Text 1.2 (Commentary)

[Guhyagarbha-Tantra, Text section 1.2]

... the Tathāgata, genuinely perfect Buddha and transcendent lord, was endowed with great rapture which Is the Identity of the indestructible body, speech and mind of all the Tathāgatas of the ten directions and four times. This is the nature in which all of them without exception, none excepted and omitting none at all, are Indivisible, without distinction or difference. [2] ...

[Tibetan]

de-bzhin gshegs-pa yang-dag-par rdzogs-pa'i sangs-rgyas bcom-ldan-'das / longs-spyod chen-po phyogs-bcu dus-bzhi'i de-bzhin gshegs-pa thams-cad-kyi sku-dang gsung-dang thugs rdo-rje'i bdag-nyid / ma-lus mi-lus lus-pa med-pa thams-cad-dang so-so ma-yin tha-mi-dad dbyer-med-pa'i rang-bzhin-te / [2]

Commentary:

[Detailed Exegesis of the Introductory Scene (28.2-94.4)]

The second part (see p. 336), the detailed exegesis of the Introductory scene, comprises a brief teaching on the nature of perfect rapture which is the essence of the Teacher and a detailed exegesis of the classification of this perfect rapture.

[Brief Teaching on the Nature of Perfect Rapture (28.3-34.2)]

The former (comments on Ch. 1, 2): The Tathāgata (de-bzhin gshegs-pa) is so named because once power has been obtained over the real nature (de-bzhln-nyld) of the buddha-body of reality, which like space is without extremes of conceptual elaboration, the four other buddha-bodies always spontaneously emerge (gshegs-pa) because their activity conforms with the buddha-body of 28 reality, the nature of space.

As is said in the Sūtra of Inconceivable Secrets from the Pagoda of Precious Gems (T. 47):

All that is pervaded by space
Is also pervaded by buddha-body
And is also pervaded by light.
All that is pervaded by light
Is also pervaded by buddha-speech.
All that is pervaded by buddha-speech
Is also pervaded by buddha-mind.

Elsewhere, (the word Tathāgata) is explained to mean one who has departed (gshegs-pa) in the wake of the conquerors of the past, one who has departed (gshegs-pa) having enjoyed through skillful means the appearance of desired attributes just as (de-bzhin) they appear, or one who has emerged (gshegs-pa) in accordance with (de-bzhin) womb-birth corresponding to the aspirations of the sentient beings of the four modes of birth, and so forth.^[1] Although these definitions correspond to the gradual stages of the path pursued by the emanational buddha-body, Tathāgata is not, however, interpreted as such in this context.

As for the expression genuinely perfect buddha (yang-dag-par rdzogs-pa'i sangs-rgyas): The identity in whom all enlightened attributes, the ornamental wheels of buddha-body, speech and mind, are without exception genuinely perfect (yang-dag-par rdzogs-pa) is the teacher or buddha, cleansed (sangs) of the sleep of ignorance and vast (rgyas) in excellent intelligence with respect to all activities.

As is said in the Seventy Verses on Going for Refuge (T. 3971):

Because the sleep of ignorance has been cleansed
And because intelligence is vast with respect to the knowable.
The Buddha is vast as the petals of a lotus.

And in the Supplementary Magical Net (NGB. Vol. 14):

Ignorance itself radiates as pristine cognition.
Conflicting emotions become enlightenment
And suffering supreme (bliss).

As for the term transcendent lord (bcom-ldan-'das): The nature of this teacher is such that the four demons are primordially subdued (bcom), the six attributes of greatness are possessed (ldan) and sorrow is transcended ('das) without abiding. As to the way in which the four demons are subdued: The demon of conflicting emotions is subdued because the nature of the five conflicting emotions is primordially present as the five pristine cognitions, so that they are neither to be accepted not rejected. Then the demon of the lord of death is subdued because without conflicting emotions one is not born in saṃsāra, and for one who is not born there is no death. The demon of the components is subdued because if there is no death the components are not aggregated. The demon of the divine prince is subdued because the phenomena which would cause obstruction do no harm.

