and conceptions. This vehicle has more skillful
means than the Perfection Vehicle, so is also called the Method
Vehicle.
The Perfection Vehicle and Mantra Vehicle both pursue the path to
buddhahood, but the Mantra Vehicle depends upon the tantric texts and
their underlying three continua of ground, path and result. Generally
speaking, the Secret Mantra Vehicle is superior to Sutra Vehicle due to
its four perfect purities. These are, the perfect purity of abode, body,
resources and deeds. By naturally dissolving into emptiness all
perceptions and conceptions of ordinariness, in relation to the abode,
body, resources and deeds, the practitioner integrates the experience of
the resultant buddhahood while on the path.^SD
(Delhi: Motilal Banarsidass, 1991), p. 58. See also, Tsong kha pa, tr. Jeffrey Hopkins,
Tantra in Tibet (Delhi: Motilal Banarsidass, 1987), p. 106.
559) Eradication of the Two Extremes in the Vajra Vehicle (skt. Vajrayanakotidvayapoha,
tib. rDo rje theg pa'i mtha' gnyis sel ba) Ot. 4537, Vol. 81, 159: 3.7. (Toh. 3714)
560) Tsong kha pa, tr. Jeffrey Hopkins, op. cit. p. 108.
280 -
Tsong kha pa also cites Vimalaprabha's Stainless Light in his the
Great Exposition of Secret Mantra as under:
Herbert V. Guenther says that the word mantra comes from the noun
manas and the verbal root tra which means "to protect." The full
explanation runs as follows:
281
("Since it has become a protection of mind it is called
mantra")
564) Herbert V. Guenther & Chogyam Trungpa, The Dawn of Tantra (Boston: Shambhala,
2003), p. 63.
565) See, John Powers, op. cit, pp. 230-233.
282
disciple from his preceptor (acarya) at the time of initiation; it
symbolizes the form of the desired deity. Because a seed is sown in a
soil which is cultivated, cleaned and watered. Likewise, the bija-mantra
is put into the disciple's heart which is pure, and has been drenched
by the water of deity's mercy.566) Through reciting and visualizing the
bija-mantra the practitioner can transform the mundane sound into
buddha-speech effectively.567)
283
(3) Meditation and recitation of the practitioner's own protective
deity, in order to purify negative activities and downfalls
(4) Practicing guru yoga569) in order to receive blessings.
Atisa says that there are eight kinds of tantric ritual for domination
and destruction, for appeasement and prosperity and so forth, but he
lists just the four kinds of ritual in common. They are:
(1) Appeasement57i)
(2) Prosperity572)
569) The essence of guru yoga is that a disciple perceives his guru as a Buddha, and becomes
one with the entity of the guru. This method is the actualizing of the Buddha nature in
oneself, by virtue of realizing the non-duality of oneself and the guru.
570) sngags mthu nyid las grub pa yi
zhi dang rgyas sogs las mams kyis
bum pa bzang grub la sogs pa
grub chen brgyad sogs stobs kyis kyang (stanza 60)
571) Appeasement (skt. santikam, tib. zhi bu)
572) Prosperity' (skt. pau^fikam, tib. rgyas pa)
284 -
The activity of Prosperity involves increasing life-span, healthy body,
vigorous acts, wealth and beneficial qualities.
(3) Controlling573)
(4) Destruction574)
Through these actions one can attain the eight great powers such as
the good vase and others. They are:
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(5) Underworld580)
(6) Invisibilityssi)
(7) Wishing-tree582)
(8) Royalty583)
Atlsa enumerates the other eight powers which are associated with the
ritual that put an end to anything. They are eye ointment, pills, flying
in the sky, showering grain, making many shapes by a conjured
mustard-seed, supernatural power by augury, and the four miraculous
powers.584) Through mantra reciting and concentration one can attain
these eight mahasiddhis and also complete the two accumulations of
merit and wisdom, easily and quickly. Atisa's saying here, however, is
that these rituals can be performed only after being properly initiated
by a qualified spiritual teacher.585)
B. Classification of Tantra
- 286 -
suggested:
In Tibetan Buddhism, the Sanskrit term tantra and its equal Tibetan
rgyud literally mean a continuum or unbroken stream flowing from
ignorance to enlightenment.587) Tantra has two fundamental meanings
in Buddhism - it refers to the practice systems of ground, path and
result,588) and to the tantric texts which emphasizing cognitive
transformation through visualization, symbols, and rites in the four
classes of tantra.589)
- 287 -
2. The Chronological Division of Tantra
The origins of the Mantrayana are datable to about the 6th century.
The Japanese tradition is that the Mantrayana doctrine was deposited
in a pagoda in South India by Vajrasattva, on the instructions of the
Buddha, until men capable of understanding it should appear.
Nagarjuna eventually opened the pagoda, was consecrated by
Vajrasattva and spread this doctrine. Taranatha holds that the tantras
began to appear in the world of men at the same time as the
Mahayana sutras but that the kriya and carya tantras were handed
down in great secrecy and so unknown except to those actually
engaged in their practice.
- 288
have spoken it at Dhanyakataka.590)
289 -
The Great Basic Tantra of Manju^n [Ot, 162],
The Secret Tantras of Manjurl [Toh. 544-52],
The Diamond Crowners [Toh. 590-603],
The Tantra of Amoghapa^a [Ot. 365]
The Great Victory Tantras [Toh. 604-13] and so forth.
