Chapter 2: The Secret Meaning of Wisdom
Chapter 2: The Secret Meaning of Wisdom
Vajrasattva addressed the King of Secret Wisdom with these words:
How can the meaning of primordial Buddhahood be understood?
He addressed him in this way, and the King of Secret Wisdom gave instruction with these words:
O Host of Brave Hearts, listen! It is like this: This secret of great wisdom is realized by relying on knowledge[20][21]and methods.[21][22] If you ask how it is realized, the experience[22] and true nature[23] of all things is subsumed in the three identities.[24] This non-arising, unborn reality remains the encompasser of all and everything.
It encompasses all things, but it is not an entity. This is the experience of unborn reality. For the supreme family[25] of those who understand this, everything is the unborn Dharmadhatu. This is called the experience.
All kinds of marvels will arise from the unborn mind itself without looking for them. Their occurrence is the essence of the two appearances.[26][27] If you ask how it is that they so occur, the Body[27] and Wisdom[28][29]appear, without looking for them, due to the benefits of understanding wisdom. When [[[wisdom]]] is not understood they appear to be the abode of Samsara. This is nothing but the playfulness[29] of the All Good.[30]
The unborn [[[reality]]] and unhindered [[[wisdom]]] are inseparable. The unborn is, itself, the experience of playfulness. The miracle of creation has a true nature. These two are equal and not different. All things are gathered in this experience.
A true nature is the defining characteristic of a reality. There is no measure or measurer of this. The understanding that there is no [measure or measurer] for this is definitive.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the second chapter which lays out the secret meaning of wisdom.
Chapter 3: The Essence of the View
Then Vajrasattva addressed [the King of Secret Wisdom] saying:
What are the benefits in understanding these things? I request you to teach!
Then the King of Secret Wisdom gave instruction:
O Mahasattva, listen! The benefits in understanding the Bodhicitta are most excellent. Until one has generated understanding in one’s own self the name "Buddha" never even existed. A yogin who understands the uncontrived reality, who possesses the supreme eye of knowledge, will be seized by the great family of Buddhas, and will not take on another birth. Upon understanding the apparent world to be self-arising wisdom, he will depart from it, using this great wisdom. When he understands that both the external and the internal are the Dharmadhatu he will depart for the Great Circle. When he understands the experience of the primordial indivisibility of great and small he will understand the Dharmakaya of Equality. When he understands the non-duality of wide and narrow his self-awareness will roam in the space of the All Good. When he understands the non-duality of good and evil he will realize the wisdom of great bliss, which cannot be prevented or encouraged. Actions and examinations are unnecessary. Self-arising arises from itself. Upon understanding the non-duality of bliss and suffering he will depart for the enjoyment of great bliss.
The merit of understanding the Bodhicitta is many tens of thousands. It would be extremely difficult to fit it into the realm of the sky.
Thus he spoke. From the Tantra of the Secret Wisdom of the Great Perfection this is the third chapter which teaches the essence of the view and the benefits of understanding.
Then Vajrasattva addressed the King of Secret Wisdom with these words:
O Blessed One, King of Secret Wisdom, if future generations wish to practice what this means, how should they practice?
So he addressed him, and the Blessed One gave instruction with these words:
Vajrasattva, listen! The meaning is expressed in instructional directions.[31]
One who wishes to practice the meaning of this should cut off connections to both external and internal, in an area of great solitude.
In one's own body, the essence of bliss, the Seven Dharmas are the same as the elements.
You must first place your own mind in the simple state of ordinary understanding. Place it in the experience of uncontrived, untransformed reality, in the thusness which does not ignore things seen and heard. Simply hold yourself in the state of not generating conceptualizations in your mind. Keep [your mind] tied down with the tight rope of recollection.[32][33] Non-conceptual wisdom will be born with this experience.
If your mind begins to elaborate, fix your mind on just this diffusion. One must apply oneself with severe diligence.
If this mind does not diffuse, meditate on this [non-diffusion] severely and without wavering.
The length of the practice session is decided according to one's constitution. Do not, generally, meditate for a long time.
If your mind becomes unhappy, get up and walk around. You can throw yourself into the sphere of the sky. You may also hide [this unhappy mind] in the Dharmadhatu.
When you are not feeling unhappy, you will begin to generate non-conceptual wisdom. At this moment there are no conceptualizations. The way this works forces [[[Wikipedia:theoretical|theoretical]] perspectives] into submission.
