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7. Accomplishment

From Tibetan Buddhist Encyclopedia
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Accomplishment will be presented in terms of its


(1) essence,

(2) divisions,

(3) principle, and

(4) purpose.


1. Essence


By practicing free from doubt With the absence of laziness and sloth, All maṇḍalas will be accomplished And the sacred and supreme vajra secret attained. And also:

Approach and close approach, Accomplishment and great accomplishment . . .

The term sādhana means “to take up fully.” Since it allows one to take up and attain one’s desired objective, or accomplish it, it is called “accomplishment.” Alternatively, the term “accomplishment” can be said to derive from the word siddhi. By virtue of the various levels of spiritual attainment that are to be accomplished, these attainments and their accomplishment are referred to as “spiritual attainments.” In actuality, all the practices that employ the unique methods of secret mantra to accomplish the common and supreme spiritual attainments that one desires and strives toward are subsumed within the two divisions of approach and accomplishment.


2. Divisions


This section consists of a general explanation and a specific explanation of the unique group accomplishment.


1. General Explanation


Th e general presentation itself has four sections. First, both the common and supreme spiritual attainments are what are accomplished. The common spiritual attainments are further divided into minor and major acts, while the supreme spiritual attainments are classified as either temporary or ultimate.

Furthermore, practices such as resurrections, longevity practices, and mirror- divinations are meant to accomplish the common spiritual attainments, while Vajrasattva, group accomplishment, medicinal accomplishment, and other such practices are meant to accomplish the supreme spiritual attainments.

Second, when divided in terms of support, there are four categories: the substances of the various outer implements, and, internally, verbal mantra recitation, mental meditative concentration, and physical actions, such as particular gazes. Spiritual attainments are gained by utilizing these supports.

There can also be twofold, threefold, or fourfold divisions, as well as limitless subdivisions within each individual category. Although accomplishments based on mere substances, such as the accomplishment of minor activities, are indeed accomplishments, they are not genuine accomplishments. Genuine accomplishment,

which is the accomplishment mentioned as one of the eleven topics, is an exceptional method that enables one to attain the ultimate fruition swift ly and easily. Nevertheless, when embraced by special methods and knowledge, such as compassion, even lesser activities become part of the genuine path. Since they may be necessary temporarily, there is nothing wrong in accomplishing them.


One may wonder what the difference is between enlightened activity and accomplishment. Although enlightened activity can indeed be grouped under accomplishment, these two are dissimilar in the sense that accomplishment is method while activity is the fruition of method. Likewise, although both of these are generally categorized as conduct, there is a difference in terms of the degree of specificity and other such factors. One should, therefore, know how these principles are included in other categories and divided.

Third are divisions in terms of the essence of accomplishment. This refers to accomplishment based on the development and completion stage, respectively. Fourth are divisions in terms of the principle of accomplishment. This can refer to either approach and accomplishment or, if these are divided further in terms of cause and effect, the four branches of approach, close approach, accomplishment, and great accomplishment.


2. Group Accomplishment


The reason this is called “exceptional accomplishment” is because its cause, essence, and fruition are superior. Its cause is superior because of the blessings it generates for attaining spiritual attainments due to the power of all the outer implements and, internally, the assembly of male and female practitioners

who have attained ability, all coming together at the same time. Its essence is superior because of the ability to attain the fruition without any obstacles. Th is, in turn, is due to the continuous eff ort that is directed toward the four branches of approach and accomplishment. Finally, its fruition is superior insofar as one attains the undefiled state of a knowledge holder.

With this form of group accomplishment, the basis of accomplishment is maintained via the five perfections. The scriptures are then followed through the four branches of approach and accomplishment. As a result, the fruition, the state of the four knowledge holders, is quickly accomplished in thirty- six days or

some such period. The five perfections are the perfect place, time, teacher, retinue, and substance. The perfect place means any auspicious place that is found to be good and free from obstacles when investigated. The perfect time refers to the period when the time has come for the practitioners to engage in group

accomplishment. It begins on an auspicious day with the proper date and astrological features and lasts until the activities of the great accomplishment have been completed. The perfect teacher is a master who is learned in the profound scriptures of secret mantra, has gained power in


their meaning, and, for these reasons, is worthy to be a vajra king. The perfect retinue consists of the regent, wife, skeleton dancers, karma, eyes, sweeper, and so on, each with their respective qualities. This retinue is equal in number to the deities accomplished in the gathering of the male and female practitioners who are worthy to assemble in the profound maṇḍala. Th e perfect substance consists of the coming together of the complete range of edible sustenance, illness-averting medicines, necessary implements, and substances for accomplishment.

When these five perfections are present, one can practice the profound accomplishment via the four aspects of approach and accomplishment. First, one practices by pleasing the deity for the approach. Following this, one becomes genuinely oriented toward attaining the spiritual attainments for the close approach, and then gains the spiritual accomplishments through accomplishment. Great accomplishment refers to the full accomplishment that occurs once the spiritual attainments have been acquired.

To dispel adverse conditions, one should set the outer boundary and sub- due samaya breakers. The inner boundary can then be set and the maṇḍala erected. Th e preliminary practices consist of the five preparations. Respectively, these five relate to the maṇḍala, deities, master, substances, and stu- dents. For the

main part of the practice, one first draws the maṇḍala image on a place that has been blessed as the interior of the liberated matraṃ. Then the substances for accomplishment are arranged there and, together with the rest, all the implements are blessed in the correct manner. For the conclusion, the maṇḍala recitation

is performed, various offerings are made, the maṇḍala is entered, and one receives empowerment. Everything up until this point constitutes the approach. Next, by correctly following the practice text and putting eff ort into recitation and meditation, one will see the signs of accomplishment getting closer.

This is the close approach to the deity.

Accomplishment consists of actualizing stable signs of accomplishment through practice. If the deity is peaceful, one transforms it into a wrath- ful deity or one visualizes the deity’s radiation and absorption, regardless of whether the basis for accomplishment is peaceful or wrathful. Effort is placed on recitation, while food, drinks, ornaments, garments, and all other desirable things are enjoyed as the play of empty bliss. The deities are also pleased with dance and mudrās. Through this practice, the stable signs of spiritual attainment are actualized. This is accomplishment.


Great accomplishment occurs when the spiritual attainments are acquired.


In one night, between dusk and dawn, one gains the spiritual attainments of the enlightened body, speech, and mind of the maṇḍala. At dusk, one should practice radiation and absorption and acquire accomplishments from the deities, whereas one should practice liberation and take accomplishments from the enemy at midnight. At dawn, one should practice union and take accomplishments from one’s consort.

Utilizing this form of group practice will gradually induce the symbolic and actual wisdoms and one will come to dwell on the level of a noble one. Previously attained forms of realization will gradually develop until the unified state of non learning has been reached. Th is, in turn, will enable one to attain the levels of the four knowledge holders.


3. Principle


This explanation has two parts:

(1) how to achieve accomplishment, and

(2) the fruition of this accomplishment.


1. How to Achieve Accomplishment


Th is section is divided further into two parts:

(1) the development stage and

(2) the completion stage.


In the development stage, one begins by resting one’s attention on a focal support, such as a buddha statue placed before oneself. By familiarizing oneself with this process, one will progress through the five meditation experiences. This, in turn, will enable one to attain accomplishment by becoming proficient in

the practice of appearance and existence being divine form. Here, having sharp faculties, observing the samayas, and training in the key instructions

constitute the aspect of approach, meditating one-pointedly on the divine form is close approach, gaining stability is accomplishment, and perfecting the practice is great accomplishment.

There are two variations of the completion stage, one with signs and one without signs. The former is method, while the latter is the outcome of this method. In the completion stage with signs, which constitutes approach, one uses the support of one’s own body to produce an experience of empty bliss using the subtle

essences, energetic practices, and inner heat. In the completion stage without signs, which is accomplishment, one utilizes the support of another’s body and actualizes co-emergent joy through the practices of descent, retention, reversal, and pervasion. Since each of these can also be


divided in terms of method and the outcome of method, these two encompass the four aspects of approach and accomplishment.

Using the method of one’s own body also constitutes the four branches of approach and accomplishment, insofar as it involves the stages of receiving key instructions, putting them into practice, stabilizing the practice, and bringing it to perfection. As for utilizing another’s body, approach involves knowing the key instructions, attracting a knowledge consort, and so forth.

Close approach is the union of the vajra and lotus that follows consecration.

Accomplishment is the arousal of the first three joys. Great accomplishment is the experience of co-emergent joy. In addition, the four joys themselves are also the four aspects of approach and accomplishment from the perspective of the former stages causing the latter ones, which are their effects.

In short, these four branches of approach and accomplishment are divided into the path of actual accomplishment and the preceding cause, regardless of which spiritual attainment one is trying to attain. One may then make further internal divisions in terms of cause and effect. Consequently, these four stages

encompass the five paths in their entirety. One should be aware that these four can also be correlated with other factors, even down to a single practice session.

As for the completion stage without features, all conceptual paths are really nothing more than methods for realizing the luminous great perfection without features. Thus, when practitioners with a gradual inclination meditate on the methods presented in these paths, they will be able to access this primordial

stage. On the other hand, students with sharp faculties who are suited for the instantaneous approach of the great perfection will not need to rely on blissful

melting and other such methods. Instead, they will be able to enter this state merely by the power of the master’s key instructions and the transference of blessings. In either case, this is the sacred fruition of all other completion stage practices.

Moreover, the master’s key instructions enable one to recognize, directly and nakedly, that the nature of one’s own mind is empty yet aware, that it is self-occurring wisdom, innately free from constructs. With this recognition, one comes to rest in a state without accepting or rejecting and without artifice or

fabrication. In this regard, approach is to receive the key instructions that point out this state. Since this stage is the gateway to the natural and spontaneously present great maṇḍala, it is likened to opening one’s eyes. Close approach involves understanding the nature. Th s stage is likened


to actually seeing the maṇḍala. Accomplishment refers to training in accord with this understanding, thus bringing forth an experience of one’s indwelling wisdom, which is likened to entering the maṇḍala. Great accomplish- ment involves gaining certainty in the nature of the great perfection, which occurs once

one’s training is stable and any clinging to the efforts of the path and the claims of the philosophical positions of the eight vehicles have collapsed. This stage is likened to becoming empowered into the maṇḍala.

It is, therefore, impossible to enter this natural great maṇḍala using attributes and material substances. Rather, it can be accessed only through the strength of self-awareness. To rest in that state without contrivance is the method for settling the mind. Out of this state, the wisdom that beholds the uncontrived nature will dawn as natural luminosity. Th is is the path of the great perfection, the fruition of the method for placing the mind.


2. The Fruition of Accomplishment


Th ere are three points that describe how wisdom unfolds once one has practiced this path:


(1) the wisdom of appearance,

(2) the wisdom of emptiness, and

(3) the wisdom of unity.


In the experience of a practitioner of the development stage, the wisdom of appearance refers to the appearance of the cre- ated form of the deity. For a practitioner of the completion stage, it refers to the divine forms and other limitless appearances that manifest within the state of luminosity. Such manifestations are mere products of the energetic mind and appear only as a self-display (as illustrated by the twelve examples of illusion).

With the wisdom of emptiness, one dissolves the deity’s appearance once a stable absorption in the development stage has been achieved and contemplates without maintaining a mental reference point. Practitioners of the completion stage experience the fourfold emptiness based on practices that involve conceptual methods. During the last emptiness, co-emergent luminosity is seen.

Th e wisdom of unity refers to the natural state of all phenomena, the unity of basic space and awareness. When this unity is experienced as natural luminosity within the nature of one’s mind—naturally and without contrivance—one dwells in the great perfection, free from fabricated visualizations and methods that require conscious effort.