Now, the transcendence of sorrow without abiding (mi-gnas-pa'i mya-ngan-las-'das) is the rank of Samantabhadra, spontaneously and naturally present for the sake of living beings because he does not abide in extremes of existence and quiescence. It is incorrect (as some declare) that the word transcendent ('das) was added by the Tibetans and does not exist in the Sanskrit (equivalent—i.e. Bhagavān). For it is taught that one who has accomplished the sense of the word bhaga takes recourse to both saṃsāra and nirvāṇa, and does not abide in their extremes.

It is said that the Teacher was endowed with great rapture (longs-spyod chen-po) because. without regard for location, retinue and other such (excellencies), he is spontaneously present in a magical display of contemplation as the nature of self-manifesting pristine cognition. This surpasses those other excellent endowments of the emanational body and so forth which are ordinary and therefore not the great rapture.^[2]

This very intention of the self-manifesting Buddha-body of perfect rapture is revealed to be all-pervasive and not different from the nature of all things. It is the great identity (bdag-nyid)^[3] of the Indestructible (rdo-rje) body (sku-dang), indestructible speech (gsung-dang) and indestructible mind (thugs) of all the Tathāgatas (de-bzhin gshegs-pa thams-cad-kyi), such as Akṣobhya and Dīpaṃkara who reside in the expanse of the ten directions (phyogs-bcu) of space such as Abhirati in the east, and of the four times (dus-bzhi)–past, present, future and indefinite. It is undifferentiated and without distinction (so-so ma-yin) from the intention of all excellencies of the buddha-body of reality without exception (ma-lus). of all excellencies of the buddha-body of perfect rapture none excepted (mi-lus), and of all excellencies of the emanational buddha-body omitting none at all (lus-pa med-pa). Without difference (tha-mi-dad) in essence, it is the nature (rang-bzhin) indivisible (dbyer-med) with respect to reality because it is spontaneously present. without conjunction or disjunction from the beginning.

There are some who explain that in this text reality is all-pervasive, uniting both saṃsāra and nirvāṇa, and who do not even provisionally perceive discrimination between them. On this very point, there are those who gird the solid mountain of wrong view with a dense forest of error saying, “This text is erroneous with respect to time because there are explained to be four times whereas in all other (texts) no more than three times are mentioned”. There are however some piṭakas which speak of the four times as the perfect age, the third age, the second age and the degenerate age; and in the Treasury of the Abhidharma (T. 4089) there is mention of the four processes of creation, stability, destruction and dissolution. The Pagoda of Precious Gems (T. 45-93) also speaks of four times, namely, past, future, present and inconceivable. If these texts were also held to be erroneous deviations, so would their doctrines.^[4]

Indefinite time (i.e. the fourth time) is held by some to mean that the seed of a sentient being is transformed into a buddha once the doctrine has been studied and experientially cultivated; but that it abides in saṃsāra when there has been no experiential cultivation. However this fusion (of sentient being and buddha) occurs (not in indefinite time but) in future time. When liberated by the teaching of the doctrine one does not, even for an instant, forget the spirituality of the buddhas, but is certain to teach in forms which grant appropriate instruction.

It says in the Hundred Parables on Deeds (T. 340):

The ocean domain of sea monsters
May well pass beyond time.
But for the sake of his sons requiring training.
The Buddha will not pass beyond time.

There are indeed no sentient beings who are untrained by the Buddhas. The Intermediate Mother (T. 9) says:

Subhūti, in the world-system of sentient beings there are no sentient beings untrained by the Tathāgata. However, you may ask, is it not said in the Sūtra Which Dispels the Grief of Ajātaśatru (T. 216) that beings are trained by pious attendants. self-centred buddhas and bodhisattvas but not by the Tathāgata, as for example when Mañjuśrī utters the eulogy and when Udāyi is sent to instruct King; Śuddhodana? That is not the case: Those (Bodhisattvas and pious attendants) acted on behalf of others having been encouraged to do so through the Tathāgata’s spirituality. Thus they performed acts of benefit, some directly, some indirectly and some through diverse emanations. These acts of benefit were performed because the Sugata had conferred the empowerment of great light rays ('od-zer chen-po'i dbang-bskur) and so forth on the conquerors’ sons who had obtained the (bodhisattva-) levels. What else is there to say?

