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Difference between revisions of "SOME MAJOR TANTRIC SCRIPTURES OF THE THREE INNER TANTRAS"

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The [[scriptures]] of [[Inner Tantras]] which have survived are preserved as the collections of [[Nyingma Gyud-bum]] ([[rNying-Ma rGyud-’Bum]]) in twenty-six volumes. There are different ways of classifying the [[tantras]], and I have indicated the sources on which I relied to make the following lists.
  
The scriptures of Inner Tantras which have survived are preserved as the collections of Nyingma Gyud-bum (rNying-
 
  
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===[[The Tantras of Mahayoga]]===
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[[Mahayoga scriptures]] were brought to [[Tibet]] by [[Indian]] [[scholars]] and [[Tibetan]] [[translators]]
 +
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[[including]] [[Guru]] [[Padmsambhava]],
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 +
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[[Vimalamitra]],
  
Ma rGyud-’Bum) in twenty-six volumes. There are different ways of classifying the tantras, and I have indicated the sources on which I relied to make the following lists.
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[[Santigarbha]],  
  
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[[Jnanagarbha]],
 +
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[[Vairocana]],
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[[Namkha’i Nyingpo]] ([[Nam-mKha’i sNying-Po]]),
 +
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and [[Sangye Yeshey]] ([[Sang-rGyas Ye-Shes]]).
  
===[[The Tantras of Mahayoga]]===
 
  
 +
In [[Mahayoga]] there are two major [[sections]] of [[scriptures]], the [[eighteen tantras]] and the [[sadhanas]].
  
Mahayoga scriptures were brought to Tibet by Indian scholars and Tibetan translators including Guru Padmsambhava, Vimalamitra, Santigarbha, Jnanagarbha, Vairocana, Namkha’i Nyingpo (Nam-mKha’i sNying-Po), and Sangye Yeshey (Sang-rGyas Ye-Shes). In Mahayoga there are two major sections of scriptures, the eighteen tantras and the sadhanas. According to Gyurmed Tshewang Chogdrub, who says the list is based on the writings of Terchen Gyurmed Dorje (1646-1714), the major tantras of Mahayoga are as follows:
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According to [[Gyurmed Tshewang Chogdrub]], who says the list is based on the writings of [[Terchen Gyurmed Dorje]] (1646-1714), the major [[tantras]] of [[Mahayoga]] are as follows:
  
  
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(A) The Root of all the Mahayoga Tantras, the tantras of Guhyagarbhamayaydla-tantra entitled: Dorje Sempa Gyuthrul Trawa Tsawa’i Gyud Sangwa Nyingpo (rDo-rJe Sems-dPa’ rGyu-’Phrul Drva-Ba rTsa-Ba’i rGyud gSang-Ba sNying-Po)
+
 
 +
(A) The [[Root]] of all the [[Mahayoga Tantras]], the [[tantras]] of [[Guhyagarbhamayaydla-tantra]] entitled: [[Dorje Sempa Gyuthrul Trawa Tsawa’i Gyud Sangwa Nyingpo]] ([[rDo-rJe Sems-dPa’ rGyu-’Phrul Drva-Ba rTsa-Ba’i rGyud gSang-Ba sNying-Po]])
  
  
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(a) Tantra of Body: Sangye Nyamjor (Sang-rGyas mNyam-sByor)
 
  
(b) Tantra of Speech: Dasang Thigle (Zla-gSang Thig-Le)
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(a) [[Tantra]] of [[Body]]: [[Sangye Nyamjor]] ([[Sang-rGyas mNyam-sByor]])
  
(c) Tantra of Mind: Sangwa Dupa (gSang-Ba ’Dus-Pa)
+
(b) [[Tantra]] of {{Wiki|Speech}}: [[Dasang Thigle]] ([[Zla-gSang Thig-Le]])
  
(d) Tantra of Virtues: Palchog Tangpo (dPal-mCh’og Dang-Po)
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(c) [[Tantra]] of [[Mind]]: [[Sangwa Dupa]] ([[gSang-Ba ’Dus-Pa]])
  
(e) Tantra of Action: Karma Male (Karma Ma-Le) Five Tantras of Sadhana'.
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(d) [[Tantra]] of [[Virtues]]: [[Palchog Tangpo]] ([[dPal-mCh’og Dang-Po]])
  
(a) Heruka Rolpa (Heruka Rol-Ba, missing)
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(e) [[Tantra of Action]]: [[Karma]] {{Wiki|Male}} ([[Karma]] Ma-Le) [[Five Tantras of Sadhana]]'.
  
(b) Tachog Rolpa (rTa-mCh’og Rol-Ba)
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(a) [[Heruka Rolpa]] ([[Heruka Rol-Ba]], missing)
  
(c) Nyingje Rolpa (sNying-rje Rol-Ba)
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(b) [[Tachog Rolpa]] ([[rTa-mCh’og Rol-Ba]])
  
(d) Dudtsi Rolpa (bDud-rTsi Rol-Ba)
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(c) [[Nyingje Rolpa]] ([[sNying-rje Rol-Ba]])
  
(e) Phurpa Chunyi (Phur-Pa bChu-gNyis)
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(d) [[Dudtsi Rolpa]] ([[bDud-rTsi Rol-Ba]])
  
 +
(e) [[Phurpa Chunyi]] ([[Phur-Pa bChu-gNyis]])
  
  
 
===[[The Three Outer Tantras]]===  
 
===[[The Three Outer Tantras]]===  
 
  
  
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(a) Langchen Rab-bog (Glang-Ch’en Rab-’Bog)
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(a) [[Langchen Rab-bog]] ([[Glang-Ch’en Rab-’Bog]])
  
(b) Riwo Tsegpa (Ri-Bo brTsegs-Pa)
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(b) [[Riwo Tsegpa]] ([[Ri-Bo brTsegs-Pa]])
  
(c) Yeshey Ngamlog (Ye-Shes rNgam-Glog)
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(c) [[Yeshey Ngamlog]] ([[Ye-Shes rNgam-Glog]])
  
(d) Tamtshig Kodpa (Dam-Tshig bKod-Pa)
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(d) [[Tamtshig Kodpa]] ([[Dam-Tshig bKod-Pa]])
  
(e) Tingdzin Tsechig (Ting-’Dzin rTse-gChig) (The last four tantras are common to Anuyoga)
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(e) [[Tingdzin Tsechig]] (Ting-’Dzin rTse-gChig) (The last [[four tantras]] are common to [[Anuyoga]])
  
  
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(a) According to : Namnang Gyuthrul Trawa (rNam-sNang sGyu-’Phrul Drva-Ba).
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(a) According to : [[Namnang Gyuthrul Trawa]] (rNam-sNang sGyu-’Phrul Drva-Ba).
  
  
(b) Thabkyi Zhagpa (Thabs-Kyi Zhags-Pa).
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(b) [[Thabkyi Zhagpa]] ([[Thabs-Kyi Zhags-Pa]]).
  
(2) Sadhana [Propitiation] Section:
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(2) [[Sadhana]] [Propitiation] Section:
  
  
  
The scriptures of Sadhanas of Eight Great Mandalas of Deities (sGrub-Pa bKa’-brGyad) of which there are two kinds, the, Canonical (bKa’-Ma) and Discovered Treasure (gTer-Ma) scriptures. The Eight Great Mandalas of Deities are: (a) Yaman-taka of Body, (b) Hyagriva of Speech, (c) Vajraheruka (Yang-Dag) of Mind,  
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The [[scriptures]] of [[Sadhanas]] of [[Eight Great Mandalas]] of [[Deities]] ([[sGrub-Pa bKa’-brGyad]]) of which there are two kinds, the, {{Wiki|Canonical}} ([[bKa’-Ma]]) and [[Discovered Treasure]] ([[gTer-Ma]]) [[scriptures]]. The [[Eight Great Mandalas]] of [[Deities]] are: (a) Yaman-taka of [[Body]], (b) [[Hyagriva]] of {{Wiki|Speech}}, (c) [[Vajraheruka]] ([[Yang-Dag]]) of [[Mind]],  
  
(d) Dudtsi Chechog (bDud-rTsi Che’-mCh’og) of Virtues, (3) Vajrakila of Action, (f) Mamo Bod-tong (Ma-Mo rBod-gTong), (g) Jigten Chod-tod GJigs-rTen mCh’od-bsTod) and (h) Modpa Trag-ngag (dMod-Pa Drag-s N gags').
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(d) [[Dudtsi Chechog]] ([[bDud-rTsi Che’-mCh’og]]) of [[Virtues]], (3) [[Vajrakila]] of [[Action]], (f) [[Mamo]] Bod-tong ([[Ma-Mo rBod-gTong]]), (g) [[Jigten Chod-tod]] GJigs-rTen mCh’od-bsTod) and (h) [[Modpa Trag-ngag]] (dMod-Pa Drag-s N gags').
  
  
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The Anuyoga tantras were brought to Tibet by Vimalamitra, Vairocana and especially by Nubchen Sangye Yeshey (gNub-Ch’en Sangs-rGyas Ye-Shes). According to Gyurmed Tsewang Chogdrub, among the Anuyoga tantras are:
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The [[Anuyoga tantras]] were brought to [[Tibet]] by [[Vimalamitra]], [[Vairocana]] and especially by [[Nubchen Sangye Yeshey]] ([[gNub-Ch’en Sangs-rGyas Ye-Shes]]). According to [[Gyurmed Tsewang Chogdrub]], among the [[Anuyoga tantras]] are:
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(a) Kundu Rigpa’i Do (Kun-’Dus Rig-Pad mDo)
 
  
(b) Sangye Thamched Gongpa Dupa (Sangs-rGyas Tham-Chad dGongs-Pa ’Dus-Pa)
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(a) [[Kundu Rigpa’i Do]] ([Kun-’Dus Rig-Pad mDo]])
  
(c) Yeshey Ngamlog (Ye-Shes rNgam-Glog)
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(b) [[Sangye Thamched Gongpa Dupa]] ([[Sangs-rGyas Tham-Chad dGongs-Pa ’Dus-Pa]])
  
(d) Turthrod Khuchug Rolpa (Dur-Khrod Khu-Byug Rol-Ba).
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(c) [[Yeshey Ngamlog]] ([[Ye-Shes rNgam-Glog]])
  
2. Six Branch Tantras:
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(d) [[Turthrod Khuchug Rolpa]] ([[Dur-Khrod Khu-Byug Rol-Ba]]).
  
  
(a) Kunto Zangpo Chewa Rangla Nepa’i Gyud (Kun-Tit bZang-Po Ch’e-Ba Rang-La gNas-Pa’i rGyud)
 
  
  
(b) Wangkur Gyalpo (dBang-bsKur rGyal-Po)
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===2. [[Six Branch Tantras]]:===
  
(c) Tingdzin Chog (Ting-’DZin mCh’og)
 
  
(d) Kabjor Dunpa (sKabs-sByor bDun-Pa)
 
  
(e) Tsonpa Donden (brTson-Pa Don-lDari)
 
  
(f) Tamshig Kodpa {Dam-Tshig bKod-Pa)
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(a) [[Kunto Zangpo Chewa Rangla Nepa’i Gyud]] (Kun-Tit bZang-Po Ch’e-Ba Rang-La gNas-Pa’i rGyud)
  
  
3. Twelve Rare Tantras:
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(b) [[Wangkur Gyalpo]] ([[dBang-bsKur rGyal-Po]])
  
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(c) [[Tingdzin Chog]] (Ting-’DZin mCh’og)
  
 +
(d) [[Kabjor Dunpa]] ([[sKabs-sByor bDun-Pa]])
  
(a) Zhiwa Lhagyud (Zhi-Ba Lha-rGyud)
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(e) [[Tsonpa Donden]] (brTson-Pa Don-lDari)
  
(b) Chonyid Zhiwa’i Lhagyud (Ch’os-Nyid Zhi-Ba’i Lha-rGyud)
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(f) [[Tamshig Kodpa]] {[[Dam-Tshig bKod-Pa]])
  
(c) Throwo’i Lhagyud Chenmo (Khro-Bo’i Lha-rGyud Ch’en-Mo)
 
  
(d) Throwo’i Lhagyud Kyi Togpa Chenpo (Khro-Bo’i Lha-rGyud Kyi rTogs-Pa Ch’en-Po)
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===3. [[Twelve Rare Tantras]]:===
  
  
(e) Thugje Chenpo’i Torgyud (Thugs-rje Ch’en-Po’i gTor-rGyud)
 
  
(f) Naljor Nangpa’i Tshog-gyud Chenpo (rNal-’Byor Nang-Pa’i Tshogs-rGyud Ch’en-Po)
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(a) [[Zhiwa Lhagyud]] ([[Zhi-Ba Lha-rGyud]])
  
 +
(b) [[Chonyid Zhiwa’i Lhagyud]] (Ch’os-Nyid Zhi-Ba’i Lha-rGyud)
  
(g) Palbar Khroma (dPal-’Bar Khros-Ma)
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(c) [[Throwo’i Lhagyud Chenmo]] [[(Khro-Bo’i Lha-rGyud Ch’en-Mo]])
  
(h) Rakta Markyi Gyud (Rakta dMar-Gyi rGyud)
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(d) [[Throwo’i Lhagyud Kyi Togpa Chenpo]] [[(Khro-Bo’i Lha-rGyud Kyi rTogs-Pa Ch’en-Po]])
  
(i) Melha Zhiwar Kyurpa Barwa’i Gyud (Me-Lha Zhi-Bar Kyur-Pa ’Bar-Ba’i rGyud)
 
  
(j) Throwo’i Jinseg (Khro-Ba’i sByin-bSreg)
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(e) [[Thugje Chenpo’i Torgyud]] ([[Thugs-rje Ch’en-Po’i gTor-rGyud]])
  
(k) Hungdzed Chenpo (Hung-mDzad Ch’en-Po)
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(f) [[Naljor Nangpa’i Tshog-gyud Chenpo]] ([[rNal-’Byor Nang-Pa’i Tshogs-rGyud Ch’en-Po]])
  
(l) Dasang Chenpo (Zla-gSang Ch’en-Po)
 
  
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(g) [[Palbar Khroma]] [[(dPal-’Bar Khros-Ma]])
  
 +
(h) [[Rakta Markyi Gyud]] ([[Rakta dMar-Gyi rGyud]])
  
The Tantras of Atiyoga
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(i) [[Melha Zhiwar Kyurpa Barwa’i Gyud]] ([[Me-Lha Zhi-Bar Kyur-Pa ’Bar-Ba’i rGyud]])
  
 +
(j) [[Throwo’i Jinseg]] ([[Khro-Ba’i sByin-bSreg]])
  
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(k) [[Hungdzed Chenpo]] ([[Hung-mDzad Ch’en-Po]])
  
 +
(l) [[Dasang Chenpo]] ([[Zla-gSang Ch’en-Po]])
  
Atiyoga has three divisions of tantras: They are Semde, Longde, and Mengagde.
 
  
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===[[The Tantras of Atiyoga]]===
  
(1) In Semde (Sems-sDe) there are Twenty-one Major Tantras which were brought to Tibet by Vimalamitra and Vairocana. According to Longchen Rabjam they are:
 
  
  
(A) The Five Earlier Translated Tantras, translated by Vairocana:
 
  
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===[[Atiyoga has three divisions of tantras]]:===
  
(a) Rigpa’i Khuchug (Rig-Pa’i Khu-Byug)
 
  
(b) Tsalchen Trugpa (yTsal-Ch’en Drug-pa)
 
  
(c) Khyungchen Dingwa (JKhyung-Ch’en Iding-Ba)
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They are:
  
  
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[[Semde]],
  
The Three Outer Tantras
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[[Longde]], and
  
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[[Mengagde]].
  