[[[Non-conceptual]] wisdom] essentially comes about like this: It has no attachment to the multitude of imagined perspectives. The uncontrived reality is unwavering. The external world and its internal contents of living beings are the Dharmadhatu. Wisdom, which can be neither discouraged nor encouraged, is clear. The Dharmakaya is in this very clarity.
No matter what subtle or coarse conceptual constructions[33] arise, view them as self-arising.[34][35]Arising, condensing, and thusness are like the clouds billowing forth from the sky in its experience. The wisdom that does not generate conceptual constructions is unspeakable.
For a yogin who understands these things the external object and what arises are equal. [The yogin] is free from the comings and goings of the inner breath. He jumps into what the uncontrived experience means. The wisdom of bliss is difficult to speak of. [This yogin] will have very small attachment and desire toward the external and internal. He will gradually eliminate the five poisons and he will desirelessly do anything at all, being himself the very equal of the five desires.
The Dharmadhatu, which is the equality of all things, has no bliss or suffering. Therefore it is the extreme bliss.
Furthermore, it happens like this:
There are the miracles of the eighteen Maras,
One teaches the transmission,
Respect is paid to one,
One is surrounded [by followers],
And one's praise is spoken.
No matter what good or bad conceptual constructions are produced, they are explained to be indications of natural existence.[35]
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the fourth chapter which teaches beginners
Chapter 5: The Dharmakaya
Then Vajrasattva addressed the Blessed One, the King of Secret Wisdom, with these words:
I beg you to teach wisdom as the Dharmakaya[36] and to tell us the reason for bringing to an end the divergent levels of the six [classes of] sentient beings.
After he heard these words addressed to him, the Perfection of Wisdom[37] gave instruction:
You especially, Vajrasattva, must listen! That which is called the Dharmakaya becomes adulterated due to the habit patterns of virtue and evil, due to the cognition of emotional obstructions[38] which are to arise in the future, and due to conceptualizations which repeatedly contemplate their objects; and thus there is Samsara. The Dharmakaya, which does not change throughout these three states, is one's own essential nature. The five wisdoms are free from the clinging of conceptualizations. Understanding this makes one equal to all the Victorious Ones. Going, sleeping, sitting and standing are the Dharmadhatu. By abiding in these one understands reality.
Thus he spoke.[39]
To bring to an end the divergent levels of the six [classes of] sentient beings is to sever [the differences] by means of inseparability, accordant cause,[40] and the power of remedies.
Even the hungry ghosts’ suffering of hunger and thirst is the essential reality of Vajrasattva. When the manifestations of the mind arise, what is it that assails one with hunger and thirst?
Even the suffering of the hell beings due to heat and cold is exactly the King of Secret Wisdom. For him there is no suffering of hell. For him, hell is the Dharmakaya.
Even those abiding in the dullness and stupidity of the animal realm are the great lamp of self-aware wisdom. In this there are no obstructions, and ignorance itself is clearly wisdom.
Because unhappiness and suffering are the accordant causes of happiness and suffering I teach secret wisdom.
Even the sufferings of the anti-gods due to fighting and argument are the Dharmakaya of self-arising wisdom. In the wisdom of great peace the sufferings of jealousy are empty by their essential nature.
The sufferings of the gods due to falling [from their glory] are also like this, for the place to which they fall is the All Good abode of the Dharmakaya. In the experience of the All Good there is nowhere to fall.
Even the five emotional obstructions which are generally taught[41][42]arise in total purity as the playfulness of wisdom. In this there is no suffering from the emotional obstructions. The five emotional obstructions are themselves supreme enlightenment.
Suffering is the enjoyment of great bliss.
The six classes of living beings are primordially the Buddha.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the fifth chapter which teaches the Dharmakaya and teaches how to bring an end to the divergent levels of the six [classes of] sentient beings.
Chapter 6: The Great Wind of Samadhi
Then the King of Secret Wisdom spoke these words:
Listen, Great Vajrasattva!
The teaching on the great wind of understanding is that it is clear that each and every aspect of conceptual construction is, for the yogin of the Great Perfection whose great wisdom is completely pure, the Bodhicitta.
From this there is no departure.
No matter what kinds of thought-forms come up, the true character of the concept turns out, in complete purity, to be self-arising wisdom. Conceptual constructions are actually wisdom. They are explained to be so by the King of Secret Wisdom.
A yogin who understands these things does not, in order to reach attainment, purify or hinder the diverse things that are the Dharmakaya. As in the simile of covering a fire with wood, the many kinds of thought-forms are clearly wisdom.
