Notes to Chapter IV 465 I will always practice the four kinds of generosity During the six times of the day and night To honor the pledges of the supremely pure lotus family Born from the great awakening, I will persevere in the sacred teachings Of the outer, inner, and secret [tantras] and the three spiritual ways To honor the pledges of the supreme great action family, I will maintain impeccably All types of pledges And exert myself in making offerings For the sake of all beings I resolve to attain the sacred And unsurpassable awakening And will maintain all vows I shall liberate those not liberated [from the impediment to omniscience], I shall release those not released [from cyclic existence], I shall relieve those unrelieved [in unfortunate existences] And set sentient beings in the state of perfect peace (Anandagarbha’s Illumination of Reality [Sarvatath›gatatattvasa˙grahamah›y›n›bhisamayan›matantra-tattv›lokakarın›mavy›ky›; De bzhin gshegs pa thams cad kyi de kho na nyid bsdus pa theg pa chen po mngon par rtogs pa zhes bya ba’i rgyud kyi bshad pa de kho na nyid snang bar byed pa] [Toh 2510], vol Shi, f 115b2-6.) 105 Discussing the five families (pañcakula, rigs lnga) in the context of Yoga Tantra, Pema Karpo explains: Ku in kula is related to kutsi, meaning “bad” (ngan pa); and la, to laya, meaning “to enter” (thim pa) The families are of two kinds, inferior (dman pa) and supreme (mchog) To the inferior families belong beings who have entered (thim pa) bad existences (ngan ’gro) as a result of their negative emotions Beings who have good characters and whose emotions are in equal strength belong equally to all the five families Beings who have a preponderance of attachment (’dod chags) belong to the Transcendent or Tathagata family (tath›gatakula, de bzhin gshegs pa’i rigs); beings who have a preponderance of hatred (zhe sdang), to the vajra family (vajrakula, rdo rje’i rigs); beings who have a preponderance of avarice (ser sna), to the jewel family (ratnakula, nor bu’i rigs); beings who have a preponderance of stupidity (gti mug), to the lotus family (padmakula, pad ma’i rigs); and beings who have a preponderance of laziness (le lo), to the action family (karmakula, las kyi rigs) To the supreme or adamantine (vajra, rdo rje) families belong enlightened beings, buddhas, and the bodhisattvas who have transcended lower destinies, are free of the impediments of inferior families, and serve as antidotes to the emotions of the inferior families These families fit the above etymology because they are the families of those [buddhas and bodhisattvas] who, by the force of their compassion for others, have entered (thim pa) bad existences (ngan ’gro) The supreme families are those of the five transcendent ones: Vairochana, Akshobhya, Ratnasambhava, Amitabha, and Amoghasiddhi They are transcendent families because they are of the nature of all the transcendent ones 466 Buddhist Ethics The deities who have emanated from these five buddhas to counteract the respective emotions also belong to one of the transcendent (de gzhin gshegs pa), vajra (rdo rje), jewel (nor bu), lotus (pad ma), or action (las) families (TV, vol Ca, ff 64a1-65b1) 106 Pema Karpo here enumerates four pledges: of the vajra, of the bell, of the seal, and of the master The vajra (vajra, rdo rje) represents the skillful means (thabs) or mind of awakening, and the bell (gha˚˛›, dril bu) represents wisdom knowing reality Not to forsake skillful means and wisdom and to apply them is the nature of the two pledges The seal is the great seal (mah›mudr›, phyag rgya chen po), which consists in the contemplation of the deity’s form as the inseparability of emptiness and vivid appearance The word seal (mudr›, phya rgya) is related to mod›n›ta, “to please,” and to mudr›na, “to seal” (TV, vol Ca, f 80a6-b5) Mudra is thus a seal because it “pleases” the deity’s mind or because it “seals” by swift accomplishment of the desired goal and benefits by protecting others Its synonyms are attribute (mtshan ma), sign (rtags), and proximate characteristics (nye ba’i mtshan nyid) (ibid., ff 85a3-4 and 91a5) The master (›c›rya, slob dpon) is the very cause of the pristine awareness of reality (ibid., f 85a5) 107 The mantra here refers to the tantras and their observances See note 112 for a discussion of seals 108 According to Pema Karpo, this refers to eating or stepping over food that is in the shape of the deity’s insignia, such as a wheel, vajra, lotus, weapon, etc (TV, vol Ca, f 90a5) 109 Not to reveal the contents of the initiation one has received (TV, vol Ca, f 59b5) 110 See note 112 111 Summation of Essential Points (Sarvatath›gatatattvasa˙grahan›ma; De bzhin gshegs pa thams cad kyi de kho na nyid bsdus pa) (Toh 479) Considered to be the original tantra of the Conduct Tantra class 112 A reference to the four seals in Yoga Tantra Padmavajra explains that “seal” (mudr›) signifies the power to gladden or to make an impression It is “gladdening” because of its ability