  
(d) Dola Serzhun (rDo-La gSer-Zhuri)
 
  
(e) Minubpa’i Gyaltshen Namkhache {Mi-Nub-Pa’i rGyal-mTshan Nam-mKha’-Ch’e)
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(1) In [[Semde]] ([[Sems-sDe]]) there are Twenty-one Major [[Tantras]] which were brought to [[Tibet]] by [[Vimalamitra]] and [[Vairocana]]. According to [[Longchen Rabjam]] they are:
  
(B) The Thirteen Later Translated Tantras, translated by Vimalamitra, Nyag Jnanakumara and Yudra Nyingpo {gYu-sGra sNying-Po):
 
  
(a) Tsemo Chung-gyal {rTse-Mo Byung-rGyal)
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===(A) [[The Five Earlier Translated Tantras, translated by Vairocana]]:===
  
(b) Namkha’i Gyalpo {Nam-mKha’i rGyal-Po)
 
  
(c) Dewa Thrulkod {bDe-Ba ’Phrul-bKod)
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(a) [[Rigpa’i Khuchug]] ([[Rig-Pa’i Khu-Byug]])
  
(d) Dzogpa Chicking (rDzogs-Pa sPyi-Ch’ings)
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(b) [[Tsalchen Trugpa]] (yTsal-Ch’en Drug-pa)
  
(e) Changchub Semtig {Byang-Ch’ub Sems-Tig)
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(c) [[Khyungchen Dingwa]] (JKhyung-Ch’en Iding-Ba)
  
(f) Dewa Rabjam {bDe-Ba Rab-’Byams)
 
  
(g) Sog-gi Khorlo {Srog-Gi ’Khor-Lo)
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===[[The Three Outer Tantras]]===
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 +
 
 +
 
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(d) [[Dola Serzhun]] ([[rDo-La gSer-Zhuri]])
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 +
(e) [[Minubpa’i Gyaltshen Namkhache]] {[[Mi-Nub-Pa’i rGyal-mTshan Nam-mKha’-Ch’e]])
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===(B) [[The Thirteen Later Translated Tantras]], translated by [[Vimalamitra]], [[Nyag Jnanakumara]] and [[Yudra Nyingpo]] ([[gYu-sGra sNying-Po]]):===
 +
 
  
(h) Thigle Trugpa (Thig-Le Drug-Pa)
 
  
(i) Dzogpa Chichod {rDzogs-Pa sPhi-sPyod)
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(a) [[Tsemo Chung-gyal]] {[[rTse-Mo Byung-rGyal]])
  
(j) Yidzhin Norbu {Yid-bZhin Nor-Bu)
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(b) [[Namkha’i Gyalpo]] {[[Nam-mKha’i rGyal-Po]])
  
(k) Kundu Rigpa {Kun-’Dus Rig-Pa)
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(c) [[Dewa Thrulkod]] {[[bDe-Ba ’Phrul-bKod]])
  
(l) Jetsun Tampa {rJe-bTsun Dam-Pa)
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(d) [[Dzogpa]] Chicking ([[rDzogs-Pa sPyi-Ch’ings]])
  
(m) Gompa Tontrub {sGom-Pa Don-Grub)
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(e) [[Changchub Semtig]] {[[Byang-Ch’ub Sems-Tig]])
  
(C) Three Other Major Tantras:
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(f) [[Dewa Rabjam]] {[[bDe-Ba Rab-’Byams]])
  
(a) The cycle of Kunched Gyalpo {Kun-Byed rGyal-Po)
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(g) [[Sog-gi Khorlo]] {[[Srog-Gi ’Khor-Lo]])
  
(b) The Medchung (rMad-Byung)
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(h) [[Thigle Trugpa]] ([[Thig-Le Drug-Pa]])
  
(c) The Thirteen Sutras of Semde
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(i) [[Dzogpa Chichod]] {[[rDzogs-Pa sPhi-sPyod]])
  
 +
(j) [[Yidzhin Norbu]] {[[Yid-bZhin Nor-Bu]])
  
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(k) [[Kundu Rigpa]] {[[Kun-’Dus Rig-Pa]])
  
(2) The tantras of Longde (Klong-sDe) were brought to Tibet by Vimalamitra and Vairocana. According to Gyurmed Tswewang Chogdrub, some of the major tantras of Longde are;LNT 11, 248/5
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(l) [[Jetsun Tampa]] {[[rJe-bTsun Dam-Pa]])
  
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(m) [[Gompa Tontrub]] {[[sGom-Pa Don-Grub]])
  
 +
(C) Three Other Major [[Tantras]]:
  
(a) Longchen Rabjam Gyalpo {Klong-Ch’en Rab-’Byams rGyal-Po)
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(a) The cycle of [[Kunched Gyalpo]] {[[Kun-Byed rGyal-Po]])
  
(b) Kunto Zangpo Namkhache {Kun-Tu bZang-Po Nam-mKha’-Ch’e)
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(b) The [[Medchung]] ([[rMad-Byung]])
  
(c) Rigpa Rangtsal Sharwa {Rig-Pa Rang-rTsal Shar-Ba)
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(c) The Thirteen [[Sutras]] of [[Semde]]
  
(d) Dam-ngag Natshog Khorlo {gDams-Ngag sNa-Tshogs Khor-Lo)
 
  
(e) Phaglam Kodpa (’Phags-Lam bKod-Pa)
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===(2) The [[tantras of Longde]] ([[Klong-sDe]]) were brought to [[Tibet]] by [[Vimalamitra]] and [[Vairocana]]===
  
  
 +
According to Gyurmed Tswewang Chogdrub, some of the major [[tantras]] of [[Longde]] are;
  
Sems-dPa Nam-mKha’i mTha’-Dang mNyam-Pa}
 
  
  
 +
(a) [[Longchen Rabjam Gyalpo]] {Klong-Ch’en Rab-’Byams rGyal-Po)
  
(g) Yeshey Sangwa Dronma (Ye-Shes gSang-Ba sGron-Ma)
+
(b) [[Kunto Zangpo Namkhache]] {Kun-Tu bZang-Po Nam-mKha’-Ch’e)
  
(h) Rinpoche Khorlo (Rin-Po-Ch’e ’Khor-Lo)
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(c) [[Rigpa Rangtsal Sharwa]] {[[Rig-Pa Rang-rTsal Shar-Ba]])
  
(i) Yeshey Sangwa (Ye-Shes gSang-Ba}
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(d) [[Dam-ngag Natshog Khorlo]] {gDams-Ngag sNa-Tshogs Khor-Lo)
  
(j) Yeshey Dzogpa (Ye-Shes rDzogs-Pa}
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(e) [[Phaglam Kodpa]] (’[[Phags-Lam bKod-Pa]])
  
(k) Changchub Kyi Sems Kunla Jugpa Namtag Tonpa (Byang-Ch’ub Kyi Sems Kun-La ’Jug-Pa rNam-Dag sTon-Pa)
 
  
(l) Changchub Kyi Sem Dorje Odthro (Byang-Ch’ub Kyi Sems rDo-rJe A ’od-’Thro}
 
  
 +
[[Sems-dPa Nam-mKha’i mTha’-Dang mNyam-Pa]]}
  
(3) The tantras of Mengagde (Man-Ngag-sDe) were brought to Tibet mainly by Pandita Vimalamitra and Guru Padmasam-bhava. Some of the major tantras of Mengagde, which belong to the Yangsang (Yang-gSang} or Nyingthig (sNying-Thig) subdivision, according to Gyurmed Tshewang ChotrubIAT_11245b/5 and Perna Ledreltsal are:
 
  
  
 +
(g) [[Yeshey Sangwa Dronma]] ([[Ye-Shes gSang-Ba sGron-Ma]])
  
(A) The Seventeen Tantras (rGyud-bChu-bDuri):
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(h) [[Rinpoche Khorlo]] ([[Rin-Po-Ch’e ’Khor-Lo]])
  
 +
(i) [[Yeshey Sangwa]] ([[Ye-Shes gSang-Ba]]}
  
 +
(j) [[Yeshey Dzogpa]] ([[Ye-Shes rDzogs-Pa]]}
  
(a) Dzogpa Rangchung (rDzogs-Pa Rang-Byung)
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(k) [[Changchub Kyi Sems Kunla Jugpa Namtag Tonpa]] ([[Byang-Ch’ub Kyi Sems Kun-La ’Jug-Pa rNam-Dag sTon-Pa]])
  
(b) Yige Medpa (Yi-Ge Med-Pa}
+
(l) [[Changchub Kyi Sem Dorje Odthro]] ([[Byang-Ch’ub Kyi Sems rDo-rJe A ’od-’Thro]]}
  
(c) Rigpa Rangshar (Rig-Pa Rang-Shar)
 
  
(d) Rigpa Rangtrol (Rig-Pa Rang-Grol)
 
  
(e) Rinpoche PungwalPudpa (Rin-Po-Che’ sPung BalsPud-Pai)
+
(3) The [[tantras]] of [[Mengagde]] ([[Man-Ngag-sDe]]) were brought to [[Tibet]] mainly by [[Pandita]] [[Vimalamitra]] and [[Guru]] [[Padmasambhava]].
  
(f) KudungBarwa (sKu-gDung ’Bar-Ba}
+
Some of the major [[tantras of Mengagde]], which belong to the [[Yangsang]] ([[Yang-gSang]]} or [[Nyingthig]] ([[sNying-Thig]]) subdivision, according to [[Gyurmed Tshewang Chotrub]]  and Perna Ledreltsal are:
  
(g) Dra Thalgyur (sGra Thai-’Gyur)
 
  
(h) Trashey Dzeyden (bKra-Shis mDzes-lDari)
+
===(A) [[The Seventeen Tantras]] ([[rGyud-bChu-bDuri]]):===
  
(i) Dorje Sempa Nying-gi Melong (rDo-rJe Sems-dPa’ sNying-Gi Me-Long}
 
  
(j) Kuntu Zangpo Thugkyi Melong (Kun-Tu bZang-Po Thugs-Kyi Me-Long}
 
  
(k) Ngotrod Trepa (Ngo-sProd sTras-Pa)
+
(a) [[Dzogpa Rangchung]] ([[rDzogs-Pa Rang-Byung]])
  
(l) Mutig Rinpoche’i Threngwa (Mu-Tig Rin-Po-Ch’e’i Phreng-Ba)
+
(b) [[Yige Medpa]] ([[Yi-Ge Med-Pa]]}
  
(m) Kuntu Zangpo Longtrub (Kun-Tu bZang-Po Klong-Drug}
+
(c) [[Rigpa Rangshar]] ([[Rig-Pa Rang-Shar]])
  
(n) Dronma Barwa (sGron-Ma ’Bar-Ba}
+
(d) [[Rigpa Rangtrol]] ([[Rig-Pa Rang-Grol]])
  
 +
(e) [[Rinpoche]] PungwalPudpa ([[Rin-Po-Che’ sPung BalsPud-Pai]])
  
The Three Outer Tantras
+
(f) [KudungBarwa]] ([[sKu-gDung ’Bar-Ba]]}
  
 +
(g) [[Dra Thalgyur]] ([[sGra]] Thai-’Gyur)
  
 +
(h) [[Trashey Dzeyden]] ([[bKra-Shis mDzes-lDari]])
  
(o) Nyida Khajor (Nyi-Zla Kha-sByor}
+
(i) [[Dorje Sempa Nying-gi Melong]] ([[rDo-rJe Sems-dPa’ sNying-Gi Me-Long]]}
  
(p) Seng-ge Tsaldzog (Seng-Ge rTsal-rDzogs)
+
(j) [[Kuntu Zangpo Thugkyi Melong]] ([[Kun-Tu bZang-Po Thugs-Kyi Me-Long]]}
  
(q) Norbu Thrakod (Nor-Bu Phra-bKod}
+
(k) [[Ngotrod Trepa]] ([[Ngo-sProd sTras-Pa]])
  
 +
(l) [[Mutig Rinpoche’i Threngwa]] ([[Mu-Tig Rin-Po-Ch’e’i Phreng-Ba]])
  
(B) Two Other Major Tantras:
+
(m) [[Kuntu Zangpo Longtrub]] ([[Kun-Tu bZang-Po Klong-Drug]]}
  
 +
(n) [[Dronma Barwa]] ([[sGron-Ma ’Bar-B]]a}
  
(a) Ekatsati Nagmo Throma (Ekajati Nag-Mo Khros-Ma}
 
  
(b) Longsal Barma (Kong-gSal ’Bar-Ma}
+
===[[The Three Outer Tantras]]===
  
  
  
 +
(o) [[Nyida Khajor]] ([[Nyi-Zla Kha-sByor]]}
  
There are two other important categories of scriptures in the Yangsang sub-section of Mengagde, known as the Instructional (Man-Ngag} category of teachings. They are as follows. According to Pema Ledrel TsalNCC 8b/5 the first is the Nyingthig teachings which contain the essential instructions of the
+
(p) [[Seng-ge Tsaldzog]] ([[Seng-Ge rTsal-rDzogs]])
Seventeen Tantras and Throma Tantra. It was brought to Tibet by Vimalamitra and became known as Vima Nyingthig. The second is the Nyingthig teachings which mainly contain the essential instructions of Longsal Barwa Tantra. It was brought to Tibet by Guru Padmasambhava and became known as Khadro (mKha’-’Gro} Nyingthig.
 
  
 +
(q) [[Norbu Thrakod]] ([[Nor-Bu Phra-bKod]]}
  
Longchen Rabjam wrote a volume of commentarial and supplemental texts on Vima Nyingthig known as Vima Yangtig (Vima Yang-Tig} and one volume on Khadro Nyingthig known as Khadro Yangtig (mKha’-’Gro Yang-Tig}. He also wrote a volume on both Nyingthigs known as Lama Yangtig (Bla-Ma Yang Tig} or Yangtig Yidzhin Norbu (Yang-Tig Yid-bZhin Nor-Bu}. These two root scriptures and two commentarial texts are known as Nyingthig Yazhi (sNying-Thig Yab-Zhi}, the Four Volumes of Nyingthig. They are some of the most important texts and writings on Nyingthig.
 
  
 +
===(B) [[Two Other Major Tantras]]:===
  
The Three Inner Tantras
 
  
  
(A) MAHA YOGA (rNal-’Byor Ch’en-Po)
+
(a) [[Ekatsati Nagmo Throma]] ([[Ekajati Nag-Mo Khros-Ma]]}
  
 +
(b) [[Longsal Barma]] ([[Kong-gSal ’Bar-Ma]]}
  
In Guhyagarbha Tantra in the discourses upon samsara and nirvana as the natural or self-appearances of the mind and primordial wisdom (Sems-Dang Ye-Shes Kyi Rang-sNang) it is said:S
 
  
  
(Delusory appearances:) Faults, the root of samsara, arise from the concept of self.
 
  
  
 +
There are two other important categories of [[scriptures]] in the [[Yangsang]] sub-section of [[Mengagde]], known as the Instructional ([[Man-Ngag]]} category of teachings. They are as follows. According to [[Pema Ledrel Tsal]] NCC 8b/5 the first is the [[Nyingthig]] teachings which contain the [[essential]] instructions of the
  
The birth and cessation of the six (mind-) streams [or realms] and
+
[[Seventeen Tantras]] and [[Throma]] [[Tantra]]. It was brought to [[Tibet]] by [[Vimalamitra]] and became known as [[Vima Nyingthig]]. The second is the [[Nyingthig]] teachings which mainly contain the [[essential]] instructions of Longsal Barwa [[Tantra]]. It was brought to [[Tibet]] by [[Guru Padmasambhava]] and became known as [[Khadro]] ([[mKha’-’Gro Nyingthig]].
  
The delusion of their bodies, wealth, land, sufferings and so on
+
[[Longchen Rabjam]] wrote a volume of {{Wiki|commentarial}} and supplemental texts on [[Vima Nyingthig]] known as [[Vima Yangtig]] ([[Vima Yang-Tig]]} and one volume on [[Khadro Nyingthig]] known as [[Khadro Yangtig]] ([[mKha’-’Gro Yang-Tig]]}. He also wrote a volume on both [[Nyingthigs]] known as [[Lama Yangtig]] ([[Bla-Ma Yang Tig]]} or [[Yangtig]]
  
Are non-existent but (appear) as wrong concepts [delusions].
+
[[Yidzhin Norbu]] ([[Yang-Tig Yid-bZhin Nor-Bu]]}. These two [[root]] [[scriptures]] and two {{Wiki|commentarial}} texts are known as [[Nyingthig Yazhi]] ([[sNying-Thig Yab-Zhi]]}, the Four Volumes of [[Nyingthig]]. They are some of the most important texts and writings on [[Nyingthig]].
  
  
(Buddha-fields:) The self-awareness mind, which is emptiness, selflessness and primordial wisdom,
+
===[[The Three Inner Tantras]]===
  
Transforms (phenomenal appearances) through the recollection free from conception.
 
  
(In it phenomena) are non-existent but are as the wonders of (Buddha-) bodies, speech, virtues and pure lands.
+
===(A) [[MAHA YOGA]] ([[rNal-’Byor Ch’en-Po]])===
  
They are the appearances of (the primordial wisdom) itself.
 
  
  
View, the Basis
+
In [[Guhyagarbha Tantra]] in the [[discourses]] upon [[samsara and nirvana]] as the natural or self-appearances of the [[mind]] and [[primordial wisdom]] ([[Sems-Dang Ye-Shes Kyi Rang-sNang]]) it is said:S
  
  
It is “the indivisibility or the union of two superior truths” (Lhag-Pa’i bDen-Pa dByer-Med). Mipham summarizes it as follows:YDGD 36b/1
+
(Delusory [[appearances]]:) Faults, the [[root]] of [[samsara]], arise from the {{Wiki|concept}} of [[self]].
It ascertains the indivisibility of the “two superior truths,” which is the presence of Dharmakâya, through the scriptural and reasoning forms of knowledge
 
  
with fourfold understanding, etc., as clarity and freedom from objective aims, transcending mental conceptualizations. According to this view, the appearances (sNang-Ba) of phenomena, existence of relative truth, present primordially as the nature of the three cycles, vajra body, vajra speech and
 
  
vajra mind (of the Buddha), while they are emptiness, are the “superior relative truth” (Lhag-Pa’i Kun-rDzob). The indivisibility of emptiness (sTong-Pa-Nyid)^ the non-existing nature, from the Buddha-bodies and primordial wisdoms is the “superior absolute truth” (Lhag-Pa’i Don-Dam b Den-Pa).
 
