Text 11.5 (Commentary)

[Guhyagarbha-Tantra, Text section 11.5]

The raiment, ornaments, food and drink, songs.
Verses, dance steps and gesticulations.
And the cloud-mass of feast-offerings
Are known as the syllable HŪṂ.
So when these have been well enjoyed,
It is pleasing to the maṇḍala of wondrous source. [5]

[Tibetan]

gos-rgyan bza'-btung glu-dang tshig /
bro-gar tshogs-kyi sprin-phung-la /
hūṃ-du shes-pas rab-spyad-na /
ngo-mtshar 'byung-ba'i dkyil-'khor mnyes / [5]

Commentary:

[iii. The third aspect (of the general teaching on the maṇḍala in which appearances and mind are indivisible) is the maṇḍala of their indivisible display.]

[(It comments on Ch. 11.5):]

The raiment (gos) which covers the body, the ornaments (rgyan) which are fastened to it, the food and drink (bza'-btung), the vocal songs (glu), the expressive verses (tshigs), the configurations of the body—dance steps (bro) of the feet and gesticulations (gar) of the hands—and the great cloud-mass of (-kyi sprin-phung-la) all the feast offerings (tshogs) of enjoyable requisites, whichever are employed, are not ordinary appearances, but they are known as (-du shes) the syllable HŪṂ, the nature of appearance and emptiness, or male and female consort without duality, which is the reality of non-dual supreme bliss. So (-bas) when (-na), without attachment, these requisites of the feast offerings have been well enjoyed (rab-spyad) as the nature of the six (offering) goddesses,^[1] in a dream-like disposition without inherent existence, the result is pleasing (mnyes) to all buddhas present as components, sensory bases and activity fields in the maṇḍala (dkyil-'khor) which is (ba'i) the natural source ('byung-ba'i) of wondrous (ngo-mtshar) supreme and common accomplishments. Consequently, the most bounteous of beneficial attributes,—the swift accomplishment of enlightenment is obtained.

[Mandala in which the Paths of Sexual Union and "Liberation" are Without Duality (386.2-402.1):]

The maṇḍala in which the paths of sexual union and "liberation" are without duality has three aspects, namely: the maṇḍala of great bliss or supreme enlightenment in which sexual union is inherently pure; the maṇḍala of the secret skillful means in which "liberation" is inherently pure; and the maṇḍala of magical pristine cognition for one who is untainted with respect to sexual union and "liberation".

The first Includes an overview and an interlinear commentary.

[Overview of the Rites of Sexual Union (386.3-394.6):]

This has two sections: the classification of the supporting seal or female partner (mudrā), and the nature of the supported pristine cognition. The former comprises both a general teaching and a particular exegesis.

In general, there are three kinds (of mudrā): The twelve year-old girl whose secret centre is an eight-petalled lotus is a devī because she fills both male and female consorts with bliss.

As the Tantra Mañjuśrī (T. 543) says:

She possesses twelve aspects of genuine meaning.

The sixteen year-old girl who has a four petalled lotus is a nāginī because she confers bliss on the male consort:

She is the awareness with sixteen aspects.

And the twenty year-old girl who has a two-petalled lotus is of an inferior genus because she confers bliss on the female consort.^[2]

As (the same text) says:

She is enlightened in twenty ways.

Thus, (the mudrās) aged between twelve and fifteen are devīs, those aged between sixteen and nineteen are nāgnīs and those over twenty are subsumed by (beings of) inferior species. In addition. all of them should be beautiful in form, and most desirous. They should not befriend another. and they should be able to maintain secrecy. They should be learned in the skillful means of sexual union, and great in discriminative awareness. They should have respect and great affection for their respective accomplished masters; they should have faith, perseverence, and compassion, and they should possess the extraordinary energy channel of bliss.^[3] In association with these three kinds of female consort who are the female consorts respectively of buddha-mind, buddha-speech, and buddha-body, accomplishment will swiftly be obtained.