These three wisdoms are also posited in relation to the realization of the natural state of purity, equality, and indivisibility, respectively. However, in

essence, the illusory body appears as emptiness; luminosity is one’s unobstructed self-display; and, as such, these two are a unity. They are taught in this manner because of their varying degrees of emphasis.

Likewise, while each expresses its own unique qualities when presented together, the terms “purity” and “equality” can each be used to demonstrate both principles. Th e term “purity” demonstrates the relative purity of the deity and that the ultimate is purified of conceptual activity. “Equality” demonstrates

the relative indivisible equality of buddhas and sentient beings, and the ultimate equality of the basic space free from constructs. In this way, one should be aware that both of these terms have the ability to illustrate the meaning of primordial enlightenment.

This is widely taught throughout the tantras.

With each of these three wisdoms, such as the illusory body, one may distinguish between experience and realization. Experiences, moreover, can also be classified as being stable, unstable, and so forth. There are other ways of categorizing as well.


They can be correlated with each of the four modes, for example:


(1) the literal meaning in accord with the perfection vehicle,

(2) the general meaning in accord with the development stage,

(3) the hidden meaning in accord with the completion stage with signs, and

(4) the ultimate meaning in accord with the great perfection without signs, or the fruition.


Each of these four modes is superior to those that precede it, yet all are oriented toward the ultimate meaning.

Training exclusively in meditative absorption on the path of the subtle essence and so forth can induce the experience of the fourfold emptiness. Th is occurs in a way that broadly resembles the manner in which luminosity is sustained in relation to union, deep sleep, and dying. However, the way in which the subtle movement of the energetic mind ceases is very different.


Until the subtle energetic mind has been dissolved there can be no ultimate luminosity.

Th e expanse of luminosity, in which the entirety of the eighty natural concepts together with their mounts have dissolved, has the identity of the unceasing clarity of awareness. Of the twofold division of mind and wisdom, this expanse is wisdom, not mind, because it is the clarity of nondual awareness, which is of one taste with basic space.

It is reality, not phenomena, because it is the inexpressible unity of appearance and emptiness the nature of mind. Although there is a great deal that can be said in this context, it shall be explained elsewhere.


As this principle is even taught in the vehicle of the perfections, it is also part of the vajra vehicle. The Sūtra Requested by Sāgaramati states: How can space become afflicted?

It is possible that this may be shown in the future, But the natural luminous clarity of the perfectly awakened mind Can never become afflicted. While the Ornament of the Mahāyāna Sūtras explains:

Mind is said to be naturally luminous at all times, But made unwholesome by transitory faults.

Any mind that is different from the mind of reality, Is not luminosity, which is said to be natural.

And the Unexcelled Continuity says:

The nature of mind is luminous, And unchanging like space.

Although desire and the rest appear from incorrect concepts, It remains undisturbed by these temporary stains.

In this context, unless one genuinely understands the nature of the ground to be the unity of the indivisible truths, one will not be able to fully ascertain the ground luminosity. If “luminosity” were a mere vacant absence, the mind would perish when all minds and mental states recede. Even if luminosity were empty like space, who could recognize this in the absence of a mind?

Similarly, if luminosity is understood to be merely the clarity and awareness of an ordinary mind, and if it is said to be found even in dualistic investigation and analysis, then why would luminosity not be found within in the other eighty natural concepts as well?

Therefore, the mind’s natural state is a primordial unity of inseparable basic space and awareness. It is beyond comprehension by dualistic concepts. Like primordial space, it dwells without transition or change. By the power of the path, it is experienced as a nondual self-clarity by the wisdom that arises from the self-expression of reality itself. Th is is known as beholding luminosity.

If one does not part from the self-expression of wisdom, there will be neither confusion nor liberation; one will simply dwell in the ground. However,


when distracting circumstances cause one to stray from this self-expression, one will be in discord with the ground and give rise to dualistic perception. This is what we call “mind.” Th is confusion is the repository for all the habitual tendencies of saṃsāra, like a storage container. When this self-expression

manifests un distortedly, it is called “wisdom.” Wisdom is like a fire that burns the thicket of duality and the predispositions for saṃsāra, bring- ing liberation. It is very important not to confuse the essential points of these two.

Th e scriptures of the great perfection demonstrate with great clarity the difference between consciousness and wisdom. The Sūtra of Descent into Lanka also speaks of this: Mind performs actions and so on, While wisdom is what distinguishes.

The King of Absorption says:

Through knowing the nature of mind, Wisdom arises again.

Consciousness and wisdom are similar in terms of merely being aware and knowing. However, they diff er insofar as one is a mistaken apprehension that fails to correctly comprehend its object, while the other is an unmistaken awareness of the object as it is. It must be understood that wisdom remains even once dualistic consciousness is overcome.

In terms of the ground, as a sentient being, these two are like ice and water.

Although confusion may take place, it does so within a state of luminosity.

And though one may be liberated at a later point in time, this liberation also occurs within luminosity. Th is is an extremely important point to understand. The Wheel of Time states:

In the treatises of non-Buddhists, that which is not the awareness of reality is referred to as “awareness.”

What is awareness?

It is the emptiness of inner-awareness and unchanging bliss also.

These were fully stated in this world by the sages.

What is it? Unchanging luminosity is that which appears as the entirety of the three worlds, and lo, lord of humans, that into which it dissolves again.


In this way, wisdom is situated within the ground. However, since the basic space of phenomena is the union of appearance and emptiness, it is not sim- ply a mere empty state; it possesses the quality of clear awareness.

In essence, it is beyond confusion and liberation. Hence, it is classified as such simply because it does not stray from this state. Nevertheless, it is very important not to mistake this for liberated wisdom—the wisdom that arises from the dis- play of the ground once one has genuinely realized it for what it is.

Moreover, one should understand that it is only in the scriptures of the great perfection that one will find clear explanations of the way ground manifestations arise from the ground, the way confusion and liberation appear from that, and the way in which it is impossible to become confused again once confusion has been reversed within the ground. A general explanation of this topic was also offered above in the chapter on the ground.

In this way, the mantras and mudrās that are the primary elements of the development and completion stages, as well as all the other areas of training in secret mantra, are brought together. By assembling all facets of the path that are called for, both temporary and ultimate objectives are accomplished quickly and with ease, like a magical apparition. Th is is “the accomplishment of secret mantra.”


4. Purpose


Accomplishment is extremely significant since the attainment of all desired objects, whether of a temporary or ultimate nature, depends on it. In brief, accomplishment is what actualizes the meaning that was ascertained via the view and enables one to capture the ultimate and lasting dominion. Moreover, diligent conduct that employs maṇḍala, absorption, samayas, empowerment, offerings, mantra, and mudrā will allow one to gain spiritual attainments.

Thereby, one will engage in manifold enlightened activities for the sake of others, fulfilling their wishes in the process. In this way, accomplishment encompasses all the other aspects of training as well.

In the final analysis, all accomplishment and its objects are a mere self-display. Therefore, in the sense that one’s own mind has been buddha from the very beginning, there is nothing to accomplish. Resting in the state of spontaneously present equality and perfection with an understanding of this point is the perfection of accomplishment.


On this topic, the Tantra of the Secret Essence says:


In all the ten directions and four times, Th e perfect buddha will not be found.

Mind itself is the perfect buddha.

Do not search for the buddha elsewhere.

Th is concludes the teaching on the topic of accomplishment, the perfection of diligence.


8. Offerings


Offerings are discussed in terms of their


(1) essence,

(2) divisions,

(3) principle, and

(4) purpose.


1. Essence


Through a difference in clarity, fortunate ones Unite with the basic space of phenomena, Either gradually or instantaneously, And meditate on the great offering mudrā.


The Sanskrit term pūja means “to generate before,” “to repeatedly generate joy,” or “to revere.” Thus, offerings precede any virtuous activity and are produced prior to pleasing the deities and before any activity is performed.


Alternatively, in terms of reverence, offerings are meant to continuously please.

To elaborate, in terms of identity, offerings are actions that please by means of the various inner and outer things that are presented with an intention to physically, verbally, and mentally worship and revere the recipient of the offerings.


2. Divisions


This section has two parts:

(1) the unique specific divisions and

(2) an explanation of the common gathering circle.


1. The Unique Specific Divisions


Generally, offerings are divided in terms of being either worldly or transcendent, surpassed or unsurpassed, or presented in actuality or imagined. Other distinctions can also be made in terms of common and unique offerings, and

with regard to the recipient, intention, and substances that are offered. In terms of support, there is an inner classification in terms of the continuum of body, speech, and mind and an outer classification that consists of substances and implements. In terms of the form of offering, there is also a threefold

division into service, material offerings, and practice. There are also outer, common offerings, which are the offerings that are worthy as pleasing gift s in the world. These well-known offerings are mentioned in the outer tantras of mantra. The inner, special offerings are unique to inner mantra and are included

within the offering substances, support substances, amendment substances, and accomplishment substances. The secret, marvelous offering is to offer the five poisons as the five wisdoms. The offering of appearance and existence as great bliss is made by undertaking activity, such as union and liberation, by means of the view of great purity and equality, the meditation of appearance and existence manifesting as the ground, and the conduct of self- liberating whatever arises.


All these distinctions can also be condensed in terms of their essential char- acter into four categories: (1) the outer off ering of enjoyments, (2) the inner off ering of sacred substances, (3) the secret off ering of union and liberation, and (4) the suchness off ering of great equality. Th e outer off ering consists of seven off erings: (1) mudrā dances, (2) songs of praise, (3) an absorbed mind, (4) various pleasant objects, (5) marvelous specifi c substances, (6) supreme methods, and (7) appearance and existence as manifest ground. Th e mudrā dance encompasses many types of mudrā, such as dances with the feet, ges- tures with the hands, gazes with the eyes, postures of the body, and expres- sions of dance. Songs of praise have several melodies, such as the shatapa. In terms of words, there are many, such as those that evoke commitments, eulogies, supplications, those that bring joy, and mantra words of off ering. In making off erings through absorption, one fi rst develops faith and devo- tion and then emanates infi nite off ering clouds via meditative concentration. At the same time, through wisdom one understands that they are without intrinsic existence. Th e off ering of pleasant objects refers to the seven desired objects, the six sense pleasures, and in particular one’s clothes, jewelry, food, drinks, belongings, dwelling place, domain, and wealth. Marvelous specifi c substances are the individual unique off ering substances and supportive sub- stances of the deities and protectors as they are described in the scriptures. Off ering by supreme methods refers to the fi re off ering and other such rituals. To make off erings based on fi re is a method that uniquely satisfi es the deities. As such, it is more exalted than other off erings. Likewise, with the thread-


cross of off ering and appeasement and other methods, one can accomplish many great goals with little hardship. Finally, off ering appearance and exis- tence as the manifest ground means to mentally make an off ering of all the phenomena that appear and exist as a single whole. Th is resembles the off er- ing of pure realms found in the common vehicles. In this context, however, since the world and its inhabitants dwell primordially as the great bliss of purity and equality along with all pure and impure phenomena, everything within appearance and existence is off ered in the form of an off ering of empty bliss. Th is is also termed “the off ering of appearance and existence as manifest ground” and “the off ering that is indivisible with the ever-excellent.” Th e inner off ering of sacred substances is explicitly taught to be the sacred substance of nectar, the great red rakta, and the baliṅ torma. Moreover, it can also refer to the elements of the channels, energies, and essences in the vajra body, manifesting as various pure off erings. Th e secret off ering is explicitly taught to be union and liberation. Th is also refers to off ering the fi ve poisons as the fi ve wisdoms, the three poisons as enlightened body, speech, and mind, and so on. Th e off ering of suchness is to acknowledge natural equality within the sin- gle sphere of the dharma body. Here, the great bliss of the purity and equal- ity of appearance and existence is off ered, without focusing on an off ering, recipient, and an act of off ering. Th is is the king of all off erings that delight the thus-gone ones. Th e outer off erings and the rest of the four off erings are connected with the four empowerments and their corresponding views, meditations, and samayas. In this way, there are limitless subdivisions of off erings, which is why the individual classes of tantra speak of such a diversity of off erings. Th e Tantra of the Secret Essence, however, explicitly mentions off erings only in terms of substances, fi re ritual, meditative absorption, union and liberation, nectar, and songs of praise. According to the key instructions of masters of the past, there are fourteen off erings related to the peaceful and wrathful dei- ties. Th ese are mentioned in the following lines: Respectful homage, mudrā dance, Samantabhadra, cooling water, four crossings, Nectar, torma, beverages, Superior meditative absorption, union, liberation, Pleasing objects, wisdom music, and wisdom songs.


