Khenpo Sodargye
What is referred to as "great bliss" in Tantra is beyond the comprehension of our ordinary conceptions. What we usually think of as “pleasure” or “joy” is not at all “bliss” in the context of Vajrayana. Rather, it is suffering.
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Sutrayana determines the emptiness of all phenomena in depth through reasoning, but there remains considerable clinging to this emptiness that is free from all conceptual elaborations. In Sutrayana’s view, phenomena are emptiness.
Sutrayana does not admit this, but in ascertaining (emptiness), although Sutrayana speaks about being free from all conceptual elaborations, the conceptual clinging to "non-existence" within the mind of ordinary beings remains quite strong.
In terms of ascertaining (ultimate reality) as being free from all conceptual elaborations, Vajrayana has no difference from Sutrayana. However, in order to dispel (possible) clinging to emptiness through Sutrayana's view, Vajrayana introduces the wisdom of great bliss. This is the unchanging wisdom of appearance-emptiness.
This wisdom of great bliss in Vajrayana is not merely described in broad strokes in the texts; rather, through the Guru's pith instructions, it is personally experienced in a manner that transcends subject and object. Those with even a slight understanding of Dzogchen know that the mind is not only emptiness but is inseparable from great bliss.
This ultimate reality of non-dual bliss-emptiness can be personally experienced when one transcends subject and object—this is the true hallmark of Vajrayana practice. Although Sutrayana has ascertained that emptiness is free from all conceptual elaborations, does it enable one to personally experience this wisdom of great bliss in a manner that transcends subject and object? Sutrayana is absolutely unable to achieve this.
A reminder is appropriate here: some people think a state of happiness or joy is the wisdom of great bliss or that generating immense pleasure within one's mind is the wisdom of great bliss.
Sometime ago, a lay practitioner said he was practicing very well, frequently abiding in the state of bliss-emptiness. I asked him, "What is this so-called "bliss-emptiness" like?" He said: "This is the highest state of Vajrayana. ‘Bliss’ is the greatest joy a human can experience.”
Nowadays, many people studying Vajrayana think that the “wisdom of great bliss” just means feeling extremely happy. Some people who are unable to overcome their lust refer to the desire between men and women as the “great bliss”. These explanations are a complete perversion of the true meaning.
What is referred to as "great bliss" in Tantra is beyond the comprehension of our ordinary conceptions. What we usually think of as “pleasure” or “joy” is not at all “bliss” in the context of Vajrayana. Rather, it is suffering.
Why is that so? Leaving aside Vajrayana for a moment, the Four Hundred Stanzas (in the Sutrayana) says: "Whatever is impermanent is sure to decline; whatever declines is not happiness. Therefore, all impermanent phenomenon is suffering.” Therefore, all feelings or sensations are of the nature of suffering. This type of suffering belongs to the category of pervasive suffering among the three types of suffering described in the texts.
The Uttaratantra Shastra and Gorampa's commentary on the Madhyamakavatara both upholds the Mahayana view that all impermanent phenomena are of the nature of suffering. Moreover, the Hinayana views all feelings of joy or happiness as of the nature of suffering too.
In the Four Seals of Dharma, it is said that "all feelings are suffering." As long as a feeling exists, it is actually of the nature of suffering and cannot be called “bliss”. Only the state of wisdom in which feelings are unchanging can be called the “wisdom of great bliss”.
We must absolutely not misunderstand the “wisdom of great bliss”. Some practitioners say they want to find a consort to enjoy the wisdom of great bliss. In that case, you are intentionally breaking your Tantric samayas (vows). The “wisdom of great bliss” in Vajrayana is not some blissful feeling imagined by ordinary beings.
All blissful feelings in the realm of conceptual thinking are impermanent and of the nature of pervasive suffering. Only when the impermanent and suffering nature truly transforms into a type of wisdom can it be called “bliss” (in the Vajrayana sense).
Such “wisdom of great bliss” is described in both the Kalachakra Tantra and the Guhyagarbha Tantra. When studying Vajrayana, you must understand the specific vocabulary. Historically, there are many accounts of people breaking their Tantric vows based on such misunderstandings, thereby falling into the Vajra Hell to suffer for eons. Thus, the true meaning of Vajrayana must be taught by a qualified master…
Some people, by referring to their ordinary worldly experiences, think that the “wisdom of great bliss” is being very happy—like the happiness of suddenly finding some vegetables when you can't get any food in the mountains. If you call this the “wisdom of great bliss”, then even a yak (animal) possesses the wisdom of great bliss. Also, it cannot be said that this wisdom is unattainable through practicing Sutrayana.
Through the Guru's pith instructions, when subject, object and even all of one's thoughts are completely extinguished. The mind is free from all discriminations and there are no thoughts, this is called the "dharmadhatu (ultimate reality) of non-dual bliss-emptiness."
“Bliss" here refers to the luminosity that is unchanging and "emptiness" refers to the nature that is free from all conceptual elaborations. The state where these two are inseparable is "nondual bliss-emptiness."
Otherwise, some people think, "I am very, very happy, this is nondual bliss-emptiness". But when you are blissful, it is not empty; and when it is empty, there is no bliss. How then could it be called “non-dual”? Genuine great bliss is unchanging.
In Sutrayana, the Buddha-nature cannot be directly experienced but this is not the case in Vajrayana. One can directly experience the emptiness and luminosity of the Buddha-nature.
In The Great Chariot, omniscient Longchenpa cites many scriptural proofs. Buddha Shakyamuni also praised and emphasized the Third Turning of the Dharma Wheel in the Sutra of the Great Drum because the luminosity taught there is quite close to the view of Vajrayana.
I hope that those with wisdom can properly understand the "bliss" spoken of in Tantra. That is to say, because there is no suffering, it is free from impermanence. The luminosity aspect of the Buddha-nature is free from impermanence and can be provisionally understood as “bliss”.
The Guhyagarbha Tantra refers to "emptiness" as original purity, and "bliss" as equality. When this tantra ascertains the right view, it often uses the phrase "inseparability of equality and purity". Generally speaking, it is hard to accept this state in the view of Sutrayana.
Mipham Rinpoche said that ordinary beings can recognize the nature of mind by relying on proximate/example wisdom on the path of preparation. This can be called a direct realization although it is a proximate wisdom.
The true realization of the mind-nature is only attained upon reaching the first bhumi (of the path of seeing). Nonetheless, one already realizes the nature of the mind and all phenomenon in a proximate manner (on the path of preparation), hence it is called proximate/example wisdom. Although this is called a “direct realization” it is merely a conventional expression; genuine direct realization is only attained at the first bhumi.
