Vajra Matrix

While not fluctuating in any of the three times from this great clear light basal sphere, appearances of the two cyclic existence and nirvåòa are ready to shine forth as appearances of the artifice [of basic mind] from within that mode of subsistence. However, at a time of non-realization and cyclic existence

there are the various dual appearances of substrata as apprehended-objects and apprehending subjects 106 due to not realizing the equality of the noumenon, and there are unequal appearances of self and other, good and bad, pleasure and pain, cyclic existence and nirvåòa without any limit. At the time of

realized nirvåòa, or purification, the noumenon that is the naturally flowing mode of subsistence is realized, whereby it is realized that all appearances

whatsoever of substrata do not pass beyond that [basal mind of clear light]. Having realized [the great equality], it is realized that even though various aspects appear, all these have one taste in thusness, in the clear light sphere of reality without the marks of dualistic phenomena.a At that time, all

phenomena of cyclic existence and nirvåòa from forms on up shine forth as not having passed beyond the nature of buddhafication, primordially released. Therefore, in terms of realizing the naturally pure noumenal mode of subsistence, all that appears is settled through the view as pure from the beginning, as naturally

a Just as when rivers flow into the ocean they blend into one taste, so all of our conceptuality blends into one taste in realizing the noumenon. Oneself and others, as well as the different types of conceptuality, come all to have the one taste of reality. Even though all these things appear, they are one taste in suchness and are without the marks of duality.

pure primordially, as just buddhafield. Because this is established through reasoning concerning the noumenon,107 it is non-mistaken and non-delusive and hence is called the correct view. In the perspective of those having dualistic appearance, the two, impure sentient beings and pure Buddhas, do not appear

to be one, but appear to be different. No one asserts that in the perspective of those who perceive in this way all sentient beings are Buddhas, but what is comprehended by mistaken awarenesses having dualistic appearance does not damage non-dualistic pure awareness. When yogis realize the noumenon of the mind, there is not even a speck of the actual 108 eight collections of consciousness in the face of that realization; consciousness itself dawns as pristine wisdom, and even all phenomena similarly dawn as just naturally pure. When the noumenon of the mind is taken to mind during the path without having

realized the Great Completeness, the eight collections of consciousness are apprehended in an ordinary aspect, and the noumenon does not appear. Hence, such a person does not have any way of knowing even preliminarily a trace of where the uncompounded mind of clear light is. Therefore, in terms of the

exalted perception of one who has thoroughly purified the defilements of obstructions as well as their predispositions in the mode of subsistence, all phenomena are just manifestly buddhafied in that mode of subsistence. The Monarch of Tantras: The Vajrasattva Magical Net says:109 A Buddha does not find a

phenomenon Other than Buddhahood. Thus, the meaning indicated by the phrase nd, the clear light, the Great Completeness noumenon of the mind, self-arisen pristine wisdom, this which does not become other than the sphere of reality, primordial

basic mode of subsistence, union, the great equality, the great uncompounded due to being immutable and not changing in the three times. However, there is no way that this could be understood as an impermanent momentary mind, which is a compounded subject, or as a non-thing, an uncompounded mere emptiness

that is just an elimination of an object of negation by reasoning. Therefore, this basal Great Completeness, or primordial basal clear light, great uncompounded union, is the final mode of subsistence of all phenomena, and it also is what is to be realized by the view. The Tantra of Great Luminous

Meaning Devoid of Proliferation says:110 From this uncompounded knowledge, primordially pure, this great unhindered vividness, all of cyclic existence and nirvåòa appears; therefore, it is the pristine wisdom abiding as the basis. and: In entity it is unmade, unfabricated, unpolluted, immutable, pure in

nature, uncompounded, great luminous pristine wisdom, noumenon like space, emptiness renowned with the quality of a vajra, basic mind that is a non-thing, pure from the beginning, great unhindered vividness. and: Basic mind that is luminous, empty, non-dual, and unhinderedly vivid. and: When in all the scriptures of the tantras that I have taught, I have expressed the vajra-like words Of immutability and uncompoundedness

I have been explaining the great self-arisen wisdom. and: The immutable basis is primordially buddha field; it is the Supramundane Victor, the great Vajradhara; hence, in the past it never experienced any mistake, and also now is not mistaken, and furthermore in the future will not be mistaken. and: The

basis that is the meaning of reality is released from the eight collections of consciousness, which are concordant with it merely in that they are cognitive. Since it is without increase or decrease, it is released from the mind-basis-of-all.111 Since it is without apprehended-object and apprehending subject, it is released from the mental consciousness, the sixth consciousness. Since it is without production and cessation, it is released

and reverted from the consciousnesses of the five doors.a And on the occasion of setting forth examples to characterize this basis, [the Tantra of Great Luminous Meaning Devoid of Proliferation] speaks of being empty and pervasive like space; undefiled like a crystal; immutable like a diamond; giving rise to all blessings into magnificence, and hence like a jewel; clear and unimpeded, like the essence of the sun. And: Opposite from ignorance and from matter,

and abiding as an entity of knowledge of reality, it is knowledge. Due to being beyond causes and

a The five sense consciousnesses eye consciousness and so forth.

