Sacred Words of Lord Akshobya – Guhyasamaja Tantra Commentary

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(By Tsem Rinpoche)

Dear friends around the world,

This post is just for those who have been initiated by a teacher into the Guhyasamaja tantra. Otherwise please do not read or continue.

I have placed here as it is available in all Tibetan libraries, temples and universities. Many of the texts have also been translated into English. But it is a tantric code, so those not initiated are not to read or study it. So why have it here? Easier for those who do have the initiations to find information here and practice.

Tsem Rinpoche

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Guhyasamaja (Secret Assembly) is another very profound set of teachings by Lord Buddha within the highest class of tantras. According to one tradition, the Guhyasamāja Tantra was taught for the first time by the Buddha in the form of Vajradhara to Indrabhuti the King of Oddiyana, also called King Dza.

As with most tantras, there are different traditions and transmissions. Perhaps the oldest surviving lineage is the Jñānapada Tradition (ye shes zhabs lugs), which goes back to Buddhaśrijñāna (late 8th century). The most important historically is the Ārya tradition (gsang ‘dus ‘phags lugs) which is based on commentaries attributed to Nāgārjuna, Āryadeva, and Candrakīrti. ‘Gos Lotsawa Khug pa lhas btsas originated a transmission in Tibet, as did Marpa Lotsawa. The Sakya tradition received both transmissions. Tsongkhapa, founder of the Gelug tradition, considered the Guhyasamaja (Secret Assembly) to be the most important of the tantras and used the Ārya tradition as a template for interpreting all the other tantric traditions.

SACRED WORDS OF LORD AKSHOBYA

A Memorandum on the Visualisations Guide to the First Stage of the Path of 32 Deities of Guhyasamaja According to the Arya Tradition

By AKHU SHERAP GYATSO
Translated by Geshe Thupten Jinpa
Translation project sponsored by the Gere Foundation, New York, 1999

(Click HERE to download the PDF)

[SALUTATIONS]

[1b] Namo Guru Shri Guhyasamaja mandala deva ganashranam gacchami

May I be protected by the lord endowed with ‘seven aspects,’ the master-magician who permeates the entire space with ‘oceans of cloud’; you’re the spectre of pure and perfect worlds born of untainted great bliss, the indivisible sacred body-mind. Even a single hair from your bodily pores destroys an army of evils, you perceive all phenomena without ever rising from your equipoise; Surely to seek this ‘method of attainment’ is most worthy of effort, Once we’ve witnessed the great wonder of this path.

The fully enlightened Buddha—the incomparable master, the king of the Shakyas—first generated the mind of awakening; in the middle, he gathered the accumulations [of merit and wisdom] for over three innumerable aeons; and finally, he attained perfect enlightenment. He then taught 84,000 sets of discourse. Insofar as this is true, there is an agreement between the systems of sutra and tantra. [2a] However, according the sutra tradition, [the Buddha] is said to have become fully enlightened in the Sambhogakaya form in the akhinishta [perfect Buddha realm] when he was in his last life as a Bodhisattva on the tenth ground. From there, while residing as a Sambhogakaya endowed with the five definite characteristics, the Buddha manifests simultaneously in a multitude of emanations to the billions of world systems. This, then, is the received standpoint.

In contrast, according to the tantra system there is an acceptance that full enlightenment can take place both within the human and the deva realms—i.e. they can be either a human being or a deva, a celestial being. On this view, [it is believed that] when our Buddha Shakyamuni] was in his last life as a Bodhisattva, just before his full awakening in akhinishta he entered the path of tantra via ‘intermediate state’. At that point, at the invocation from all the Buddhas of the ten directions the goddess Thigle Chogma was called forth and the Bodhisattva was conferred the third [i.e.secret] initiation in actuality. Thus he entered the Guhyasamaja path and attained the pure ‘clear light’ and arose into the illusory body. [2b] Again, he entered into clear light and re-emerged as an ‘illusory body’ thus actualising the union of the learner’s stage. Subsequent to this, at dawn he was conferred directly the fourth [word] initiation thus leading to his full realisation of the ‘union of no more learning’, the state of being that is endowed with the seven aspects of [the malefemale] union.

Amongst the multitude of emanations that Buddha manifested in realms equal to the limits of space, in our world, i.e. on earth, he displayed such events as entering the womb of his mother, being born, excelling in the athletic skills, engaging in the physical penance, and so on, as mentioned in the sutra teachings. Although there is no explicit mention [in the tantras] of the Buddha’s deeds of sitting under the bodhi tree and conquering the maras, the references in some other tantras about conquering the maras by assuming the forms of “the wrathful deity victorious over all three realms” and the red and black Yamantakas can be seen as the Tantric version of this deed.

