2. THE MEANING OF THE TANTRA
Regarding the explanation of the tantra’s meaning, there are two great chariot traditions:
(1) the vast, common explanatory tradition and
(2) the profound, uncommon explanatory tradition.
The first is the wondrous approach of the glorious Zur, the king of all knowledge mantra holders, which explains the tantra according to mahāyoga’s own scriptural tradition. The second rep- resents the unsurpassable intent of the two lions of speech, Rongzom and Longchenpa.
Th e Tantra of the Secret Essence is the ati of mahā, which is the same as the mahā of ati in terms of the three divisions of the great perfection. In this way, the secret great perfection can be explained in three ways:
(1) by revealing indivisible development and completion as the self-displayed maṇḍala of mind and wisdom;
(2) through pointing out how mind in essence is the nature of primordial enlightenment, independent of development and completion; and
(3) by showing that wisdom is the nature of enlightenment as the essence of self-display. Here the explanation will be given in terms of the first of these three.
While the aforementioned two explanatory traditions are of the same taste concerning their realization of the final key points, the explanation given here will follow the latter tradition, which possesses the essential points of profound pith instructions.
There are three parts to this explanation:
(1) an explanation of the meaning of the text’s title, which is one way to realize its subject matter;
(2) an explanation that summarizes the essential points of the meaning of this subject matter; and
(3) an extensive explanation of the meaning expressed through the words of the tantra.
1. The Title
A title engenders understanding in those of the sharpest faculties, just as the word “vase” elicits an awareness of a bulbous object. Th us, in realizing the meaning of its title, such individuals will also comprehend the meaning of the tantra itself, which teaches how all phenomena are primordially the maṇḍala of buddhahood. Let us begin, therefore, by explaining the meaning of the title.
Generally, the Sanskrit word “tantra” is translated as “continuum.” In this way, tantra refers to the continued presence of statements and meanings that reveal the relationship between deities, mantras, and meditative absorption, the various means for actualizing the supreme and common accomplishments that are sought aft er. In particular, the Secret Essence—Reality Ascertained can be explained as follows. All phenomena of saṃsāra and nirvāṇa are inseparable with the enlightened state; they dwell primordially as the eternal wheel of adornment of enlightened body, speech, and mind. Th is is what is meant by the term secret.
It is referred to as such because those who are obscured and unfit to receive these teachings do not realize this, although it is genuinely realized by the profound wisdom mind of the victorious ones. It is secret in the sense that the three bodies go unrecognized due to the veils of temporary obscurations, though they are present within. Moreover, the profound views that reveal this presence are not known through one’s own power, nor are they pointed out by another,
and, even if they are, they are hard to realize. In this way, they are hidden. Furthermore, unless this special view, meditation, and conduct are concealed from those who are unfit to receive these teachings, the seal of secrecy will be broken and they will be misconstrued. Therefore, it is not taught to such individuals and must be concealed. In this way, it is secret, both in the sense of being unseen and concealed.
Th e term essence refers to the final, actual way of all phenomena—primordial enlightenment as the embodiment of the eternal wheel of adornment of enlightened body, speech, and mind. Th is is the equality of the great perfection, along with the profound and vast expressions of that state. It is referred to as the essence because it is the ground, the extract, and the quintessence of all phenomena.
Th e term reality refers to the very nature of the three bodies, which are beyond meeting and parting. Th is nature pervades all entities and is the sole identity of everything. It is the reality of the natural state. It is unmistaken
and, hence, undeceiving. These words also indicate that this natural condition always remains just as it is, without any degeneration or change.
Th e term ascertained implies that the meaning of this teaching is not an expedient one meant for new students. Rather, it is the final meaning; it is revealed to fortunate disciples exactly as it is, just as it has dawned in the minds of the thus-gone ones themselves. Hence, this word shows that this is the defi nitive, or final, meaning.
In this way, it should be understood that these four components of the title all illustrate the meaning of the purity and equality of primordial enlighten- ment. They are all various perspectives on its qualities. Alternatively, one may also say that the primordial buddhahood of all phenomena is the ground, the secret essence. The experiential integration of that through the indivisible development and completion stages is the path, reality. Th e culmination of the path is the spontaneous presence of the three bodies. This is the fruition, ascertained within the ground.
One may also consider the four components of the title in a general manner, in terms of what these words refer to. From this perspective, the meaning they express concerns the ground, path, and fruition. Th e expressions used to communicate this meaning consist of the appearance of verbal language and audible language, with the former functioning as the cause of the latter. Th is also includes the symbolic representations of these sounds that are contained in books. All of the words in the title are explicable to the same extent as they are applicable. The explanation and application of their words are applied in equal measure to all of the terms in the title.
