6. Settling
First, instructions are given on the shortcomings of not attaining meditative concentration, the benefits of attaining it, and the way to rest the mind.
Hearing this arouses faith, yearning, and a very disciplined eff ort, whereby one is rid of laziness and other such faults. Attention is then placed on the observed object according to the systems of development and completion.
This is the first method of settling.
2. Continuous Settling
When this takes place, one’s attention will not rest for even a moment.
Instead, it will move around like lightning. Still, one should give rise to a joy- ful persistence and continue the training. All possible effort should be put into continuously settling on the initial observed object, contemplating the meaning of the instructions on absorption that one has received. This is the second method of continuous settling.
3. Resettling
It may be difficult to rest continuously when practicing these first two methods. However, with concentration and focused attention, one will be able to develop continuity. Whenever the mind moves about like a shooting star and becomes distracted from its initial observation, one should use mindfulness to gain composure and resettle, as if channeling a strong river. Th is is the third method of resettling.
The experience of movement unfolds when practicing these first three methods for resting the mind. This experience may be likened to a piece of paper carried off by a storm, or to a cascading waterfall. Accordingly, since at this point one’s thoughts are very strong, it will be hard to find any moments of rest and it may feel as if one is trying to construct a dam in the middle of a fierce river. Nonetheless, one should continue to apply extraordinary effort without losing heart. The wild horse of the mind is exceedingly difficult to tame; it must be tightly bound with the rope of mindfulness, placed in the corral of carefree equanimity, and steered with the bridle of diligence.
4. Completely Settling
Once one’s mindfulness increases slightly in strength, one will be able to rest one’s attention on the observed object, although merely in a vague man- ner. Th is is the beginning of lesser mental stability. At this time, one’s attention should be directed one-pointedly inward so one can settle fully on the observed object alone. This is the fourth method of completely settling.
Th is occasion is similar to birds circling around a carcass. As they hover in the air, they do not move away from the carcass once they have their eyes on it. However, once they descend on the meal, they are unable to remain there and continue to fly around and circle the carcass. In the same way, at this stage one’s mind begins to slightly circle its observed object. Hence, the most important thing at this point is to strengthen the continuity of mindfulness.
5. Taming
As one naturally develops a small measure of joy in meditative absorption, one’s interest in resting the mind will grow. This is likened to a bee that quickly flies around and drinks nectar without staying in one place for long.
At this stage, one will be able to tame slightly the endless conceptual movements prevalent in prior stages. This is the fifth method of taming. Compared to the initial stages, it is somewhat easier to rest one’s mind during the stages of completely settling and taming. For this reason, they are
also referred to as “the experience of attainment.” This is also the very beginning of the initial development of meditative absorption, or the attainment of slight warmth. Exemplified by a river flowing through a gorge, this state involves many subtle concepts that form a continuous, strong turbulence.
Nevertheless, as the examples show, compared to the waterfall, the river in the gorge is slightly calmer.
When a bee is caught in a bottle, it has nowhere else to go until freed.
Nevertheless, it will continue to move about inside the bottle without settling down. In the same way, in the context of taming when the mind is directed toward an observed object, the mind will not lose its observed object, yet the constant movement of conceptual activity will remain. At this point, it is important to be attentive and not waver from this state of observation.
6. Pacifying
To eliminate dullness and agitation, one should remain mindful while resting attentively. This will allow one to apply their respective remedies in the correct manner so that the variety of concepts that hinder this process may be naturally reduced and pacified. This is the sixth method of pacifying.
7. Completely Pacifying
Once this process elicits a peaceful state, it will be as though the muddy water of dullness and agitation has been purified and these faults have disappeared.
Like someone recovered from an illness, one will rest attentively and undisturbed in a state of equanimity. The previous slight pacification of thoughts will be strengthened and thoughts will now be clearly distinguished. Even the secondary disturbing emotions will be nearly pacified, like muddy water gradually purified. Distraction, moreover, will no longer occur. This is the seventh method of completely pacifying.
The experience of meditation that occurs once the fault of distraction is left behind during the two stages of pacifying and completely pacifying is said to be like a river. From afar, a gently flowing river may appear to be unmoving, but from its bank it will be seen to be in constant motion. In the same way, even though the mind may appear to be settled, careful observation will reveal the occurrence of many subtle fluctuations. At this point, it is crucial to be diligent and develop this further.
8. Attentive
From the stage of resettling all the way up to this point, it is necessary to be attentive by engaging the observed object every time dullness and agitation create obstacles. Consequently, the major key point is to tame oneself as much as possible through introspection, contemplation, and equanimity.
By mustering diligence, one will now be more advanced than before. So long as one does not forsake exertion, thoughts will be unable to create obstacles and one will rest one-pointedly on the observed object. Th is stage, referred to as being attentive or one-pointed, is the eighth method. Th e experience that comes through gaining stability in this is said to be like a wave-free ocean.
9. Resting in Equanimity
At this stage, one will be able to rest on the observed object and attention will be maintained uninterruptedly through exertion. It is important to rest
in equanimity on the observed object at this point. As attention continues to develop, one will no longer need to expend any eff ort. Instead, a self-perpetuating state of equanimity will occur. This ninth and final method is the attainment of mental rest. This state, also known as “the one-pointed mind of the desire realm,” is attained through the process of familiarization and experience that occurs on the preceding levels.
The final mountain-like experience of immutability begins to unfold at this point. When this one-pointed mind of the desire realm is accomplished, the mind blends effortlessly with the observed object that has been held in mind.
Throughout all activities, the mind will now rest automatically. If the mind is allowed to rest on its own without thinking, appearances will cease and an experience will occur in which it seems as though one’s mind and space have blended. When emerging from this
experience, it will feel as though the body has suddenly materialized, and attachment, anger, and other emotions will weaken and become less frequent during the ensuing attainment.
At this point, various experiences of bliss, clarity, and non thought may occur. During intense experiences of clarity, for example, it may feel as if one can even count the subtle particles within pillars and other such objects. It may also seem as though one’s sleep
has mingled with meditative absorption, while dreams, for the most part, will be purified. Since this type of meditative absorption can relate to the features of either the truths or sub- tlety and crudeness, it forms the basis for the common path of both non- Buddhists and Buddhists. As such, it is something one should accomplish.
Nevertheless, unless it is imbued with pliancy, it will not be true calm abiding, much less insight. Moreover, one should be aware that the meditative experiences of bliss, clarity, and nonthought may or may not involve equipoise in suchness. One should, therefore, know the key points of the path and not conceitedly take a few experiences of the resting mind to be a sub- lime path.
By familiarizing oneself with this state of the one-pointed mind of the desire realm, the body and mind will become pliable, an achievement referred to as “proficiency.” Once the mind has been tamed like a horse, one will become one’s own master and be able to engage a virtuous
focus for as long as one wishes. In being free from assuming negative states, such as the unpleasantness of weariness, one will be happy. This, in turn, will cause positive energy to spread throughout the body, ridding it of the negativity that impairs its functioning, such as feelings of physical heaviness. The spine will
be straight like a stack of golden coins and the body will feel as light as cotton. One will also feel blissful, as though a stream of warm milk is suddenly filling the entire body. The body, moreover, will become exceedingly pliable and capable of engaging in any virtuous activity.
In the beginning, this type of advanced pliability will occur at a gross level, and then grow increasingly subtle. This gross pliability will start out small before eventually manifesting clearly and completely. Since gross pli-ability causes the mind to stir, the mind gradually diminishes in strength.
Then a subtle and delicate shadow-like pliability will appear that accords with unmoving meditative absorption. This is what we refer to as “calm abiding.” Whether one trains in the development or completion stage, this approach will ensure that one’s practice is genuine. The teaching on this system constitutes the elaborate explanation of the practice of meditative absorption.
Absorption can also be summarized as follows: With enthusiasm directed toward meditative absorption, attention should be placed on the observed object. One then exerts oneself uninterruptedly, maintaining mindfulness continuously and dispelling dullness and agitation through introspection.
When free of faults, one will remain in equanimity. Practicing repeatedly with enthusiasm, exertion, mindfulness, introspection, and equanimity will lead you naturally to a state of nondistraction. The practice will finally be accomplished once you can rest well without any movement. Alternatively, you can practice in a fourfold manner by settling with enthusiasm, giving rise to eff ort, guarding with introspection, and resting in equanimity; or in an even more condensed manner by simply settling on the observed object as long as you can. Thus, there are several levels of instructions.
4. Purpose
The meaning ascertained by the view of great purity and equality can only be applied correctly to one’s own being once the strength of meditative absorption has been perfected. For this reason, meditative absorption is extremely important. It is the primary cause for accomplishing
activity and spiritual attainments, both of which require awareness and stability. Still, even though there are many who conceitedly profess to have attained the noble path through platitudes and empty words, it is rare to find someone who has accomplished even the one-pointed mind of the desire realm. The current scarcity of people practicing even the smallest activity of mantra is due to a
lack of meditative absorption. Therefore, those who wish for activities and spiritual attainments should persevere in meditative absorption.