The following events, (i) the realisation of the ‘actual’ clear light at midnight as a result of being conferred the third initiation in its nakedness, (ii) the full awakening displayed at dawn on the 15th day of the fourth month subsequent to the conferment of the fourth initiation, and (iii) turning the three wheels of dharma and the four classes of tantra, constitute the process by which how the Buddha, in his form as Shakyamuni, taught the tantras on this earth. Generally speaking, it is said that as far as the teachings of the tantras are concerned there is no period of decline caused by fluctuations for they are being taught throughout all time. For example, the Ten Grounds Sutra states:

The Buddhas never go beyond sorrow; The dharma [sun] too will never set.

[3a] Similarly, The Sacred Names of Manjushri states:

The Buddhas of the past have taught this; The Buddhas of the future too will teach this; and it’s being taught again and again by the fully awakened ones of the present.

So, although it is difficult [categorically] to assert that according to the Tantric teachings there can be no ‘dark era’, but it must be accepted only provisionally in relation to general conventions. But if we accept these provisional notions too literally, it may lead to all kinds of contradictions and inconsistencies. To put it briefly, all the teachings that the Buddha has given can be subsumed into the two classes of sutras and tantras. For those who are inclined towards the ‘initial’ [path], the conducts of ‘detachment’ have been taught. For those who are inclined towards the ‘vast’ [path], the conducts of the ‘grounds and perfections’ have been taught. For those who are inclined towards the ‘profound’ [path], the conducts of ‘attachment’ have been taught. Of these, the first is the ‘listener’ and ‘selfenlightened Buddhas’ vehicle, the second, the great vehicle of the sutra teachings, and the third, the vehicle of Tantra. Amongst these, the discourse about the attainment of Buddhahood in a single lifetime is a concept unique to Tantra.

Within the tantras, there are four classes corresponding to the levels of the aspirants. Although all qualified tantric aspirants are capable of taking attachment into the path, depending on the levels of faculty of the practitioners there are differences. For example, the practices that present the path by emphasising the external such as washing, anointing and so on over the inner yogic meditation belong to Performance Tantra. [3b] These are taught to those aspirants who are capable only of, and not more than, taking into the path attachments generated through exchanging of glances between oneself and the visualised goddess. Similarly, those practices that present a path in terms of an equal emphasis on both the external rituals and inner yogas belong to Action Tantra. These are taught to those who are capable of, and not more than, taking into the path attachments generated through exchanging of glances and playful games with one’s visualised goddess. Furthermore, those practices that present a path that emphasises inner yogas over external rituals belong to Yoga tantra. These are taught to those aspirants who are capable of taking into path attachments generated through looking at, laughing with, and holding the hands of one’s visualised goddess but not the attachment generated by actual sexual union with the consort. Finally, the practices that present a path that emphasises only the inner yogas and is not dependent at all upon external rituals belong to Unsurpassed Yoga Tantra. These [teachings] are taught to those aspirants, who are not only capable of taking into the path attachments generated through looking at, laughing with, holding hands of the goddess, but have also the ability to take into the path attachments generated from the bliss of actual act of conjoining the two sexual organs. Since there is nothing beyond this [class], it is called the “unsurpassed yoga tantra.”

The Vajrapanjaratantra states:

To the inferior, the Performance Tantra…

Similarly, the Tantra of Union states:

Laughing, glancing and holding hands…

The meaning of these verses and also the passage

Like insects, the tantras are of four kinds,

suggest that just as tree-born insects eat away into the tree so, in the present context, the wisdom of simultaneous great bliss generated from attachment and its likes consumes attachment and attendant emotions. Many people misunderstand this idea of ‘taking attachment into the path’ thinking that actual afflictions are turned into aspects of the path. This, however, is not the case. Afflictions such as attachment is brought into the path as a source of impetus thereby transforming these into favourable conditions.

As a sutra states

As the manure of Shakya town becomes fertiliser…

Although, the transformation of attachment and its likes as aids on the path can be effected at high levels of realisation the Perfection vehicle, on the Tantric path this can be achieved even at the beginner’s stage. [4a] The manner in which this takes place is as follows. At first, even when attachment and its likes arise one ensures that they do not fall under the control of ordinary negative impulses. Then due to the power of a surging experience of emptiness negative emotions subside, while the force of the path increases thus acquiring powerful capacity to destroy the opposing forces of the path.