  
 +
The [[birth]] and [[cessation]] of the six ([[mind]]-) streams [or [[realms]]] and
  
Lochen Dharmasri writes :
+
The [[delusion]] of their [[bodies]], [[wealth]], land, [[sufferings]] and so on
  
 +
Are [[non-existent]] but (appear) as wrong [[Wikipedia:concept|concepts]] [[[delusions]]].
  
  
Mahâyoga is predominantly based on the development stage, and by means of realization and progress of experience of the indivisibility of the “two superior truths,” one attains liberation
+
([[Buddha-fields]]:) The [[self-awareness]] [[mind]], which is [[emptiness]], [[selflessness]] and [[primordial wisdom]],
 +
 
 +
Transforms ([[phenomenal]] [[appearances]]) through the [[recollection]] free from {{Wiki|conception}}.
 +
 
 +
(In it [[phenomena]]) are [[non-existent]] but are as the wonders of ([[Buddha]]-) [[bodies]], {{Wiki|speech}}, [[virtues]] and [[pure lands]].
 +
 
 +
They are the [[appearances]] of (the [[primordial wisdom]]) itself.
 +
 
 +
 
 +
===View, the Basis===
 +
 
 +
 
 +
It is “the [[indivisibility]] or the union of two {{Wiki|superior}} [[truths]]” ([Lhag-Pa’i bDen-Pa dByer-Med]]). [[Mipham]] summarizes it as follows:YDGD 36b/1
 +
It ascertains the [[indivisibility]] of the “two {{Wiki|superior}} [[truths]],” which is the presence of [[Dharmakâya]], through the [[scriptural]] and {{Wiki|reasoning}} [[forms]] of [[knowledge]]
 +
 
 +
with fourfold [[understanding]], etc., as clarity and freedom from [[objective]] aims, transcending [[mental]] [[conceptualizations]]. According to this view, the [[appearances]] ([[sNang-Ba]]) of [[phenomena]], [[existence]] of [[relative truth]], {{Wiki|present}} [[primordially]] as the [[nature]] of the three cycles, [[vajra body]], [[vajra speech]] and
 +
 
 +
[[vajra mind]] (of the [[Buddha]]), while they are [[emptiness]], are the “{{Wiki|superior}} [[relative truth]]” ([[Lhag-Pa’i Kun-rDzob]]). The [[indivisibility]] of [[emptiness]] ([[sTong-Pa-Nyid]] )^ the [[non-existing]] [[nature]], from the Buddha-bodies and [[primordial wisdoms]] is the “{{Wiki|superior}} [[absolute truth]]” ([[Lhag-Pa’i Don-Dam b Den-Pa]]).
 +
 
 +
 
 +
[[Lochen Dharmasri]] writes :
 +
 
 +
 
 +
 
 +
[[Mahâyoga]] is predominantly based on the [[development stage]], and by means of [[realization]] and progress of [[experience]] of the [[indivisibility]] of the “two {{Wiki|superior}} [[truths]],” one attains [[liberation]]
 
.
 
.
Meditation, the Path
 
  
The following is a summary drawn from the writings of Lochen Dharmasri,LZ 37a/6 Gyurmed Tshewang Chog-trub,LNTI>105a and Tenpa’i Nyima:MK 21a
 
  
In Mahayoga one meditates all the phenomenal existences as the mandalas of the deities. According to the scriptures of tantras and sadhanas one trains on two yogas: the yoga with characteristics (mTshan-bChas) and the yoga without characteristics (mTshan-Med).
+
===[[Meditation, the Path]]===
 +
 
 +
 
 +
 
 +
The following is a summary drawn from the writings of [[Lochen Dharmasri]],LZ 37a/6 Gyurmed Tshewang Chog-trub,LNTI>105a and Tenpa’i Nyima:MK 21a
 +
 
 +
In [[Mahayoga]] one [[meditates]] all the [[phenomenal]] [[existences]] as the [[mandalas]] of the [[deities]]. According to the [[scriptures]] of [[tantras]] and [[sadhanas]] one trains on [[two yogas]]: the [[yoga]] with [[characteristics]] (mTshan-bChas) and the [[yoga]] without [[characteristics]] (mTshan-Med).
 +
 
 +
 
 +
(a)In the [[yoga]] with [[characteristics]], one trains on two stages, the [[Development]] Stzgt([[bsKyed-Rim]]) and [[Perfection]]
 +
 
 +
 
 +
===Stage ([[rDzogs-Rimy]])====
 +
 
 +
 
 +
(i) In the [[Development Stage]] one [[meditates]] on the union of one’s [[three doors]], the [[body, speech and mind]], with the [[three vajras]] of the [[deities]] by {{Wiki|emphasizing}} mainly the [[development stage]] with the [[visualization]] of the [[mandala]] through the [[threefold contemplations]] ([[Ting-’Dzin gSuni]]). The [[three contemplations]] are the contemplation on the [[great emptiness]], the [[suchness]], on [[illusory]] [[compassion]], the all-pervasiveness, and on the [[cause]], the clear, {{Wiki|stable}} {{Wiki|syllables}}.
 +
 
 +
 
 +
(ii) In the [[Perfection Stage]] one [[contemplates]] on the [[primordial wisdom]] of great [[bliss]] through the {{Wiki|training}} with the upper entrances and the lower entrances, according to the [[path of skillful means]] ([[Thabs-Lam]]).
 +
(b)In [[meditation]] without [[characteristics]], one [[contemplates]] on [[suchness]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]].
 +
 
  
(a)In the yoga with characteristics, one trains on two stages, the Development Stzgt(bsKyed-Rim) and Perfection
+
===[[Practice, the Actions]]===
  
  
Stage (rDzogs-Rimy.
+
[[Lochen]] [[Dharmasri]] writes:
  
  
(i) In the Development Stage one meditates on the union of one’s three doors, the body, speech and mind, with the three vajras of the deities by emphasizing mainly the development stage with the visualization of the mandala through the threefold contemplations (Ting-’Dzin gSuni). The three contemplations are the contemplation on the great emptiness, the suchness, on illusory compassion, the all-pervasiveness, and on the cause, the clear, stable syllables.
+
Through [[confidence]] in skill-in-means one enjoys everything without [[attachment]] to any [[phenomena]].
  
  
(ii) In the Perfection Stage one contemplates on the primordial wisdom of great bliss through the training with the upper entrances and the lower entrances, according to the path of skillful means (Thabs-Lam).
+
===[[Result, the Attainments]]===
(b)In meditation without characteristics, one contemplates on suchness, the ultimate nature.
 
  
  
 +
The following is a summary from the writings of [[Mipham]]  and [[Lochen]] [[Dharmasri]]:
  
Practice, the Actions
 
  
Lochen Dharmasri writes:
+
Having [[purified]] all the [[impurities]] of [[delusions]] through the power of the [[profound path]], one attains the [[state]] of fourfold [[knowledge-holders]] and achieves the five Buddha-bodies in this [[life]] or in the [[intermediate state]].
  
  
Through confidence in skill-in-means one enjoys everything without attachment to any phenomena.
+
===(B) [[ANUYOGA]] ([[rJes-Su rNal-’Byor]])===
  
  
Result, the Attainments
 
  
The following is a summary from the writings of MiphamYDGD 36b/5 and Lochen Dharmasri:
 
  
 +
In [[Kundu Rigpa’i Do] [[Tantra]] it is said:
  
Having purified all the impurities of delusions through the power of the profound path, one attains the state of fourfold knowledge-holders and achieves the five Buddha-bodies in this life or in the intermediate state.
 
  
 +
The container [[[world]]] is the [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]] of the mother (-[[Buddha]]).
  
 +
The contained [[[beings]]] is the [[space]] ([[mKha]]*) of the father victor [[[Buddha]]].
  
(B) ANUYOGA (rJes-Su rNal-’Byor)
 
  
In Kundu Rigpa’i Do Tantra it is said:
+
The withdrawals and entries are the [[enjoyment]] by the [[intrinsic awareness]].
 +
This is the [[Vajra-samaya]].
  
The container [world] is the ultimate sphere of the mother (-Buddha).
 
The contained [beings] is the space (mKha*) of the fathervictor [Buddha].
 
  
 +
===View, the Basis===
  
The withdrawals and entries are the enjoyment by the intrinsic awareness.
 
This is the Vajra-samaya.
 
  
 +
It is the [[indivisibility]] of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]] and the [[primordial wisdom]] ([[dByings-Ye dByer-Med]]. [[Mipham]] summarizes in the following words :YDGD 36b/6
 +
[[Anuyoga]] ascertains that all the [[appearances]] of [[phenomenal existence]] are [[Samantabhadra]] (the father), the [[spontaneously accomplished]] [[mandala]] of the [[deities]].
 +
The [[emptiness]] [[nature]] (of [[phenomenal existence]]), free from all the extremes, is Samantabhadn (the mother), the [[mandala]] of [[primordial]] [[suchness]]. The [[essence]] both (of [[appearances]] and [[nature]]) is indivisibly {{Wiki|present}} as equalness [[nature]], and that is the great [[blissful]] son, the [[mandala]] of [[enlightened mind]].
 +
[[Lochen]] [[Dharmasri]] writes :
  
View, the Basis
 
  
 +
(All the [[phenomenal]] [[existents]]) are (the creation of) one’s [[mind]] and they are [[pure]] in the [[womb]] (or [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]]) of the mother [[Samantabhadri]] (the [[emptiness]] mother), the [[nature]] that is {{Wiki|unborn}} and free from elaborations. It is also called the [[mandala]] of [[primordial]] [[suchness]].... That {{Wiki|unborn}} [[nature]] which
  
It is the indivisibility of the ultimate sphere and the primordial wisdom (dByings-Ye dByer-Med). Mipham summarizes in the following words :YDGD 36b/6
+
shines forth ceaselessly as the [[intrinsic awareness]], the [[mandala]] of self-arisen {{Wiki|light}}, is the [[primordial wisdom]] (the father) [[Samantabhadra]]. It is also called the [[spontaneously accomplished]] [[mandala]].... The shining forth of both ([[emptiness]] and [[appearances]]) as the [[inseparable]] [[essence]] is the great [[blissful]] son, the union of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]] and [[primordial wisdom]] (dBying-Ye [[gNyis-Med]]), and it is the [[mandala]] of root-enlightened [[Mind]].
Anuyoga ascertains that all the appearances of phenomenal existence are Samantabhadra (the father), the spontaneously accomplished mandala of the deities.  
+
[[Meditation]], the [[Path]]
The emptiness nature (of phenomenal existence), free from all the extremes, is Samantabhadn (the mother), the mandala of primordial suchness. The essence both (of appearances and nature) is indivisibly present as equalness nature, and that is the great blissful son, the mandala of enlightened mind.
 
Lochen Dharmasri writes :
 
  
  
(All the phenomenal existents) are (the creation of) one’s mind and they are pure in the womb (or ultimate sphere) of the mother Samantabhadn (the emptiness mother), the nature that is unborn and free from elaborations. It is also called the mandala of primordial suchness.... That unborn nature which
+
The following is a summary of writings of [[Mipham]] YIX’D 37a/2 and [[Tenpa’i Nyima]] :MK 21a & b
  
shines forth ceaselessly as the intrinsic awareness, the mandala of self-arisen light, is the primordial wisdom (the father) Samantabhadra. It is also called the spontaneously accomplished mandala.... The shining forth of both (emptiness and appearances) as the inseparable essence is the great blissful son, the union of the ultimate sphere and primordial wisdom (dBying-Ye gNyis-Med), and it is the mandala of root-enlightened Mind.
 
Meditation, the Path
 
  
 +
One [[meditates]] that all the [[deities]] are completed within one’s [[own]] zJö/ra-body. Although the [[three mandalas]] of father, mother, and son have never been separated from one’s [[own mind]], and all the [[phenomenal]] [[existents]] are [[gathered]] in the [[mind]], that [[mind]] has been obscured because of the [[thoughts]] of the
  
The following is a summary of writings of MiphamYIX’D 37a/2 and Tenpa’i Nyima:MK 21a & b
+
apprehended and apprehender, [[caused]] by the [[habits]] generated through the three perceptions.1 Things appear in various [[forms]] of [[good and evil]], [[acceptance]] and rejection, and one becomes [[attached]] to them. To dispel those [[obscurations]] one trains in the method of actualizing the great [[blissful]] [[wisdom]] by penetrating the [[channels]], [[air]] and [[essence]] of the [[body]], and one progresses through the [[five paths]] gradually.
  
 +
The following is a summary from the writings of [[Lochen]] DharmasriZL 39b/5 and [[Gyurmed Tshewang Chog-trub]]:
  
One meditates that all the deities are completed within one’s own zJö/ra-body. Although the three mandalas of father, mother, and son have never been separated from one’s own mind, and all the phenomenal existents are gathered in the mind, that mind has been obscured because of the thoughts of the
 
  
apprehended and apprehender, caused by the habits generated through the three perceptions.1 Things appear in various forms of good and evil, acceptance and rejection, and one becomes attached to them. To dispel those obscurations one trains in the method of actualizing the great blissful wisdom by penetrating the channels, air and essence of the body, and one progresses through the five paths gradually.
+
===[[In Anuyoga there are two major paths of training]]:===
The following is a summary from the writings of Lochen DharmasriZL 39b/5 and Gyurmed Tshewang Chog-trub:
 
  
  
In Anuyoga there are two major paths of training:
+
(a) The [[path of skillful means]] ([[Thabs-Lam]]) is the {{Wiki|training}} which generates innate [[wisdom]], the changeless great [[bliss]], by means either of the upper entrance (s7eng-sGo), the {{Wiki|training}} with the four cakras2 or six cakras3 of one’s [[body]], which brings innate [[wisdom]] gradually, or by means of the lower entrances (A’og-sGo), the union with [[consort]], which brings innate [[wisdom]] instantly.
  
 +
(b) In the [[path of liberation]] {Grol-Lam), there are two aspects. [[Meditation]] on the meaning (Don) is the contemplation on [[suchness]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] without [[mental]] [[fabrications]] and freedom from [[conceptualizations]]. The [[meditation]] on the [[signs]] or [[characteristics]] flags) is the elaborate contemplation on the [[deities]]. By mere utterance of the [[mantra]] one [[visualizes]] instantly the [[world]] and [[beings]] as the [[mandala]] of the [[deities]] clearly without [[confusion]], like a {{Wiki|fish}} jumping out of [[water]].
  
(a) The path of skillful means (Thabs-Lam) is the training which generates innate wisdom, the changeless great bliss, by means either of the upper entrance (s7eng-sGo), the training with the four cakras2 or six cakras3 of one’s body, which brings innate wisdom gradually, or by means of the lower entrances (A’og-sGo), the union with consort, which brings innate wisdom instantly.
 
  
(b) In the path of liberation {Grol-Lam), there are two aspects. Meditation on the meaning (Don) is the contemplation on suchness, the ultimate nature without mental fabrications and freedom from conceptualizations. The meditation on the signs or characteristics flags) is the elaborate contemplation on the deities. By mere utterance of the mantra one visualizes instantly the world and beings as the mandala of the deities clearly without confusion, like a fish jumping out of water.
+
[[sNang-gSum]]): Impure, [[pure]], and [[neutral]] [[perceptions]].
  
  
\sNang-gSum): Impure, pure, and neutral perceptions.
+
[[Cakras]] at the [[crown of the head]], {{Wiki|throat}}, [[heart]] and {{Wiki|navel}}.
  
Cakras at the crown of the head, throat, heart and navel.
 
  
 +
Four [[cakras]] plus [[cakras]] at the secret {{Wiki|organ}} and at the [[usnisa]], or four [[cakras]] plus [[cakras]] of [[fire]] at the joint [[(Sum-mDo]]) and [[air]] at the juncture ([[sGrom-mDo]]).
  
Four cakras plus cakras at the secret organ and at the usnisa, or four cakras plus cakras of fire at the joint (Sum-mDo) and air at the juncture (sGrom-mDo).
 
  
 +
In [[Anuyoga]]^ less {{Wiki|emphasis}} is put on the [[development stage]] and more on the [[perfection stage]], the [[yoga]] of [[channels]], [[air]], and [[essence]], and on the [[primordial wisdom]] of [[bliss]], clarity and [[no-thought]].
  