In short, through meditative absorption one can engage the meaning of the view. As one progresses, conduct manifests. This is also how one observes the samayas and what makes the maṇḍala appear. If one possesses meditative absorption, one can grant empowerment, gain accomplishment, perform activities, and make
offerings. Meditative absorption is what blesses mantra and mudrā. Thus, it encompasses all of these factors. As one gains confidence in the meaning that all phenomena are great purity and equality by their very nature, one will move beyond the boundaries of meditation and non meditation. Th is effortless and spontaneously present practice is the consummation of the great perfection.
The Tantra of the Secret Essence says:
The way of utterly pure basic space is itself Mastery of this and enjoyment of that.
Therefore, self, other, and the continuity of concepts Are purified in the supreme, unsurpassed vehicle.
The Gathering of Secrets says:
As there are no entities, there is no meditation.
Meditation is non meditation itself.
As such, these entities and nonentities Are not observed in meditation.
This concludes the explanation of meditative absorption, the perfection of meditative concentration.
3. Conduct
Conduct is discussed in terms of its
(1) essence,
(2) divisions,
(3) principles, and
(4) purpose.
1. Essence
The spiritual attainments of the mantra-wielding practitioner Are spontaneously present as perfect equality.
Since conduct is utterly unimpeded, Everything is primordially indivisible.
Conduct is a translation of the Sanskrit word carya. This term refers to all physical, verbal, and mental actions of a mantra practitioner who correctly engages in the tasks to be performed while embracing his or her conduct with unique methods and knowledge.
2. Divisions
In terms of support, conduct can be divided into physical, verbal, and mental acts. In terms of its essence, there is a twofold division: the disciplined conduct of the path of means and the conscientious conduct of the path of liberation. The former refers to the general common
activities and the special activities of union and liberation. Concerning the latter, on the path of liberation there are seven types of conduct, including the conduct of having faith
and being diligent. These forms of conduct are for individuals of a gradual inclination. There is also said to be an eighth activity, conduct free from acceptance and rejection, which is meant for individuals of an instantaneous inclination. There are also a great number of other ways to divide conduct.
One such example is the training in absorption during meditative equipoise and seeing all appearances as illusion during the ensuing attainment, whereby one freely enjoys the sense pleasures. Nevertheless, conduct is normally classified under the rubric of the ensuing attainment.
There are also various activities that relate to the process of attaining internal heat and progressing in practice. One set of divisions classifies conduct using the terms elaborate, unelaborate, and extremely unelaborate. Another classification is made in terms of the youthful activity of
beginning mendicants, the disciplined conduct of a madman able to bear hardships, and the royal activity of a ruler who has attained stability. Yet another system speaks of the
conduct of vibration and the ever-excellent conduct of universal victory. In this way, there are numerous systems for naming and classifying conduct. In terms of time, there are three forms of conduct: the initial conduct of engagement, the interim conduct of attaining the spiritual
attainments, and the final conduct of accomplishment. The first of these refers to serving the master, receiving empowerment, upholding the samayas, receiving instructions on practice, and not transgressing the guru’s command. Th e second division refers to the various aspects of approach and accomplishment. The
third, the conduct of accomplishment, refers to all the applications of activity subsequent to the achievement of the spiritual attainments. These three divisions encompass all the paths of the vajra vehicle.
3. Principles
This section has a general and a specific discussion. Concerning the first, one may think, “In the common vehicles, the sense pleasures are taught to be obstacles to the path. Why is it that here they are to be taken up?” Since all phenomena dwell as the great bliss of equality
and purity, there is nothing to observe in terms of accepting or rejecting. The path of abiding in what- ever one desires in harmony with the realization of this nature bestows liberation
quickly and easily, like magic. Moreover, with this approach liberation does not require acts of asceticism or other forms of hardship. Such acts only create obstacles. For this reason, it is said to be a root downfall if a mantra practitioner feels contempt for and mortifies his or her own body. Therefore, although
one joyfully partakes in sense pleasures, this approach is superior to the common vehicles because one applies the key points of masterful methods and non deluded knowledge. The Vajra Ḍākinī states: The horrible ties of ascetic discipline Deprive the body and create misery.
Misery will only distract the mind, And distraction transforms the spiritual attainments.
The Yogini Tantra of Conduct explains:
When in possession of the nondual wisdom mind, There is nothing forbidden at all.
With a nonconceptual mind, The five sense pleasures are enjoyed.
The End of Magic states:
The fruition of nonduality Is not attained aft er innumerable eons Of painful ascetic discipline, But in this life, through happiness and pleasure.
Not only that, even a sūtra says: Just as the manure of the city dwellers’ excrement Benefits fields of sugarcane, Th e manure of a bodhisattva’s disturbing emotions Benefits the accomplishment of the Buddha’s teachings.
The specific discussion establishes the principles of union through knowledge and liberation through method. Concerning the first, some individuals enter the vehicle of mantra but nevertheless fail to take an interest in the magnificent conduct of mantra and scorn the
practice of union. This is a grave mistake. As a cause for the sudden dawning of co-emergent wisdom, the karma mudrā and the supportive jasmine-like bodhicitta are indispensable.
To give them up is, therefore, said to be a root downfall of mantra. Union, moreover, is said to be the wonderful conduct of knowledge.
The meaning of the co-emergent, natural state, which the common paths take innumerable eons to realize, dwells primordially within oneself. It is directly perceived through these methods by intelligent people who are knowledgeable about the essential points of the teacher’s key instructions.
With this knowledge, all dualistic thoughts are bound within the nondual state of basic space and wisdom, hence the term “nondual union.” On this topic, the Great Bliss Union of the Buddhas states:
Among all wonders, The wonder of the female is the greatest.
And in the Saṃbhuṭa:
Therefore, what is the use of anything more extensive?
For the concise leads to buddhahood itself.
The very buddhahood that is attained Through countless billions of eons, Through this sacred bliss Can be attained in this very life.
Likewise, the Tantra of the Single Ferocious Hero states:
There is no evil greater than action without desire.
There is no merit greater than bliss.
Therefore, settle the mind in equipoise And give rise to the bliss of desire.
Again, the Compendium of Vajra Wisdom explains:
Without the manifest conditioning of milk and sesame seeds, but- ter and sesame oil do not form. Likewise, without joining the vajra and the lotus, which are manifestly conditioned by mantra and mudrā, the three cognitions cannot be illustrated. One will not achieve the
absorption of great bliss without being able to genuinely join the bhaga and liṅga. Simply by having intense interest exclusively in the absorption of great bliss will lead one to the level of a beginner and the training of a nonreturner.
Second, neither should one have misgivings about the supreme method of liberation. There are individuals who turn away from the three jewels, accumulate the gravest of negative actions, and for whom no other remedy works.
Consequently, that person will forever wander without refuge in the lower realms. However, if one is motivated by an unparalleled compassion, one can sever the continuity of the life force of these individuals with negative karma using the profound method of mantra and liberate them with ease.
In this way, a practitioner with confidence in the view of equality who has perfected the strength of training in the two stages is able to capture the life force of the liberated one and bring about the fruition of the triple satisfaction. Such potent conduct can be of great benefit to both oneself and others and
is more marvelous and amazing than other forms of conduct in the mantra tradition. It is said that if one fails to perform this sort of liberation when the time is right, one will be committing a root downfall. Moreover, having understood this correctly, even a mere interest in this practice will bring innumerable benefits.
These days there are many people who ferociously brandish their kīla dagger at a dough effigy, but few are those who can summon the cause— severe karma and disturbing emotions—and the result—the beings of the three lower realms into the support and then apply themselves in a genuine
manner to transference by means of the mantric ritual of liberation. Nevertheless, even if one merely performs an approximation of the liberation ritual innumerable benefits will still occur. Since one relies on a motivation of unparalleled compassion and a conduct that is skilled in the methods of man- tra, this is unequaled by common forms of mind training and ordinary meditation practices.
The Compendium of Secrets explains further: Those who despise the vajra master, And those who revile the great and supreme vehicle Should be killed with great effort Or removed from this place.
In this way, one attains supreme enlightenment, The accomplishment of mantra.
While the Tantra of Red Yamantaka states:
Oh! Those to be killed are benefited, For the victim is not killed.
So long as they are caused to be liberated from sin, The one who passes away will not die.
Those who have committed a thousand sins Will not be born in hells such as Ultimate Torment.
Amazing! A great being attains buddhahood And enlightenment through killing.
Again, with love, kill sentient beings Who should be killed!
Amazing! It is accomplished through the power of compassion, Not through inferior compassion.
The Root Section of the Kīla Tantra says:
The samaya of liberating with compassion Is not killing and suppressing.
Th e aggregates are filled with vajras, And consciousness is meditated on as a vajra.
In this way, one should stop disrespecting the deep practices of mantra and instead give rise to an attitude of the utmost respect, with a realization of their profound key points.
