Difference between revisions of "Fundamental Mind: The Nyingma View of the Great Completeness Mi-pam-gya-tso"
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− | Fundamental Mind: The Nyingma View of the Great Completeness Mi-pam-gya-tso | + | [[Fundamental Mind]]: The [[Nyingma]] View of the [[Great Completeness]] [[Mi-pam-gya-tso]] |
− | With Practical Commentary by Khetsun Sangpo Rinbochay | + | With Practical Commentary by [[Khetsun Sangpo]] Rinbochay |
− | Translated and edited by Jeffrey Hopkins | + | Translated and edited by [[Jeffrey Hopkins]] |
Preface | Preface | ||
− | This is the first translation of The Meaning of Fundamental | + | This is the first translation of The Meaning of [[Fundamental Mind]], [[Clear Light]], Expressed in Accordance with the [[Transmission]] |
− | Mind, Clear Light, Expressed in Accordance with the Transmission | + | of Conqueror Knowledge-Bearers: [[Vajra]] Matrix1 by |
− | of Conqueror Knowledge-Bearers: Vajra Matrix1 by | + | the great [[Tibetan]] scholar-yogi Mi-pam-gya-tso2 (1846- |
− | the great Tibetan scholar-yogi Mi-pam-gya-tso2 (1846- | ||
1912) of the Óying-ma order. This text on the Óying-ma | 1912) of the Óying-ma order. This text on the Óying-ma | ||
− | view of ultimate reality is the first of Mi-pam-gya-tso | + | view of [[ultimate reality]] is the first of [[Mi-pam-gya-tso]] |
− | trilogy, called Three Cycles on Fundamental Mind, which | + | [[trilogy]], called Three Cycles on [[Fundamental Mind]], which |
− | explains the Great Completeness, the basal nature in which | + | explains the [[Great Completeness]], the basal [[nature]] in which |
− | spiritual development is grounded. | + | [[spiritual development]] is grounded. |
− | Through commenting on the text, Khetsun Sangpo | + | Through commenting on the text, [[Khetsun Sangpo]] |
Rinbochay expands on his ground-breaking presentation | Rinbochay expands on his ground-breaking presentation | ||
− | of the preliminary Tantric practices in Tantric Practice in | + | of the preliminary [[Tantric practices]] in [[Tantric Practice]] in |
− | Nying-ma.3 He begins with a biography of Mi-pam-gyatso, | + | Nying-ma.3 He begins with a {{Wiki|biography}} of Mi-pam-gyatso, |
drawn from and contextualizing his thirteen-volume | drawn from and contextualizing his thirteen-volume | ||
− | Biographical Dictionary of Tibet and Tibetan Buddhism,4 | + | Biographical {{Wiki|Dictionary}} of [[Tibet]] and [[Tibetan]] Buddhism,4 |
− | and then gives expansive, practical commentary on Mipam-gya- the book the differentiation of mistaken mind from fundamental | + | and then gives expansive, {{Wiki|practical}} commentary on Mipam-gya- the [[book]] the differentiation of mistaken [[mind]] from [[fundamental mind]]. The main theme is [[primordial enlightenment]] |
− | mind. The main theme is primordial enlightenment | + | in the basal [[clear light]], self-arisen [[pristine wisdom]]. |
− | in the basal clear light, self-arisen pristine wisdom. | + | Then, in four chapters [[Mi-pam-gya-tso]]: |
− | Then, in four chapters Mi-pam-gya-tso: | + | presents basic [[mind]], or [[vajra]] [[matrix]], drawing on {{Wiki|myriad}} |
− | presents basic mind, or vajra matrix, drawing on myriad | + | explanations in [[Tantras]]; |
− | explanations in Tantras; | + | details how [[fundamental mind]] is an uncompoundeda |
− | details how fundamental mind is an uncompoundeda | + | [[union of luminosity and emptiness]]; |
− | union of luminosity and emptiness; | + | refutes [[Ja]]- Do-½gak |
− | refutes Ja- Do-½gak | + | [[Completeness]] as a compoundedb [[mind]]; |
− | Completeness as a compoundedb mind; | ||
− | and draws distinctions about the nature and appearance | + | and draws {{Wiki|distinctions}} about the [[nature]] and [[appearance]] |
− | of fundamental mind prior to and after realization. | + | of [[fundamental mind]] prior to and after [[realization]]. |
− | The emphasis is on introducing fundamental mind in | + | The {{Wiki|emphasis}} is on introducing [[fundamental mind]] in |
− | naked experience through a l ctions. | + | naked [[experience]] through a l ctions. |
− | Khetsun Sangpo Rinbochay is a Óying-ma lama | + | [[Khetsun Sangpo]] Rinbochay is a Óying-ma [[lama]] |
− | trained in Tibet and capable of transmitting in complete | + | trained [[in Tibet]] and capable of transmitting in complete |
− | form the special precepts of the Óying-ma order. A lay | + | [[form]] the special [[precepts]] of the Óying-ma order. A [[lay priest]] and renowned yogi-scholar, he was trained in all |
− | priest and renowned yogi-scholar, he was trained in all | + | four [[lineages]] of [[Tibetan Buddhism]]. He is among the most |
− | four lineages of Tibetan Buddhism. He is among the most | + | [[senior lamas]] and [[Great Completeness]] [[masters]] in the Óying- |
− | senior lamas and Great Completeness masters in the Óying- | + | ma [[Tibetan Buddhist tradition]] and is the most {{Wiki|eminent}} |
− | ma Tibetan Buddhist tradition and is the most eminent | ||
Óying-ma historian alive today. | Óying-ma historian alive today. | ||
He was born in 1920 in Yak-de (g.yag sde) on the border | He was born in 1920 in Yak-de (g.yag sde) on the border | ||
− | between the central and western provinces of Tibet | + | between the central and [[western]] provinces of [[Tibet]] |
− | and came to India in 1959. He was soon asked by His Holiness | + | and came to [[India]] in 1959. He was soon asked by [[His Holiness the Dalai Lama]] to represent Dudjom Rinbochay, |
− | the Dalai Lama to represent Dudjom Rinbochay, | + | head of the Óying-ma school, in [[Japan]], where he spent ten |
− | head of the Óying-ma school, in Japan, where he spent ten | + | years in this capacity from 1960-1970, [[teaching]] in [[Tokyo]] |
− | years in this capacity from 1960-1970, teaching in Tokyo | + | and {{Wiki|Kyoto}} [[Universities]] and becoming fluent in [[Japanese]]. |
− | and Kyoto Universities and becoming fluent in Japanese. | + | In 1971 he returned to [[India]] and founded a school to |
− | In 1971 he returned to India and founded a school to | + | educate [[Tibetan]] [[monastics]] in his [[tradition]], called the |
− | educate Tibetan monastics in his tradition, called the | + | [[Nyingmapa]] Wishfulfilling [[Center]], in Bouda, [[Nepal]]. Over |
− | Nyingmapa Wishfulfilling Center, in Bouda, Nepal. Over | ||
more than thirty years he has accepted numerous invitations | more than thirty years he has accepted numerous invitations | ||
− | to teach in Japanese and U.S. universities and to | + | to teach in [[Japanese]] and [[U.S.]] [[universities]] and to |
− | teach students in retreats in Dordogne, France. He taught | + | teach students in [[retreats]] in {{Wiki|Dordogne}}, {{Wiki|France}}. He [[taught]] |
− | at the University of Virginia during the spring semester, | + | at the {{Wiki|University of Virginia}} during the spring semester, |
1974, and returned in 1986 to lecture on the Óying-ma | 1974, and returned in 1986 to lecture on the Óying-ma | ||
− | presentation of the two truths and to give a series of lectures | + | presentation of the [[two truths]] and to give a series of lectures |
− | and meditations at the Union of the Modern and the | + | and [[meditations]] at the Union of the {{Wiki|Modern}} and the |
− | Ancient (UMA) in Boonesville, Virginia, on Mi-pam-gyaition | + | [[Ancient]] (UMA) in Boonesville, Virginia, on Mi-pam-gyaition |
− | of fundamental mind, on which this book | + | of [[fundamental mind]], on which this [[book]] |
is based. | is based. | ||
− | In Tibet, Khetsun Sangpo Rinbochay received teachings | + | In [[Tibet]], [[Khetsun Sangpo]] Rinbochay received teachings |
− | on the Heart Essence of the Great Expanse tradition | + | on the [[Heart Essence of the Great Expanse]] [[tradition]] |
− | from the famous Lady Master Jetsun Shuksep Rinbochay | + | from the famous Lady [[Master]] [[Jetsun]] [[Shuksep]] Rinbochay |
− | (d. 1953) of Shuksep Nunnery, Tibet s main institution | + | (d. 1953) of [[Shuksep Nunnery]], [[Tibet]] s main institution |
− | for female practitioners of the Great Completeness. His | + | for {{Wiki|female}} practitioners of the [[Great Completeness]]. His |
− | other teachers include Dudjom Rinbochay, Kangyur Rinbochay, | + | other [[teachers]] include Dudjom Rinbochay, [[Kangyur]] Rinbochay, |
− | and Dilgo Khyentse Rinbochay. | + | and [[Dilgo Khyentse]] Rinbochay. |
− | His writings feature an account of his spiritual journey | + | His writings feature an account of his [[spiritual]] journey |
− | and attainments, titled Autobiography of Khetsun Sangpo: | + | and [[attainments]], titled Autobiography of [[Khetsun Sangpo]]: |
− | Memoirs of a Nyingmapa Lama from the Yamdok Area of | + | Memoirs of a [[Nyingmapa Lama]] from the [[Yamdok]] Area of |
− | Tibet 5 and a thirteen-volume Biographical Dictionary of | + | [[Tibet]] 5 and a thirteen-volume [[Biographical Dictionary of Tibet and Tibetan Buddhism]], an edited compilation of {{Wiki|biographies}} |
− | Tibet and Tibetan Buddhism, an edited compilation of biographies | + | of the [[masters]] of all [[Tibetan Buddhist traditions]]. |
− | of the masters of all Tibetan Buddhist traditions. | + | His [[Tantric Practice in Nyingma]] has been used by thousands |
− | His Tantric Practice in Nyingma has been used by thousands | + | of students around the [[world]] as a guide to the foundational |
− | of students around the world as a guide to the foundational | ||
practices. | practices. | ||
− | Jeffrey Hopkins | + | [[Jeffrey Hopkins]] |
− | Emeritus Professor of Tibetan Studies | + | {{Wiki|Emeritus Professor}} of [[Tibetan Studies]] |
− | University of Virginia | + | {{Wiki|University of Virginia}} |
Technical Note | Technical Note | ||
− | In this work, the transliteration of Tibetan follows the system | + | In this work, the transliteration of [[Tibetan]] follows the system |
formulated by Turrell Wylie,6 except that here no letters | formulated by Turrell Wylie,6 except that here no letters | ||
are capitalized. Also employed here is a system of essay | are capitalized. Also employed here is a system of essay | ||
phonetics, 7 developed to reflect the pronunciation of | phonetics, 7 developed to reflect the pronunciation of | ||
− | words in the central dialect. A macron over a letter indicates | + | words in the central {{Wiki|dialect}}. A macron over a [[letter]] indicates |
− | that its sound is high in tone. | + | that its [[sound]] is high in tone. |
− | In the conversion table below, the Wylie transliteration | + | In the [[conversion]] table below, the [[Wylie]] transliteration |
− | form of Tibetan letters is on the left of each column | + | [[form]] of [[Tibetan]] letters is on the left of each column |
− | and the Hopkins essay phonetics form on the right. | + | and the Hopkins essay phonetics [[form]] on the right. |
kha = ka ga = ga nga = nga or Ìga* | kha = ka ga = ga nga = nga or Ìga* | ||
− | ca = Á cha = cha ja = ja nya = nya or Ìya | + | ca = Á cha = cha ja = ja [[nya]] = [[nya]] or Ìya |
ta = «a tha = ta da = da na = na or Ìa | ta = «a tha = ta da = da na = na or Ìa | ||
Line 125: | Line 120: | ||
tsa = «za tsha = tsa dza = dza wa = wa | tsa = «za tsha = tsa dza = dza wa = wa | ||
− | zha = sha za = sa ya = ya | + | zha = [[sha za]] = sa ya = ya |
ra = ra la = la sha = Ôha sa = Ôa | ra = ra la = la sha = Ôha sa = Ôa | ||
Line 131: | Line 126: | ||
ha = ha a = a | ha = ha a = a | ||
− | * Nasals (nga, nya, na, ma) in the root position take on a | + | * Nasals (nga, [[nya]], na, ma) in the [[root]] position take on a |
high tone only when affected by a prefixed or superscribed | high tone only when affected by a prefixed or superscribed | ||
− | letter. | + | [[letter]]. |
At the first occurrence of a number of technical terms, | At the first occurrence of a number of technical terms, | ||
− | Tibetan equivalents are given, accompanied by the Sanskrit | + | [[Tibetan]] equivalents are given, accompanied by the [[Sanskrit]] |
when available. These terms appear together in the | when available. These terms appear together in the | ||
Glossary, in English alphabetical order. | Glossary, in English alphabetical order. | ||
− | The four chapter divisions and titles have been added | + | The four [[chapter]] divisions and titles have been added |
to the translation to facilitate accessibility. | to the translation to facilitate accessibility. | ||
− | Biography of Mi-pam-gya-tso by Khetsun Sangpo Rinbochay | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] by [[Khetsun Sangpo]] Rinbochay |
− | Within adjusting your motivation to seek highest enlightenment | + | Within adjusting your [[motivation]] to seek [[highest enlightenment]] |
− | for the sake of all sentient beings throughout | + | for the [[sake]] of all [[sentient beings]] throughout |
− | space, listen to the doctrine today, which is about the lifeand- | + | [[space]], listen to the [[doctrine]] today, which is about the lifeand- |
− | liberation story of the omniscient Mi-pam-jam-Âang- | + | [[liberation]] story of the [[omniscient]] Mi-pam-jam-Âang- |
½am-gyel-gya-tso.8 He was born in 1846 in the Kam9 Province | ½am-gyel-gya-tso.8 He was born in 1846 in the Kam9 Province | ||
− | of Tibet in Ya-chu-ding-chung10 on the banks of the | + | of [[Tibet]] in Ya-chu-ding-chung10 on the banks of the |
− | gently flowing [Yalu] River. A very learned uncle on his | + | gently flowing [Yalu] [[River]]. A very learned uncle on his |
− | , Padma-dar-gyay,11 gave him the name Mipam- | + | , Padma-dar-gyay,11 gave him the [[name]] [[Mipam]]- |
gya-tso.12 When he was very young, unlike other | gya-tso.12 When he was very young, unlike other | ||
− | children, he was naturally endowed with faith, discipline, | + | children, he was naturally endowed with [[faith]], [[discipline]], |
− | renunciation, intelligence, and compassion. In the midst of | + | [[renunciation]], [[intelligence]], and [[compassion]]. In the midst of |
children he was keen to be helpful and caring, and when | children he was keen to be helpful and caring, and when | ||
children were playing hard and so forth, picking on others, | children were playing hard and so forth, picking on others, | ||
− | he was protective and encouraged them to be compassionate. | + | he was protective and encouraged them to be [[compassionate]]. |
− | At age six or seven he memorized the root text of Ógari | + | At age six or seven he memorized the [[root text]] of Ógari |
− | Paò-chen Padma-Ûang-gyel 13 Ascertainment of the Three | + | Paò-chen Padma-Ûang-gyel 13 [[Ascertainment of the Three Vows]] 14 and so forth, and studied introductory [[books]] on |
− | Vows 14 and so forth, and studied introductory books on | + | white and black [[astrology]]. Able to write not only in capital |
− | white and black astrology. Able to write not only in capital | + | and cursive [[Tibetan]] but also in other alphabets, such as |
− | and cursive Tibetan but also in other alphabets, such as | + | [[Lantsa]], at age ten he composed a poem, which when [[scholars]] |
− | Lantsa, at age ten he composed a poem, which when scholars | ||
saw it, they were amazed. Thus, in the Kam area, various | saw it, they were amazed. Thus, in the Kam area, various | ||
− | scholars passed his poem amongst themselves, and | + | [[scholars]] passed his poem amongst themselves, and |
− | even at that age he became famous for his intelligence. | + | even at that age he became famous for his [[intelligence]]. |
− | At age twelve he entered ordinary monastic life at Jume- | + | At age twelve he entered ordinary [[monastic life]] at Jume- |
− | hor ðang-½gak-chö-Èing15 Monastery, which is a subsidiary | + | hor ðang-½gak-chö-Èing15 [[Monastery]], which is a subsidiary |
of Se- -½yi-dar-gyay-Èing Monastery,16 which | of Se- -½yi-dar-gyay-Èing Monastery,16 which | ||
− | itself is a branch monastery of O-gyen Ïin-dröl-Èing Monastery. | + | itself is a branch [[monastery]] of O-gyen Ïin-dröl-Èing [[Monastery]]. |
− | 17 Everyone called him little monk scholar | + | 17 Everyone called him little [[monk scholar]] |
− | At age fifteen, when he was trying to read an ancient | + | At age fifteen, when he was trying to read an [[ancient]] |
− | text of white astrology of Svarodaya18 of the Kålachakra | + | text of white [[astrology]] of Svarodaya18 of the Kålachakra |
Line 180: | Line 174: | ||
system, he had some difficulty, at which point he made a | system, he had some difficulty, at which point he made a | ||
supplication to Mañjushr¦, whereupon he understood all | supplication to Mañjushr¦, whereupon he understood all | ||
− | the words and meaning vividly. He realized that Mañjushr¦ | + | the words and meaning vividly. He [[realized]] that Mañjushr¦ |
− | was his particularly special deity and that to repay | + | was his particularly special [[deity]] and that to repay |
− | Mañjushr¦ gain meditative achievement. | + | Mañjushr¦ gain [[meditative]] [[achievement]]. |
− | So, at Ju-nyung19 hermitage he practiced Mañjushr¦ | + | So, at Ju-nyung19 [[hermitage]] he practiced Mañjushr¦ |
− | Vådasiôha20 for eighteen months and performed the activity | + | Vådasiôha20 for eighteen months and performed the [[activity]] |
− | rites of sacred Mañjushr¦ pills, and so forth, for the sake | + | [[rites]] of [[sacred]] Mañjushr¦ pills, and so forth, for the [[sake]] |
− | of increasing intelligence. He was successful such that | + | of increasing [[intelligence]]. He was successful such that |
− | upon the opening of the vast mental expanse all that he | + | upon the opening of the vast [[mental]] expanse all that he |
− | had to do with respect to any topic was to receive its reading- | + | had to do with [[respect]] to any topic was to receive its reading- |
− | transmission,21 whether it was a book of ritual, philosophy, | + | transmission,21 whether it was a [[book]] of [[ritual]], [[philosophy]], |
− | or debate in the categories of SÒtra, Tantra, or | + | or [[debate]] in the categories of SÒtra, [[Tantra]], or |
− | sciences;22 he would not have to study and be taught as we | + | sciences;22 he would not have to study and be [[taught]] as we |
do. He would know immediately the words and meaning. | do. He would know immediately the words and meaning. | ||
− | When he was seventeen, because of disturbances in | + | When he was seventeen, because of {{Wiki|disturbances}} in |
Nyak-rong23 all the nomads moved to Go-lok,24 due to | Nyak-rong23 all the nomads moved to Go-lok,24 due to | ||