conditions, it is self-arisen. Not having adventitiously arisen, it is pristine wisdom endowed with a nature of primordially abiding basic knowledge. It is

the basis from which all of cyclic existence and nirvåòa appear. And it speaks at length about how that basis is called natural, spontaneously established Buddha; youthful encased body;a body of attributes; nature body; threefold entity, nature, and compassion.b And: O child of lineage, this basis abides

without impediment as the basis of all [[[Buddha bodies]]] from the viewpoint of entity, the body of attributes; from the viewpoint of nature, the complete enjoyment body; from the viewpoint of compassion, the emanation body. Hence, it is the basally abiding three bodies.c and: It is beyondd the three classes

of philosophy. Because it is from the start pure of compounded phenomena, it is spontaneously established, selfarisen pristine wisdom. And [the Tantra of Great Luminous Meaning Devoid of

a It is youthful in that it does not admit of any degeneration. This mode of subsistence is contained within our bodies; it is contained, or encased, internally and is not showing itself externally now. Thus it is like a statue set inside a pot. b It is set forth extensively with these many synonyms, but they do not pass beyond this encased youthful body. c asally abiding three bodies d The term ja log e

Proliferation] teaches that places of going astray with respect to the view are eliminated: That it is self-arisen eliminates straying into causes and conditions. That it abides empty eliminates straying into effective things. That it is luminous eliminates straying into [mere] emptiness. And similarly,

places of going astray with respect to the eight collections of consciousness are eliminated:a To indicate the character of the mental consciousness, It acts as the overlord of [the sense consciousnesses], partaking of the five external objects. The afflicted mentality internally apprehending those Is the

overlord of the two factors of apprehendedobjects and apprehending-subjects. Therefore conceptual consciousnesses are the artifice of self-knowledge.b Apprehensionless luminous basic knowledge itself Moves in knowledge but is without the entity of apprehension. Though one makes use of external objects, if there is no apprehension, The perspective is unhindered vividness, reversed from mentality.c

a The eight collections of consciousness are the five consciousnesses through the doors of the senses, the mental consciousness, the afflicted mentality, and the mind-basis-of-all. b Using the example of fire and smoke, smoke is the artifice of fire. Instead of paying attention to fire which is the source, we usually pay attention to its artifice. c Although these consciousnesses come from basic knowledge, basic knowledge is without the entity of apprehension. Since this

and so forth; this describes how basic knowledge is beyond mentality and the six operative consciousnesses.b And: If conceptuality does not gather in the seven collections of consciousness, One passes beyond the basis-of-all that is the connecting link. and so forth, and: With respect to the favorable

class, through purifying the eight collections [by viewing them as basic knowledge] one passes beyond these. and: The enumeration of the eight collections is as follows: the consciousnesses of the five doors [that is, the five sense consciousnesses], mental consciousness, afflicted mentality, and the basis-

of-all, which is the storehouse accumulating the various [[[seeds]]]. Those are the phenomena of cyclic existence. How do those proceed in cyclic existence? Due to not identifying the basis-of-all that is the basic reality, through the artifice of basic knowledge objects are engaged, whereby the eight collections of consciousness dawn. and so forth, and: The artifice that is the stirring of basic knowledge

basic knowledge has no apprehension, the view of the basic self knowing knowledge is of unhindered vividness, even though one makes use of external objects. a The seventh consciousness. b They are called operative consciousnesses because they operate on objects.

is stirred by wind mentality. a From the viewpoint of the function of that mentality, it permeates the eight collections of consciousness. and so forth. These [passages] speak of: how the eight collections dawn from the artifice of basic knowledge;b and if one does not realize the mode of subsistence of

the basic knowledge, the pristine wisdom, one wanders in cyclic existence by means of the eight collections of consciousness; and if one realizes pristine wisdom, the eight collections of consciousness dawn as the five pristine wisdoms. In that way, the consciousnesses of the eight collections, the substrata, are not the ultimate that is being ascertained by the path of the Great Completeness, whereas the noumenon of the minds of the eight collections basic knowledge and emptiness, fundamental pristine wisdom, selfarisen and uncompounded is the mind of clear light to be pointed out and recognized.c The naturally clear

a There are appearances of that basis from that basis; appearances are stirred up by wind. We have to differentiate between two types of wind: one is karmic wind, and the other is wind of pristine mind. Karmic wind cannot have any effect on basic knowledge, which is beyond being affected, beyond cause and effect, and so forth. Thus, the wind being referred to here is the wind of pristine knowledge. Through karmic winds, conceptuality appears as the artifice of the basic knowledge, like the example of smoke and fire; the consciousness that apprehends such conntality yid). b The eight collections do not dawn from basic knowledge; rather, they dawn from the artifice of basic knowledge. c The mind of clear light is to be introduced to students

maòçala of the mind,a the suchness of Secret Mantra, is this. The path of release [from obstructions], the meaning of the fourth initiation introduced by way o quintessential instructions, is this.b The innate factuality [that is, the fundamental innate mind of clear light] dawning as an imprint of the winds and minds entering the central channel by way of the path of method [such as in the Guhyasamåja Tantra] is also this.

through Great Completeness practices. a ; the reality of all phenomena is contained within this mind. b The path of the union of method and wisdom causes the karmic winds to enter into the central channel, thereby causing the winds of pristine wisdom to become manifest from within, by oneself. It is the innate pristine wisdom that is to be introduced and recognized at the point of the fourth initiation, the highest initiation. It is what is to be actualized.