Similar passages are also found in the Sūtra of Compassion’s White Lotus (T. 112):

Śāriputra, in this respect, the instruction, excellent description and mental training which are observed to some extent by ordinary persons, pious attendants, self-centred buddhas and bodhisattvas who have attained empowerment are the blessing of the Tathāgata, the power of his spirituality.

Again, there are some who perceive incorrectly, holding the fourfold process of destruction, creation. dissolution and stability to be the four times. This is because the nature of Buddha-body, speech and mind—the inexhaustible wheels of adornment which belong to Akaniṣṭha and are uninterrupted in time—is not gathered within that process, and because, apart from phenomena which are created. preserved and destroyed, the process does not include the time when there is neither creation nor destruction.

In this, our (rNying-ma) tradition however, the three divisions of past, future and present are compounded time or relative appearances, whereas the unchanging reality is indefinite or the time of inconceivable ultimate reality.

When indefinite time is classified, it has three aspects, among which the first is the indefinite time of the ground. This refers to the originally pure mind-as-such and the reality or real nature of all things.

The Pagoda of Precious Gems (T. 45-93) says:

Kāśyapa, the real nature of mind and phenomena is indefinite or inconceivable in time because it does not abide in any past, future or present dimension.

(Secondly), the indefinite time of the path refers to the genuine Intelligence of the yogin who realises during meditative absorption that all things subsumed by the three times are uncreated.

The Litany of the Names of Mañjuśrī (T. 360) says:

He who realises that the three times are timeless...

(Thirdly), the indefinite time of the result is present in a perpetual continuous cycle because it is unchanging in the field of the spontaneous Bounteous Array. It is said in the Tantra of the Awakening of Vairocana (T. 494):

The great appearance of pristine cognition occurs in unwavering tine because it is naturally radiant.

So it is that all things are gathered within the essence of the four times.

[Detailed Exegesis of the Classification of Perfect Rapture (34.2-94.4)]

The latter (see p. 350) is the detailed exegesis of the classification of perfect rapture which has three parts. namely, the detailed exegeses of the excellent location, teacher and retinue.

[The Excellent Location (34.3-60.4)]:

The excellent location comprises an overview and an interlinear commentary; and the former (34.3-46.2) has four sections: verbal definition, characteristic, classification and rejection of disputations concerning it.

i. (The Sanskrit term) Akaniṣṭha means “highest” or “that which is not base or lower.”

ii. The unique characteristic of Akaniṣṭha is that there are no other locations surpassing that in which one then abides. Now, the characteristic of the Akaniṣṭha or highest location of the buddha-body of reality is that it is the supporting ground from which the two buddha-bodies of form arise. the conclusive location to be reached. The characteristic (of the Akaniṣṭha or highest location) of the buddha-body of perfect rapture is that it is the supporting ground from which the emanational body arises and continues to appear, endowed with the five certainties. The characteristic (of the Akaniṣṭha or highest location) of the emanational body is that it is supreme among all the locations which appear in the world-system and it is the highest of the five kinds of pure abode (śuddhanivāsa).^[5] The distinction between the world-systems or fields of sentient beings and the pure lands or fields (of the buddhas) is one that is made between the field of training through the emanational body and the fields of the body of perfect rapture and the body of reality.

iii. The classification has three aspects: the Akaniṣṭha or highest location of the body of reality, of the body of perfect rapture and of the emanational body. The first is not located in any spatial direction, peripheral or central. It is the essence free from all conceptual elaboration, the genuine conclusive goal of the buddhas; and it is called the Akaniṣṭha or highest location of genuine meaning.

Such is also said in the All-Accomplishing King (T. 828):

The location of the Teacher, the Buddha-body of reality, is as follows:
Akaniṣṭha, the palace of reality’s expanse.
Is explained to be the highest location of genuine meaning.

The Akaniṣṭha of the body of perfect rapture appears as a celestial palace of light along with its central deity and retinue. It is naturally produced as an appearance of great pristine cognition from the expanse of the buddha-body of reality. Spontaneously present as the enlightened family endowed with the five pristine cognitions, it is unchanging at all times.