which he also went there. Around this age he became renowned | which he also went there. Around this age he became renowned | ||
− | for his great skill in arithmetic. | + | for his great skill in {{Wiki|arithmetic}}. |
− | At age eighteen, on a pilgrimage to central Tibet with | + | At age eighteen, on a [[pilgrimage]] to [[central Tibet]] with |
− | his maternal uncle Gyur-sang,25 he went to Ganden Monastic | + | his maternal uncle Gyur-sang,25 he went to [[Ganden]] [[Monastic]] |
− | University, where he spent about a month engaged | + | {{Wiki|University}}, where he spent about a month engaged |
− | in reasoning in the debating courtyard. He traveled extensively | + | in {{Wiki|reasoning}} in the [[debating]] courtyard. He traveled extensively |
− | in southern Tibet, during which he went to Hlodrak | + | in [[southern Tibet]], during which he went to Hlodrak |
− | Kar-chu,26 almost to the border of Bhutan, where | + | Kar-chu,26 almost to the border of [[Bhutan]], where |
− | there are many important holy places associated with | + | there are many important [[holy places]] associated with |
− | Padmasambhava. This was also the location of the monk | + | [[Padmasambhava]]. This was also the location of the [[monk]] |
− | Nam-kay-½ying- ,27 one of the twenty-five great disciples | + | Nam-kay-½ying- ,27 one of the twenty-five great [[disciples]] |
− | of Padmasambhava,28 who became such a great adept that | + | of Padmasambhava,28 who became such a great {{Wiki|adept}} that |
− | he climbed aboard the rays of the sun traveling from | + | he climbed aboard the rays of the {{Wiki|sun}} traveling from |
mountain to mountain. | mountain to mountain. | ||
− | Without intentionally entering into study or meditation, | + | Without intentionally entering into study or [[meditation]], |
− | just from the blessings of the place ordinary appearances | + | just from the [[blessings]] of the place ordinary [[appearances]] |
− | and conceptions vanished, and Mi-pam-gya-tso | + | and conceptions vanished, and [[Mi-pam-gya-tso]] |
− | experienced various joys of the stage of generation and the | + | [[experienced]] various joys of the [[stage of generation]] and the |
− | Biography of Mi-pam-gya-tso 15 | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] 15 |
− | stage of completion, in which all appearances dawn as solely | + | stage of completion, in which all [[appearances]] dawn as solely |
− | the sport of great bliss and emptiness. Since at that time | + | the sport of great [[bliss]] and [[emptiness]]. Since at that time |
− | he did not know much about the practice of Mantra, he | + | he did not know much about the practice of [[Mantra]], he |
− | remarked that it was probably due to the empowering | + | remarked that it was probably due to the [[empowering]] |
− | blessings of the area. On the way back north in a vision of | + | [[blessings]] of the area. On the way back [[north]] in a [[vision]] of |
− | pure appearance a book titled Crystal Mirror of the Great | + | [[pure appearance]] a [[book]] titled [[Crystal Mirror]] of the Great |
− | All-Seeing Svarodaya29 arrived in his hands, as is described | + | [[All-Seeing]] Svarodaya29 arrived in his hands, as is described |
clearly at the end of that text. | clearly at the end of that text. | ||
− | Having finished his pilgrimage and returning to Kam, | + | Having finished his [[pilgrimage]] and returning to Kam, |
− | he went to receive teachings from the famous adept Lap- | + | he went to receive teachings from the famous {{Wiki|adept}} Lap- |
»yap-gön Ùang-chen-gyay-rap-dor-je,30 who immediately | »yap-gön Ùang-chen-gyay-rap-dor-je,30 who immediately | ||
− | said, under the care of white Mañjushr¦; therefore, | + | said, under the [[care]] of white Mañjushr¦; therefore, |
− | you need do only a rite of approximation meditation | + | you need do only a [[rite]] of approximation [[meditation]] |
of white Mañjushr¦ in accordance with the ma-ti system | of white Mañjushr¦ in accordance with the ma-ti system | ||
− | and he bestowed on him the permission rite to conduct | + | and he bestowed on him the permission [[rite]] to conduct |
− | this practice. Both during the initiation and during the | + | this practice. Both during the [[initiation]] and during the |
− | ritual activities31 subsequent to the practice, signs of adepthood | + | [[ritual]] activities31 subsequent to the practice, [[signs]] of adepthood |
− | manifested, due to which the lotus of his intelligence | + | [[manifested]], due to which the [[lotus]] of his [[intelligence]] |
blossomed. | blossomed. | ||
Then from Õa-«rül O-gyen-jik-me-chö-»yi-Ûang- 32 | Then from Õa-«rül O-gyen-jik-me-chö-»yi-Ûang- 32 | ||
− | Mi-pam-gya-tso took teachings on the wisdom chapter of | + | [[Mi-pam-gya-tso]] took teachings on the [[wisdom]] [[chapter]] of |
− | Shåntideva Engaging in the Bodhisattva Deeds over five | + | Shåntideva Engaging in the [[Bodhisattva]] [[Deeds]] over five |
days, at which point he completely understood the words | days, at which point he completely understood the words | ||
and the meaning of the text. Having given what was mostly | and the meaning of the text. Having given what was mostly | ||
− | an oral transmission reading, Õa-«rül Rin- -chay finally | + | an [[oral transmission]] reading, Õa-«rül Rin- -chay finally |
said, I have nothing particular to teach you. You know | said, I have nothing particular to teach you. You know | ||
more about this | more about this | ||
− | Later, Mi-pam-gya-tso composed a commentary on the | + | Later, [[Mi-pam-gya-tso]] composed a commentary on the |
− | chapter on wisdom,33 and so forth. | + | [[chapter]] on wisdom,33 and so forth. |
− | Based on karmic connections over lifetimes, his main | + | Based on [[karmic]] connections over lifetimes, his main |
− | teacher for both SÒtra and Mantra was one of the most | + | [[teacher]] for both SÒtra and [[Mantra]] was one of the most |
− | famous lamas of Kam, named Jam-Âang-kyen-«zay-wango, | + | famous [[lamas]] of Kam, named Jam-Âang-kyen-«zay-wango, |
− | 34 who put together a collection of works called the Precious | + | 34 who put together a collection of works called the [[Precious]] |
Treasury,35 which used to be sixty-four volumes and | Treasury,35 which used to be sixty-four volumes and | ||
now is around double that number. Though Jam-Âang16 | now is around double that number. Though Jam-Âang16 | ||
Line 260: | Line 254: | ||
− | kyen-«zay-wang- o own lineage was ða-»ya, he was | + | kyen-«zay-wang- o [[own]] [[lineage]] was ða-»ya, he was |
− | skilled in the doctrines of all Tibetan lineages, and he considered | + | [[skilled]] in the [[doctrines]] of all [[Tibetan lineages]], and he considered |
− | Mi-pam-gya-tso to be his unique inner spiritual | + | [[Mi-pam-gya-tso]] to be his unique inner [[spiritual]] |
− | child. Just as the former lama had done, Jam-Âang-kyen- | + | child. Just as the former [[lama]] had done, Jam-Âang-kyen- |
− | «zay-wang- o conducted a permission ritual for Mi-pamgya- | + | «zay-wang- o conducted a permission [[ritual]] for Mi-pamgya- |
tso to practice white Mañjushr¦ in accordance with the | tso to practice white Mañjushr¦ in accordance with the | ||
− | ma-ti system, since he saw that Mi-pam was under the care | + | ma-ti system, since he saw that Mi-pam was under the [[care]] |
of Mañjushr¦. | of Mañjushr¦. | ||
Jam-Âang-kyen-«zay-wang- o conferred on him many | Jam-Âang-kyen-«zay-wang- o conferred on him many | ||
− | approaches of common and uncommon scriptures; extraordinary | + | approaches of common and uncommon [[scriptures]]; [[extraordinary]] |
− | texts of SÒtra and Mantra that had been passed | + | texts of SÒtra and [[Mantra]] that had been passed |
− | to him in direct transmission; and the maturations, releases, | + | to him in [[direct transmission]]; and the maturations, releases, |
− | supports, quintessential instructions, practical techniques, | + | supports, quintessential instructions, {{Wiki|practical}} [[techniques]], |
and experiential instructions of the entire scope of | and experiential instructions of the entire scope of | ||
− | the Word Transmissions, Treasure Transmissions, and | + | the [[Word]] [[Transmissions]], [[Treasure]] [[Transmissions]], and |
− | Visionary Transmissions of the greatly secret Vajra Vehicle. | + | [[Visionary]] [[Transmissions]] of the greatly secret [[Vajra Vehicle]]. |
− | Having conferred on him the transmissions of all of | + | Having conferred on him the [[transmissions]] of all of |
− | the three scriptural collections of the discipline, sets of discourses, | + | the three [[scriptural]] collections of the [[discipline]], sets of [[discourses]], |
− | and manifest knowledge, as well as the four tantras | + | and [[manifest]] [[knowledge]], as well as the [[four tantras]] |
− | Action, Performance, Yoga, and Highest Yoga and | + | [[Action]], Performance, [[Yoga]], and [[Highest Yoga]] and |
− | their initiations, Jam-Âang-kyen-«zay-wang- o announced, | + | their [[initiations]], Jam-Âang-kyen-«zay-wang- o announced, |
− | of education in | + | of [[education]] in |
the manner of pouring from one vessel into an | the manner of pouring from one vessel into an | ||
− | very quickly also taught Mi-pam-gya-tso his style of intonation | + | very quickly also [[taught]] [[Mi-pam-gya-tso]] his style of intonation |
− | and cadence, and so forth, of various rites. | + | and cadence, and so forth, of various [[rites]]. |
At various times Mi-pam received from Jam-gön- | At various times Mi-pam received from Jam-gön- | ||
»ong-«rül Ío-drö-ta-ye36 instructions on the common topics | »ong-«rül Ío-drö-ta-ye36 instructions on the common topics | ||
− | of knowledge such as Chandragomin Sanskrit grammar37 | + | of [[knowledge]] such as [[Chandragomin]] [[Sanskrit]] grammar37 |
and the five euphonic combinations,38 through the | and the five euphonic combinations,38 through the | ||
study of which he was able to understand, without being | study of which he was able to understand, without being | ||
− | taught, other texts of Sanskrit grammar, such as AnubhÒtisvarÒpåchårya | + | [[taught]], other texts of [[Sanskrit grammar]], such as AnubhÒtisvarÒpåchårya |
Òtra,39 Sarvarvarman | Òtra,39 Sarvarvarman | ||
− | KalåpasÒtra,40 and so forth. His teacher told him | + | KalåpasÒtra,40 and so forth. His [[teacher]] told him |
− | that he must have been an Indian paòçita over many | + | that he must have been an [[Indian]] paòçita over many |
− | lifetimes in order to be able to understand Sanskrit gramBiography | + | lifetimes in order to be able to understand [[Sanskrit]] gramBiography |
− | of Mi-pam-gya-tso | + | of [[Mi-pam-gya-tso]] |
− | mar so well likely being the only person in Tibet at that | + | mar so well likely being the only [[person]] [[in Tibet]] at that |
time who could understand it so fully and that in order | time who could understand it so fully and that in order | ||
− | to help sentient beings he should study medicine. So, he | + | to help [[sentient beings]] he should study [[medicine]]. So, he |
− | studied the four medical tantras, including how to use purified | + | studied the [[four medical tantras]], [[including]] how to use [[purified]] |
− | mercury in medicine. | + | {{Wiki|mercury}} in [[medicine]]. |
− | From the same master he received the collections of | + | From the same [[master]] he received the collections of |
− | exalted activities of pacification, increase, subjugation, and | + | [[exalted]] [[activities]] of pacification, increase, subjugation, and |
control of Black Mañjushr¦ Lord of Life,41 a Óying-ma | control of Black Mañjushr¦ Lord of Life,41 a Óying-ma | ||
− | Highest Yoga Tantra deity, and so forth together with all | + | [[Highest Yoga Tantra]] [[deity]], and so forth together with all |
− | of the quintessential instructions for maturation and release | + | of the quintessential instructions for {{Wiki|maturation}} and [[release]] |
− | involved in those practices. Once this transmission | + | involved in those practices. Once this [[transmission]] |
was complete, Jam-gön-»ong-«rül Ío-drö-ta-ye announced | was complete, Jam-gön-»ong-«rül Ío-drö-ta-ye announced | ||
− | that, like a father to his child, he would bestow on Mipam- | + | that, like a father to his child, he would bestow on [[Mipam]]- |
− | gya-tso the full scope of Óying-ma doctrines, including | + | gya-tso the full scope of Óying-ma [[doctrines]], [[including]] |
− | ritual activities and quintessential instructions that he | + | [[ritual]] [[activities]] and quintessential instructions that he |
− | had acquired in direct transmission including those never | + | had acquired in [[direct transmission]] [[including]] those never |
written down. | written down. | ||
− | From many spiritual guides such as Padmavajra,42 preceptor | + | From many [[spiritual]] guides such as Padmavajra,42 [[preceptor]] |
− | of Dzok-chen Monastery, Mi-pam-gya-tso heard | + | of Dzok-chen [[Monastery]], [[Mi-pam-gya-tso]] heard |
− | endless cycles on SÒtra, Mantra, and the topics of knowledge. | + | [[endless]] cycles on SÒtra, [[Mantra]], and the topics of [[knowledge]]. |
He did not just leave them as something heard but | He did not just leave them as something heard but | ||
− | put them into practice effectively. The causes these being | + | put them into practice effectively. The [[causes]] these being |
− | the potentialities of auspicious lineage from having trained | + | the potentialities of [[auspicious]] [[lineage]] from having trained |
well and having familiarized with these practices over | well and having familiarized with these practices over | ||
− | countless lives were thoroughly activated by the condie | + | countless [[lives]] were thoroughly activated by the condie |
of magnificent | of magnificent | ||
− | blessings of compassion and thought. Through this he | + | [[blessings]] of [[compassion]] and [[thought]]. Through this he |
− | comprehended all modes of profound and vast essentials of | + | comprehended all modes of profound and vast [[essentials]] of |
− | Bud scriptures without contradicting the four reliances43 | + | Bud [[scriptures]] without contradicting the four reliances43 |
in the manner of the four correct reasonings.44 By | in the manner of the four correct reasonings.44 By | ||
− | attaining dominion with regard to the appearance of selfarisen | + | [[attaining]] dominion with regard to the [[appearance]] of selfarisen |
− | qualities equal to space, he attained the eight great | + | qualities {{Wiki|equal}} to [[space]], he [[attained]] the eight great |
− | treasures of confident exposition. | + | [[treasures]] of confident [[exposition]]. |
− | When the spiritual guide Ju-Ûön Jik-may-dor-je45 | + | When the [[spiritual guide]] Ju-Ûön Jik-may-dor-je45 |
− | bestowed on him the oral reading-transmission of the root | + | bestowed on him the oral reading-transmission of the [[root]] |
− | 18 Fundamental Mind | + | 18 [[Fundamental Mind]] |
− | text of the Condensed Perfection of Wisdom SÒtra, he immediately | + | text of the Condensed [[Perfection of Wisdom]] SÒtra, he immediately |
− | was able to generate understanding regarding the | + | was able to generate [[understanding]] regarding the |
− | features of the view of the Perfection of Wisdom, such that | + | features of the view of the [[Perfection of Wisdom]], such that |
from merely reading texts in that field there was nothing | from merely reading texts in that field there was nothing | ||
he could not understand. Ju-Ûön Jik-may-dor-je conversed | he could not understand. Ju-Ûön Jik-may-dor-je conversed | ||
− | with Mi-pam-gya-tso about the text, and seeing that Mipam | + | with [[Mi-pam-gya-tso]] about the text, and [[seeing]] that [[Mipam]] |
− | was more skilled than he was in the difficult and profound | + | was more [[skilled]] than he was in the difficult and profound |
− | points, he asked Mi-pam-gya-tso to teach him those | + | points, he asked [[Mi-pam-gya-tso]] to teach him those |
profound points, which he did. Ju-Ûön Jik-may-dor-je | profound points, which he did. Ju-Ûön Jik-may-dor-je | ||
− | said, hough I have studied until old age, I have not | + | said, hough I have studied until [[old age]], I have not |
heard anything better than what I have heard from him. | heard anything better than what I have heard from him. | ||
− | His teaching is the Even nowadays, among Óyingmas | + | His [[teaching]] is the Even nowadays, among Óyingmas |
− | Mi- commentary on the perfection of wisdom is | + | Mi- commentary on the [[perfection of wisdom]] is |
considered to be the best and the clearest. | considered to be the best and the clearest. | ||
Bum-Ôar Ge-Ôhay Nga-Ûang-jung-½e46 bestowed on | Bum-Ôar Ge-Ôhay Nga-Ûang-jung-½e46 bestowed on | ||
− | Mi-pam-gya-tso an oral reading-transmission of Chandrak | + | [[Mi-pam-gya-tso]] an oral reading-transmission of Chandrak |
¦rt d | ¦rt d | ||
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on particular topics, and their explanations. The Ge-Ôhay | on particular topics, and their explanations. The Ge-Ôhay | ||
was amazed, praising him in the presence of his retinue, | was amazed, praising him in the presence of his retinue, | ||
− | declaring that even though he had gained the name GeÔhay | + | declaring that even though he had gained the [[name]] GeÔhay |
− | (doctor professor), he did not have even a mere portion | + | (doctor [[professor]]), he did not have even a mere portion |
− | of the understanding that Mi-pam-gya-tso had. | + | of the [[understanding]] that [[Mi-pam-gya-tso]] had. |
− | From the great professor of Ngor, Ío-«e-Ûang- ,47 | + | From the great [[professor]] of [[Ngor]], Ío-«e-Ûang- ,47 |
− | who was also a student of Jam-Âang-kyen-«zay-wang- o | + | who was also a [[student]] of Jam-Âang-kyen-«zay-wang- o |
and famous among the ða-»ya School, Mi-pam received a | and famous among the ða-»ya School, Mi-pam received a | ||
− | reading-transmission on the Treasury of Reasoning on Valid | + | reading-transmission on the [[Treasury of Reasoning]] on Valid |
Cognition48 by ða- a Paò .49 From Ío-«e-Ûangmanager, | Cognition48 by ða- a Paò .49 From Ío-«e-Ûangmanager, | ||
− | Padma,50 he received the Five Doctrines of Maitreya | + | Padma,50 he received the [[Five Doctrines of Maitreya]] |
− | Grounds of Bodhisattvas and so forth. | + | Grounds of [[Bodhisattvas]] and so forth. |
− | After these, Mi-pam-gya-tso taught at length to the great | + | After these, [[Mi-pam-gya-tso]] [[taught]] at length to the great |
