Notes to Chapter I 345 Trilogy of Commentaries by Bodhisattvas (Byang chub sems ’grel skor gsum), the other two being the Stainless Light Commentary on the Kalachakra by Pundarika and the Commentary That Epitomizes the Condensed Tantra of Chakrasamvara by Vajrapani, referred to by Tibetan authors as Vajrapani’s Eulogy-Commentary (Phyag rdor bstod ’grel) (Toh 1402) The passage cited here does not appear in that commentary However, it appears in Pundarika’s Stainless Light (Vimalaprabh›) (Toh 1347), vol Da, f 91a4-5 55 This verse is cited in Pundarika’s Stainless Light (Toh 1347), vol Da, f 91a34 The Wheel of Time Fundamental Tantra is not extant; however, fragments are found in the Wheel of Time Condensed Tantra (Toh 362); SekoddeŸa’s Summary of the [Kalachakra] Initiation (dBang mdor bstan pa) (Toh 361); Pundarika’s Stainless Light; and Naropa’s Commentary on the Summary of the Kalachakra Initiation (Toh 1351) 56 The state of union (yuganaddha, zung ’jug): From a general tantric perspective, the state of union refers to the indivisible merging of innate great bliss (the means) and clear light (emptiness) In particular, it is the indivisible merging of the relative and ultimate truths: the relative truth of the stage called “selfblessing” in which the adept’s body appears as the illusory body of the deity and the ultimate truth which is the mind entering the state of reality through the experience of clear light In the context of the Kalachakra Tantra, at the level of experiential cultivation, the state of union results from the branch of contemplation (ting nge ’dzin gyi yan lag, one of the six yogas of the Kalachakra tantra phase of completion) The union consists in the blending of the known and the knower The known is the perceived mind, the supreme emptiness endowed with all aspects The knower is the perceiving mind, the pristine awareness of immutable great bliss This union is also referred to as the inseparable union of emptiness and compassion; the union of clear light and illusory body in this system refers exclusively to this This union is also the nature of the ground of being and the nature of the pristine awareness resultant at enlightenment In this discussion, great compassion, clear light, and changeless bliss have the same meaning They constitute the means aspect and are generally regarded as relative truth Emptiness, illusory body, and the dimension of emptiness possessing all aspects have the same meaning They constitute the wisdom aspect and are generally regarded as ultimate truth (Kongtrul’s IOK vol III, Book VIII, chapter IV, pp 219-220) Mah›mudr› (phyag rgya chen po) or great seal: In the tantras, “great seal” generally denotes the final result of the tantrika’s endeavor In consideration of its ever-present nature throughout the ground, path, and result, mahamudra is also explained in terms of the path that leads to such a result, as well as the ground of being or natural condition of the individual and everything that exists In this context, it is equivalent in meaning to the state of union just explained For a discussion of mahamudra as a system of meditation that combines the sutra and tantra perspectives, see Pema Karpo’s explanation of four phases of mahamudra meditation as presented in Meditation Differently, trans H Guenther (Delhi: Motilal Banarsidass, 1992) 346 Buddhist Ethics 57 Toh 362, f 113a1-2 58 Pundarika states that the face of the Buddha symbolizes pristine awareness (ye shes) The presence of pristine awareness in the mind of the magnificent master means that he or she has gained a personal experience of it (rang gis nyams su myong ba) For pristine awareness to be present in the speech means that at all times, he or she is able to communicate it to others (Stainless Light Commentary on the Kalacakra Tantra, Toh 845, f 