4. Purpose
In general, the purpose of conduct is to attain the temporal and ultimate spiritual attainments. Specifically, in relevant situations, profound conduct with a proximate cause supremely enhances realization within one’s being, through which one
quickly attains buddhahood. In short, conduct refers to all the various activities of the ensuing attainment that are in harmony with the practice of view and meditation. It also includes entering and meditating on the profound
maṇḍala, drawing images of the maṇḍala, receiving and bestowing empowerment, abiding by the samayas, performing approach and accomplishment, making offerings to please the deities, accomplishing enlightened activity, reciting mantras, and holding mudrās. Since these are all instances of conduct, conduct encompasses them all.
Ultimately, all appearances and activities—whatever appears and is done— are exclusively the play of reality, the indivisible truths of purity and equality.
When this is experienced, one transcends the extremes of action and nonaction. To naturally sustain this innate conduct of self-manifestation and self- liberation is the conduct of practitioners of the great perfection. This is the culmination of all forms of conduct. On this topic, the Tantra of the Secret Essence states:
Primordially unborn suchness Is illusory in appearance like an apparition.
Though union, liberation, and all other acts Are performed, not the slightest thing is done.
Through this, one will be patient when it comes to undertaking the profound activities of mantra. As this form of patience engages in all appearances and activities as the play of wisdom, it is said to be the perfection of patience.
This concludes the explanation of conduct.
4. Maṇḍala
Maṇḍala will be discussed in terms of its
(1) essence,
(2) divisions,
(3) principle, and
(4) purpose.
1. Essence
From non separation comes separation.
The inner and external-inner maṇḍalas Are the inconceivable play of wisdom, Th e supreme mudrā of the fearless Samantabhadra.
In Sanskrit, maṇḍa means “essence” or “quintessence,” while la means to “hold” or “uphold.” Thus, the word means “the ground that holds essential qualities.” Alternatively, if one takes the word as a whole and directly translates it, it means “completely round” or “full circle.” For
this reason, it is called kyilkhor (“center and circle”) in Tibetan, referring to a chief figure surrounded by a retinue, or the Transcendent
Conqueror Dharma King, along with his retinue and palace. Hence, in this context, a maṇḍala is the ground that upholds supreme qualities and appears as the embodiment of the completely pure support and supported.
2. Divisions
Maṇḍalas can be divided in terms of ground, path, and fruition. The natural maṇḍala of the ground refers to the primordial divine nature of the world and its inhabitants, the support and supported. This can be divided further, starting with the maṇḍala of a single family and all the way up to the maṇḍala of the inconceivable magical net. Its essence, the indivisible truths of purity and equality, arises as the unimpeded array that assists those in need.
The maṇḍala of meditation on the path consists of the symbolic representational maṇḍala and the symbolized actual maṇḍala of enlightened body, speech, and mind. The former refers to maṇḍalas of colored sand, paintings, drawings, and heaps. As for the latter, the maṇḍala of enlightened body is one’s own body visualized as a deity—from a sole hero to the entire maṇḍala with deities and a palace.
The maṇḍala of enlightened speech is the visualization of the mantras of the central deity and the retinue, and the recitation of the mantra. The maṇḍala of enlightened mind is to bring the five poisons onto the path as the five wisdoms, thus not abandoning saṃsāra, but bringing about a fundamental purification.
Th e maṇḍala of the perfected fruition is the state in which the bodies are without meeting and parting once the path has been perfected and the state of Samantabhadra has been attained.
Further divisions can also be made, such as the maṇḍalas of the three bodies, the maṇḍalas of the five wisdoms, and the maṇḍalas of
enlightened body, speech, mind, qualities, and activities. There are other classifications as well, including a sevenfold division, but these are all subsumed under the a fore- mentioned maṇḍalas of enlightened body, speech, and mind.
Another threefold classification is as follows: The maṇḍala of the support is the palace. This maṇḍala is arrayed in various directions and completely surrounds a center—the perfect place. The maṇḍala of the supported refers to deities and consists of a main deity
surrounded by his or her divine retinue the perfect teacher and retinue. The nondual great wisdom maṇḍala consists of self-occurring wisdom and a retinue of mindful cognition. Moreover, the indwelling
wisdom, free from any instigating dualistic conceptual fluctuations, is taught to be Samantabhadra. The concepts that emerge from this state, such as the five poisons, are taught to be the expression of wisdom in the form of the forty-two buddhas, such as the five thus-gone ones. The stillness and fluctuations of awareness are said to be the primordial maṇḍala.
This constitutes the perfect teaching and time. There are also numerous other ways to make divisions, such as the three maṇḍalas of nature, meditative absorption, and symbols, and the four vajra maṇḍalas of enlightened body, speech, mind, and wisdom.
The latter section of the Tantra of the Secret Essence presents seven maṇḍalas:
This teaches the natural maṇḍala, Representations, exalted representations, Meditative absorption, superior meditative absorption, Awakened mind, and supreme assembly.
The natural maṇḍala can be divided into the maṇḍala of the ground, which is the natural state of primordial purity of all phenomena, and the maṇḍala of the consummate fruition, which refers to the actualized ground, as it is, once one is free of temporary stains. In reality,
however, the maṇḍala of great purity and equality, in which ground and fruition are indivisible, is the unfabricated and spontaneously present natural maṇḍala.
Second is the representative maṇḍala. This refers to the appearances of the impure phenomena of saṃsāra, which are so-called because their essence is primordially pure and their features resemble the pure support and supported.
Third is the superior representative maṇḍala. This is the form of the palace made from colored sand, and other things that illustrate the pure sup- port and supported. These symbolic signs such as statues, scriptures, and stūpas are more exalted than the signs of saṃsāra in a conventional sense, which is why they are called the superior representative maṇḍala.
There are three stages to drawing a superior representative maṇḍala for use in an empowerment ritual or sādhana practice: the preliminaries, main part, and conclusion. For the preliminaries, one should first analyze the area by investigating the sky, ground, and atmosphere.
If the place is deemed suitable, one should then request permission to use it from the owner, whether apparent or not. Next, one should imagine the ritual dagger to be the Lotus Kīlaya and use it
as a stake to subdue the area. Then one should look for snakes, hide treasures, and make the area level. The place should then be purified through plastering, fire offering, mantra, mudrā, and absorption. Next, the boundaries should be set with the five types of weapons, thereby protecting the land. As the light that
shines from the play of the male and female deities dissolves into the ground, one should imagine that it becomes the nature of the maṇḍala and, in this way, takes hold of the ground. These six successive activities transform the ground into a suitable place to draw a maṇḍala.
For the main part of the practice, assemble the kīla for blessing, along with threads and colored powder. Next, correctly perform the progressive tasks, such as circling the area with a qualified companion. In this way, establish the size of the maṇḍala with demarcation threads, apply the colors, arrange the
symbols, perform the consecration, make various offerings to the maṇḍala, and conclude with a fire offering. These five acts will make it a suitable basis for accomplishment. Th e conclusion consists of all the stages of activity, such as entering the maṇḍala and conferring empowerment upon disciples.
Fourth is the maṇḍala of meditative absorption. Here one takes the natural maṇḍala as one’s object of meditation, referring to the indivisibility of all phenomena, which are the embodiment of enlightened body, speech, and mind.
Fifth is the maṇḍala of superior meditative absorption. This involves meditating by attaining clear appearance in the thoroughly complete and distinct
forms of the support and supported elements of any given maṇḍala, whether peaceful and compassionate or wrathful and demon taming. These are the specific qualities that appear from the ground. Here one progresses through the preliminaries, main part, and conclusion as outlined in the practice manual one is using.
Sixth is the maṇḍala of the awakened mind. This refers to the actual dawn of the co-emergent wisdom of great bliss that dwells within, which occurs by bringing the channels, energies, and essences onto the path. This is the most sacred of the maṇḍalas of the path.
Seventh is the maṇḍala of the group gathering. This refers to a gathering of male and female practitioners of deity meditation for the purpose of pro- found accomplishment.
3. Principle
What we refer to as a “maṇḍala” embodies the entire meaning of ground, path, and fruition of the vajra vehicle. For this reason, it should be known, practiced, and attained; the natural maṇḍala of the ground should be known, the meditation maṇḍala of the path should be practiced in training, and the wisdom maṇḍala of the fruition should be attained.
Th e maṇḍala is also the essence of what should be known, the essence of what should be practiced, and the essence of what should be attained. Since no phenomenon within appearance and existence lies beyond the meaning of the indivisible truths of the ground continuum, the maṇḍala is the essence of that which is to be known.
The maṇḍala to be practiced is also the essence, or entity, of all the trainings found on the path. Since ground and fruition are inseparable, all the appearances that pertain to the ground and path are in actuality spontaneously present as the essence of the fruition, that which is to be attained.
Alternatively, it can also be said that the maṇḍala is not something to be known, not something to be practiced, and not something to be attained.
The ground, the natural state of the indivisible truths of purity and equality, is beyond words, thought, and description. It is, therefore, also beyond conceptual mind. In this way, it is not something that can be known as an observed object.
As it is primordially present, there is no need to practice it now through the path. Moreover, since even those phenomena that are to be practiced are nonexistent when examined, it is not something to practice.