− | ða-»ya scholars of this monastery the five great treatises of | + | ða-»ya [[scholars]] of this [[monastery]] the five great treatises of |
− | Biography of Mi-pam-gya-tso 19 | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] 19 |
− | Maitreya, Chandrak¦rti Supplement to (Någår | + | [[Maitreya]], Chandrak¦rti Supplement to (Någår |
and so forth. They considered | and so forth. They considered | ||
− | him to be a very bright young scholar who had an extraordinary | + | him to be a very bright young [[scholar]] who had an [[extraordinary]] |
capacity to explain both words and meaning; at ða- | capacity to explain both words and meaning; at ða- | ||
− | »ya monasteries there was no one who could rise in debate | + | »ya [[monasteries]] there was no one who could rise in [[debate]] |
against him. He was also invited to lecture at places of | against him. He was also invited to lecture at places of | ||
− | study of all of the orders of Tibetan Buddhism within | + | study of all of the orders of [[Tibetan Buddhism]] within |
Kam Province, whereby he became renowned as a highly | Kam Province, whereby he became renowned as a highly | ||
− | developed scholar, at the peak of fame among all scholars | + | developed [[scholar]], at the peak of [[fame]] among all [[scholars]] |
in Kam. | in Kam. | ||
When he was young, it was easy for him to study the | When he was young, it was easy for him to study the | ||
− | texts of the New Translation Schools of ða-»ya, a-gyu,51 | + | texts of the [[New Translation Schools]] of ða-»ya, a-gyu,51 |
and Ge-luk.52 It seemed that there was nothing in their | and Ge-luk.52 It seemed that there was nothing in their | ||
texts that he did not understand. He did have difficulties | texts that he did not understand. He did have difficulties | ||
− | with certain Óying-ma tantric texts, but still he determined | + | with certain Óying-ma [[tantric]] texts, but still he determined |
− | that these were precious and valid pure transmissions | + | that these were [[precious]] and valid [[pure]] [[transmissions]] |
− | and did not even for a moment generate any doubts | + | and did not even for a [[moment]] generate any [[doubts]] |
− | or wrong ideas about Óying-ma, figuring that the difficulties | + | or wrong [[ideas]] about Óying-ma, figuring that the difficulties |
− | were due to his own lack of comprehension. Due to | + | were due to his [[own]] lack of [[comprehension]]. Due to |
− | this, in time, when his meditation developed and his understanding | + | this, in time, when his [[meditation]] developed and his [[understanding]] |
and so forth advanced with age, he gained | and so forth advanced with age, he gained | ||
− | particularly strong ascertainment that these tantras and | + | particularly strong ascertainment that these [[tantras]] and |
− | Padmasambhava explanations contained supremely fantastic | + | [[Padmasambhava]] explanations contained supremely fantastic |
− | profound meaning. | + | [[profound meaning]]. |
− | At this stage of his full development he was called by | + | At this stage of his full [[development]] he was called by |
− | his root lama Jam-Âang-kyen-«zay-wang- o to his monastery, | + | his [[root lama]] Jam-Âang-kyen-«zay-wang- o to his [[monastery]], |
− | where he advised Mi-pam-gya-tso to write many | + | where he advised [[Mi-pam-gya-tso]] to write many |
− | commentarial explanations that would set forth the Óyingmas | + | {{Wiki|commentarial}} explanations that would set forth the Óyingmas |
he wrote many commentaries setting forth Óying-ma presentations | he wrote many commentaries setting forth Óying-ma presentations | ||
− | of the view, meditation, and behavior. Because | + | of the view, [[meditation]], and {{Wiki|behavior}}. Because |
− | he composed these texts within putting great emphasis on | + | he composed these texts within putting great {{Wiki|emphasis}} on |
− | Óying- own perspective, many scholars wrote texts | + | Óying- [[own]] {{Wiki|perspective}}, many [[scholars]] wrote texts |
attempting to counter what he had said. A great deal of | attempting to counter what he had said. A great deal of | ||
− | controversy developed. | + | [[controversy]] developed. |
− | However, his intention was to further the Óying-ma | + | However, his [[intention]] was to further the Óying-ma |
− | teaching at a time when it was quite weak; he did not intend | + | [[teaching]] at a time when it was quite weak; he did not intend |
− | to criticize other teachings. His hope and intention | + | to criticize other teachings. His {{Wiki|hope}} and [[intention]] |
was, within Óying-ma, to develop more persons who were | was, within Óying-ma, to develop more persons who were | ||
− | interested in study, it being the case that within Óying-ma | + | [[interested]] in study, it being the case that within Óying-ma |
− | most people, out of realization that life is impermanent | + | most [[people]], out of [[realization]] that [[life]] is [[impermanent]] |
− | and so forth, withdraw from the world and do not engage | + | and so forth, withdraw from the [[world]] and do not engage |
− | in an active way in such activities. Nevertheless, since he | + | in an active way in such [[activities]]. Nevertheless, since he |
− | was emphasizing the Óying-ma presentation on these topics, | + | was {{Wiki|emphasizing}} the Óying-ma presentation on these topics, |
− | certain scholars from other orders, such as Ge-luk, got | + | certain [[scholars]] from other orders, such as [[Ge-luk]], got |
worked up about it. | worked up about it. | ||
− | Thus, he was carrying out the word of his lama, JamÂang- | + | Thus, he was carrying out the [[word]] of his [[lama]], JamÂang- |
kyen-«zay-wang- o, who had advised him to write | kyen-«zay-wang- o, who had advised him to write | ||
many commentaries, and he was seeking to encourage | many commentaries, and he was seeking to encourage | ||
− | more Óying-mas to develop in a scholarly way at a time | + | more Óying-mas to develop in a [[scholarly]] way at a time |
− | when, as he said, the teachings of the Old Translation | + | when, as he said, the teachings of the [[Old Translation School]] were close to being a mere picture of a [[butter-lamp]]. |
− | School were close to being a mere picture of a butter-lamp. | + | He did not have any [[sense]] of showing absence of [[faith]] toward |
− | He did not have any sense of showing absence of faith toward | + | other schools. [[Mi-pam-gya-tso]] himself said, |
− | other schools. Mi-pam-gya-tso himself said, | ||
− | look into my own compositions and see whether I have | + | look into my [[own]] compositions and see whether I have |
− | written them out of the pride of thinking that I was a very | + | written them out of the [[pride]] of [[thinking]] that I was a very |
− | smart scholar, or whether they were written to help other | + | smart [[scholar]], or whether they were written to help other |
be | be | ||
− | Thinking that it might even be beneficial to those who | + | [[Thinking]] that it might even be beneficial to those who |
− | were debating against what he had explained, he wrote | + | were [[debating]] against what he had explained, he wrote |
careful and honest replies to their objections; he decided | careful and honest replies to their objections; he decided | ||
− | that he could from his own point of view perhaps discover | + | that he could from his [[own]] point of view perhaps discover |
points that he did not realize, or that he had understood | points that he did not realize, or that he had understood | ||
improperly, and from other points of view his responses | improperly, and from other points of view his responses | ||
− | might cause these scholars to realize points that they had | + | might [[cause]] these [[scholars]] to realize points that they had |
not understood before, or had misunderstood. And he | not understood before, or had misunderstood. And he | ||
− | thought that if those scholars answered back, he might be | + | [[thought]] that if those [[scholars]] answered back, he might be |
− | able to use their answers like medicine. Therefore, he | + | able to use their answers like [[medicine]]. Therefore, he |
− | engaged in such written debates without an intention to be | + | engaged in such written [[debates]] without an [[intention]] to be |
− | partisan in any sense, whether in terms of family line, area, | + | {{Wiki|partisan}} in any [[sense]], whether in terms of [[family]] line, area, |
− | Biography of Mi-pam-gya-tso | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] |
− | or order of Tibetan Buddhism. | + | or order of [[Tibetan Buddhism]]. |
− | One of the greatest Ge-luk- scholars, -ri Ío-sangrap- | + | One of the greatest [[Ge-luk]]- [[scholars]], -ri Ío-sangrap- |
− | Ôel,53 wrote a two hundred page criticism of Mi-pamgya- | + | Ôel,53 wrote a two hundred page [[criticism]] of Mi-pamgya- |
tso, called Rap-sel ations.54 Many | tso, called Rap-sel ations.54 Many | ||
− | times they wrote criticisms back and forth, developing | + | times they wrote {{Wiki|criticisms}} back and forth, developing |
− | great respect for each other, because their compositions | + | great [[respect]] for each other, because their compositions |
served to eliminate their qualms and so forth. This culminated | served to eliminate their qualms and so forth. This culminated | ||
− | in writing letters of praise of each other. | + | in [[writing]] letters of praise of each other. |
− | Also, in response to the Ge-luk master Drak-gar-«rül- | + | Also, in response to the [[Ge-luk]] [[master]] Drak-gar-«rül- |
»u Ío-sang-«en-dzin-½yen-drak55 from Kam, Mi-pam-gyatso | »u Ío-sang-«en-dzin-½yen-drak55 from Kam, Mi-pam-gyatso | ||
wrote a shorter set of critical answers, called Response to | wrote a shorter set of critical answers, called Response to | ||
− | Objections Concerning the Chapter on Wisdom in (Shåntide- | + | Objections Concerning the [[Chapter]] on [[Wisdom]] in (Shåntide- |
− | ) Engaging in the Bodhisattva Deeds : Sunshine Illumination. | + | ) Engaging in the [[Bodhisattva]] [[Deeds]] : Sunshine [[Illumination]]. |
− | While Mi-pam-gya-tso was writing a commentary on | + | While [[Mi-pam-gya-tso]] was [[writing]] a commentary on |
− | Dhar | + | [[Dhar]] |
− | Prime Cognition, 57 ða- ò appeared to him in a | + | [[Prime Cognition]], 57 ða- ò appeared to him in a |
− | dream in the guise of an Indian paòçita with a slightly | + | [[dream]] in the guise of an [[Indian]] paòçita with a slightly |
− | hooked nose, asking him, could there be in the | + | hooked {{Wiki|nose}}, asking him, could there be in the |
− | Commen Compilation of Prime Cognition | + | Commen Compilation of [[Prime Cognition]] |
that you do not understand? It is just refutations and | that you do not understand? It is just refutations and | ||
proofs. ða- ò took text and divided | proofs. ða- ò took text and divided | ||
it into two parts, one half in one hand and one half | it into two parts, one half in one hand and one half | ||
in the other, saying, these two together, you | in the other, saying, these two together, you | ||
− | will understand. In the dream Mi-pam-gya-tso put the | + | will understand. In the [[dream]] [[Mi-pam-gya-tso]] put the |
− | two together, and immediately the book turned into a long | + | two together, and immediately the [[book]] turned into a long |
sword, whereupon all knowables appeared in front of him. | sword, whereupon all knowables appeared in front of him. | ||
ða- ò said, it will penetrate | ða- ò said, it will penetrate | ||
− | all phenomena, all knowables, from forms to omniscient | + | all [[phenomena]], all knowables, from [[forms]] to [[omniscient]] |
con when Mi-pam wielded it, it cut | con when Mi-pam wielded it, it cut | ||
through everything at once. From then, he was able to | through everything at once. From then, he was able to | ||
write commentary on text just spontaneously. | write commentary on text just spontaneously. | ||
− | When he looked into Guòaprabha Aphorisms on | + | When he looked into Guòaprabha {{Wiki|Aphorisms}} on |
Discipline,58 there were some points that he did not under22 | Discipline,58 there were some points that he did not under22 | ||
− | stand, but after reading once through the Translated Word | + | stand, but after reading once through the [[Translated Word]] |
of Buddha,59 he reported that from his single reading of the | of Buddha,59 he reported that from his single reading of the | ||
− | thirteen volumes on discipline, he was able to understand | + | thirteen volumes on [[discipline]], he was able to understand |
− | everything in the Aphorisms on Discipline without impediment. | + | everything in the {{Wiki|Aphorisms}} on [[Discipline]] without impediment. |
Concerning profound quintessential instructions and | Concerning profound quintessential instructions and | ||
other matters such as the differences between earlier and | other matters such as the differences between earlier and | ||
− | later Tibetan schools, when he remained in solitary meditative | + | later [[Tibetan schools]], when he remained in {{Wiki|solitary}} [[meditative retreat]], performing the approximation of a [[deity]] by |
− | retreat, performing the approximation of a deity by | + | repeating [[mantra]], [[understanding]] of these would spontaneously |
− | repeating mantra, understanding of these would spontaneously | + | and vividly arise through the opening of [[channels]] |
− | and vividly arise through the opening of channels | + | of [[awareness]] and the [[blessings]] of his [[lamas]] and favored |
− | of awareness and the blessings of his lamas and favored | + | [[deities]], without reading any texts or the like. He reported |
− | deities, without reading any texts or the like. He reported | ||
that due to this there was no way for him not to write | that due to this there was no way for him not to write | ||
these down. | these down. | ||
Line 523: | Line 515: | ||
− | On a particularly virtuous date, Jam-Âang-kyen-«zaywang- | + | On a particularly [[virtuous]] date, Jam-Âang-kyen-«zaywang- |
− | o had volumes of SÒtra, Mantra, and topics of | + | o had volumes of SÒtra, [[Mantra]], and topics of |
− | knowledge whose transmissions were rare and containing | + | [[knowledge]] whose [[transmissions]] were rare and containing |
− | crucial points arranged on a large, high altar and made | + | crucial points arranged on a large, high [[altar]] and made |
− | extensive offerings. He had Mi-pam-gya-tso sit on a platform- | + | extensive [[offerings]]. He had [[Mi-pam-gya-tso]] sit on a platform- |
− | throne slightly lower than the altar. He announced, | + | [[throne]] slightly lower than the [[altar]]. He announced, |
− | all of my authority with respect to holding, | + | all of my authority with [[respect]] to holding, |
sustaining, and increasing teachings through | sustaining, and increasing teachings through | ||
− | explanation, debate, and composition. Make them shine in | + | explanation, [[debate]], and composition. Make them shine in |
− | the world for a long time. Conducting a ritual called | + | the [[world]] for a long time. Conducting a [[ritual]] called |
− | Blazing Jewel of Lordship of Speech, 60 he made him his | + | Blazing [[Jewel]] of Lordship of {{Wiki|Speech}}, 60 he made him his |
− | regent, passing his transmission to him and bestowing a | + | {{Wiki|regent}}, passing his [[transmission]] to him and bestowing a |
scroll-painting of white Tårå. He made a supplication for | scroll-painting of white Tårå. He made a supplication for | ||
− | his long, steady life, which he himself composed in connection | + | his long, steady [[life]], which he himself composed in [[connection]] |
with Mi-pam-gya- several names, and gave | with Mi-pam-gya- several names, and gave | ||
− | him many old representations of exalted body, speech, and | + | him many old {{Wiki|representations}} of [[exalted]] [[body]], {{Wiki|speech}}, and |
− | mind. As a symbol of Mi- power and stature, he took | + | [[mind]]. As a [[symbol]] of Mi- power and stature, he took |
− | off his own long-eared hat and bestowed it on him, | + | off his [[own]] long-eared hat and bestowed it on him, |
marking a marvelous event. | marking a marvelous event. | ||
− | Later when speaking to others, Jam-Âang-kyen-«zayBiography | + | Later when {{Wiki|speaking}} to others, Jam-Âang-kyen-«zayBiography |
− | of Mi-pam-gya-tso 23 | + | of [[Mi-pam-gya-tso]] 23 |
− | wang- o announced that Mi-pam-gya-tso was the greatest | + | wang- o announced that [[Mi-pam-gya-tso]] was the greatest |
− | of the scholars of that era on earth, since he knew all of the | + | of the [[scholars]] of that {{Wiki|era}} on [[earth]], since he knew all of the |
− | doctrines of the various orders of Tibetan Buddhism, and | + | [[doctrines]] of the various orders of [[Tibetan Buddhism]], and |
− | all of the topics of scholarship included in SÒtra and Mantra | + | all of the topics of {{Wiki|scholarship}} included in SÒtra and [[Mantra]] |
− | right through to the Great Completeness, as well as | + | right through to the [[Great Completeness]], as well as |
− | Sanskrit grammar, poetry, and so forth. Whereas some | + | [[Sanskrit grammar]], [[poetry]], and so forth. Whereas some |
− | scholars might be better than him in a particular area, they | + | [[scholars]] might be better than him in a particular area, they |
− | did not have his depth and breadth of knowledge. Jamgön- | + | did not have his depth and breadth of [[knowledge]]. [[Jamgön]]- |
»ong-«rül Ío-drö-ta-ye also praised him as a | »ong-«rül Ío-drö-ta-ye also praised him as a | ||
− | mahåpaòçita (a great scholar) and, though he was Mipam- | + | mahåpaòçita (a great [[scholar]]) and, though he was [[Mipam]]- |
gya-tso a, he requested from him instruction on | gya-tso a, he requested from him instruction on | ||
− | his Clear Exposition of the Text of (Dhar mand | + | his Clear [[Exposition]] of the Text of ([[Dhar]] mand |
− | Explanation of the Eight Pronouncements 61 as well as | + | Explanation of the [[Eight Pronouncements]] 61 as well as |
others. | others. | ||
− | Ja- -½gak,62 a [Óying-ma] scholar versed in the | + | [[Ja]]- -½gak,62 a [Óying-ma] [[scholar]] versed in the |
− | new traditions, criticized Mi- commentary on the | + | new [[traditions]], criticized Mi- commentary on the |
− | chapter on wisdom in Engaging in the Bodhisattva | + | [[chapter]] on [[wisdom]] in Engaging in the [[Bodhisattva]] |