Th e off erings for wrathful deities are similar, except the off ering of rais- ing the rakta three times is used instead of the off ering of superior medita- tive absorption. 2. Th e Common Gathering Circle Th is topic involves three explanations: (1) how it is common, (2) its purpose, and (3) the way to perform it. Why is this gathering circle referred to as “com- mon”? Th e reason for describing it as common is that it contains all the off er- ings that are taught within the outer, inner, secret, and suchness off erings. Th e gathering off ering is deeply signifi cant because it is the highest form of off ering and not just a limited off ering ritual. As is said, “a gathering off ering is the highest form of merit.” Th e third point, the way to perform a gathering off ering, consists of a con- densed presentation and an elaborate explanation. Concerning the former, a gathering of fortunate individuals collects a gathering of precious materials and off ers this to the gathering of deities that are being accomplished, thereby perfecting the gatherings of merit and wisdom. Th e longer explanation divides this off ering into preliminary activities, the main practice, and concluding activities. For the preliminary activities, arrange a vast maṇḍala in a suitable place to perform the profound activi- ties of mantra. Th is can also consist of the supports of exalted body, speech, and mind, or piles of fl owers equal to the number of deities. Having blessed the maṇḍala, gather suitable substances for the outer, inner, and secret off er- ings, whatever materials for the gathering one can aff ord. At the very least there should be meat and alcohol, as these two are indispensable. Represent- ing method and wisdom, male and female practitioners who possess samayas should then gather in equal numbers. Th ere should be at least two practitio- ners, but it is better to have many. Regardless of how many there are, the male and female practitioners must be equal in number, otherwise it is not a genu- ine feast off ering. If there are mostly heroes present, it is merely called a “cele- bration of heroes,” and when the participants are mostly heroines, it is termed a “banquet of heroines.” Next, practitioners who are worthy to assemble should wear the dress of the peaceful or wrathful deity on which their fl ower fell. As they enter the hall for the feast, there should be people placed at the four gates, dressed like wrathful deities, who will ask them if they are welcome in a symbolic manner


by raising one fi nger. To reply that they are welcome, the practitioners raise two fi ngers and then enter. Once inside, the activity vajra will ask them what buddha family they belong to by showing the gesture of the three-pronged vajra. In response, practitioners will show the gesture of the main deity of the buddha family on which their fl ower fell. Th e practitioners then make prostrations to the vajra master and take their seats in rows based on when empowerment was received, their mastery of wisdom, and other such factors. Th e rows are sit- uated to the left , right, and in front of the leader. Symbolic implements and other items are placed at the rows, illustrating the fi ve families. Once the practitioners have been seated in the row of their respective buddha fam- ily, the activity vajra prostrates and supplications are made to remain in the maṇḍala of meditative stabilization. Th ese are the preliminary activities. Th e main part of the gathering begins by off ering the torma to the obstructing forces and closing the boundaries, as spelled out in detail in the ritual manual. Off erings for the feast are cleansed, purifi ed, multiplied, trans- formed, and off ered to the deities, which are indivisible from oneself. Th en the activity vajra makes prostrations and distributes the substances of means and knowledge using the lotus gesture. Th e play of receiving these symbols with symbols satiates all deities of the aggregates, elements, and sense bases with undefi led great bliss. During the feast off ering, one should abandon fi xation on ordinary appearances and rest continuously in the play of deity, mantra, and medita- tive absorption. One must also refrain from any kind of prank, chatter, and mockery, and enjoy the feast substances within equality free from any con- cepts of pure and impure. Vajra songs, vajra dances, the union of empty bliss, and other off erings may be made at this point in accord with one’s meditation experience. In short, the feast encompasses the entire range of outer, inner, secret, and suchness off erings. For the concluding activities, all left overs from the feast are carried out and off ered as a torma. Finally, the vajra songs, dances, and other concluding activities of the maṇḍala should be performed in their entirety. 3. Principle Th e unsurpassed off erings of secret mantra are more exalted than the off er- ings made in the lower vehicles because they are superior with regard to the


object to whom they are directed, the intention, and the things that are off ered. Th e object that these off erings are given to is the ultimate fi eld of merit—buddhahood itself. If one knows that all phenomena within appear- ance and existence are the spontaneously present great maṇḍala of primor- dial purity, then the entirety of existence and peace is satiated in equality, even if one makes off erings to just one deity. Likewise, enjoying an object while one’s body, speech, and mind are in the form of the three vajras is iden- tical to making off erings to the Buddha as such. For this reason, it is superior. Moreover, buddhas have a body of the wisdom of equality and do not enter- tain any concepts of being pleased or displeased. Nevertheless, in accordance with the inclinations and interests of those in need of guidance, they assume a perfect wisdom body. Th erefore, by greatly pleasing the deities of mantra, the two spiritual attainments are easily attained. In terms of intention, enjoyment without fi xated grasping takes place within the state of the great purity and equality of suchness. Th ereby, gener- osity and the rest of the perfections, as well as faith, compassion, and all the other elements that cause great awakening, without exception become the embodiment of the single taste of great bliss and emptiness endowed with all supreme aspects. Since all phenomena are enjoyed without any form of clinging or restraint, this constitutes the eff ortless spontaneous accomplishment of the perfection of generosity as well as its fruition. In the same way, realizing equality allows one to remain unsurpassed and untainted by any fault. Hence, this involves discipline as well. It also encompasses patience, insofar as one is undisturbed and the signs of wisdom are complete. It is diligence in that there is no decay and the activities become the accumulations. Meditative concentration is included because one does not stray from the state of equality, even though one’s faculties engage with objects, and since one dwells in the observation of the nature of all phenomena. It is also knowledge because the nature is real- ized just as it is, whereby all phenomena are known without any obstruc- tion and one is beyond conceptualizing objects. Method is present insofar as the benefi t of self and others is eff ortlessly performed. Aspiration is included since realms and experiences are utterly pure. Strength is present since it can never be subdued by any opposing factors. Finally, it is wisdom because one genuinely realizes the nature, whereby all dualistic phenomena disappear into nonduality. Moreover, the approach of remaining nondual with buddhahood itself,


in which one spontaneously accomplishes activity for the benefi t and happi- ness of all beings in all times and places, allows for the spontaneous presence of faith, compassion, and all the other qualities of the path. In this way, the intention of this form of off ering is superior as well. As for the things that are off ered, since all off ering substances are trans- formed into the nectar of wisdom, they are no longer ordinary. As natural purity and equality, they can appear in any possible form out of reality, which is nothing whatsoever. For this reason, off erings can be transformed through visualization, mantras, and gestures, such that one can present Samantabhad- ra’s cloudbank of off erings in the space of just a single atom, off ering infi nite riches found in the buddha fi elds that fi ll the reaches of space, an inexhaust- ible treasure of great bliss. 4. Purpose Th is unique method of truly delighting the deities of secret mantra enables one to eff ortlessly gain all the spiritual attainments of action and wisdom. Off erings are extremely important because they are the gateway to fully per- fecting the accumulations of merit and wisdom. In short, off ering is what pleases the wisdom deities, while the ultimate method for pleasing them is to access the nature of mantra. Th e Sūtra Th at Gathers All Intents says: To internalize merely one Of the secret words of the great vehicle Far surpasses sending vast off erings, Even if greatly multiplied, To an inconceivable number of beings and listeners, And limitless buddhas and bodhisattvas. Why? Because knowing the great vehicle Is the best way to please the victorious ones. Th erefore, there is no other path of mantra that is not an off ering of prac- tice, wealth, or service. As such, the categories renowned as the eleven param- eters of training can be included in the off erings explained in this context: the three parameters of the path—view, absorption, and conduct; the three parameters that maintain the foundation—maṇḍala, empowerment, and samaya; the three practices—accomplishment, off ering, and enlightened activity; and the two methods—mantra and mudrā. Since the other ten


topics are truly suitable to be condensed within off ering, off ering encom- passes them all. Still, in terms of its distinct essential nature, it can also be explained as an individual topic, separate from the other trainings. In the nature of reality—great purity and equality—there is no fi xation on something that is off ered, one who off ers, and the act of off ering. Th e perfec- tion of all off erings should be understood to take place within the nature of the great perfection—the expansive, self-manifesting array of the self-display, within the great, natural spontaneous presence. In the nature of the great perfection, this is known as the perfection of all off erings. Th e Tantra of the Secret Essence states: Stability in the magical net Delights the entire range of maṇḍalas Of the buddhas of the ten directions and four times, And manifests for the beings of the three realms. Th is concludes the teaching on the topic of off ering, the perfection of gen- erosity. 9. Enlightened Activity Th is ninth section discusses enlightened activity in terms of its (1) essence, (2) divisions, (3) principle, and (4) purpose. 1. Essence Concerning the fi rst of these, the Tantra of the Secret Essence states: Since knowledge, the suchness of the expanse, Becomes the mudrā of method, Wisdom plays within wisdom, Yet this very play of wisdom is unreal. Th e manifest appearance and protection of victorious ones, As well as the show of blessings are just so. With the splendor capable of action, Th ere is illusion, supreme vajra majesty. Th e Sanskrit word karma means physical, verbal, and mental actions. Th is refers to the extraordinary activities of skillful methods that focus primarily


on working for the welfare of others. Such activity is imbued with the rela- tive awakened mind, which is elicited by the four immeasurables and great knowledge. 2. Divisions In terms of its goal, enlightened activity can be either supreme or common. Supreme enlightened activity involves planting the seed of liberation in another’s being by initiating him or her into a maṇḍala, using mantras and mudrās, or by other such means. Common enlightened activities include everything that brings about a pleasant, albeit temporary, result. When divided in terms of support, enlightened activities may utilize either external substances or the internal body, speech, and mind. Th ere are innu- merable activities that utilize various external substances. Such substances include drawings of magical circles, fi re off erings, stūpas, statues, symbolic implements, corpses, and the fi ve meats. Activities may also be accomplished using physical mudrās, dances, expressions, gazes, postures, and other such actions; by verbally reciting mantras, singing, uttering words of truth, and so on; and mentally through intention and absorption. Moreover, enlight- ened activities may be carried out by utilizing each of these individually or by using them all in conjunction with one another. By carrying out the activities of mantra in harmony with the mind-sets of sentient beings, one will be able to accomplish both temporal and ultimate aims. Hence, when classifi ed fur- ther in terms of internal divisions and the aims of the activity, the varieties of enlightened activity are limitless. In terms of essence, there are four types of enlightened activity that either benefi t or annihilate: pacifying, enriching, magnetizing, and subjugating. Pacifying activities include pacifying illness, malevolent forces, negativity, obscurations, enemies, fears, obstacles, black magic, and so forth. Enrich- ing activities are designed to cause lifespan, merit, wisdom, splendor, reti- nue, wealth, strength, prosperity, happiness, dharma, and other such factors to fl ourish. Magnetizing activities are used to bring something or some- one under one’s control. Th is may include humans, such as kings, ministers, queens, or scholars; nonhuman beings, including gods, serpent beings, and malevolent spirits; glory, such as experience, realization, and enlightened qualities; and material goods like food, drink, clothing, and jewelry. Th ere are various forms of subjugating activity as well. Th ese include summoning, separating, binding, suppressing, averting, killing, and expelling; terrorizing,


