by Longchenpa
80. Though the Vajrayāna, the resultant vehicle, surpasses the causal vehicle, the goal of both of them is the same. As The Lamp of the Three Modes declares,
The goal may be the same, and yet by understanding,
Ease, and manifold techniques—
To be employed by those of sharp ability—
This Mantrayāna is by far superior.
81. For a detailed discussion of this subject, see TPQ, Book 2, pp. 93–96.
82. See TPQ, Book 2, p. 374n65 and 66.
83. “The Highest Yoga father tantras such as Guhyasamajā, Mañjuśrī Yamāntaka, and so forth are classified as Mahāyoga. They mainly teach the stage of generation, the aspect of skillful means, and the practice of the wind energy of the stage of perfection. The mother tantras, related to wisdom, such as Viśuddha, Vajrakīla, Cakrasaṃvara, Hevajra, and so forth are classified as Anuyoga. They mainly teach the stage of perfection related to wisdom, wherein, by practicing principally on the essence-drop (the essential constituent or bodhichitta), nonconceptual primordial wisdom, blissful and empty, is reached. The nondual tantras such as the Māyājāla are called Atiyoga. They mainly teach the indivisibility of the stage of generation and the stage of perfection, in other words, the inseparability of skillful means and wisdom. And in relation to the perfection stage, they principally affirm what is referred to as the blissful, clear, nonconceptual, and inconceivable luminous wisdom arisen from the practice on the channels, wind energies, and essence-drops. In each of the three kinds of tantra, the deities are in union, which symbolizes the indivisibility of skillful means and wisdom. And the samaya substances of meat and alcohol and so forth are enjoyed as a sign that one does not discriminate between good and bad, accepting and rejecting, pure and impure. These tantras assert that all phenomena are buddhas within the single maṇḍala of primordial enlightenment. In the king of the tantras of the definitive meaning, the glorious Guhyagarbha of the Māyājāla cycle, it is said that since all things have but a single nature—the primordial state of buddhahood—they are inseparable.” [AC 739: 1–740: 2]
84. Caryā Tantra and Upa Tantra are synonyms. Longchenpa uses both terms (in stanzas 4 and 6).
85. For the winds and the essence-drops, see TPQ, Book 2, pp. 160–64.
86. “Everything is primordially the state of buddhahood (sangs rgyas pa). The five seemingly impure aggregates are the state of buddhahood inasmuch as they are the buddhas of the five families. The five physical elements are the state of buddhahood inasmuch as they are the five female buddhas. All thoughts are the state of buddhahood in being the maṇḍala of the bodhisattvas. Thus, there is not a single atom of something other than buddhahood to be found. As it is said in the Guhyagarbha,
Ema-o!
The components of the vajra aggregate
Are known as the five perfect buddhas.
The sources and the elements are the maṇḍala of bodhisattvas.
Earth is Locanā and water Māmakī,
Fire is Pāṇḍaravāsinī, wind Samayatārā,
Space is Ākāśadhātvīśvarī.
The three worlds of existence are a buddhafield.
All things without exception
Are not other than the state of buddhahood.
Other than the state of buddhahood
The buddhas have themselves discovered nothing. [AC 760: 1–5]
87. “The generation stage, the first of the stages of the Secret Mantra, in which one concentrates and meditates on a deity, is classified fourfold according to the manner in which it purifies the propensities for the four ways of taking birth. As it is said in the Māyājāla:
As means to purify four ways of being born,
There are likewise four ways of generation:
Most elaborate, elaborate, without elaboration,
And utterly without elaboration.
“I explain these four ways of purification according to the elucidation of the great master Vimalamitra.
“Beings born from eggs are, in a sense, ‘twice born.’ In a similar fashion, when in meditation one uses an extremely elaborate mode of concentration, one first takes refuge and generates the attitude of bodhichitta. Then, visualizing oneself in an instant as the father-mother deities, one invites the maṇḍala of the deity in the space in front of oneself. One then makes offerings and praises, confesses one’s faults, rejoices in virtue, requests the turning of the wheel of Dharma, and prays for the aim desired. One then dedicates one’s merit and requests the deity to depart with the words benzar mu. One may also rest for a while in the contemplation of emptiness in a state of meditative equipoise. It is thus that one accumulates both merit and wisdom. This refers to the short generation stage. One then proceeds to the detailed meditation on the specific maṇḍala of the deity arising from the state of emptiness. This is the extended form of the generation stage.” [AC 764: 1–765: 1] See also TPQ, Book 2, pp. 136–39.