− | Deeds, also known as the Ketaka Jewel. So, Õa-«rül | + | [[Deeds]], also known as the Ketaka [[Jewel]]. So, Õa-«rül |
− | O-gyen-jik-me-chö-»yi-Ûang- , supreme in scholarship, | + | O-gyen-jik-me-chö-»yi-Ûang- , supreme in {{Wiki|scholarship}}, |
− | holiness, and adepthood, was made the judge, and those | + | holiness, and adepthood, was made the [[judge]], and those |
− | two debated in front of him. Though they contested all | + | two [[debated]] in front of him. Though they contested all |
day and into the night, they were not able to come to any | day and into the night, they were not able to come to any | ||
− | definite conclusion; they were over and over again debating | + | definite conclusion; they were over and over again [[debating]] |
about difficult points concerning Hearers entry to the | about difficult points concerning Hearers entry to the | ||
− | Great Vehicle path, a topic on which Indian paòçitas | + | [[Great Vehicle]] [[path]], a topic on which [[Indian]] paòçitas |
themselves could not come to any agreement, and other | themselves could not come to any agreement, and other | ||
such difficult topics. | such difficult topics. | ||
− | A lama in the audience named Rik-chok63 asked Õa- | + | A [[lama]] in the audience named Rik-chok63 asked Õa- |
«rül O-gyen-jik-me-chö-»yi-Ûang- to indicate who was | «rül O-gyen-jik-me-chö-»yi-Ûang- to indicate who was | ||
the victor, since he and others considered both of them to | the victor, since he and others considered both of them to | ||
− | be great scholars and thus found it difficult to determine | + | be great [[scholars]] and thus found it difficult to determine |
who won. Õa-«rül Rin- -chay responded | who won. Õa-«rül Rin- -chay responded | ||
how to determine the victor. It would not be proper if I | how to determine the victor. It would not be proper if I | ||
− | indicated who is the better scholar. To cite a worldly | + | indicated who is the better [[scholar]]. To cite a [[worldly]] |
proverb, son is not praised by his father but by an enemy; | proverb, son is not praised by his father but by an enemy; | ||
a daughter is not praised by her mother but by the | a daughter is not praised by her mother but by the | ||
− | neighborhood. If a lama praises his own student, it would | + | neighborhood. If a [[lama]] praises his [[own]] [[student]], it would |
− | be like a father who indeed would definitely praise his own | + | be like a father who indeed would definitely praise his [[own]] |
son, or like a mother who, even if her daughter is not very | son, or like a mother who, even if her daughter is not very | ||
pretty, will My daughter is very pretty and energetic. | pretty, will My daughter is very pretty and energetic. | ||
Line 597: | Line 589: | ||
In a similar way, if I indicated who was better, no one | In a similar way, if I indicated who was better, no one | ||
would believe me. However, Do-½gak | would believe me. However, Do-½gak | ||
− | that during the early part of debate they clearly saw rays of | + | that during the early part of [[debate]] they clearly saw [[rays of light]] issue forth from the [[heart]] of [[Lama]] Mi- |
− | light issue forth from the heart of Lama Mi- | + | Mañjushr¦, his [[meditational deity]], on the [[altar]] and enter |
− | Mañjushr¦, his meditational deity, on the altar and enter | + | into his [[heart]] and into mine. From that you can understand. |
− | into his heart and into mine. From that you can understand. | ||
At one point Õa-«rül Rin- -chay intervened saying, | At one point Õa-«rül Rin- -chay intervened saying, | ||
− | scholars could not settle it? This is to be settled by natural | + | [[scholars]] could not settle it? This is to be settled by natural |
− | reasoning, and thus it will not help to debate about | + | {{Wiki|reasoning}}, and thus it will not help to [[debate]] about |
They were both probably very thirsty at that point, and tea | They were both probably very thirsty at that point, and tea | ||
was brought to them. Over tea, Õa-«rül Jik-me-chö-»yiÛang- | was brought to them. Over tea, Õa-«rül Jik-me-chö-»yiÛang- | ||
− | remarked, Ja- Do-½gak has written a text on | + | remarked, [[Ja]]- Do-½gak has written a text on |
− | the basis, path, and fruit of the Óying-ma Great Completeness. | + | the basis, [[path]], and fruit of the Óying-ma [[Great Completeness]]. |
− | Some people praise it, but others criticize it; it | + | Some [[people]] praise it, but others criticize it; it |
would be better for you two to talk about this while taking | would be better for you two to talk about this while taking | ||
tea. | tea. | ||
− | Mi-pam-gya-tso immediately rose up to debate, saying, | + | [[Mi-pam-gya-tso]] immediately rose up to [[debate]], saying, |
64 In | 64 In | ||
− | just several minutes Mi-pam-gya-tso was able to defeat Ja- | + | just several minutes [[Mi-pam-gya-tso]] was able to defeat [[Ja]]- |
− | Do-½gak in debate, at which point Õa-«rül Rin- -chay | + | Do-½gak in [[debate]], at which point Õa-«rül Rin- -chay |
− | declared to Ja- Do-½gak, You have been defeated. Such | + | declared to [[Ja]]- Do-½gak, You have been defeated. Such |
− | faulty reasoning would ruin the path; it would be best to | + | faulty {{Wiki|reasoning}} would ruin the [[path]]; it would be best to |
burn the | burn the | ||
− | Õa-«rül Rin- -chay added, That is enough debate. | + | Õa-«rül Rin- -chay added, That is enough [[debate]]. |
− | Bring them some food. Ja- Do-½gak was | + | Bring them some [[food]]. [[Ja]]- Do-½gak was |
− | eating his food, he was thinking of the tough spot that he | + | eating his [[food]], he was [[thinking]] of the tough spot that he |
− | Biography of Mi-pam-gya-tso 25 | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] 25 |
− | was in that his root lama had his book burned and not | + | was in that his [[root lama]] had his [[book]] burned and not |
− | Mi-pam-gya-tso and tears streamed down his cheeks. | + | [[Mi-pam-gya-tso]] and {{Wiki|tears}} streamed down his cheeks. |
− | The many monastics and yogis who had gathered to listen | + | The many [[monastics]] and [[yogis]] who had [[gathered]] to listen |
− | to the debate noticed that he was crying, and he became | + | to the [[debate]] noticed that he was crying, and he became |
− | famous throughout the two eastern provinces of Tibet, | + | famous throughout the two eastern provinces of [[Tibet]], |
− | Kam and Am-do, as the person whom Mi-pam made cry. | + | Kam and Am-do, as the [[person]] whom Mi-pam made cry. |
− | Ja- a Do-½gak was the only person who actually met | + | [[Ja]]- a Do-½gak was the only [[person]] who actually met |
− | in debate with Mi-pam-gya-tso. Ge-luk- scholars from | + | in [[debate]] with [[Mi-pam-gya-tso]]. [[Ge-luk]]- [[scholars]] from |
− | great centers of learning sent essays of criticism against Mi- | + | great centers of {{Wiki|learning}} sent {{Wiki|essays}} of [[criticism]] against Mi- |
It is | It is | ||
reported that, later on, a Ge-Ôhay was sent from Ío-Ôel-Èing | reported that, later on, a Ge-Ôhay was sent from Ío-Ôel-Èing | ||
− | College of Dre- onastic University to find Mi-pamgya- | + | {{Wiki|College}} of Dre- onastic {{Wiki|University}} to find Mi-pamgya- |
− | tso and debate against him, but when they met, the | + | tso and [[debate]] against him, but when they met, the |
− | Ge-Ôhay talked with him without actually debating, later | + | Ge-Ôhay talked with him without actually [[debating]], later |
− | reporting that he was a very amazing lama. Much later, | + | reporting that he was a very amazing [[lama]]. Much later, |
− | Den-ma Rin- -chay (the predecessor of the present one) | + | Den-ma Rin- -chay (the predecessor of the {{Wiki|present}} one) |
upon hearing this was provoked and decided that he | upon hearing this was provoked and decided that he | ||
− | would go and debate with Mi-pam-gya-tso. However, he | + | would go and [[debate]] with [[Mi-pam-gya-tso]]. However, he |
− | arrived when Mi-pam-gya-tso was about to die, and so | + | arrived when [[Mi-pam-gya-tso]] was about to [[die]], and so |
− | they never got a chance to debate. | + | they never got a chance to [[debate]]. |
− | After the debate with Ja- Do-½gak, Mi-pam-gya-tso | + | After the [[debate]] with [[Ja]]- Do-½gak, [[Mi-pam-gya-tso]] |
− | went into meditative retreat in the Tiger Den of Àar-mo | + | went into [[meditative retreat]] in the [[Tiger]] Den of Àar-mo |
in Kam Province for a period of thirteen years. He reported | in Kam Province for a period of thirteen years. He reported | ||
that during that period he was never distracted | that during that period he was never distracted | ||
− | from the yogic approximation of Black Mañjushr¦ Lord of | + | from the [[yogic]] approximation of Black Mañjushr¦ [[Lord of Life]], due to which all [[signs]] of [[achievement]] described in the |
− | Life, due to which all signs of achievement described in the | + | texts arose. At one point, he went to see his [[lama]], JamÂang- |
− | texts arose. At one point, he went to see his lama, JamÂang- | ||
kyen-«zay-wang- , who asked him, is your | kyen-«zay-wang- , who asked him, is your | ||
− | practice going in Mi-pam-gya-tso answered, | + | practice going in [[Mi-pam-gya-tso]] answered, |
hen I studied the great texts, I understood them thoroughly, | hen I studied the great texts, I understood them thoroughly, | ||
− | but I am concerned that in meditative retreat on | + | but I am concerned that in [[meditative retreat]] on |
− | my favored deity I will not bring the stage of generation to | + | my favored [[deity]] I will not bring the [[stage of generation]] to |
− | fulfillment, so I am taking great care in practicing it with | + | fulfillment, so I am taking great [[care]] in practicing it with |
− | energy and earnestness. | + | [[energy]] and earnestness. |
Jam-Âang-kyen-«zay-wang- remarked, Doing it | Jam-Âang-kyen-«zay-wang- remarked, Doing it | ||
− | 26 Fundamental Mind | + | 26 [[Fundamental Mind]] |
− | that way is very difficult. As the omniscient Íong-chenrap- | + | that way is very difficult. As the [[omniscient]] Íong-chenrap- |
jam66 said, hout doing anything, remain in your | jam66 said, hout doing anything, remain in your | ||
That is what I did, and though I did not see | That is what I did, and though I did not see | ||
Line 673: | Line 663: | ||
slightest of Mi-pamgya- | slightest of Mi-pamgya- | ||
tso took this as advice that he should now just cultivate | tso took this as advice that he should now just cultivate | ||
− | the view of the Great Completeness. Later, he reported | + | the view of the [[Great Completeness]]. Later, he reported |
that this was very helpful to him. | that this was very helpful to him. | ||
− | With respect to his meditative achievements, through | + | With [[respect]] to his [[meditative]] achievements, through |
− | putting penetrative focus on important points in the vajra | + | putting penetrative focus on important points in the [[vajra body]] during the [[completion stage]] of [[Highest Yoga Tantra]], |
− | body during the completion stage of Highest Yoga Tantra, | + | he [[purified]] most of the movements of [[karmic winds]] in the |
− | he purified most of the movements of karmic winds in the | + | [[central channel]], and his [[mind]] [[experienced]] the {{Wiki|metaphoric}} |
− | central channel, and his mind experienced the metaphoric | + | and actual clear lights the great [[bliss]] of the fundamental |
− | and actual clear lights the great bliss of the fundamental | + | innate [[pristine wisdom]] induced by the [[four joys]] and [[four empties]]. In particular, in [[dependence]] upon the [[Great Completeness]] [[yoga]] of breakthrough-to-essential-purity |
− | innate pristine wisdom induced by the four joys and four | + | and spontaneous leap-over,67 he arrived at direct [[perception]] |
− | + | of the noumenon,68 [[attaining]] [[mastery]] over [[appearance]] and | |
− | + | {{Wiki|behavior}} as the sport of [[exalted]] [[body]] and [[exalted wisdom]]. | |
− | empties. In particular, in dependence upon the Great | + | Through the force of purifying his [[internal channels]] |
− | Completeness yoga of breakthrough-to-essential-purity | + | and [[essential]] constituents into a cloud-wheel of {{Wiki|syllables}}, |
− | and spontaneous leap-over,67 he arrived at direct perception | + | [[exalted]] [[knowledge]] arisen from [[meditation]] burst forth from |
− | of the noumenon,68 attaining mastery over appearance and | + | the expanse. By [[cultivating]] the view of the [[Great Completeness]], |
− | behavior as the sport of exalted body and exalted wisdom. | + | he received texts within the expanse of [[thought]], |
− | Through the force of purifying his internal channels | ||
− | and essential constituents into a cloud-wheel of syllables, | ||
− | exalted knowledge arisen from meditation burst forth from | ||
− | the expanse. By cultivating the view of the Great Completeness, | ||
− | he received texts within the expanse of thought, | ||
and he wrote them down. He did not have to do research, | and he wrote them down. He did not have to do research, | ||
− | comparing this and that; expositions just naturally | + | comparing this and that; [[expositions]] just naturally |
− | emerged from the expanse of reality. | + | emerged from the expanse of [[reality]]. |
However, he did not announce that these were | However, he did not announce that these were | ||
Thought-Treasures, texts received in thought-transmission | Thought-Treasures, texts received in thought-transmission | ||
from the great expanse, but just said that they were his | from the great expanse, but just said that they were his | ||
− | compositions. Thirty-two such books just as a Buddha | + | compositions. Thirty-two such [[books]] just as a [[Buddha]] |
− | has thirty-two marks were published in Kam, but there | + | has [[thirty-two marks]] were published in Kam, but there |
are also many notes as well as a number of texts about | are also many notes as well as a number of texts about | ||
− | Biography of Mi-pam-gya-tso | + | {{Wiki|Biography}} of [[Mi-pam-gya-tso]] |
− | black and white astrology, medicine, and Sanskrit that | + | black and white [[astrology]], [[medicine]], and [[Sanskrit]] that |
− | were never published and have not arrived in India. He | + | were never published and have not arrived in [[India]]. He |
− | expressed the hope that the collection of thirty-two texts | + | expressed the {{Wiki|hope}} that the collection of thirty-two texts |
would serve as a way of reviving and furthering the Óyingma | would serve as a way of reviving and furthering the Óyingma | ||
− | teaching, which had come to a point of deterioration | + | [[teaching]], which had come to a point of deterioration |
− | like a person about to die. | + | like a [[person]] about to [[die]]. |
− | In the Water Mouse Year (1912) on the thirteenth day | + | In the [[Water Mouse Year]] (1912) on the thirteenth day |
− | of the first month (Friday, March 1), he left meditative | + | of the first month ([[Friday]], March 1), he left [[meditative retreat]], and on the twenty-first, as a sign that he was about |
− | retreat, and on the twenty-first, as a sign that he was about | + | to [[die]], he called his manager and asked him to bring a |
− | to die, he called his manager and asked him to bring a | ||
piece of paper. He wrote that after dying he would assume | piece of paper. He wrote that after dying he would assume | ||
− | the aspect of a youthful Bodhisattva in the pure land of | + | the aspect of a youthful [[Bodhisattva]] in the [[pure land]] of |
− | Manifest Joy mpassion | + | [[Manifest]] [[Joy]] mpassion |
− | for all sentient beings throughout space I will remain | + | for all [[sentient beings]] throughout [[space]] I will remain |
− | helping sentient beings as long as there is space. This | + | helping [[sentient beings]] as long as there is [[space]]. This |
is my prom | is my prom | ||
− | It appears that Mi-pam-gya-tso was sick during a great | + | It appears that [[Mi-pam-gya-tso]] was sick during a great |
− | deal of his life, and so he wrote, n exponent of the | + | deal of his [[life]], and so he wrote, n exponent of the |
− | Buddhist doctrine at this time of the five ruinations was I, | + | [[Buddhist doctrine]] at this time of the five ruinations was I, |
− | suffering continuously for seventeen years from a chronic | + | [[suffering]] continuously for seventeen years from a chronic |
− | disease of the channels. Even though I have suffered a great | + | {{Wiki|disease}} of the [[channels]]. Even though I have [[suffered]] a great |
− | deal from disease until now, I have stayed here in this land, | + | deal from {{Wiki|disease}} until now, I have stayed here in this land, |
− | but I think that now it would be better to die, and thus I | + | but I think that now it would be better to [[die]], and thus I |
− | his manager, Lama Ö-Ôel, who himself was a great scholar, | + | his manager, [[Lama]] Ö-Ôel, who himself was a great [[scholar]], |
to hide. | to hide. | ||
− | Near the time of his death he said to his manager, | + | Near the time of his [[death]] he said to his manager, |
− | am not an ordinary being. I am a Bodhisattva who | + | am not an ordinary being. I am a [[Bodhisattva]] who |
− | through the power of wishes took rebirth in order to help | + | through the power of wishes took [[rebirth]] in order to help |
− | sentient beings. What I was seeking to do was to help the | + | [[sentient beings]]. What I was seeking to do was to help the |
− | teaching, and especially to help the teaching of | + | [[teaching]], and especially to help the [[teaching]] of |
− | the Great Completeness, but in general since the Óyingmas | + | the [[Great Completeness]], but in general since the Óyingmas |
− | are of very little merit, they undergo a great deal of | + | are of very little [[merit]], they undergo a great deal of |
harm from interrupting factors, and thus through the | harm from interrupting factors, and thus through the | ||
− | dependent-arising of certain circumstances I have had to | + | [[dependent-arising]] of certain circumstances I have had to |
− | 28 Fundamental Mind | + | 28 [[Fundamental Mind]] |
− | suffer a lot physically and have not been able to achieve the | + | [[suffer]] a lot {{Wiki|physically}} and have not been able to achieve the |
level of assistance that I was seeking to bring. However, I | level of assistance that I was seeking to bring. However, I | ||
have mostly achieved what I wanted to do in terms of | have mostly achieved what I wanted to do in terms of | ||
