3. Delusion and the Natural Ground
Even as these appearances unfold, there is never any straying from the real- ity of the natural ground, just as a conch may appear to be yellow, while in fact its nature remains white. In the same way, all the phenomena that comprise appearance and existence are never beyond the nature of great purity
and equality, regardless of whether this nature is realized or not. Th is is also expressed in the profound sūtras, which say: “Whether or not the thus-gone ones appear, the reality of all phenomena has been this way from the start.”
4. The Reversal of Delusion
Just as light overcomes darkness, these forms of delusion are reversed by the functioning of either the actual and authentic wisdom that accords with the natural state, or the special knowledge that resembles it. Let us consider the experience of a beginner. Through study and contemplation, one may give rise to the special view of mantra that eliminates misconceptions concerning the natural state of the ground. However, although ordinary grasping may have diminished in his or her perception, ordinary experiences will still remain. This is similar to someone who infers that a conch is white and no longer considers it to be yellow, though he or she may still see it as such.
As one meditates in accordance with the meaning of the view and gradually becomes proficient on the path, one’s deluded clinging to appearances will decrease, like ice melting into water, and pure vision will gradually unfold.
Nevertheless, this state will still remain tainted. It is only when even the most subtle seeds of delusion have finally been eliminated that wisdom will be irreversibly dominant, like ice fully melted into water. These points are taught in the tantra, which proclaims: “Amazing! From the essence of the Bliss-Gone One . . .” and “Whatever phenomena of delusion there are in the world . . .” These points can also be proven through ordinary reasoning. The Commentary on Valid Cognition explains:
Consciousness is a phenomenon, or a nature, that is aware of and apprehends objects. From the perspective of the subject, it is what
apprehends the object exactly as it is. Moreover, considering the object, this subjective cognition is produced by the identity of exactly that which is present in the essence of the object, since that object is what the cognition apprehends. This is the nature, or natural state, of subject and object. When that mind strays into error, it is caused by other conditions, such as the misconception of a permanent self and so forth. Still, such deviations are not corrected by themselves. Their correction depends on the condition of familiarity with the path that is brought forth by the valid cognitions that undermine them.
Indeed, it is possible to correct this by certain conditions since such deviations are adventitious and, therefore, unstable. Thus, they can be undermined by valid cognition, just as the belief of a rope being a snake can.
This being so, the nature of mind is luminosity, in the sense that it cannot be separated from the remedial factor of accurate perception. The stains, mistaken concepts, such as the view of a self and attachment, can be separated from the natural state precisely because they are adventitious. Even before, during periods of study and contemplation, those mistaken concepts were unable to impair the vision of the authentic meaning. It should, therefore, go with- out saying that later, once the cultivation of the path is complete,they will not be able to cause any harm against the very identity, or nature, of this remedial mind.
They do have a slight ability to damage a mind in which habitual tendencies have not yet been exhausted. However, these mistaken concepts are unable to remain for long in that mind, which is training and has the essential ability to engender in its own continuum that valid cognition which impairs such apprehension. When the continuum has been permeated by the authentic view, they are just like a fi re that has been lit on wet ground and quickly dies out.
The mind that is without torment in the form of suffering and in possession of the authentic meaning cannot possibly be reversed, even through persistent error. Th is is because the mind has assumed the perspective of that reality. Hence, no valid cognition could possibly reverse it.
Similar explanations are to be found in other scriptures, such as the Nondual Victory Tantra and the Ever-Excellent Means of Accomplishment.
Th e explanation of the method that produces realization, or the path continuum, covers:
(2) its divisions, and
(3) how the path is traversed.
Th e essence of the path is to understand the meaning of the ground continuum and correctly access its meaning. By the power of such practice, all the
temporary stains of delusion will be eliminated and the natural state will be actualized. In short, this essence is the wisdom of the fi ve paths, including the retinue.
The Tantra of the Secret Essence thus states:
The retention that is applied to the characteristics of understanding and application— The causes and conditions that ripen the result— These capable and powerful factors Are renowned as the field of the victorious knowledge holders.
It is by relying on, or following, this approach that the fruition is actualized.
Hence, it is called the path. Moreover, this approach is the method that actualizes the objective and that which produces an understanding of the ground. It also allows one to achieve the fruition via a path that unfolds in a gradual and continuous process. Hence, it is also called continuum.