The Dharmakaya is designated to be self-liberation. Each and every designation of an object is self-arising wisdom. It is self-appearing. Its true character is wisdom. The Mighty One[42][43] who understands these things does look for indications of this, yet continues to be an embodiment of Wisdom.[43][44]Regardless of what happens, this wisdom is clearly self-awareness. It does not transform into anything else. Hence one remains pure, even in the realms of symbols. Symbols are not given up here.
Self-arising wisdom is the wind of conceptualization. It is like the natural gathering of clouds in the sky. Its experience is such that there is no coming out of or going into it.
The dharmas of Samsara and Nirvana are the essence of self-arising wisdom. Everything is the clarity of self-arising wisdom. There is no shifting from this to anything else, so everything appears to be the Body of Wisdom. One who is free and understands these things does not come out of or enter into this. In every situation he abides in the experience of reality, although at first his perspective is not so.
The Dharmadhatu does not move on account of thoughts about looking for something. As in the case of going to the Golden Island,[44][45]the samadhi[45] called The Appearance of Wisdom in Space[46][47]is clearly not something that can be sought out.
All dharmas are clear in the mind. There is nothing at all that does not dwell in space. Each and every thing which appears as an entity is, with complete clarity, the Bodhicitta. Wisdom is evident without being brought to memory.
A wise one[47] has been perfect since before time, without doing or practicing anything. All the material things [spoken of] in the collected scriptures abide, without exception, in the experience of the Bodhicitta. [[[Bodhicitta]]] and wisdom are not separate.
All things abide in this dimension. There is nothing whatever on which to meditate as an object. Entities are the appearance of one's own mind, so there is no memory of the appearance of an object. The Dharmakaya is the self-appearing wisdom which is understood without giving up conceptual constructions, so it is not something different from longing for an object. Impulses[48][49]are generated, and the experience of wisdom is to roam in the space of the objectless mind.
This is obscured when these things are not understood.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the sixth chapter which teaches the great wind of samadhi arising in oneself.
Chapter 7: The Benefits of Meditation
Then the King of Secret Wisdom gave instruction on the benefits of meditating on the Bodhicitta:
O Mahasattva, listen!
The benefit of meditating on the Bodhicitta is that the Three Bodies emergence from out of themselves, without one’s looking for them. The benefit of meditating with experience on the methods of the totally pure Bodhicitta is, for the intelligent, the actualization of this Bodhicitta. Therefore the Three Bodies in their supremacy are called “The Dharmakaya.”
Holy ones,[49][50]who make things known, who possess the supreme eye of knowledge, apply this to attain the non-conceptual Wisdom of the Point of The Vajra. Likewise they attain all the outer and inner mandalas. All commitments[50] without exception are protected in this. The vows of morality are protected in the experience of non-conceptualization. This is praised as the holy object of generosity for the three worlds. The hosts of Maras are bedazzled by this. Because of these commitments the merit of the Bodhicitta is extremely difficult to measure.
Those known as “people of the world” are, in the winds of conceptuality, Buddhas. There is no one separate from Vajrasattva. The yogin who understands that the wind of meditation does not move away from the mind is thereby self-abiding in Buddhahood. Although his body appears as an average person[51][52]his secret inspiration is equal to me. Even the gods, nagas, yakshas and rakṣasas never go beyond this instruction of truth. There is nothing at all that this [instruction] does not subdue. This sort of yogin uses this to cut the root of Samsara. After doing so, he does not return to Samsara.
Great power is perfected in this!
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the seventh chapter which teaches the benefits of meditation.
Chapter 8: The Practice Which Is Neither Taken Up nor Abandoned
Then Vajrasattva questioned the King of Secret Wisdom:
I ask you to teach the practice which is not taken up or abandoned.
Brave Heart, Vital Essence of the Vajra, You, listen! I will explain the practice which is not taken up or abandoned. This reality, the true nature of the Bodhicitta, is practiced without partiality or classification, as all attachment and non-attachment, as well as all bliss and suffering, are one. Anything that is practiced is, therefore, the experience of great bliss. Each and every practice in the realm of designation and symbols is, when practicing, without self and other. According to this practice even wicked behavior is most glorious. All virtue, non-virtue, and so on are practiced in non-dual non-attachment. Even if one practices using this method, benefits appear.
The five benefits of lustful activity, of knowledge, methods, and so on, are all practiced, but there is no problem, and one's understanding is clear. All those things designated as problems and benefits, the qualities of being held in Samsara and of being liberated, are practiced without desire or attachment. The dharmas of virtue and the ten non-virtues [are practiced] without especially relying on virtue and without abandoning non-virtue.