There are four thousand Skill Tantras including such tantras as:
There are six thousand Combination Tantras including such tantras as:
- 290
(5) Union Tantra
291 -
The Four Diamond Seats [Ot. 68]
The Great Illusion [Ot. 64]
The Five Hundred Thousand Verses on Hevajra [Ot. 10]
and so forth.592)
- 292
Atlsa studied under many eminent tantric masters such as
Rahulagupta, Avadhutipa, and so forth. Atisa received his monastic
ordination from Sllarakgita who belongs to the Buddhajnanapada lineage
at the Mativihara of Vajrasana. Buddhajnanapada or Buddhajnana was
the pupil of Haribhadra who wrote a commentary on the Abhisamaya
lankara, Ratnagunasamcayagatha and Mahayanalakanasamuccaya
on Abhidharma and works on the Mantrayana such as Guhyasamaja
tantra. His Guhyasamaja mancjala was very famous at that time. He
syncretized Mantrayana with Paramitayana. And Atisa's venerable guru
Dharmakirti of Suvarnadvipa also wrote a commentary on the
Abhisamayalankara and one on the Hevajra Tantra.594)
293
abilities to use desire in the path. When desire arising from looking,
laughing, holding hands or embracing, and union is used in the path in
conjunction with emptiness and deity yogas, desire itself is
extinguished.599)
599) See, Tsong kha pa, tr. Jeffrey Hopkins, Tantra in Tibet (Delhi: Motilal Banarsidass,
1987), pp. 201-209. The Tibetan exegetes interpret the four classes of tantra in various
ways.
600) Graham Coleman, op. cit., p. 311.
601) See, John Powers, op. cit., pp. 242-246. and Tantra in Tibet, pp. 203-206.
294
The special trainees of Action tantras are people who have little
capacity for profound meditation on emptiness but are able to engage
zealously in external rituals and activities. In this context, Vajragarbha
says in his Commentary on the Condensation of the Hevajra
tantra that those who have little capacity for meditation on suchness
but are mainly involved in external activities may be regarded as
Action tantras.
Action tantras are primarily taught for meditators who require external
activities. The special trainees of Action tantras are people who lack
the capacity for profound meditation on emptiness but are able to
engage enthusiastically in external rituals and activities.602)
Tsong kha pa says that in Action tantra, yoga without signs begins
with the concentration bestowing liberation at the end of sound and
thus with the attainment of a union of calm abiding and special insight
observing emptiness. Therefore, yoga without signs is deity yoga that
has reached the level of a state arisen from meditation, such being
gained simultaneously with the attainment of a union of calm abiding
295
and special insight.604)
In order to perform deity yoga one does not just withdraw ordinary
appearances and then appear as a deity but causes the mind realizing
emptiness itself to appear as a deity. Thus, it is essential initially to
meditate on emptiness, cleansing all appearances in emptiness. One
then uses that wisdom consciousness realizing emptiness as the basis
of emanation of a divine body. This must be done at least in imitation
of a consciousness actually doing this, for meditation on a truly
604) Tsong kha pa, tr. Jeffrey Hopkins, The Yoga of Tibet (Delhi: MotUal Banarsidass, 1987),
p. 38.
605) Tsong kha pa, op. cit., p. 75.
- 296
existent divine body, instead of helping, will only increase adherence to
inherent existence. Meditated properly, the appearance of a divine
figure is the sport of the ultimate mind of enlightenment, first in
imitation and later in fact.^oe^
297
(3) Yoga Tantra
610) The Dalai Lama XIV says that the path of yoga tantra as well as action tantra and
performance tantra are divided into with signs and without signs yoga, whereas the path of
highest yoga is divided into the generation stage and completion stage. See, Tsong kha pa,
tr. Jeffrey Hopkins, The Yoga of Tibet, The Great Exposition of Secret mantra: 2 and
3, (Delhi: Motilal Banarsidass, 1987) p. 15.
298
(b) Perfect seed syllables of deities, which are their primary mantras
which represent the speech of buddhas
(c) Perfect ritual implements held by the deities, representing the
perfect mind of buddhas
(d) The perfect form of a deity, representing the deity's complete
manclala
(e) The perfection of wisdom, visualized within the heart of the
deity, which represents the essence of a buddha's enlightened
mind.
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Atiyoga6i4), whereas the later schools (Sarma) classify them into
Father, Mother and Non-dual or Indivisible tantras. The differences
between the four classes of tantra are based on the different emphases
which the texts place on external ritual practices (kriya), visualization
(carya), internal yoga practices (yoga), and techniques for manifesting
the buddha-body (anuttara). Anuttaratantra is especially distinguished
from the other three classes of tantra by its treatment of the main
tantric subject matters such as 'clear light' and 'illusory body'.
Representative of the anuttarayoga class of tantras according to the
earlier dissemination are : Guhyagarbha and Guhysamaja (Mahayoga)
, mDo dGongs pa 'dus pa (Anuyoga), and kun byed rgyal po
(Atiyoga); or Guhyasamaja and Yamari (Father tantras), Cakrasaip-
vara and Hevajra (Mother tantras), and Kalacakra (Non-dual or
Indivisible tantras) according to the later dissemination.^iS)
- 300
creates a vivid image of a diety, and in the completion stage one
transmutes oneself into an actual deity possessing the exalted form and
enlightened mind of a buddha. There are three primary prerequisites
for entering generation stage. They are:
In order to practise generation stage one must first receive the vase
initiation, and for completion stage one needs to receive secret
initiation, the wisdom initiation, and the word initiation including vase
initiation. These two stages are interconnected with each other.
Because the generation stage is prerequisite for the completion stage.
In generation stage one cultivates the mind by enhancing the clarity of
one's visualization until they become manifest in the completion stage.