388a6-7) On this last point, see Naropa, Iniziazone di Kalacakra, edited and translated by Raniero Gnoli and Giacomella Orofino (Milan: Adelphi Edizioni, 1994), pp 248-250 See also Naropa’s Commentary on the Summary of the [Kalachakra] Initiation (Param›rthasa˙grahan›masekoddeŸa˛ık›; dBang mdor bstan pa’i ’grel bshad don dam pa bsdus pa zhes bya ba) (Toh 1351), ff 258a1-7 59 Commentary by the Bodhisattva (Byang chub sems dpa’i ’grel pa): The Stainless Light/ Great Commentary on the Kalachakra (Vimalaprabh›; Dri ma med pa’i ’od / Dus ’khor ’grel chen) by Pundarika (Toh 845 or Toh 1347) Part of the Trilogy of Commentaries by Bodhisattvas (see note 54) 60 State of contemplation (ting nge ’dzin gyi yan lag) here refers to the last of the six branches of yoga (sbyor ba yan lag drug) of the Kalachakra Tantra 61 Sakya Pandita’s Analysis of the Three Vows (sDom pa gsum gyi rab tu dbye ba’i bstan bcos) in the Collected Works of Sakya Kunga Gyaltsen (Sa pan kun dga’ rgyal mtshan gyi gsung ’bum), vol III, p 88a1-2, published by Bod ljongs bdo yig dpe rnying dpe skrun khang, China, 1992 62 Toh 362, f 58a4-5 Commenting on these lines, Pundarika states: “The master may be proud for various reasons such as his erudition, wealth, or power; his proficiency in the ten fields of expertise; his attainments on the spiritual path or his appearance He may feel proud when meeting lowly people, or be overly self-effacing when in contact with superior people A student who has gained a good knowledge of the path should shun a proud teacher who lacks compassion “‘Defiant of pledges’ means that the teacher makes a public display of certain secret pledges that worldly persons would view as distasteful ‘Guilty of misappropriation’ refers to a teacher who uses for himself the properties of monastic communities or spiritual masters or the articles intended for worship ‘Ignorant of the doctrine’ refers to a teacher who has not received instructions on the true doctrine Likewise, a master who ‘willfully deceives authentic disciples,’ i.e., lies to them, should be shunned An ‘uninitiated’ master who has ‘failed to enter the state of supreme bliss’ is one who teaches a tantra without having received the initiation ‘Slave to wealth and enjoyment’ means one who is always craving mundane possessions ‘Careless’ is one who does not set himself in meditation but is distracted by drinking alcohol, etc ‘Obsessed with sexual desire’ is one who is desirous of the pleasure of sexual union To forsake such teachers is the rule of the Transcendent One” (Stainless Light, Toh 1347, vol Da, f 90a7-b5) 63 Pundarika’s Ultimate Familiarization (Param›rthasev›; Don dam pa’i bsnyen pa) (Toh 1348), f 4b2-3 Notes to Chapter I 347 64 f 73b3 65 The four conditions that lead to transgression of the rules: unawareness (ma rig pa), unconscientiousness (bag med pa), disrespect for the rules (ma gus pa), and overwhelming emotions (nyon mongs mang po) 66 The four means of attracting disciples (catuhsa˙grahavastu, bsdu dngos bzhi): generosity (d›na, sbyin pa), pleasant speech (priyavacana, snyan par smra ba), purposeful activity (arthacary›, don spyod pa), and consistency between words and deeds (sam›navih›r›, don mthun pa) 67 The six perfections (sadparamita, pha rol tu phyin pa drug): generosity (d›na, sbyin pa), ethics (Ÿıla, tshul khrims), patience (k˝›nti, bzod pa), diligence (vırya, brtson ’grus), meditation (dhy›na, bsam gtan), wisdom (prajñ›, shes rab) 68 Ten Qualities Scripture (DaŸadharmakasÒtra; Chos bcu pa zhes bya ba’i mdo) (Toh 53), f 167b7 69 Aryadeva’s Experientialist Four Hundred (Catu¯ŸatakaŸ›strak›rik›n›ma; bsTan bcos bzhi brgya pa zhes bya ba’i tshig le’ur byas pa) (Toh 3846), f 13a5 70 Chandrakirti defines impartiality (gzu bor gnas pa) as not being attached to oneself or what is within one’s own sphere