In this context, there are some who hold that giris belonging to the race of the devīs or of nāgas are actually summoned. There are some who hold that these are divided into the three categories of the beautiful, the ugly, and the mediocre; and there are those who hold them to be divided according to the three categories of action seal, seal of pristine cognition, and great seal. However, this does not seem to be the intention of the present text. Those (opinions) are respectively untenable because (mudrās of these races) do not become objects that are adhered to and possessed by all Yogins, because the bliss derived from an ugly partner would be inappropriate, and because the sequence of sexual union is said to depend on the actual (physical) support of the ritual action seal (karmamudrā).^[4]

The latter is the particular exegesis, according to which there are six kinds (of female partners), namely, the "lotus" girl, the "conch" girl, the "marked" girl, the "doe" girl, the "elephant" girl, and the "diverse” girl.^[5]

Among them the first is of three kinds: The best kind of "lotus" girl has a body which is not too tall or short, her figure is neither angular nor flat, her complexion is neither greenish nor yellowish, but beautiful, pink, and attractive: she has seventy-15 two more energy channels than the male; her hair is fair and curling; on her body there is the scent of sandalwood, and from her mouth wafts the fragrance of the night-lotus; her body is full and yet her waist is slim; her hands and feet are bird-like, red and slender; her rounded lips are somewhat large, and her lips have lotus markings; her teeth are excellent, (visible) through the lips and close-fitting; her navel is deep and marked with lotuses, while (her feet) make lotus impressions on the ground; below her navel are three markings in the shape of the syllable E; on the spot between her eyebrows there are three upright marks; on her hairline and temples there are markings like a silken headdress; on her tongue there is a sword-like mark; on her shoulders or shoulder-blades there are markings like a twisting svāstika; her breasts are small and prominant; her vagina is tight, hairless, fleshy, and high like the back of a tortoise; her behaviour is pleasant and hard to feign; her very sight generates bliss; by listening to her voice or by her touch, thoughts are transformed into non-conceptual pristine cognition, and the contemplation of bliss increases dispositionally. It is auspicious merely to be in the vicinity of one who is so endowed and the bliss of the Yogin becomes extensive. If one has a relationship with her, the supreme rank (of accomplishment) will certainly be obtained.

The mediocre kind of "lotus” girl is white-skinned and of highly domesticated background. Her limbs are coarse, her behaviour is unrefined, and she is slow in temperament. Learned in worldly activities. she gives birth to sons; she cannot be deceived by others, and is affectionate. If one has a relationship with her, the result will be obtained within a matter of years.

The inferior kind of "lotus" girl is fair-complexioned and of good figure, but spiteful; she is superficial, and she strives to sweep (the house) clean; she is open-mouthed and unable to keep secrets: her eyes are narrow and the hairs proliferate on her face. Do not adhere to her, for she is called "deceitful white eyes" (dkar-mo mig sgyu-ma).

The "lotus” girl is the female consort of Samantabhadra, the supreme pristine cognition.^[6]

Secondly, there are three kinds of "conch" girl: The best is of shining complexion, the tips of her hair curling: her flesh is yellowish and her veins red; her behaviour is skillful, and she has an excellent sedentary posture; slow in speech, she looks obliquely; she has great discriminative awareness and understands through a mere intimation; she suffers acutely and has coarse thoughts; the flesh of her body is plump, pliant, and soft; her voice is clear and loud like a blown conch shell; and on her navel there is the mark of a conch curling to the right. If one has a relationship with her, the supreme rank (of accomplishment) will be obtained in this very lifetime.

The mediocre kind of "conch" girl seems to be hunched when regarded from behind, and she seems to stoop when regarded from the front: her body is beautiful with few masculine features (rngom); her bosom is hunched but her chin is fine; her figure is small in height but broad; she performs all kinds of trifling activity in the house: and after cohabiting with her. she is greatly afflicted by attachment of the heart and loving kindness. If one has a relationship with her, accomplishments will be achieved within years and months.