301 -
According to highest yoga tantra the meaning of one lifetime is: even
if a person newly engages in the path of highest yoga tantra one can
attain enlightenment in this very lifetime of degenerated era. By
following the path of highest yoga tantra it does not take such a long
time for him to reach enlightenment as in the three lower tantras. This
in fact is a unique feature of highest yoga tantra.6i6)
302 -
3. Great bliss: manifesting a subtle bliss consciousness
4. Non-inherent existence: a bliss consciousness in meditative
equipoise on the emptiness of inherent existence in a non-dualistic
manner like water put in water
5. Complete filling with compassion: a mental continuum always and
thoroughly suffused with compassion for sentient beings
6. Uninterrupted continuity: not abiding in the extremes of either
cyclic existence or solitary peace
7. Non-cessation: abiding for the welfare of sentient beings until
cyclic existence is emptied.617)
1. Generation Stage
303 -
arise through the actual meditational practice of the winds entering,
abiding and dissolving into the central psychic channel. This generation
stage is called as imputed stage, contrived yoga and yoga of the first
stage.eiQ)
304
beings of such a state they arise themselves in the complete
Enjoyment Body, and then, for rebiriih, they arise as an Emanation
Body. In general, generation stage practices are seen as means of
cultivating the qualities of the enlightened mind using mantra and
visual imagery. The yoga of generation stage prepares the mind of
practitioners to be ripened by the subsequent yoga of the completion
state. It is a prerequisite preparation for the more subtle experience of
the completion stage practices.622)
nature, but ordinary beings are so confused that tiiey tend to escape into unconsciousness
rather than confront it directly. The next stage in the process of death is called (4) "bardo
of becoming" (srid pa bar do). In this phase a person experiences all sorts of fantastic and
terrifying sights, all of which are projections of mind, but no less to the perceiver than the
contents of ordinary waking consciousness. This stage begins at the first moment of
awakening from unconsciousness and lasts until one takes rebirth in one of the six realms
of cyclic existence. It is called "bardo of becoming" because it leads to the next phase of
one's existence. A person who successfully practises meditation gains a greater familiarity
with the mind, and such a person is able to enter (5) "the bardo of meditative absorption"
(bsam gtan bar do). This is a state of cessation in which a person attains a meditative
equipoise in which the senses are withdrawn from external objects and focused on a
meditative object of observation. The last bardo is (6) "the bardo of birth" (skye gnas bar
do), which begins after the bardo of becoming. At this time, the consciousness is attracted
to a copulating couple in accordance with its past karma. The consciousness enters the
zygote at the moment of fertilization, at which point the process of gestation and birth
begins. John Powers, op. cit., pp. 359-360. The less elaborate view of Indian abhidharma
regarding bardo is based on two classical sources: the Abhidharmasamuccaya by Asartga
and the Abhidharmakosa by Vasubandhu. Graham Coleman, op. cit., p. 283.
622) Yangchen Gawai Lodoe, op. cit., pp. 19-20, and Graham Coleman, op. cit., 316.
623) Cakra (tib. 'khor lo/ rtsa "khor) literally means a 'wheel' or 'circle'. In tantric context,
305
consciousnesses are said to travel throughout the body 'mounted'624)
on the winds, which serve as their support. Consciousnesses cannot
function without the support of the winds, but the winds lack direction
without consciousnesses. In the stage of generation, yogins learn how
to cause the winds to move into the central channel, remain there, and
then dissolve. The dissolution of the winds results in profound bliss
and the manifestation of subtle consciousnesses, which can be used to
bring about specific realizations, such as direct cognition of emptiness.
Through learning to control these winds, meditators simulate the
process of death, in which progressively subtler levels of mind
manifest as the winds dissolve in stages. As the winds dissolve, a
succession of consciousnesses appears, each more subtle than the last,
until the manifestation of the mind of clear light, which is the most
subtle and basic of all minds. In ordinary death, the stages of this
process occur involuntarily, but through the special techniques of
highest yoga tantra, yogins can cause the subtle minds to manifest
under their conscious control. Developing proficiency in the
visualization used in the generation stage requires a great deal of
practice for most meditators.625)
cakra refers to the energy centers within a person's body. Buddhist tantric physiology
speaks of three primary parallel nadi which are central channel (skt. avadhuti, tib. rtsa dbu
ma), the right channel (skt. rasana, tib. rtsa ro ma) and the left channel (skt. lalana, tib.
rtsa brkyang ma), subtle energy channels, existing within the human body and running
from the crown down to the groin. At certain points within the body the two side channels
loop around the central channel, thus forming knots which obstruct the flow of subde
energy within the central channel. With regard to the theory of cakra, there are diverse
explanations in number and location. In the system of Mahamudra, there are six cakras, and
Guhyasamaja system describes seven cakras, Hevajra and Kalacakra tantra enumerate four
cakras. According to Kelsang Gyatso, there are six cakras in human body which are located
at crown, forehead, throat, heart, navel and secret place, respectively. See, Kelsang Gyatso,
op. cit., pp. 21-23.
624) Mount (skt. asva, tib. rta) literally means "horses".
625) John Powers, op. cit., p. 247.
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2. Completion Stage
626) According to Geshe Kelsang Gyatso, action seal is an actual consort, whereas the wisdom
seal is an imagined seal. The preconditions of an action seal are one who must have
received secret initiations, must know the meaning of secret mantra, must observe its
pledges and vows, and have experience of generation stage. See, Kelsang Gyatso, Clear
Light of Bliss (Delhi: Motilal Banarsidass, 1999), p. 136.
627) Yanchen Gawai Lodoe, op. cit., p. 51.
- 307 -
this consciousness, the main technique which is for one consciousness
to contain the two factors of observing a mandala circle of deities and
of simultaneously realizing their emptiness of inherent existence. In this
way, the vast -the appearance of deities- and the profound -the
realization of suchness- are complete in one consciousness.628)
At this point, one is no longer bound by the physical and cognitive
restraints of ordinary beings, and the practitioner accomplishes a subtle
body in the form of a deity possessing all the physical marks of a
buddha. This body is made of subtle winds which manifest in the ideal
form of the deity. In the generation stage, one visualizes a mancjala,
complete with mansions and deities, in a tiny drop, which is either at
the upper or lower opening of the central channel.629)
628) The Dalai Lama XIV, Kindness, Clarity, and Insight (Delhi: Motilal Banarsidass, 1996),
tr. and edited Jeffrey Hopkins and Elizabeth Napper, p. 199.