2. A Summary of the Essential Points of the Meaning of the Text’s Subject Matter
This section includes: (1) an explanation of the tantra’s purpose and relevance, which are points of access for wise individuals, and (2) the presentation of the meaning of the tantra that has this purpose.
1. The Purpose and Relevance of the Tantra
Those who are skilled in discerning between what to do and what to avoid may wonder, “What is the subject matter of this tantra? How is it articulated?
What is the purpose of understanding this subject matter?”
In response, those who can discern the relevance of this meaning should be taught the following: Th e subject matter of this tantra is the maṇḍala of the ground, the ultimate natural state of all phenomena, which is primordially of an enlightened nature within great purity and equality. Moreover, the tantra also shows the path, the various means that allow one to actualize this ground either directly or indirectly. Finally, the tantra reveals the maṇḍala of the fruition—perfect, total purity. In short, the tantra teaches the profound realization of mantra, as subsumed within ground, path, and fruition.
The text consists of the various words, sentences, and syllables that make up the twenty-two chapters of the root tantra and fully reveal their significance. Their identity is inseparable from the enlightened body, speech, and mind of all the thus-gone ones. They are the self-displayed play of the lord of the maṇḍala’s wisdom, arising in the form of secret vajra statements. In the self-displayed Unexcelled Realm, they are spoken effortlessly by way of awareness and convey the meaning of self-displayed wisdom to a retinue that is not different from the teacher himself.
Th e tantra is also taught in the mere perception of others through the power of the buddhas’ blessings and the disciples’ virtue. As the final, definitive meaning, not an expedient method, it then serves to establish others in noble wisdom. Thus, when the words of this tantra of the supreme secret appear to the mind as general expressions, it is “the tantra which appears as language.” Correspondingly, as one gives rise to a wish to speak, the breath is stirred. Th en, the conditioning factors of the locations and instruments of language can be employed, resulting in speech. This is “the tantra of audible language.” Th e
supports or symbols for its expression are the external appearance of the syllables that are entered in books. This, then, is “the tantra in the form of symbols.” The continuum refers to the subject matter, the setting and so forth, being connected in terms of cause, condition, and effect, as well as this meaning being perfectly elucidated through its intimate connection with the stream of names, words, and letters of the text.
The purpose of the tantra is to facilitate the comprehension of the natures of the three actual continua that are represented by the continuum of syllables used in communication. When, as the mingling of word and meaning, an object universal occurs as an object to the mind, it is conceived of as if it
were the specifically characterized. In this way, the symbol is joined with its referent and a convention is established. Th is is the case with all words. The essential purpose of the tantra is to actualize the supreme and common accomplishments by realizing the meaning of its subject matter. Th is essential purpose depends upon the purpose, while the purpose depends upon realizing the subject matter, and realizing this meaning depends upon the words themselves.
Therefore, the subject matter and the words are that which is to be known and the means for knowing it, respectively. Likewise, the words and the purpose are the method and its result, respectively. The purpose and the essential purpose stand in a causal relationship. Finally, the essential purpose and the subject matter are in a relationship of single identity.
Therefore, it should be understood that this tantra serves the purpose of easily and painlessly accomplishing both temporary and ultimate objectives. Even if one does not realize its meaning, simply hearing the sound of the tan- tra, or seeing a volume of the tantra, is supremely beneficial. As explained in the scriptures, such encounters are due to the power of extraordinary accumulations gathered in the past.
2. Presenting the Meaning of the Tantra
Th is section discusses:
(1) the setting, which is the cause for the tantra’s appearance,
(2) the prelude, which is the condition,
(3) the meaning of the tantra that must be fully understood, which is the fruition, and
(4) the full and complete entrustment, which is the conclusion.
Thus, there are four topics, equal in number to the four vajras.
1. The Setting
Th e setting concerns the five perfections. In the context of this great tantra, these five are explained in a special manner: The teacher is glorious Samantabhadra, the lord of the vajra body, speech, and mind of all thus-gone ones in the ten directions and four times. This teacher is taught to be complete enlightenment, the primordial nature of all phenomena. Therefore, this is unlike a teacher that is held to be a limited form body that is part of a continuum of enlightened wisdom that appears once an individual has trained on the path.
The location is the Unexcelled Realm, which is devoid of both center and limits. This vast and unconfined self-display is the palace of the basic space of phenomena and the maṇḍala of the essential enlightenment of all phenomena. It is not a confined realm that is located among pure and impure fields. The retinue is held to consist of self-displayed emanations of great wisdom.