2. The Divisions of the Path
This section includes
(1) a general explanation and
(2) a detailed explanation.
The general explanation covers
(1) the division of two vehicles,
(2) the demonstration of five vehicles, and
(3) the presentation of nine vehicles.
1. The Two Vehicles
In the present context, the four common vehicles of renunciation, along with the three outer tantras, are termed “the long path,” while the extraordinary vajra vehicle is known as “the shortcut to the fruition.” These are the two divisions.
2. The Five Vehicles
Concerning the five-fold division, it is taught: Th e definitive emergence of the four vehicles Is the fruition of a single vehicle.
Th us, there are fi ve vehicles: the vehicle of gods and humans, the vehicle of listeners, the vehicle of self-realized buddhas, the vehicle of bodhisattvas, and the unsurpassable vehicle of secret mantra.
1. The Vehicle of Gods and Humans
According to the tenets of the vehicle of gods and humans, one should adhere to the authentic mundane view of trusting in the defi nite consequences of one’s actions. In this way, through practicing the ten virtues and the medita-tive absorptions of thought and form, one will be born as a human or god in the form and formless realms.
2. The Vehicle of the Listeners
In the tenets of the vehicle of the listeners, one must be disciplined and train in meditative absorption. Th e latter, moreover, should be in harmony with the view that correctly acknowledges the meaning of the four truths. Thereby, one will become accustomed to the absence of the personal self and achieve the seven temporary fruitions, such as becoming a stream enterer. As the final fruition, one will become a foe destroyer who has exhausted all bonds of the three realms. Th is vehicle contains two philosophical systems, those of the Proponents of Distinctions and the Sūtra Followers.
3. Th e Vehicle of Self-Realized Buddhas
Th e vehicle of self-realized buddhas is for those who have arrived at their final existence due to the strength of their past training. Without a spiritual friend, the power of reality allows them to realize the four truths through comprehending the profound principles of outer and inner dependent origination.
In seeing the one-and-a-half-fold absence of self, they manifest as foe destroy- ers who are self-realized buddhas. Based on differences in the quality of their supportive faculties, and in their accumulations on the path, there are two fruitions: “those who live in groups” and “those who are rhinoceros-like.”
4. The Vehicle of the Bodhisattvas
In the vehicle of the bodhisattvas, one engenders the twofold awakened mind through the approach of the undirected ultimate and the illusory relative.
One then trains in the ten perfections and gains familiarity with the meaning of the twofold absence of self over three incalculable eons. It is held that this allows for the accomplishment of full and complete enlightenment. Th is vehicle contains both the Middle Way and Mind Only systems. While the former sees the complete absence of self, the latter asserts the reality of non- dual self-awareness and, thus, fails to fully acknowledge the subtle absence of self of phenomena.
5. The Vehicle of Secret Mantra
In the vehicle of secret mantra, the maṇḍala of the final fruition itself is taken as the path in the present by means of various special views and modes of con-duct. Through this method, complete buddhahood is quickly accomplished.
There are two divisions in secret mantra: inner mantra and outer mantra. The first is practiced by means of considering oneself and the practiced deity to be equal and without any difference in terms of quality and identity. Th e sec- ond is practiced by considering oneself and the deity to be different in terms of the relative, both qualitatively and in terms of identity, and receiving the blessing of the deity in one’s own stream of being.
Outer mantra contains three vehicles:
(1) action tantra,
(2) dual tantra, and
(3) practice tantra.
In action tantra, oneself and the deity are considered to be ultimately indistinguishable. In terms of the relative, however, the deity is held to be the perfection of all good qualities and that which confers bless- ings, similar to a master and servant. Simply seeing things in terms of superiority and inferiority is not what signifies this view’s superiority. Instead, its superiority lies in the exceptional certainty that the two accomplishments are sure to be achieved in one’s own stream of being by relying on deity and mantra, just as a master is able to grant great favors to his or her servants.
Moreover, this is not just a matter of knowing that the deity can grant accomplishments. Rather, the certainty is exceptional because one becomes convinced that oneself and the deity are essentially indivisible in the end.