629) John Powers, op. cit., p. 248.
630) This passage is quoted from The Garland of Mahamudra Practice, by Khenpo Koncog
Gyaltsen pp. 56-7.
308
3. The Six Levels of Completion Stage
631) Yangchen Gawai Lodoe, Paths and Grounds of Guhyasamaja According to Arya
Nagarjuna (Dharamsala: Library of Tibetan Works & Archives, 1995), p. 53.
- 309 -
divine being and hold divine pride.
632) These three syllables of OM AH HUM mantra contain all mantras. The syllable OM
denotes the seed of the vajra body, the syllable AH indicates the seed of vajra sound, and
the syllable HUM designates the seed of vajra mind. See, A Commentary on the
Kalacakra Tantra (Dharamsala: Library of Tibetan Works & Archives, 1999), Geshe
Ngawang Dhargyey, tr. Gelong Jhampa Kelsang, Coordinating Editor: Ivanka Vana Jakic. p.
137.
633) Yangchen Gawai Lodoe, op. cit., pp. 54.
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(3) Isolated Mind
- 311
(4) Illusory Body
Yangchen Gawai Lodoe says that as one begins to wake up from the
exemplary clear light of the final isolated mind, its wind is slightly
stirred, due to which the mind of near-attainment of the reversal
process is accomplished. Along with it, like a fish leaping out of water,
an illusory body characterized by the noble signs and auspicious signs
is literally accomplished as distinctively separate from the coarse body
precipitated by ripening actions. The wind with five rays of light as
the mount of the clear light serves as the substantial cause and the
clear light mind itself serves as a cooperative condition. Thus, to
accomplish an illusory body, both the coarse and subtle bodies have to
be distinguished from each other by the power of meditation, though
they need not be accomplished on different physical bases. mKhas
grub rje' rim Inga' dzin bris says that an impure illusory body
accomplished in this life is distinguished from the coarse body but it is
not accomplished on a separate basis as it does not have the ability to
do so.
Arya Nagarjuna's the Lamp Illuminating the Five Levels (rim Inga
gsal sgron) also says that as stated earlier, for an illusory body to be
separated from the old body, it is not absolutely necessary for it to
abandon the basis (go sa) of the old body to exist. The same thing
can also be understood from the Bright Lamp which states that the
pure illusory body exists within the vessel of the old aggregates and
so forth. It is so-called due to its being a divine form or body, arising
solely from the subtle wind and mind. This can be illustrated by
twelve examples, such as an illusion. Since it is not pure, it is the
impure illusory body and is also called a "contaminated wisdom body.
"637)
- 312 -
This illusory body is achieved from the exemplary clear light mind and
its subtle wind as follows: the five coloured subtle wind serves as the
substantial cause and the clear light mind itself serves the cooperative
condition. As an illusory body it is characterized by all the thirty-two
noble marks and the eighty auspicious signs. And it is distinct from
the coarse bodies of practitioners which have been precipitated by their
ripening karmic actions. At this level, the illusory body is real as
opposed to the previously imagined one.638)
- 313
They are:
640) Gandharvas (tib. dri za) are called smell eater who are celestial beings famed as
musicians. They enjoy and attain nourishment from smells of all kinds. Although they are
sometimes classified as gods or demigods, according to Vasubandhu they are intermediate
state beings and their phantom cities are in the intermediate state.
- 314 -
(8') Just as in a hallucination; e.g. the moon appearing as two moons
to a defective sensory perception, so an illusory body can also
appear as a multitude of deities.
(9') Just like a rainbow, an illusory body has many colours.
(10') Just as lightening occurs from amidst the clouds, an illusory
body also occurs from within the old body, and is precipitated
by ripening karmic action.
(11') Just like bubbles bursting from water, the impure and the pure
illusory bodies arise from the stirring of the subtle winds of
the exemplary clear light of the final isolated mind and the
meaning clear light of the fourth level.
(12') Just like an image in a mirror, an illusory body has complete
form.641)
641) Yangchen Gawai Lodoe, op. cit., pp. 73-74. Kelsang Gyatso also explains as same way,
see, op. cit., pp. 210-215.
315
engages in this conduct, he abandons all the external elaborations, and
does not seek the Action Seal. He only enters into union with the
Wisdom Seal. By entering into union with the Wisdom Seal, he
maintains the clear light of sleep and meditates on the spontaneous
great bliss and emptiness.^2)
Consequently, when the signs appear indicating quick attainment of the
meaning clear light, the yogi enters into union with a seal and
meditates repeatedly on the two types of concentrated dissolution
process. Consequently, the minds of appearance, increase, near-
attainment and clear light ascertains emptiness directly, the meaning
clear light of the fourth level is actualized. At the time there is the
cessation of the impure illusory body; attainment of the uninterrupted
Path of Seeing as a direct antidote to the obstructions to liberation;
attainment of the first ground of Highest Yoga Tantra, and becoming
an Arya or a Superior.
642) Yangchen Gawai Lodoe, op. cit., pp. 96-98. Also, Daniel Cozort, op. cit., pp. 91-92.
316
appearance like that of the clear sky but there is no such
appearance for the clear sky but there is no such appearance
for the meaning clear light since for it even the subtlest
dualistic appearance has disappeared and therefore space
itself, not its appearance is taken as an example to illustrate
its being free of the stains of fabrication." 643)
317
the mind of near-attainment of the reversal process which arise from
the meaning clear light, the cessation of the meaning clear light, the
attainment of the liberated path of having abandoned delusive
obstructions, one becomes a Foe Destroyer (Arhat), one advances to
the second level and one attains the Great Vehicle's Path of
Meditation. Although at this juncture the principal state of union, the
state of 'union with insight' (rtogs pa dzung 'jug), has not been
achieved, nonetheless, one must consider that a state of union has been
achieved.