Since it is spontaneously present and has been from the beginning, it is not
something that can be attained anew, nor is it something to attain, since ultimately no phenomena to be attained can be held in mind.
In this way, the mind that sees the profound meaning of the two truths— that in terms of the way things conventionally appear there is something to accomplish, while in terms of their true, ultimate nature there is not—is said to “unerringly accomplish everything.” This is how one should understand the maṇḍala.
4. Purpose
For great beings to accomplish the dharma kingdom, the primary cause is the dharma king. Therefore, the maṇḍala is extremely important; all paths of mantra appear based on this, and all paths and fruitions become its essence.
In short, this maṇḍala should be known through the view and established as the basis for meditation practice. Even the conduct should not depart from it. It is the site for the appearance of empowerment, the basis for what should be performed in practice, the recipient of offerings, the
foundation for enlightened activity, mantra, and mudrā, and that which the samayas should observe. In this way, it encompasses all areas of
training. Since the state of the spontaneously present natural maṇḍala is perfected without any action or effort, it is consummate. The Tantra of the Secret Essence explains: Wisdom is represented through
four directions and a center; This inconceivable and spontaneously present maṇḍala is the great perfection. Th e practitioner who realizes this Enjoys everything as the natural and great maṇḍala.
Since this shows how wisdom’s self-displays manifest as the form of the maṇḍala, the topic of the maṇḍala is explained to be the perfection of wisdom.
5. Empowerment
Empowerment is presented in terms of its
(1) essence,
(2) divisions,
(3) principle, and
(4) purpose.
1. Essence
When the disciplined conduct of faith and diligence is fully realized, The beneficial empowerments and the potent empowerments Should be conferred in a gradual manner.
Through compassion, uphold without wasting.
The Sanskrit word for empowerment is abhiṣiñca. Etymologically, abhi means “manifest” and ṣiñca means “to scatter” or “to pour.” Accordingly, the meaning is that the profound ritual of conferring empowerment washes, or scatters, the stains of the disciple’s body, speech, mind, and their combination, and establishes, or pours, an extraordinary capacity into the disciple’s being, whereby he or she may develop the wisdom that ripens this into the four vajras.
2. Divisions
Th ere are four empowerments that serve to remove the stains of the four occasions at the time of the ground, allow one to train in the four paths, and attain the four bodies at the time of the fruition. The vase empowerment purifies the body and channels into the emanation body. The secret empowerment purifies the
speech and energies into the enjoyment body. The wisdom knowledge empowerment purifies the mind and the essences into the dharma body. The word empowerment purifies the combination of body, speech, and mind into the essence body. The latter section of the Tantra of the Secret Essence says:
The master, the secret, knowledge, And the immediately following, the fourth.
The tantras teach many different configurations for categorizing the four empowerments and their respective, specific rituals. This tantra teaches three empowerments: the beneficial empowerments, the potent empowerments, and the profound empowerments. The profound empowerments can also be contained under the
potent empowerments, in which case there are only two classifications. Alternatively, if one divides the profound empowerments into three there are five in total. It is taught that the first of these five plants the seed, the second ripens the capacity, the third produces experience, the fourth brings stability, and the fifth perfects this stability and allows one to achieve the supreme spiritual attainments.
From this perspective, the vase empowerment is divided into both the beneficial empowerments and potent empowerments. There are ten peaceful beneficial empowerments consisting of the five essences, the diadem, and so forth. The wrathful empowerments are known to have
twenty-eight divisions, such as those of the seats, the empowerment of the deities, the symbolic implements, and so on. Although these bring
benefit, the bestowal of these empowerments does not enable one to immediately engage in the activities of explaining, listening, and practicing mantra, which is why they are called the beneficial empowerments.
There are five potent empowerments. The empowerment of hearing the secret and the empowerment that brings spiritual attainment relate primarily to one’s own ability, while the empowerment of explaining the secret and the empowerment ritual of performing enlightened activity relate mainly to the ability of others.
The empowerment of the entire teaching of the vajra king is given in relation to the ability of both oneself and others. Although these empowerments are also beneficial, they are called potent empower- ments because they emphasize conferring, in a direct manner, the ability to engage in certain activities.
There are three profound empowerments. The secret empowerment is granted to engage in disciplined action, such as partaking in the five meats and five nectars without any sense of their being pure or impure. The wisdom knowledge empowerment is bestowed upon those engaged in the
disciplined action of the consort. The fourth empowerment is bestowed upon those who practice the disciplined action of the equality of all phenomena.
These three profound empowerments are also known as the three higher empowerments.
3. Principle
Empowerment is the indispensable initial entry point for the practice of man- tra. The reason for this is that the profound empowerment ritual produces a sudden manifestation of the ground maṇḍala that dwells primordially within oneself. This refers to the indivisible truths of purity and equality, which are very difficult to realize. In this way, empowerment is a unique method for maturing the wisdom of the four vajras.
How does empowerment bring about such maturation? From the inconceivable force of the coming together of certain causes and conditions (there are two causes and four conditions), the special realization of profound mantra is either produced in actuality, or the ability to
produce it is established in one’s being. The resembling cause for this maturation is the great bliss of purity and equality, the reality that indivisibly pervades the disciple’s channels, energies,
essences, and mind. The concurrent causes are certain substances, such as the vase in the first empowerment, the bodhicitta substance of the master and consort in the second empowerment, the substance of the wisdom consort in the third empowerment, and
the substance of symbols and expressions in the fourth empowerment. These are consecrated and blessed through the exceptional realization of the mantric view.
As for the four conditions, the causal condition is a devoted and knowledgeable student who is a suitable recipient for the bestowal of empowerment.
The ruling condition is a genuine master who is competent when it comes to the path of mantra and is, therefore, capable of conferring an empowerment that
blesses the mind of the disciple. The observed condition consists of substances, mantras, and absorptions of an extraordinary potency. The immediate condition consists of the preceding empowerments and rituals, since the former empowerments open the gate to those that follow.
The power that results from the coming together of these two causes and four conditions causes one’s indwelling wisdom to dawn in actuality. This occurs due to the inconceivable force of the unfailing dependent origination of reality itself, which is great bliss, and phenomena; the inconceivable force of the thus-
gone ones’ blessings; and the inconceivable potency of mantra and mudrā, the unique activities of secret mantra’s skillful methods. This is as indisputable as the potency of gems and medicines. The Kīla Tantra says:
The truth of reality, The blessings of secret mantra, The power of the Buddha . . .
Therefore, empowerments enable one to gradually generate understand- ing, experience, and realization of the meaning of the four vajras. Th en, if one genuinely applies oneself to the path that further develops these factors, one will be able to attain the state of vajradhara in just a single life, short as
they are in this degenerate age. Even if one does not deliberately strive on the path in this lifetime, it is said that it will not be long before one can become enlightened, so long as one’s samayas remain intact.
4. Purpose
The path of mantra, which allows one to attain the state of enlightenment easily and swiftly, comes about from the ripening effect of the empowerment and never from anywhere else. On the path of sūtra, wisdom results from gathering the twofold accumulations on a vast scale for innumerable eons.
Through the force of empowerment, in contrast, that wisdom can suddenly enter an ordinary being on the ground of a complete beginner. On this point, it is said:
It is co-emergent and not expressed by others, Nor can it be discovered anywhere.
It is known through the master’s timely and skillful teaching And from one’s own merit.
Without empowerment, it is improper even to read or listen to the texts of the profound secret tantra, let alone practice them.
The Tantra of the Secret Essence states:
To begin study and the like Without pleasing the master Or receiving empowerment Will be fruitless and one will be ruined.
While the Essence of the Great Seal explains:
Without empowerment there will be no spiritual attainments, Just as no butter will come from squeezing sand.
When someone who is arrogant about tantras and scriptures Teaches those without empowerment, Both master and student will go to hell upon death, Even if they have gained spiritual attainment.
On the other hand, if one receives empowerment, the situation is just the opposite. By attaining permission, one can properly engage in all the paths
and spiritual attainments of secret mantra. To receive the genuine empowerment of mantra from a master who possesses the blessings of the lineage is, therefore, an indispensable element that will bring about limitless qualities.
The Tantra of the Secret Essence says:
Child of the Victorious One, from this day forward, All lower realms cease to exist, Your life will be long, happy and perfect, And you will be a master of the higher realms and liberation.
Moreover, as the tantras mention, simply seeing the maṇḍala has innumerable benefits.
In short, “empowerment” is the sole, initial gateway to all the paths of the vajra vehicle. It is the exceptional method for empowering one into the meditation of the path and the attainment of the fruition. Based on empowerment, the view of mantra is produced in one’s
being; one can meditate in accordance with that view; be effective in conduct; ensure that the practice, the offerings, the activity, mantra, and mudrā become meaningful; and that the samayas are attained. Therefore, empowerment is like the source of everything. It is like a king in bringing forth the attainment of the progressive states of realization. Th us, everything depends on empowerment.