to please the exalted ones; it is a seal because it cannot be erased and swiftly grants the desired goal It is also called “attribute” (nimitta, mtshan ma) since it issues from pristine awareness and is [linked to] the conception of an attribute It is a “sign” (liºga, rtags) by virtue of having the nature of the great pristine awareness or issuing from its blessing It is a “proximate characteristic” (upalak˝a˚a, nye ba’i mtshan nyid) because it points to pristine awareness or because through it one enters into the state of pristine awareness (Explanation of [Buddhaguhya’s] Guide to the Purport of the Tantra [Tantr›rthavat›ravy›khy›na; rGyud kyi don la ’jug pa’i ’grel bshad] [Toh 2502], f 94a6-b1.) The four seals correspond to the awakened dimensions of body, speech, and mind, and activity: the great seal (k›yamah›mudr›, sku phyag rgya chen po) which Notes to Chapter IV 467 is the body [of the deity], the seal of the pledge (samayamudr›, dam tshig gi phyag rgya), the seal of the teachings (dharmamudr›, chos kyi phyag rgya), and the action seal (karmamudr›, las kyi phyag rgya) The great seal is the image of the deity’s body which reveals the mode of the deity Since it serves as the pre-eminent ground for vividly contemplating the mode of being of the deity by way of his or her form, it is called the great seal (f 94b5-6) The seal of the pledge is the blessing of the seal of pristine awareness possessed with perfect qualifications which reveals the mode of the deity’s mind as the seal of the fully liberated mind Since the deities not transcend [pristine awareness], it is called the seal of the pledge (f 95a1-2) The seal of the teachings comprises the terms used in the teachings such as “indestructible pristine awareness” (vajrajñ›na), “symbolic being” (samayasattva), etc., which are the attributes or signs of pure buddha speech, and reveal the mode of the speech of the deity This seal imparts the ultimate teachings of the deity’s words (f 95a4-5) The action seal comprises the deity’s actions and reveals the mode of these actions which are of two kinds: bound and imagined The first has the characteristics of the seal of supreme enlightenment or gesture of the hands separated and forming two “vajra fists” (with the thumbs at the roots of the ring fingers) and other gestures The second is the four-pronged vajra imagined at one’s heart whose nature reveals that at the time of accomplishing a particular deity the enlightened activity of that deity pervades everything (f 95a6-7) For an exhaustive discussion of the four seals in the Yoga Tantra system, see IBTS, pp 223-249 113 See chapter III, note 189 114 See note 106 115 By Anandagarbha (Vajradh›tumah›ma˚˜alavidhisarvavajrodaya; rDo rje ’byung ba/ rDo rje dbyings kyi dkyil ’khor chen po’i cho ga rdo rje thams cad ’byung ba) (Toh 2516) 116 See chapter III, section entitled “The Fourteen Downfalls that Apply to Acute Practitioners.” 117 Pema Karpo cites these lines from the Indestructible Peak Tantra: Do not take the lives of creatures, Or take what is not given Do not commit adultery Or speak untruth Abstain from [drinking] alcohol, Which causes all defeats for oneself Do not perform any unwholesome deed Unless for the sake of guiding someone Devote yourself closely to an authentic master And honor the yogin who perseveres in meditation As much as you can, Cultivate the three [virtues] of body, 468 Buddhist Ethics The four of speech, And the three of mind Do not deride gods Demigods, secretists (yak˝as), Or seals; not step over [the master’s] seat Or the [deity’s] weapons or insignias These are explained as the pledges You should always honor them (TV, vol Ca, ff 88b5-89a3) 118 Gods (deva, lha): a class of beings (one of the six major classes) who live on the top of Mount Meru and in the sky above it and enjoy high status in conditioned existence Demigods (asura, lha ma yin): a class of beings (one of the six major classes) who inhabit the crevices of Mount Meru and live tortured by jealousy of their superiors, the gods Yakshas (yak˝a, gnod sbyin): semi-divine beings ruled by the god of wealth, Kubera, and inhabiting both divine and human environments 119 TV, vol Ca, ff 83b3-95a4 120 See notes 145, 165, and 168 121 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 97b1-2 122 See note 243 123 Hand offering (lag mchod): visualizing the deities on the palm of one’s hand and making offerings to them with the other hand 124 The emptiness, or primordial nature, of body, speech, mind, and pristine awareness 125 The action seal (karmamudr›, las kyi phyag rgya), seal of the teachings (dharmamudr›, chos kyi phyag rgya), seal of the pledge (samayamudr›, dam tshig gi phyag rgya), and great seal (mah›mudr›, phyag rgya chen po) In the stage of completion of all Highest Yoga tantras, these are the means to accomplish the pristine awareness of the union of bliss and emptiness Abhayakaragupta’s Cluster of Secret Instructions (Sa˙pu˛atantrar›ja˛ık›mn›yamañjarı; Man ngag snye ma/ dPal yang dag par sbyor ba’i rgyud kyi rgyal po’i rgya cher ’grel pa man ngag gi snye ma) (Toh 1198) differentiates the four seals in terms of the phases of creation and completion and their result Kongtrul provides the following summary of Abhayakara’s discussion: In the phase of creation, the action seal is the meditation on the form of a female deity (devı) The seal of the teachings is the arrangement of the letter [HU± , etc., in one’s heart] The seal of the pledge is the marvelous activity of emanation and withdrawal of light [and the circle of the deities of the mandala from the seed syllable at one’s heart], etc The great seal is the inseparability of appearance and emptiness of the form of the deity In the phase of completion, the action seal is a real consort (vidy›, rig ma) Since she bestows joy through the act of embracing, etc., she is called “action seal.” The great seal is the central channel (avadhÒtı) since it bestows the special Notes to Chapter IV 469 innate joy The pristine awareness of the inseparability of great bliss and emptiness is the seal of the teachings since it is the mind of unsurpassable awakening The imaginary consort appearing as a female deity is the seal of the pledge At the level of the result, the manifest dimension of awakening is the seal of the pledge The dimension of great bliss is the great seal The reality dimension of awakening (dharmak›ya) is the seal of the teachings, and the enjoyment dimension of awakening is the action seal (IOK, vol II, pp 687-689) Pema Karpo defines these four seals based on Naropa’s explanations: The action seal is the cause, the undegenerated unborn bliss which arises from the union with a consort The seal of the teachings refers to meditation with an imaginary consort After having transformed the ordinary body into the deity’s form, the yogin imagines uniting with her This makes the fire of wisdom blaze, the HAM at the crown of the head melt, and the seminal essence flow through the chakras to the tip of the jewel The yogin’s faculties, their objects, etc., become the nature of bodhichitta, unmixed, but of one flavor with great bliss One should abide in this meditation until the glorious great seal is realized The great seal is the goal to be attained by embracing the great seal that has the nature of a dream, an optical illusion, etc., until the seal of the pledge is actualized The seal of the pledge is the spontaneously present, supreme, and unchangeable nature (TV, vol Ca, f 190b2) 126 The symbolic (choma, brda) behavior, consisting in physical and verbal signs, is performed at the time a yogin (or yogini) undertakes the special conduct of awareness so that yogins and yoginis can recognize each other or in order to recognize the consort who will assist one in tantric conduct Another purpose served is that the adept does not incur the root downfall of “disclosing secrets” during a tantric feast or other activity that may be attended by people who lack the tantric pledges (Kongtrul’s Commentary on the Hevajra Tantra, ff 103b3-104a4) For a full discussion, see Kongtrul’s Commentary, ff 103b3-108b4; and The Saªvarodaya-Tantra, Selected Chapters, trans S Tsuda (Tokyo: Hokuseido Press, 1974) chapter IX 127 See Saªvarodaya-Tantra, Selected Chapters, chapter XXI 128 Conduct of the left (g.yon pa’i kun spyod) refers to the special observance of Mother tantras of initiating any physical movement or activity with the left side of the body in order to recollect emptiness which, of the two aspects of skill in means (right) and wisdom (left), pertains to wisdom 129 In discussing the meaning of seminal essence (bindu, thig le), Kongtrul writes: Seminal essence (thig le), tilaka in Sanskrit, means “nucleus or seed of great bliss.” Seminal essence comprises two aspects: the conventional (relative) (kun rdzob) seminal essence, and the ultimate “seminal essence” of pristine awareness (don dam ye shes kyi thig le) In this context, seminal essence denotes the first, which is a substantial seminal essence (rdzas kyi thig le), having a white and red part The main seminal essences number thirty-six, existing throughout the body’s channels (rtsa), twelve pure (dvangs ma) and twenty-four impure (snyigs ma); the secondary ones are very numerous These seminal essences are like wealth owned by the winds The pure part of the white (dkar cha) substantial seminal essence abides in the ... The great seal is the image of the deity’s body which reveals the mode of the deity Since it serves as the pre-eminent ground for vividly contemplating the mode of being of the deity by way of. .. is the meditation on the form of a female deity (devı) The seal of the teachings is the arrangement of the letter [HU± , etc., in one’s heart] The seal of the pledge is the marvelous activity of. .. (las) families (TV, vol Ca, ff 64a1-65b1) 106 Pema Karpo here enumerates four pledges: of the vajra, of the bell, of the seal, and of the master The vajra (vajra, rdo rje) represents the skillful