In Anuyoga^ less emphasis is put on the development stage and more on the perfection stage, the yoga of channels, air, and essence, and on the primordial wisdom of bliss, clarity and no-thought.
 
  
 +
===[[Practice, the Actions]]===
  
Practice, the Actions
 
  
According to Dharmasri:
+
According to [[Dharmasri]]:
  
  
Line 472: Line 535:
  
  
Result, the Attainments
+
===[[Result, the Attainments]]===
  
  
According to DharmasnZL 40b/2 and Gyurmed Tshewang Chogtrub
+
According to [[Dharma]]  and [[Gyurmed Tshewang Chogtrub]]
  
One attains the Great Blissful Body with the four Buddha-bodies and five
 
Primordial Wisdoms.
 
  
 +
One attains the Great [[Blissful Body]] with the four Buddha-bodies and five [[Primordial Wisdoms]].
  
  
(C) ATIYOGA (Shin-Tu rNal-’Byor)
+
===(C) [[ATIYOGA]] ([[Shin-Tu rNal-’Byor]])===
  
  
 +
===[[Essence]] ([[Ngo-Bo]])===
  
Essence (Ngo-Bo)
 
  
Dharmasri summarizes :
+
[[Dharmasri]] summarizes :
  
Atiyoga is a means to liberate the meaning of primordial Buddhahood into its own state, and it is the nature of freedom from abandonments and acceptances and expectations and fears.
+
[[Atiyoga]] is a means to {{Wiki|liberate}} the meaning of [[primordial]] [[Buddhahood]] into its [[own]] [[state]], and it is the [[nature]] of freedom from abandonments and acceptances and expectations and {{Wiki|fears}}.
  
  
Definition
+
===[[Definition]]===
  
  
Gyurmed Tshewang Chogtrub writes:
+
[[Gyurmed Tshewang Chogtrub]] writes:
  
  
The definition of Dzogpa Chenpo {Mahasandhi)-. In the nature of the self-arisen primordial wisdom, which is free from falling into any extremes of partiality and of dimensions, the entire content of the y anas is perfected and is present.
+
The [[definition]] of [[Dzogpa Chenpo]] {[[Mahasandhi]])-. In the [[nature]] of the self-arisen [[primordial wisdom]], which is free from falling into any extremes of partiality and of {{Wiki|dimensions}}, the entire content of the y anas is perfected and is {{Wiki|present}}.
  
  
Line 505: Line 567:
  
  
The definition oí Atiyoga’. Ati means very, excellent, best, supreme, summit, peak and innermost essence. Yoga is training. So it is the very training, the absolute training of all trainings.
+
The [[definition]] [[Atiyoga]]’. [[Ati]] means very, {{Wiki|excellent}}, best, supreme, summit, peak and innermost [[essence]]. [[Yoga]] is {{Wiki|training}}. So it is the very {{Wiki|training}}, the [[absolute]] {{Wiki|training}} of all trainings.
  
  
View, the Basis
+
===View, the Basis===
  
  
Mipham summarizes it as follows :
+
[[Mipham]] summarizes it as follows :
  
  
Atiyoga ascertains that all phenomenal existents are present from primordial time in the equalness nature of the Single Essence (Thig-Le Nyag-gChig), the self-arisen intrinsic wisdom. Although phenomena just appear before one’s mind, the nature of appearances exists nowhere and they are false. The Mind  
+
[[Atiyoga]] ascertains that all [[phenomenal]] [[existents]] are {{Wiki|present}} from [[primordial]] time in the equalness [[nature]] of the Single [[Essence]] ([[Thig-Le Nyag-gChig]]), the self-arisen intrinsic [[wisdom]]. Although [[phenomena]] just appear before one’s [[mind]], the [[nature]] of [[appearances]] [[exists]] nowhere and they are false. The [[Mind]]
  
dwells primordially in the nature of three Buddha-bodies: the emptiness is the Ultimate Body (Dharmakaya), the clarity-nature is the Enjoyment Body{Sambhogakaya), and the all-pervading compassion is the Manifested Body (Nirmanakaya). In the state of indivisibility (or union) of original or  
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dwells [[primordially]] in the [[nature]] of [[three Buddha-bodies]]: the [[emptiness]] is the {{Wiki|Ultimate}} [[Body]] ([[Dharmakaya]]), the clarity-nature is the [[Enjoyment Body]]{[[Sambhogakaya]]), and the all-pervading [[compassion]] is the [[Manifested Body]] ([[Nirmanakaya]]). In the [[state]] of [[indivisibility]] (or union) of original or  
  
primordial purity (Ka-Dag') and spontaneous accomplishment (Lhun-Grub), Atiyoga ascertains that all the phenomena of samsara and nirvana are equal, without discriminations, in the spontaneously accomplished great mandala.
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[[primordial purity]] ([[Ka-Dag]]') and [[spontaneous accomplishment]] ([[Lhun-Grub]]), [[Atiyoga]] ascertains that all the [[phenomena]] of [[samsara and nirvana]] are {{Wiki|equal}}, without discriminations, in the [[spontaneously accomplished]] [[great mandala]].
  
Longchen Rabjam summarizes the special characteristics of Dzogpa Chenpo:GD 163a/
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[[Longchen Rabjam]] summarizes the special [[characteristics]] of [[Dzogpa Chenpo]]:GD 163a/
  
Atiyoga asserts that the clarity-Mind (Sems-Nyid), the sphere of natural purity, dwells primordially as the great self-dwelling spontaneous accomplishment. This changeless self-arisen intrinsic wisdom is the basis. In lower yawns one discriminates phenomena with contaminating efforts, and thereby the self-arisen intrinsic wisdom is obscured by expectations and doubts.
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[[Atiyoga]] asserts that the clarity-Mind ([[Sems-Nyid]]), the [[sphere]] of [[natural purity]], dwells [[primordially]] as the great self-dwelling [[spontaneous accomplishment]]. This changeless self-arisen intrinsic [[wisdom]] is the basis. In lower yawns one discriminates [[phenomena]] with contaminating efforts, and thereby the self-arisen intrinsic [[wisdom]] is obscured by expectations and [[doubts]].
  
 
He also writes :
 
He also writes :
  
Mind (Sems-Nyid) is the Buddha-essence, the intrinsic wisdom of clarity. This is the Mind, the clarity and discriminating intrinsic wisdom (at the point) when there is no mind (Sems), as it has ceased. In the Astasahas-riká(prajñdparamitá-sütra) it is said:
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[[Mind]] ([[Sems-Nyid]]) is the [[Buddha-essence]], the intrinsic [[wisdom]] of clarity. This is the [[Mind]], the clarity and discriminating intrinsic [[wisdom]] (at the point) when there is [[no mind]] ([[Sems]]), as it has ceased. In the [[Astasahas-riká prajñdparamitá-sütra]]) it is said:
  
“In mind there is no mind, as the nature of the mind is clarity.”
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“In [[mind]] there is [[no mind]], as the [[nature of the mind]] is clarity.”
  
  
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The Natural Great Perfection (Rang-bZhin rDzogs-Pa Ch’en-Po) is the Mind (Sems-Nyid) which is free from mind (Sems). It is the self-arisen intrinsic awareness and it is the internal clarity. In this all the virtues of nature are present spontaneously. It does not rely on any cause and effect of creator and creation or on any other conditions, as it is naturally liberated.
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The Natural [[Great Perfection]] ([[Rang-bZhin rDzogs-Pa Ch’en-Po]]) is the [[Mind]] ([[Sems-Nyid]]) which is free from [[mind]] ([[Sems]]). It is the self-arisen [[intrinsic awareness]] and it is the internal clarity. In this all the [[virtues]] of [[nature]] are {{Wiki|present}} spontaneously. It does not rely on any [[cause and effect]] of creator and creation or on any other [[conditions]], as it is naturally {{Wiki|liberated}}.
  
Dzogpa Chenpo is the supreme path. Jigmed Lingpa writes:
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[[Dzogpa Chenpo]] is the supreme [[path]]. [[Jigmed Lingpa]] writes:
  
In Dzogpa Chenpo, having realized the way of presence of the changeless ultimate nature and by not moving from that state, the stains of both emotional and intellectual defilements are naturally purified without being abandoned. So this is the supremely swift path among the paths.
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In [[Dzogpa Chenpo]], having [[realized]] the way of presence of the changeless [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] and by not moving from that [[state]], the stains of both [[emotional]] and [[intellectual]] [[defilements]] are naturally [[purified]] without being abandoned. So this is the supremely swift [[path]] among the [[paths]].
  
  
Division
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===[[Division]]===
  
  
The six million four hundred verses (S. Sloka) of Atiyoga scriptures are divided into three divisions (sDe gSum) by Jampal Shenyen (’Jam-dPal bShes-gNyen, S.  
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The six million [[four hundred verses]] (S. [[Wikipedia:Shloka|Sloka]]) of [[Atiyoga]] [[scriptures]] are divided into [[three divisions]] (sDe gSum) by [[Jampal Shenyen]] ([[’Jam-dPal bShes-gNyen]], S.  
Manjusrimitra). These divisions are Semde, Longde and Mengagde.
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[[Manjusrimitra]]). These divisions are [[Semde]], [[Longde]] and [[Mengagde]].
  
In Kodpa Chenpo (bKod-Pa Ch’en-Pd) tantra, quoted in (GD 166b/6), it is said:
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In Kodpa [[Chenpo]] (bKod-Pa Ch’en-Pd) [[tantra]], quoted in (GD 166b/6), it is said:
  
  
For people who are (inclined to) mind, the Semde teachings (will appear),
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For [[people]] who are (inclined to) [[mind]], the [[Semde]] teachings (will appear),
  
For those who are (inclined) to space, the Longde (will appear)
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For those who are (inclined) to [[space]], the [[Longde]] (will appear)
  
And for those who are free from gradual efforts,* Mengagde teachings (will appear).
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And for those who are free from [[gradual]] efforts,* [[Mengagde]] teachings (will appear).
  
  
Longchen Rabjam summarizes:
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[[Longchen Rabjam]] summarizes:
  
  
(Semde asserts) that as (the phenomenal existents) are nothing other than one’s mind, all are the aspects of mind.
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([[Semde]] asserts) that as (the [[phenomenal]] [[existents]]) are nothing other than one’s [[mind]], all are the aspects of [[mind]].
  
Rim-rTsol Bral-La, although NS 30b/2 reads: Rim-rTsol Chan-La.
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[[Rim-rTsol Bral-La]], although NS 30b/2 reads: [[Rim-rTsol Chan-La]].
  
  
This view is for preventing the mind from being distracted from the self-arisen intrinsic wisdom. Longde proclaims that there is nowhere else to go but into the expanse of Samantabhadri, the ultimate nature QCh’os-Nyid). This view is just for preventing (the deviation of the mind) to other objects of expression than the vast expanse of the ultimate nature. Ascertaining the crucial point of the nature of what it is is Mengagde.
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This view is for preventing the [[mind]] from being distracted from the self-arisen intrinsic [[wisdom]]. [[Longde]] proclaims that there is nowhere else to go but into the expanse of [[Samantabhadri]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] [[Ch’os-Nyid]]). This view is just for preventing (the deviation of the [[mind]]) to other [[objects]] of expression than the vast expanse of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]]. Ascertaining the crucial point of the [[nature]] of what it is is [[Mengagde]].
  
  
Jigmed Lingpa writes on this:
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[[Jigmed Lingpa]] writes on this:
  
(The Dzogpa Chenpo teachings are) divided into three theories because of the mental degrees of trainees in the way of perceiving mental objects:
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(The [[Dzogpa Chenpo]] teachings are) divided into three theories because of the [[mental]] degrees of trainees in the way of perceiving [[mental objects]]:
  
Because of mental degrees there are three levels of perceiving:
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Because of [[mental]] degrees there are three levels of perceiving:
In Semde, phenomena have arisen as the play of the power (Rol-Pa’i rTsal) (of the Mind).
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In [[Semde]], [[phenomena]] have arisen as the play of the power (Rol-Pa’i [[rTsal]]) (of the [[Mind]]).
  
In Longde they are attributes (or ornaments, rGyari) of the self-appearing array.
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In [[Longde]] they are [[attributes]] (or ornaments, rGyari) of the self-appearing array.
  
In Mengagde they are the emptiness-form (sTong-Pa’i gZugs) of non-existent appearances.
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In [[Mengagde]] they are the emptiness-form (sTong-Pa’i gZugs) of [[non-existent]] [[appearances]].
  
  
Lochen Dharmasri writes:
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[[Lochen [Dharmasri]] writes:
  
  
Contemplation on the state of Dharmakdya, the (union of) intrinsic awareness and emptiness, is Semde. Contemplation on the state of freedom from actions and efforts, the ultimate nature, is Longde. Contemplation in the state of ultimate nature (which has been) free since the primordi-ally liberated state, without abandonments and acceptances, is Mengagde.
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Contemplation on the [[state]] of [[Dharmakaya]], the (union of) [[intrinsic awareness]] and [[emptiness]], is [[Semde]]. Contemplation on the [[state]] of freedom from [[actions]] and efforts, the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], is [[Longde]]. Contemplation in the [[state]] of [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] (which has been) free since the [[primordially]] {{Wiki|liberated}} [[state]], without abandonments and acceptances, is [[Mengagde]].
  
  
 
Gyurmed Tshewang Chogtrub explains:
 
Gyurmed Tshewang Chogtrub explains:
  
Liberation from the extremes of things to be abandoned, as all phenomenal existents are nothing else but the Mind, is Semde. Freedom from the extremes of antidotes, as all phenomenal existents are perfected (A’ub-Ch’ub') in the expanse of ultimate nature, Samantabhadri, is the actionless
 
  
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[[Liberation]] from the extremes of things to be abandoned, as all [[phenomenal]] [[existents]] are nothing else but the [[Mind]], is [[Semde]]. Freedom from the extremes of [[antidotes]], as all [[phenomenal]] [[existents]] are perfected ([[A’ub-Ch’ub']]) in the expanse of [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], [[Samantabhadri]], is the actionless
  
  
Longde. Liberation from both the things to be abandoned and the antidotes by ascertaining the character of the meaning itself, as it is, is the profound Mengagde.
 
  
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[[Longde]]. [[Liberation]] from both the things to be abandoned and the [[antidotes]] by ascertaining the [[character]] of the meaning itself, as it is, is the profound [[Mengagde]].
  