As such, their stream of being is not different from the teacher himself, who upholds the principle of great awakening in which all defiled and undefiled phenomena are indivisible in nature. Thus, the retinue does not consist of other beings assembled through purity or faith. The time is the changeless state of basic space, the equality of the four times.
This eternal wheel of adornment of enlightened body, speech, and mind is effortlessly and spontaneously present as the richly arrayed ornament. It is, therefore, not a limited period divided into past, present, or future, nor is it composed of instants, moments, or otherwise.
The tantra shows that all phenomena within saṃsāra and nirvāṇa are primordially perfect, completely awakened, and inseparable as the nature of great purity and equality. The teaching is, therefore, not concerned with how certain causes and effects should be accepted or rejected. Neither does it explain the way to cultivate the causes for a buddhahood that results at a later time by relying on one’s potential, a spiritual friend, and other such factors. These points can also be understood from the brief presentation of the setting, where it says, “at the time when it is thus taught.” The phrase “thus taught” indicates the indivisible realization of the teacher and his retinue.
Likewise, there is a special reason for saying “at the time when it is” rather than “at one time it was.” In this way, the meaning of the words in the brief presentation of the set- ting should be explained by correlating them with three aspects: the outer aspect, the setting for the appearance of the tantra; the inner aspect, the array of the awakened mind; and the secret aspect, the principle of luminous wisdom. A detailed explanation of the five perfections begins with an account of how the maṇḍala of the natural and spontaneously present ground arises from the state of compassion and how the maṇḍalas of the peaceful and wrathful deities are then projected out from it. Such details can be learned from the elaborate exposition found in the commentary to the words and meaning of this vajra tantra.
2. The Prelude
Generally, in a prelude the teacher will encourage by smiling, emitting light, and extending his tongue, while the retinue will facilitate a discussion of the topic in question by making gestures and requests. However, in this extraordinary context the prelude involves the Thus-Gone One spontaneously addressing himself in a state of wonder. Th us, he elucidates the meaning of enlightenment to himself as the primordial maṇḍala of the purity and equal- ity of all phenomena, the realization of the single sphere of enlightenment.
Moreover, as the aspect of skillful methods, Samantabhadra initiates the discussion by considering the magnificence of enlightenment as the original purity of all phenomena, in which their essential nature is one of bodies and wisdoms. Thus, by saying, “Amazing! Th e components of the vajra aggregates . . .” he points out, in short, that the world and its contents are a vast purity.
This purity is spontaneously present within a state beyond characteristics.
Thus, Samantabhadrī, as the aspect of knowledge, initiates the discussion by considering the magnificence of enlightenment within the great equality of the basic space of phenomena. With the statement, “The ten directions are empty, the realms primordially void,” she points out, in short, the great equality of appearance and existence. The lord and consort, as the identity of means and knowledge beyond meeting and parting, initiate the discussion by considering the magnificence of enlightenment in the manner of the great perfection, the inseparable truths of purity and equality. Thus, in saying, “Amazing, wonderful, wondrous dharma . . .” they reveal, in short, the natural wisdom of the inseparable two truths.
Whether in the past, present, or future, no phenomenon has ever been, or will ever be, beyond this natural state. However, there are beings that fail to realize this state because they are separated from it by four secrets.
For such beings, compassionate emanations manifest to teach. In this way, beings are guided by the infinite display of the magical net in whatever way is required. The six capable ones manifest in correspondence to the six classes of disciples. These six subsume all the various emanations. Since they harmonize with the constitutions, faculties, and inclinations that sentient beings possess, the various types of teaching that are given are limitless. Nevertheless, all teachings can be subsumed and explained in terms of the principles of the five vehicles, in combination with the wrathful approaches that are used to liberate the streams of being of negative individuals who are otherwise extremely hard to guide.
3. The Meaning of the Tantra
This section includes
(1) a general presentation of the principles of the three continua and
(2) a specific explanation of the path continuum.
The first of these consists of explanations of
(1) the ground continuum,
1. The Ground Continuum
The ground continuum, or causal continuum, is what one must realize.
This discussion covers four topics:
(1) pointing out the natural maṇḍala of the ground,
(2) how delusion arises when that maṇḍala is not realized,
(3) how there is no departure from this nature, even during delusion, and
(4) how delusion is reversed.
1. The Natural Maṇḍala of the Ground
On this topic, it is taught:
Without bondage and liberation, these are the qualities Of primordial and spontaneously perfected buddhahood.