88. “Just as in the case of those who are womb-born, who come to birth after the gradual growth and perfection of their bodies [in the womb], one meditates on all the different stages. First one takes refuge and generates bodhichitta. Then, after the recitation of the svabhāva mantra, there arises from the state of emptiness the seed-syllable of the deity (hung, for instance). This corresponds to the entry of consciousness into the mingled white and red essence-drops. The spherical and then elongated form of the embryo corresponds to the transformation of the syllable hung into a vajra. The stages when the embryo changes from an oblong to an ovoid shape corresponds to the transformation of the vajra into a sphere of light, which is the [substantial] cause of the deity’s body. The fetus continues to develop, becoming fish-shaped, then tortoise-shaped, and finally the entire body is formed. All this corresponds to the transformation of the light into the deity. One then meditates on the entire generation stage. Some authorities say that the seed-syllable transforms into a sphere of light, which then transforms into the implement, which finally transforms into the deity. Since the short generation stage and the making of offerings to the field of merit are not included here, the present generation stage is [considered to be] only moderately elaborate.” [AC 765: 3–6] For a more detailed discussion, see TPQ, Book 2, pp. 139–46.
89. “Birth from warmth and moisture is a simpler process. Consequently, in this kind of generation stage, refuge and bodhichitta are followed by the simple recollection, or pronunciation of the name, of the deity, which then arises from the state of emptiness. The elaborate visualization, starting from the seed-syllable until the complete visualization of the deity’s body, is omitted.” [AC 766: 2–3] See also TPQ, Book 2, pp. 146 and 396n231.
90. “Miraculous birth occurs in a single instant. Consequently, by simply recalling the deity, one meditates clearly on it. There is no need for any elaboration—not even so much as the pronunciation of the name—for the deity to be generated.” [AC 766: 4–5] See also TPQ, Book 2, pp. 146 and 396n232.
91. “The visualization gradually melts away, finally dissolving into the nada of the life seed-syllable, which is extremely subtle—so fine that it is as if written with the hundredth part of a horsehair. And this in turn dissolves into the dharmadhātu in which one rests. This is the perfection stage unaccompanied by visible form, on which beginners should meditate. It counteracts any clinging to the appearances of the generation stage as if they were real. If, while practicing the generation stage, one leaves the mind without distraction in the state that is free of thought, the primal wisdom of bliss, luminosity, and no-thought will arise, and this constitutes the perfection stage accompanied by visual forms. Those who gain a little stability in their meditation should practice in this way, for it is the antidote to a one-sided clinging to emptiness.” [AC 767: 6–768: 3] See also TPQ, Book 2, pp. 154ff.
92. “The Sanskrit abhiṣeka [translated into Tibetan as dbang and subsequently into English as “empowerment”] in fact expresses two ideas: the washing away of impurities and the giving of power. First, it washes away the impuri
ties of the disciples’ minds. Second, it gives them the power to attain enlightenment in the future and, in the immediate term, to meditate on each of the different paths. Once one has received the transmission of blessing (rigs gtad), the permission to practice (rjes gnang) or an actual empowerment (dbang), as explained in the different tantras, one is able to engage in the corresponding practice….” [AC 774: 4–6] See also TPQ, Book 2, pp. 112–26.