Perna Ledrel Tsai distinguishes the three levels of Atiyoga:
 
  
In Semde, the appearances are introduced as the mind, the mind as the emptiness, emptiness as the intrinsic awareness, and the intrinsic awareness and emptiness as the union. In the case of introduction of appearances as the mind, the appearances are introduced as the mind through power (rTsal), play
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===[[Perna Ledrel Tsal distinguishes the three levels of Atiyoga]]:===
  
(JRol-Ba'), and attributes (rGyan). First, the meaning of power is the self-power of primordial wisdom, which is the aspect of mere awareness and mere
 
  
moving. Having the power as the basis, and relying on it, it becomes the basis or the origin of the delusions. The defiled mind and the five entrances, etc., which arise from the power, are the play. The display of the internal and external body and places such as mountains, rocks, and houses, etc., are
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In [[Semde]], the [[appearances]] are introduced as the [[mind]], the [[mind]] as the [[emptiness]], [[emptiness]] as the [[intrinsic awareness]], and the [[intrinsic awareness]] and [[emptiness]] as the union. In the case of introduction of [[appearances]] as the [[mind]], the [[appearances]] are introduced as the [[mind]] through power ([[rTsal]]), play
  
the ornaments. In brief, both attributes and play arise from the power, the mere awareness and flow, and the power arises from the Mind, the king, creator of all (JSems-Nyid Kun-Byed rGyal-Pd). This is the way of introducing the appearances as the mind. Here, the crucial point is that this primordial wisdom,  
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([[JRol-Ba']]), and [[attributes]] ([[rGyan]]). First, the meaning of power is the [[self-power]] of [[primordial wisdom]], which is the aspect of mere [[awareness]] and mere
  
the king, the creator of all, is the mere clarity and awareness aspect of the mind and not the spontaneously arisen intrinsic awareness of the Great Perfection. But it is called such because the mind possesses the aspect of both clarity and emptiness, and they are indivisible.... Longde ascertains that mind of clarity and awareness as emptiness. But still, there is a great apprehension of emptiness....
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moving. Having the power as the basis, and relying on it, it becomes the basis or the origin of the [[delusions]]. The [[defiled mind]] and the five entrances, etc., which arise from the power, are the play. The display of the internal and external [[body]] and places such as [[mountains]], rocks, and houses, etc., are
  
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the ornaments. In brief, both [[attributes]] and play arise from the power, the mere [[awareness]] and flow, and the power arises from the [[Mind]], the [[king]], creator of all ([[JSems-Nyid Kun-Byed rGyal-Pd]). This is the way of introducing the [[appearances]] as the [[mind]]. Here, the crucial point is that this [[primordial wisdom]],
  
In brief, Semde, by realizing that apart from the mind there is nothing to be abandoned, liberates from the extremes of things to be abandoned, but it does not liberate from the antidotes of apprehending the clarity and awareness (of the mind). Longde liberates from both the things
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the [[king]], the creator of all, is the mere clarity and [[awareness]] [[aspect of the mind]] and not the spontaneously arisen [[intrinsic awareness]] of the [[Great Perfection]]. But it is called such because the [[mind]] possesses the aspect of both clarity and [[emptiness]], and they are indivisible.... [[Longde]] ascertains that [[mind]] of clarity and [[awareness]] as [[emptiness]]. But still, there is a great apprehension of [[emptiness]]....
  
  
to be abandoned and the antidotes by ascertaining the mind of clarity and awareness as emptiness; but the clinging to emptiness has still not been able to be reversed, and it lacks the crucial point of primordial wisdom, which transcends the mind. The Innermost Secret (Mengagde), in addition to transcending
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In brief, [[Semde]], by [[realizing]] that apart from the [[mind]] there is nothing to be abandoned, [[liberates]] from the extremes of things to be abandoned, but it does not {{Wiki|liberate}} from the [[antidotes]] of apprehending the clarity and [[awareness]] (of the [[mind]]). [[Longde]] [[liberates]] from both the things
  
both things to be abandoned and the antidotes, ascertains the ultimate nature, (with the three characteristics of) essence (Ngo-Bo), nature (Rang-bZhiri) and compassion (Thugs-rje). The three characteristics are in union from primordial time, like water and moisture or fire and heat, and there are neither
 
  
new associations nor fabrications by mind. As Mengagde ascertains the primordial nature as it is, it is not only superior to the theories of lower (ydnas) but also to these two levels (of Atiyoga).
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to be abandoned and the [[antidotes]] by ascertaining the [[mind]] of clarity and [[awareness]] as [[emptiness]]; but the [[clinging]] to [[emptiness]] has still not been able to be reversed, and it lacks the crucial point of [[primordial wisdom]], which {{Wiki|transcends}} the [[mind]]. The [[Innermost Secret]] ([[Mengagde]]), in addition to transcending
  
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both things to be abandoned and the [[antidotes]], ascertains the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], (with [[the three characteristics]] of) [[essence]] ([[Ngo-Bo]]), [[nature]] (Rang-bZhiri) and [[compassion]] ([[Thugs-rje]]). [[The three characteristics]] are in union from [[primordial]] time, like [[water]] and [[moisture]] or [[fire]] and heat, and there are neither
  
Three Divisions of Atiyoga
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new associations nor [[fabrications]] by [[mind]]. As [[Mengagde]] ascertains the [[primordial nature]] as it is, it is not only {{Wiki|superior}} to the theories of lower ([[ydnas]]) but also to these two levels (of [[Atiyoga]]).
  
  
(A) SEMDE
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===[[Three Divisions of Atiyoga]]===
  
  
In Kunched Gyalpo Tantra it is said:
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===(A) [[SEMDE]]===
  
  
The Buddhas and beings and the phenomenal existents of the world and beings
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In [[Kunched Gyalpo]] [[Tantra]] it is said:
Have arisen from the nature of the mind [enlightened mind], the universal creator
+
 
 +
 
 +
The [[Buddhas]] and [[beings]] and the [[phenomenal]] [[existents]] of the [[world]] and [[beings]]
 +
Have arisen from the [[nature of the mind]] [[[enlightened mind]]], the [[universal]] creator
 
.
 
.
 
Whoever conceptualizes them otherwise,
 
Whoever conceptualizes them otherwise,
Does not have the opportunity to meet me, the universal creator.
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Does not have the opportunity to meet me, the [[universal]] creator.
  
  
  
In Longchen Rabjam Gyalpo Tantra it is said:
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In [[Longchen Rabjam Gyalpo]] [[Tantra]] it is said:
  
All the phenomenal existents and varieties of imputations Are the same in the vast expanse, the non-existing basis of designation from the primordial (time and space).
 
  
In the single great expanse, samsára and nirvana
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All the [[phenomenal]] [[existents]] and varieties of imputations Are the same in the vast expanse, the [[non-existing]] basis of designation from the [[primordial]] ([[time and space]]).
  
Appear variously due to conditions. So they are adventitious,
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In the single great expanse, [[samsára]] and [[nirvana]]
  
Like the sky and clouds and rainbow colors in the sky. As they arise as the very intrinsic awareness, they are (in) the state of the ultimate sphere.
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Appear variously due to [[conditions]]. So they are adventitious,
  
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Like the sky and clouds and [[rainbow]] colors in the sky. As they arise as the very [[intrinsic awareness]], they are (in) the [[state]] of the [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]].
  
Semde (Sems-sDe, S. Cittavarga), the Division on Mind, asserts that all phenomenal existents, the mental objects, are the power of the play of the mind.
 
  
 +
[[Semde]] ([[Sems-sDe]], S. [[Cittavarga]]), the [[Division]] on [[Mind]], asserts that all [[phenomenal]] [[existents]], the [[mental objects]], are the power of the play of the [[mind]].
  
Sogpo Tentar writes:
 
  
 +
[[Sogpo Tentar]] writes:
  
Semde asserts that all the phenomenal existents of samsara and nirvana, and of the path (JKhor-’Das Lam gSurri) have arisen as the displaying power (Rol-Pa’i rTsal) of the mind. In Kunched Gyalpo (JKun-Byed rGyal-Po) tantra* it is said:
 
“The phenomenal existents of the world and beings and the Buddhas and beings
 
Are created by mind, and they are the same in the nature of the mind.”
 
  
Longchen Rabjam defines:
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[[Semde]] asserts that all the [[phenomenal]] [[existents]] of [[samsara and nirvana]], and of the [[path]] (JKhor-’Das Lam gSurri) have arisen as the displaying power ([[Rol-Pa’i rTsal]]) of the [[mind]]. In [[Kunched Gyalpo]] ([[JKun-Byed rGyal-Po]]) [[tantra]]* it is said:
 +
“The [[phenomenal]] [[existents]] of the [[world]] and [[beings]] and the [[Buddhas]] and [[beings]]
 +
Are created by [[mind]], and they are the same in the [[nature of the mind]].”
  
In Semde it is asserted that although various entities appear, they are not beyond the play of the mere Mind, like the arising of various shades of white
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[[Longchen Rabjam]] defines:
  
and red in the single face of a mirror. The various appearances do not exist in reality as they are percepts (appearances) of the mind and are non-dual (in relation to the mind). The essence (Ngo-Bo) of the mind is Mind, which is clarity, and it is self-arisen primordial wisdom. Nowadays, foolish people say:
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In [[Semde]] it is asserted that although various entities appear, they are not beyond the play of the mere [[Mind]], like the [[arising]] of various shades of white
  
“Dzogpa Chenpo asserts that the appearances are mind.” That is totally wrong. (If it is so, then) mind should have color, be cognizable and have dimensions, because the appearances appear as such. So one should know that the appearances are the mysteries of the appearances [percepts] of the mind and  
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and [[red]] in the single face of a [[mirror]]. The various [[appearances]] do not [[exist]] in [[reality]] as they are [[percepts]] ([[appearances]]) of the [[mind]] and are [[non-dual]] (in [[relation]] to the [[mind]]). The [[essence]] ([[Ngo-Bo]]) of the [[mind]] is [[Mind]], which is clarity, and it is self-arisen [[primordial wisdom]]. Nowadays, [[foolish people]] say:
  
they are non-existent in reality like reflections in a mirror. They appear in the mind in the manner of delusions due to habituations (of the mind). One should understand that the Mind is the basis of arising (of appearances) and it is free from dimensions and partialities like the surface of a mirror, and it is the essence of discriminative intrinsic awareness, which transcends all the extremes of elaboration of postulations of plural and singular.
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“[[Dzogpa Chenpo]] asserts that the [[appearances]] are [[mind]].” That is totally wrong. (If it is so, then) [[mind]] should have {{Wiki|color}}, be cognizable and have {{Wiki|dimensions}}, because the [[appearances]] appear as such. So one should know that the [[appearances]] are the {{Wiki|mysteries}} of the [[appearances]] [[[percepts]]] of the [[mind]] and
 +
 
 +
they are [[non-existent]] in [[reality]] like reflections in a [[mirror]]. They appear in the [[mind]] in the manner of [[delusions]] due to habituations (of the [[mind]]). One should understand that the [[Mind]] is the basis of [[arising]] (of [[appearances]]) and it is free from {{Wiki|dimensions}} and partialities like the surface of a [[mirror]], and it is the [[essence]] of discriminative [[intrinsic awareness]], which {{Wiki|transcends}} all the extremes of [[elaboration]] of postulations of plural and singular.
  
  
Line 670: Line 735:
  
  
The theory of Semde transcends all the various levels of yanas, two truths, six perfections and two stages, all the composed and contaminated aspects of the “truth of path” which are bound with the rigid concept of apprehending. (These are transcended by) the great ultimate sphere which is the nature of  
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The {{Wiki|theory}} of [[Semde]] {{Wiki|transcends}} all the various levels of [[yanas]], [[two truths]], [[six perfections]] and two stages, all the composed and contaminated aspects of the “[[truth]] of [[path]]” which are [[bound]] with the rigid {{Wiki|concept}} of apprehending. (These are transcended by) the great [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]] which is the [[nature]] of
 +
 
 +
innate [[enlightened mind]], the [[primordial wisdom]] of the great equalness [[purity]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[sphere]] free from elaborations, the [[nature]] of [[absolute truth]]. It is the total [[liberation]] from [[causes]] and results, [[virtues]] and unvirtues and acceptances and rejections. In brief, it is the {{Wiki|transcendence}} of all the [[phenomena]] of dual [[perceptions]] of apprehended and apprehender.
  
innate enlightened mind, the primordial wisdom of the great equalness purity, the ultimate sphere free from elaborations, the nature of absolute truth. It is the total liberation from causes and results, virtues and unvirtues and acceptances and rejections. In brief, it is the transcendence of all the phenomena of dual perceptions of apprehended and apprehender.
 
  
 +
===(B) [[LONGDE]]===
  
(B) LONGDE
 
  
 +
[[Longde]] ([[Klong-sDe]], S. [[Abhyantaravarga]]), the [[Division]] on Vast Expanse [the {{Wiki|Ultimate}} [[Sphere]]], asserts that self-arisen [[primordial wisdom]] and [[phenomenal]] [[existents]] are self-arisen [[attributes]] ([[rGyari]]) of the vast expanse, the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] ([[Ch’os-Nyid]]). [[Longchen Rabjam]] gives the following explanations:GD
  
Longde (Klong-sDe, S. Abhyantaravarga), the Division on Vast Expanse [the Ultimate Sphere], asserts that self-arisen primordial wisdom and phenomenal existents are self-arisen attributes (rGyari) of the vast expanse, the ultimate nature (Ch’os-Nyid). Longchen Rabjam gives the following explanations:GD
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The [[essence]] (Ngo-Bo) of [[Longde]]'. It asserts that self-arisen [[primordial wisdom]] and [[phenomenal]] [[existents]] which have arisen from it (the [[primordial wisdom]]) are the [[great purity]] from their origin and are [[primordially]] {{Wiki|liberated}}. The [[phenomenal]] [[existents]] are {{Wiki|present}} as various self-appearing modes, but they do
  
The essence (Ngo-Bo) of Longde'. It asserts that self-arisen primordial wisdom and phenomenal existents which have arisen from it (the primordial wisdom) are the great purity from their origin and are primordially liberated. The phenomenal existents are present as various self-appearing modes, but they do
+
not [[exist]] since they are originally {{Wiki|liberated}} and are naturally [[pure]] result. So even the aspect of [[mind]] and the play, the [[appearances]] of the [[mind]], do not [[exist]]. In the great [[intrinsic awareness]], which is free from the partialities of [[existing]] or not [[existing]], [[Longde]] lets the [[phenomena]] appear, lets them arise or lets them not arise (naturally). Whatever imputations one makes (about the
not exist since they are originally liberated and are naturally pure result. So even the aspect of mind and the play, the appearances of the mind, do not exist. In the great intrinsic awareness, which is free from the partialities of existing or not existing, Longde lets the phenomena appear, lets them arise or lets them not arise (naturally). Whatever imputations one makes (about the
 
  
  
appearances), whether as pure or impure, at the very point of their appearance, their self-essence transcends (the extremes of) existing or non-existing. All are the great original liberation and infinite expanse.
+
[[appearances]]), whether as [[pure]] or impure, at the very point of their [[appearance]], their [[self-essence]] {{Wiki|transcends}} (the extremes of) [[existing]] or [[non-existing]]. All are the great original [[liberation]] and [[infinite]] expanse.
  
  
Sogpo Tentar writes :
+
[[Sogpo Tentar]] writes :
  
  
Longde asserts that whatever appears, like the stars and planets in the sky, is the display of the self-appearing attributes of the intrinsic awareness in the vast expanse of ultimate nature, Samantabhadn. Longde does not assert that phenomena are the arising of the power and play (of the mind) as Semde does.
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[[Longde]] asserts that whatever appears, like the {{Wiki|stars}} and {{Wiki|planets}} in the sky, is the display of the self-appearing [[attributes]] of the [[intrinsic awareness]] in the vast expanse of [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], [[Samantabhadra]]. [[Longde]] does not assert that [[phenomena]] are the [[arising]] of the power and play (of the [[mind]]) as [[Semde]] does.
Gyurmed Tshewang Chogtrub describes Longde as fol-1OWS.LNT-I, 139a/5
+
Gyurmed Tshewang Chogtrub describes [[Longde]] as fol-1OWS.LNT-I, 139a/5
  
Longde ascertains that all the phenomenal existents of whatever is appearing are merely self-arisen attributes of the self-arisen primordial wisdom, the vast expanse of Samantabhadn, the ultimate nature. (The phenomenal appearances) do not exist as either bondage or liberation or as things to make arise or  
+
[[Longde]] ascertains that all the [[phenomenal]] [[existents]] of whatever is appearing are merely self-arisen [[attributes]] of the self-arisen [[primordial wisdom]], the vast expanse of [[Samantabhadra]], the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]]. (The [[phenomenal]] [[appearances]]) do not [[exist]] as either bondage or [[liberation]] or as things to make arise or  
to let arise. So Longde does not assert that the phenomenal existents are the power or play (of the mind) as Semde does. Longde does not characterize phenomenal existents either as “interdependently coexistent,” “existent or non-existent,” “they are or they are not” or “pure or impure,” but it asserts that all are the great primordial liberation and infinite expanse/
+
to let arise. So [[Longde]] does not assert that the [[phenomenal]] [[existents]] are the power or play (of the [[mind]]) as [[Semde]] does. [[Longde]] does not characterize [[phenomenal]] [[existents]] either as “interdependently coexistent,” “[[existent]] or [[non-existent]],” “they are or they are not” or “[[pure]] or impure,” but it asserts that all are the great [[primordial]] [[liberation]] and [[infinite]] expanse/
  
  
(C) MENGAGDE
+
===(C) [[MENGAGDE]]===
  
  
In Mutig Threngwa Tantra it is said:
+
In [[Mutig Threngwa Tantra]] it is said:
  
In the ceaseless intrinsic awareness
+
In the ceaseless [[intrinsic awareness]]
  
There is no returning (to delusion), as there is no cause of delusion. It is extraordinary as it is the “liberation-from-primordial (time and space).”
+
There is no returning (to [[delusion]]), as there is no [[cause]] of [[delusion]]. It is [[extraordinary]] as it is the “liberation-from-primordial ([[time and space]]).”
The objective conditions are exhausted as they are “selfliberation.”
+
The [[objective]] [[conditions]] are exhausted as they are “selfliberation.”
  
Three Divisions of Atiyoga
+
===[[Three Divisions of Atiyoga]]===
  
The appearances are pure as they are “liberation-at-bare-attention.”
+
The [[appearances]] are [[pure]] as they are “liberation-at-bare-attention.”
  
The four alternatives have ceased as it is “liberation-from-(four)-extremes’
+
The [[four alternatives]] have ceased as it is “liberation-from-(four)-extremes’
  
It is the emptiness of many as it is the “single liberation.” Mengagde (Man-Ngag sDe, S. Upadesavargd), the Division of Esoteric Instructions, spontaneously and directly realizes the primordial pure nature, which is free from mind, expressions, and discriminations.
+
It is the [[emptiness]] of many as it is the “single [[liberation]].” [[Mengagde]] ([[Man-Ngag sDe]], S. [[Upadesavarga]]), the [[Division]] of [[Esoteric]] Instructions, spontaneously and directly realizes the [[primordial]] [[pure]] [[nature]], which is free from [[mind]], {{Wiki|expressions}}, and discriminations.
  