such as destroying something or driving someone insane; and creating bad omens, lightning, hail, and so on. In terms of qualities, any act may be ordinary or supreme. Th e former refers to acts motivated by the three poisons, such as attachment to one’s own wel- fare. In essence, such acts are not embraced with the purposeful activity of skillful methods, nor do they lead to a meaningful result, either temporarily or ultimately. Th ough they may look like mantric activities on the surface, in truth they are ordinary acts. In this context, such acts are to be avoided. Supreme activities, in contrast, are directed toward the welfare of others and are motivated by great compassion. In essence, they are characterized by the intent and conduct of mantra, which are embraced by extraordinary methods and knowledge. Th e results of such acts are deeply meaningful on both a temporal and ultimate level and are accomplished with ease. Th ose knowledge holders who swift ly accomplish buddhahood for the welfare of all sentient beings may liberate the enemies and obstructive forces that create obstacles on their path. Th ey may also accomplish activities that pacify their own illnesses and so forth, thereby directly benefi ting themselves and indirectly benefi ting others. Because they are embraced by profound intent and conduct, such acts are not inferior in terms of their cause, essence, or fruition. On the other hand, this is not the case with other acts, such as reversing mantras directed at the personal enemies of the three jewels. Th ough such acts may seem to benefi t others in a temporary sense, in terms of their cause, essence, and fruition they are in line with ordinary acts. Hence, they should be avoided. Th erefore, knowledge involves knowing the right time to initiate an act, such that it does not confl ict with the path; knowing how to carry out the act; and being skilled when it comes to transforming the result of the activity into the path of enlightenment. Method, on the other hand, is the supreme strength needed to carry out the activity, which may be mantra, mudrā, or otherwise, as well as embracing the act with the profound viewpoint and con- duct of mantra. In this way, when embraced by both means and knowledge, accomplishing a given act with ease is the temporal result, while the gradual accomplishment of enlightenment is its ultimate fruition. Th e activities of the buddhas also benefi t and create happiness for sentient beings, both temporally and ultimately. Engaging in buddha activity means to not let such acts become something to hope for in the future, but instead


to carry out such activities here and now by utilizing the skillful methods of mantra. Ordinary bodhisattvas, for example, are unable to directly benefi t those who have amassed extremely negative karma or savages who have gone completely astray. Aside from merely making aspiration prayers to benefi t them in the future, they will be powerless to help them. Here, however, the skillful method of wrathful liberation can be used to directly cut through the stream of negative karma. Similarly, one is able to use the methods of mantra to manifest pacifying and other forms of activity as well, and to do so just as one intends and aspires. Th is is the enlightened activity of secret mantra. Th e Tantra of the Secret Essence states: Th is itself is the self-display of wisdom: Names, words, forms and the like, just as one intends, Like light appearing in darkness, Alchemical transformation and medicine. Furthermore, the aspiration prayers made by bodhisattvas are infi nite because they need to bring about the temporal and ultimate well-being of all sentient beings, doing so in harmony with the variations in character, apti- tude, and aspiration that beings possess. In a similar manner, the enlight- ened activities of secret mantra are also infi nite. By utilizing mantras, specifi c aspiration prayers can be brought to fruition. For this reason, this is also the perfection of aspiration. Th e same point is made in the Ornament of the Mahāyāna Sūtras: Th e aspiration prayers of the steadfast Are intention along with aspiration. And: As soon as it comes from the mind, it has an eff ect. 3. Principle Th is topic is divided into (1) the superior approach, (2) the middling approach, and (3) the ordinary approach. Th e superior approach is accom- plished by utilizing the completion stage. Th ose with knowledge who are of the very highest capacity are capable of accessing the nature of the great perfection without signs. Th ese practitioners of the path of liberation are able to gain mastery over all phenomena of saṃsāra and nirvāṇa. Th is takes place once they obtain the empowerment into the display of self-awareness, thereby resolving all phenomena within the expanse of the innate nature of one’s own mind. With this ability, they need not work or strain to achieve their desired aims. Instead, they accomplish their aims by merely wishing to do so. Even if they have yet to attain this degree of mastery, their acts will become supreme by imbuing all actions with this view. By familiarizing themselves with the completion stage with signs, diligent individuals may gain the form of the energetic mind by merging two factors: the energies (referred to as “life force”) and form (meaning empty forms). Once this has come to pass, what they focus on will actually appear once they merely direct their attention to a remedial deity or another such factor. Th rough this, they will be able to accomplish the activity they are engaged in with ease, whatever its purpose may be. In the middling approach, activities are accomplished utilizing the devel- opment stage. Once the coarse and subtle clear appearances of the devel- opment stage alone have reached a point of perfection, one will be able to use supportive factors like mantras and mudrās to attain the entire range of worldly spiritual attainments, all the way up to those of the Unexcelled Realms. If the development stage is accomplished in this manner, one can carry out various activities simply through visualization. In the ordinary approach, activities are accomplished through mantra recitation. Here, individuals who have received empowerment and not let their samayas degenerate use a ritual and recite secret mantras through the medium of faith. When performed in this manner, one will be able to accom- plish various activities through the power of mantra, just as one wishes. Con- cerning the use of ritual, if we use an activity that pacifi es illness to illustrate this process, various factors, such as precise substances and visualizations, are employed in the recitation of mantra. Th ese details are clearly mentioned in each individual tantra. Without such rituals, moreover, activities will not be accomplished because the requisite causes and conditions will not be com- plete. Even if they are accomplished, their eff ects will be greatly delayed. On this approach, the Root Tantra of Mañjuśrī explains: Whether the state of a divine master, Or that of a master who is never divine,


Such states can be accomplished through mantras. Still, if the ritual is skipped, their potency is lost. And: Th rough mantra endowed with ritual, Accomplishments are swift ly and fully obtained. And: It is held that by practicing mantra without ritual, Once, aft er spinning in circles for long, At some point accomplishment will be gained. Furthermore, it goes without saying that mantra will be accomplished if one is able to visualize in a precise manner. Yet even if one’s visualization is nothing more than merely devoted training, mantra will still be accom- plished if one has faith. Without faith, on the other hand, accomplishment is impossible. Th e previous text states: Without faith in mantra, Th ough one may exert oneself in various ways, Mantras will not be accomplished. Th us, samaya is not to be taught to the wicked. Furthermore, as far as faith goes, it should go without saying what will happen if one has faith free of doubt concerning the profound points, such as the conviction of knowing deity and mantra to be inseparable. On this point, the Tantra of the Th ree Practices of Yama’s Black Enemy states: Spiritual attainment is near for those with expertise Th at is free from doubt concerning the nature Of the inconceivable reality. Even if one lacks this understanding, accomplishment is also possible if one faithfully recites one-pointedly and without hesitation, thinking to one- self: “Th is is how it is in the scriptures.” Th e same text states:


Alternatively, an ignoramus with stable faith Is near to the spiritual attainment of joining. On the other hand, spiritual attainment will not manifest for those who have lost faith. Such individuals lack the knowledge that comes from see- ing the profound nature of mantra in an accurate manner. Harboring a stub- born tendency to scrutinize in a way that obstructs spiritual attainment, they question mantra and its rituals, analyzing them in various ways. Th e text then reads: Intellectuals who ponder and analyze Are far from the spiritual attainment of application. Th ough the guru may teach key instructions, If a student falls prey to indecision, It is taught that spiritual attainments are far away. Th ough the guru may conceal key instructions, If a student is not consumed by indecision And regards the guru’s key instructions as sacred, Holding them in great esteem, attainment is certain. And: If one analyzes the application of mantras and substances, Spiritual attainments will not occur. If one is consumed by indecision, Has a fi ckle mind, or waning faith, Even if attainment is close at that time, One will undoubtedly revert back. Th erefore, faith is extremely important when it comes to mantra recita- tion. If one recites with faith, there will be accomplishment in mantra. If mantra is accomplished, one will attain the body of a knowledge holder of the desire or form realm and become immortal. In terms of speech, one will attain words of truth. Realization, moreover, will arise in the mind, and grad- ually one’s fortune will be equal to that of the superior deity. Hence, one must be diligent in faithfully reciting mantras. Th e same text explains:


If one practices with stable faith, Even if space itself disappears, Th e absence of the spiritual attainments of mantra is not possible. Since it is not possible to be deceived by the awareness mantras Taught by the deities and sages, Deceit by the application of the secret mantras Taught by those devoid of attachment Has not happened, nor will it. And: Faith is the Buddha, faith is dharma, Faith is saṅgha, and faith is mother; Faith is the guru, faith is the father, Faith is the highway, faith is a ship, And faith is a wish-fulfi lling jewel. Faith is the spiritual attainment of secret mantra. Faith is the wealth of merit itself. Th erefore, the practitioner of mantra, In order to arouse faith in the mind, Should honor others with respect. Th e better the causes and conditions of the mantra ritual are, such as hav- ing a stable visualization and so forth, the swift er and more powerful the accomplishment of mantra will be. However, one should know that even a mantra recited out of mere faith, which is the minimum, enacts various activ- ities. Th ere are, moreover, various activities that are accomplished by means of substances alone, such as magnetizing someone or something. When these are embraced by the profound viewpoint and conduct of secret mantra, they may become mere subsidiary parts of an activity. Nevertheless, they are not the genuine activities that utilize the skillful methods of mantra, as is the case with the medicines explained in the art of healing. 4. Purpose Based on the skillful methods of mantra, all desired objectives become accom- plished in accord with one’s wishes. In this way the path is quickly and easily


perfected. Hence, such enlightened activity has the exalted power, wondrous qualities, and function of the path of mantra. As written in the Accomplish- ment of the Single Hero Mañjuśrī: Th e practitioner of mantra, like a wish-fulfi lling jewel, Works diligently and benefi ts sentient beings. To summarize, the basis for such wondrous enlightened activity comes from having been empowered into a maṇḍala and having abided by one’s samayas. Enlightened activity must be accomplished by embracing whatever sādhana one is using with the view, meditation, and conduct, and not being without accomplishment, off ering, mantra, and mudrā. Th erefore, since all paths are subsumed under the basis of enlightened activity and its system of methods, enlightened activity does not dispense with any of these but encompasses them all. Ultimately, when one dwells eff ortlessly in the basic space of the great perfection of natural equality, without focusing on an action, agent, or object, enlightened activity will be eff ortless and spontaneously perfected. Th e Tantra of the Secret Essence states: Th e imputations of mistaken ideas are completely pure, And wisdom is none other than basic space. Th us, a link is formed through great compassion Th at appears to the six classes in every time and place. Th is concludes the explanation of the topic of enlightened activity, the per- fection of aspiration prayers. 10. Mudrā Th is tenth section discusses mudrā in terms of its (1) essence, (2) divisions, (3) principle, and (4) function. 1. Essence Concerning the fi rst of these, the Tantra of the Secret Essence states: Completely perfect through the magical net, Everything is sealed with supreme enlightenment.