If one understands the meaning of equality one practices each and every thing without acquiring anything.
Whatever is touched by the King of Medicine Matika becomes medicine. In the meaningful teaching of the Great Perfection the five emotional obstructions, the five inexpiable deeds, as well as killing, stealing, and illicit sexual acts are all, no matter which one practices, harmless and perfect.
Practice everything without taking anything up or rejecting anything.
Practice freedom which turns into space.
If you do not understand the meaning of what is presented above it is meaningless noise, and if you follow it, the entirety of the karma of the five emotional obstructions and so on will bring you the result of an instantaneous experience of falling into a residence in hell. Therefore practice in conformity with your experience.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the eighth chapter which teaches the practice which is not taken up or abandoned.
Chapter 9: The Result is the Dharmakaya
Then Vajrasattva said to the King of Secret Wisdom:
I ask you to teach the result which is not taken up or abandoned.
Secret Wisdom gave instruction:
Listen, glorious Vajra Mind![52] The result which is not taken up or abandoned is practice done so as to attain the essence. The essence is the self-arising Dharmakaya. Its true nature is free from embellishment.[53] This is how unwavering wisdom emerges. This is the great method of non-duality. I explain the ungraspable Dharmakaya, which is not ordinary, like all the others.
This is spontaneously realized without endeavor or looking for something. One's true continuum remains in the result without any search for it. Everything has been undividedly pure since before time. The result comes without one’s pursuing it.
This experience, uncompounded in the three times, is free from all the partiality and classifications, those of middle and extremes. It does not depend on a cause or condition. This reality arises and spreads forth in unborn space. To play in the great wisdom of self-awareness is to be present within its true pervasion of all things. Bodhicitta, being insubstantial,[54] is free from embellishment. It is the uncontrived thusness of reality. It is awareness arriving in thusness.
The Dharmakaya Buddha is non-dual indivisibility. In this [[[indivisibility]]] there is no transference[55] through the three times. The Body of Immutability[56] is without birth and death; it remains from the primordial in the Dharmakaya. Hence Buddha is not to be sought anywhere else.
It is this very Bodhicitta that all the worldly realms of the ten directions comprehend, so do not seek the result elsewhere.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the ninth chapter which teaches the result to be the Dharmakaya.
Chapter 10: The Method of Attaining the Result
Then the King of Secret Wisdom spoke these words on the method of attainment:
Listen, Great Vajrasattva!
One is liberated from the abode of Samsara without a search by killing the corpse of evil tendencies, by leaving behind the evil city, and by the understanding that the three identities[57][58]are one.
The great yogi who is expert in methods understands the reality of the Circle.[58] Even though the evil tendencies of the emotional obstructions and the darkness of ignorance, along with tendencies of virtue, adhere to him,[59] he is liberated through the three realizations.[60][61] He also kills the corpse of evil tendencies. How could he return to Samsara? The mind of vision and the darkened mind are examined by experts to be one. Because these two are one, a yogi who has become free by using the present and following methods does not enter the evil city.
The four times are examined to be truly equal.[61][62] The Bodhicitta, which is the clarity of self-awareness, has undirected clarity, like a butter lamp. The Dharmadhatu, which is unwavering and unchanging, has no extreme or center, like the sky. The sky, which does not change in its clarity, is non-dual. The non-dual sky transcends extremes. The reality of dharmas is said to be pure.
If you ask how the self-arising clarity of the Dharmakaya is to be obtained, it is at the very moment that you understand that you obtain the result. There is certainly no increase in, or obstruction of cause and result. Others, to the contrary, enumerate the situations of this [[[life]]] and the intermediate state.[62][63] They will never have the good fortune to obtain it.
The attainment of this [[[life]]] is the Dharmakaya. The attainment of the intermediate state is the Dharmakaya. If you ask how this is attained, the Mightiest of great yogins liberates the body from the net of conceptual thinking.
First he gives rise to the five elements, accessing their causes. Then, if the higher and lower[63] are gradually closed, the self-arising clarity of the Dharmakaya, which is the intermediate state,[64][65]actually manifests. [The yogin] has strength of understanding and integrates the five [[[elements]]]. All at once, he cannot be stopped at anything. He has taken the power of the wisdom of awareness. He does not gradually practice the five paths. He does not gradually traverse the ten levels.
This itself is perfection. It is therefore applicable in an encompassing way. That is why Secret Wisdom speaks its attainment. Here, the cause itself is the result. So neither external nor internal [objectives] can be attained by means of it.