Ultimately, when one sees that there is nothing to confer or obtain and one is perfectly complete as the great dharma body, one attains the empowerment of the expression of self-awareness in the manner of the great perfection. This is the culmination of all empowerments.
About this, the Tantra of the Secret Essence states:
Becoming nondual, the great seal.
As they possess the supreme power to imbue one’s being with wisdom, they are the perfection of power. This concludes the teaching on the topic of empowerment.
6. Samayas
1. Essence
The Tantra of the Secret Essence states:
Within the supreme and unsurpassable samaya, The discipline through the power of taming And all the inconceivable vows, however many there may be, Are present without exception and entirely pure.
Samaya vow comes from the Sanskrit term samaya, which means something that is not to be transgressed. It also refers to the commands of great beings.
Samayas are points of training that masterful practitioners do not transgress, but enact in accordance with what is to be engaged in and rejected.
2. Divisions
Samayas contain both general divisions and specific divisions.
1. General Divisions
In brief, the mantra samayas are condensed into three categories: the general samayas, particular samayas, and superior samayas. General samayas are explained to be the vows of individual liberation, the trainings of the awakened mind, and the samayas of outer mantra. Since these are not to be transgressed without
any real purpose, they form the foundation for, and are a facet of, the samayas of unsurpassable mantra. For this reason, they are also called the “common general samayas.” The particular samayas are said to be the root and branch samayas that are found throughout the unsurpassable mantra itself.
Alternatively, one may also say that the general samayas are termed “general” because all the vows of individual liberation, the awakened mind, and mantra are to be observed in general. According to the mental strength of the practitioner and the superior or inferior situation one may find oneself in, the samayas are
upheld by applying the view, conduct, activity and so forth to one’s own meditative experience. Since specific individuals uphold these vows, they are also named “specific samayas.” The superior samayas are taught to be the unique vows that are taken during periods of great accomplishment, in addition to those that one should always keep, such as “not destroying the lion’s abdomen.”
2. Specific Divisions
Other tantras teach the fourteen root downfalls and the eight grave subsidiary downfalls. Moreover, the number of levels and categories within the samayas taught in the individual tantras differ from one another. In this context, fifteen samayas are taught, of which five are root samayas and ten are subsidiary samayas. This approach is the ultimate key point of all the samayas belonging to inner secret mantra. Consequently, if one understands this approach and does not transgress these vows, they will not become damaged.
It is, therefore, important to comprehend and observe these key points.
The five root samayas are
(1) not discarding the unsurpassable,
(2) respecting the master,
(3) not disrupting the continuity of mantra and mudrā,
(4) loving those who have entered the authentic path, and
(5) not explaining the secret meaning to unqualified recipients.
The ten subsidiary samayas are not to abandon the five poisons and to readily accept the five nectars.
1. Not Discarding the Unsurpassable
Here, “unsurpassable” refers to the ultimate natural state of all phenomena— the inseparability of the truths of purity and equality, the dharma body. It is called “unsurpassable” because there is no fruition and no path that could possibly
surpass this level of realization and attainment. It is, therefore, some- thing to feel great trust in and not something to be discarded. In essence, in not discarding this fruition, one will also not discard the three jewels and the
relative and ultimate awakened mind. The Buddha correctly actualized the natural state of the intrinsic nature, just as it is, while the saṅgha has realized it to various degrees. If you have conviction in the unsurpassable and do not discard it, it will be impossible for you to abandon those who see it—the noble ones, the knowledge holders, and the buddhas—as well as the dharma that is present in their beings.
The three jewels of ground, path, and fruition are also included by virtue of their intrinsic nature. At the time of the ground, the mind nature of sentient beings is the buddha in essence. The dharma is inseparable from this essence, just like the sun and its rays, while speech abides as the wheel of syllables.
Due to their intrinsic nature, sentient beings are a field for the practice of merit and are, therefore, the saṅgha. In this way, the intrinsic nature is established as the three jewels.
In the context of the path, one's own body, speech, and mind are buddha from the very start, insofar as they are the enlightened body, speech, and mind in identity. The development and completion stages of the path are the dharma, and their practical application is the saṅgha. These factors embody the three jewels in the context of the path.
A buddha who has completed the path, the dharma this buddha teaches, and the saṅgha of practitioners are widely known as the three jewels. Upon attaining buddhahood, the Capable One possesses the dharma body and his training has reached a point of completion. Therefore, he embodies the threefold refuge of the fruition.
In this way, all three jewels of the ground, path, and fruition are not different from the single mode of the inseparable truths of purity and equality. Th is is the three jewels of the ultimate natural state, in which everything is perfected as equality. Therefore, in upholding the unsurpassable, one upholds everything.
Th ere are two ways of upholding the unsurpassable. One may uphold it out of devotion, thinking that it must be as taught in the scriptures, although one may not have gained certainty oneself. Alternatively, one may uphold it out of certainty by gaining conviction in the meaning of the view and understanding that it
cannot be discarded since it is the way things primordially are. The latter of these two is irreversible, in the sense that even if one has entered an inferior path, this certainty has the power to cause one to reverse course.
Therefore, anyone who possesses such a view is called a “vajra holder” because, by maintaining the vajra-like reality of mantra in one's being, such a person will be able to overcome all forms of degeneration within both cyclic existence and peace.
Furthermore, because one will have apprehended the ultimate, fi nal, natural state, the inseparability of the truths of purity and equality, the ultimate awakened mind will not be lost. Moreover, because one never
forsakes the motivation and actions of attaining enlightenment to protect all sentient beings from their miseries, the relative awakened mind will not be lost either.
Seeing with certainty that this attainment of enlightenment involves constantly and pervasively working for the welfare of the infinite number of sentient beings, all the defilements that relate to directing one’s mind to inferior paths, such as turning the mind away from this approach, faint-heartedness, aversion towards saṃsāra, and so on, are utterly stopped. A tantra states:
I and all the countless sentient beings Have been buddhas from the very start.
As the embodiment of this recognition, I give rise to the supreme awakened mind.
Some individuals hold that the fruition of buddhahood is established only through the power of a causal path. While such people do indeed generate the awakened mind, feelings of discouragement, self-interest, and weariness with saṃsāra, and other such attitudes could cause them to lose their resolve.
In this way, it is possible that this could hinder the cause. Buddhahood will not be achieved if all the right causes are not in place, just as a sprout can- not grow from a burnt seed. Consequently, enlightenment is seen to depend solely on one’s own power. Moreover, because the mind depends on conditions, ordinary beings do not attain a completely stable confidence, but simply a firm commitment to generating the awakened mind.
In the context of mantra, however, one is clear about how to develop the relative and ultimate awakened mind inseparably. Therefore, even at the level of an ordinary being, one gives rise to a supreme confidence that even the relative awakened mind cannot be abandoned. This shows that even a beginner who has engaged with the reality of mantra is as fortunate as a nonreturning bodhisattva.
The reality of unsurpassable mantra is the ultimate deity of reality itself.
All the deities that manifest in symbolic mudrā forms are accomplished by not discarding this ultimate deity. By upholding the life force of all samayas and meditation practices with this view, they will remain pure and never degenerate. Therefore, if one possesses the view, which is a deepfelt certainty in the meaning of the unsurpassable reality of mantra, it is impossible for the essential point of the root samayas to degenerate.
Still, those who have entered mantra out of mere devotion may give up on the unsurpassable. They may lose faith in the meaning of the profound view of the inseparability of purity and equality, as well as the stable trainings of mantra that accord with this view. As taught in the fourteen root downfalls, turning
one's back on these is a downfall. Moreover, such an individual may also fall prey to doubts, thinking that the meaning of the divine purity of the environment and inhabitants is merely taught for the purpose of guiding those in need, while in reality they are not pure. They may also think that the
meaning of equality possesses referential attributes, thereby clinging to something that is not actually great equality. With these two fundamental downfalls, one has effectively turned one's back on the view of mantra. Therefore, since they are in total conflict with the reality of mantra arising in one’s being, they are both root downfalls.
Such individuals may also do things that conflict with the wonderful conduct of mantra, such as mortifying the aggregates, not delighting in the samaya substances, relinquishing the awakened mind that is like a jasmine flower, disparaging women, and not liberating those who should be liberated.
These all amount to turning one’s back with utter aversion on the practices that should be adopted. This effectively eliminates the good fortune needed to practice the profound conduct of mantra. Hence, these too are root downfalls.
The other downfalls are set forth in relation to the master who directly teaches the profound meaning of mantra; one's relatives who uphold the meaning of mantra; sentient beings who are to be tamed through mantra; keeping secrecy to avoid breaking the continuity of mantra; the words of
the Victorious One that either directly or indirectly teach the very meaning of mantra; the teachings of masters; and the various philosophies that allow for analysis of the various
parameters of mantra. Through their connection with the perfect view and conduct of mantra, these areas are established to be equally sacred. By not showing them due respect, one is squandering mantra itself. This is why they are posited as root downfalls.