The inferior kind of "conch” girl has yellowish flesh and large eyes; she has keen intelligence and clear recollection; she is restless and likes to travel; her hands are agitated and she is hyperactive; she is ill-mannered and not strict in her resolutions (i.e. she gossips); she keeps her eyes on men, and she is exceedingly jealous. One should not adhere to her because she is inauspicious.

The "conch" girl is the female consort of the enlightened family of the Tathāgata.

The third is the "marked" girl who is of three kinds: The best is greenish (in hue), with elongated figure and long limbs; her rounded lips are large, and the flesh of her body is plump; from her chin to her vagina (lotus) there are few wrinkles; her eyes are long and fine; her teeth are neither long nor short, but even-sized; on her figure and body there are little moles, and her voice is sweet; she is passive, very slow, and gentle in her behaviour; her form is noble and she is skilled in politeness; her shape is symmetrical (phyed), and on her brow there are three upright markings; she has experience in and familiarity with divine laws and human laws; and at her hairline she has one or three marks which resemble a sealed skull. If one has a relationship with her, one will possess rapture and swiftly obtain accomplishment.

The mediocre "marked” girl has, in addition to these signs, great faith and discriminative awareness; she can keep secrets and has attachment of the heart. The inferior type is dark-skinned and fair-browed; her eyes are small and deep-set; she is loosemouthed and talkative; she is great in defilements and cannot keep secrets. Do not adhere to her.

The "marked" girl is the female consort of the enlightened family of precious gems.

The fourth is the "doe" girl: Her body resembles that of a doe; she is corpulent and has large breasts; the flesh of the lower part of her body is plump and her vagina is tight; her breath and womb have the fragrance of musk; her waist is slim, and her gait slow; she regards people without closing her eyes, and her voice is sweet. If one has a relationship with her accomplishment will swiftly be obtained. The mediocre kind is beautiful in form, and sweet-voiced; she is respectful and can keep secrets. The inferior type is the reverse of these and one should not adhere to her.

The "doe" girl is the female consort of the enlightened family of indestructible reality.

The fifth is the "elephant" girl: The best sort has long eyes, and the space between her eyebrows is wide; her body is not tall and she is slow in temperament; she does not heed the words of others, and she is small-minded; she has large ears and little shame; she knows what is proper and improper in conduct, and she is fond of relaxation; she is most domineering in speech and very industrious; she has a delicious smell and short limbs. One who frequents her will swiftly obtain accomplishment.

The mediocre sort is greenish in complexion and lofty in height; her body is domesticated and of great strength; she is not distracted from her purpose and cannot be deceived; she is great in self-assurance (mdo) and very liberal (spro ring-ba). One should adhere to her because she is endowed with glorious signs.

The inferior type is fickle and talkative; great in deception and prone to anger; she is facile both in her likes and dislikes; she has great attachment and does not appreciate liberality. One should not adhere to her because she is said to be "worth a useless horse" (bre-mo ri-ma).

The "elephant" girl is the female consort of the enlightened family of the lotus.

The sixth is the "diverse" girl: The best kind is beautiful in form, and with slender waist; she has a sweet voice and can keep secrets; her flesh is clear, radiant, and deeply lustrous; she is somewhat small, and has curling hair; her salt is rapid, and her talk energetic; she is skilled in assigning chores and very strong; on her brow there is a wrinkle which resembles a crossed-vajra. If one has a relationship with her, accomplishments are at hand.

The mediocre kind in addition to these (qualities) knows faith and modesty, and it is clear that she is small in stature. The inferior kind is the reverse of these; she strides Impulsively; her flesh is rough and her limbs coarse; she is great in deception and prone to anger; she is talkative and laughs extensively; she is ugly to behold and of frightful appearance; she has little shame and enjoys fighting; she has disagreements with everyone and is unpleasant. One should not adhere to her because she is inauspicious.

The girl of "diverse” type is the female consort of the enlightened family of activity.

These signs are clear (in giris) under the age of twenty, and thereafter they become somewhat unclear. The worthy female partner or mudrā is particularly sublime in ways such as these.

It says in the Mahāmāya Tantra (T. 425):

Among all magical apparitions,
The magical apparition of womanhood
Is particularly sublime.