Arya Nagarjuna's the Clear Lamp Illuminating the Five Levels (rim
Inga gsal sgron) says:
The twenty one or twenty three states of union described in the Five
Levels are included within the state of 'union with abandonment' and
the state of 'union with insight.' And, at that time the state of 'union
with abandonment' is achieved. Subsequently, the signs of the mind of
near-attainment of the reversal process to the sign of mirage appear
serially and one wakes up into the post meditation period.^'^'
Arya Nagarjuna's the Five Levels explains twenty-one or twenty-
body which composed of the four element and the substances evolved from them, such as
flesh, bone, and blood. The subtle body (tib. phra ba'i lus) refers to the type of form which
arises as a natural expression of the interaction of the subde mind and the subtle winds.
The most advanced level of subtle body is known as the illusory body. Graham Coleman,
op. cit., p. 318. Lati Rinbochay & Jeffrey Hopkins, op. cit., p. 31.
646) Yangchen Gawai Lodoe, op. cit., p. 90.
647) Ibid.
318
three states of union which are included in these two types of union
which are the state of union with a factor of abandonment and the
state of union with insight. Twenty-one states of Union are:
(!') The state of union of cyclic existence and nirvana (tib, 'khor 'das
zung 'jug)
(2') The state of union of the afflicted class of phenomena and the
liberated class of phenomena (tib, kun byang zung 'jug)
(3') The state of union of perceptions of objects with and without
aspects (tib, mam bcas med zung 'jug)
(4') The state of union of subjective perception and objective
phenomena (tib, bzung 'dzin zung 'jug)
(5') The state of union devoid of etemalism and nihilism (tib, rtag
chad dang bral wai' zung 'jug)
(6') The state of union of emptiness and compassion (tib, stong nyid
snyng rje' zung 'jug)
(7') The state of union of method and wisdom (tib, thabs shes zung
'jug)
(8') The state of union of those with and those without remainder
(tib. Ihag bcas Ihag med kyi zung 'jug)
(9') The state of union of the two selflessness (tib. bdag med gnyis
kyi zung 'jug)
(10') The state of union of an illusory body and a clear light
(tib. sgyu lus dang 'od gsal zung 'jug)
( i r ) The state of union of thorough and gradual dissolutions
(tib. ril 'dzin dang rjes gzhig gi zung 'jug)
(12') The state of union of the two truths (tib. bden gnyis zung 'jug)
(13') The state of union of entering and emerging form a meditative
equipoise (tib. mnyam par 'jug Idang zung 'jug)
(14') The state of union of sleep and wakefulness
319
(tib. sad gnyid zung 'jug)
(15') The state of union of meditative equipoise and the post
meditational period (mnyam rjes zung 'jud)
(16') The state of union of mindfulness and forgetfulness
(tib. dran pa dang dran min gyi zung 'jug)
(17') The state of union of bliss and emptiness
(tib, bde stong zung 'jug)
(18') The state of union of objects and action
(tib, bya byed zung 'jug)
(19') The state of union of the generation and the completion stages
(tib, skyes rdzogs zung 'jug)
(20') The state of union of purity and impurity
(tib, dag ma dag gi zung 'jug)
(21') The state of union of with and without forms
(tib, gzugs can gzugs med kyi zung 'jug)
D. Initiation
1. Permission
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enter actual Secret Mantra Vehicle.
The Dalai Lama XIV says that there is a difference between entering
a mandala^so) and receiving initiation. In order to enter a mandala it is
321
enough to have faith without generation of bodhicitta. To practise the
two stages of highest yoga tantra one should completely generate the
bodhicitta .651)
Receiving initiation is a prerequisite in order to enter Secret Mantra
Vehicle and for tantric practice. This makes a special relationship
between the disciple and the spiritual teacher, and between the disciple
and the meditational deity. Because an initiation is a ritual proceeding
extensive visualizations, prayers, and offerings, and it involves the
disciple entering into the mandala of the deity, where the practitioner
is empowered by the main deity and other deities to practise tantric
method.
322
2. T h e F o u r C l a s s e s of Initiation657)
However, in general it is said that action tantra has the water and
crown initiations as well as subsequent rites granting permission to
meditate on a specific diety whereas performance tantra has all five
initiations. The tantric vows are taken only in yoga and highest yoga
tantra as the vajra master initiation occurs only in them. The initiation
657) The word of initiation is the translation of the Sanskrit term abhigeka, which is translated
into Tibetan as conferring of power (dbang bskur). This abhieka consists in sprinkling
holy water on the beginner while reciting mantras to propitiate different deities, especially
for protecting evil spirits. See, S.C. Banerji, op. cit., p. 18.
658) bla ma mnyes par gyiir pa yis
yongs rdzogs slob dpon dbang bskur bas
sdig kun mam dag bdag nyid ni [P: 277b]
dngos grub sgrub pa'i skal Idan 'gyur (stanza 63)
659) Visualization (skt. sadhana, tib. sgrub thabs) refers to the formal yogic meditation process
of exercise of evoking a deity within oneself or in front of oneself.
660) BMP, pp. 290-293.
661) In general, these five are called the vajra disciple initiations, but mKhas grub rje
enumerates as six which are initiations of flower garland, water, crown, vajra, bell and
name. See, mKhas grub rje, tr. F.D. Lessing & Alex Wayman, Introduction to the
Buddhist Tantric Systems (Delhi: Motilal Banarsidass, 1998), pp. 141-155.
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of a particular deity is granted in accordance with one's lineage. In
action and performance tantra there are two basic lineages, mundane
and supramundane. Within the latter there are three, i.e.. Tathagata,
lotus, and vajra in order of superiority.662)
In general, there are four categories of initiation which are the vase
initiation663)^ the secret initiation664)^ the wisdom initiation665) and the
word initiation666). The vase initiation is common to all classes of
tantra but the secret, the wisdom and the word initiations are
exclusive to highest yoga tantra. That is because for the study and
practice of the generation stage, the vase initiation alone will do, but
the three higher initiations are needed for the study and practice of the
completion stage. Although the three lower tantras have deity yogas
but they do not have the practice of the completion stage.667)
662) Tsong kha pa, The Yoga of Tibet (Delhi: Motilal Banarsidass, 1987), tr. Jeffrey Hopkins,
pp. 15-6.