The key point, therefore, is to develop certainty about the unity that one- self and the deity are ultimately equal, while dependent origination is unfailing when it comes to the relative. Subsequently, one should practice the features of the deity in a genuine manner, such as its form and mantra, as they are taught in the scriptures. With such methods, one will swift ly become enlightened as the essence of the deity, like iron turned into gold through alchemy. In this way, one lays the foundation by realizing the pure view. Then, in harmony with the view, one exerts oneself in the practice of deity, mantra, and meditative absorption. The fruition is accomplished by assembling these causes and conditions. By properly observing outer ritualistic aspects, such as cleansing and purification, emphasis is placed on physical and verbal conduct and great eff orts are made to please the deity.
Thereby, ordinary accomplishments, such as those of the knowledge holders of the desire and form realms, will be temporarily achieved through the power of the deity. Ultimately, the state of the bliss-gone ones of the three families will be accomplished within sixteen lifetimes.
In dual tantra, the view and realization are enhanced further. Consequently, oneself (as the samaya being) and the deity (as the wisdom being) are viewed as equals like siblings or friends. In harmony with this view, one then observes a conduct similar to krīya tantra and practices a meditation similar to practice tantra. In this way, one achieves the accomplishments of a buddha of the four families within seven lifetimes. These are the assertions of the vehicle of ubhaya tantra, also known as dual tantra.
In the vehicle of practice tantra, certainty in the unity of the two truths develops tremendously. Through this, one develops the view that practice can take place in terms of oneself and the deity being inseparable, like water poured into water. In accordance with that view, one no longer depends on outer actions. Rather, one sees that accomplishment is achieved exclusively through inner practice and then applies the four seals of the buddha’s body, speech, mind, and activity. By familiarization with this, buddhahood as the identity of the five classes is attained within three lifetimes.
In this way, the three outer tantras also take as their path the deity, whose nature is the fruitional bodies and wisdoms—the final perfection of purity— manifesting in the form of attributes and mantras. As such, in this approach various means are used to carry out the deeds of the buddhas in the present moment. In this capacity, they do indeed take the fruition as the path. Thus, their methods are superior and more swiftly accomplished when compared to the path of sūtra.
Next, we have the great practices of the unsurpassable vehicles of inner mantra. In these approaches, one realizes the profound view that oneself and the deity are primordially beyond meeting and parting and that all that appears and exists is pure and equal. In accordance with this view, one trains in the two profound stages and engages in actions that are free from any- thing to adopt or abandon, reveling in the pure intrinsic nature of whatever appears. It is held that this allows one to attain the identity of the four bodies and five wisdoms, the unified state beyond training, the great sixth vajra holder, in this present lifetime.
Inner mantra is further divided into
(1) development,
(2) completion, and
(3) great perfection.
Development refers to mahāyoga. Here, the ultimate fruition is enlightened body, speech, mind, qualities, and activity. As this is primordially beyond meeting with, or separating from, ultimate wisdom and
ultimate basic space, together these are known as “the essential, spontaneous presence of the seven spheres of the ultimate.” In short, basic space adorned with the bodies and wisdoms is emptiness endowed with all supreme aspects at the time of the fruition. Th is is the superior ultimate truth. As manifestations of this state, the appearances of the world and its inhabitants are by nature bodies and wisdoms that lack true establishment. This illusory wisdom is the superior relative truth. Thus, appearance and emptiness are beyond meeting and parting in the context of both truths. Furthermore, as the two truths include the purity of the bodies and wisdoms, they are superior to the common two truths.
In reality, both the appearances of the relative at the time of the ground and the path, and the appearances of the final ultimate at the time of the consummate fruition, are the indivisible essence of ground and fruition. Th is indivisibility of the two superior truths is viewed as the great dharma body. In sum, the union of basic space and the appearances of the bodies and wisdoms is the unity of appearance and emptiness. To complete the strength of meditation that accords with this state, one engages in the trainings of the three absorptions along with their auxiliary aspects. In this way, one traverses the path of the four knowledge holders and manifests enlightenment at the level of the great gathering of the wheel of syllables.