  
SUPERIORITY OF MENGAGDE TO THE TWO PREVIOUS DIVISIONS
+
===[[SUPERIORITY OF MENGAGDE TO THE TWO PREVIOUS DIVISIONS]]===
  
  
Longchen Rabjam writes:
+
[[Longchen Rabjam]] writes:
  
Since Semde (asserts that phenomenal appearances) are mind, it involves mental analysis. Since Longde apprehends (phenomenal existents as) ultimate nature, it (also) has mental analysis. So Mengagde is superior because it enlightens naturally (Rang-gSaf the ultimate nature (itself).
+
Since [[Semde]] (asserts that [[phenomenal]] [[appearances]]) are [[mind]], it involves [[mental]] analysis. Since [[Longde]] apprehends ([[phenomenal]] [[existents]] as) [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], it (also) has [[mental]] analysis. So [[Mengagde]] is {{Wiki|superior}} because it enlightens naturally ([[Rang-gSal]] the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] (itself).
  
  
Jigmed Lingpa writes :
+
[[Jigmed Lingpa]] writes :
  
  
Mengagde is superior to the two lower divisions. Semde (holds that all phenomena) are Mind. Although Semde trains more on profundity (emptiness) than on clarity, since it does not perfect the power (rTsal) of clarity as the ultimate nature, it has the danger of apprehending the attributes (rGyaii) and play  
+
[[Mengagde]] is {{Wiki|superior}} to the two lower divisions. [[Semde]] (holds that all [[phenomena]]) are [[Mind]]. Although [[Semde]] trains more on profundity ([[emptiness]]) than on clarity, since it does not {{Wiki|perfect}} the power ([[rTsal]]) of clarity as the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]], it has the [[danger]] of apprehending the [[attributes]] ([[rGyai]]) and play  
  
(Rol-Pa) (of Mind) with mental analysis. Although Longde trains equally on profundity [emptiness] and clarity, it possesses the danger of falling into the partiality of emptiness because of apprehending the ultimate nature with mental analysis.... In Mengagde, as the glow (^Dangs') of originally pure essence  
+
([[Rol-Pa]]) (of [[Mind]]) with [[mental]] analysis. Although [[Longde]] trains equally on profundity [[[emptiness]]] and clarity, it possesses the [[danger]] of falling into the partiality of [[emptiness]] because of apprehending the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] with [[mental]] analysis.... In [[Mengagde]], as the glow ([[Dangs']]) of originally [[pure]] [[essence]]
  
(Ngo-Bo), the great freedom from concepts and expressions, arises naturally through the doors of spontaneously accomplished self-appearances, there are no deviations and obscurations in the appearances of power (rTsal-sNangy, and the appearances of phenomena are perfected in the ultimate nature of phenomena, free from elaborations. So it is superior.
+
(Ngo-Bo), the great freedom from [[Wikipedia:concept|concepts]] and {{Wiki|expressions}}, arises naturally through the doors of [[spontaneously accomplished]] self-appearances, there are no deviations and [[obscurations]] in the [[appearances]] of power ([[rTsal-sNangy]], and the [[appearances]] of [[phenomena]] are perfected in the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]] of [[phenomena]], free from elaborations. So it is {{Wiki|superior}}.
  
  
Perna Ledrel Tsai writes :
+
[[Perna Ledrel Tsal]] writes :
  
Semde and Longde perceive the mere emptiness and clarity aspect of the mind with the concept of “it is it” by analysis. They do not have the clear realization of the naked and unhindered intrinsic awareness of Thregchod (Khregs-Ch’od, the Cutting Through).
+
[[Semde]] and [[Longde]] {{Wiki|perceive}} the mere [[emptiness]] and clarity [[aspect of the mind]] with the {{Wiki|concept}} of “it is it” by analysis. They do not have the clear [[realization]] of the naked and unhindered [[intrinsic awareness]] of [[Thregchod]] ([[Khregs-Ch’od]], the Cutting Through).
  
  
VIEW OF MENGAGDE
+
===[[VIEW OF MENGAGDE]]===
  
  
Jigmed Lingpa summarizes the view in the Prayer of Basis, Path, and Result of Dzogpa Chenpo:
+
[[Jigmed Lingpa]] summarizes the view in the [[Prayer]] of Basis, [[Path]], and Result of [[Dzogpa Chenpo]]:
  
  
As its essence is emptiness, it is free from the extreme of etemalism.
+
As its [[essence]] is [[emptiness]], it is free from the extreme of etemalism.
  
As its nature is clarity, it is free from the aspect of nihilism.
+
As its [[nature]] is clarity, it is free from the aspect of [[nihilism]].
  
As its compassion is ceaseless, it is the basis of various manifestations.
+
As its [[compassion]] is ceaseless, it is the basis of various [[manifestations]].
  
 
These are divided as three but in meaning they are indivisible.
 
These are divided as three but in meaning they are indivisible.
  
May I realize the state of the basis of Dzogpa Chenpo.
+
May I realize the [[state]] of the basis of [[Dzogpa Chenpo]].
  
  
Basis (gZhi)
+
===Basis ([gZhi]])===
  
  
  
In the view of Dzogpa Chenpo, the “basis” is primordially pure. As the essence (Ngo-Bo') of the basis is emptiness and nonexistent, there is no projection of lights or forms as the outer clarity (Phyi-gSal). But as its nature {Rang-bZhin) is spontaneously accomplished, it is the presence of the primordial  
+
In the view of [[Dzogpa Chenpo]], the “basis” is [[primordially pure]]. As the [[essence]] ([[Ngo-Bo]]') of the basis is [[emptiness]] and [[Wikipedia:Nothing|nonexistent]], there is no projection of lights or [[forms]] as the outer clarity ([[Phyi-gSal]]). But as its [[nature]] {[[Rang-bZhin]]) is [[spontaneously accomplished]], it is the presence of the [[primordial]]
  
glow (gDangs), the utmost subtle appearances of light, forms, rays, and Thigle as the inner clarity {Nang-gSal), the primordial wisdom in the ultimate nature. As its essence is emptiness, it is non-existent. As its nature is clarity, it is ceaselessly selfappearing. As its compassion (power) is the unobstructed sphere, it causes the “appearances of the basis.”
+
glow ([[gDangs]]), the utmost {{Wiki|subtle}} [[appearances]] of {{Wiki|light}}, [[forms]], rays, and [[Thigle]] as the inner clarity {[[Nang-gSal]]), the [[primordial wisdom]] in the [[Wikipedia:Absolute (philosophy)|ultimate]] [[nature]]. As its [[essence]] is [[emptiness]], it is [[non-existent]]. As its [[nature]] is clarity, it is ceaselessly selfappearing. As its [[compassion]] (power) is the unobstructed [[sphere]], it [[causes]] the “[[appearances of the basis]].”
  
  
Appearances of the Basis (gZhi-sNang)
+
===[[Appearances of the Basis]] ([[gZhi-sNang]])===
  
  
From the basis, the glow of five energies of primordial wisdom arises outwardly. At that time, from the nature of spontaneous accomplishment arise outwardly the appearances of five lights and the glow of compassion [power] as the cognition that analyzes the appearances. At that point, the aspect of not recognizing the self-essence of the cognition and the appearances, as it is, is unenlightenment in relation to enlightenment. Then from the basis, the primordial purity, arise the self-appearances of the “eight modes of arising of spontaneous accomplishments.”
+
From the basis, the glow of [[five energies]] of [[primordial wisdom]] arises outwardly. At that time, from the [[nature]] of [[spontaneous accomplishment]] arise outwardly the [[appearances]] of [[five lights]] and the glow of [[compassion]] [power] as the [[cognition]] that analyzes the  
  
 +
[[appearances]]. At that point, the aspect of not [[recognizing]] the [[self-essence]] of the [[cognition]] and the [[appearances]], as it is, is [[unenlightenment]] in [[relation]] to [[enlightenment]]. Then from the basis, the [[primordial purity]], arise the self-appearances of the “eight modes of [[arising]] of spontaneous accomplishments.”
  
Longchen Rabjam explains the “Eight Modes of Arising of Spontaneous Accomplishment” (Lhun-Grub Kyi ’Ch’ar-Tshul brGyad or Lhun-Grub sGo-brGyad Kyi sNang-Bd):
 
  
(1) As (in the basis, the original purity) the space (or sphere, Go) for the arising (of the appearances of the basis) as compassion (Thugs-rje) does not cease, there arises compassion towards living beings.
+
[[Longchen Rabjam]] explains the “Eight Modes of [[Arising]] of [[Spontaneous Accomplishment]]” ([[Lhun-Grub Kyi ’Ch’ar-Tshul brGyad]] or [[Lhun-Grub sGo-brGyad Kyi sNang-Bd]]):
  
(2) As the space for arising as the light(AW) does not cease, there arises the selflights of the primordial wisdom like rainbow colors, and they pervade (all) the appearances.  
+
(1) As (in the basis, the original [[purity]]) the [[space]] (or [[sphere]], Go) for the [[arising]] (of the [[appearances of the basis]]) as [[compassion]] ([[Thugs-rje]]) does not cease, there arises [[compassion]] towards [[living beings]].  
  
(3) As the space for arising as the primordial wisdom does not cease, it remains in the state of no thoughts.  
+
(2) As the [[space]] for [[arising]] as the light(AW) does not cease, there arises the selflights of the [[primordial wisdom]] like [[rainbow]] colors, and they pervade (all) the [[appearances]].  
  
(4) As the space for arising as the Buddha-bodies does not cease, the Buddha-bodies of luminous absorption (in the form of) peaceful and wrathful (Buddhas) fill the space.  
+
(3) As the [[space]] for [[arising]] as the [[primordial wisdom]] does not cease, it remains in the [[state]] of no [[thoughts]].  
  
(5) As the space for arising as non-duafity(g2Vyis-Afed) does not cease, there is no analysis (of things) as plural or singular.  
+
(4) As the [[space]] for [[arising]] as the Buddha-bodies does not cease, the Buddha-bodies of {{Wiki|luminous}} [[absorption]] (in the [[form]] of) [[peaceful]] and [[wrathful]] ([[Buddhas]]) fill the [[space]].  
  
(6) As the space for arising as the liberated from extremes (mTha’-GroI) does not cease, the spontaneous accomplishments are clear as the self-essence.  
+
(5) As the [[space]] for [[arising]] as non-duafity(g2Vyis-Afed) does not cease, there is no analysis (of things) as plural or singular.  
  
(7) As the space for arising as the door of pure primordial wisdom {Dag-Pa Ye-Shes) (i.e., Nirvana) does not cease, the appearances of originally pure essence, the cloudless sky-like appearances, appear above.
+
(6) As the [[space]] for [[arising]] as the {{Wiki|liberated}} from extremes (mTha’-GroI) does not cease, the spontaneous accomplishments are clear as the [[self-essence]].  
  
(8) As the space for arising as the door of impure samsara (Ma-Dag ’Khor-Ba) does not cease, the appearances of the six classes of beings appear below.
+
(7) As the [[space]] for [[arising]] as the door of [[pure]] [[primordial wisdom]] {[[Dag-Pa Ye-Shes]]) (i.e., [[Nirvana]]) does not cease, the [[appearances]] of originally [[pure]] [[essence]], the cloudless sky-like [[appearances]], appear above.
  
 +
(8) As the [[space]] for [[arising]] as the door of impure [[samsara]] (Ma-Dag ’Khor-Ba) does not cease, the [[appearances]] of the [[six classes of beings]] appear below.
  
  

Latest revision as of 07:27, 18 December 2020

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The scriptures of Inner Tantras which have survived are preserved as the collections of Nyingma Gyud-bum (rNying-Ma rGyud-’Bum) in twenty-six volumes. There are different ways of classifying the tantras, and I have indicated the sources on which I relied to make the following lists.


The Tantras of Mahayoga

Mahayoga scriptures were brought to Tibet by Indian scholars and Tibetan translators

including Guru Padmsambhava,


Vimalamitra,

Santigarbha,

Jnanagarbha,

Vairocana,

Namkha’i Nyingpo (Nam-mKha’i sNying-Po),

and Sangye Yeshey (Sang-rGyas Ye-Shes).


In Mahayoga there are two major sections of scriptures, the eighteen tantras and the sadhanas.

According to Gyurmed Tshewang Chogdrub, who says the list is based on the writings of Terchen Gyurmed Dorje (1646-1714), the major tantras of Mahayoga are as follows:


(1) Tantra Section:

(A) The Root of all the Mahayoga Tantras, the tantras of Guhyagarbhamayaydla-tantra entitled: Dorje Sempa Gyuthrul Trawa Tsawa’i Gyud Sangwa Nyingpo (rDo-rJe Sems-dPa’ rGyu-’Phrul Drva-Ba rTsa-Ba’i rGyud gSang-Ba sNying-Po)


(B) The Explanatory Tantras

Five Major Tantras

(a) Tantra of Body: Sangye Nyamjor (Sang-rGyas mNyam-sByor)

(b) Tantra of Speech: Dasang Thigle (Zla-gSang Thig-Le)

(c) Tantra of Mind: Sangwa Dupa (gSang-Ba ’Dus-Pa)

(d) Tantra of Virtues: Palchog Tangpo (dPal-mCh’og Dang-Po)

(e) Tantra of Action: Karma Male (Karma Ma-Le) Five Tantras of Sadhana'.

(a) Heruka Rolpa (Heruka Rol-Ba, missing)

(b) Tachog Rolpa (rTa-mCh’og Rol-Ba)

(c) Nyingje Rolpa (sNying-rje Rol-Ba)

(d) Dudtsi Rolpa (bDud-rTsi Rol-Ba)

(e) Phurpa Chunyi (Phur-Pa bChu-gNyis)


The Three Outer Tantras

Five Tantras of Actions:

(a) Langchen Rab-bog (Glang-Ch’en Rab-’Bog)

(b) Riwo Tsegpa (Ri-Bo brTsegs-Pa)

(c) Yeshey Ngamlog (Ye-Shes rNgam-Glog)

(d) Tamtshig Kodpa (Dam-Tshig bKod-Pa)

(e) Tingdzin Tsechig (Ting-’Dzin rTse-gChig) (The last four tantras are common to Anuyoga)



Two Supplementary Tantras:

(a) According to : Namnang Gyuthrul Trawa (rNam-sNang sGyu-’Phrul Drva-Ba).


(b) Thabkyi Zhagpa (Thabs-Kyi Zhags-Pa).

(2) Sadhana [Propitiation] Section:


The scriptures of Sadhanas of Eight Great Mandalas of Deities (sGrub-Pa bKa’-brGyad) of which there are two kinds, the, Canonical (bKa’-Ma) and Discovered Treasure (gTer-Ma) scriptures. The Eight Great Mandalas of Deities are: (a) Yaman-taka of Body, (b) Hyagriva of Speech, (c) Vajraheruka (Yang-Dag) of Mind,

(d) Dudtsi Chechog (bDud-rTsi Che’-mCh’og) of Virtues, (3) Vajrakila of Action, (f) Mamo Bod-tong (Ma-Mo rBod-gTong), (g) Jigten Chod-tod GJigs-rTen mCh’od-bsTod) and (h) Modpa Trag-ngag (dMod-Pa Drag-s N gags').


The Tantras of Anuyoga

The Anuyoga tantras were brought to Tibet by Vimalamitra, Vairocana and especially by Nubchen Sangye Yeshey (gNub-Ch’en Sangs-rGyas Ye-Shes). According to Gyurmed Tsewang Chogdrub, among the Anuyoga tantras are:



1. Four Root Tantras:

(a) Kundu Rigpa’i Do ([Kun-’Dus Rig-Pad mDo]])

(b) Sangye Thamched Gongpa Dupa (Sangs-rGyas Tham-Chad dGongs-Pa ’Dus-Pa)

(c) Yeshey Ngamlog (Ye-Shes rNgam-Glog)

(d) Turthrod Khuchug Rolpa (Dur-Khrod Khu-Byug Rol-Ba).