93. “In the Highest Yoga Tantra (Anuttara Tantra) texts, four empowerments are mentioned. First, the vase empowerment purifies the impurities of the body and enables the practitioner to meditate on the stage of generation. Second, the secret empowerment purifies the obscurations of speech and enables the practitioner to meditate on caṇḍālī, the tummo practice. Third, the wisdom empowerment purifies the obscurations of mind and enables the practitioner to meditate on nonconceptual primordial wisdom, which is blissful and empty. Finally, the precious word empowerment purifies all impurities and enables the practitioner to meditate on the mahāmudrā, the fundamental nature of phenomena. By means of the first three empowerments, the accumulation of merit is perfected and the obscurations deriving from defilement (nyon sgrib) are purified. By means of the fourth empowerment, the accumulation of wisdom is perfected and the conceptual obscurations (shes sgrib) are purified. When the four empowerments are coordinated with the pure grounds and paths, the vase empowerment brings to perfection the path of accumulation; the secret empowerment brings to perfection the path of joining; the wisdom empowerment brings to perfection the path of seeing; while the actual empowerment of mahāmudrā brings to perfection the path of meditation. All four empowerments bring [the minds of the disciples] to maturity, while meditation on the generation and perfection stages brings them to liberation.” [AC 776: 3–777: 2]
94. “The essence of samaya is the extraordinary, superior intention to preserve intact and undamaged all the excellent trainings undertaken in the Secret Mantra. Samaya may be categorized into root and branch samayas. The root samayas are the samayas of body, speech, and mind. As regards the samaya of body, one must meditate on the body of a deity and restrain oneself from all the negativities of the body such as killing, stealing, and sexual misconduct, together with all that is ancillary to them. The samaya of speech is to recite the mantra and to turn from the negativities of speech together with all that is linked to them. The samaya of mind is to train in profound concentration and to turn away from all the negativities of mind together with all that is linked to them. In brief, if one leaves one’s body, speech, and mind in an ordinary state, the samaya is damaged. Thus one must refrain from anything that detracts from the utterly pure and enlightened body, speech, and mind.” [AC 778: 6–779: 4] See also TPQ, Book 2, pp. 179–229.
95. The wisdom (dgongs pa) of nondual Ati refers here to the view expounded in the Guhyagarbha Tantra, which Longchenpa explains from the perspective of the Great Perfection.
96. See part 2, “The Three Concentrations of the Generation Stage,” pp. 253–255.
97. “In the center, there is blue Vairocana [in union] with Ākāśadhātvīśvarī; in the east, there is white Akṣobhya with Māmakī; in the south, there is yellow Ratnasambhava with Buddhalocanā; in the west, there is red Amitābha with Pāṇḍaravāsinī; and in the north, there is green Amoghasiddhi with Samayatārā. Beneath them all there is a four-spoked wheel on which these buddhas of the five families are seated. Outside this wheel, and in the four outer and inner buttress-like steps, there is (inside) in the southeast, blue-green Kṣitigarbha with the goddess of charm; in the southwest, there is dark blue Ākāśagarbha with the goddess of garlands; in the northwest, there is light red Avalokiteśvara with the goddess of song; in the northeast, there is light blue Vajrapāṇi with the goddess of dance. On the outside, there is, in the southeast, white Maitreya with the goddess of incense; in the southwest, there is dark blue Sarvanīvaraṇaviṣkambhin with the goddess of flowers; in the northwest, there is light red Mañjuśrī with the goddess of lamps; and in the northeast, there is green-yellow Samantabhadra with the goddess of perfumes. On the surrounding plinth of the hall are the six Munis. In the eastern doorway are Bhairava and Bhairavī; in the southern doorway are Vijaya and Vijayī; in the western doorway are Hayagrīva in male and female form; and in the northern doorway are Amṛtakuṇdalī in male and female form. Here I have explained in order what is presented, somewhat unsystematically, in the tantra.” [AC 817: 6–818: 6]
98. Samantabhadra and Samantabhadrī are the ground for the generation of the maṇḍala. Samantabhadra symbolizes appearance; Samantabhadrī symbolizes emptiness.
99. “Regarding the purity that the deities represent, the purity of the five aggregates is expressed by the buddhas of the five families, while the union of their appearance and emptiness is expressed by the fact that they are in union with their consorts. The purity of the eye, ear, nose, and tongue consciousnesses is expressed by the four inner bodhisattvas [Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, and Avalokiteśvara]. The purity of the [sense objects of] form, sound, smell, and taste is expressed by the four inner goddesses of charm and so on [Lāsyā, Gītā, Mālyā, and Nartī]. The purity of the organs of sight, hearing, smell, and taste is expressed by the four outer bodhisattvas [Maitreya, Sarvanīvaraṇaviṣkambhin, Samantabhadra, and Mañjuśrī]. The purity of the past, present, future, and the fourth time of inconceivable dharmatā is represented by the four outer goddesses. The intrinsic purity of the four sources (āyatana)—the sense consciousnesses, sense organs, sense objects, and mental consciousness deriving from the sense consciousnesses, for example, the experience of touch (reg pa), tactile sense (reg byed), object of touch (reg bya), and tactile consciousness (reg shes)—is symbolized by the four male doorkeepers. The fact that, by their nature, phenomena are neither permanent nor annihilated, and that they are without self-identity and without characteristics, is symbolized by the four female doorkeepers.