One should search for a mudrā who is endowed with such signs. Then her mind should be trained and purified, beginning with the lay-vows and continuing as far as the secret empowerment; and she then becomes a suitable assistant for one's desired means for attainment (sādhana).

The Hevajra Tantra (T. 417-8) concurs with the words:^[7]

First you should grant the poṣada vow;
Followed by the ten topics of training.

ii. The second section (In the overview of the maṇḍala of great bliss or supreme enlightenment in which sexual union is Inherently pure) concerns the sequence of the supported pristine cognition.^[8] It has three aspects, namely, the preliminary ritual service which is to be performed; the application of the rites of attainment and great attainment; and the classification of pristine cognition according to the actual foundation (dngos-gzhi).^[9]

According to the first of these (the preliminaries), one whose own vital energy and mind are appropriate should relax for some days, eat substances containing the essential minerals, perform massage (bskum-nye), and extend the energy channels of the body with bliss by means of conversation, glancing, laughing and so forth, which incite desire. Then, according to the second, on a comfortable seat one radiantly visualises (oneself and the mudrā) as the male and female consorts in their maṇḍala of deities, and consecrates the respective secret centres as a vajra and a lotus. On the tip of the latter, the maṇḍala of the Buddhas is visually created and invited. Then, the rite of attainment activates the seminal fluid or "enlightened mind” by embracing, kissins, scratchins with the fingernails, rubbins the breasts, and so forth. Then, enterins into union, the rite of great attainment is effected. This refers to the non-dual display of the male and female consorts.

According to the third (the classification of pristine cognition in the actual foundation): At that time, when the pure-essence (of seminal fluid) moves from the crown-centre to the throat centre, there is the pristine cognition of delight; then, there is the pristine cognition of supreme delight when it descends from the throat centre to the heart-centre; there is the pristine cognition absent of delight when it descends from the heart centre to the navel centre; there is the pristine cognition of coemergent delight when it descends from the navel centre to the secret centre; and there is the inconceivable pristine cognition, in which all conceptual elaborations of the subject-object dichotomy are quiescent. This is the great bliss, granting the supreme offering of joy and equinimity.

For it is said:^[10]

The supreme offering, great desire.
Delights all sentient beings.

Then the white and red seminal fluids are drawn in through the pathway of the vajra (penis), whence they fill the four centres and their petals from the navel as far as the crown. in this way they are visualised to be extended with unceasing bliss and pervaded with pristine cognition free from all conceptual elaborations.

As is said (Ch. 11.9):

Those essences of attainment, sun and moon-fluids.
Are drawn by the tongue-like vajra into the maṇḍala.

Then in the energy channels, these (pure-essences) are arranged by means of the three essentials, namely, yogic exercises ('khrul-'khor), visualisation and non-visualisation; and they are determined in a natural disposition free from conceptual elaboration. This is the genuine pristine cognition of reality, the intention of Samantabhadra.^[11]

Now, the first (of those) pristine cognitions is the mirror-like pristine cognition in which thoughts of hatred become blissfully radiant without independent existence because they are inherently pure. The second is the pristine cognition of sameness because the proud mind is purified and the male and female consorts are without duality. The third is the pristine cognition of discernment in which the nature of bliss is known to be emptiness because subjective thoughts of coarse desire have disappeared. The fourth is the pristine cognition of accomplishment because envy is purified and the activities of bliss and emptiness are concluded. Then, at the conclusion of the four delights of the supported (pristine cognitions) in their upward momentum, there is the pristine cognition of reality's expanse, non-conceptual in all respects. All (aspects of) sexual union are purified as pristine cognition, and the four pristine cognitions are purified in the expanse of reality. This is applied in five natural steps, namely, the deity dissolves Into the seed-syllable, the seedsyllable dissolves into its vibration, the vibration dissolves into its superscript point, and that dissolves into the expanse of reality.^[12] in this way the intention of the male and female consort Samantabhadra, where expanse and pristine cognition are without duality, is concluded.