A yogin who understands these things and yet enters the doors [of external and internal things] does not reach his end. Although the result does not actually appear to him, he will be born in the future within the three abodes of gods. He will also not be born in an evil embodiment, just as a universal monarch [is not so born]. Through the connection of holding to reality he will meet with holy friends and associates.
Your own mind understands the prophecy here given: that in that [[[Wikipedia:future|future]]] birth you will become Vajrasattva himself, without delay.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the tenth chapter which teaches the method of attaining the result
Chapter 11: The Deeds that Reach the End
Then the King of Secret Wisdom gave this instruction on holy deeds to Vajrasattva
Regardless of the ways the blessings of the Dharmakaya cause the Three Bodies to appear, there is nothing other than the Bodhicitta. Both the enjoyment of non-dual reality and the enjoyment of wisdom, which is its ornament, do not give up any practices based on desire. These are [the Dharmakaya’s] great playfulness manifesting in you. This is called the Perfect Enjoyment Body. It appears to the Bodhisattvas of the ten levels. It is also the playfulness of their wisdom.
The manifestation of great compassion[65] is all-encompassing. It brings down the rain of teaching upon living beings. The ambrosia of the Dharma establishes living beings in bliss. There is nothing in the world the manifestation of the non-dual Bodhicitta does not entirely encompass. All disciples are disciplined by the manifestation of compassion, while the dance of illusion has no conceit whatsoever.
What is more, I explain this to my own manifestations. Ultimate reality’s mental manifestation occurs to me, and what is called “The Manifestation Body of The Compassionate Mind”[66] is explained secretly.
Being born and living, in each and every outer and inner form,[67][68]are perfected in my Supreme Body,[68] the Body of Secret Wisdom. Each and every sound and language –– superior, middling, or inferior –– is explained to be the Speech of myself, Secret Wisdom. Any understanding of the mind whatever, whether subtle or coarse, is none other than the Mind of myself, Secret Wisdom.
The wheel of Body, Speech, and Mind continuously spins. There is no other secret deed or practice than this. Nothing whatever is attained from anything other than Secret Wisdom, however it may appear.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the eleventh chapter which teaches conclusive action.
Chapter 12: Clearing Away Doubts on the View
Then again the glorious Vajrasattva questioned the King of Secret Wisdom with these words:
O King of Secret Wisdom, I ask you to teach the way to remove the obstacle of doubt as to what this means.
The King of Secret Wisdom gave instruction:
You, Mahasattva, listen! I will explain with certainty what this means: The reality of Samsara and the reality of Nirvana have been inseparable since before time.
Thus he spoke.
Vajrasattva questioned him:
If Samsara and Nirvana are inseparable, this is in opposition to the fact that they occur as a duality. Samsara will turn out to be Nirvana. What is more, Nirvana will turn out to be Samsara. How do you clear up these problems?
Secret Wisdom gave instruction:
The teaching that things are dual is based on the forcefulness and irrefutability of the duality of appearance. Due to this condition, teachings are delivered on this. The meaning of the present [[[teaching]]] in its perfect purity is that they are not different. It does not matter what the origin of non-dual wisdom is. There is no reality other than self-arising wisdom.
Vajrasattva gain questioned him:
Are the Mind[69] of a Buddha and the mind[70][71]of a sentient being the same or different? How is it? If they are the same three problems will arise. If they are not the same three problems will arise.[71]
Secret Wisdom gave instruction:
The Mind of the Buddha and the minds of sentient beings in their essence as the Dharmakaya are one. Through this unity karma and compassion are connected. This is primordially free from two of the problems. In spite of the appearance of discrepant ways of seeing things, the fact that they do manifest removes the third problem.
Those with understanding benefit by using a mind that thinks in terms of existence as the Body of Wisdom.[72] For those without understanding this is the abode of Samsara. This fully explains the two ways of seeing things.
Again Vajrasattva questioned him:
So if [the Buddha and sentient beings] are one in essence in the Dharmakaya, where do beings without understanding come from? Do they come from causes and conditions?
Secret Wisdom gave instruction:
The cause of Samsara is ignorance. The conditions are karma and the five emotional obstructions. The result is the appearance of the eleven [further members of the twelve-fold chain of interdependent origination]. Samsara comes forth through causes and conditions. This is free from the problem of not being reasonable.
Vajrasattva then questioned him:
The cause [you give] for Samsara is not reasonable! What is the cause of ignorance? What are the facts about this?
Secret Wisdom gave instruction:
The cause of Samsara is ignorance. The cause of ignorance is the Bodhicitta!
I, Secret Wisdom, have explained it!