The Indestructible Reality of the Magical Net (sgyu-'phrul rdo-rje, NGB. Vol 15) says:

Abandoning the Pure Abode.
In the supreme realm of Great Akaniṣṭha
Is the spontaneously present body of the
Lord of the enlightened families, with his mudrā.
Transcending unity and diversity, this is
The common form of all the Buddhas.
He is the original treasure of the greater vehicle
Who appears at each instant to those disciples
Who have abandoned all obscurations.^[6]

The words “abandoning the Pure Abode” here indicate that it (i.e. the realms of pure form) is transcended. Surpassing mundane appearances. that which is present within its display is indefinite because it manifests in and of itself wherever the buddhas reside.

It says in the Aspiration of Good Conduct (T. 44: 1095):

On the surface of a single atom
Are as many buddhas as there are atoms.

Therefore, do not think that he does not reside within a single atomic particle. Therein the field of the spontaneous Bounteous Array unimpededly appears, and. apart from that, there is no need to search for this location as one that is spatially limited by the intellect. One should know that wherever the distinctions of enlightened attributes appear through the power of pure reality's expanse, they themselves are the maṇḍala of the conquerors.

This location is called the Great Akaniṣṭha ('og-min chen-po) because it contains no extraneous raptures apart from the display of buddha-hood. Therein Vairocana and the enlightened family of the Tathāgata, Akṣobhya and the enlightened family of indestructible reality, Ratnasaṃbhava and the enlightened family of precious gems, Amitābha and the enlightened family of the lotus, and Amoghasiddhi and the enlightened family of activity are spontaneously present. manifest in and of themselves in the infinity of celestial expanse in their respective maṇḍala-clusters.

These apparitional Buddha-bodies and the appearances of pristine cognition are not at all identical because they appear to be diverse. But nor do they form a multiplicity because they are self-manifestations of that same buddha-body of perfect rapture.

This field and its appearances as buddha-body and pristine cognition comprise the common form of the body of perfect rapture of all the buddhas, manifest in and of itself. They are not within the perceptual range of all, but appear in conformity with (the perception of) all buddha-bodies of perfect rapture. in this way. the central deities and their retinues which appear are a treasure of the uncommon doctrines of the greater vehicle; for they are the disposition of the buddha-body of perfect rapture. When all obscurations have been abandoned, this apparition also appears instantly as the buddha-body of reality, without dichotomy of past and future.

The words “who appears to those disciples” indicate that he is not within the perceptual range of those who have obtained the (bodhisattva) levels because they have incompletely “abandoned all obscurations.”

As for the appearance of enlightened attributes in this location, the Oceanic Magical Net (NGB. Vol. 15) says:

Estimated as twice the size
Of the mundane Akaniṣṭha.
Its essence transcends the three extremes.
And it is the identity of the five enlightened attributes.
Perfect in its adornments which are not to be renounced.
The celestial palace is located.
Square in shape, with a central roof.

Because (this Great Akaniṣṭha) is the pure field of the buddha-body of perfect rapture which manifests in and of itself, its appearance is superior to both the Akaniṣṭha of the pure abodes and to the Akaniṣṭha of the emanational body of natural expression who appears terrestrially. The essence of this buddha-field transcends the three extremes, namely those of being and nonbeing, eternalism and nihilism, and conceptual elaboration. Endowed with the natural expression of five enlightened attributes—the inexhaustible wheels of adornment which are the buddha-body, speech, mind, attributes and activities—the celestial palace bedecked with perfect ornaments of appearance appears throughout the expanse of space.

Furthermore, It is in this location where expanse and pristine cognition merge without duality that the apparitional nature of the buddha-body of perfect rapture itself arises.

The Eulogy to the Expanse of Reality (T. 1118) says:

I speak having merged three things together:
The supreme location of the mighty lord.
The beautiful forms of Akaniṣṭha, and consciousness.

The mighty lord here refers to the buddha-body of perfect rapture because he holds sway over the genuine properties of all things. Because this nature is common to all the bodies of perfect rapture of all the buddhas, there are no dissimilar or different appearances which are established. However the fields of the body of perfect rapture have simply been distinguished in accordance with those aspects of the body of perfect rapture through which the respective conquerors obtained enlightenmment.

The Collection of the Greater Vehicle (T. 4048) says:

Because there is no apprehension of self
There are no differences within this location.
But it is differently named in accordance with
Those who pursued it in the past.