commentaries, even though I have not been able to write | commentaries, even though I have not been able to write | ||
− | an extensive general-meaning commentary on Madhyamaka, | + | an extensive general-meaning commentary on [[Madhyamaka]], |
− | as I had hoped, but that does not matter much. However, | + | as I had hoped, but that does not {{Wiki|matter}} much. However, |
− | if I were able to finish writing on the fundamental | + | if I were able to finish [[writing]] on the [[fundamental mind]] in accordance with my wish to fully express my [[own]] |
− | mind in accordance with my wish to fully express my own | + | [[thought]] about it, I think that it would be of immense [[benefit]] |
− | thought about it, I think that it would be of immense benefit | ||
to all of the orders, Old and New, but I have not able | to all of the orders, Old and New, but I have not able | ||
to finish this His point was that he had written a considerable | to finish this His point was that he had written a considerable | ||
− | amount on the topic of the fundamental mind, but | + | amount on the topic of the [[fundamental mind]], but |
had not completed it. | had not completed it. | ||
− | Then he announced, will not be taking actual rebirth | + | Then he announced, will not be taking actual [[rebirth]] |
− | in this world any more, because outlying barbarians | + | in this [[world]] any more, because outlying [[barbarians]] |
− | will arrive and make a mess out of the teaching. Therefore, | + | will arrive and make a mess out of the [[teaching]]. Therefore, |
− | I will remain just in pure lands but will send emanations to | + | I will remain just in [[pure lands]] but will send [[emanations]] to |
− | impure lands. It is the responsibility and wish of Bodhisattvas | + | impure lands. It is the {{Wiki|responsibility}} and wish of [[Bodhisattvas]] |
− | in pure lands to send forth inconceivable emanations | + | in [[pure lands]] to send forth [[inconceivable]] [[emanations]] |
− | to impure lands to help sentient beings in whatever | + | to impure lands to help [[sentient beings]] in whatever |
− | way would be suitable to tame them, and thus innumerable | + | way would be suitable to tame them, and thus {{Wiki|innumerable}} |
− | That evening he indicated that his long-term illness | + | That evening he indicated that his long-term {{Wiki|illness}} |
did not seem to be with him any more, that he had been | did not seem to be with him any more, that he had been | ||
− | cured of it, not feeling any pain, and most of the mistaken | + | cured of it, not [[feeling]] any [[pain]], and most of the mistaken |
− | appearances of cyclic existence had disappeared, and he | + | [[appearances]] of [[cyclic existence]] had disappeared, and he |
− | was perceiving pure appearances of rainbows, drops, exalted | + | was perceiving [[pure]] [[appearances]] of [[rainbows]], drops, [[exalted]] |
− | bodies, pure lands, and so forth associated with the | + | [[bodies]], [[pure lands]], and so forth associated with the |
− | meditative process of leap-over. He had instructed his | + | [[meditative process]] of leap-over. He had instructed his |
− | manager not to let people into his room, but now he said, | + | manager not to let [[people]] into his room, but now he said, |
on how they should practice and made prayer-wishes for | on how they should practice and made prayer-wishes for | ||
each of them. Those who had come for audience told him | each of them. Those who had come for audience told him | ||
Line 784: | Line 767: | ||
− | going to take rebirth. One of my emanations will proceed | + | going to take [[rebirth]]. One of my [[emanations]] will proceed |
− | to Shambhala in the north. In his sixty-seventh year, on | + | to [[Shambhala]] in the [[north]]. In his sixty-seventh year, on |
− | the twenty-ninth day of the fourth month of the Water | + | the twenty-ninth day of [[the fourth]] month of the [[Water Mouse Year]] (June 14, 1912), he assumed [[meditative posture]], |
− | Mouse Year (June 14, 1912), he assumed meditative posture, | + | his [[mind]] entering into equipoise in the [[primordial]] |
− | his mind entering into equipoise in the primordial | ||
basal expanse. | basal expanse. | ||
− | Mi-pam-gya-tso had a great many famous students,69 the | + | [[Mi-pam-gya-tso]] had a great many famous students,69 the |
most renowned being his manager, but during the course | most renowned being his manager, but during the course | ||
− | of his life he did not establish a big monastery or have | + | of his [[life]] he did not establish a big [[monastery]] or have |
− | many images constructed, and in the latter part of his life | + | many images [[constructed]], and in the [[latter]] part of his [[life]] |
− | he stayed entirely in a hermitage in Kam, composing texts | + | he stayed entirely in a [[hermitage]] in Kam, composing texts |
and so forth. As he said in his will, he considered the | and so forth. As he said in his will, he considered the | ||
− | Three Cycles on Fundamental Mind to be very important, | + | Three Cycles on [[Fundamental Mind]] to be very important, |
and although he was unable to complete them in the way | and although he was unable to complete them in the way | ||
he wanted, he had set them down in a rough way, which | he wanted, he had set them down in a rough way, which | ||
were then edited by Shay-chen Gye-«zal.70 | were then edited by Shay-chen Gye-«zal.70 | ||
− | Just as Mi-pam-gya-tso felt that his exposition on fundamental | + | Just as [[Mi-pam-gya-tso]] felt that his [[exposition]] on [[fundamental mind]] would be helpful to scholar-practitioners |
− | mind would be helpful to scholar-practitioners | + | of all orders of [[Tibetan Buddhism]], I also, hoping that it |
− | of all orders of Tibetan Buddhism, I also, hoping that it | + | will be of use to those [[interested]] in [[the nature of reality]], |
− | will be of use to those interested in the nature of reality, | + | will comment in this [[book]] on the difficult points and so |
− | will comment in this book on the difficult points and so | + | forth of the first of the Three Cycles on [[Fundamental Mind]]. |
− | forth of the first of the Three Cycles on Fundamental | ||
− | Mind. | ||
− | In the Introduction, Khetsun Sangpo Rinbochay expansive oral | + | In the Introduction, [[Khetsun Sangpo]] Rinbochay expansive oral |
commentary is at the margin, and Mi-pam-gya- ndented. | commentary is at the margin, and Mi-pam-gya- ndented. | ||
− | After that, the four chapters that form the body of the | + | After that, the four chapters that [[form]] the [[body]] of the |
text are at the margin, and oral comments on difficult points are | text are at the margin, and oral comments on difficult points are | ||
in footnotes. | in footnotes. | ||
Line 820: | Line 800: | ||
Countering Unfavorable Forces | Countering Unfavorable Forces | ||
− | Because this is Secret Mantra, listeners should attain initiation | + | Because this is [[Secret Mantra]], [[listeners]] should attain [[initiation]] |
beforehand. However, if the circumstances for this | beforehand. However, if the circumstances for this | ||
− | have not come together, it would be good, for the sake of | + | have not come together, it would be good, for the [[sake]] of |
avoiding interrupting factors, to recite the one-hundredsyllable | avoiding interrupting factors, to recite the one-hundredsyllable | ||
− | mantra: | + | [[mantra]]: |
- | - | ||
tiøhîha, hyo me | tiøhîha, hyo me | ||
− | bhava, anurakto me bhava, sarva-siddhiô me prayachchha, | + | [[bhava]], anurakto me [[bhava]], sarva-siddhiô me prayachchha, |
− | sarva-karmasu cha me chittaô shr¦yam kuru, hÒô ha ha ha | + | sarva-karmasu cha me chittaô shr¦yam [[kuru]], hÒô ha ha ha |
ha ho¯, bhagavan-sarva- - uñcha, | ha ho¯, bhagavan-sarva- - uñcha, | ||
− | - (Oô Vajrasattva, | + | - (Oô [[Vajrasattva]], |
− | 71 keep [your] pledge. Vajrasattva, reside [in me]. | + | 71 keep [your] pledge. [[Vajrasattva]], reside [in me]. |
Make me firm. Make me satisfied. Fulfill me. Make me | Make me firm. Make me satisfied. Fulfill me. Make me | ||
− | compassionate. Grant me all feats. Also, make my mind | + | [[compassionate]]. Grant me all feats. Also, make my [[mind]] |
− | virtuous in all actions. HÒô ha ha ha ha ho¯, all the supramundane | + | [[virtuous]] in all [[actions]]. HÒô ha ha ha ha ho¯, all the [[supramundane]] |
victorious Ones-Gone-Thus, do not abandon | victorious Ones-Gone-Thus, do not abandon | ||
phaî.) | phaî.) | ||
This should be done at least every day before going to | This should be done at least every day before going to | ||
− | sleep at night. | + | [[sleep]] at night. |
− | Or, you could recite the mantra oô vajrasatva hÒô. In | + | Or, you could recite the [[mantra]] oô [[vajrasatva]] hÒô. In |
− | each of the syllables, there is one of the five lineages of | + | each of the {{Wiki|syllables}}, there is one of the five [[lineages]] of |
− | Vajrasattva: | + | [[Vajrasattva]]: |
− | oô is the white Vajrasattva | + | oô is the white [[Vajrasattva]] |
− | vajra is the red Vajrasattva | + | [[vajra]] is the [[red]] [[Vajrasattva]] |
− | sa is the yellow Vajrasattva | + | sa is the [[yellow]] [[Vajrasattva]] |
− | tva is the green Vajrasattva | + | tva is the [[green]] [[Vajrasattva]] |
− | hÒô is the blue Vajrasattva. | + | hÒô is the blue [[Vajrasattva]]. |
Accumulating at least a hundred repetitions of this | Accumulating at least a hundred repetitions of this | ||
− | mantra every day helps in purifying karmic obstructions. | + | [[mantra]] every day helps in purifying [[karmic obstructions]]. |
− | Vajrasattva contains all of the hundred lineages. If you are | + | [[Vajrasattva]] contains all of the hundred [[lineages]]. If you are |
− | able to recite this mantra for at least one rosary each day, | + | able to recite this [[mantra]] for at least one rosary each day, |
− | whatever ill deeds you have accumulated will not increase | + | whatever ill [[deeds]] you have [[accumulated]] will not increase |
− | in force. This is Secret Mantra and, unlike SÒtra, requires | + | in force. This is [[Secret Mantra]] and, unlike SÒtra, requires |
taking many pledges and so forth beforehand; I suggest the | taking many pledges and so forth beforehand; I suggest the | ||
− | recitation of this mantra every day, especially if you have | + | {{Wiki|recitation}} of this [[mantra]] every day, especially if you have |
− | not received initiation. | + | not received [[initiation]]. |
− | Imagine a lotus on the top of your head, and upon it | + | [[Imagine]] a [[lotus]] on the top of your head, and upon it |
− | imagine Vajrasattva yab-yum;72 both male and female are | + | [[imagine]] [[Vajrasattva]] yab-yum;72 both {{Wiki|male}} and {{Wiki|female}} are |
− | white. Then imagine that at the heart of the male is a small | + | white. Then [[imagine]] that at the [[heart]] of the {{Wiki|male}} is a small |
− | flat moon disc, the size of a mustard seed, that has the | + | flat [[moon disc]], the size of a [[mustard seed]], that has the |
− | hundred-syllable mantra around its edge. The letters of the | + | [[hundred-syllable mantra]] around its edge. The letters of the |
− | mantra are standing upright, facing inward, circling | + | [[mantra]] are [[standing]] upright, facing inward, circling |
around the edge. | around the edge. | ||
− | Take your recitation of oô vajrasatva hÒô as a prayer | + | Take your {{Wiki|recitation}} of oô [[vajrasatva]] hÒô as a [[prayer]] |
− | to it to activate it. Just as when a child cries to its mother, | + | to it to activate it. Just as when a child {{Wiki|cries}} to its mother, |
the mother powerlessly gives what is required, so here | the mother powerlessly gives what is required, so here | ||
− | through the repetition of the mantra the minds of Vajrasattva | + | through the repetition of the [[mantra]] the [[minds]] of [[Vajrasattva]] |
− | yab-yum are stirred. As you recite the mantra, this | + | [[yab-yum]] are stirred. As you recite the [[mantra]], this |
− | stirs them, and the letters set around the edge of the moon | + | stirs them, and the letters set around the edge of the [[moon]] |
− | begin melting like butter put out in the sun, flowing from | + | begin melting like butter put out in the {{Wiki|sun}}, flowing from |
− | both male and female. The continuum of melted ambrosia | + | both {{Wiki|male}} and {{Wiki|female}}. The {{Wiki|continuum}} of melted [[ambrosia]] |
− | comes down into the lotus on the top of your head, then | + | comes down into the [[lotus]] on the top of your head, then |
− | into the stem of the lotus which is four finger widths inside | + | into the stem of the [[lotus]] which is four [[finger widths]] inside |
− | your head. These drops gradually fill your entire body. | + | your head. These drops gradually fill your entire [[body]]. |
− | As this nectar comes into your body, imagine that all | + | As this [[nectar]] comes into your [[body]], [[imagine]] that all |
of your sicknesses, ill-deeds, obstructions, and so forth in | of your sicknesses, ill-deeds, obstructions, and so forth in | ||
− | the form of various types of black awful things go down to | + | the [[form]] of various types of black awful things go down to |
− | the bottom of your body and then out through the lower | + | the bottom of your [[body]] and then out through the lower |
− | holes and hair pores. All of the evil spirits and so forth that | + | holes and [[hair]] pores. All of the [[evil spirits]] and so forth that |
− | are in you come out in the form of black scorpions, toads, | + | are in you come out in the [[form]] of black scorpions, toads, |
and so on. | and so on. | ||
− | Then imagine that all of the factors that would cause | + | Then [[imagine]] that all of the factors that would [[cause]] |
Introduction 35 | Introduction 35 | ||
− | interruption to you, bringing havoc to your life and so | + | interruption to you, bringing havoc to your [[life]] and so |
− | forth, manifest as a red bull, down nine stories below the | + | forth, [[manifest]] as a [[red]] bull, down nine stories below the |
− | earth, that has its mouth open upwards. Imagine that all | + | [[earth]], that has its {{Wiki|mouth}} open upwards. [[Imagine]] that all |
− | beings to whom you owe a debt incurred over your beginningless | + | [[beings]] to whom you owe a debt incurred over your [[beginningless]] |
− | lifetimes beings whose flesh you have used, | + | lifetimes [[beings]] whose flesh you have used, |
− | debts of money that you have not paid back, and so | + | debts of [[money]] that you have not paid back, and so |
− | forth all of these beings gather in a great assembly with | + | forth all of these [[beings]] [[gather]] in a [[great assembly]] with |
− | their mouths gaping upwards. Imagine that all of these | + | their mouths gaping upwards. [[Imagine]] that all of these |
− | awful black substances that have come out of your body | + | awful black {{Wiki|substances}} that have come out of your [[body]] |
− | scorpions, toads, and the like transform into whatever | + | scorpions, toads, and the like [[transform]] into whatever |
− | any of these beings want, such that they get whatever they | + | any of these [[beings]] want, such that they get whatever they |
want. | want. | ||
− | Then imagine that every being has a Vajrasattva yabyum | + | Then [[imagine]] that every being has a [[Vajrasattva]] [[yabyum]] |
on top of his or her head and is engaged in the same | on top of his or her head and is engaged in the same | ||
process of purifying ill-deeds and obstructions. | process of purifying ill-deeds and obstructions. | ||
− | For the purification of ill-deeds you need to have four | + | For the [[purification]] of ill-deeds you need to have [[four powers]]. The first power is that of the basis, which in this |
− | powers. The first power is that of the basis, which in this | + | case is [[Vajrasattva]] [[yab-yum]]. The second power is contrition |
− | case is Vajrasattva yab-yum. The second power is contrition | + | for ill-deeds you have done in the {{Wiki|past}}: |
− | for ill-deeds you have done in the past: | ||
such and such terrible things; I will not do them any- | such and such terrible things; I will not do them any- | ||
− | -deeds. The third | + | -[[deeds]]. The third |
− | power is that of restraint, feeling that in the future you will | + | power is that of {{Wiki|restraint}}, [[feeling]] that in the {{Wiki|future}} you will |
keep from any of these ill-deeds. The fourth, the power of | keep from any of these ill-deeds. The fourth, the power of | ||
− | an antidote, is the recitation in the long form of the | + | an antidote, is the {{Wiki|recitation}} in the long [[form]] of the |
− | hundred-syllable mantra or, in the briefer form, of oô vajrasatva | + | [[hundred-syllable mantra]] or, in the briefer [[form]], of oô [[vajrasatva]] |
− | hÒô. Recite it one-pointedly within visualizing the | + | hÒô. Recite it one-pointedly within [[visualizing]] the |
− | purification of ill-deeds, sicknesses, and so forth in the | + | [[purification]] of ill-deeds, sicknesses, and so forth in the |
− | complete form that I have just described. | + | complete [[form]] that I have just described. |
Do the recitation-visualization for one rosary length, | Do the recitation-visualization for one rosary length, | ||
− | that is, a hundred times, and then change your visualization. | + | that is, a hundred times, and then change your [[visualization]]. |
− | Imagine that Vajrasattva has become extremely | + | [[Imagine]] that [[Vajrasattva]] has become extremely |
your ill-deeds and obstructions are puri ajrasattva | your ill-deeds and obstructions are puri ajrasattva | ||
− | and consort dissolve into light and melt into you, | + | and [[consort]] dissolve into {{Wiki|light}} and melt into you, |
− | whereby you become Vajrasattva. Imagine that there is a | + | whereby you become [[Vajrasattva]]. [[Imagine]] that there is a |
− | blue hÒô at the center of your heart you do not need to | + | blue hÒô at the center of your [[heart]] you do not need to |
− | visualize a moon disc as its base. There is a white oô in | + | [[visualize]] a [[moon disc]] as its base. There is a white oô in |
− | front, and on the right side is a red vajra, in the back a | + | front, and on the right side is a [[red]] [[vajra]], in the back a |
− | yellow sa, and on the left a green tva. Then imagine that all | + | [[yellow]] sa, and on the left a [[green]] tva. Then [[imagine]] that all |