As regards the Unsurpassed Yoga Tantra, the earlier Tibetan masters list three categories: i) father tantras, ii) mother tantras, and iii) nondual tantras. The Sakyapas identify Hevajratantra as an example of the ‘nondual’ tantra, while the Jonangpas list Kalacakratantra as a ‘nondual’ tantra. Thus, depending upon what they considered to be their preferred tantra, they identify it as the ‘nondual’ tantra and hail it as supreme. However, such standpoints are fraught with contradictions. In contrast, the great master Tsongkhapa maintains that the ‘father’ in ‘father tantras‘ and ‘method’ in ‘method tantras‘ refer to the illusory body. Similarly, the ‘mother’ and ‘wisdom’ in ‘mother tantras‘ and ‘wisdom tantras‘ refer to clear light. Thus, those tantras that emphasise the attainment of the first are father tantras, while those that emphasise the attainment of the latter, are mother tantras. Furthermore, when one speaks of the ‘nondual method and wisdom tantras‘, ‘method’ here refers to the pristine cognition that is the union of great bliss and wisdom realising emptiness. Hence, there is a great deal of difference between this and the earlier understanding of nonduality. Tsongkhapa has stated that since a Unsurpassed Yoga Tantric text must necessarily has its subject-matter the wisdom of indivisible bliss and emptiness, all Unsurpassed Yoga Tantras are [by definition] ‘nondual’ tantras.

Earlier Tibetan masters maintain that those tantras which begin with “Thus have I heard once” as father tantras, while those begin with the passage “When the supreme secret is propounded” as mother tantras. [4b] Similarly, some maintain that those tantras that involve the descent of the wisdom beings done through [visualising] male deities are father tantras, while those done by female deities are mother tantras. The great master Tsongkhapa in his Great Exposition of Tantra and other works has refuted many of these viewpoints. Once you become aware of this point you will develop great certainty in our [preferred] standpoint.

There are three types of ‘method’ tantras. For example, the Guhyasamajatantra is a tantra of ‘desire[-transmuting]-method’, for when this Tantra is enumerated it states “One thousand Guhyasamaja.” Then there are those tantras for whose wrathful activities there must be the causal motivation for compassion, while for immediate impetus one requires harsh emotions. And the tantras that teach the path of such a transformation are tantras of ‘anger-[transmuting]-method’. This includes such tantras as the red and black Yamantakas. The great master Tsongkhapa has stated that there exist occasions when desire and anger can be taken as aids on the path. However, as far as delusion is concerned, except for the transformation of the attendant factors there are no occasions when delusion itself can be taken on the path. Because of this, Kyapgön Dorjechang has said that the statement that Aralitantra is a Tantra of ‘ignorance-[transmuting]-method’ should be understood as referring to taking on path the consciousness of sleep and dream states.

Generally speaking, four types of Guhyasamaja have been taught, namely that of the i) literal meaning, ii) general meaning, iii) hidden meaning, and of the iv) ultimate meaning. And, since all tantric paths are contained in them, they are called the root of all tantras. Also, as the words and meaning of all the sutras converge upon this tantra, it is called the ‘jewel ornament of all sutras’. It is said that Segyü Dorjechang once told Künkhyen Jamyang Shepa that if one understands the Guhyasamajatantra, he understands all the sutras and tantras. [5a] Furthermore, whether or not the essences of the Buddha’s teachings survive depends upon the survival of the study and practice of Guhyasamatantra.

For example, the Sacred Words of Manjushri states:

At that time and period

when this essential point can be heard,

it’s said that at that time

Buddha’s precious doctrine remains too.

Therefore, it is critical that we all strive hard at this juncture, when we have not only met with the secret mantra vehicle but also the teachings of the Guhyasamatantra. We are supposed to have had the fortune of encountering the sutra and tantric teachings of the second Buddha [Tsongkhapa]. But the masters have said that if we do not meet with the teachings of Cakrasamvara and Guhyasamajatantra, we have not encountered the complete doctrine of the great Tsongkhapa. Even when one endeavours in the study of the five treatises, it is the tantras that one must eventually arrive at. As stated by Tsongkhapa “Whatever you have taught…” in sutra system all teachings including those on the four truths must finally converge on the teachings on emptiness. This does not mean merely that these teachings must relate to means of understanding and cognising emptiness, but that they must also be understood in terms of perfecting the path of emptiness. Therefore, it is essential that we realise without mistake the ‘limit of reality’s sphere’— i.e. emptiness—on the basis of fusing the innate mind with emptiness as if merging the two indistinguishably into a ‘single taste’. So, the statement that all sutras converge on emptiness must mean that they converge on the attainment of the ultimate aspiration [of the tantra].