If Buddha-hood has not been obtained in this way in the selfmanifesting field of the body of perfect rapture, it is Impossible to array the lamp (of enlightenment) in the world and then act on behalf of living beings.

It says in the Sūtra of the Bounteous Array (T. 110):

The perfect buddhas do not perforin the buddhas’ deeds In the realm of desire
Until they have attained Buddha-hood in Akaniṣṭha.

The conquerors of this (realm) transcend the three world-systems, so that their location is also described accordingly. As the same text says:

Transcending those locations
Which are the formless, desire and form (realms),
And similarly those which are perceived.
The power of the buddhas resides
In the maṇḍala of the Bounteous (Array).

In this location, in the pure self-manifesting maṇḍala, the natural Great Perfection or the excellent doctrine of Atiyoga is revealed through the buddha-mind of natural blessing to spiritual warriors by the Teacher Samantabhadra who himself appears as the body of perfect rapture.^[7]

As our text says (Ch. 2, 17):

The Tathāgata himself purposefully conversed with the tathāgata himself.

Other texts also contain statements which conform to this.^[8]

Thirdly, the Akaniṣṭha or highest location of the emanational body comprises both the field of the emanational body of natural expression which is revealed for the sake of terrestrial beings who require training, and the Akaniṣṭha of the Pure Abodes which is revealed for the sake of beings who combine both (celestial and terrestrial attributes). The former comprises the fields of the citadel of Akaniṣṭha or the Bounteous Array in the centre, of Abhirati in the east. of (Śrīmat) adorned with precious gems in the south, of Sukhāvatī in the west, and of Karmaprasiddhi in the north.^[9] in these five fields, to a retinue comprising bodhisattvas of the tenth level, the Teacher in form of the five enlightened families naturally manifests the common and uncommon doctrines of the greater vehicle from his visage and the tip of his tongue, whence light rays are emanated. He is held to purify obscurations through his mirror-like appearance.

This text says (Ch. 6, 17-18):

In the supreme unsurpassed abode of Akaniṣṭha,
The buddha-body (is present) as Vairocana,
Who, to retinues of Bodhisattvas, does not divulge
The supreme Buddha-speech in that previous way.
But discloses through his buddha-body
The doctrines that are appraised.

Just as (when) exposed on a mirror
All actual sallowness (of complexion) can be removed.
When the retinue beholds the Buddha-body in this way.
The Inestimable depth of their obscurations to enlightenment
Appears on the Buddha-body, as on a mirror.
Then the ten levels are sequentially purified.
And unsurpassed enlightenment is genuinely obtained.

The time (when teaching is given in thia Akaniṣṭha of the emanational body) is a constant cycle or inexhaustible wheel of adornment.

In particular. the five enlightened families who form the maṇḍalas of the peaceful and wrathful deities manifestly appear and teach the vehicles of Yoga and Mahāyoga. The field (in which thia occurs) is also described as “the zenith” (steng) because it is supramundane.^[10]

It is said in the All-Accomplishins King (T. 828):

The teacher reveals the location
Of the body of perfect rapture
To be the zenith of all symbolic worlds.
Among the locations, the celestial palace
Of the Akaniṣṭha citadel is explained
To be the highest of locations.

The retinue is also explained to comprise bodhisattvas or spiritual warriors.

As the same text says:

The retinue of the Teacher, the body of perfect rapture
Is as follows:
Those who have transcended the levels
Of the four kinds of conduct based on devotion.^[11]
Who have dominion over the first (Bodhisattva)-level. The Joyful.
And then abide on the tenth level. Cloud of Doctrine,
Are revealed as the retinue of the buddha-body of perfect rapture.^[12]

The doctrines (taught in thia context) are revealed to be the intention of buddha-body and pristine cognition.

The sane text says:

To the bodhisattvas of the tenth level
Who reside in Akaniṣṭha with the perfect
Rapture of pristine cognition.
The enlightened mind comprising buddha-body and
Pristine cognition is explained.

As for the way in which this is explained, it also says:

The buddha-body of perfect rapture teaches
Through its own essence.