Completion refers to anuyoga. In this system, it is taught that the natural maṇḍala of the ground can be manifested by applying the key points of the indwelling channels, energies, and essences of the vajra body, without relying on the path of outer elaboration and eff orts. Its essence is the maṇḍala of awakened mind, the Child of Great Bliss, which is the indivisibility of the maṇḍala of Samantabhadrī, the basic space of emptiness, and the maṇḍala of Samantabhadra, the means of bliss. To ascertain this to be the universal mas- ter of all buddha families and maṇḍalas is the view of the inseparability of
bliss and emptiness. In harmony with this view, one then trains in the practices related to one’s own body and the body of another, pursuing a path that emphasizes the wisdom of great bliss. Once the end of the five paths has been reached, one will accomplish the unified state beyond training. According to atiyoga, the nature of the natural state itself is primordial self-aware awakening. Within the state of the indivisible primordially pure essence
and spontaneously present nature, the apparent expression of compassion manifests unceasingly. Without having to utilize methods that require eff ort, such as development and the binding of the energies, this intrinsic nature of the three bodies is ascertained through non action and self-clarity, in which there is
nothing to dispose of or retain. This is the innate view of empty awareness. In accordance with this view, one trains in the four ways of resting freely according to cutting through and the four lamps according to direct crossing. Thereby, one perfects the path of the four visions and becomes self-liberated within primordial and spontaneously present basic space.
Here, the categories of the five vehicles and their subdivisions have been presented. The tenet systems that pertain to these vehicles can also be condensed into five. The first of these, the correct mundane tenets, assert that the effects of actions do not go to waste.
Second are the tenets of the vehicle of characteristics. This system asserts that all the outer and inner phenomena that comprise the apprehended and apprehender arise in the manner of dependent origination. Because this is misapprehended, one erroneously misconstrues a person and the like. This delusion, however, dissolves once one realizes that there is no personal self or self of phenomena, neither as outer apprehended object, nor as an apprehending mind. Th is, in turn, brings about the actualization of nirvana. Since the degree of realization may vary, this vehicle is divided into three systems, those of the listeners, the Mind Only, and the Middle Way, respectively.
Third are the tenets of the three outer tantras. These teach that deluded experience and the appearances of dependent origination do indeed arise as the unfailing result of karmic actions. By relying on an abundance of means that pertain to deity and mantra, however, one will swift ly be granted free- dom from these factors and become untainted by the actions of existence and their effects. Fourth are the general tenets of the unsurpassable practice. Th is approach acknowledges that suffering itself is enlightenment and that disturbing emotions are themselves the great wisdom of complete liberation. When training on the path subsequent to this realization, one will remain untainted by kar- mic actions and their effects.
Fifth are the consummate tenets of the great perfection. This system teaches that all phenomena of saṃsāra and nirvāṇa are spontaneously present as great purity and equality and that they have been this way from the very beginning. Therefore, one is primordially untainted by the fetters of ordinary actions and their effects, independently of any effort on the path. Among all the various paths, this alone is the ultimate.
The Tantra of the Secret Essence teaches these points in the passage that begins, “All of these appearances of outer and inner interdependence . . .” In commenting on this passage, Rongzom and Longchenpa differ slightly. The concise explanation that I have offered here is, however, in agreement with both.
3. The Nine Vehicles
Th e liberating paths of the supramundane vehicles explained above can also be classified into nine vehicles: the three vehicles that guide through renunciation (the vehicles of the listeners, self-realized buddhas, and bodhisattvas), the three vehicles of Vedic austerities (krīya, ubhaya, and yoga), and the three vehicles of mastery in means (mahā, anu, and ati).
Th e assertion that these approaches do not involve distinct views occurs from a failure to distinguish between the view and the object of the view, and between the views of sūtra and mantra. As the subject that ascertains the inseparability of the two truths becomes increasingly sublime, one cannot deny that various views exist in terms of the relative, such as that of master and servant. If the relative subject did not entail a view, the consequence would be that
a) the authentic mundane view, b) the view that realizes the features of the four truths (with the exception of emptiness and absence of self ), and c) the view that accurately ascertains conventional objects, are not views at all. No one would posit the principles of the path in such a way. It may then be argued that these are indeed views, yet, since the subject that holds them is not ultimate, these differences are not sufficient to delineate the superiority of a particular vehicle. Nevertheless, the ascertainment of the relative develops based on the degree to which clarity in the experience of the ultimate has been achieved. Th us, this is sufficient to prove such superiority.