Therefore, not properly observing these points, such as respecting the teacher and teaching mantra in secrecy, is a great fault. For this reason, they are listed and taught in the tantras of mantra. If these principles are violated, one will not be in harmony with mantra and, thus, also be in conflict with the conduct of mantra. As these fourteen are in great conflict with the view and conduct of mantra, they alone are taught to be root downfalls.
Therefore, even though one's understanding of the view and conduct of mantra may not be based on direct experience, one should never disparage it, for doing so would be the extremely awful fault of having abandoned the dharma. For those who have received empowerment, this is a root downfall.
Th ere is, however, no problem if one is unable to practice the profound activities of mantra immediately upon receiving empowerment. Still, one should aspire to practice these activities, thinking that in the future one will joyfully take them up by whatever means necessary. Never should one's back
be turned on them! Moreover, even though one has not attained certainty in the profound views, one should aspire to them, thinking that they should by all means dawn in one's being because they are the ultimate profound intent of the vajra vehicle. It is inappropriate to think that they are incorrect and discard them. Consider the following lines from the Lesser Saṃvara Tantra:
Even if one does not aspire to Th e teachings of the profound doctrine, One should not disparage them, But recall that reality is inconceivable. The one for whom this is not an object Is one who does not know of reality.
It is known by great beings The buddhas and their offspring.
2. Respecting the Master
Generally speaking, all qualities of the path depend on a spiritual friend. The sūtras teach that one should view the spiritual friend as a buddha. In particular, without relying on the empowerments and key instructions of a vajra master, it is impossible for the path of mantra to dawn in one’s being. Therefore, the master is essentially the same as all the buddhas, yet even kinder.
For this reason, it is said that making an offering to just one pore of one’s teacher’s body is more beneficial than making offerings to all the buddhas throughout space and time. Hence, the first fundamental downfall, which is tremendously grave, is to feel aversion toward
the master from whom one has received empowerments and key instructions of the vajra-vehicle, or to obstruct the master’s intentions physically and verbally.
In general, there are a five types of teacher:
(1) guides who lead you through the gateway of the doctrine, like a preceptor who gives ordination;
(2) masters who elucidate the teachings and liberate one’s being;
(3) masters who transmit key instructions, such as a spiritual master who causes one to develop the awakened mind;
(4) masters who repair one’s damaged and broken vows, that is, the object for the confessions of one’s nonvirtuous deeds; and
(5) masters of empowerments and samayas, meaning those who grant empowerments.
Other spiritual friends who have shown you kindness, even if only slightly, yet who are not one of these five are known as general masters. Of these six, common teachers should be shown the respect a sick person would show to his or her physician. The extraordinary teachers who show us the path of mantra, on the other hand, should be viewed as an actual buddha and respected as such.
Another formulation presents the following classification:
(1) the general teachers who are one’s virtuous spiritual friends, and
(2) the guiding teach- ers who illuminate the doctrine of the perfections, as well as
(3) teachers who bestow the empowerments of mantra,
(4) teachers who explain the tantras,
(5) teachers who amend degenerated and broken vows, and
(6) teachers who give the key instructions.
Respectively, these should be respected
(1) as one’s king,
(2) as one’s brother,
(3) as one’s father,
(4) as one’s mother,
(5) as one’s eyes, and
(6) as even more special than one’s heart.
A master who transmits empowerments, explains the tantras, and grants key instructions has shown three forms of kindness and should be accorded immense respect.
3. Not Interrupting the Continuity of Mantra and Mudrā
Mantra and mūdra are symbols of enlightened speech and body, respectively.
The continuity of mantra should remain uninterrupted by means of the five types of suchness.
These five relate to
(1) the self,
(2) the deity,
(3) secret mantra,
(4) recitation, and
(5) projection and absorption.
The continuity of mūdra should remain uninterrupted by means of the four seals:
(1) the great seal of visualizing the form of the deity,
(2) the dharma seal of intent,
(3) the samaya seal of expression, and
(4) the action seal of transformation.
How should one maintain their continuity? Ideally, one maintains the continuity of the activities of mantra and mudrā during four or three daily sessions. The continuity can even be maintained with merely a single session once a day. Second best is to do four or six sessions per month. At the very
least, they should be maintained once a month or once each season. One should also make offerings as much as possible; do not let years and months go by without making offerings.
Should one ever feel like giving up eff ort in practicing the mantras and mudrās that accomplish the deity, the root samaya will degenerate.
4. Loving Those Who Have Entered the Authentic Path
Loving those who have entered the authentic path is the samaya of relatives.
Until enlightenment is reached, one should never interrupt the flow of love and affection for one’s companions. In general, this refers to those who fol- low the great vehicle, and those who follow mantra in particular. This especially refers to vajra siblings who rely on the same
maṇḍala and have received empowerments and key instructions from the same master. Harboring the sincere wish to abandon these companions and other such feelings constitutes a root downfall.
In general, there are four types of relatives:
(1) common relatives—all sentient beings who are brought together by a single buddha nature;
(2) distant relatives—all those who have entered the teachings of the Buddha;
(3) close relatives—those with similar views and conduct, and
(4) inner intimate relatives—those with whom one has received empowerment. There is also a sixfold explanation that adds the following two categories:
(5) the beautiful relatives—those who have the same teacher, and
(6) close relatives—those who have studied the doctrine together.
One should always maintain a loving attitude toward these relatives.
5. Not Explaining the Secret Meaning to Unqualified Recipients
The Tantra of the Secret Essence states, “Do not proclaim the secret meaning externally.” Not proclaiming secrets means to speak conscientiously. It is inappropriate to explain the profound view and conduct of mantra to outsiders who are not suitable vessels, just as it is to mention such things as the faults of one’s master and siblings who uphold mantra.
In general, there are four secrets:
(1) the profound view of mantra,
(2) the deep conduct,
(3) the name and form of the deity, and (4) the signs of accomplishment.
These are never to be spoken of without reason.
There are also four intermediate secrets that should be kept private until one completes the practice:
(1) the place of practice,
(2) the time of practice,
(3) one’s practice companions, and
(4) the practice substances. The reason for keeping these secret is that not doing so may cause others to lose their faith or obstruct one’s spiritual attainment. Therefore, mantric samaya substances and implements should be used in secret.
One should also maintain confidentiality with respect to all that the master or one’s siblings have entrusted in secrecy. From whom should all this be kept secret? It should be kept secret by means of body, speech, and mind from those who have damaged their samayas, those who have not received empowerment, and those without faith.
In this way, the samayas of the accomplishment of exceptional qualities involve dwelling mentally in the unexcelled meaning, reciting mantras
verbally, and displaying mudrās physically. These three trainings are what one should accomplish, and their nature encompasses all trainings of mantra.
The other three root samayas assist these three trainings and guard against factors that should be avoided. For example, they reject, or guard against, going against the intentions of the master. In addition, respecting the master, the source of accomplishment, is also included in the samayas of accomplishment.
Pleasing the master is also the foundation for the first two root samayas.
These five are like the root of a wish-fulfilling tree; they form the foundation for all the qualities of mantra. Since each of these fi ve can be engaged in physically, verbally, and mentally, they are aspects of the samayas of enlightened body, speech, and mind. They can also be divided into factors that are to be guarded against and those that are to be accomplished.
2. The Ten Subsidiary Samayas
Do not abandon delusion, attachment, aversion, pride or jealousy.
The white and red nectars, the ones with odour, and human flesh, Are pure vessels, so do not discard them.
1. Not Abandoning the Five Poisons
The five poisons are abandoned by the listeners and purified by bodhisattvas. In mantra, however, they are brought onto the path. Because of these differences, each is superior to the last in being less deluded and more skillful. The reasons why the five poisons should not be discarded are as follows: Ultimately,
there is no material substance for one to abandon, just as a dam is not needed for a mirage, while in terms of the relative, the poisons are an aid on the path when used skillfully, just as poison can be transformed into nectar. Moreover, ultimately, they are primordially
enlightened as great purity and equality. This is tantamount to recognizing that someone mistakenly thought to be an enemy is, in fact, a friend. Of these three, the first and the last have already been covered.
The vehicle of the perfections also teaches how to use the poisons skillfully as an aid. Disturbing emotions may enable one to perfect the accumulations. For example, it is more valuable to offer one’s body than material possessions because we harbor more attachment to the former. The poisons
can also become a cause for accomplishing virtue on a vast scale. Without deliberately abandoning the disturbing emotion of desire, for instance, a bodhisattva who has not yet attained power may perfect the accumulations once he or she has taken birth due to desire. If the disturbing emotions are embraced skillfully,
their identity can change into virtue. A bodhisattva who dwells on the ground of aspiring conduct may intentionally engender desire out of compassion to fulfill the hopes of a woman tormented by desire. By feeling desirous and experiencing pleasure, he then satisfies her. Because it is embraced by the skillful methods of compassion, such desire is still virtuous.
This applies to other afflictive emotions as well.
There are three reasons why emotions are not discarded in the mantra vehicle: First, the five disturbing emotions are associated with the families of the thus-gone ones; second, wisdom dawns by skillfully taking them as the path; and third, they are the essence of wisdom when embraced with realization.