663) Vase initiation (skt. kalasabhieka, tib. bum dbang).
664) Secret initiation (skt. guhyabhieka, tib. gsang dbang).
665) Wisdom initiation (skt. prajnajnanabhieka, tib. shes rab ye shes kyi dbang).
666) Word initiation (skt. ak$arabhi?eka, tib. tsig dbang).
667) Yangchen Gawai Lodoe, tr Tenzin Dorjee, Paths and Grounds of Guhyasamaja
According to Arya Nagarjuna (Dharamsala: Library of Tibetan Works and Arciiives,
1995), pp. 11-13.
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(1) The Vase Initiation
- 325 -
thought they use this method. The consorts and substances may be
either imagined or real. The actual using of consort and substances in
secret initiation is reserved for very advanced practitioners. The secret
initiation uses a mixture of the fluids produced by male and female
deities in sexual union, which together constitute a conventional
thought of enlightenment mandala.S^D
671) Tsong kha pa's sNgags rim, 118b5-6, says: when one speaks of initiation in tiie tiiree
mandalas, which are the two bodhicitta mandalas, because bodhicitta is both ultimate
(paramartha) and conventional (sarnvjti) plus the bhaga mandala, that means the phases of
the three higher initiations (byang chub sems la don dam dang kun rdzob byang chub sems
kyi dkyil 'khor gnyis dang/bha ga'i dkyil 'khor gsum du dbang bskur ba gsungs pa ni
dbang gong ma gsum gyi skabs yin gyi). mKhas grub rje says that the wisdom-knowledge
initiation is attained in the bhaga mandala and the fourth initiation in the ultimate bodhicitta
mandala. See, mKhas grub rje, tr. F.D. Lessing & Alex Wayman, op. cit., p. 318, n. 7.
672) Ibid, pp. 318-9. In this context, see, Kelsang Gyatso, Essence of Vajrayana (Delhi:
Motilal Banarsidass, 1997), pp. 71-74.
326
Through tasting this secret substance all the defilements and
obstructions of the practitioner's speech, channels 673) drops674) and
inner winds675) are purified. This initiation causes the practitioner to
attain the completion stage realization of illusory body 676) called the
673) Channels (skt. na(^, tib. rtsa) are the vein-like passages through which flow the subtle
energies that sustain life and which also give rise to various conceptions within the
individual's mind. According to Buddhist medicine and tantric physiology a human body
contains 72,000 channels, all the three main channels which run from the crown down to
the level of the groin. The central channel running through the centre of each of the
channel wheels, and other two run either side of it. The central channel is located exactly
midway between the left and right halves of the body, but is closer to the back than the
front. For more detailed explanation see, Kelsang Gyatso, Clear Light of Bliss (Delhi:
Motilal Banarsidass, 1999), pp. 20-21.
674) Drops (skt. bindu, tib. thig le) is translated as seminal point or drop of energy, the term
bindu involves various meanings. It refers to the pure essence of the white seminal fluid
and the pure essence of red blood. Both have gross and subtle forms. The white and red
drops that flow outside the central channel are gross drops. The central channel contains
both gross and subtle drops. The principal seat of the white drop which is knovm as white
bodhicitta is the crown channel wheel, and it is from here that the white seminal fluid
originates. The principal seat of the red drop is the navel channel wheel, and it is from
here that the blood originates. The red drop at the navel is also the foundation of the
warmth of the body and the basis for attaining inner fire, or tummo, realizations. When the
drops melt and flow through the channels they give rise to an experience of bliss. See, ibid,
pp. 29-30.
675) Winds (skt. vayu/prana, tib. rlung). The Sanskrit word vayu is translated into English as
vital energy or wind. This term has various meanings, however, in tantric conception the
inner winds are known as the 'moving winds' because they flow through the channels.
These inner winds are much subtler than external air. There are five root winds which are:
(1) the life-supporting wind; (2) the downward-voiding wdnd; (3) the upward-moving wind
(4) the equally-abiding wind; and (5) the pervading wdnd. And the five branch winds are:
(1) the moving wind; (2) the intensely-moving wind; (3) the perfectiy-moving wind; (4) the
strongly-moving wind; and (5) the definitely-moving wind. See, Kelsang Gyatso, op. cit., pp.
27-9. Lati Rinbochay also enumerates the five root winds as well as Kelsang Gyatso lists.
See, Lati Rinbochay, tr. Jeffrey Hopkins, In Death, Intermediate State, and Rebirth in
Tibetan Buddhism (Ithaca: Snow Lion, 1985), p. 14.
676) Illusory body (skt. mayadeha, tib. sgyu lus) is a completion stage practice associated with
a number of important tantra texts such as the Guhyasamaja, and meditational cycles such
as the Six Yogas of Naropa. In general seven kinds of illusory body have been enumerated,
viz., (1) the symbolic (dpe'i sgyu ma); (2) the apparitional (snang ba sgyu ma); (3) the
dream-like (rmi lam sgyu ma); (4) the intermediate states after death (bar do'i sgyu ma);
(5) clear light Cod gsal sgyu ma); (6) emanation (sprul pa sgyu ma) and; (7) pristine
wisdom (ye shes sgyu ma). In the context of the completion stage, Kelsang Gyatso says
that the illusory body is defined as the actual body of the deity, adorned with the
thirty-two major signs and eight miner indications, that develops from the subtle wind upon
which is mounted either the isolated mind of ultimate example clear light or the mind of
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realization of conventional truth and the Enjoyment Body of a Buddha.