Likewise, it may be argued that viewing deities in terms of the relative can- not be a view, since teachings on the nonexistence of buddhas and sentient beings pertain to the view, whereas teachings that speak of their existence relate to meditation. However, this is a very awkward position to maintain. What we are concerned with here is not simply the view that there is no cold on the ground where fire burns, nor can we equate this to imagining one- self to be a lion when frightened by a dog. Instead, it is the view and meditation of the authentic path that allow one to relinquish the two obscurations and achieve the final unchanging fruition. As such, in the present context, view and meditation must be “awareness with legs.” Meditation that lacks the
certainty of the view and views that are divorced from the practice of meditation are like looking east while going west. All paths that connect with the way things are and all subjective cognitions of the two truths are definitely preceded by the authentic view because genuine ascertainment is produced through valid cognition. Moreover, statements of existence and nonexistence are made from the perspectives of examining the conventional and the ultimate, respectively. Therefore, since the consequence of the above position would be that no meditation could be concerned with the ultimate and that nothing that is conventional could be ascertained through valid cognition, this position is wholly impractical. It must, therefore, be understood that there are two types of view. One is the view that regards the subject, which is ascertained through valid cognitions that investigate the conventional.
Another is the view that regards reality, which is ascertained by valid cognitions that investigate the ultimate.
Likewise, the tradition of classifying atiyoga as wisdom but not a vehicle is a difficult position to maintain. Generally, both the wisdom of the path and the wisdom of the fruition are vehicles. This is generally acknowledged in scriptures that speak of “the vehicle in which one is transported by this cause” and “the vehicle in which one is transported within this result.” In particular, since atiyoga is the ultimate wisdom of the path of unsurpassable mantra, it is the king of all vehicles. The very scriptures that emphasize atiyoga, more- over, are the summit of all vehicles.
In this way there are various ways of expanding or condensing the number of vehicles since they are taught in consideration of the diverse mind-sets of those in need of guidance. Th us, while one may distinguish between two, three, or more vehicles, the presentation here is exhaustive. As this is the case, this tantra is a universal scripture.
2. The Path of Unsurpassable Mantra
The specific explanation of the path of unsurpassable mantra includes an explanation of development and completion from the perspective of the essence and an explanation of means and liberation in terms of practice. The first section includes discussions of both development and completion.
1. Development
Accessing the purity and equality of appearance and existence through conceptual creations and training in accord with the view that ascertains the
meaning of the natural continuum of the ground is known as “development stage practice.” It is also known in other scriptures as “the practice of inference” or “the path of fabrication.” The development stage is practiced in five levels that correspond to the stages of saṃsāric development. These five levels are great emptiness, illusory compassion, the single form, the elaborate form, and the practice of group gathering. Downwardly, this practice purifies the habitual tendencies of cyclic existence. Upwardly, it perfects the fruition of the transcendence of suffering. It also matures one for the practice of the completion stage. In short, with this approach training continues until one is able to create the perception that appearance and existence are an all-pervasive purity, the wheel of the magical net.
This perfection of the development stage is known as “the development stage of appearance and existence manifesting as the ground.” Generally speaking, development stage practice by itself can lead to the attainment of all mundane accomplishments, up to those of the Unexcelled Realm. It will not, however, lead to the actualization of the transcendent path. Still, by perfecting this profound approach of the unity of development and completion, the perception of the true meaning will be naturally induced by the completion stage.
There is nothing illogical in asserting this, just as the path of sūtra is also capable of inducing a vision of the true meaning aft er a long duration. Moreover, someone who has perfected the four practices is also able to engage without difficulty in certain advanced practices. This includes the approach of isolating the mind and observing the nāda in the heart center, as taught in the Gathering of Secrets, as well as utilizing the various key points of the subtle essences that are taught in the different classes of tantra, that is, empty forms, the wisdom seal, and the completion stage of uncontrived natural rest. Th e development stage can also be either elaborate or concise, or divided in relation to the progression of tantric ritual.