1. Disturbing Emotions and the Buddha Families
Attachment manifests as the mind’s fervent desire for a given object. Because it has this expressive energy, at the time of the path, the mind is capable of intense longing for the qualities of the path and fruition. In the context of the fruition, it is this expressive
energy that perceives all phenomena with full acceptance, without turning away from anything. With its identity that of discriminating wisdom, it is Amitābha.
Aversion manifests as the rejection of dissonant objects. The presence of this expressive energy in the mind causes the disappearance of dissonant factors in one’s being in the context of the path. At the time of the fruition, this becomes mirror-like wisdom,
which eliminates the stains of delusion regarding the nature of things. Thus, it is Vajra Akṣobhya, the conqueror of all obstacles and demonic forces.
Stupidity manifests as a turning away from the nature of its objects. As such, it is a condition in which one remains indifferent to a given object without giving it any thought. Since the mind has this expressive energy, it does not apprehend characteristics conceptually at the time of the path. In the context of
the fruition, stupidity is identified with the wisdom of the basic space of phenomena, which does not conceive of any constructs. As such, it is Vairocana.
Pride is to feel inflated. Since the mind possesses this expressive energy, at the time of the path it is able to perform all practices without becoming
discouraged, with the knowledge that there is no path superior to that of mantra. In the context of the fruition, one comes into possession of all positive qualities, so there is no sense of impoverishment or dejection and one is free from the pains of inequality at all times. As it is the wisdom of equality in essence, it is Ratnasaṃbhava.
Jealousy views oneself as unequal to another in a way that cannot be tolerated. Because the mind possesses this expressive energy, it respectively engages and turns away from what should be practiced and refrained from in the context of the path. At the time of the fruition, one is able to benefit and refrain from harming those in need of guidance. With the nature of all- accomplishing wisdom, it is Amoghasiddhi.
As with the potency of medicine and the brilliance of jewels, the mind has possessed these five self-expressive energies from the beginning. Hence, although these fi ve perform all the activities of saṃsāra when not realized, they also perform all the pure activities of nirvāṇa once realization takes place. Thus,
if one lacks the strength and energy of these five, one will be like an arrow that has lost its momentum or a machine with a broken engine; one will fail to fully accomplish the objective, just like a listener dwelling in a state of peace. Therefore, it is impossible to permanently stop the self-
expressive energy of mind, and there is no need to do so either, for if they are not spoiled by delusion, the disturbing emotions manifest as the five wisdoms.
The Vimalakīrti Sūtra explains:
A lotus does not grow in dry ground or a desert, but from water and mud. Likewise, unsurpassable and truly perfect enlighten- ment does not arise from the listener’s eradication of the disturbing emotions and observation of the unconditioned. Rather, the awakened mind of
unsurpassable and truly perfect enlightenment arises once one develops a view of the transitory collection that is like Mount Meru. Therefore, the disturbing emotions are of the lineage of the thus-gone ones.
2. Taking Disturbing Emotions as the Path
The world is subdued by detachment, yet accomplishment of the mudrā manifests from desire.
As this quote points out, in this world desire is considered a great fault, which is why there are teachings on how to pacify using detachment. Nevertheless, there are also occasions when desire is indispensable. According to outer mantra, unless a person with samayas harbors mental
desire for the mudrā, which is explained to be the symbolic deity, no accomplishments will be attained. According to inner mantra, unless one has intense desire for his or her spiritual partner, wisdom and accomplishment will not be attained.
Consequently, it is taught that one will not achieve the spiritual attainments of the mudrās if desire is lacking.
Hence, the more desire one has, such as the workable faculty endowed with the desire of the desire realm, the more bliss there will be. The more one skillfully embraces bliss, the more powerful the vision of wisdom becomes, just like fuel causing a fire to blaze and poison increasing a peacock’s luster. Likewise,
the other disturbing emotions will also function as conditions for either faults or positive qualities depending on whether or not they are skillfully utilized. Nevertheless, the essence of these conditions remains the same.
It is indeed taught that wishing for a defiled object is desire, whereas aspiring to the qualities of complete purification is not. Nevertheless, the function of desire in these two instances diff ers merely in terms of its objects, features, and so forth. Both forms of desire are identical in the way that the expressive energy of the mind moves toward an object. This is also taught in the sūtras.
The Sūtra Requested by Sāgaramati explains:
The more hay is put on fire, The stronger and larger it becomes.
The more disturbing emotions a bodhisattva has, The stronger the fire of wisdom will blaze.
3. Disturbing Emotions as the Essence of Wisdom
For someone who apprehends all appearances to be ordinary and who, thereby, perceives them as real selves and phenomena, the expressive energy of mind will arise as the five poisons. However, all phenomena are actually pure; their nature cannot be established as either a self or phenomena. As this is the case, they are equality and free from all reference points.
When this is seen, the five expressive energies of awareness will dawn as wisdom. For example, when a beautiful object is seen, ordinary people will
cling to subject and object and feel attachment. Those practicing ascetic discipline will counteract this attachment by meditating on repulsiveness and other such remedies. In the present context, however, any thought that manifests is allowed to arise without being suppressed. When embraced by a mind that realizes
reality, the appearances of subject and object, as well as the experience of bliss, are unobstructed and there is an experience of unimpeded openness free from reference points. As the object is clearly experienced, directly and intensely, in the form of bliss, this is desire manifesting as discriminating wisdom. This can also be applied to the rest of the disturbing emotions.
Hence, it is only in mantra that one finds these instructions for taking disturbing emotions as the path. The sūtras merely teach their nature. The Sūtra of the Mudrā for Engaging in the Generation of the Power of Faith, for example, states:
There is no wisdom apart from the nature of disturbing emotions.
The very nature of disturbing emotions is wisdom.
2. Not Discarding the Five Nectars
The five things that should not be discarded are the five nectars that one should not abandon. They are not to be discarded because the polarity of pure/impure does not exist from the perspective of equality. Moreover, since these nectars are pure, they should be readily accepted. Conduct that transcends notions of
clean and dirty allows one to experience equality and over- power conceptual thoughts. Through disciplined conduct, moreover, one will quickly attain the spiritual attainments. When these entities are skillfully embraced, they turn into worldly nectar. Also, since the five nectars are essentially substances of accomplishment, they should be readily accepted.
Since observing the command brings about spiritual attainments, the periodic offerings of nectar should not be interrupted. If one engages in such forms of conduct in a distorted manner without having realized the profound nature, they are vulgar and detrimental to one’s own being. On the other hand, when one’s
realization is perfected, there is no need to deliberately engage in such acts. Thus, the five nectars should be utilized as aides in various ways according to one’s experience of realization, just as those who learn the art of swordsmanship practice with wood and lead before using an actual sword.
Without these ten subsidiary samayas, one will be unable to fully engage in this extraordinary, quick, and easy path, which involves taking the five poisons as the path and other such practices. By fully engaging in this path, however, the disturbing emotions themselves manifest as wisdom. When that happens, the truth
of origin is the essence of the truth of the path, and suffering is the embodiment of enlightenment when the ripened aggregates them- selves dawn as the wisdom of purity. Hence, this path is extremely powerful.
With these subsidiary samayas, the profound conduct of mantra is spontaneously present in one’s being.
When divided extensively, there are three hundred and sixty root and subsidiary samayas, as elucidated in other scriptures. In brief, however, when it comes to achieving buddhahood, not transgressing the view of great purity and equality is the king of all samayas. Nevertheless, since these
vows correspond to the mind-sets of sentient beings, the various samayas that either directly or indirectly have an impact on this process are limitless.
3. The Principles of the Key Points of Samaya
Without a single exception, all the disciplines and vows of individual liberation and the awakened mind are included in the samayas of the mantra vehicle of great skillful methods. When contrasted with the conduct of the lower vehicles, the samayas of mantra are exceedingly
pure. It should, moreover, go without saying that forms of conduct shared by these approaches do not con- fl ict since even those that appear to contradict the ethical principles of lower systems are not in conflict, but are far superior.
For example, in the context of individual liberation, four principles are taught that may cause a root infraction: the complete presence of object, intention, application, and completion. Even so, while the vows of individual liberation specify that one must merely avoid harming others, the bodhisattva vow adds to
this, mandating that one must also benefit others. Therefore, when bodhisattvas have a compassionate intention that is undefiled by self-interest, engaging in sexual relations and other such actions are not problematic. In fact, such acts are virtuous. Actions motivated by
self-interest, however, such as praising oneself, disparaging others, and not teaching the doctrine or not giving away one’s wealth due to stinginess, are said to be infractions.
In the mantra vehicle, one gains confidence in the view of equality, whereby neither subject nor object are observed. Therefore, the apparent act of killing and other such activities are entirely devoid of ordinary objects, intentions,
application, and completion. Since they involve wisdom and skillful means, they are extraordinary ways to accomplish the twofold benefit, albeit merely in terms of the relative. Thus, since one is untainted by faults, the vows of individual liberation are complete and included in the
samayas. Because one acts altruistically, moreover, the same holds for the vows of the awakened mind. Th e latter builds upon the value of the former, like the gradual progression of iron, silver, and gold.
