Introduction to Guhyasamaja
Guhyasamaja, also known as the Secret Assembly, is a principal deity in Vajrayana Buddhism. The Sanskrit name, Guhyasamāja, translates to “Secret Assembly,” while in Tibetan, it is known as Sangdü Dorje. It belongs to the Father Tantra class of the Anuttarayoga Tantra, and it is grouped with other important tantric deities such as Hevajra, Chakrasamvara, and Yamantaka. These deities are collectively known as the Five Great Vajras. The practice of Guhyasamaja involves many intricate rituals.
The term “Guhya,” meaning secret, is central to the understanding of this deity. The concept of “secret” is explained in the Maharatnakuta Sutra, where it is stated that the bodhisattva, who is to become a Buddha, vows to become a Vajra guardian, always close to the Buddha and entrusted with all the secrets. In Tibetan Buddhism, especially within the Gelug school, the visualization and practice of Guhyasamaja are highly revered. Some believe that Guhyasamaja is an emanation of Akshobhya Buddha, one of the Five Dhyani Buddhas. It is also regarded as the tutelary deity of Je Tsongkhapa, the founder of the Gelug school.
Guhyasamaja manifests in two main forms: the reddish-orange Guhyasamaja Vajra and the blue Guhyasamaja Akshobhya Vajra, each distinguished by the objects they hold. This description focuses on the blue form, with three heads, six arms, and three eyes on each face. He wears a five-pointed crown, and his right hands hold a Dharma wheel and an Ashoka flower branch. His left hands hold a flaming jewel and a wisdom staff. He sits in a vajra posture on a lotus throne. His central two hands hold a vajra and embrace his consort, who has one face and four arms. She holds a Dharma wheel, Ashoka flower, a flaming jewel, and a sword. They are depicted with halos, auspicious clouds, and distant mountains in the background.
Iconography of Guhyasamaja
Guhyasamaja is typically depicted in a union with his consort, representing the indivisibility of wisdom and compassion. The central blue color of his body symbolizes the ultimate truth of Buddhism. He has three faces: blue in the center, white on the right, and red on the left. These colors represent compassion and the subjugation of negative forces.
He sits in the vajra posture on a lotus seat, with three faces and six arms. The central and left faces are wrathful, while the right face is peaceful. These three faces are considered to represent the body, speech, and mind of all the Buddhas. His main two arms hold the vajra, embracing his consort. The other four hands hold a Dharma wheel, a flaming jewel, a lotus, and a sword.
Each face has three eyes, and a double vajra tops the head, similar to Chakrasamvara. His crown is made of five petals, symbolizing the Five Buddhas or Five Bodhisattvas. The six arms carry symbolic items: the Dharma wheel in the upper right, representing the teachings of the Buddha; a jewel in the upper left, symbolizing the fulfillment of wishes; the vajra in the center right, and a bell in the center left, symbolizing the union of method and wisdom. The lower left hand holds a dagger, representing the cutting of ignorance, and the lower right holds a lotus, symbolizing pure wisdom. In the Five Great Vajras of Tibetan Buddhism, Guhyasamaja is one of the most easily identifiable due to his posture and relatively simple form.
The consort, Vajramātā or “Vajra Mother,” also has three heads and six arms, mirroring the attributes of the main deity. Her top two hands embrace the deity around his neck, and her other four hands hold a lotus, a sword, and a bow and arrow. Her legs are wrapped around the waist of Guhyasamaja. Both figures are adorned with flower crowns, earrings, and bracelets. In paintings and thangkas, they are often depicted with a blue circular halo and an orange-red aureole.
Guhyasamaja statues are usually placed within tantric temples, with larger figures made of clay and painted with vivid colors, displaying both serene and wrathful expressions. Murals often depict him with a more tranquil appearance, while sculptures capture a sense of dynamic solemnity.
Lineage and Transmission
During the time of Shakyamuni Buddha, King Indrabhuti of Uddiyana, India, witnessed yellow “geese” flying in the sky. Upon inquiry, he learned that they were actually Shakyamuni Buddha and his disciples traveling through the sky. Inspired, King Indrabhuti prayed to Buddha for blessings. Buddha appeared in his palace, teaching him and initiating him into the Guhyasamaja mandala, manifesting as Vajradhara. The king attained enlightenment in his lifetime.
King Indrabhuti then disseminated the Vajrayana teachings to many disciples, who became great masters. He passed on the Guhyasamaja initiation and teachings to the yogini Lakshminkara, who in turn passed them to King Visukalpa. Visukalpa passed the teachings on to Saraha, who transmitted the complete initiation and teachings to Nagarjuna. Nagarjuna practiced in the southern Blessed Mountain, achieving the state of enlightenment in his lifetime. He then transmitted the teachings to his foremost disciples including Aryadeva, and others. These four disciples all achieved the state of Vajradhara through the practice of Guhyasamaja. The Lamp Illuminating the Five Stages of Guhyasamaja by Chandrakirti is highly regarded by scholars. Additionally, many other disciples such as Buddhapalita achieved the state of enlightenment through their practice.
The Guhyasamaja Lineage
The lineage of Guhyasamaja initiation and teachings from Nagarjuna and his disciples is vast and extensive. A common lineage traces back from Nagarjuna to teachers like Matangipa, Tilopa, Naropa, Marpa Lotsawa, Chuton Wanggi Dorje, Kuntun Gepakundru, Jakongpa Sonam Rinchen, Tulawa Tsultrim Pal, Thompawa Pakpa Pal, Setingpa Shunu O, Chokyi Oser, Pakpa O, Buton Rinchen Drub, Chungpo Tepa Shunu Sonam, Je Tsongkhapa, Khedrup Gelek Pelzang, Panchen Chokyi Gyaltsen, Chokyi Dorje, Khakyab Dorje, Khedrup Sangye Yeshe, Losang Chokyi Gyaltsen, Gendun Gyaltsen, Losang Yeshe, Losang Namdol, and Yeshe Peljor. These lineages have continued to this day.
Another lineage from Je Tsongkhapa includes teachers such as Sherab Senge, Duldzin Paldan Sangpo, Gendun Pel, Tashi Pal, Sonam Gyatso, Jamyang Pal, Dorje Sangpo, Sangye Gyatso, Gendun Gyatso, Gendun Gyalpal, Thamsapa Odgyal Gyatso, Dondrup Drubpa, and Ngawang Jampa.
A third lineage traces from Nagarjuna through Aryadeva, Topi Dorje, Naba Chopa, Lama Chengyi Sung, Rinpoche Kor, Mangrewa Senge Gyaltsen, Do Yeshe Senge, Do Aryadeva, Luntsa Rima Jang, Drapa Rinchen Drak, Tulawa Tsultrim Pal, Thompawa Pakpa Pal, Setingwa Shunu O, Chokyi Oser, Pakpa O, Buton Rinchen Drub, Sonam Gyaltsen, Lotsawa Langka Sangpo, Rendawa, Je Tsongkhapa, Sherab Senge, and Jampa Pelwa. These lineages of Guhyasamaja teachings have been passed down through the generations.
Guhyasamaja is considered the king of the Father Tantras within the Anuttarayoga Tantra and is highly praised by Tsongkhapa. According to the Anuttarayoga teachings, achieving the illusory body stage of the five stages of Guhyasamaja in this life guarantees enlightenment in this lifetime. Je Tsongkhapa emphasized the path of the illusory body within Guhyasamaja, making this essential teaching clear and accessible.
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