The long version of the Guhyasamajatantra has not been translated into Tibetan. The meaning of this Tantra must be explained in terms of the hermeneutics of the ‘six boundaries’ and ‘four modes’. For example, the provisional meaning of Vajradhara [Dorjechang] is said to be the deity who holds in his hand the symbol vajra. [5b] Yet, the definitive meaning is that he upholds within the vajra of pristine cognition, which is an indivisible union of bliss and emptiness. Thus the first level of meaning requires further interpretation to arrive at its final meaning. Similarly, the statement

In the vast plain of wilderness

ornament [the site] with flowers and fruits…

This can mean that one’s place of meditation in the wilderness should be ornamented with flowers, etc. Or, it could mean that one’s body—which has been isolated of all prana winds due to the dissolution of all winds into the central channel—is beautified by minor and major noble marks of the illusory body. The first is the meaning at the level of generation stage and is thus (1) provisional, while the second is at the level of perfection stage and is thus (2) definitive. There is also the (3) literal meaning when the meaning is understood only within the bounds of linguistic convention. There is also the (4) nonliteral reading when a specific meaning is stipulated even though there is nothing in the linguistic convention, which suggests such meaning. For example, the Sugathas [the Buddhas] have stipulated the meaning of the ten syllables such as KO, TRA and KHYA. In the context of the Unsurpassed Yoga tantra, they are said to refer to the ten winds, while in the context of the yoga tantras they refer to the various names of Vajrapani. There is then the (5) intentional reading, whereby what is intended is something else [to what is stated on the surface]; i.e. it is said in an elliptical manner. For example, in the sutras it has been stated that “Father and mother are to be killed”, etc., and also “Ascertain this as essence, though there is none”, etc. In such cases, the meaning of the tantras are taught by means of intentions. Finally, there is the (6) non-intentional reading in that what is taught on the surface is to be taken at its face value without any elliptical reading. There are thus six boundaries.

There are four modes of interpretation. There is first the (1) linguistic meaning in that what is taught is at the level of conventional linguistics. The level of significance that is common to sutra and Tantra, to both lower and higher vehicles, and also to both generation and perfection stage, is said to be the (2) general meaning. There is also the (3) hidden meaning in that both sutras and the tantras teach topics which are said to be concealed. For example, there is the ‘concealing the mind in appearance’ referring to the teachings of the ‘three isolations’. Those which present the characteristics of the ‘seal’ [i.e. the consort], and the method of engaging in sexual union with such a seal are said to conceal the principles of desire. And those, which present the illusory body, are said to conceal the relative truth, the illusory body. Thus, there are three ‘concealments’. [6a] The (4) ultimate exposition is the presentation of the illusory body and clear light, themes that are not found in the lower classes of tantra. This is called ultimate because illusory body is the ultimate culmination of all winds, while the ultimate culmination of all cognitive states is the ‘clear light’ mind of the Buddha’s omniscient wisdom.

‘Disciple-exposition’ is given in private on the basis of a one-to-one instruction, while the “public-exposition” is aimed generally at all members of the targeted audience. Of the five classes of disciples—i.e. (i) Utpala flower-like, (ii) Pundarika flower-like, (iii) lotus-like, (iv) sandal wood-like, and (v) jewel-like—the first four are eligible as target audience for ‘public-exposition’ but not for ‘disciple-exposition’. The last type is stated to be appropriate for both modes of instruction. These days even a disciple at the level of the sandal wood type is extremely rare. Although the ‘disciple-exposition’ is popular within the Sakya teachings, if there are qualified teachers and students the Gelukpas are also not impoverished of this level of instruction. Sectarian sentiments do not get one anywhere; what is required is to rely on the instructions of the teachers. We need to understand the meaning of the tantras through the application of the hermeneutics of ‘six boundaries’ and ‘four modes’ and apply this to a combined study of the five great explanatory tantras. The great Tsongkhapa says:

The essential points of the path lie sealed in the root tantra

within [hermeneutics of] ‘six boundaries’ and ‘four modes’.

By following the explanatory tantras‘ guide

and Guru’s instructions they become known, it’s been taught.

There is no separate set of writings called ‘Guru’s instructions’; rather one must rely on the great treatises of Nagarjuna and his spiritual sons for the knowledge of how to interweave the ‘root’ and ‘explanatory’ tantras. Therefore, Tsongkhapa continues with the following:

By grasping this point, …

I’ve found all essential points of the perfection stage.

It is therefore important to combine the reading of the root tantras with its explanatory tantras on the basis of Guru’s instructions. [6b] For this it is necessary first to develop some [intellectual] understanding of the two stages [of the tantra] in order to correctly engage with tantra. My teacher, the protector Vajradhara, told me that the Seventh Dalai Lama Kelsang Gyatso has stated that this is the significance of Tsongkhapa’s point that is made in his summary of the Four interwoven commentaries about how one’s entry into the Tantra must be preceded by a study of the five stages.

There are two sections to my exposition of the path of the two stages: (I) The origin stories of the tantras; and (II) the stages of the actual instruction of the experiential guide.

Source

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