Furthermore, when a copper vessel is used as a bed-pan, it is dirty; when it is used as a wash basin, it is clean; when it is used as an implement for offerings to the deities, it is extremely clean; and when it is used to make a statue of a buddha, it is an object of veneration. Likewise, if the activities
of one’s body, speech, and mind manifest in tandem with disturbing emotions, they will bind one to saṃsāra. When partially embraced by knowledge and method, however, one will turn away from actions that should be avoided, and those that are acted out will cause happiness and liberation. Acts that are embraced by
great methods and knowledge, moreover, will become causes for unexcelled awakening, and when embraced by tremendously great methods and knowledge, they will cause the effortless and spontaneously present great enlightenment. Therefore, due to this process of transformation, the higher vows are much purer than the lower ones.
To summarize, in sexual intercourse, for example, ordinary people are motivated by a desire for the bliss that comes from the joining of the male and female organs. This, in turn, causes them to fixate on the bliss of ejaculation that occurs during the act itself. When the act is concluded, the seed of desire is sown in the mind, thus binding the individual to saṃsāra.
Practitioners, on the other hand, are motivated by the aspiration for undefiled great bliss and other such principles. Preparing the cause for great merit in this way, they then allow ordinary desire to dawn as the wisdom of bliss as the actual practice.
This is brought about through
(1) the power of the blessings of the mudrās of enlightened body, speech, and mind,
(2) the strength of the method of key instructions for binding the energies and mind within the central channel, and
(3) the ability of knowledge to move toward wisdom.
At the conclusion of this process, the ordinary mind and all its habitual tendencies are incinerated like a thicket by fire-like wisdom. In this way, the conduct of mantra can be proven to be superior to that of other approaches. This can be applied to other contexts as well.
In this way, the purity of conduct is established through the power of wisdom. Wisdom arises from, or is the essence of, the pure view. Therefore, one should know that the life force of the samayas is upheld by the view.
The Awesome Flash of Lightning says:
Thus, what is referred to as “samaya” Is said to be one’s own view.
4. Purpose
This section contains a general explanation and a specific discussion of seven qualities.
The General Purpose
The samayas are like wish-fulfilling jewels in being the source of all that is needed. They are like the life force of all virtuous faculties. Whoever transgresses them will be wasting all the practices of mantra, in the same way that a broken vessel is unable to hold any liquid. In
this way, since the samayas are like the ground in being the basis for all positive qualities, they are an indispensable basis for accomplishing the dharma-kingdom of great beings.
The Specific Purpose
Having these samayas will enable one to obtain limitless sublime qualities. In the system of the general vehicles, one speaks of “view, conduct, and accompaniments,” which refers to the three trainings in wisdom, absorption, and discipline. In terms of discipline, higher forms of discipline are superior to
lower ones, and there are innumerable ways in which the vows of the bodhisattva vehicle are more exalted than the vows of individual liberation. In short, just as there are seven qualities that set the great vehicle apart, including its vast scope, the vows that assist this approach are correspondingly superior.
It is hard to fathom the depths of the great vehicle, insofar as it is profound and vast, accomplishes the twofold benefit, does not contradict the twofold selflessness, and so on. While this may be the case, due to their profound and vast qualities, the samayas of mantra are superior to the vows of the
bodhisattvas in limitless ways. The Tantra of the Secret Essence, however, condenses these into seven superior qualities with the verses that begin, “Moreover, the supreme king, Samantabhadra’s seal . . .” First, these qualities are spontaneously present and need no cultivation because they are marked with the seal
of Samantabhadra. The listeners are born merely through the teachings of the Buddha; they do not belong to the family of the Buddha. Consequently, they are not marked by the seal of the Buddha, but merely by the seal of blessings.
Since bodhisattvas belong to the family of the Buddha, they are stamped by the seal of the Buddha. Nevertheless, they are not marked by the seal of spontaneous presence because they maintain that buddhahood is newly accomplished. However, according to the approach of unsurpassable mantra, all phenomena are in a state
of full enlightenment as the maṇḍalas of enlightened body, speech, and mind. Thus, they are said to be stamped with the seal of Samantabhadra. That being so, the fruition and all its marvelous qualities are spontaneously and effortlessly present.
Second, the power of blessings is superior in this approach because those who practice it are viewed as sacred objects of veneration by the chief of the world and his retinue. The listeners are venerated by Brahma, Śiva, Indra, and other gods, yet they are not as esteemed as the bodhisattvas. The bodhisattvas, in
turn, are not venerated as highly as the buddhas. However, those who hold vows and engage in the sphere of buddha activity are accorded respect on par with the great veneration received by the buddhas themselves. Therefore, those who possess the samayas of mantra and engage in the sphere of buddha activity are
venerated like crown-jewels by the dharma-protecting guardians who obey their commands as they would a buddha’s. These beings include the great worldly gods and the mother deities and ḍākinīs that make up their retinues. Consequently, the strength of their supportive companions makes such individuals extremely powerful.
Th ird, since the buddhas and bodhisattvas consider such individuals their children or relatives, blessings occur swift ly. In the same way that a qualified son of a universal monarch is sure to ascend to the royal throne, a knowledge holder who is in accord with the
realization and deeds of the Buddha himself is regarded as “one who upholds the lineage of the thus-gone ones.” Like a reflection appearing in a clear pond, pure view and meditation enable blessings to quickly enter the being of those who are aided by the potency of the samayas.
Fourth, since the experiential domains of such individuals accord with that of the thus-gone ones, the experiential domains in this approach are
particularly exalted. While a practitioner of secret mantra experiences the nature of the primordial state of purity and equality without accepting or rejecting, buddha activity remains uninterrupted. For this reason, the experiential
domains of such a practitioner accord with that of the thus-gone ones. This is not the case with the other two vows, which relate to the systems of the noble foe destroyers and bodhisattvas who dwell on the great grounds. Consequently, the experiential domains of the samayas of mantra are particularly exalted.
Fifth, because all phenomena are joined with the field of Samantabhadra, there is no fear and anxiety. Since all saṃsāric phenomena dwell primordially in a state of great purity and equality, there is nothing to accept or reject; this is the field of Samantabhadra. Whoever realizes this will dwell in a state in
which all the anxieties of saṃsāra that are caused by disturbing emotions and suffering, as well as any fears of falling from the path, have been eliminated.
When dreaming of being swept away by a river, those who recognize that they are dreaming are not scared. Aware that these appearances will disappear once they
wake up, they will do their best to awake from their sleep. Likewise, here saṃsāra and nirvāṇa are not viewed as something to abandon and a remedy, respectively. Therefore, there is no need to strive on a path that necessitates discarding the disturbing emotions. Instead, one simply rests without straying from the great mindfulness that embraces disturbing emotions with the supreme wisdom of realizing their nature.
Sixth, whether one teaches the vows of the provisional or definitive meaning, all are subject to the principles of natural spontaneous presence and complete purity, as was taught previously.
Seventh, even if damaged, the samayas can be restored by being amended.
Listeners believe that phenomena are real entities and that physical and verbal actions are the most significant entities. Therefore, like a broken clay pot, their vows cannot be repaired once damaged. Bodhisattvas do not believe that phenomena are real entities. They teach the primacy of mind. Accordingly, any
breaches of their vows can be completely restored by relying on a spiritual friend, in the same way that a skilled goldsmith can repair a broken golden vase such that it becomes even better than its former state. In the mantra vehicle, the primary factors are held to be the realization of great purity and
equality and the mastery in awareness of the illusory display. For this reason, any breach of its vows can be naturally restored without relying on any other support, just as a dented gold or silver vessel can be repaired through one’s own eff orts when no goldsmith is available.
These seven qualities of the mantra samayas can be expanded upon to an infinite degree. Alternatively, these qualities can also be condensed into five
categories, since the first quality is the inconceivable samaya of the inconceivable reality, while the fourth and fifth qualities can be combined into one category as the principles of essence and function.
In short, the samayas are not to be transgressed. In other words, samayas involve not wavering from the view, dwelling in the maṇḍala, maintaining the meaning of the empowerment in one’s being, and not transgressing the meditation, conduct, accomplishment, offering, enlightened activity, mantra, and mudrā. Putting
an end to factors that conflict with these vows constitutes the prohibitive, or guarded, samaya. Th e samaya is universally pervasive and is the essential way to abide by the path of mantra without transgression.
It is, therefore, the embodiment of the deity and the way of vajra mantra.
In terms of the final meaning, since all phenomena are great purity and equality from the very beginning, one should know that the culmination of the natural great perfection, in which there is no affirming, negating, accepting, or rejecting, is absence, openness, spontaneous presence, and oneness.
The Tantra of the Secret Essence states:
If one abides by the samaya of equality, Which unites equally with equality, One will attain the great perfection of equality.
Thus, if transgressed, there will be no buddhahood.
This concludes the teaching on samayas, the perfection of discipline.