As this quote states, all phenomena that comprise appearance and existence are primordially pure as the maṇḍala of enlightened body, speech, and mind. Free from all characteristics, they are a great equality beyond distinctions and confines. This enlightened state is known as the “natural and spontaneously present maṇḍala of the ground.” This is precisely what was explained in the context of the prelude. Within this essential state, no one has ever been bound
and, therefore, no one is ever liberated. As it is free from all aspects of duality, it is also beyond limits and partiality. Present as the nature of the indivisible two truths, it is known as “the essential ground of the natural state.” When this ground is genuinely realized, it is nirvāṇa. When it goes unrealized, however, it is the ground of saṃsāra. It is called “ground” because it is the nature of all phenomena of saṃsāra and nirvāṇa without exception. Because it is continuously and immutably present in everyone, from sentient beings to buddhas, it is also called “continuum.” Th e bodies and wisdoms of the final fruition manifest by virtue of actualizing the purity of this ground. For this reason, it is also termed the “causal continuum,” in consideration of the way that it manifests.
It is with reference to the empty aspect of this very ground that the Mother of the Victorious Ones and other such scriptures speak of “the basic space of phenomena,” “the perfectly authentic,” and “suchness.” In acknowledgment of its appearance as bodies and wisdoms, certain sūtras, such as those that point out the essence, refer to it as “the essence of the Thus-Gone One.” Here, in the mantra vehicle of definitive meaning, it is referred to as “the identity of great purity and equality,” “the inseparable truths of appearance and emptiness,” and “the maṇḍala of the primordial ground.” A “thus-gone one” is referred to as such by virtue of having realized this ground just as it is, and who has thus gone forth, becoming of one taste with the natural state of suchness. Similarly, a “buddha” is one who has unfolded genuine wisdom regarding the meaning of the ultimate natural state. Any type of realization of this ground is termed “the path.”
2. How Delusion Arises
When this very ground is not realized exactly as it is, it becomes polluted by temporary delusion. Thereby, the ground is experienced and conceived of in a mistaken way. Th is is known as the “constructed ground of delusion” and “impure appearance of delusion.” Although the basic space of the original ground is primordially pure in essence, by nature it is inseparable from its own spontaneously present appearances; they are a unity. It is due to this crucial fact that buddhas manifest when the natural state is realized, whereas sentient beings manifest by failing to do so.
Generally speaking, what we call “mind” is something that is aware of objects. If this were not the case, delusion would be impossible, as would any realization of facts free from delusion. Th e natural disposition of the mind is to apprehend objects. It is, therefore, possible that the nature of an object may be apprehended correctly, perceiving a rope as a rope, for instance. However, if the mind is led astray by various circumstances, it may also perceive mistakenly, such as when a rope is seen as a snake. In the same way, the self-display that appears spontaneously due to the unimpeded radiance of primordial awareness may be apprehended as objects. From this seed of dualistic delusion, the appearances of existence then grow forth on a vast scale.
Th is state resembles water that has completely frozen into ice. From the perspective of someone who experiences and grasps onto all that may appear in an ordinary dualistic manner, the fact of great purity and equality is not evident. Because such a mistaken mind is in conflict with the way of wisdom, the reality of the nature that dwells as the ground becomes dormant and invisible. Instead, what appears is nothing but delusion.
While the way that this delusion obscures the natural state can be explained in infinite detail, it can also be summarized as the obscurations of the four states:
(1) During the waking state, the cognitions of the six collections move crudely and with clarity toward their objects, apprehending various ordinary appearances. Th is obscures the nature of the emanation body, the complete purity of appearance and existence within the magical net.
(2) While dreaming, what appears is merely the energetic mind. By fixating on the manifestation of these various insubstantial self-displayed experiences, one obscures the nature of the enjoyment body of self-displayed wisdom.
(3) During deep sleep, the movements of the mind and mental states withdraw as one plunges into a dark state of utter oblivion. Th is obscures the nature of the nonconceptual dharma body.
(4) At the time of immersion all coarse sensations are obliterated by the taste of bliss. Grasping and attachment within that state obscure the nature of the unified essence body.
Thus, wandering along in continuous delusion, one fails to see the reality of the four bodies that dwell within. These delusions could not possibly occur without a cause. One may, therefore, wonder what lies at their root. In the common vehicles, they are said to be rooted in the mental state of ignorance itself. In the tantras of mantra, however, they are described to be rooted in the subtle karmic energy that triggers dualistic perceptions in the mind. Alternatively, delusion is also described as the function of subtle semen, ovum, and energy—the predisposition for transference within the three experiences. Moreover, the extremely subtle root of this energetic mind is said to appear from the primordial and unceasing self-display. As such, one should under- stand that all explanations of the ground found in the various vehicles come down to the ground of the great perfection.
