In order to remember and mark our tsog days, holy days on the Kadampa calendar, I am sharing my understanding of the practice of Offering to the Spiritual Guide with tsog. This is part 11 of a 44-part series.
And I offer most attractive illusory mudras,
A host of messengers born from places, born from mantra, and spontaneously-born,
With slender bodies, skilled in the sixty-four arts of love,
And possessing the splendour of youthful beauty.
As explained above, the karma we create from the secret offerings is activated in the wisdom-mudra empowerment, sustains our completion stage practice of the clear light of Mahamudra, and terminates in the attainment of the Truth Body of a Buddha. It was also explained above that there are two ways of making offerings of the five objects of desire – by transforming our objects of the senses and offering beautiful knowledge women. When we engage in the secret offering, we emphasize this second method.
To make the secret offering, we imagine countless knowledge goddesses who are sublimely beautiful and skilled in the sixty-four arts of love emanate out, fill the universe, then gather together and dissolve into the consort of Buddha Vajradhara at Lama Losang Tubwang Dorjechang’s heart, giving rise to spontaneous great bliss in his mind. Offering great bliss creates the karmic causes for us to experience it ourself.
At this point it is probably necessary to say a few words about tantra and sex. In popular culture, “tantra” means how to have better, more sensual sex with an aura of spirituality thrown in. We have all seen the ads for the classes, the only requirement for attendance not being a tantric empowerment but rather loose-fitting pants. This popular understanding of tantra not only has nothing to do with tantra, it leads to the degeneration of pure tantric instructions in this world. Simply attaining a precious human life is as likely as a blind turtle putting its head through a golden yoke floating on the surface of an ocean the size of this world when the turtle only rises once every 100 years. But meeting the path of tantra is rarer still. Of the 1,000 founder Buddhas of this fortunate aeon, only the 4th, 11th, and last will teach qualified tantric practice. This means only 0.3% of the time we meet the Dharma will we encounter the tantric path. If we practice – or worse teach – these so-called tantric sex methods mistaking them for Buddhist tantric practice or presenting them as the tantric path to enlightenment, we are almost guaranteeing we will never meet a qualified tantric path in the future. Destroying sacred things is heavy negative action, but destroying pure tantric teachings is arguably the heaviest possible negative action. We must be careful.
But when we see instructions on secret offerings, action mudras, and hear lines like “skilled in the sixty-four arts of love,” we quite naturally start to wonder. If we check, we generally have two types of experience – unpleasant and pleasant. Normally, we generate aversion to the former and attachment to the latter. As such, we need methods for transforming these two types of experience into the path. We transform unpleasant experiences into the path through the Lojong teachings on transforming adversity into the path, and we transform pleasant experiences into the path through tantra. Sometimes it is explained as transforming attachment into the path, but this is not technically exact. Attachment is a delusion and can never be a stage of the path. To be precise, we transform pleasant experiences into the path.
All tantras are methods for transforming pleasant experiences into the path of great bliss of tantra. The method for doing so is always the same. We generate a pleasant experience, we recognize the pleasant experience comes not from the object of attachment, but from inside our mind. We then dissolve the object giving rise to our pleasant experience into emptiness while retaining the pleasant experience. Then we use the pleasant experience (which has now been purified by dissolving the object we mistakenly thought gave rise to it into emptiness) to meditate on the emptiness of all phenomena. Recall from above that the bliss we generate in tantra is nothing other than inner peace so pleasant, it is blissful. This is quite a different experience than the normal grasping we have when we indulge in objects of attachment. Needless to say, if our attachment to these objects exceeds our pure spiritual motivation for engaging in these practices, they very quickly can degenerate into indulging in our objects of attachment. Most people attending so-called “tantra” classes in popular culture do not have the slightest spiritual motivation. A spiritual motivation, by definition, is motivated primarily by securing happiness in our future lives. Worldly motivations are primarily concerned with securing happiness in this life.
There are four classes of tantra – action, performance, yoga, and Highest Yoga Tantra. These four classes of tantra are differentiated by the type of pleasant experience we transform into the path. Each of these four classes can be engaged in at two levels – inner and outer. With the inner level, we imagine our objects that give rise to pleasant feelings; and with the outer level, we engage the actual objects that normally give rise to pleasant feelings. The imagined objects are called “knowledge women (or men)” to signify they are imagined objects. With action tantra, we behold beautiful knowledge deities, and simply observing them gives rise to a pleasant feeling which we then purify and use to meditate on emptiness. With performance tantra, we imagine the knowledge deities are flirting with us, this gives rise to pleasant feelings, which we then purify and use to meditate on emptiness. With yoga tantra, we imagine the knowledge deities are caressing us; and with Highest Yoga Tantra, we imagine we engage in union with the knowledge deities. Generally speaking, we are unable to train with outer objects purely if we have not first been able to manage training with inner imagined objects purely.
When it comes to engaging with an action mudra, Geshe-la is very clear we are not ready to do so until we have some experience of causing the inner winds to enter, abide, and dissolve into our central channel motivated by bodhichitta, which is a very advanced completion stage realization. Why do we need to engage with an action mudra? Traditionally, we need to do so to fully loosen the knots at our central channel. Once loosened, we no longer need to rely upon one. But the blessings of the uncommon Ganden Oral Lineage instructions are so powerful, we do not need to engage in union with an actual action mudra, but can fully loosen the knots at our central channel with a knowledge deity alone. This is important to know because sometimes people think they should not get ordained because they will one day need to rely upon an action mudra; whereas some others might think it is not a downfall for an ordained person to engage in sexual activities if they are doing so with a bodhichitta motivation as part of their “tantric” practice. Sadly, the latter mistake has happened a number of times in the past.
I offer you the supreme, ultimate bodhichitta,
A great, exalted wisdom of spontaneous bliss free from obstructions,
Inseparable from the nature of all phenomena, the sphere of freedom from elaboration,
Effortless, and beyond words, thoughts, and expressions.
With the suchness (or thatness) offering, we offer the experience of a direct realization of the Clear Light of Bliss. Our Guru of course never leaves his concentration on great bliss, but our remembering he is always experiencing it may be unstable. When we make the suchness offering, we are not so much imagining we are offering him great bliss, but rather recalling that his mind is never separated from the Clear Light of Bliss. This is an offering in the sense that it delights our Guru that we remember this. Practically speaking, we should recall that ourself as the deity, the pure land, and our Guru are all like waves on the ocean of our Guru’s mind of great bliss, which our own mind is mixed inseparably with. We do not simply imagine he experiences great bliss at his heart, but we feel as if all phenomena, including ourself, are the Clear Light of Bliss appearing as form. What appears is the pure form, but what is experienced is great bliss. This offering creates powerful causes for us to eventually realize the union of the bliss and emptiness of all phenomena.