− | sentient beings have turned into Vajrasattvas and that the | + | [[sentient beings]] have turned into [[Vajrasattvas]] and that the |
whole area surrounding you is not your usual local area | whole area surrounding you is not your usual local area | ||
− | but like the Eastern Pure Land of Vajrasattva. With a loud | + | but like the [[Eastern Pure Land]] of [[Vajrasattva]]. With a loud |
− | voice recite oô vajrasatva hÒô. | + | {{Wiki|voice}} recite oô [[vajrasatva]] hÒô. |
− | Then the syllable oô turns into light and dissolves into | + | Then the {{Wiki|syllable}} oô turns into {{Wiki|light}} and dissolves into |
− | vajra; vajra turns into light and dissolves into sa; sa turns | + | [[vajra]]; [[vajra]] turns into {{Wiki|light}} and dissolves into sa; sa turns |
− | into light and dissolves into tva; tva turns into light and | + | into {{Wiki|light}} and dissolves into tva; tva turns into {{Wiki|light}} and |
− | dissolves into hÒô. The syllable hÒô dissolves into space | + | dissolves into hÒô. The {{Wiki|syllable}} hÒô dissolves into [[space]] |
− | like breath disappearing on a mirror; imagine that your | + | like [[breath]] disappearing on a [[mirror]]; [[imagine]] that your |
− | mind is undifferentiable from this great emptiness. Stay in | + | [[mind]] is undifferentiable from this [[great emptiness]]. Stay in |
− | this state of immaculate vacuity as long as you can, and | + | this [[state]] of immaculate [[vacuity]] as long as you can, and |
− | then when some conceptuality begins to stir in your mind, | + | then when some [[conceptuality]] begins to stir in your [[mind]], |
− | into Vajrasattva and establish all sentient beings in the | + | into [[Vajrasattva]] and establish all [[sentient beings]] in the |
− | state of Va | + | [[state]] of Va |
Title of the Text | Title of the Text | ||
− | I will give an explanation of fundamental mind based on a | + | I will give an explanation of [[fundamental mind]] based on a |
text by Mi-pam-gya-tso.73 Let us begin with his title, The | text by Mi-pam-gya-tso.73 Let us begin with his title, The | ||
− | Meaning of Fundamental Mind, Clear Light, Expressed in | + | Meaning of [[Fundamental Mind]], [[Clear Light]], Expressed in |
− | Accordance with the Transmission of Conqueror Knowledge- | + | Accordance with the [[Transmission]] of Conqueror [[Knowledge]]- |
− | Bearers: Vajra Matrix. a , | + | Bearers: [[Vajra]] [[Matrix]]. a , |
− | unchanging. Fundamental mind,74 immutable mind,75 clear | + | [[unchanging]]. Fundamental mind,74 immutable mind,75 clear |
− | light,76 and noumenal mind77 are synonymous. The topic | + | light,76 and [[noumenal]] mind77 are {{Wiki|synonymous}}. The topic |
− | of this book is the meaning of the ultimate clear light. | + | of this [[book]] is the meaning of the [[ultimate clear light]]. |
− | Knowledge- | + | [[Knowledge]]- |
Bearers | Bearers | ||
Completeness,78 which was passed from Ga-rap-dor-je,79 | Completeness,78 which was passed from Ga-rap-dor-je,79 | ||
− | Jam- -Ôhay-Ìyen,80 and Shr¦ Sinha to Vairochana and | + | Jam- -Ôhay-Ìyen,80 and Shr¦ [[Sinha]] to [[Vairochana]] and |
Introduction 37 | Introduction 37 | ||
− | Padmasambhava, and thereby to Tibet. Among Padmaudents | + | [[Padmasambhava]], and thereby to [[Tibet]]. Among Padmaudents |
− | were King Tri-Ôong-day-«zen81 | + | were [[King]] Tri-Ôong-day-«zen81 |
and his twenty-five ministers, and it continues down to | and his twenty-five ministers, and it continues down to | ||
− | present lamas through to you today. There has been a | + | {{Wiki|present}} [[lamas]] through to you today. There has been a |
− | transmission from lama to student, lama to student, without | + | [[transmission]] from [[lama]] to [[student]], [[lama]] to [[student]], without |
break. The main topic Mi- ajra | break. The main topic Mi- ajra | ||
− | matrix | + | [[matrix]] |
Homage | Homage | ||
− | First Mi-pam pays homage to Mañjushr¦ in Sanskrit: | + | First Mi-pam pays homage to Mañjushr¦ in [[Sanskrit]]: |
− | Namo gurumañjushr¦ye. | + | [[Namo]] gurumañjushr¦ye. |
− | There are three styles of preliminary homage: just in Sanskrit, | + | There are three styles of preliminary homage: just in [[Sanskrit]], |
− | in both Sanskrit and Tibetan, and just in Tibetan. | + | in both [[Sanskrit]] and [[Tibetan]], and just in [[Tibetan]]. |
− | This is an example of the first an expression in Sanskrit. | + | This is an example of the first an expression in [[Sanskrit]]. |
− | If we associate the two languages, namo is homage or | + | If we associate the two [[languages]], [[namo]] is homage or |
− | bowing down (phyag tshal ); guru is lama (bla ma); | + | [[bowing]] down ([[phyag]] tshal ); [[guru]] is [[lama]] ([[bla ma]]); |
mañjushr¦ is Mañjushr¦ ( l ); ye is to (la). Thus it | mañjushr¦ is Mañjushr¦ ( l ); ye is to (la). Thus it | ||
− | mage to the guru | + | mage to the [[guru]] |
− | You might wonder why a statement is made in an Indian | + | You might [[wonder]] why a statement is made in an [[Indian]] |
− | language at the beginning of a Tibetan text. It is for | + | [[language]] at the beginning of a [[Tibetan text]]. It is for |
− | the sake of gaining belief in the source of the teaching, that | + | the [[sake]] of gaining [[belief]] in the source of the [[teaching]], that |
− | being in India. It is to indicate that texts composed in India | + | being in [[India]]. It is to indicate that texts composed in [[India]] |
− | and in Tibet do not differ in the quality of their topics | + | and [[in Tibet]] do not differ in the [[quality]] of their topics |
expressed. | expressed. | ||
− | Next he makes an expression of worship: | + | Next he makes an expression of {{Wiki|worship}}: |
− | Obeisance with homage by way of knowledge | + | Obeisance with homage by way of [[knowledge]] |
− | In which the supreme lama and special favored | + | In which the supreme [[lama]] and special favored |
− | deity | + | [[deity]] |
− | Body of vajra essence that has come to be endowed | + | [[Body]] of [[vajra essence]] that has come to be endowed |
with the glory of smoothness | with the glory of smoothness | ||
Are undifferentiable within the fundamental | Are undifferentiable within the fundamental | ||
− | 38 Fundamental Mind | + | 38 [[Fundamental Mind]] |
− | great bliss, mind-emptiness. | + | great [[bliss]], mind-emptiness. |
− | There are many ways of identifying a lama; here, because | + | There are many ways of identifying a [[lama]]; here, because |
− | this is an occasion of Secret Mantra, it is the one who confers | + | this is an occasion of [[Secret Mantra]], it is the one who confers |
− | initiation. The word lama, or guru, is used only in | + | [[initiation]]. The [[word]] [[lama]], or [[guru]], is used only in |
− | Mantra, not in SÒtra. In the SÒtra system when vows are | + | [[Mantra]], not in SÒtra. In the SÒtra system when [[vows]] are |
given, the reference is made to the abbot82 or to the master83 | given, the reference is made to the abbot82 or to the master83 | ||
− | who confers the vows. Although you can find in- | + | who confers the [[vows]]. Although you can find in- |
SÒtra system, | SÒtra system, | ||
− | these are cases of the Mantric term being brought over to | + | these are cases of the [[Mantric]] term being brought over to |
SÒtra. | SÒtra. | ||
− | The syllable la (bla) in the term lama has the sense of | + | The {{Wiki|syllable}} la (bla) in the term [[lama]] has the [[sense]] of |
− | that high place where all of the teaching of the Buddha | + | that high place where all of [[the teaching of the Buddha]] |
abides; ma is to be understood as the mother of all these | abides; ma is to be understood as the mother of all these | ||
− | mother. The Sanskrit term guru (literally | + | mother. The [[Sanskrit]] term [[guru]] (literally |
− | to have the weight of good qualities. How is it that a person | + | to have the {{Wiki|weight}} of good qualities. How is it that a [[person]] |
− | comes to be weighty? This person has taken upon | + | comes to be weighty? This [[person]] has taken upon |
− | himself or herself the burden of freeing all sentient beings | + | himself or herself the [[burden]] of freeing all [[sentient beings]] |
− | from suffering. The lama does that. | + | from [[suffering]]. The [[lama]] does that. |
− | Among lamas there are the best, middling, and lower | + | Among [[lamas]] there are the best, middling, and lower |
− | ones, and here the reference is to the best, or supreme, lama. | + | ones, and here the reference is to the best, or supreme, [[lama]]. |
− | What is a yidam? A special favored deity. For those | + | What is a [[yidam]]? A special favored [[deity]]. For those |
− | persons who cannot be tamed by a peaceful aspect, a lama | + | persons who cannot be tamed by a [[peaceful]] aspect, a [[lama]] |
− | appears in fierce aspect, this being a yidam. It is called a | + | appears in fierce aspect, this being a [[yidam]]. It is called a |
− | special deity because among the various yidam this is a deity | + | special [[deity]] because among the various [[yidam]] this is a [[deity]] |
− | that is particularly powerful with respect to taming trainees. | + | that is particularly powerful with [[respect]] to taming trainees. |
cloth, but here in this context it refers to the smoothness of | cloth, but here in this context it refers to the smoothness of | ||
− | not having any of the roughness of afflictive emotions. | + | not having any of the roughness of [[afflictive emotions]]. |
− | becomes free from suffering, cyclic existence, and so forth; | + | becomes free from [[suffering]], [[cyclic existence]], and so forth; |
− | the other type of glory is that of compassion it is a glory | + | the other type of glory is that of [[compassion]] it is a glory |
n | n | ||
− | indicating that the one being talked about here has attained | + | indicating that the one being talked about here has [[attained]] |
this. | this. | ||
− | vajra refers to | + | [[vajra]] refers to |
− | immutability, the immutable noumenon, or final nature of | + | immutability, the immutable {{Wiki|noumenon}}, or final [[nature]] of |
− | phenom -emptiness | + | phenom -[[emptiness]] |
− | way of the artifice84 the activity of knowledge on the | + | way of the artifice84 the [[activity]] of [[knowledge]] on the |
− | one hand and ignorance on the other that one is either a | + | one hand and [[ignorance]] on the other that one is either a |
− | Buddha or a sentient being. With knowledge, one is a | + | [[Buddha]] or a [[sentient being]]. With [[knowledge]], one is a |
− | Buddha; with ignorance, one is a sentient being wandering | + | [[Buddha]]; with [[ignorance]], one is a [[sentient being]] wandering |
− | in cyclic existence. | + | in [[cyclic existence]]. |
− | noumenon, | + | {{Wiki|noumenon}}, |
− | the nature of phenomena. ða-»ya 85 Tibetan | + | the [[nature]] of [[phenomena]]. ða-»ya 85 [[Tibetan]] |
− | spelling book says that emptiness is a ga nyug, that is, a | + | spelling [[book]] says that [[emptiness]] is a ga nyug, that is, a |
nyug with a ga prefix | nyug with a ga prefix | ||
− | (gnyug ma) and he says that bamboo (snyug ma) is sa | + | (gnyug ma) and he says that {{Wiki|bamboo}} (snyug ma) is sa |
nyug it is spelled with a sa superscription. [The two | nyug it is spelled with a sa superscription. [The two | ||
− | words sound alike, but are spelled differently and have | + | words [[sound]] alike, but are spelled differently and have |
different meanings.] | different meanings.] | ||
that is | that is | ||
− | immutable because, unlike ordinary happiness that is | + | immutable because, unlike ordinary [[happiness]] that is |
− | present one moment and gone in another moment, this is | + | {{Wiki|present}} one [[moment]] and gone in another [[moment]], this is |
− | unchanging inu | + | [[unchanging]] inu |
nti | nti | ||
− | mind as undifferentiable from the qualities enumerated | + | [[mind]] as undifferentiable from the qualities enumerated |
above. From among types of homage, the best is with the | above. From among types of homage, the best is with the | ||
− | view of reality, within knowledge. | + | view of [[reality]], within [[knowledge]]. |
− | is seeking the highest enlightenment of a Buddha through | + | is seeking the [[highest enlightenment]] of a [[Buddha]] through |
− | uprooting, or completely eradicating, the two obstructions | + | uprooting, or completely eradicating, the [[two obstructions]] |
− | the afflictive obstructions and the obstructions to | + | the {{Wiki|afflictive}} obstructions and the obstructions to |
− | omniscience. That is a general meaning of homage. | + | [[omniscience]]. That is a general meaning of homage. |
− | Here, in particular, one should understand the nature of | + | Here, in particular, one should understand the [[nature]] of |
ndicates that one is | ndicates that one is | ||
− | bowing down to the feet | + | [[bowing]] down to the feet |
− | the transmission of this view. | + | the [[transmission]] of this view. |
Aim of the Composition | Aim of the Composition | ||
Mi-pam continues: | Mi-pam continues: | ||
− | Concerning this, the essentials of all doors of doctrine | + | Concerning this, the [[essentials]] of all doors of [[doctrine]] |
− | of the Great and Small Vehicle | + | of the Great and [[Small Vehicle]] |
inconceivably set forth in accordance with the | inconceivably set forth in accordance with the | ||
− | dispositions, faculties, and thoughts of trainees in | + | dispositions, [[faculties]], and [[thoughts]] of trainees in |
− | the ten directions and three times through the inconceivable | + | the [[ten directions]] and three times through the [[inconceivable]] |
− | secrecy of speech of the One-Gone- | + | secrecy of {{Wiki|speech}} of the One-Gone- |
− | Thus are included in the two vehicles, cause and | + | Thus are included in the [[two vehicles]], [[cause and effect]]. |
− | effect. | ||
-Gone- | -Gone- | ||
Thus 86 alternatively could be One-Gone-to-Bliss. 87 | Thus 86 alternatively could be One-Gone-to-Bliss. 87 | ||
− | e Secret Mantra. One | + | e [[Secret Mantra]]. One |
− | could include Mantra within the sets of manifest knowledge | + | could include [[Mantra]] within the sets of [[manifest]] [[knowledge]] |
− | of the SÒtra system from among the three scriptural | + | of the SÒtra system from among the three [[scriptural]] |
− | divisions sets of discourses, sets of discipline, and sets of | + | divisions sets of [[discourses]], sets of [[discipline]], and sets of |
− | manifest knowl | + | [[manifest]] knowl |
− | just Secret Mantra | + | just [[Secret Mantra]] |
− | secrecy of speech of the Ones-Gone-Thus is beyond the | + | secrecy of {{Wiki|speech}} of the Ones-Gone-Thus is beyond the |
− | verbalization and realization of our mistaken minds. | + | verbalization and [[realization]] of our mistaken [[minds]]. |
− | The ten directions are north, east, south, west, | + | The [[ten directions]] are [[north]], [[east]], [[south]], [[west]], |
− | northeast, southeast, northwest, southwest, zenith, and | + | [[northeast]], [[southeast]], [[northwest]], [[southwest]], [[zenith]], and |
− | nadir. The three times are past, present, and future. | + | [[nadir]]. The three times are {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}. |
g trained by | g trained by | ||
the Bud | the Bud | ||
− | accordance with the dispositions, faculties, and thoughts of | + | accordance with the dispositions, [[faculties]], and [[thoughts]] of |
− | trainees; to those of low interest he set forth the low | + | trainees; to those of low [[interest]] he set forth the low |
− | vehicle; to those of middling interest he set forth the middling | + | [[vehicle]]; to those of middling [[interest]] he set forth the middling |
− | vehicle; and to those of great interest he set forth the | + | [[vehicle]]; and to those of great [[interest]] he set forth the |
− | Great Vehicle | + | [[Great Vehicle]] |
− | the 84,000 bundles of doctrine that Buddha taught. The | + | the 84,000 bundles of [[doctrine]] that [[Buddha]] [[taught]]. The |
− | essentials of all these doors of doctrine are included in the | + | [[essentials]] of all these doors of [[doctrine]] are included in the |
− | two vehicles, cause and effect. | + | [[two vehicles]], [[cause and effect]]. |
− | Furthermore, the thought of the perfection of | + | Furthermore, the [[thought]] of the [[perfection of wisdom]], which is the peak of all [[views]] of the causal |
− | wisdom, which is the peak of all views of the causal | + | [[path]] of the [[perfections]], meets back to the [[sphere]] |
− | path of the perfections, meets back to the sphere | ||
of reality88 devoid of all extremes of proliferation,89 | of reality88 devoid of all extremes of proliferation,89 | ||
− | emptiness endowed with all supreme aspects, | + | [[emptiness]] endowed with all supreme aspects, |
known by oneself individually. | known by oneself individually. | ||
− | The causal vehicle is the vehicle of the path of the perfections | + | The [[causal vehicle]] is the [[vehicle]] of the [[path]] of the [[perfections]] |
− | the six perfections of giving, ethics, patience, effort, | + | the [[six perfections]] of giving, [[ethics]], [[patience]], [[effort]], |
− | concentration, and wisdom. The peak of all of the views of | + | [[concentration]], and [[wisdom]]. The peak of all of the [[views]] of |
− | the path of the perfections, that is, of the causal vehicle, is | + | the [[path]] of the [[perfections]], that is, of the [[causal vehicle]], is |
− | the thought of the perfection of wisdom. Then Mi-pam | + | the [[thought]] of the [[perfection of wisdom]]. Then Mi-pam |
− | speaks of that which is devoid of all of the extremes of proliferation. | + | speaks of that which is devoid of all of the extremes of {{Wiki|proliferation}}. |
− | One way of taking proliferation is set forth at | + | One way of taking {{Wiki|proliferation}} is set forth at |
− | the beginning of Någår Treatise on the Middle, when | + | the beginning of Någår [[Treatise on the Middle]], when |
he speaks of that which is free from the eight proliferations | he speaks of that which is free from the eight proliferations | ||
− | production, cessation, annihilation, permanence, | + | production, [[cessation]], {{Wiki|annihilation}}, [[permanence]], |
− | coming, going, sameness, and difference. Also Chandrak | + | coming, going, [[sameness]], and difference. Also Chandrak |