2. Six Branch Tantras:

(a) Kunto Zangpo Chewa Rangla Nepa’i Gyud (Kun-Tit bZang-Po Ch’e-Ba Rang-La gNas-Pa’i rGyud)


(b) Wangkur Gyalpo (dBang-bsKur rGyal-Po)

(c) Tingdzin Chog (Ting-’DZin mCh’og)

(d) Kabjor Dunpa (sKabs-sByor bDun-Pa)

(e) Tsonpa Donden (brTson-Pa Don-lDari)

(f) Tamshig Kodpa {Dam-Tshig bKod-Pa)


3. Twelve Rare Tantras:

(a) Zhiwa Lhagyud (Zhi-Ba Lha-rGyud)

(b) Chonyid Zhiwa’i Lhagyud (Ch’os-Nyid Zhi-Ba’i Lha-rGyud)

(c) Throwo’i Lhagyud Chenmo (Khro-Bo’i Lha-rGyud Ch’en-Mo)

(d) Throwo’i Lhagyud Kyi Togpa Chenpo (Khro-Bo’i Lha-rGyud Kyi rTogs-Pa Ch’en-Po)


(e) Thugje Chenpo’i Torgyud (Thugs-rje Ch’en-Po’i gTor-rGyud)

(f) Naljor Nangpa’i Tshog-gyud Chenpo (rNal-’Byor Nang-Pa’i Tshogs-rGyud Ch’en-Po)


(g) Palbar Khroma (dPal-’Bar Khros-Ma)

(h) Rakta Markyi Gyud (Rakta dMar-Gyi rGyud)

(i) Melha Zhiwar Kyurpa Barwa’i Gyud (Me-Lha Zhi-Bar Kyur-Pa ’Bar-Ba’i rGyud)

(j) Throwo’i Jinseg (Khro-Ba’i sByin-bSreg)

(k) Hungdzed Chenpo (Hung-mDzad Ch’en-Po)

(l) Dasang Chenpo (Zla-gSang Ch’en-Po)


The Tantras of Atiyoga

Atiyoga has three divisions of tantras:

They are:


Semde,

Longde, and

Mengagde.


(1) In Semde (Sems-sDe) there are Twenty-one Major Tantras which were brought to Tibet by Vimalamitra and Vairocana. According to Longchen Rabjam they are:


(A) The Five Earlier Translated Tantras, translated by Vairocana:

(a) Rigpa’i Khuchug (Rig-Pa’i Khu-Byug)

(b) Tsalchen Trugpa (yTsal-Ch’en Drug-pa)

(c) Khyungchen Dingwa (JKhyung-Ch’en Iding-Ba)


The Three Outer Tantras

(d) Dola Serzhun (rDo-La gSer-Zhuri)

(e) Minubpa’i Gyaltshen Namkhache {Mi-Nub-Pa’i rGyal-mTshan Nam-mKha’-Ch’e)



(B) The Thirteen Later Translated Tantras, translated by Vimalamitra, Nyag Jnanakumara and Yudra Nyingpo (gYu-sGra sNying-Po):

(a) Tsemo Chung-gyal {rTse-Mo Byung-rGyal)

(b) Namkha’i Gyalpo {Nam-mKha’i rGyal-Po)

(c) Dewa Thrulkod {bDe-Ba ’Phrul-bKod)

(d) Dzogpa Chicking (rDzogs-Pa sPyi-Ch’ings)

(e) Changchub Semtig {Byang-Ch’ub Sems-Tig)

(f) Dewa Rabjam {bDe-Ba Rab-’Byams)

(g) Sog-gi Khorlo {Srog-Gi ’Khor-Lo)

(h) Thigle Trugpa (Thig-Le Drug-Pa)

(i) Dzogpa Chichod {rDzogs-Pa sPhi-sPyod)

(j) Yidzhin Norbu {Yid-bZhin Nor-Bu)

(k) Kundu Rigpa {Kun-’Dus Rig-Pa)

(l) Jetsun Tampa {rJe-bTsun Dam-Pa)

(m) Gompa Tontrub {sGom-Pa Don-Grub)

(C) Three Other Major Tantras:

(a) The cycle of Kunched Gyalpo {Kun-Byed rGyal-Po)

(b) The Medchung (rMad-Byung)

(c) The Thirteen Sutras of Semde


(2) The tantras of Longde (Klong-sDe) were brought to Tibet by Vimalamitra and Vairocana

According to Gyurmed Tswewang Chogdrub, some of the major tantras of Longde are;


(a) Longchen Rabjam Gyalpo {Klong-Ch’en Rab-’Byams rGyal-Po)

(b) Kunto Zangpo Namkhache {Kun-Tu bZang-Po Nam-mKha’-Ch’e)

(c) Rigpa Rangtsal Sharwa {Rig-Pa Rang-rTsal Shar-Ba)

(d) Dam-ngag Natshog Khorlo {gDams-Ngag sNa-Tshogs Khor-Lo)

(e) Phaglam Kodpa (’Phags-Lam bKod-Pa)


Sems-dPa Nam-mKha’i mTha’-Dang mNyam-Pa}


(g) Yeshey Sangwa Dronma (Ye-Shes gSang-Ba sGron-Ma)

(h) Rinpoche Khorlo (Rin-Po-Ch’e ’Khor-Lo)

(i) Yeshey Sangwa (Ye-Shes gSang-Ba}

(j) Yeshey Dzogpa (Ye-Shes rDzogs-Pa}

(k) Changchub Kyi Sems Kunla Jugpa Namtag Tonpa (Byang-Ch’ub Kyi Sems Kun-La ’Jug-Pa rNam-Dag sTon-Pa)

(l) Changchub Kyi Sem Dorje Odthro (Byang-Ch’ub Kyi Sems rDo-rJe A ’od-’Thro}


(3) The tantras of Mengagde (Man-Ngag-sDe) were brought to Tibet mainly by Pandita Vimalamitra and Guru Padmasambhava.

Some of the major tantras of Mengagde, which belong to the Yangsang (Yang-gSang} or Nyingthig (sNying-Thig) subdivision, according to Gyurmed Tshewang Chotrub and Perna Ledreltsal are:


(A) The Seventeen Tantras (rGyud-bChu-bDuri):

(a) Dzogpa Rangchung (rDzogs-Pa Rang-Byung)

(b) Yige Medpa (Yi-Ge Med-Pa}

(c) Rigpa Rangshar (Rig-Pa Rang-Shar)

(d) Rigpa Rangtrol (Rig-Pa Rang-Grol)

(e) Rinpoche PungwalPudpa (Rin-Po-Che’ sPung BalsPud-Pai)

(f) [KudungBarwa]] (sKu-gDung ’Bar-Ba}

(g) Dra Thalgyur (sGra Thai-’Gyur)

(h) Trashey Dzeyden (bKra-Shis mDzes-lDari)

(i) Dorje Sempa Nying-gi Melong (rDo-rJe Sems-dPa’ sNying-Gi Me-Long}

(j) Kuntu Zangpo Thugkyi Melong (Kun-Tu bZang-Po Thugs-Kyi Me-Long}

(k) Ngotrod Trepa (Ngo-sProd sTras-Pa)

(l) Mutig Rinpoche’i Threngwa (Mu-Tig Rin-Po-Ch’e’i Phreng-Ba)

(m) Kuntu Zangpo Longtrub (Kun-Tu bZang-Po Klong-Drug}

(n) Dronma Barwa (sGron-Ma ’Bar-Ba}


The Three Outer Tantras

(o) Nyida Khajor (Nyi-Zla Kha-sByor}

(p) Seng-ge Tsaldzog (Seng-Ge rTsal-rDzogs)

(q) Norbu Thrakod (Nor-Bu Phra-bKod}


(B) Two Other Major Tantras:

(a) Ekatsati Nagmo Throma (Ekajati Nag-Mo Khros-Ma}

(b) Longsal Barma (Kong-gSal ’Bar-Ma}



There are two other important categories of scriptures in the Yangsang sub-section of Mengagde, known as the Instructional (Man-Ngag} category of teachings. They are as follows. According to Pema Ledrel Tsal NCC 8b/5 the first is the Nyingthig teachings which contain the essential instructions of the

Seventeen Tantras and Throma Tantra. It was brought to Tibet by Vimalamitra and became known as Vima Nyingthig. The second is the Nyingthig teachings which mainly contain the essential instructions of Longsal Barwa Tantra. It was brought to Tibet by Guru Padmasambhava and became known as Khadro (mKha’-’Gro Nyingthig.

Longchen Rabjam wrote a volume of commentarial and supplemental texts on Vima Nyingthig known as Vima Yangtig (Vima Yang-Tig} and one volume on Khadro Nyingthig known as Khadro Yangtig (mKha’-’Gro Yang-Tig}. He also wrote a volume on both Nyingthigs known as Lama Yangtig (Bla-Ma Yang Tig} or Yangtig

Yidzhin Norbu (Yang-Tig Yid-bZhin Nor-Bu}. These two root scriptures and two commentarial texts are known as Nyingthig Yazhi (sNying-Thig Yab-Zhi}, the Four Volumes of Nyingthig. They are some of the most important texts and writings on Nyingthig.


The Three Inner Tantras

(A) MAHA YOGA (rNal-’Byor Ch’en-Po)

In Guhyagarbha Tantra in the discourses upon samsara and nirvana as the natural or self-appearances of the mind and primordial wisdom (Sems-Dang Ye-Shes Kyi Rang-sNang) it is said:S


(Delusory appearances:) Faults, the root of samsara, arise from the concept of self.


The birth and cessation of the six (mind-) streams [or realms] and

The delusion of their bodies, wealth, land, sufferings and so on

Are non-existent but (appear) as wrong concepts [[[delusions]]].


(Buddha-fields:) The self-awareness mind, which is emptiness, selflessness and primordial wisdom,

Transforms (phenomenal appearances) through the recollection free from conception.

(In it phenomena) are non-existent but are as the wonders of (Buddha-) bodies, speech, virtues and pure lands.

They are the appearances of (the primordial wisdom) itself.


View, the Basis

It is “the indivisibility or the union of two superior truths” ([Lhag-Pa’i bDen-Pa dByer-Med]]). Mipham summarizes it as follows:YDGD 36b/1 It ascertains the indivisibility of the “two superior truths,” which is the presence of Dharmakâya, through the scriptural and reasoning forms of knowledge

with fourfold understanding, etc., as clarity and freedom from objective aims, transcending mental conceptualizations. According to this view, the appearances (sNang-Ba) of phenomena, existence of relative truth, present primordially as the nature of the three cycles, vajra body, vajra speech and

vajra mind (of the Buddha), while they are emptiness, are the “superior relative truth” (Lhag-Pa’i Kun-rDzob). The indivisibility of emptiness (sTong-Pa-Nyid )^ the non-existing nature, from the Buddha-bodies and primordial wisdoms is the “superior absolute truth” (Lhag-Pa’i Don-Dam b Den-Pa).


Lochen Dharmasri writes :


Mahâyoga is predominantly based on the development stage, and by means of realization and progress of experience of the indivisibility of the “two superior truths,” one attains liberation .


Meditation, the Path

The following is a summary drawn from the writings of Lochen Dharmasri,LZ 37a/6 Gyurmed Tshewang Chog-trub,LNTI>105a and Tenpa’i Nyima:MK 21a

In Mahayoga one meditates all the phenomenal existences as the mandalas of the deities. According to the scriptures of tantras and sadhanas one trains on two yogas: the yoga with characteristics (mTshan-bChas) and the yoga without characteristics (mTshan-Med).


(a)In the yoga with characteristics, one trains on two stages, the Development Stzgt(bsKyed-Rim) and Perfection


Stage (rDzogs-Rimy)=

(i) In the Development Stage one meditates on the union of one’s three doors, the body, speech and mind, with the three vajras of the deities by emphasizing mainly the development stage with the visualization of the mandala through the threefold contemplations (Ting-’Dzin gSuni). The three contemplations are the contemplation on the great emptiness, the suchness, on illusory compassion, the all-pervasiveness, and on the cause, the clear, stable syllables.


(ii) In the Perfection Stage one contemplates on the primordial wisdom of great bliss through the training with the upper entrances and the lower entrances, according to the path of skillful means (Thabs-Lam). (b)In meditation without characteristics, one contemplates on suchness, the ultimate nature.


Practice, the Actions

Lochen Dharmasri writes:


Through confidence in skill-in-means one enjoys everything without attachment to any phenomena.


Result, the Attainments

The following is a summary from the writings of Mipham and Lochen Dharmasri:


Having purified all the impurities of delusions through the power of the profound path, one attains the state of fourfold knowledge-holders and achieves the five Buddha-bodies in this life or in the intermediate state.


(B) ANUYOGA (rJes-Su rNal-’Byor)

In [[Kundu Rigpa’i Do] Tantra it is said:


The container [[[world]]] is the ultimate sphere of the mother (-Buddha).

The contained [[[beings]]] is the space (mKha*) of the father victor [[[Buddha]]].


The withdrawals and entries are the enjoyment by the intrinsic awareness. This is the Vajra-samaya.


View, the Basis

It is the indivisibility of the ultimate sphere and the primordial wisdom (dByings-Ye dByer-Med. Mipham summarizes in the following words :YDGD 36b/6 Anuyoga ascertains that all the appearances of phenomenal existence are Samantabhadra (the father), the spontaneously accomplished mandala of the deities. The emptiness nature (of phenomenal existence), free from all the extremes, is Samantabhadn (the mother), the mandala of primordial suchness. The essence both (of appearances and nature) is indivisibly present as equalness nature, and that is the great blissful son, the mandala of enlightened mind. Lochen Dharmasri writes :


(All the phenomenal existents) are (the creation of) one’s mind and they are pure in the womb (or ultimate sphere) of the mother Samantabhadri (the emptiness mother), the nature that is unborn and free from elaborations. It is also called the mandala of primordial suchness.... That unborn nature which

shines forth ceaselessly as the intrinsic awareness, the mandala of self-arisen light, is the primordial wisdom (the father) Samantabhadra. It is also called the spontaneously accomplished mandala.... The shining forth of both (emptiness and appearances) as the inseparable essence is the great blissful son, the union of the ultimate sphere and primordial wisdom (dBying-Ye gNyis-Med), and it is the mandala of root-enlightened Mind. Meditation, the Path


The following is a summary of writings of Mipham YIX’D 37a/2 and Tenpa’i Nyima :MK 21a & b


One meditates that all the deities are completed within one’s own zJö/ra-body. Although the three mandalas of father, mother, and son have never been separated from one’s own mind, and all the phenomenal existents are gathered in the mind, that mind has been obscured because of the thoughts of the

apprehended and apprehender, caused by the habits generated through the three perceptions.1 Things appear in various forms of good and evil, acceptance and rejection, and one becomes attached to them. To dispel those obscurations one trains in the method of actualizing the great blissful wisdom by penetrating the channels, air and essence of the body, and one progresses through the five paths gradually.

The following is a summary from the writings of Lochen DharmasriZL 39b/5 and Gyurmed Tshewang Chog-trub:


In Anuyoga there are two major paths of training:

(a) The path of skillful means (Thabs-Lam) is the training which generates innate wisdom, the changeless great bliss, by means either of the upper entrance (s7eng-sGo), the training with the four cakras2 or six cakras3 of one’s body, which brings innate wisdom gradually, or by means of the lower entrances (A’og-sGo), the union with consort, which brings innate wisdom instantly.

(b) In the path of liberation {Grol-Lam), there are two aspects. Meditation on the meaning (Don) is the contemplation on suchness, the ultimate nature without mental fabrications and freedom from conceptualizations. The meditation on the signs or characteristics flags) is the elaborate contemplation on the deities. By mere utterance of the mantra one visualizes instantly the world and beings as the mandala of the deities clearly without confusion, like a fish jumping out of water.


sNang-gSum): Impure, pure, and neutral perceptions.


Cakras at the crown of the head, throat, heart and navel.


Four cakras plus cakras at the secret organ and at the usnisa, or four cakras plus cakras of fire at the joint (Sum-mDo) and air at the juncture (sGrom-mDo).


In Anuyoga^ less emphasis is put on the development stage and more on the perfection stage, the yoga of channels, air, and essence, and on the primordial wisdom of bliss, clarity and no-thought.


Practice, the Actions

According to Dharmasri:


One mainly enjoys everything in equalness.


Result, the Attainments

According to Dharma and Gyurmed Tshewang Chogtrub


One attains the Great Blissful Body with the four Buddha-bodies and five Primordial Wisdoms.


(C) ATIYOGA (Shin-Tu rNal-’Byor)

Essence (Ngo-Bo)

Dharmasri summarizes :

Atiyoga is a means to liberate the meaning of primordial Buddhahood into its own state, and it is the nature of freedom from abandonments and acceptances and expectations and fears.


Definition

Gyurmed Tshewang Chogtrub writes:


The definition of Dzogpa Chenpo {Mahasandhi)-. In the nature of the self-arisen primordial wisdom, which is free from falling into any extremes of partiality and of dimensions, the entire content of the y anas is perfected and is present.


He continues :


The definitionAtiyoga’. Ati means very, excellent, best, supreme, summit, peak and innermost essence. Yoga is training. So it is the very training, the absolute training of all trainings.