As the secret reality ascertained, Th e seal of the essence is diffi cult to transgress. Th e wordseal” derives from the Sanskrit term mudrā, which means either to implant and symbolize, or a seal that is diffi cult to transgress. Th is refers to the extraordinary means that symbolize the enlightened body, speech, mind, and activities of great beings. When something is implanted with such a sym- bol, it becomes an embodiment of it and is diffi cult to transgress. 2. Divisions Th is section has three parts: (1) a general presentation, (2) a specifi c presen- tation, and (3) a special presentation. 1. General Presentation Th e general presentation concerns the seals of the (1) ground, (2) path, and (3) fruition. As for the seals of the ground, the natural seal of reality is the primordial purity of the nature of mind. Within the state of the great seal, sights, sounds, and awareness dwell as the nature of the deity, mantra, and dharma body. Th e temporary seal of the path is used to refi ne one’s experience of this nature. To this end, one establishes body, speech, and mind to be the play of the three secrets. Th is is done within the state of vajra wisdom, the reality of mind, the great seal of co-emergent great bliss. Th e ultimate seal of the fruition occurs when one has discovered all aspects of the body of self-occurring wisdom. At this point one acts with the incon- ceivable enlightened body, speech, mind, and activities for the welfare of all infi nite sentient beings that fi ll the entirety of space. 2. Specifi c Presentation When discussed in detail, the seals of the path can be linked with either the development stage or the completion stage. 1. Seals in the Development Stage In the development stage, there is the great seal of enlightened form, the dharma seal of enlightened speech, the samaya seal of enlightened mind, and the action seal of enlightened activity.


2. Seals in the Completion Stage Th is is explained in terms of (1) the support of a spiritual consort, (2) the path where the seals manifest, and (3) the fruition of the four wisdoms. First is the support of the spiritual consort. Here the dharma seal is emptiness, the nature of all phenomena. Th is feminine perfection of knowledge is the true spiritual partner. Th e action seal refers to everyone that appears in female form with long hair, breasts, and so forth. Th e samaya seal is the mudrā of wis- dom, the goddess emanated from one’s own mind. Th e great seal is the empty form of the energetic mind, the nature of which manifests as the goddess. Sealing with these mudrās brings about the attainment of unchanging bliss. Second is the path where the seals manifest. Here the action seal serves as the support for the attainment of great bliss, symbolic wisdom. Th is includes union with a spiritual consort. Th rough such acts one comes to experience a mere approximation of the great bliss of the basic space of phenomena. Th is experience is the dharma seal. Th e great seal is to be free of all conceptual thought and to directly experience the innate. Th at which appears out of this state as the maṇḍala of enlightened body, speech, and mind in the ensuing attainment is the samaya seal. Th is can also be applied to the four joys: joy, supreme joy, innate joy, and joyless joy. In the tantras, joyless joy is presented as the third stage. Neverthe- less, here this refers to the state of joylessness that occurs once the pangs of desire have been exhausted. One may then wonder whether or not this con- tradicts the four joys as presented in all other scriptures. Th ere is, however, no contradiction. Both systems hold that innate refers to an instant of wis- dom that transcends any dichotomies of desire and nondesire, bliss and non- bliss. Th is occurs in the interval between the complete and total culmination of joy, which is brought about by bodhicitta descending to the tip of the jewel vajra, and the initial onset of desirelessness. Th erefore, there is no contradic- tion in presenting the fi rst three joys as four divisions, nor is there any con- tradiction in condensing the four joys into three instances. Th ese correlations are discussed in Nāgārjuna’s Ascertaining the Four Seals. Th ird is the fruition of the four wisdoms. Here the vajra body of appear- ance and emptiness is the action seal. Th e vajra speech of clarity and empti- ness is the dharma seal. Th e vajra mind of bliss and emptiness is the samaya seal. Th e vajra wisdom of awareness and emptiness—the essential indivisible equality of all of these—is the great seal. Hence, there are numerous ways to correlate the four seals in terms of


signifi cance and context. Th ere are also innumerable names used to express diff erent seals, such as “the seal with signs” and “the seal without signs.” 3. Special Presentation In this context, it is primarily specifi c hand gestures that are being taught. Such hand mudrās serve to represent all the various forms of enlightened body, speech, mind, and activities of the wisdom deity. Since this also carries the meaning of nontransgression, here a general term is applied to a specifi c instance. Th e subclassifi cations of this division also encompass the four seals. Th e essence of the mudrā that is being shown is the samaya seal. Acts, such as transforming and releasing, are the action seal. Visualizing such things as the seed and reciting mantra is the dharma seal. Finally, one’s own presence as the form of the deity is the great seal. Th e foundation of all mudrās that are held by joining the two palms together is to either join one’s palms or to perform the vajra gesture, which is made by interlacing the fi ngers and joining the palms. Th e foundation of all mudrās that are held with the hands apart is the vajra fi st, in which the thumbs are placed inside and with the other fi ngers wrapped around them. Various root and subsidiary mudrās derive from these. Root mudrās include those of peaceful deities, such as those of the fi ve buddha families, as well as those of wrathful deities. Th e various subsidiary mudrās include those of invi- tation, bestowal of empowerment, and making off erings. In a beautiful and elegant manner, such mudrās should be integrated with the revolving lotus, the dancing lotus, and other such mudrās. Once completed, they should be released with a snap of the fi ngers. 3. Principle Th is section explains (1) the principle of the seals and (2) how they are used to seal. 1. Understanding the Principle of the Seals Seals can be classifi ed in six ways according to scripture and the viewpoints of specifi c individuals. Th e fi rst position holds that mantras and mudrās are diff erentiated in terms of their relation to ripened body or speech. In other words, a physical feature is termed mudrā, whereas a verbal expression is termed mantra. Hence, they state that such physical and verbal expressions are merely perceptible instances of the ordinary body and speech.


Th e second position holds that these are symbols that represent the enlight- ened body, speech, and mind of the victorious ones, just as meaning can be conveyed through a gesture of the hand or a name. Th e third holds that such symbols possess the ability to bring about the spiritual attainments of activity and wisdom. Hence, they are thought of as mere instances of infallible interdependent origination. In the fourth position, mudrās and mantras are considered to be expres- sions of one’s own karma and, thus, included within ordinary body and speech. Nevertheless, such expressions are also recognized to manifest from the strength of the blessings of the thus-gone ones. Take, for example, the evil demon that was blessed by Mañjuśrī and subsequently gave teachings on the great vehicle. Th e sounds of his words were part of his own being, yet they also manifested from the blessings of the Noble One. Just so, those who hold this position consider mudrās and mantras to manifest from the bless- ings of the thus-gone ones, while being mixed with one’s own karmic per- ceptions. In the fi ft h position, mudrā and mantra are likened to the moon’s refl ec- tion. When the moon’s refl ection appears in a bucket of water, its image may seem to be in the water. Nevertheless, it is nothing more than the moon’s manifestation. Similarly, mantras and mudrās manifest from the blessings of the thus-gone ones and have the potential to bring about spiritual attain- ments. When those with samaya imagine themselves to be the deity itself and practice accordingly, a connection with the actual deity occurs in cor- respondence with their grasping. In this sense, mudrās and mantras func- tion without fail, in the same way that an actual object can be brought about through grasping at an object universal. In a similar manner, those who hold this position think that the deity itself can be accomplished from these symbols. Th e sixth position holds that mantras and mudrās are the manifestation of the ultimate form of the victorious ones, the great wisdom of totality. Wis- dom appears in this way having been blessed by the power of compassion and aspiration, just as the mind itself may manifest as objects and forms due to habitual tendencies. Hence, those who hold this position consider man- tra and mudrā to be divine in essence. In other words, they hold that there is no actual diff erence between mantra and mudrā and a deity that has attained the form of wisdom. Each of these six is superior to the previous position. Th ose who hold the


sixth position, which is supreme to all the rest, accurately understand the principles of mantra and mudrā. Hence, the principles of mantra and mudrā should be understood in this way alone. 2. Understanding How Mudrās Are Used to Seal Th is section discusses (1) the reason for sealing and (2) the way to seal. First, as for the reason for sealing, in outer mantra, mudrās have three aspects. In terms of cause, they are emanated images of the utterly pure basic space of phenomena and great wisdom. In essence, they represent the infi nite gateways to complete liberation. In terms of result, they have the potential to bring about all activities and spiritual attainments. Hence, mudrās are the signs of great beings. Th ey cannot be transgressed or destroyed by anyone or any- thing. Th ey are the extraordinary seal of the sovereign king of dharma and are able to accomplish all forms of buddha activity. Th erefore, when one’s being is sealed with a mudrā, it will be freed from its bonds. Th e city of ignorance, the great negative force, will be conquered. Th e body will be stable and negative forces will be completely unable to aff ect it. Empowerments that are bestowed will be attained and activities will be accomplished without going to waste. If one does not lose sight of their nature, the samayas will not degenerate. Furthermore, since mudrās also pos- sess the symbol of the feminine, they are the hidden form of female deities. If they are shown to someone, they will be delighted by the very essence of samaya. Mudrās are used to seal for these and other reasons. Mudrās also fulfi ll these same purposes in inner mantra as well. Neverthe- less, according to this system they are primarily used to seal for the follow- ing reasons: Within the state of great wisdom—the spontaneously present mudrā—emanated mudrās are applied to rouse the awakened mind of great bliss, the indivisible nature of all bliss-gone ones and sentient beings, which dwells in the hearts of all beings. Th ey also bring about the eff ortless attain- ment of extraordinary mastery and carry out various enlightened buddha activities for the benefi t of other beings just as one desires. Secondly, as for the way to seal, according to outer mantra, when the real- ity of one’s being is sealed with a mudrā that symbolizes the deity, one will actually become the deity through the power of blessings. Th is is likened to the seal of a royal decree, which cannot be transgressed once enacted. In inner mantra, the mudrā is essentially the deity. As the mudrā seals the indivisibility of oneself and the deity, deity dissolves into deity; reality merges


with reality; and wisdom revels in wisdom. Th rough this, one becomes the deity and the deity, in essence, becomes oneself. In this manner, methods are used to awaken and actualize the great bliss that dwells within. 4. Purpose Utilizing these unique methods allows one to accomplish all temporal and ultimate aims and carry out the activity of the buddhas. For this reason, they possess supreme qualities. In brief, by virtue of what they represent, mudrās subsume all dharmas of the ground, path, and fruition. Th is unique method of mantra is to be maintained by receiving the bestowed empowerment into a maṇḍala and abiding by the samayas. As such, it should be kept completely concealed from others. Mudrā accords with the view and meditation and is a particular instance of conduct and accomplishment. Mudrā is also the single unsurpassed method for pleasing the deity, carrying out activities, and arous- ing the power of mantra. Hence, it relates to all paths. In the ultimate meaning, all phenomena and all movements of body, speech, and mind are perfect and do not have to be transformed, bound, or released. As such, they are eff ortlessly perfected as the nature of mudrā. As stated in the Tantra of the Secret Essence: When the supreme gathering of the great seal Is joined with the endowment of means and knowledge, Motionless and unmoving, everything Dwells in the state of the great seal. And in the Awesome Flash of Lightning: When dwelling in a state of equality with the intrinsic nature, All movements and motions Are mudrā, so the hero has said. Th is concludes the section on the great method of mudrā. 11. Mantra Th is section has four parts: (1) essence, (2) divisions, (3) accessing the princi- ple of mantra, and (4) purpose.