¦rt Sup | ¦rt Sup | ||
speaks of a mode of subsistence free from the proliferations | speaks of a mode of subsistence free from the proliferations | ||
− | of the four extremes of production production from self, | + | of the [[four extremes]] of production production from [[self]], |
− | production from other, production from both self and | + | production from other, production from both [[self]] and |
− | other, and causeless production. The Middle Way view is | + | other, and [[causeless]] production. The [[Middle Way view]] is |
called a view having no assertions, devoid of all such extremes. | called a view having no assertions, devoid of all such extremes. | ||
− | As Någårjuna says in his Refutation of Objections,90 | + | As [[Någårjuna]] says in his Refutation of Objections,90 |
rtions | rtions | ||
What is this view devoid of all assertions? It is the | What is this view devoid of all assertions? It is the | ||
− | sphere of the nature of phenomena, the sphere of reality. | + | [[sphere]] of the [[nature]] of [[phenomena]], the [[sphere of reality]]. |
− | This sphere of reality is identified as emptiness endowed | + | This [[sphere of reality]] is identified as [[emptiness]] endowed |
− | 42 Fundamental Mind | + | 42 [[Fundamental Mind]] |
with all supreme aspects. Because it is free from all assertions | with all supreme aspects. Because it is free from all assertions | ||
− | of all directions of north, south, east, west, and so | + | of all [[directions]] of [[north]], [[south]], [[east]], [[west]], and so |
− | forth it is emptiness, but it is endowed with the supreme | + | forth it is [[emptiness]], but it is endowed with the supreme |
of all aspects. It is understood individually by oneself. | of all aspects. It is understood individually by oneself. | ||
, Råhula, made a praise of the | , Råhula, made a praise of the | ||
− | mother, the perfection of wisdom, he called it inconceivable, | + | mother, the [[perfection of wisdom]], he called it [[inconceivable]], |
− | unfabricated, the perfection of wisdom, unproduced, | + | unfabricated, the [[perfection of wisdom]], unproduced, |
− | unceasing, the entity of space itself, that which is realized | + | unceasing, the [[entity]] of [[space]] itself, that which is [[realized]] |
− | individually by oneself, the perfection of pristine wisdom. | + | individually by oneself, the [[perfection]] of [[pristine wisdom]]. |
− | And because all Buddhas of the three times past, present, | + | And because all [[Buddhas of the three times]] {{Wiki|past}}, {{Wiki|present}}, |
− | and future are born from it, he paid obeisance to the | + | and {{Wiki|future}} are born from it, he paid obeisance to the |
− | mother of the Buddhas of the three times having all of | + | mother of the [[Buddhas of the three times]] having all of |
− | these quali Ornament for Clear Realization | + | these quali [[Ornament for Clear Realization]] |
− | describes emptiness as the mother of all Buddhas because if | + | describes [[emptiness]] as the [[mother of all Buddhas]] because if |
− | persons realize emptiness, they can become Buddhas, and | + | persons realize [[emptiness]], they can become [[Buddhas]], and |
− | if they do not realize emptiness, there is no way at all to | + | if they do not realize [[emptiness]], there is no way at all to |
− | become a Buddha. That is the reason why the perfection of | + | become a [[Buddha]]. That is the [[reason]] why the [[perfection of wisdom]] is treated as the [[mother of all Buddhas]]. Just as a |
− | wisdom is treated as the mother of all Buddhas. Just as a | + | [[river]] meets back to, or derives from, a snow mountain, so |
− | river meets back to, or derives from, a snow mountain, so | + | the view derives from this which is [[realized]] individually. |
− | the view derives from this which is realized individually. | + | The finality of the [[thought]] of all profound, resultant |
− | The finality of the thought of all profound, resultant | + | [[mantric]] [[tantras]] meets back to this which is |
− | mantric tantras meets back to this which is | + | described in the Compendium of the [[Thought]] of the |
− | described in the Compendium of the Thought of the | ||
SÒtras | SÒtras | ||
− | clear light, the suchness of Secret Mantra | + | [[clear light]], the [[suchness]] of [[Secret Mantra]] |
− | The Mantra system is profound in that it is deep and cannot | + | The [[Mantra]] system is profound in that it is deep and cannot |
− | to be understood immediately. The reason why Mantra | + | to be understood immediately. The [[reason]] why [[Mantra]] |
− | is called resultant, the effect, is that whereas SÒtra paths | + | is called resultant, the effect, is that whereas SÒtra [[paths]] |
− | work on the causes of enlightenment, Mantra paths are | + | work on the [[causes]] of [[enlightenment]], [[Mantra]] [[paths]] are |
− | based on the effect. With respect to the tantras, there are | + | based on the effect. With [[respect]] to the [[tantras]], there are |
− | many different ways of enumerating them 64,000 tantras | + | many different ways of enumerating them 64,000 [[tantras]] |
and so forth and Mi-pam is about to talk about the | and so forth and Mi-pam is about to talk about the | ||
− | ultimate thought of all the tantras. | + | [[Wikipedia:Absolute (philosophy)|ultimate]] [[thought]] of all the [[tantras]]. |
− | There are two Compendium of the Thought of the | + | There are two Compendium of the [[Thought]] of the |
− | SÒtras, one related with the Mind-Only School and one | + | SÒtras, one related with the [[Mind-Only School]] and one |
− | related with the Great Completeness. This is the one from | + | related with the [[Great Completeness]]. This is the one from |
− | the Great Completeness. | + | the [[Great Completeness]]. |
As long as you cannot make a difference between mistaken | As long as you cannot make a difference between mistaken | ||
− | mind and unmistaken mind, you cannot understand | + | [[mind]] and unmistaken [[mind]], you cannot understand |
anything that is said here. What are we accustomed to? | anything that is said here. What are we accustomed to? | ||
− | Night and day, during the six periods of an entire day, | + | Night and day, during the [[six periods]] of an entire day, |
− | what we are accustomed to is mistaken mind. In all of our | + | what we are accustomed to is mistaken [[mind]]. In all of our |
− | activities the agents and objects with which we are involved | + | [[activities]] the agents and [[objects]] with which we are involved |
− | every day it is as if the mind of reality, the reality | + | every day it is as if the [[mind]] of [[reality]], the [[reality]] |
− | of the unmistaken mind, is dormant, and we are engaging | + | of the unmistaken [[mind]], is dormant, and we are engaging |
− | in activities from within mistaken mind. Performing all of | + | in [[activities]] from within mistaken [[mind]]. Performing all of |
− | these actions, or works, are the six main consciousnesses | + | these [[actions]], or works, are the six main [[consciousnesses]] |
− | and fifty-one mental factors. Who indicated that these are | + | and [[fifty-one mental factors]]. Who indicated that these are |
− | mistaken minds? Buddha said in the Descent into Laêkå | + | mistaken [[minds]]? [[Buddha]] said in the Descent into Laêkå |
SÒtra,92 an | SÒtra,92 an | ||
− | exag form | + | exag [[form realm]], and [[formless realm]]. |
− | realm, and formless realm. | ||
Therefore, beginners initially learn about the conventionalities | Therefore, beginners initially learn about the conventionalities | ||
and then use those conventionalities as means | and then use those conventionalities as means | ||
− | for ascending to the higher level of the ultimate like the | + | for ascending to the higher level of the [[Wikipedia:Absolute (philosophy)|ultimate]] like the |
steps of stairs. If you do not train originally very finely in | steps of stairs. If you do not train originally very finely in | ||
− | the presentations of conventional phenomena, then when | + | the presentations of [[Wikipedia:Convention (norm)|conventional]] [[phenomena]], then when |
− | you come to the difficult level of the ultimate, you cannot | + | you come to the difficult level of the [[Wikipedia:Absolute (philosophy)|ultimate]], you cannot |
− | understand anything. When you become very skilled in | + | understand anything. When you become very [[skilled]] in |
− | conventional phenomena, then you can, through gradual | + | [[Wikipedia:Convention (norm)|conventional]] [[phenomena]], then you can, through [[gradual]] |
− | changes in perspective, quickly understand the ultimate. | + | changes in {{Wiki|perspective}}, quickly understand the [[Wikipedia:Absolute (philosophy)|ultimate]]. |
− | This is why Buddha, upon becoming enlightened, first | + | This is why [[Buddha]], upon becoming [[enlightened]], first |
− | taught the four noble truths and then taught the Great | + | [[taught]] the [[four noble truths]] and then [[taught]] the [[Great Vehicle]]. If he had [[taught]] the [[doctrines]] of the [[Great Vehicle]] |
− | Vehicle. If he had taught the doctrines of the Great Vehicle | ||
in the beginning, no one would have understood. | in the beginning, no one would have understood. | ||
Since almost all of the things we are doing and all of what | Since almost all of the things we are doing and all of what | ||
− | we are thinking are bogged down in mistaken mind, we | + | we are [[thinking]] are bogged down in mistaken [[mind]], we |
− | have to study conventional mistaken mind, and then, | + | have to study [[Wikipedia:Convention (norm)|conventional]] mistaken [[mind]], and then, |
− | when we turn to the ultimate, we can give up entirely all of | + | when we turn to the [[Wikipedia:Absolute (philosophy)|ultimate]], we can give up entirely all of |
− | these activities lodged in the mistaken mind. The situation | + | these [[activities]] lodged in the mistaken [[mind]]. The situation |
− | of our mind now is that we are so used to mistaken mind | + | of our [[mind]] now is that we are so used to mistaken [[mind]] |
− | that we cannot understand what ultimate mind is. | + | that we cannot understand what [[ultimate mind]] is. |
− | You might think that if you gave up all of these activities | + | You might think that if you gave up all of these [[activities]] |
− | of mistaken mind, you would become like a dead | + | of mistaken [[mind]], you would become like a [[dead]] |
− | body. Hence, we instruct a person who retreats to a solitary | + | [[body]]. Hence, we instruct a [[person]] who [[retreats]] to a {{Wiki|solitary}} |
− | place on a mountain to cultivate this view of the Great | + | place on a mountain to cultivate this view of the [[Great Completeness]] to think in the beginning that it probably |
− | Completeness to think in the beginning that it probably | + | would be that if you cut off all of the [[activities]] of the mistaken |
− | would be that if you cut off all of the activities of the mistaken | + | [[mind]] you would end up being just like a [[dead]] [[body]]. |
− | mind you would end up being just like a dead body. | + | After considering this for a while, the [[person]] comes to |
− | After considering this for a while, the person comes to | + | think that it could not be that the [[Supramundane]] Victor |
− | think that it could not be that the Supramundane Victor | + | [[Buddha]] set forth something that was just like a [[dead]] [[body]]; |
− | Buddha set forth something that was just like a dead body; | ||
there must be something beyond that, there must be an | there must be something beyond that, there must be an | ||
− | unmistaken reality. At that point the person begins seeking | + | unmistaken [[reality]]. At that point the [[person]] begins seeking |
− | unmistaken reality. | + | unmistaken [[reality]]. |
− | How is it that mistaken mind overwhelms the unmistaken | + | How is it that mistaken [[mind]] overwhelms the unmistaken |
− | mind, unmistaken reality? To give an example, during | + | [[mind]], unmistaken [[reality]]? To give an example, during |
− | the day when the sun is shining one does not see any | + | the day when the {{Wiki|sun}} is shining one does not see any |
− | stars and thus one would think that there are no stars at | + | {{Wiki|stars}} and thus one would think that there are no {{Wiki|stars}} at |
− | all, that they just plain do not exist. Just so, afflictive emotions | + | all, that they just plain do not [[exist]]. Just so, [[afflictive emotions]] |
shine so brightly and are so powerful that it is as if | shine so brightly and are so powerful that it is as if | ||
− | unmistaken reality, unmistaken mind, does not exist at all. | + | unmistaken [[reality]], unmistaken [[mind]], does not [[exist]] at all. |
− | When you seek out this unmistaken mind from within, | + | When you seek out this unmistaken [[mind]] from within, |
you come to understand that there is an unmistaken | you come to understand that there is an unmistaken | ||
− | mind a reality of the mind that does not die, that does | + | [[mind]] a [[reality]] of the [[mind]] that does not [[die]], that does |
− | not scurry after pleasure and pain. This mind that does not | + | not scurry after [[pleasure]] and [[pain]]. This [[mind]] that does not |
− | follow after pleasure and pain has a mode of being that is | + | follow after [[pleasure]] and [[pain]] has a mode of being that is |
− | emptiness but not an emptiness in the sense of an empty | + | [[emptiness]] but not an [[emptiness]] in the [[sense]] of an [[empty]] |
− | house or an empty vessel; rather, it is endowed with the | + | house or an [[empty]] vessel; rather, it is endowed with the |
− | inconceivable self-effulgence93 of unmistaken reality, of | + | [[inconceivable]] self-effulgence93 of unmistaken [[reality]], of |
− | pristine wisdom. | + | [[pristine wisdom]]. |
When you search for this that is beyond mistaken | When you search for this that is beyond mistaken | ||
− | mind, mistaken mind just stops; gradually like dawn there | + | [[mind]], mistaken [[mind]] just stops; gradually like dawn there |
− | comes to be a time when pristine wisdom manifests a little. | + | comes to be a time when [[pristine wisdom]] [[manifests]] a little. |
− | With the beginning of dawn there is not just darkness | + | With the beginning of dawn there is not just {{Wiki|darkness}} |
− | but some light, and so it is when the self-effulgence, the | + | but some {{Wiki|light}}, and so it is when the self-effulgence, the |
− | self-color, the self-nature of the pristine wisdom shows | + | self-color, the [[self-nature]] of the [[pristine wisdom]] shows |
− | itself a little; one generates a suspicion that there is wisdom | + | itself a little; one generates a [[suspicion]] that there is [[wisdom]] |
− | beyond mistaken mind. As Åryadeva nerate | + | beyond mistaken [[mind]]. As Åryadeva nerate |
− | doubt thinking that there might be such a reality, | + | [[doubt]] [[thinking]] that there might be such a [[reality]], |
− | cyclic existence 94 How does cyclic existence | + | [[cyclic existence]] 94 How does [[cyclic existence]] |
come to be torn to tatters, or wrecked, made into a | come to be torn to tatters, or wrecked, made into a | ||
− | mess by doubt? For instance, if a table is wrecked, broken | + | mess by [[doubt]]? For instance, if a table is wrecked, broken |
up, it cannot perform the function of a table; just so, when | up, it cannot perform the function of a table; just so, when | ||
− | the self-effulgence of unmistaken pristine wisdom begins | + | the self-effulgence of unmistaken [[pristine wisdom]] begins |
− | to dawn with this state of doubt, cyclic existence is | + | to dawn with this [[state]] of [[doubt]], [[cyclic existence]] is |
wrecked and torn to tatters. | wrecked and torn to tatters. | ||
− | This mandala, this sphere, of the mind that is naturally | + | This [[mandala]], this [[sphere]], of the [[mind]] that is naturally |
− | clear light is suchness, only set forth in Secret Mantra | + | [[clear light]] is [[suchness]], only set forth in [[Secret Mantra]] |
− | and thus a distinguishing feature of Secret Mantra. Because | + | and thus a distinguishing feature of [[Secret Mantra]]. Because |
− | whether one is caught in cyclic existence or not depends | + | whether one is caught in [[cyclic existence]] or not depends |
upon being able to differentiate between mistaken | upon being able to differentiate between mistaken | ||
− | mind and unmistaken mind, great emphasis is put on this | + | [[mind]] and unmistaken [[mind]], great {{Wiki|emphasis}} is put on this |
point, and that is why I have explained it in some detail. | point, and that is why I have explained it in some detail. | ||
− | Therefore wise scholars (who, having completed | + | Therefore [[wise]] [[scholars]] (who, having completed |
− | vast hearing, thinking, and meditating, generated | + | vast hearing, [[thinking]], and [[meditating]], generated |
− | ascertaining knowledge from proper explanation | + | ascertaining [[knowledge]] from proper explanation |
− | through scriptures and reasonings by those perceiving | + | through [[scriptures]] and reasonings by those perceiving |
− | the definitive meaning) or yogis (who, | + | the [[definitive meaning]]) or [[yogis]] (who, |
− | though they are not endowed with the great wisdom | + | though they are not endowed with the [[great wisdom]] |
− | of having trained in hearing and thinking, | + | of having trained in hearing and [[thinking]], |
generated conviction in accordance with having | generated conviction in accordance with having | ||
− | been introduced well to basic mind by a lama | + | been introduced well to basic [[mind]] by a [[lama]] |
− | who, endowed with experience of the quintessential | + | who, endowed with [[experience]] of the quintessential |
− | instructions, has totally mastered the essentials | + | instructions, has totally mastered the [[essentials]] |
− | of basic mind, pristine wisdom) will not fall from | + | of basic [[mind]], [[pristine wisdom]]) will not fall from |
− | the essentials of the teaching with respect to the | + | the [[essentials]] of the [[teaching]] with [[respect]] to the |
meaning of those two. | meaning of those two. | ||
− | mind itself, and the clear light of Secret Mantra. In order | + | [[mind]] itself, and the [[clear light]] of [[Secret Mantra]]. In order |