The latter (see p. 364) concerns the Akaniṣṭha of the Pure Abodes which is revealed for (beings who) combine (celestial and terrestrial attributes): The supreme location which conforms to the perception of sentient beings of the six classes is the Akaniṣṭha or highest location of the five classes of deities of the Pure Abodes, associated with the fourth level of meditative concentration in the form-realms of their respective worldsystems, including this world of Patient Endurance (Sahalokadhātu). It is not a coarse material object, but a location formed of pure-essences. the nature of light, which is adorned with the various details of an array, including the celestial palace. Therein, the buddhas appear in the world, and at that time the foremost of emanations is revealed to be a buddha adorned with major and minor marks, whose doctrine conforms to that of the body of perfect rapture. That one then teaches in all directions in order to train the limitless deities, accomplished masters and mighty holders of gnostic mantras through the many vehicles of Kriyā, Caryā, Yogatantra and so forth, and (the causal vehicles) ill including the Transcendental Perfections.

Such is also said in the Tantra of Excellent Attainment (T. 807):

In beautiful Akaniṣṭha, among the Pure Abodes,
The mighty accomplished masters and so forth
Are satisfied by gnostic mantras, dhāraṇī mantras,
And yoga; and by many causal doctrines.^[13]

Furthermore, it says in the Eye-Opening Commentary (P. 4756), which was composed by the master Buddhaguhya:^[14]

The true Akaniṣṭha is the expanse of reality because it is the abode where all buddhas reside. and there is no other (location) higher than it. The conventional Akaniṣṭha appears in the shape and colour of the celestial palace, a symbol of the indivisibility of the expanse and pristine cognition because it is the location where the buddha-body of perfect rapture resides, and there is no other (location) higher than this symbol which illustrates the expanse of reality. The aware Akaniṣṭha is the pristine cognition of awareness which qualitatively realises the abiding nature of material substances because it is the location in which the body of reality resides. endowed with two purities,^[15] and there is no other awareness higher than that. The secret Akaniṣṭha, the space (vagina) of the female consort, is the location where the secret buddha-body resides because other than it there are no higher levels of the path or enlightened attributes. The conceptual Akaniṣṭha. that in which a novice meditates on the celestial palace of Akaniṣṭha, is the location where the maṇḍala of higher contemplation resides because there is no other conception higher than that which grasps the whole meaning. The mundane Akaniṣṭha is the apex for the five classes of deities belonging to the Pure Abodes and is the location in which sublime beings reside because there is no location higher than it within the form realm.

Although these six definitions of Akaniṣṭha are found, they are all gathered within the first. For the true Akaniṣṭha and the aware Akaniṣṭha are gathered in the buddha-body of reality; the symbolic Akaniṣṭha is gathered in the buddha-body of perfect rapture; and the other three kinds of Akaniṣṭha are gathered within the emanational body—the mundane Akaniṣṭha is material, while the secret and conceptual Akaniṣṭhas are gathered within that because therein the path of the emanational body is experientially cultivated.

iv. Concerning the rejection of disputations (with respect to the overview of the excellent location): It has been said that if there was no-one of independent mind to be trained in the field of the self-manifesting buddha-body of perfect rapture where the Magical Net (sgvu-'phrul) was taught, there would be no need to teach the doctrine; and (it has also been said that) the genuine and symbolic maṇḍalas which teach those requiring training would not have to teach the emanations of their own minds because these emanations would be without conceptualising thoughts. Therefore both the retinue and emanations must have Independent minds. This opinion indicates that you have not arrived at the intention (of the Buddhas).

It is because there are beings to be trained by the emanations that the doctrine had to be taught. The Lord of Secrets (Guhyapati Vajrapāṇi) was required to teach posterity. Furthermore, the genuine and symbolic (maṇḍalas) are not purposefully revealed to those who require training, but they arise manifest in and of themselves as the spontaneously perfect enlightened attributes of the buddha-body of perfect rapture, Just as a reflection appears on the surface of a mirror. The emanations who are indeed without conceptualising thought do possess pristine cognition, so it is through that that they hear and apprehend the doctrine. If emanations lacked the pristine cognition of awareness the defect would be implicit that Śākyamuni, the Lord of Secrets and others would also lack the pristine cognition which quantitatively knows (phenomena) and qualitatively knows (the view).^[16]

Moreover. your argument may be refuted by literary sources such as the following:^[17]

Derived from the distinctions of actual buddha-mind.
Is the self-manifesting mind of the conqueror and so forth.