Again Vajrasattva questioned him:
That which is called the Bodhicitta is the inspiration of the Victorious Ones of the three times. If ignorance were generated by them, even the Buddha, who is omniscient, would dwell in the darkness of ignorance. What would an Omniscient One become?
Secret Wisdom gave instruction:
My reality is the Bodhicitta. This is the identity[73] of each and every thing. Anywhere the unborn manifests itself, there is also darkness in the form of non-understanding. For those with understanding there is omniscience. A reality which is dual is proven by means of reason.
Again Vajrasattva questioned him:
What about the certain and the uncertain in this reality of the Bodhicitta? If there is certainty there is one problem.[74][75]If there is uncertainty there are two.[75] I ask you to teach the facts about this.
Secret Wisdom gave instruction:
There is nothing that does not dwell within my self-arising wisdom. Everything is essentially united with the experience of this self-arising wisdom. This is essentially free from the two problems [related to uncertainty].
The miracle of Ignorance Wisdom[76] is that anything at all can come out of absolutely nothing! What, then, could be permanent in that?
Wisdom is born in stages. This [[[teaching]]] is not polluted with any problems.
Again Vajrasattva questioned him:
O You, Essence of the View of Omniscience! Is this spontaneously realized,[77] or is it pure[78]? If it is spontaneously realized one problem arises.[79][80] If it is pure you will fall to an extreme.[80] What are the facts about this?
Secret Wisdom gave instruction:
The view is, in essence, spontaneously realized Bodhicitta. All conceptualizations are Bodhicitta. This is not based on their being a kind of conceptual delusion. In the enlightened inspiration of the Victorious One there are no conceptual delusions. The magical creations of the mind do not exist, and never have. This is not a position of purity, however it may appear.
Anything that appears in the playfulness of Secret Wisdom is, in fact, spontaneously realized wisdom. There is nothing about this [[[teaching]]] that falls to the extreme of purity.[81]
Thus he spoke.
So Vajrasattva and the rest of the audience rejoiced with great delight.
From the Tantra of the Secret Wisdom of the Great Perfection this is the twelfth chapter which clears away doubts on the view.
Chapter 13: Clearing away the Problems of Meditation
Then Vajrasattva questioned the Secret Wisdom of the Great Perfection:
Is this not in opposition to what was spoken about meditation? Or is it not in opposition to what was spoken about non-meditation? What are the facts about this?
Secret Wisdom gave instruction:
Listen, great Vajrasattva! The reality which is created by me is beyond the extremes of meditating and not meditating.
There is no such thing at all as not meditating. You fall into the positions of praising and blaming meditation and non-meditation. When realities are classified there is certainly no problem in meditation, however it may appear. This is because [this meditation] is diverted into the space of conceptualization, and there is nothing at all on which to meditate. Wander in the space beyond conventional sounds, in the realities of non-meditation! The great space of understanding is self-arising. This is realized through an inspiration that is joined to the primordial wind.[82]
When you fully understand that there is no place to meditate, the problems and benefits of meditation will become evident as the dimension of thusness itself,[83] like the sky. Attainment is not possible except by means of deliberate meditation on this.
Even when you can remain in the spontaneous understanding of these things you, like any man, will never be without your stomach. This [[[teaching]]] is liberated from the problem of non-meditation.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the thirteenth chapter which clears away the problems of meditation.
Chapter 14: Clearing Away Obstructions toward Practice
Then Vajrasattva again questioned him to speak on the removal of obstructions with regard to this practice, which is not taken up or given up, saying:
O King of Secret Wisdom, you teach that attachment and aversion, bliss and suffering are one. If attachment is both the root of Samsara and the root of bliss and liberation, is this not in opposition to your teaching that they are one? If they are the same, two problems are evident.[84]
Secret Wisdom gave instruction:
Listen, O Chief of Vajrasattvas! If it is understood that the two realities: bliss and attachment, are one in the Bodhicitta, anything one practices is wisdom. There is no duality of cause and result in this.
Vajrasattva again questioned him:
If one practices all the five kinds of desire, using methods, knowledge, etc. will this not result in despicable practices?
Secret Wisdom gave instruction:
If it is thoroughly understood that all these despicable practices are the Bodhicitta, there is no taking up or giving up whatsoever. Therefore there is no falling into despicable practices.
Again Vajrasattva questioned him:
If sentient beings are born in hell by practicing the five inexpiable deeds, does this not contradict their practice?