In Chapter Thirteen (of the Secret Nucleus, 13.9) this point is also made:

Through the display of the pristine cognition of bliss
When the essential seminal points are united.
Offerings are made to joyous pristine cognition.

[Interlinear Commentary on the Rites of Sexual Union (394.6-396.6)]

The interlinear commentary on the maṇḍala of sreat bliss or supreme enlightenment, in which sexual union is inherently pure, has five sections.

[i. The first concerns the object (or female partner) with whom one enters into sexual union. (It comments on Ch. 11.6):]

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Footnotes and references:

[1]:

The six offering goddesses (mchod-pa'i lha-mo drug) are those embodying the raptures of the six senses, Lāsyā and so forth.

[2]:

Tibetan rnam-pa nyi-shu byang-chub-pa. On this verse, which is interpreted esoterically in accordance with the causal vehicles to mean the emptiness of the four extremes (existence. non-existence, their conjunction and disjunction) as applied to each of the pañcaskandha. or to indicate the reaching and refinement of the ten bodhisattva levels, and esoterically accordins to the resultant vehicles to mean twenty kinds of yogic exercise, see NSTB, Book 2, Pt. 1, p. 20, note.

[3]:

Tibetan bde-ba'i rtsa khyad-par-can. This is a requisite for the practices outlined below, pp. 908-914, 1006ff.

[4]:

I.e. most Yogins who engage in such practices would have a human consort, generating bliss through her beauty, who Is by definition a karmamudrā. On the distinction between the latter whereby kāmadhātu is mastered and the jñānamudrā whereby rūpadhātu is mastered, see NSTB, Book 1, Pt. 4, PP. 175ff.; also see F. Lessing and A. Wayman, Mkhas Grub Rje's Fundamentals of the Buddhist Tantras, pp.319-323. where the distinction is made on the basis of whether or not the consort is concretely present.

[5]:

Tibetan padma-can (Padminī), dung-can-ma (Śaṅkhinī), ri-mo-can (Varṇinī), ri-dyags-can-ma (Mṛginī), glang-po-can-ma (Hastinī), and sna-tshogs-can-ma (Citriṇī), See also H.V. Guenther, The Life and Teaching Nāropa. p. 77 for sources pertaining to these in the bKa'-brgyud tradition.

[6]:

Just as the padma-can is held to be the consort of Samantabhadra, so the dung-can-ma is that of the tathāgatakula, the ri-mo-can is that of the ratnakula, the ri-dyags-can-ma is that of the vajrakula, the glang-po-can-ma is that of the padmakula, and the sna-tshogs-can-ma is that of the karmakula. See below, pp. 903ff.

[7]:

Hevajra Tantra, Pt. 2, ch. viii, v. 9-10d. See also NSTB, Book 2, Pt. 7. P. 758.

[8]:

Tibetan brten-pa'i ye-shes, i.e. the inner experiences of delight associated with the supporting mudrā or female consort.

[9]:

On ritual service (sevā), and the rites of attainment & great attainment (sādhana and mahāsādhana). see above, p. 176, note 218. The term dngos-gzhi indicates the main part of the practice.

[10]:

N.L. dga'-ba'i ye-shes bzhi-ni: dga'-ba'i ye-shes, mchog-dga'i ye-shes. dga'-bral ye-shes, lhan-dga'i ye-shes. See also below. Ch. 13, pp. 1006ff.

[11]:

Tibetan 'khrul-'khor-dang dmigs-pa-dang dmigs-med-pa'i gnad-gsum. The Yogic exercises are described in many traditions or cycles of the rNying-ma school, the best known of which at the present day being probably the rig-'dzin brgyad-kyi 'khrul-'khor from the gter-ma cycle of 'Jigs-med gLing-pa. See e.g.. 'Jigs-med gLing-pa, klong-chen snying-thig rsta-pod, Vol. 3. rig-'dzin 'khrul-'khor sbas-don gsal-ba. pp. 36-51.

[12]:

On the five parts of a seed-syllable. see above Ch. 4, pp. 592. note 38.