of activity, and not turning one’s back on others or what belongs to others’ sphere of activity Partiality would make the mind polluted with emotions and unfit for the bodhisattva’s training (Commentary on the Experientialist Four Hundred [Bodhisattvayog›c›racatu¯Ÿataka˛ık›; Byang chub sems dpa’i rnal ’byor spyod pa bzhi brgya pa’i rgya cher ’grel pa] [Toh 3865], f 183b.) 71 Magical Net Tantra, also called Secret Nucleus/ Secret Nucleus of the Magical Net (Guhyagarbhamayajalatantra; gSang ba snying po de kho na nyid nges pa/ dPal gsang ba snying po sgyu ’phrul drva ba) (Toh 834), f 206a.1-2 72 Samvara Tantra (Mah›sa˙varodayatantrar›ja; sDom ’byung/ bDe mchog ’byung ba zhes bya ba’i rgyud kyi rgyal po chen po) (Toh 373), f 286b7-287a1 73 Nagarjuna’s Five Stages (Pañcakrama; Rim pa lnga pa) (Toh 1802), f 48a1-2 74 Nagabodhi describes as arrogant the follower of the tantras who does not attend public teachings due to pride, but reads the tantric scriptures in his home and then thinks, “I know all about the tantras” (Jewelled Garland, a commentary on Nagarjuna’s Five Stages [Rim pa lnga pa’i bshad pa nor bu’i phreng ba], Toh 1840, f 83a7-b1) On this point, see also Krishnasamayavajra’s Revealing the Difficult Points of the Five Stages (Pañcakramapañjik›; Rim pa lnga’i dka’ ’grel) (Toh 1841), f 176a2-3 75 Interpretation of this last point differs among commentators on Nagarjuna’s Five Stages Nagabodhi’s Jewelled Garland (f 83b2) states that the disciple who has received only lower initiations (dbang bskur dman pa) is one who has not been properly initiated (dbang bskur yang dag ma thob pa) Lakshminkara’s Elucidation of the Five Stages (Pcakramav¸tt›rthavirocana; Rim pa lnga’i don gsal bar byed pa) (Toh 1842), f 183b6, explains that not having been properly initiated means that the aspirant has received only the vase initiation, but not the higher— the secret, pristine-awareness-through-wisdom, and word initiations 348 Buddhist Ethics On this point, Krishnasamayavajra (Revealing the Difficult Points of the Five Stages, f 176a4) states that having received lower initiation means not to have been initiated at all 76 Secret Tantra of the General Ritual of All Mandalas (Sarvama˚˜alas›m›nyavidhın›maguhyatantra; dKyil ’khor thams cad kyi spyi’i cho ga gsang ba’i rgyud) (Toh 806), f 145a7-145b2 77 f 10a5-6 78 Essence of the Great Seal (Mah›mudr›tilakan›mamah›yoginıtantrar›j›dhipati; Phyag rgya chen po’i thig le zhes bya ba rnal ’byor ma chen mo’i rgyud kyi rgyal po’i mnga’ bdag) (Toh 420), f 66b6-7 79 bDe ldan bu mo, a maiden who possesses happiness, i.e., a consort 80 Condensed Transcendent Wisdom Scripture, in Collected Scriptures and Dharani, vol sMad cha, f 20b3-4 81 Maitreya’s Scripture Ornament, f 25b4 82 The first line is found in vol A, f 283b4-5; second line, not found; third and fourth lines, f 286b1-2 83 Literally, “pure conduct” (brahmacarya, tshangs spyod): in this case, referring to the path of liberation See Nagarjuna’s Letter, trans Geshe Lobsang Tharchin and Artemus B Engle, Dharamsala: Library of Tibetan Works and Archives, 1979, pp 94, 95 84 Nagarjuna’s Letter to a Friend (Suh¸llekha; bShes pa’i spring yig) (Toh 4182), f 43b3-4 85 These phrases as cited by Kongtrul are excerpts from a longer passage and are not found consecutively or in the same order in their original source See Toh 44, vol A, ff 284b3-286b1 86 The citation is found in Longchenpa’s Treasury of Wish-fulfulling Jewels (Theg pa chen po’i man ngag gi bstan bcos yid bzhin rin po che’i mdzod) published by Yeshé De project, Odiyana, USA 1991 87 Vajrapani Initiation Tantra (Vajrap›˚ybhi˝ekatantra; Lag na rdo rje dbang bskur ba’i rgyud chen po) (Toh 496), f 141b3-4 88 Guhyasamaja Tantra (Sarvatath›gatak›yav›kcittarahasyaguhyasam›jan›mamah›k›lpar›ja; De bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba ’dus pa zhes bya ba brtag pa’i rgyal po chen po) (Toh 442), f 143a7-b1 89 f 284b5 90 Vasubandhu’s Treasury of Phenomenology (Abhidharmako˝ak›rik›; Chos mngon pa’i mdzod kyi tshig le’ur byas pa) (Toh 4089), f 15b1-2 91 Scriptures on discipline (vinayagama, ’dul ba’i lung) refers to these four vinaya scriptures: Basic Scripture (Vinayavastu; ’Dul ba gzhi) (Toh 1); Analysis of [Discipline] Notes to Chapter I 349 Scripture (Vinayavibhaºga; ’Dul ba rnam par ’byed pa) (Toh 3); Scripture on the Subtle Matters of Discipline (Vinayak˝udrakavastu; ’Dul ba phran tshegs kyi gzhi) (Toh 6); and Sublime Scripture on Discipline (Vinaya-uttaragrantha; ’Dul ba’i gzhung bla ma) (Toh 7) 92 Great Mindfulness Scripture (Saddharmasm¸tyupasth›na; Dam pa’i chos dran pa nye bar gshag pa) (Toh 287), f 241b7 93 In the Collected Scriptures and Dharani edition, vol sMad cha, f 12a4-6 94 The four kinds of demonic forces (catv›rim›ra, bdud bzhi): the demonic force of the aggregates (skandham›ra, phung po’i bdud), of the emotions (kleŸam›ra, nyon mongs pa’i bdud), of the “lord of death” (m¸tyupatim›ra, ’chi bdag gi bdud), and of the “child of the gods” (pride) (devaputram›ra, lha’i bu’i bdud) These four, however classified or differentiated, comprise all possibilities of interference on the path of one’s spiritual growth In Questions of Sagaramati Scripture (S›garamatiparip¸cchasỊtra; Blo gros rgya mtshos zhus pa’i mdo) (Toh 152) (ff 31-33), the Buddha gives a lengthy explanation of how these demonic forces may be conquered: The demon of the aggregates is conquered by understanding the illusory nature of phenomena, by comprehending the truth of suffering and the nature of suffering of all composite phenomena, by dedicating to the attainment of omniscience the merits accrued by practicing generosity untainted by emotion, and by maintaining ethics detached from the desire for worldly forms of life The demon of the emotions is conquered by understanding emptiness, by forsaking the source of suffering, by comprehending the transient nature of all composite phenomena, by dedicating to omniscience the merits accrued from generosity that is not bound by attachment to one’s body, and by maintaining ethics permeated by the understanding of selflessness The demon of the lord of death is conquered by understanding nonbirth and non-arising, by actualizing the truth of cessation, by understanding that all phenomena are selfless, by dedicating to omniscience the merit accrued from generosity imbued by the knowledge that wealth and possessions are impermanent, and by maintaining ethics able to free oneself from old age and death The demon of the child of the gods is conquered by eliminating all reifications constructed by pride, by meditation on the path, by understanding that nirvana is peace, by dedicating to omniscience the merit of generosity performed with great compassion in order to set others in the state of freedom from suffering, and by maintaining ethics for the sake of turning those who violate ethics to higher forms of morality 95 Precious Palm Scripture (Ratnolk›n›madh›ra˚ısÒtra; dKon mchog ta la la’i gzungs zhes bya ba’i mdo) (Toh 145), ff 63b7-64a1 96 f 107a4-5 ...346 Buddhist Ethics 57 Toh 362, f 113a1-2 58 Pundarika states that the face of the Buddha symbolizes pristine awareness (ye shes) The presence of pristine awareness in the mind of the magnificent... Points of the Five Stages, f 176a4) states that having received lower initiation means not to have been initiated at all 76 Secret Tantra of the General Ritual of All Mandalas (Sarvama˚˜alas›m›nyavidhın›maguhyatantra;... bdud), of the emotions (kleŸam›ra, nyon mongs pa’i bdud), of the “lord of death” (m¸tyupatim›ra, ’chi bdag gi bdud), and of the “child of the gods” (pride) (devaputram›ra, lha’i bu’i bdud) These