After that, it reaches the heart, at which time there is "super joy"
(parama-ananda). After that, it reaches the navel, at which time there
is "extraordinary joy" (virama-ananda). After that, it reaches the tip of
the thunderbolt gem, and by his abiding by the precept to not allow it
to be emitted, at that time there is produced the knowledge of
meaning clear light. The illusory body that develops from the wind mounted by the isolated
mind of ultimate example clear light is the impure illusory body, and the illusory body that
develops from the wind mounted by meaning clear light is the pure illusory body. The
difference between pure and impure is determined by whether or not the mounting clear
light mind has directly realized lack of inherent existence. See, Kelsang Gyatso, op. cit., pp.
195-215, Yangchen Gawai Lodoe enumerates twelve examples of impure illusory body such
as an illusion, see, op. cit., pp. 72-75.
- 328
"together-bom joy" (sahaja-ananda)677) The knowledge of bliss-empty
which combines that joy with emptiness is bom in the one with keen
faculties at the time of the initiation. Through this initiation all the
appearances constituting defilements are purified and it makes the
practitioner a suitable vessel for contemplating the clear light of the
four steps and attain Dharmakaya.678)
According to mKhas grub rje, at the time of the third initiation, even
when there was no realization in a concrete place that the body of
oneself and the vidya was the desire god in the sense of the
"father-mother" union, still, on account of the vividness in the mind.
677) Experiencing these four joys of completion stage depends upon the winds entering,
abiding, and dissolving within the central channel. The method by which this is achieved
the eight stages of meditation on inner fire (skt. candali, tib. gtum mo). According to
Herbert V. Guenther, the Tibetan term gtum mo means fierce mother. The syllable gtum
means the direct overcoming of all that is not conducive to enlightenment, that is, all that
has to be given up; the syllable mo denotes motherhood as producing spontaneously all the
good in virtues, that is, all that has to be attained. The ultimate one is gtum mo in the
true sense of the word. Herbert V. Guenther, The Life and Teaching of Naropa (Boston
& London: Shambhala, 1995), p. 59.
678) Sngag rim, 436b-5, when listing the cakras along the central channel of the body, having
'petals' or 'veins' in the numbers of 4 (crown of head), 32 (middle of forehead), 16 (neck),
8 (heart), 64 (navel), 32 (sacral place), and 8 (tip of the gem), refers to these centers as
'lotus-like', 'bhaga-like', and 'cakra-like' (pad ma nyid dang bha ga nyid dang 'khor lo
nyid). However, the initiation concerns only the four centers at the neck, heart, navel, and
base of spine -the locations of the four vidyas or goddess- and the combination of the four
joys with the four voids, quoted from mKha grub rje, op. cit., p. 322, n. 10. and pp.
320-323.
- 329
the mind experienced bliss-void and simultaneously the symbolic clear
light.679) At the limit of the fourth step, after one has taken recourse
to the contemplation in the time of the path involved with piercing the
"centers" in the body- his body proceeds concretely as a vajra body
which is a rainbow body produced from the very subtle wind and
mind only, and simultaneously his mind proceeds in the clear light of
the [absolute] object, which comprehends emptiness in immediacy. The
attainment in that way of the consubstantial union of body and mind
is called union in the realm of learning (saikga-yuganaddha). The fruit,
or equivalent, resulting from the continuous contemplation of the
connection of that is explained as the union beyond learning
(asaik$a-yuganaddha) or the means of achieving the rank of having
the seven members of the sarnputa.^so) This initiation purifies all the
defilements and obstructions of the practitioners body, speech, and
mind, and it leads to attain the union of Buddha Vajradhara's body
and mind.681)
679) Clear light (skt. prabhasvara, tib. 'od gsal) is known as inner radiance of mind-as-such
(prabhasvaracitta) in completion stage of highest yoga tantra, to the subdest level of mind
which is the fundamental, essential nature of all our cognitive events. Though ever present
within all sentient beings, this clear light becomes manifest only when the gross mind has
ceased to function. According to Kelsang Gyatso, this clear light arises when the third
subtle wind, that mounted by the mind of black near-attainment dissolves. Its nature is
very lucid and clear, it perceives an appearance like the light of an autumn dawn. It is also
called 'all-empty' because it is empty of all gross and subtle winds and perceives only an
empty appearance. Such a dissolution is experience by ordinary beings, naturally, at the
time of death, but can also be experientially cultivated through Anuttarayoga tantra
techniques in meditation and specially through yogic techniques applied during the interval
between the dream and waking state of consciousness.
See, Kelsang Gyatso, Clear Light of Bliss (Delhi: Motilal Banarsidass, 1999), pp. 73-107,
and pp. 217-227.
680) op. cit., pp. 324-5.
681) Vajradhara (tib. rdo rje 'chang, holder of the diamond) is an expression of the
Dharmakaya, spontaneously arising from the pure, pristine expanse of clear light, in a form
complete with all the perfect resources of the Sambhogakaya. Vajradhara is thus regarded
as the root of all the enlightened families, the pristine source from which emerge the five
enlightened families who represent the five psycho-physical aggregates in their purified
state. He is known as the primordial Buddha, or the final perfection of divinity, the
composite of all Buddhas. According Guhyasam^atantra (chapter, XVII,p. 135): Vajradhara,
330
3. Prohibited Initiations
The Kalacakra tantra says that those yogins who are observing the
the teacher, who is bowed to by all the Buddhas, best of the three diamonds, best of the
great best, supreme lord of the three diamonds... These three diamonds denote the diamond
of body, speech, and mind. See, Alex Wayman, The Buddhist Tantras (Delhi; Motilal
Banarsidass, 1996), p. 53.
682) dang po sangs rgyas rgyud chen las
rab tu 'bad pas bkag pa'i phyir
gsang ba shes rab dbang bskur ni [D: 241a]
tshangs par spyod pas blang mi bya (stanza 64)
331
vows of religious celibacy must at all times avoid the practices
involved in the yogic union with a female partner in the secret and
wisdom initiations. But in the case of a lay practitioner receiving these
two initiations are dangerous, not to say forbidden.