And (Ch. 2. 17): 

The Tathāgata purposefully conversed with the tathāgata himself.

And (Ch. 1, 16-17):

Holding sway over the very expanse of the real.
The maṇḍala of pristine cognition has a disposition of spirituality.
This self-manifesting nature, radiant in its images
Of contemplation and its pure magical display...

There are some who hold that the spiritual warriors mentioned in this (Tantra of the Secret Nucleus) are spiritual warriors of the tenth level. who do not direct their attention towards the spontaneous natural maṇḍala. However the central deity and the retinue do appear, and their essence is explained to be the disposition of the single savour of pristine cognition, neither positive nor negative, Just as frescoes (of a central deity and retinue) are painted on the single surface of a wall, or as (Images of) the central deity and retinue are fashioned from a single lump of gold.

There are also some who astonishingly hold that there are those to be trained, seated on thrones, who listen to the doctrine with an independent mind because (that teaching situation) is effected by their aspirations. These people have not understood the nature of the self-manifesting pristine cognition which arises symbolically. in short, the argument which purports that there are those to be trained with Independent minds in the field of the self-manifesting buddha-body of perfect rapture is farcical, a veritable monkey’s dance. Briefly, the three buddha-bodies as well as their emanations and fields are inconceivable and limitless.

The Sūtra of Arrayed Bouquet (T. 44) says:

Even on a single tip of hair
Is an unthinkable array of fields.^[18]
Though they have various shapes, they do not differ;
And they do not become intermingled.

Therefore, whatever is pervaded by space is pervaded by the buddha-body of reality and the buddha-body of perfect rapture; and whatever is pervaded by sentient beings is pervaded by the emanational body and its enlightened activity. There is neither bias nor partiality in the fields of the sugatas.

One should also realise that within this very field there are other inconceivable inexpressible qualities. Though it appears to be impure. it should be regarded as a pure field rather than (impure). as in one's own mere perception. One should know this circumstance of ours to resemble that of sunlight and moonlight which are Indeed without impurity, and yet not perceived by those who are born blind. This structure (of the excellent location of Akaniṣṭha), an extremely difficult topic, has been clearly revealed.

The latter (see p. 357) is the interlinear commentary (concerning the excellent location, 46.2-60.4). It is threefold: The field of the buddha-body of perfect rapture, the celestial palace, and the excellent array.

[i. The first (comments on Ch. 1.3)]

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Footnotes and references:

[1]:

These are the definitions accepted respectively by the Śrāvakas and Bodhisattvas among adherents of the causal vehicles. See NSTB, Book 1, Pt. 2, pp. 50a-60a, Book 2, Pt. 1, pp. 12-40. On the four modes of birth, see above, pp. 118, 173. note 207.

[2]:

As indicated above, p. 338, the nirmāṇakāya is said to give teaching at specific points in time with reference to a specific audience.

[3]:

The term “Great Identity” (bdag-nyid chen-po) in tantra-texts refers to the central Heruka figure. In the case of this text, it Indicates either the male and female consort Samantabhadra (kun-bzang yab-yum) or their wrathful expression—Che-mchog Heruka. On the usage of this term as an axiom in Mahāyoga, see above, pp. 116, 173. note 204.

[4]:

Concerning this controversy of four times as opposed to three, see also above, pp. 67-68. On the four ages—viz. kṛtayuga (rdzogs-ldan), tretayuga (gsum-ldan), dvāparayuga (gnyis-ldan) and kaliyuga (rtsod-ldan), see NSTB, Book 1, Pt. 4, p. 151a, note; also A.L. Basham, The Wonder That Was India. pp. 320-321. On this and other temporal structures, see R. Kloetzli, Buddhist Cosmology.

[5]:

On the five pure abodes, viz. Akaniṣṭha, Sudarśana, Sudṛṣa [Sudṛśa?], Atapa, and Avṛha, which are regarded as the highest of seventeen form-realms (rūpadhātu) attained in consequence of the fourth meditative concentration (dhyāna). see the chart in NSTB, Book 1, introduction; also ibid., pp. 10a-11b.