2. Completion
In the completion stage, the profound methodical pith instructions actualize the tantra of the ground, the great purity and equality that dwells within as the maṇḍala of spontaneous presence. For this reason, it is termed “completion stage,” “the practice of direct perception,” and “the path of the innate.” Although the completion stage contains many divisions, they can all be condensed into two categories:
(1) the application of the key points of the support (the channels, energies, and essences) through yogic exercises, vase-breathing, the blissful melting of the subtle essence, and so forth; and
(2) the application of the key points of the supported (the essence of luminosity), such as the practice of empty forms or direct crossing. In short, various methods for actualizing the wisdoms of the four vajras are taught in the tantras, including the “five stages” and “six unions.” In terms of how they are practiced, all teachings, whether they are complete or partial, can be divided into two categories:
(1) the path with characteristics, which is based on keeping an object in mind and applying physical and verbal effort and
(2) the path without characteristics, which is effortless.
In terms of what is practiced, there are three divisions:
(1) luminosity, the wisdom of the empty;
(2) illusory body, the wisdom of appearance; and
(3) the wisdom of the unity of these two.
All completion stage practices are nothing more than ways of actualizing pure wisdom by allowing the karmic energies to dissolve into the central channel, though this may be brought about either directly or indirectly.
In this tantra, the completion stage with signs is taught via the instructions on the practice of the subtle essences that relate to the four wheels, as well as the path of means, which includes both the gradual path of the upper gate and the instantaneous path of the lower gate. The completion stage without signs, on the other hand, is taught through the pith instructions of the luminous great perfection.
In this way, the path of these two stages clears away impurities, through which the natural state is actualized. However, if the natural state were not pure by nature, then the development stage would be a mental creation that conflicts with the natural state. Moreover, when certain practices, such as arresting the karmic energies within one’s ordinary body, cause the accomplished entities to appear as deities in one’s own experience, then that would be a deluded experience. Like a magic stone appearing to be a horse or an elephant, this would not accord with the way things are. Such an apprehension would be an erroneous cognition. The same thing would then also hold for taking the five poisons as the path and having a conduct free of acceptance and rejection. If this were the case, claiming such a path to be superior to the path of sūtra would be astonishing indeed!
If the difference between sūtra and mantra lay only in skillful means and not in the view, then why would such easy and efficacious means not be taught in the sūtras as well? One must understand that it is because the view of the spontaneous presence of cause and effect is absent in the causal vehicles
that those who adhere to those vehicles are not yet ready for such methods. There are some who assert that sentient beings can be forcefully transformed into buddhas through methods alone, without their understanding the state of great primordial purity and equality. Those who say this, however, are unable to establish the two stages as a path that accords with the way things are. Hence, one must understand that these statements severely denigrate the vehicle of mantra.
2. Means and Liberation
Th is section discusses the path of definitive means and the path of liberation through knowledge.
1. The Path of Means
The Tantra of the Secret Essence states:
This amazing, magical, wondrous dharma Does not arise from some other place.
It arises within the state Of knowledge itself, supported by means.
As noted here, the emphasis of this path is the forceful manifestation of one’s own inner wisdom through wondrous skillful activity. This, in turn, results in the swift accomplishment of the fruition, just as iron is instantly trans- formed into gold through the application of makṣika [pyrite]. First and foremost, this involves two factors: engendering blissful wisdom through blazing and dripping in relation to the six wheels and engendering the melting bliss of unchanging wisdom through the descent, retention, reversal, and pervasion that pertains to the union with the secret space. As a subsidiary aspect of that, this also includes the various modes of conduct that pertain to the yogic discipline of great bliss.
During equipoise, when a diligent person relies on skillful means, he or she will come to experience the meaning, in various ways, that should be realized. Th is meaning is the continuum of the ground, within which the two truths are indivisible; it is a state free from thought and beyond conceptual mind. During the ensuing attainment, the power of such experiences automatically induces the certainty that all of appearance and existence are great purity and equality.
The energies that carry thought, as well as the coarse and subtle elements that are its conditions, are restrained by relying on the key points of the channels. This process causes concepts and their mount to dissolve into the blissful and empty basic space of the dhūtī, since it is the intrinsic nature of things that the mind will be naturally bound once the moving energies have been restrained. As the constitution of the elements and channels are purified, the energetic mind within the four wheels becomes workable and the knots on the central channel are untied. When that occurs, the appearances of wisdom gradually evolve, all the habitual tendencies for transference are reversed, and the vajra body of great bliss of the final fruition is attained.