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celibates receive the secret and wisdom initiations, it causes the decline
of the Buddha's doctrine and religious celibacy. Because the Buddha's
teaching depends solely upon the celibate religious life, and these two
initiations are excluded because they envision states which are not in
harmony with religious celibacy. And consequently they lose their
virtue and merit, thereby creating a defeat which leads to the bad
destines. Therefore, the secret and wisdom initiations are strongly
prohibited by the religious celibate.
4. Permitted Initiations
333
"Whoever has gained an acarya and his permission and the
vase - due to his initiation to practise those Tantra, to listen
to, study and explain them - is completely true to
Mahayana."688)
The first of the ten outer skills consists in meditating on the mandala
with and without signs. This indicates the external mandala, viz., the
residence and the deities within it both with form, and the internal
mandala, the wisdom of bliss and emptiness, which is without signs.
The second refers to concentrating oneself as the deity within the
mandala. The third is skill in the various mudras for offering
decorations to the deities. The fourth skill is in the performance of
ritual dance. The fifth is the ability to assume a wide variety of
postures such as the vajra position. The sixth is in mantra recitation.
The seventh is in conducting appeasement, prosperity, powerful and
fierce burnt offering rituals. The eighth is in making outer, inner and
secret offerings. The ninth is in performing appeasement, prosperity,
powerful and fierce activities as well as giving protection and inviting
different kinds of guests. The tenth is in concluding rituals and
sending guests back to their different dwelling places.
688) BMP, pp. 302-3.
689) Reality (skt. dharmata, tib. chos nyid) is mostly used as a synonym for the emptiness or
lack of inherent existence in all phenomena.
334
The first of the ten inner skills is the ability to create a protection
circle in meditation to rid others of hindrances. The second is to draw
mandalas which can be worn as protection amulets. The third skill is
in giving the secret initiation and the fourth is in giving the wisdom
initiation. This implies the need for capability in giving the other
initiations as well. The fifth skill is proficiency in separating enemies
of the teaching from their protectors and tutelary deities in order to
stop their harmful activities. The sixth is the art of offering ritual
cakes to mundane and supramundane guests. The seventh is skill in
different forms of mantra recitation. The eighth is in the use of
coercion when practices associated with the stage of generation, such
as visualization and mantra recitation, intended to actualize the deity,
have been properly performed without success. The ninth skill is in
consecrating representations of enlightened body, speech and mind and
prayer beads. The tenth is skill in activating the mandala, making
offerings, entering the mandala and performing self-initiation.690)
E. Concluding Verses
Atisa ends The Lamp for the Path to Enlightenment by stating that
335
this concise explanation of what he himself saw described in sutras,
tantras and great commentaries of the eminent masters. It was written
at the request of Byang chub 'od. This root text is concise because he
has summarized the essence of Buddhist scriptures.
336
Satisfied they have seen the texts of
Sutra and sastra, but no reliance on Guru for them.
- 337
If you do not learn the method of the Mantra texts,
Excluding the two initiations [of secret and
wisdom-knowledge],
You are chained by much discursive thought,
And Buddhahood will not be swiftly won.
338
Preaching that it does not matter,
Will be the disgrace of my Teaching ....
At the end of this Age of Strife,
The world will not cultivate the Holy Doctrine."693)
693) Descent into Lanka Sutra (skt. Laiikavatara Sutra, tib. Lang kar gsegs pa'i mdo), Ot.
775. Vol. 29: 77, 1 and 84.L Quoted from op. cit., Richard Sherburne, pp. 310-311.
694) Abhidharmakosa-bha^ya (tib. Chos mngon pa'i mdzod pa'i bshad pa), Ot. 5591, Vol.
115: 277.4, Ibid, pp. 310-311.
339 -
[Colophon]
This colophon belongs Atlsa's root text which he wrote The Lamp
for the Path to the Enlightenment between 1042 and 1043 at Tho
ling696) temple of Zhang zhung697) in Western Tibet.
695) byang chub lam gyi sgron ma slob dpon chen po mar me mdzad
ye sges kyis mdzad pa rdzogs so//
rgya gar gyi mkhan po chen po de nyid dang zhu chen gyi lo tsa' ba
dge ba'i bio gros kyis bsgyur zhing gtan la phab pa chos 'di ni zhang
zhung gi tho lings gtsug lag khang du mdzad pa 'o/ (colophon)
696) Tho ling temple was founded in 996 A.D. by Lha lama Ye she 'od. It was a sort of
training institute. Monks after a course of training here were sent out to different parts of
India - to Magadha and Kashmir where Buddhism was best known, practised and studied.
They were authorized to invite learned monks from India to Tibet. In 1028 it was renovated
by the king IHa Ide who was Byang chub 'od's father, and gave the name Tho ling Khang
dmar dPal dpe med Ihun gyis grub pa'i gtsug lag khang. This temple was built on the
Sutlej River forty miles southwest of Gartok.
697) The kingdom of Zhang Zhung is thought to have covered a vast area extending to the
west towardss Persia and to the east to include parts of Kham province in Tibet. This
Zhang Zhung country was divided into three parts, western parts of Zhang Zhung (Zhang
zhung phugs), intermediate part (Zhang zhung bar), consisting of the central areas, and
doorway of Zhang Zhung (Zhang zhung sgo) which was located in the most eastern parts.
Later the kingdom was confined to western Tibet, which was brought under royal control
by king Srong btsan sgam po in 644 A.D. Long after this, however, the area continued to
be referred to as Zhang Zhung and people proudly declared it as their place of origin. It is
said to have had a distinctive culture and distinctive languages. Tho ling was the capital of
Zhang Zhung in A.D. 1025. Zhang Zhung was intimately related to the Bon religion. Sonam
Rinchen, op. cit. p. 214. n. 9.
340