[6]:

This verse, which is explained in the following paragraphs, is derived from the sgyu-'phrul rdo-rje. i.e. the exegetical tantras of the Māyājāla cycle contained in NGB. Vol. 15. Cf. NSTB, Book 2, Pt. 2, p. 68.

[7]:

On the role of Samantabhadra and his appearance as Vajradhara, the buddha-body of perfect rapture, in the intentional transmission (dgongs-pa'i brgyud-pa) of rdzogs-pa chen-po. see e.g., NSTB, Book 1, Pt. 2, pp. 41b-46b; Book 2, Pt. 2, pp. 64-69.

[8]:

The self-manifesting nature of this communication is also revealed in passages such as the following (bder-' dus rtsa-rgyud. NGB. vol. 32): I am king of the great, And I am both teacher and listener.

[9]:

The highest of the śuddhanivāsa, on which see above note 33, is held to comprise these five fields corresponding to the four directions and centre. See also NSTB, Book 1, Pt. 2, pp. 50aff.

[10]:

This is described, in nyi-zla kha-sbyor (NGB. vol. 9), as a “semi-manifest emanation of natural expression.” The distinctions between this level and the Akaniṣṭha of perfect rapture are also clarified in works such as Dharmamitra, Prasphuṭapadā. See NSTB, Book 1, Pt. 2, p. 51. This is also referred to as the “special Akaniṣṭha”. See NSTB, Book 2, Pt. 2, pp. 67-68.

[11]:

Tibetan mos-spvod bzhi-yi-sa. This expression refers to the initial cultivation of enlightened mind through the paths of provision and connection (tshogs-sbyor lam-gnyis). According to bod-rgya tshig-mdzod chen-mo. these are said to resemble respectively earth, gold, full-moon, and fire. Alternatively, they are known as: attainment of light (snang-ba thob-pa. Sanskrit ālokalābha). Increase of light (snang-ba mched-pa. Sanskrit ālokavṛddhi), pursuit of the real truth (de-kho-na'i don-gyi phyogs-gcig-la rjes-su zhugs-pa, Sanskrit tattvārthadeśānupraveśa), and uninterrupted contemplation (bar-chad med-pa'i ting-nge-'dzin. Sanskrit ānantaryasamādhi).

[12]:

On the ten Bodhisattva levels, Including the first (rab-tu dga'-ba) and the tenth (chos-kyi sprin-pa) see the quotation from Sūtrālaṃkāra. below, pp. 965-966; also Har Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, pp. 270-292.

[13]:

On the three kinds of mantra (vidyā, dhāraṇī, and yoga) which are here contrasted with causal doctrines, see above, pp. 123, 178, note 226; and below, p. 939. “Yoga” is normally rendered in this classsification as “secret mantra” (gsang-sngags, Sanskrit guhyamantra).

[14]:

This text is generally attributed to Vimalamitra. See NSTB, Book 2, Pt. 2, p. 110. The present passage concerns six modes of Akaniṣṭha, viz. the true Akaniṣṭha (don-gyi 'og-min), the conventional Akaniṣṭha (rtags-kyi 'og-min), the aware Akaniṣṭha (rig-pa'i 'og-min), the secret Akaniṣṭha (gsang-ba'i 'og-min), the conceptual Akaniṣṭha (rtog-pa'i 'og-min), and the mundane Akaniṣṭha ('jig-rten gnas-kyi 'og-min).

[15]:

The two purities (dag-pa gnyis) associated with the dharmakāya or vajrakāya are the absence of the two kinds of suddenly arisen obscuration, i.e., kleśāvaraṇa and jñeyāvaraṇa, on which see NSTB, Book 1, Pt. 2, p. 60b.

[16]:

Tibetan ji-lta-ba-dang ji-snyed-pa mkhyen-pa'i ye-shes. See NSTB, Book 1, Pt. 2, pp. 61aff., where the former is identified with dharmadhātujñāna and samatājñāna, and the latter with ādarśajñāna, pratyavekṣanajñāna, and kṛtyupasthānajñāna.

[17]:

N.L.

[18]:

Tibetan zhing-rnams bye-ba bsam mi-khyab. Cf. NSTB, Book 1, pt. 2, p. 43b: zhing-rnams bkod-pa bsam mi-khyab.