1. Essence Concerning the essence of mantra, the Tantra of the Secret Essence states: A itself appears in manifold forms, As KA and the rest of the forty-two letters. Th e names of these sounds are all-inclusive And are themselves surely the perfect complete king. Th e Sanskrit term mantra means, “to protect consciousness” or “protect the mind.” Th us, mantras link the knowledge of consciousness with the method of protecting. Alternatively, mantras can be said to protect the mental con- sciousness effi ciently and swift ly. In short, the term mantra refers to an extraordinary method. Here, in the context of discussing the essence of mantra, it refers to the essence of the mantra that is repeated using the letters of method and knowl- edge. Since this essence is established in four ways, it has the unimpeded abil- ity to accomplish spiritual attainments. To briefl y elaborate, mantras (1) are caused by letters, (2) are essentially established in four ways, and (3) have unimpeded ability in terms of eff ect. 1. Letters: Th e Cause of Mantras First, in essence, the nature of distinct sound units are A and the rest of the sixteen vowels of knowledge, and the thirty-four consonants of method, such as the letter KA. Th ese fi ft y letters are the basis and source of all letters. Since OṂ and other such syllables are formations of these letters and are them- selves letters by nature, they as well can be referred to as such. Secondly, letters can be divided into four categories: letters that are pres- ent in the channels of the body, letters of the palace and deities, letters of magical emanation, and letters of symbolic words. Th e fi rst refers to the way in which letters are present in the radial channels of the body, as stated in the tantras. In this particular tantra, the syllables OṂ, ĀḤ, and HŪṂ are said to be located at the three places. Letters of the palace and deities are the seed syllables that one visualizes at certain places in the maṇḍala when meditating on a deity. Letters of magical emanation are clouds of letters that radiate out from the three secrets of the enjoyment body buddhas; they act for the welfare of beings through manifold emanations. Letters of symbolic


words are the verbal expressions of the individual sounds of a mantra. Th is also includes the verbal expressions based on the sounds of the words that are present within the ground, as well as the forms that symbolize them that are used in meditation. In the state of complete purity, clouds of letters manifest as the self-display of the wisdom of fruition. 2. Th e Four Establishments: Th e Essence of Mantra Second is the explanation of the essence of mantra. Generally, the vari- ous conventional meanings subsumed within the states of thorough affl ic- tion and complete purifi cation can be elucidated using combinations of letters. Hence, all buddha activities are either directly or indirectly accom- plished using such letters. For this reason, among the objects experienced by worldly individuals, there is nothing more powerful or wondrous than let- ters. Relatively, these expressive and elucidating interdependent appearances are unceasing. Ultimately, however, there is nothing to express and thus no expressions either. Since these expressions themselves are not established in the slightest, they do not express anything at all. Even if this equality of the two truths is seen in terms of a single syllable, through this the four gateways of retention will be attained. More specifi cally, the mantras uttered by the Buddha are established in four ways: they are established by (1) the essence of reality itself, (2) by the nature of the subject, (3) through blessings, and (4) through power and force. Th e fi rst refers to the primordial essence of all letters being the equality of great emptiness. Th e second refers to the essence of each letter having an incontrovertible nature that manifests in a unique manner. Th ese fi rst two do not apply solely to mantras, but to all phenomena. Nevertheless, by virtue of these two facts, mantras are capable of aff ording blessings and unimpeded power. Th is, in turn, is due to the incontrovertible principles of interdepen- dence and reality itself. Th e latter, while being nothing at all, can give rise to the former, which can manifest as anything. Th e third refers to the fact that letters are established by the blessings of the buddhas. In attaining mastery over all phenomena, the buddhas emanate their own wisdom in the form of mantras, which vary in length from one letter up to many. Finally, the fourth refers to the fact that mantras, just like the power of medicines and jewels, possess the incontrovertible and unimpeded power to bring about the achievement of spiritual attainments. Since all verbalizations are primordially present in a state of purity and equality, in terms of the natural state, all manifestations of language are the maṇḍala of enlightened speech. To this, one may object that all the verbal expressions of sentient beings should have these same benefi cial eff ects. Sen- tient beings, however, do not realize this. Th us, not only do these benefi cial eff ects not occur, their verbal expressions actually become a cause for their own bondage as they fi xate on these self-displays as being ordinary. Th is is similar to the way fear might arise if one takes a rope to be a snake. Th is same principle holds for the relationships between movements and mudrā; between food, drink, and feast off erings; and so forth. One may also wonder whether or not the mantras created by the buddhas and those created by Brahma and other such fi gures are equal in strength. Th ere is a diff erence between these two categories from the point of view of appearance, as the former are blessed by the buddhas to benefi t those in need of guidance. Th ose mantras that are determined to be such by valid scriptures are unparalleled. One may further object that since all sounds are symbolic gateways to complete liberation, the number of mantras taught with respect to those in need of guidance should also be limitless. Moreover, since the root letters are blessed, all that is derived from such syllables would be said to be mantra. Yet again, since the Buddha’s enlightened speech, in all its various forms, knows no partiality or bias, everything would be enlightened speech. If this is the case, the objection goes, why should mantra recitation have diff erent eff ects than ordinary chatter and so forth? Mantras, however, are believed to be divine and are recited with faith for this reason, whereas this is not the case with other forms of speech. More- over, if a mantra is thought to be something ordinary and not seen for what it is, it will not be able to perform its intended function. Mantras are like nonconceptual wish-fulfi lling jewels. Infusing one’s being with the blessings of mantra, like the form of a moon refl ected on a body of water, necessitates the presence of faith and other conditions that set the stage for the spiritual attainments of mantra. Just as the moon’s refl ection cannot appear without water, mantras cannot function without the presence of faith and other such factors in one’s being. Nevertheless, this is not to say that simply hearing the sound of the Th us- Gone One’s awareness mantras through the power of the inconceivable ema- nations of the Buddha is completely pointless. Th e Fundamental Intent of Mañjuśrī explains:


Reciting the mantras of the thus-gone ones Is, in this way, benefi cial. Even those who throw a glance, Will become followers. Th erefore, from the perspective of the way things appear conventionally, blessings occur once the mantras of the Buddha’s teachings come together with one’s own devoted interest. Because the right causes and conditions have been assembled, blessings do indeed arise, just as a sprout will shoot up once a seed, water, and the other necessary conditions are in place, and like the blessings that occur when an individual with a pure being meets with a disciple who sees him or her as realized. 3. Unimpeded Ability: Th e Eff ect of Mantra It is not the case that the mantras established in this way do not have the power to accomplish both temporal and ultimate goals, the reason being that mantras are the essence of the deity. Th erefore, even at the level of an ordinary being, that which invokes the supportive strength of the thus-gone ones and carries out various activities is mantra. For those with ordinary experiential domains, when it comes to bringing about spiritual attainment, there is noth- ing in the world equal to mantra. Brahma, Īśvara, wish-fulfi lling trees, jew- els, and other such things . . . none of these can compete with even a fraction of mantra’s power. Th e profound view, meditation, and other such factors are objects only of those who have pure beings; they are not within the reach of common beings. Mantras, however, can be recited by all. Th is concludes the explanation of the essence of mantras. 2. Divisions Th is section has three parts: (1) general divisions, (2) specifi c divisions, and (3) special divisions. 1. General Divisions Th e general division concerns the ground, path, and fruition. As for the ground, all phenomena dwell primordially as great purity and equality, com- plete within the state of great bliss of the nature of one’s very own mind. Th is naturally luminous maṇḍala of the mind is termed “the reality of man- tra.” Th is is the mantra of the ground. Th e path of mantra refers to all paths


in which mantras are used to swift ly and effi ciently protect the mind by uti- lizing the extraordinary practices of method and knowledge to actualize the mantra of the ground. Th e fruition is the actualization of the nature of mind as great bliss, the enlightened body of great wisdom. In being a sacred refuge and protector for all beings, it provides them all with benefi t and happiness. 2. Specifi c Divisions Th e term mantra can refer to various objects. Th e nature free from constructs, for example, may be called mantra. In the Complete Enlightenment of Vairo- cana, to give another example, the nature free from constructs is referred to as the very identity of secret mantra. Nondual wisdom is also termed man- tra. Th e same tantra states: Th is very nondual wisdom Th e Sage referred to as mantra. Also, the bodies of the deities that symbolize this nature are likewise referred to as mantra. Th e same text explains: To all these very mantras as well, Off er wondrous tormas. Furthermore, collections of scripture, as well as burnt off erings and other rit- ualistic methods, are also termed mantra. Hence, the word mantra is used in reference to various subjects. 3. Special Divisions In this particular context, the topic of discussion concerns mantras that are recited. Th e divisions that were outlined above were merely general divi- sions of the categories that are referred to by the term mantra. In general, all vehicles of mantra are referred to as such because they aff ord protection effi - ciently and swift ly. Th e application of this term specifi cally to mantras that are recited is due to their status as extraordinary methods. Th is variety of mantra is said to contain three general divisions: (1) secret mantra, (2) awareness mantra, and (3) retention mantra. In terms of the meaning they represent, the nature of these mantras can be correlated with


emptiness, awareness, and unity, respectively. Alternatively, these three can also be applied in the reverse order. In terms of the symbolic form of the mudrā, the three types of mantra can be applied to the forms of two deities in union, a male deity, or a female deity, respectively. In terms of their own sym- bolism, it is also said that secret mantras are the form of the male deity, and the other two are the form of the female deity. Mantras can also be specifi - cally correlated with the rituals taught in the traditions of unsurpassed man- tra, outer mantra, and sūtra, respectively. In terms of cause and function, mantras can be classifi ed as follows. Extremely secret in essence, the wisdom of nondual method and knowledge manifesting as mantra serves to remedy misunderstanding. Th e identity of knowledge and wisdom manifesting in the form of mantra serves to rem- edy a lack of understanding. Finally, the nature of mindfulness and knowl- edge manifesting as mantra in the form of complete recall serves to remedy the degeneration of mindfulness. Even awareness mantras of male deities may have feminine suffi xes since they dwell in the feminine deity of the basic space of emptiness. Th ere are many such variations. Alternatively, mantras can be classifi ed as retention mantras in being blessed as mantras due to the attainment of the cause of retention; as aware- ness mantras in essentially being the embodiment of wisdom awareness; and secret mantras in being secret methods that are to be recited. Yet aside from classifying mantras based on conceptual distinctions, there is no essential dif- ference between them. In such ways, various correlations can be made. In particular, the mantras of any suitable maṇḍala involve the use of three types of mantra. First is the seed syllable, the root mantra that functions as the unerring cause. Second are the mantras that function as conditions for development, such as those that are recited during the development of a deity, the bestowal of empowerment, invocation, and off ering. Th ird is the recitation of the activity mantra, the essence of the deity that is repeatedly recited. Th e latter category also possesses further subdivisions, such as the mantra of the primary deity, the mantras of the retinue, collective mantras, and supplementary activity mantras. Mantras can also be divided into those of approach, accomplishment, and activity; root mantras, essence mantras, and inner essence mantras; and in other ways. Th ese various internal divisions are discussed in the tantras and practice manuals.