View, the Basis

Mipham summarizes it as follows :


Atiyoga ascertains that all phenomenal existents are present from primordial time in the equalness nature of the Single Essence (Thig-Le Nyag-gChig), the self-arisen intrinsic wisdom. Although phenomena just appear before one’s mind, the nature of appearances exists nowhere and they are false. The Mind

dwells primordially in the nature of three Buddha-bodies: the emptiness is the Ultimate Body (Dharmakaya), the clarity-nature is the Enjoyment Body{Sambhogakaya), and the all-pervading compassion is the Manifested Body (Nirmanakaya). In the state of indivisibility (or union) of original or

primordial purity (Ka-Dag') and spontaneous accomplishment (Lhun-Grub), Atiyoga ascertains that all the phenomena of samsara and nirvana are equal, without discriminations, in the spontaneously accomplished great mandala.

Longchen Rabjam summarizes the special characteristics of Dzogpa Chenpo:GD 163a/

Atiyoga asserts that the clarity-Mind (Sems-Nyid), the sphere of natural purity, dwells primordially as the great self-dwelling spontaneous accomplishment. This changeless self-arisen intrinsic wisdom is the basis. In lower yawns one discriminates phenomena with contaminating efforts, and thereby the self-arisen intrinsic wisdom is obscured by expectations and doubts.

He also writes :

Mind (Sems-Nyid) is the Buddha-essence, the intrinsic wisdom of clarity. This is the Mind, the clarity and discriminating intrinsic wisdom (at the point) when there is no mind (Sems), as it has ceased. In the Astasahas-riká prajñdparamitá-sütra) it is said:

“In mind there is no mind, as the nature of the mind is clarity.”


Gyurmed Tshewang Chogtrub summarizes :


The Natural Great Perfection (Rang-bZhin rDzogs-Pa Ch’en-Po) is the Mind (Sems-Nyid) which is free from mind (Sems). It is the self-arisen intrinsic awareness and it is the internal clarity. In this all the virtues of nature are present spontaneously. It does not rely on any cause and effect of creator and creation or on any other conditions, as it is naturally liberated.

Dzogpa Chenpo is the supreme path. Jigmed Lingpa writes:

In Dzogpa Chenpo, having realized the way of presence of the changeless ultimate nature and by not moving from that state, the stains of both emotional and intellectual defilements are naturally purified without being abandoned. So this is the supremely swift path among the paths.


Division

The six million four hundred verses (S. Sloka) of Atiyoga scriptures are divided into three divisions (sDe gSum) by Jampal Shenyen (’Jam-dPal bShes-gNyen, S. Manjusrimitra). These divisions are Semde, Longde and Mengagde.

In Kodpa Chenpo (bKod-Pa Ch’en-Pd) tantra, quoted in (GD 166b/6), it is said:


For people who are (inclined to) mind, the Semde teachings (will appear),

For those who are (inclined) to space, the Longde (will appear)

And for those who are free from gradual efforts,* Mengagde teachings (will appear).


Longchen Rabjam summarizes:


(Semde asserts) that as (the phenomenal existents) are nothing other than one’s mind, all are the aspects of mind.

Rim-rTsol Bral-La, although NS 30b/2 reads: Rim-rTsol Chan-La.


This view is for preventing the mind from being distracted from the self-arisen intrinsic wisdom. Longde proclaims that there is nowhere else to go but into the expanse of Samantabhadri, the ultimate nature Ch’os-Nyid). This view is just for preventing (the deviation of the mind) to other objects of expression than the vast expanse of the ultimate nature. Ascertaining the crucial point of the nature of what it is is Mengagde.


Jigmed Lingpa writes on this:

(The Dzogpa Chenpo teachings are) divided into three theories because of the mental degrees of trainees in the way of perceiving mental objects:

Because of mental degrees there are three levels of perceiving: In Semde, phenomena have arisen as the play of the power (Rol-Pa’i rTsal) (of the Mind).

In Longde they are attributes (or ornaments, rGyari) of the self-appearing array.

In Mengagde they are the emptiness-form (sTong-Pa’i gZugs) of non-existent appearances.


[[Lochen [Dharmasri]] writes:


Contemplation on the state of Dharmakaya, the (union of) intrinsic awareness and emptiness, is Semde. Contemplation on the state of freedom from actions and efforts, the ultimate nature, is Longde. Contemplation in the state of ultimate nature (which has been) free since the primordially liberated state, without abandonments and acceptances, is Mengagde.


Gyurmed Tshewang Chogtrub explains:


Liberation from the extremes of things to be abandoned, as all phenomenal existents are nothing else but the Mind, is Semde. Freedom from the extremes of antidotes, as all phenomenal existents are perfected (A’ub-Ch’ub') in the expanse of ultimate nature, Samantabhadri, is the actionless


Longde. Liberation from both the things to be abandoned and the antidotes by ascertaining the character of the meaning itself, as it is, is the profound Mengagde.


Perna Ledrel Tsal distinguishes the three levels of Atiyoga:

In Semde, the appearances are introduced as the mind, the mind as the emptiness, emptiness as the intrinsic awareness, and the intrinsic awareness and emptiness as the union. In the case of introduction of appearances as the mind, the appearances are introduced as the mind through power (rTsal), play

(JRol-Ba'), and attributes (rGyan). First, the meaning of power is the self-power of primordial wisdom, which is the aspect of mere awareness and mere

moving. Having the power as the basis, and relying on it, it becomes the basis or the origin of the delusions. The defiled mind and the five entrances, etc., which arise from the power, are the play. The display of the internal and external body and places such as mountains, rocks, and houses, etc., are

the ornaments. In brief, both attributes and play arise from the power, the mere awareness and flow, and the power arises from the Mind, the king, creator of all ([[JSems-Nyid Kun-Byed rGyal-Pd]). This is the way of introducing the appearances as the mind. Here, the crucial point is that this primordial wisdom,

the king, the creator of all, is the mere clarity and awareness aspect of the mind and not the spontaneously arisen intrinsic awareness of the Great Perfection. But it is called such because the mind possesses the aspect of both clarity and emptiness, and they are indivisible.... Longde ascertains that mind of clarity and awareness as emptiness. But still, there is a great apprehension of emptiness....


In brief, Semde, by realizing that apart from the mind there is nothing to be abandoned, liberates from the extremes of things to be abandoned, but it does not liberate from the antidotes of apprehending the clarity and awareness (of the mind). Longde liberates from both the things


to be abandoned and the antidotes by ascertaining the mind of clarity and awareness as emptiness; but the clinging to emptiness has still not been able to be reversed, and it lacks the crucial point of primordial wisdom, which transcends the mind. The Innermost Secret (Mengagde), in addition to transcending

both things to be abandoned and the antidotes, ascertains the ultimate nature, (with the three characteristics of) essence (Ngo-Bo), nature (Rang-bZhiri) and compassion (Thugs-rje). The three characteristics are in union from primordial time, like water and moisture or fire and heat, and there are neither

new associations nor fabrications by mind. As Mengagde ascertains the primordial nature as it is, it is not only superior to the theories of lower (ydnas) but also to these two levels (of Atiyoga).


Three Divisions of Atiyoga

(A) SEMDE

In Kunched Gyalpo Tantra it is said:


The Buddhas and beings and the phenomenal existents of the world and beings Have arisen from the nature of the mind [[[enlightened mind]]], the universal creator . Whoever conceptualizes them otherwise, Does not have the opportunity to meet me, the universal creator.


In Longchen Rabjam Gyalpo Tantra it is said:


All the phenomenal existents and varieties of imputations Are the same in the vast expanse, the non-existing basis of designation from the primordial (time and space).

In the single great expanse, samsára and nirvana

Appear variously due to conditions. So they are adventitious,

Like the sky and clouds and rainbow colors in the sky. As they arise as the very intrinsic awareness, they are (in) the state of the ultimate sphere.


Semde (Sems-sDe, S. Cittavarga), the Division on Mind, asserts that all phenomenal existents, the mental objects, are the power of the play of the mind.


Sogpo Tentar writes:


Semde asserts that all the phenomenal existents of samsara and nirvana, and of the path (JKhor-’Das Lam gSurri) have arisen as the displaying power (Rol-Pa’i rTsal) of the mind. In Kunched Gyalpo (JKun-Byed rGyal-Po) tantra* it is said: “The phenomenal existents of the world and beings and the Buddhas and beings Are created by mind, and they are the same in the nature of the mind.”

Longchen Rabjam defines:

In Semde it is asserted that although various entities appear, they are not beyond the play of the mere Mind, like the arising of various shades of white

and red in the single face of a mirror. The various appearances do not exist in reality as they are percepts (appearances) of the mind and are non-dual (in relation to the mind). The essence (Ngo-Bo) of the mind is Mind, which is clarity, and it is self-arisen primordial wisdom. Nowadays, foolish people say:

Dzogpa Chenpo asserts that the appearances are mind.” That is totally wrong. (If it is so, then) mind should have color, be cognizable and have dimensions, because the appearances appear as such. So one should know that the appearances are the mysteries of the appearances [[[percepts]]] of the mind and

they are non-existent in reality like reflections in a mirror. They appear in the mind in the manner of delusions due to habituations (of the mind). One should understand that the Mind is the basis of arising (of appearances) and it is free from dimensions and partialities like the surface of a mirror, and it is the essence of discriminative intrinsic awareness, which transcends all the extremes of elaboration of postulations of plural and singular.


Gyurmed Tshewang Chogtrub explains :


The theory of Semde transcends all the various levels of yanas, two truths, six perfections and two stages, all the composed and contaminated aspects of the “truth of path” which are bound with the rigid concept of apprehending. (These are transcended by) the great ultimate sphere which is the nature of

innate enlightened mind, the primordial wisdom of the great equalness purity, the ultimate sphere free from elaborations, the nature of absolute truth. It is the total liberation from causes and results, virtues and unvirtues and acceptances and rejections. In brief, it is the transcendence of all the phenomena of dual perceptions of apprehended and apprehender.


(B) LONGDE

Longde (Klong-sDe, S. Abhyantaravarga), the Division on Vast Expanse [the Ultimate Sphere], asserts that self-arisen primordial wisdom and phenomenal existents are self-arisen attributes (rGyari) of the vast expanse, the ultimate nature (Ch’os-Nyid). Longchen Rabjam gives the following explanations:GD

The essence (Ngo-Bo) of Longde'. It asserts that self-arisen primordial wisdom and phenomenal existents which have arisen from it (the primordial wisdom) are the great purity from their origin and are primordially liberated. The phenomenal existents are present as various self-appearing modes, but they do

not exist since they are originally liberated and are naturally pure result. So even the aspect of mind and the play, the appearances of the mind, do not exist. In the great intrinsic awareness, which is free from the partialities of existing or not existing, Longde lets the phenomena appear, lets them arise or lets them not arise (naturally). Whatever imputations one makes (about the


appearances), whether as pure or impure, at the very point of their appearance, their self-essence transcends (the extremes of) existing or non-existing. All are the great original liberation and infinite expanse.


Sogpo Tentar writes :


Longde asserts that whatever appears, like the stars and planets in the sky, is the display of the self-appearing attributes of the intrinsic awareness in the vast expanse of ultimate nature, Samantabhadra. Longde does not assert that phenomena are the arising of the power and play (of the mind) as Semde does. Gyurmed Tshewang Chogtrub describes Longde as fol-1OWS.LNT-I, 139a/5

Longde ascertains that all the phenomenal existents of whatever is appearing are merely self-arisen attributes of the self-arisen primordial wisdom, the vast expanse of Samantabhadra, the ultimate nature. (The phenomenal appearances) do not exist as either bondage or liberation or as things to make arise or to let arise. So Longde does not assert that the phenomenal existents are the power or play (of the mind) as Semde does. Longde does not characterize phenomenal existents either as “interdependently coexistent,” “existent or non-existent,” “they are or they are not” or “pure or impure,” but it asserts that all are the great primordial liberation and infinite expanse/


(C) MENGAGDE

In Mutig Threngwa Tantra it is said:

In the ceaseless intrinsic awareness

There is no returning (to delusion), as there is no cause of delusion. It is extraordinary as it is the “liberation-from-primordial (time and space).” The objective conditions are exhausted as they are “selfliberation.”

Three Divisions of Atiyoga

The appearances are pure as they are “liberation-at-bare-attention.”

The four alternatives have ceased as it is “liberation-from-(four)-extremes’

It is the emptiness of many as it is the “single liberation.” Mengagde (Man-Ngag sDe, S. Upadesavarga), the Division of Esoteric Instructions, spontaneously and directly realizes the primordial pure nature, which is free from mind, expressions, and discriminations.


SUPERIORITY OF MENGAGDE TO THE TWO PREVIOUS DIVISIONS

Longchen Rabjam writes:

Since Semde (asserts that phenomenal appearances) are mind, it involves mental analysis. Since Longde apprehends (phenomenal existents as) ultimate nature, it (also) has mental analysis. So Mengagde is superior because it enlightens naturally (Rang-gSal the ultimate nature (itself).


Jigmed Lingpa writes :


Mengagde is superior to the two lower divisions. Semde (holds that all phenomena) are Mind. Although Semde trains more on profundity (emptiness) than on clarity, since it does not perfect the power (rTsal) of clarity as the ultimate nature, it has the danger of apprehending the attributes (rGyai) and play

(Rol-Pa) (of Mind) with mental analysis. Although Longde trains equally on profundity [[[emptiness]]] and clarity, it possesses the danger of falling into the partiality of emptiness because of apprehending the ultimate nature with mental analysis.... In Mengagde, as the glow (Dangs') of originally pure essence

(Ngo-Bo), the great freedom from concepts and expressions, arises naturally through the doors of spontaneously accomplished self-appearances, there are no deviations and obscurations in the appearances of power (rTsal-sNangy, and the appearances of phenomena are perfected in the ultimate nature of phenomena, free from elaborations. So it is superior.


Perna Ledrel Tsal writes :

Semde and Longde perceive the mere emptiness and clarity aspect of the mind with the concept of “it is it” by analysis. They do not have the clear realization of the naked and unhindered intrinsic awareness of Thregchod (Khregs-Ch’od, the Cutting Through).


VIEW OF MENGAGDE

Jigmed Lingpa summarizes the view in the Prayer of Basis, Path, and Result of Dzogpa Chenpo:


As its essence is emptiness, it is free from the extreme of etemalism.

As its nature is clarity, it is free from the aspect of nihilism.

As its compassion is ceaseless, it is the basis of various manifestations.

These are divided as three but in meaning they are indivisible.

May I realize the state of the basis of Dzogpa Chenpo.


Basis ([gZhi]])

In the view of Dzogpa Chenpo, the “basis” is primordially pure. As the essence (Ngo-Bo') of the basis is emptiness and nonexistent, there is no projection of lights or forms as the outer clarity (Phyi-gSal). But as its nature {Rang-bZhin) is spontaneously accomplished, it is the presence of the primordial

glow (gDangs), the utmost subtle appearances of light, forms, rays, and Thigle as the inner clarity {Nang-gSal), the primordial wisdom in the ultimate nature. As its essence is emptiness, it is non-existent. As its nature is clarity, it is ceaselessly selfappearing. As its compassion (power) is the unobstructed sphere, it causes the “appearances of the basis.”


Appearances of the Basis (gZhi-sNang)

From the basis, the glow of five energies of primordial wisdom arises outwardly. At that time, from the nature of spontaneous accomplishment arise outwardly the appearances of five lights and the glow of compassion [power] as the cognition that analyzes the

appearances. At that point, the aspect of not recognizing the self-essence of the cognition and the appearances, as it is, is unenlightenment in relation to enlightenment. Then from the basis, the primordial purity, arise the self-appearances of the “eight modes of arising of spontaneous accomplishments.”


Longchen Rabjam explains the “Eight Modes of Arising of Spontaneous Accomplishment” (Lhun-Grub Kyi ’Ch’ar-Tshul brGyad or Lhun-Grub sGo-brGyad Kyi sNang-Bd):

(1) As (in the basis, the original purity) the space (or sphere, Go) for the arising (of the appearances of the basis) as compassion (Thugs-rje) does not cease, there arises compassion towards living beings.

(2) As the space for arising as the light(AW) does not cease, there arises the selflights of the primordial wisdom like rainbow colors, and they pervade (all) the appearances.

(3) As the space for arising as the primordial wisdom does not cease, it remains in the state of no thoughts.

(4) As the space for arising as the Buddha-bodies does not cease, the Buddha-bodies of luminous absorption (in the form of) peaceful and wrathful (Buddhas) fill the space.

(5) As the space for arising as non-duafity(g2Vyis-Afed) does not cease, there is no analysis (of things) as plural or singular.

(6) As the space for arising as the liberated from extremes (mTha’-GroI) does not cease, the spontaneous accomplishments are clear as the self-essence.

(7) As the space for arising as the door of pure primordial wisdom {Dag-Pa Ye-Shes) (i.e., Nirvana) does not cease, the appearances of originally pure essence, the cloudless sky-like appearances, appear above.

(8) As the space for arising as the door of impure samsara (Ma-Dag ’Khor-Ba) does not cease, the appearances of the six classes of beings appear below.



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