Secret Wisdom gave instruction:
In all of these practices of [the yogin of the Great Perfection] the five inexpiables are themselves the Bodhicitta. There is no place to fall in the Bodhicitta. It is like cutting off the root of a banana tree. The large communities of fully mature humans and other living beings are perfect. They must practice all things. The virtues connected with chapels and stupas, evocations and ritual recitations must be placed equanimously in the space of understanding.
Vajrasattva again questioned him:
When you teach that there is no place to fall to, does this not contradict the pronouncement [of the Buddha] that there is falling?
Secret Wisdom gave instruction:
For those who have the good fortune to understand self-awareness the two evil destinations[85] are the dimension of great bliss. If you have this sort of understanding you may practice [anything], but will not fall. If you do not understand the wisdom of self-awareness, even the pure realm of the Victorious One will appear to be a place of evil destination.
I am not saying that this [[[understanding]]] is all-encompassing at all. Those who do not understand the equanimous Dharmakaya must not practice everything, but should avoid evil[86] and multiply unto myriads their merit.
From the Tantra of the Secret Wisdom of the Great Perfection this is the fourteenth chapter which clears away obstructions towards practice.
Chapter 15: Clearing Away Doubts on the Result
Vajrasattva inquired on the clearing away of fears with regard to the result:
O King of Secret Wisdom, it is proclaimed that the extraordinary Dharmakaya is free from embellishment. How is this [[[Dharmakaya]]] dissimilar from the ordinary? What are the facts about this?
Secret Wisdom Gave instruction:
My essence is the Dharmakaya. It is free from all the extremes of embellishment, yet it possesses with perfect purity the extremes of embellishment. The Dharmakaya, which is without form, completely perfects all forms. How could the ordinary [[[Dharmakaya]]], which is itself free from embellishment, go to extremes of embellishment? This teaches with total clarity the illusion of wisdom, whose true nature remains a non-entity.
Through the power and efficacy of the disciple's prayers the two Bodies [of Dharma and Form] appear and the two purposes [of self and others] are perfected. Blessings are supreme due to their essential benefit. In this [explanation] the three Bodies are one experience. I do not posit any difference between these two[87][88]at all.
Again Vajrasattva questioned him:
It is proclaimed that all living and sentient beings are encompassed by reality, so that the result, which is the understanding of this expansive Body, may be obtained in three ways.[88] Are you not contradicting this primary teaching?[89] What are the facts about this?
Secret Wisdom gave instruction:
The essentiality of all-encompassing Dharma arises in oneself at the very moment of understanding. Because this Dharmakaya is itself great, it cannot be obtained through the external. It has no cause and result. The single taste[90] of cause and result is the lord of everything. Even the Buddhas of the intermediate state[91] are just this and are not different from it.
Those who have the power of the great benefits of the completely pure perfected Buddha first liberate their bodies from the conceptual constructions manifesting therein. Then there will definitely be understanding, without seeking it.
Again Vajrasattva questioned him:
As there is no differentiation in the Dharmakaya, what about the problem that each and every one of its great benefits does not come forth right now? What are the facts about this?
Secret Wisdom gave instruction:
My reality is the result, and the natural Dharmakaya is one. However, one's body of evil causes and conditions obscures this, and the benefits cannot be shown. It is like a butter lamp inside a pot. I am the same as the intuition of this secret.
Vajrasattva gain questioned him:
You claim that benefits appear to the Buddhas of the intermediate state. Does this [[[teaching]]] not, therefore, turn out to belong to an inferior tradition? What are the facts about this?
Secret Wisdom gave instruction:
In the result, which is my reality, there is no difference or distinction between this [[[Wikipedia:present|present]] condition] and the intermediate state. Both the extremes of this [[[Wikipedia:present|present]] condition] and the future are attained in the Dharmakaya itself.
The inferior posit cause and result. The intermediate say that attainment belongs to the level of Vidyadharas.[92][93] These [two groups] arrange things gradually. The superior, however, put the wheel to the ground. They do not posit any difference whatever.
Vajrasattva again questioned him:
You claim that the Three Bodies come forth through the blessings of the Dharmakaya. Does this not contradict the primary teachings? What are the facts about this?
Secret Wisdom gave instruction:
A special quality of the playfulness of this great Dharmakaya of mine is that an unsought reality arises, for disciples, as the Three Bodies, no matter how things may appear. There is no attachment or desire in this. Even in the abode of Samsara it manifests in this way. This is wisdom without partiality. There is nothing which it does not bring to realization. Appearance arises as my Body. Renown arises as my Speech. Memory and conceptualization arise as my Mind. There is nothing which is not Buddha in my Body, Speech, and Mind.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection this is the fifteenth chapter which clears away doubts on the result.