“The agents of purification for the six defilements, the six [conceptual] perfections, and the six migrations are the six Munis. The intrinsic purity of the universal ground and of the consciousness of the universal ground is the father-mother deities Samantabhadra and Samantabhadrī. In the present state of impurity, all the deities are now associated with the consciousnesses, which are themselves the subdivisions of the universal ground, and with the sense organs and their objects. In the state of purity, however, they are associated with the primordial wisdoms and buddhafields. This is how the purity of the deities should be understood.” [AC 823: 3–824: 3]
100. The three syllables are OM AH HUNG. The syllables associated with the five families are OM AH HUNG SO HA OR OM HUNG TRAM HRI AH.
101. “Once one has understood that all phenomena are ‘enlightened’ in a single maṇḍala, one should fix this knowledge in the mind, and within the state of the great spontaneous presence of the nature of one’s own mind, which is all things, one should recite the mantra, make offerings and praise, and so on. This is different from the outer tantras (up to and including the Yoga Tantra), wherein there is a clinging to the distinction between good and bad, where one invites the deity to come from outside and to enter into oneself and so forth, and where, at the end of the session, one requests it to depart.
“As it is said in the King of Marvels Tantra:
Knowing all things as the maṇḍala, one meditates
Upon equality, spontaneously present from the first.
Therefore there’s no need for stages, mind-contrived,
Whereby the deity is invited then requested to depart.
“Thus one practices in a manner in which the samayasattva (visualized meditational deity) and the jñānasattva (wisdom deity) are not differentiated. For one’s body is the deity, one’s speech is mantra, and one’s mind is the deity’s mind. On the other hand, if beginners and those who are fond of elaboration invite the deity, present offerings and praises, and so on, there is no conflict.” [AC 825: 5–826: 3]
102. See note 94 a
nd TPQ, Book 2, pp. 213–14.
103. Strictly speaking, the sacred feast offering (gaṇacakra, tshog) on the tenth day of the lunar month should be made in the morning (or the daytime). On the twenty-fifth day of the month (the tenth of the waning moon), it should be offered in the evening or at night.
104. See part 2, “The Simple Practice of the Generation and Perfection Stages,” pp. 257–259.
105. This refers to the quintessential teaching of the Guhyagarbha Tantra, which is presented here from the point of view of Atiyoga.
106. See part 2, “The Mind and the Objects That Appear to It,” pp. 261–263.
107. “As it is said in the Guhyagarbha Tantra:
Ema-o! A wondrous and a marvelous thing,
A secret all the perfect buddhas know!
Without being born are all things born,
And in the moment of their birth, they are unborn!
Ema-o! A wondrous and a marvelous thing,
A secret all the perfect buddhas know!
Without ceasing, all things cease,
And in the moment of cessation, all things are unceasing!
Ema-o! A wondrous and a marvelous thing,
A secret all the perfect buddhas know!
Without remaining, all things yet remain,
And in the moment of remaining, they do not remain!
Ema-o! A wondrous and a marvelous thing,
A secret all the perfect buddhas know!
Without their being observed, all things are yet observed,
And in the moment they’re observed, they’re unobservable!
Ema-o! A wondrous and a marvelous thing,
A secret all the perfect buddhas know!
Without their coming or their going, all things come and go.
And the moment that they come and go, they’re free of coming and of going!”
[AC 862: 5–863: 3]
108. “It is thus that one is not fettered by appearance. If one does not cling to what appears (in the sense of taking and rejecting), one remains unaffected by it. For there is no intrinsic relation [between the observer and the observed]. One is fettered only by clinging, and it is precisely this that is to be eliminated….If, as a result of one’s investigation, one clings to the absence of intrinsic being in form, sound, smell, taste, and textures, and if one clings to ideas of impurity and so on, the outcome will be that even though the objects themselves are relinquished, the clinging mind does not subside and the root of clinging is not severed. Proceeding in this way—which is like the action of a dog that does not bite the man who threw the stone, but bites the stone instead—one fails to free oneself from defilement. By contrast, if a man throws a stone at a lion, the lion will kill him. Similarly, the root of all defilements like craving and aversion is the mind itself. Wherefore, one should examine one’s own inner mind and dissipate the defilements with the wisdom that understands their lack of intrinsic existence.” [AC 870: 2–6]