3. Accessing the Principle of Mantra Th is section has three parts: (1) cultivating conviction in mantra with pro- found knowledge, (2) dwelling in the observation of mantra with profound absorption, and (3) perfecting the conduct of mantra with profound dili- gence. 1. Cultivating Conviction in Mantra with Profound Knowledge Th is section has two parts: (1) viewing the deity and mantra as indivisible and (2) dispensing with the three notions that obstruct that view. 1. Viewing the Deity and Mantra as Indivisible Th e principle of mantra should be ascertained via six designations. Th ese are the same six that were discussed in the context of mudrā. Among these, one should gain conviction in the inseparability of the deity and mantra, which is the last of these six designations. Furthermore, one should perceive mantra itself to be the deity by realizing that (1) ultimately, all phenomena are undi- vided within the expanse of purity and equality, the great dharma body, and (2) relatively, there is no diff erence between the actual form of the deity and its mantra, insofar as both are merely manifestations of wisdom that manifest for the welfare of those in need of guidance. 2. Dispensing with the Th ree Notions Th at Obstruct Th at View Th e fi rst notion to dispense with is the idea that deity and mantra are truly diff erent due to the qualities of their appearance. Th e wisdom of the bud- dhas can manifest in any way to those in need of guidance. As this is the case, they may appear as actual buddhas to guide some and as ordinary beings to guide others. Th ere is, however, no diff erence between these two, insofar as both are the play of the wisdom of a single buddha. Hence, in truth, there is no qualitative diff erence. Similarly, here as well the Buddha manifests in the form of mantra to the perspective of ordinary beings. Meanwhile, even if the deity directly appears as a result of accomplishing mantra, what has been accomplished is the deity itself manifesting as mantra. Hence, the way in which the mantra itself manifests as the deity simply serves to bestow spir- itual attainments upon those in need of guidance. Second, one should dispense with the perception that deity and man- tra are truly diff erent because they have diff erent forms. Some may get the idea that mantras are diff erent from the deity because they have entirely


diff erent features. Th ey may think that, being simply verbal expressions and letters written on a page, they lack any wisdom or other such qualities of their own. If this were the case, however, the mind appearing in the form of material objects based on one’s habitual tendencies, as when one is dreaming, and the Buddha’s wisdom appearing as various enlightened bodies and pure realms, could not be subsumed under mind and wisdom, respectively. Moreover, when a single buddha manifests as the play of the infi nite magical net with its peaceful and wrathful deities, then only one of those forms could be the deity, whereas the rest could not because they all have diff erent features. In this way, it should be understood that, although deity and mantra appear in diff erent forms, they are none other than the play of wisdom. Th ird, one should dispense with the notion that deity and mantra are truly diff erent because one appears in one’s own being and the other appears in another’s. According to this line of thinking, mantras and mudrās are part of one’s own being, while the wisdom deity belongs to another’s. Hence, these two are diff erent. In response, it may be said that the deity of the defi nitive meaning is the natural state of all phenomena, the suchness of the ground of unity. Th is deity is the embodiment of self-occurring wisdom, the unifi ed form that occurs once one is rid of all temporary impurities. Not realizing that this wisdom appears as the manifold magical net, if one were to think that a so-called “deity of another continuum” truly existed in a limited fash- ion with a body, speech, and mind in some isolated location, it would have component particles and instants of time. It would not, therefore, pervade all times and places or become the wisdom form in all its multiplicity. It would then necessarily follow that any deity seen anywhere other than the place where a deity dwells at a single point in time would not be the actual deity. However, we cannot say that of all the buddha forms that appear instanta- neously in the sphere of perception of all the fortunate worldly beings in need of guidance, that one is the actual buddha and the rest are not. One must, therefore, train intelligently in the tradition of the great vehicle and understand that knowing the principle of buddhahood, at a bare minimum, is absolutely indispensable. Having off ered this general presentation, we will now bring the discussion back to the matter at hand. Mantras and other such factors may indeed appear to be part of one’s own being. Nevertheless, in terms of their real being, the equality of reality itself, there are no established separate streams of being.


Moreover, this does not present any contradiction, even in terms of the way that things appear. What appears in one’s own mind may in fact appear to be something “other,” such as the appearances in a dream. On the other hand, groups of various disparate phenomena, such as the body, may appear to be a single phenomenon that is part of one’s own being. Th ough things appear in various ways, this is not how they actually are. Something may appear to be a part of one’s own being or another’s. What- ever the case, the appearance of mantra and mudrā carries out buddha activ- ity and is able to gradually lead one to the state of buddhahood. Th erefore, these appearances are held to be emanations of the wisdom of the bliss-gone ones. Th e way things appear to an ordinary mind cannot, on its own, negate the inconceivable experiential domains of the buddhas, who have attained mastery over all phenomena. Furthermore, the blessings of the buddhas may appear in the experiential domains of dreams, states of absorption, and direct sense perception, yet in truth, they cannot be established as anything other than one’s own self-dis- play. Th e moment something appears to oneself, it is one’s own self-display. As taught extensively in the scriptures, this can be established by reasoning based on the power of fact. Th erefore, according to the degree to which one’s own mind has been divested of impurities, the miraculous displays and blessings of the buddhas will manifest more and more. In the end, these impurities will be completely purifi ed and the way things actually are will manifest. Once this has come to pass, all the buddhas will be no diff erent than oneself and one will be no dif- ferent than all the buddhas. One will attain the body of wisdom, the intrinsic nature itself, a state of indivisibility with all the buddhas of the three times. Hence, one should cultivate conviction that, at this point in time, the bud- dhas appear in the form of mantras to our perspective, and thereby accom- plish both temporal and ultimate aims. Giving rise to this particular form of conviction in mantra is the primary cause for accomplishing it. Th ere- fore, this principle is extremely important. Th e Sādhana of the Single Hero Mañjuśrī states: Th rough the way of secret mantras, the deity as such Will bestow all spiritual attainments. Th e practitioner of mantra who meditates on them, In accomplishing them, will gain accomplishment.


And in the Request of Subāhu: Th e one who knows of karma and its ripening Enters the forms of secret mantras In a way that agrees with all beings— To this guide of mantra I pay homage! While the Sambhūta states: For the embodied, the form of mantra Enacts a great deal of activities. And in the Tantra of the Emergence of Cakrasaṃvara: Th e mantra itself is the form of Yoginī And Yoginī herself is the form of the mantra. If one desires this exalted state, Do not separate these two. Such quotes can be found in other scriptures as well. 2. Dwelling in the Observation of Mantra with Profound Absorption Th is section has two parts: (1) the main part of practice—clear absorption and (2) the support—embracing the practice with the view. 1. Th e Main Part of Practice: Clear Absorption In the main part of the practice, there are three principles: (1) clear appear- ance, (2) divine pride, and (3) the recollection of purity. First, the forms, spiritual life force, mantra chains, and radiation and absorption of light rays should be visualized with great clarity as the objects experienced in absorp- tion. Second, without thinking of the deity as something that merely appears before the mind, one should have the divine pride of being indivisible from the deity. Th ird, the deity should not be viewed as something that exists as an individual stream of being, in a limited form with characteristics of its own name and form. Rather, one should recall that it is the ultimate fruitional wisdom, the perfection of abandonment and realization, that manifests in the form of the deity and mantra.


2. Th e Support: Embracing the Practice with the View All of these factors never stray from the primordial state of the indivisible truths of purity and equality, the basic nature of the sole sphere of the dharma body. With this understanding, one should dwell with one-pointed concen- tration, uninterrupted by other forms of contemplation. Moreover, in the context of calm abiding, clarity, stability, and purity constitute insight into things in their multiplicity, while embracing this with the view constitutes insight into things as they are. 3. Perfecting the Conduct of Mantra with Profound Diligence Th is section has three parts: (1) the preliminary steps, (2) the main part, and (3) the conclusion. 1. Preliminary One who has received empowerment and abides by the samayas should please his or her guru and, by assembling mantras and so forth, correctly under- stand the key instructions concerning the purity of mantras and how to recite them. 2. Main Part Th is section has three parts: (1) mental recitation, (2) whispered recitation, and (3) melodic recitation. 1. Mental Recitation Mental mantra recitation does not involve any lip movement or other such eff ort. Rather, here the practitioner focuses on the mantra chain and seed syl- lable at the heart center and recites the mantra repeatedly in the mind, as if the mantra were naturally emitting its own sounds. Th ere are two forms of mental recitation, simple mental recitation and mental recitation linked with the breath. Th e latter can itself be further divided into arrested recitation, vajra recitation, and vase breathing recitation. Th e fi rst of these is referred to as “arresting the life force and eff ort” and “restrained recitation.” Here, “life force” refers to the energies, while “eff ort” refers to thoughts or the movements of mind. Th us, all energetic movements and eff ortful thoughts are inwardly restrained and recitation takes place in the mind. Th rough this, physical and verbal eff orts are automatically blocked and extraordinary qualities are attained. With vajra recitation, the inhalation,


exhalation, and resting of the breath are linked with mantra and one concen- trates on the focal point without distraction. With vase breathing recitation, mantra recitation is joined with the fourfold vase breath and, again, recita- tion takes place in the mind. 2. Whispered Recitation Th ough there is no melody in whispered recitation, sounds are whispered by applying a slight amount of eff ort to create motion in the lips and throat. 3. Melodic Recitation Th ere are six forms of melodic recitation. Th e fi rst is a recitation that has ten qualities. Th e tone of the letters of the mantra should not be recited overly loud, soft , fast, or slow. Th ey should be recited without speaking to others, while undistracted, without missing syllables, without extra syllables, with pure syllables that are free from any imperfections in the nasal ending and the other subtle elements of the mantra, and with clear pronunciation, mean- ing that the mantra is recited correctly and without distorting the source, function, and other aspects of each individual letter. Th e second is the tone of expelling the breath in the cheeks. Here, the tongue is placed on the pal- ate, and the sound of the mantra is recited in a relaxed manner by expel- ling the breath through the nose as the air in the cheeks releases of its own accord, unperturbed and over an extended duration, producing a sound like the buzzing of bees. Th ird is the invocation of the melody of Brahma. In this approach, one recites the mantra in an enchanting manner, like the mel- ody of Brahma. Th e voice is pleasing, subtle, and modulated, with the teeth clenched shut. Fourth is the melodic sound of groaning and lament. Here, the lips are closed and the tongue is placed on the palate. With a faint tone like an abandoned camel calf, here one recites as though one were groaning in lament. Fift h is the thunderous deep and resonant tone. With this approach, the tone is intense and forceful like thunder. Th e syllables are recited slightly fast and intensely, like water rushing off the face of a cliff . Sixth is the tone of the wail of the vajra demon. Here, the lips are closed and the mantra is recited like a bee caught in a jar, with unclear syllables and an intense tone like the cry of an angry demon. Th ese six are also referred to as the six melodies, which are known as changka de’u, pangka de’u, dreng ngewa, tung ngewa, shartapa, and gartapa, respectively. Th ese melodies should be applied according to the context in


which they are used. An alternative presentation lists the wail of the vajra demon as shartapa, the thunderous tone as gartapa, the recitation with one’s breath in the cheeks as changka de’u, the tone of groaning in lament as pangka de’u, intoning the sound of mantra as dreng ngewa, and the melody of Brahma as tung ngewa. Th ere are other presentations of the six tones as well. When reciting mantra in these ways, one should maintain mindfulness and vigilance, avoiding any physical, verbal, or mental distractions. One should recite mantras in the correct manner, without losing sight of the view and meditation. 3. Conclusion In between sessions, any adverse conditions that one encounters, such as being distracted by sense pleasures, should be avoided by understanding them to be obstacles. Moreover, one should not be discouraged if illness, negative forces, thoughts, or any other unfortunate circumstances develop. Rather, one should think that such occurrences are exhausting one’s negative karma. Any factor that is taught to pose a threat to the accomplishment of mantra, such as keeping company of degenerates, should be cast far away. Th ings that are prohibited in other situations, such as meat and alcohol, are to be trans- formed into benefi cial substances in secret mantra via mantra, visualization, and mudrā. One should, however, practice the various methods for gather- ing the accumulations and purifying obscurations, as these are conducive cir- cumstances for the accomplishment of mantra. To purify one’s being, one should have stable faith and fi rmly abide by the samayas and pledges one has made. One should also apply oneself to the instructions that develop the power of mantra, such as the recitation of the Sanskrit alphabet. Clothing, jewelry, food, drink, and all other such factors should be transformed into the play of wisdom by utilizing mantras, visualizations, and mudrās. In this way, adverse conditions should be avoided, while conducive circumstances should be assembled. Th rough this, the activity of accomplishing mantra should be brought to a point of culmination without letting up until mantra has been accomplished. 4. Purpose Mantras function as the causes and conditions for emanating the deities of the maṇḍala. Th ey are the principle of essential wisdom and the dharma seal. Th rough this, the deities are supremely pleased and the blessings of the