Chapter 16: Delight and Praise
Then Vajrasattva and all the rest of the gathered audience looked into the face of the Blessed One, the King of Secret Wisdom. They praised him with these words:
The King of Secret Wisdom is like a heap of mountains. His Body of vast benefits outshines all things. This leader of sages makes a lamp for the world. We bow in homage to this lamp of the world.
We bow in homage to the teacher of the completely pure meaning, who speaks out the teachings which are renowned throughout the world, whose Body of wisdom enacts the teaching of the completely pure meaning with supreme elucidation, the lion of the expounders of the teaching.
We bow in homage to the Mind equanimous in all things, the Mind which is like an ocean of unimaginable ultimate truth, which completely and perfectly clarifies all that is peace and not peace.
We praise with homage the teacher who possesses wisdom, in whom all benefits are completely perfected without adulteration, who is the supreme lamp for clearing away the darkness of ignorance, and who is the total and miraculous treasury of instruction.
We praise with homage the one who clears away the suffering of living beings, whose lion-like speech promulgates the proclamations of peace, who defeats all the opposing extremists, and who throws down the prison of the world with the weapons of wisdom.
At that moment all the audience present melted into the Body of Secret Wisdom.
From the Tantra of the Secret Wisdom of the Great Perfection this is the sixteenth chapter in which all the audience becomes delighted and praises [the King of Secret Wisdom].
Chapter 17: The First Transmission
Then the Blessed One, the King of Secret Wisdom, spoke the assignment of the teaching so that this great Tantra of the Secret Wisdom of the Great Perfection which is extraordinary in every way should not fail, but prosper:
This king of Tantras which I have spoken is the mirror of all Dharmas. All the teachings arise from this. This is the great path which defines the stages left behind by the ones who move in bliss through the three times. This is the great path which clears away ignorance. This is the king of Tantras, the highest of transmissions, the root of the certain instructions.
I assign this secret king of tantras to you, Vajrasattva.
You, O Vajrasattva, Lion who Speaks the Teaching, must present this transmission to the audience present.
If the assemblage of collected groups are hateful, of backward desires, of the inferior vehicle, are over-eloquent, content to cut things down, clutched by avarice, are those who base their continuum on emotional obstructions, who have no respect for the guru, who speak brilliantly in order to control others, are those who hoard their words, who steal instructions, who have failed in their vows, who are spiteful of adepts, or are self-glorifying, this secret king of Tantras must never be taught to them. If this secret is so taught the Minds of the Victorious Ones of the three times will be disturbed.
[One who teaches this Tantra to unqualified students] will be removed from the presence of Secret Wisdom. All the Noble Ones will become angered. [Such a teacher's] body and mind will be liberated [from each other]. The Dakinis and the hosts of Dharma guardians and protectors[93] will spread out his body as a feast. They will make it the final moment of [such a teacher's] life, and at that very instant will manifest the teaching of the vajra hell. The rain of such evil will be unbearable.
Therefore I assign this to you, great yogin, for those who are qualified recipients, who revere the master, have great faith, are fierce in diligence, sharp in knowledge, have reverence for the great vehicle, who have a loving mind toward their vajra brothers and sisters, who have the softness of great compassion, who delight the guru through the three doors [of body, speech, and mind] by delighting in not being attached to anything, who have the karma and good fortune [to receive this teaching].
This great king of secret Tantras is only for one or two. If it is dispersed among three one will fall into hell.
Hold this as a treasure for the few who have confidence.[94] It is not the province of those with diversified perspectives.
Thus he spoke.
From the Tantra of the Secret Wisdom of the Great Perfection which is the totally pure intent of the All Good One's ultimate inspiration, spoken in the form of instructions, this is the seventeenth chapter which teaches the first transmission of this instruction to the gathered Brahmins.[95]
Colophon
The Indian Vajra Of Supreme Delight[96][97]gave the first copy[97] [of this book] written on golden parchment with melted vaidurya to the Brahmin Supreme Bliss[98][99]in the upper dome of the Bliss Endowed Palace.[99] For five generations none but the first copy existed.
The Tantra of the Secret Wisdom of the Great Perfection is finished.
Assigned to the son, the father watches in case this be lost to those who are not suitable.
From the hundred thousand volumes on the Nine Spaces of the Great Perfection there is none more profound than this in existence.
Protect this, O Vajra Dakini!
The Indian wise man Œrî Singha Prabata and the Tibetan translator Acarya Vairocana translated and edited this.
