I start with a paragraph. This passage is from “A Critical Study of the GUHYASAMAJA TANTRA by Francesca Freniantle (1971):
Then Vajradhara the King, the Body, Speech and Mind of
all Tathgatas, All-Highest, Lord, of the World, spoke about
the nature of the practice and, the true meaning of the dharma,
the best of all practices:
The Families of Passion, Hatred. and, Delusion, in the
state of freedom from dualistic thought, attain ultimate
siddhi, the matchless supreme Way. Those who are of low
birth or who do despised work, and those whose mind.s are
bent on killing, succeed in this supreme Way, the matchless
Mahyna, even great evil-doers, beings who have committed
irrevocable sins, succeed in. this Way of the Buddhas, this
great ocean of Mahyna; those who blame their Teacher never
succeed. in sadhana, but those who destroy life and. delight
in lying, those who covet the wealth of others and are attached to sensual desires, those who eat excrement and, urine, all these are worthy of the practice. The sadhaka who desires his mother, sister and daughter, attains entire siddhi, the Dharma-nature of the supreme Mahyina; enjoying the Mother of the Lord Buddha, he is not defiled, but that wise one, free from dualistic thought, attains the Buddha-nature.
This passage, rich with paradoxical and provocative statements exemplifies the radical and transformative principles of Vajrayāna Buddhism, particularly its tantric perspective.
It speaks to the inclusive and transmutative power of the path, which seeks to transform all aspects of existence—no matter how seemingly impure or transgressive—into vehicles for enlightenment.
Let’s unpack it from a tantric lens:
The Families of Passion, Hatred, and Delusion
In Vajrayāna, the kleshas (mental afflictions) such as passion, hatred, and delusion are not seen as obstacles to be eliminated in the conventional sense. Instead, they are regarded as potent energies that, when transmuted through tantric practice, become sources of wisdom and realization. This reflects the alchemical nature of tantra: the transformation of base experiences into enlightened qualities. For example:
- Passion transforms into discriminating wisdom.
- Hatred transforms into mirror-like wisdom.
- Delusion transforms into the wisdom of reality as it is.
The state of “freedom from dualistic thought” refers to the realization that these afflictions and their opposites—purity, peace, and clarity—are ultimately non-dual. Recognizing this is the gateway to siddhi (spiritual accomplishments) and the “matchless supreme Way.”
Inclusivity of All Beings
The text emphasizes that the Vajrayāna path is open to all, regardless of their social status, occupation, or even moral standing. This inclusivity challenges conventional notions of purity and worthiness:
- “Those who are of low birth or who do despised work”: In tantric practice, there is no hierarchy of spiritual worth. Enlightenment is accessible to everyone, regardless of their worldly circumstances.
- “Even great evil-doers, beings who have committed irrevocable sins”: This radical openness underscores the transformative power of tantra. No matter how dark one’s karma, through sincere practice and recognition of the mind’s nature, one can attain liberation.
The tantric approach asserts that even the most defiled and marginalized aspects of existence can be integrated and transformed into paths to awakening.
Transgression and Sacred Outlook
The passage includes shocking and taboo-breaking statements, such as the mention of desiring one’s mother, sister, or daughter and eating excrement or urine. These transgressive acts are not literal instructions but symbolic expressions of tantra’s central aim: to break attachment to dualistic concepts of purity and impurity, sacred and profane, acceptable and unacceptable. For example:
- Desiring one’s mother, sister, or daughter: This refers to the practitioner cultivating the view that all beings are interconnected and that one’s ultimate nature is not separate from others. It symbolizes transcending conventional relationships and seeing all as manifestations of enlightened mind.
- Eating excrement or urine: Such imagery challenges the practitioner’s deep-seated aversions and dualistic judgments. In tantric rituals, substances considered impure are often used symbolically to confront and dissolve attachment to fixed notions of “pure” and “impure.”
The key here is the wise one, free from dualistic thought. Without this wisdom, these acts would merely be base; with it, they become expressions of profound realization.
The Role of the Guru
The text highlights the necessity of respect for the teacher (guru):
“Those who blame their teacher never succeed in sadhana.”
In tantra, the guru is indispensable because they embody the teachings and guide the practitioner through the transformative processes that can otherwise lead to confusion or harm. Devotion to the teacher is not about blind faith but about cultivating the humility and receptivity needed to internalize the teachings.
The Buddha-Nature and Non-Duality
The culmination of the passage is the realization of Buddha-nature, the innate potential for enlightenment within all beings. This nature is:
- Non-dual: Free from the distinctions of pure and impure, good and bad.
- Accessible through the supreme Mahāyāna: The great vehicle that encompasses all beings and experiences, turning even the most defiled or marginalized into opportunities for awakening.
The practitioner who embodies this wisdom transcends attachment and aversion, living in alignment with the luminous and empty nature of reality.
The paradoxical Tantra
This passage exemplifies the bold and transformative vision of tantra, which seeks to integrate all aspects of life into the path to awakening. Its provocative language challenges the practitioner to go beyond superficial moralism and dualistic thinking, embracing the profound realization that everything—when seen through the lens of wisdom and compassion—is a manifestation of enlightenment. This is the essence of the Vajrayāna path: fearless, inclusive, and deeply transformative.
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