buddhas enter one’s being like brush catching fi re, thereby incinerating the dense thicket of the obscurations and facilitating the emergence of retention, absorption, wisdom, and all the other qualities of the path. Mantras allow one to accomplish and attain the entire range of mundane and supreme spir- itual attainments for the temporal and ultimate welfare of both oneself and others. Th erefore, even a wish-fulfi lling gem cannot illustrate mantra. Since mantras are themselves emanations of the buddhas, and since they carry out buddha activity and bring one to the state of buddhahood, they have a most sublime function. In brief, what we refer to as mantra is the cause and essence of both deity and maṇḍala. It is what bestows empowerment, in addition to being a specifi c form of samaya. Mantra is the extraordinary gateway that employs seed sylla- bles and other such principles to represent the view, and is the most sublime method to give rise to the profound view and meditation within one’s own being. Mantra is the context of certain forms of meditation and conduct, the supreme method for sādhana practice and enlightened activity, and also that which seals the mudrā. Th us, mantra encompasses all aspects of training and, in those contexts, is the sole essential dharma. Moreover, since the essence of mantra is the wisdom deity, the view and all other such factors provide access to its nature. In terms of their ultimate nature, mantras are equality, free of expressions and anything expressed. Hence, once all phenomena have reached a point of perfection within the expanse of the sole sphere of the dharma body, mantra will have reached a point of culmination and all the various forms of enlightened speech will be spontaneously present, without any need for intentional recitation. On this point, the Tantra of the Secret Essence states: Th e aspects of the maṇḍala of the singular enlightened speech Are inconceivable and all-pervasive. Resounding as individual sounds, names, and words, Th ey are all the supreme seal of enlightened speech. Concerning dwelling in reality itself, it is said that, “settling without speak- ing is the king of mantras.” Meanwhile, each and every verbalization is also mantra. Th e Tantra of the Empowerment of Vajrapāni states:


While dwelling in a state of equality, Whatever movements of the limbs occur, Whatever words are verbalized, All are the mudrā of secret mantra. Th is has been the section on the supreme method of mantra. Th ese last two sections conclude the clear explanation of the signifi cance of mudrā and mantra, the perfection of method. 4. Conclusion: The Full and Complete Entrustment Th is section has two parts: (1) entrusting the profound meaning of the tantra in a nondual manner and (2) the superiority of the recipients to whom this tantra is entrusted. 1. Entrusting the Profound Meaning of the Tantra in a Nondual Manner Samantabhadra, Great Vajra Bliss, or Great Delight, is the teacher of this tantra. To his retinue of self-displayed wisdom, he called out this sincere advice: Hey! Hey! Th e nature or natural state of all phenomena through- out the ten directions and four times is primordially enlightened as great purity and equality. Th is nature, the very essence of the thus-gone ones, is known as the “secret essence,” “great perfection,” and by other such names. Th ough in truth we never stray from this primordial state of buddhahood, some do not realize this nature for what it is. In becoming obsessed with and fi xated on their own dualistic constructs, they are held and bound by the noose of their very own thoughts. Th is is similar to seeing a white conch as yel- low and other such examples. To avert this sort of delusion, the distinctions between the grounds and contexts of each individ- ual vehicle are systematically presented. Although there are vari- ous such presentations, they are nothing more than paths leading to this ultimate vehicle of the secret essence. At the end of their


journey, buddhahood is achieved by entering this path. Th ese vehicles, therefore, are steps along the path that leads here. Hence, the buddhas possess the great wisdom that comes from perfecting the process of abandonment and realization. Th ey have wondrous and infi nite skillful methods for taming those in need of guidance, and there is nothing that they say that is not for the welfare of beings. On a temporal level, the various vehicles they teach each give rise to the abandonments and realizations of their respective paths, yet ultimately, they are methods that provide access to this secret essence. Due to this principle, the most sacred seal of all the thus-gone ones throughout time and space is this great secret, the secret essence. Since there is no transcending it and it cannot be destroyed by anyone, this is the unique seal of buddhahood itself, like the seal that marks the command of a king. Hence, one who realizes this in the correct manner and imparts it fl awlessly to another is no diff erent from me, Samantabhadra. Empowerment as well will be naturally perfected. Th erefore, be sure to uphold this text and do not let it disappear. Th ere are two ways to “uphold” the dharma: to practice the dharma of realization and to explain the dharma of scripture. Th erefore, this tantra is upheld by realizing its meaning and then communicating it to others. Th is is the implicit entrustment. Once one has internalized this profound nature of reality, one will be indivisible with the wisdom mind of the teacher of this tantra. Empowerment will also be perfected since empowerment here means simply to give rise to this sort of profound wisdom. For these reasons, if one turns one’s back on the meaning of this secret essence—the primordial enlightenment of all that appears and exists—while doing such things as granting empowerments and explaining tantras, it will merely be a superfi cial charade. Th is is not what it means to uphold the tan- tra. It is even possible that those with inferior intellectual capacity will let this tantra go to waste, as stated in the King Tantra of the Great Black One: Senseless masters with no knowledge of the supremely profound will not even recall the words “nondual wisdom.”


Th erefore, when explaining the signifi cance of great purity and equality, it is necessary to impart such teachings without departing from the way to elu- cidate according to the key instructions of the lineage of knowledge holders. Do not base your teachings on the discussions of childish, small-minded ped- ants, who only grasp certain terms that they readily understand. Explaining the profound signifi cance of this tantra incorrectly is an extremely grave mistake. Th e Tantra of All-Embracing Awareness states: Without the eye of dharma, Whatever boundless words one uses To express the conventions that convey meaning, One will be unable to discern whether it is correct or mistaken. Savage individuals who are concerned with words Are on the grounds and paths of training. However many hundreds of thousands of statements are made, Th ey should not be taught to others. If taught, such thieves of the vajra teachings Will fall to Vajra Hell. If hypocrites who are not well versed In its meaning were to teach this dharma While remaining in ignorance themselves, Th ey will have committed an act more serious Th an murdering every sentient being. Th is entrustment of the tantra was given in actuality to the self-displayed ret- inue and the Lord of Secrets. By implication, however, it was also entrusted through the power of intent to the mother deities and ḍākinīs who guard the samaya, and also to those individuals of the future who possess the eye of dharma. Th ere is also another way of explaining this, though in truth there is no dif- ference between the two. In this approach, each couplet, beginning with the words, “Hey! Hey! . . . the ten directions and four times . . . ,” is said to con- dense the entire meaning of the tantra into four types of appearance. Respec- tively, these four provide instructions on (1) the natural appearances of the ground (which are to be realized), (2) the deluded perceptions of misguided beliefs (which are to be purifi ed), (3) the appearances of the path by those in


need of guidance (which are to be traversed), and (4) the fruitional appear- ances of the bliss-gone ones (which are to be attained). Hence, the tantra is held to have been entrusted to the retinue by providing instructions on these four types of appearance. 2. Th e Superiority of the Recipients to Whom Th is Tantra Is Entrusted What all the thus-gone ones of the ten directions master is none other than this ultimate secret of the enlightened body, speech, and mind. Th us, in being designated as the wisdom of the noble ones, it is the ultimate defi nitive mean- ing. In teaching the meaning of the natural state as it is, the entire range of extreme exaggerations and denigrations are thoroughly pacifi ed. Th is reality, the secret essence, is perfect, supreme, and sublime. Th is is the secret essence insofar as this nature emerged from the basic space of the defi nitive mind of Samantabhadra and was then taught to the retinue or, alternately, because it is the profound secret of the victorious ones. Th at which emerges from the expanse of Samantabhadra’s enlightened mind, the basic space where reality is ascertained and where exaggerations and deni- grations have been pacifi ed, is the individual that realizes the meaning of this tantra. Th is is so because, in the way that waves well up from the ocean, the self-expression of wisdom appearances emerge from the basic space of the ground, which is inseparable from the realization of all the victorious ones of the three times. Hence, individuals who correctly realize their own natural state are none other than this state. Such an individual will be confi rmed by glorious Samantabhadra, the teacher of this tantra, who will grant a prophecy that he or she will not return and will swift ly attain buddhahood. Like the eldest son of a univer- sal emperor becoming crown prince, such an individual will be the sacred off spring of the bliss-gone ones. Hence, they are said to be “born from the enlightened mind of all the buddhas” since they arise from this secret of the enlightened mind. Th erefore, those who impart this tantra to others are beings of awareness, and they will be prophesied to dwell upon the supreme and most sublime of all grounds, the so-called “ground of the knowledge holder,” “the ground of the vajra holder,” “the ground of supreme method and knowledge,” “the thir- teenth ground of buddhahood,” and “the ultimate ground.” Said diff erently, when a beggar is trying to fi nd a treasure of jewels that is buried beneath his


home, those who have yet to see the treasure may indeed refer to him as a beggar. Nevertheless, he is also rich, in the sense of having defi nitively estab- lished himself as the owner of the precious treasure. Likewise, this is also lik- ened to having hooked a fi sh but not yet landed it. Th ough it may still be in the water, it is similar to having it on dry land. Just so, here one is said to dwell on the ground of perfection. In brief, the most sublime of all the contexts, or grounds, of the lower vehi- cles is the ground of this ultimate mantra vehicle, for this is the realization of self-occurring wisdom—the naturally luminous maṇḍala of mind. In other words, it is the realization of the reality of mantra that sets this ground apart. With this realization, one can be called a “knowledge holder,” a “vajra holder,” and a “mantra wielder.” By merely freeing oneself from doubt and gaining certainty concerning the reality of mantra, one will be prophesied to become a nonreturner. If it can be said that merely seeing the symbolic illustrative maṇḍala brings the benefi t of not returning and attaining buddhahood, why even mention that this will be the case if one realizes the true maṇḍala that is illustrated, the reality of mantra—indivisible purity and equality. Here, what we refer to as “realization” is the certainty that comes about once a beginner has used the faculty of knowledge to cut through superim- positions. Th erefore, beginners who have entered the ground of mantra in the correct manner, no matter how lowly, are destined for enlightenment, equal in fortune to a nonreturning bodhisattva. Moreover, since their paths are even swift er than the bodhisattvas, their destinies are even equal to those in their last existence, and so on. Here, in saying “entered in the correct manner,” what is meant is that one has received empowerment and gained conviction in the wisdom of the empowerment’s nature—the great purity and equality of all that appears and exists. Hence, one must strive to gain conviction in the reality of mantra. As stated in the Vajra Mirror: To reveal the tantra of the wisdom of self-awareness It is manifested through the awareness of self-display— Th is is the supreme knowledge holder. Yet even without the power of spontaneously present absorption, One is unswayed by bodhisattvas training on the grounds, For one’s experiential domain is the same as the bliss-gone ones’. Th ey will receive the confi rmation of an awareness being.