to realize those two, it is necessary to engage in the beginning | to realize those two, it is necessary to engage in the beginning | ||
− | in vast hearing, then in the middle in vast thinking, | + | in vast hearing, then in the middle in vast [[thinking]], |
− | and in the end in vast meditation. When you have brought | + | and in the end in vast [[meditation]]. When you have brought |
− | vast hearing, thinking, and meditation to completion, you | + | vast hearing, [[thinking]], and [[meditation]] to completion, you |
− | become a wise person. When Buddha taught, he set forth | + | become a [[wise person]]. When [[Buddha]] [[taught]], he set forth |
− | sÒtras requiring interpretation for those persons who were | + | sÒtras requiring [[interpretation]] for those persons who were |
− | not capable at that time of understanding the definitive | + | not capable at that time of [[understanding]] the definitive |
− | Great Vehicle teachings, gradually leading them that way, | + | [[Great Vehicle]] teachings, gradually leading them that way, |
pements | pements | ||
− | endowed with the blessings | + | endowed with the [[blessings]] |
− | n rigs with the | + | n [[rigs]] with the |
− | second suffix sa) is to be understood as rational reasoning. | + | second suffix sa) is to be understood as [[rational]] {{Wiki|reasoning}}. |
Although scribes have used different spellings and thus | Although scribes have used different spellings and thus | ||
− | created some confusion, the word that means reasoning | + | created some [[confusion]], the [[word]] that means {{Wiki|reasoning}} |
− | must have the secondary suffix (rigs pa), whereas when we | + | must have the secondary suffix ([[rigs pa]]), whereas when we |
− | speak about knowledge, basic mind, or basic knowledge | + | speak about [[knowledge]], basic [[mind]], or basic [[knowledge]] |
− | (rig pa) of the unmistaken mind, it has no second suffix sa. | + | ([[rig pa]]) of the unmistaken [[mind]], it has no second suffix sa. |
− | One generates ascertaining knowledge from proper explanations, | + | One generates ascertaining [[knowledge]] from proper explanations, |
these explanations being by way of blessed statements | these explanations being by way of blessed statements | ||
− | and reasoning. | + | and {{Wiki|reasoning}}. |
you choose either the first | you choose either the first | ||
− | way or the second way. Either in the mode of a great scholar | + | way or the second way. Either in the mode of a great [[scholar]] |
− | you bring to full development hearing, thinking, and | + | you bring to full [[development]] hearing, [[thinking]], and |
− | meditating, or even if you do not possess the great wisdom | + | [[meditating]], or even if you do not possess the [[great wisdom]] |
− | of having trained fully in hearing and thinking, you manifest | + | of having trained fully in hearing and [[thinking]], you [[manifest]] |
− | from within in the manner of a great meditator the | + | from within in the manner of a great [[meditator]] the |
− | meaning of the reality of unmistaken mind | + | meaning of the [[reality]] of unmistaken [[mind]] |
means that through gradually becoming accustomed to the | means that through gradually becoming accustomed to the | ||
− | reality of unmistaken mind, to emptiness, the person becomes | + | [[reality]] of unmistaken [[mind]], to [[emptiness]], the [[person]] becomes |
− | fully enlightened such that realization is there from | + | fully [[enlightened]] such that [[realization]] is there from |
− | within. If you do not have a lama with experience such | + | within. If you do not have a [[lama]] with [[experience]] such |
− | that he or she has mastery penetrating | + | that he or she has [[mastery]] penetrating |
− | enlightenment, it is very difficult. The lama should be | + | [[enlightenment]], it is very difficult. The [[lama]] should be |
− | someone who through becoming accustomed to the reality | + | someone who through becoming accustomed to the [[reality]] |
− | of unmistaken mind has become enlightened. | + | of unmistaken [[mind]] has become [[enlightened]]. |
− | Because the lama has experience, the lama can introduce | + | Because the [[lama]] has [[experience]], the [[lama]] can introduce |
− | and identify for the student how to meditate so that | + | and identify for the [[student]] how to [[meditate]] so that |
− | basic mind will become manifest. How does the lama introduce | + | basic [[mind]] will become [[manifest]]. How does the [[lama]] introduce |
− | the student to reality? There are three phases | + | the [[student]] to [[reality]]? There are three phases |
− | basis, path, and fruit. First, the lama introduces the student | + | basis, [[path]], and fruit. First, the [[lama]] introduces the [[student]] |
− | to the basis, the mind of clear light, the reality of | + | to the basis, the [[mind of clear light]], the [[reality]] of |
− | unmistaken mind. At this time you must generate valid | + | unmistaken [[mind]]. At this time you must generate valid |
− | belief in the clear light | + | [[belief]] in the [[clear light]] |
− | karmic obstructions, the karmic background, due to which | + | [[karmic obstructions]], the [[karmic]] background, due to which |
there are varieties among students some able to generate | there are varieties among students some able to generate | ||
conviction, some not, as well as varieties in the strength of | conviction, some not, as well as varieties in the strength of | ||
− | belief and so forth. | + | [[belief]] and so forth. |
In any case, you must develop conviction to the level | In any case, you must develop conviction to the level | ||
− | of valid cognition, realizing that since beginningless time | + | of valid [[cognition]], [[realizing]] that since [[beginningless]] time |
− | all of your activities have been bogged down in mistakenness. | + | all of your [[activities]] have been bogged down in mistakenness. |
− | When you generate conviction in the reality of unmistaken | + | When you generate conviction in the [[reality]] of unmistaken |
− | mind to the level of valid cognition, you become | + | [[mind]] to the level of valid [[cognition]], you become |
− | a yogi, one who has arrived at the natural state of reality. | + | a [[yogi]], one who has arrived at the natural [[state]] of [[reality]]. |
− | Yogis who have identified their own face, their own basic | + | [[Yogis]] who have identified their [[own]] face, their [[own]] basic |
− | entity, will not stray from the essentials of the teaching. | + | [[entity]], will not stray from the [[essentials]] of the [[teaching]]. |
− | Otherwise, as sÒtras and tantras prophesy, there | + | Otherwise, as sÒtras and [[tantras]] [[prophesy]], there |
− | are many who, having abandoned the profound | + | are many who, having abandoned the [[profound meaning]] through dry analysis that seems so plentiful |
− | meaning through dry analysis that seems so plentiful | ||
and so good, distribute quasi-doctrine for material | and so good, distribute quasi-doctrine for material | ||
− | gain, leading those of low merit and small | + | gain, leading those of low [[merit]] and small |
− | intelligence on a perverse path at this time of the | + | [[intelligence]] on a perverse [[path]] at this time of the |
− | end of the era. | + | end of the {{Wiki|era}}. |
− | If you abandon the reality of unmistaken mind and engage | + | If you abandon the [[reality]] of unmistaken [[mind]] and engage |
in many dry analyses that seem to you to be so good, so | in many dry analyses that seem to you to be so good, so | ||
good, and are so multitudinous, so multitudinous, having | good, and are so multitudinous, so multitudinous, having | ||
no end, nothing will come of it. Once you become totally | no end, nothing will come of it. Once you become totally | ||
− | 48 Fundamental Mind | + | 48 [[Fundamental Mind]] |
− | absorbed just in conventional verbiage, it is as if the | + | absorbed just in [[Wikipedia:Convention (norm)|conventional]] verbiage, it is as if the |
− | profound ultimate reality has dried up. Then you use this | + | profound [[ultimate reality]] has dried up. Then you use this |
− | quasi-religious doctrine as a means of gathering money, of | + | quasi-religious [[doctrine]] as a means of [[gathering]] [[money]], of |
getting things. | getting things. | ||
− | Such people of small mind and low merit at this degenerate | + | Such [[people]] of small [[mind]] and low [[merit]] at this degenerate |
time when the five degeneracies have set in, lead | time when the five degeneracies have set in, lead | ||
− | other people on a mistaken path, not directing them in the | + | other [[people]] on a mistaken [[path]], not directing them in the |
− | least to ultimate reality. This happens frequently; many | + | least to [[ultimate reality]]. This happens frequently; many |
− | people have ended up this way. Buddha prophesied in | + | [[people]] have ended up this way. [[Buddha]] prophesied in |
− | sÒtras and in tantras that such would happen in the future | + | sÒtras and in [[tantras]] that such would happen in the {{Wiki|future}} |
− | that there would be a time when people of low | + | that there would be a time when [[people]] of low |
− | mind would sell religious doctrines in order to gain money. | + | [[mind]] would sell [[religious]] [[doctrines]] in order to gain [[money]]. |
[Hence] those of good lot should seek the profound | [Hence] those of good lot should seek the profound | ||
− | thought of the transmission of Conqueror | + | [[thought]] of the [[transmission]] of Conqueror |
− | Knowledge-Bearers with profound intelligence | + | Knowledge-Bearers with profound [[intelligence]] |
− | endowed with the four reliances. | + | endowed with the [[four reliances]]. |
− | Buddha spoke of four reliances: | + | [[Buddha]] spoke of [[four reliances]]: |
− | 1. Rely not on the person, but on the doctrine. | + | 1. Rely not on the [[person]], but on the [[doctrine]]. |
− | 2. Within the doctrine, rely not on the words, but on the | + | 2. Within the [[doctrine]], rely not on the words, but on the |
meaning. | meaning. | ||
3. Within the meaning, rely not on interpretable meanings, | 3. Within the meaning, rely not on interpretable meanings, | ||
− | but on the definitive meaning. | + | but on the [[definitive meaning]]. |
− | 4. Within the definitive meaning, rely not on mere consciousness, | + | 4. Within the [[definitive meaning]], rely not on mere [[consciousness]], |
− | but on pristine wisdom. | + | but on [[pristine wisdom]]. |
− | People of good fortune should seek out the profound | + | [[People]] of [[good fortune]] should seek out the profound |
− | thought of the transmission of the Conqueror Knowledge- | + | [[thought]] of the [[transmission]] of the Conqueror [[Knowledge]]- |
− | Bearers with profound intelligence endowed with these | + | Bearers with profound [[intelligence]] endowed with these |
− | four reliances. If you do not understand it right away, you | + | [[four reliances]]. If you do not understand it right away, you |
should keep working and working at it with such profound | should keep working and working at it with such profound | ||
− | intelligence. | + | [[intelligence]]. |
It is not suitable to get involved with what is proIntroduction | It is not suitable to get involved with what is proIntroduction | ||
− | pounded with superficial logic, but due to the era, | + | pounded with [[superficial]] [[logic]], but due to the {{Wiki|era}}, |
− | humans are weak in wisdom and effort; their merit | + | [[humans]] are weak in [[wisdom]] and [[effort]]; their [[merit]] |
− | and lot are small; virtuous spiritual guides who | + | and lot are small; [[virtuous]] [[spiritual]] guides who |
− | have perceived the ultimate are few; those who | + | have [[perceived]] the [[Wikipedia:Absolute (philosophy)|ultimate]] are few; those who |
− | propound all sorts of conceptual fabrications are | + | propound all sorts of {{Wiki|conceptual}} [[fabrications]] are |
− | many; also the doctrine, having been polluted | + | many; also the [[doctrine]], having been polluted |
− | with their own mind, has become weaker and | + | with their [[own mind]], has become weaker and |
weaker like milk watered down to market, such | weaker like milk watered down to market, such | ||
that quasi-doctrines are very plentiful at this time | that quasi-doctrines are very plentiful at this time | ||
− | of the degeneration of the teaching. Still, it is rare | + | of the {{Wiki|degeneration}} of the [[teaching]]. Still, it is rare |
for anyone to know this. | for anyone to know this. | ||
− | The word logic (rtog ge) has two basic meanings, one is | + | The [[word]] [[logic]] ([[rtog ge]]) has two basic meanings, one is |
− | correct logic, and the other is wrong logic, but here the | + | correct [[logic]], and the other is wrong [[logic]], but here the |
− | reference is to those who pay attention just to logic, without | + | reference is to those who pay [[attention]] just to [[logic]], without |
getting at the meaning. | getting at the meaning. | ||
− | (zol ma) also means deceit; it refers to just making up seemingly | + | (zol ma) also means [[deceit]]; it refers to just making up seemingly |
− | logical vocabulary and arguments that are not in | + | [[logical]] vocabulary and arguments that are not in |
the great treatises. Though it is not suitable to get involved | the great treatises. Though it is not suitable to get involved | ||
− | with what is propounded with deceitful logic, due to the | + | with what is propounded with deceitful [[logic]], due to the |
− | time, that is, due to the fact that we are in the era of the | + | time, that is, due to the fact that we are in the {{Wiki|era}} of the |
− | five degenerations, humans have little wisdom and little | + | [[five degenerations]], [[humans]] have little [[wisdom]] and little |
− | effort, and therefore are drawn into deceitful logic. | + | [[effort]], and therefore are drawn into deceitful [[logic]]. |
− | If you have great merit, you have the lot of being able | + | If you have great [[merit]], you have the lot of being able |
− | to absorb much doctrine, but if you have little merit, you | + | to absorb much [[doctrine]], but if you have little [[merit]], you |
− | have the lot of being able to absorb only a little doctrine. | + | have the lot of being able to absorb only a little [[doctrine]]. |
− | Also, nowadays there are few virtuous spiritual guides who | + | Also, nowadays there are few [[virtuous]] [[spiritual]] guides who |
− | perceive the ultimate, the mode of subsistence of phenomena. | + | {{Wiki|perceive}} the [[Wikipedia:Absolute (philosophy)|ultimate]], the mode of subsistence of [[phenomena]]. |
− | And many people just make up things to say from | + | And many [[people]] just make up things to say from |
− | their imagination, and end up just blabbing, fabricating | + | their [[imagination]], and end up just blabbing, [[fabricating]] |
− | their own vocabulary and polluting the doctrine with their | + | their [[own]] vocabulary and polluting the [[doctrine]] with their |
− | own perspective, unable to leave the doctrines just as they | + | [[own]] {{Wiki|perspective}}, unable to leave the [[doctrines]] just as they |
are. For instance, when milk is sold, sellers often mix in | are. For instance, when milk is sold, sellers often mix in | ||
− | water, making it very weak, and in the same way the doctrines | + | [[water]], making it very weak, and in the same way the [[doctrines]] |
have become weak with admixtures. This is a time | have become weak with admixtures. This is a time | ||
− | when the doctrine has degenerated, like milk mixed with | + | when the [[doctrine]] has degenerated, like milk mixed with |
− | water, and thus there are many propounding quasidoctrines, | + | [[water]], and thus there are many propounding quasidoctrines, |
but there are very few who practice the real | but there are very few who practice the real | ||
− | thing. At such a time it is rare to find anyone who knows | + | thing. At such a time it is rare to find anyone who [[knows]] |
the situation. | the situation. | ||
− | Aside from those endowed with the best of accumulations | + | Aside from those endowed with the best of [[accumulations]] |
− | of the collections [of merit and wisdom], | + | of the collections [of [[merit]] and [[wisdom]]], |
− | ordinary beings cannot even understand the | + | [[ordinary beings]] cannot even understand the |
− | profound meanings. Even those who gain understanding | + | profound meanings. Even those who gain [[understanding]] |
− | from deliberate earnest analysis and investigation | + | from deliberate earnest analysis and [[investigation]] |
are few. | are few. | ||
− | The profound meanings of Mantra are to be realized by | + | The profound meanings of [[Mantra]] are to be [[realized]] by |
− | those who have great accumulations of the collections of | + | those who have great [[accumulations]] of the collections of |
− | merit and wisdom. Aside from people who have the highest | + | [[merit]] and [[wisdom]]. Aside from [[people]] who have the [[highest]] |
− | level of the accumulations of merit and wisdom, ordinary | + | level of the [[accumulations]] of [[merit]] and [[wisdom]], [[ordinary people]] cannot even understand these [[doctrines]]. And |
− | people cannot even understand these doctrines. And | + | there are only a few who are able to gain [[understanding]] |
− | there are only a few who are able to gain understanding | ||
from analyzing and investigating intensely and earnestly. | from analyzing and investigating intensely and earnestly. | ||
At such a time when, despite the fact that the | At such a time when, despite the fact that the | ||
− | modes of appearance to the ordinary conceptual | + | modes of [[appearance]] to the ordinary [[conceptual awarenesses]] of the short-sighted are [[contradictory]] |
− | awarenesses of the short-sighted are contradictory | + | with the innermost [[profound meaning]], [[[people]]] |
− | with the innermost profound meaning, [people] | + | voluntarily take up [these [[superficial]], false modes |
− | voluntarily take up [these superficial, false modes | + | of [[appearance]]] with [[enthusiasm]] like a {{Wiki|dog}} coming |
− | of appearance] with enthusiasm like a dog coming | + | upon {{Wiki|lungs}} |
− | upon lungs | ||
card the profound, saying, | card the profound, saying, | ||
such a time the very profound is difficult to fathom. | such a time the very profound is difficult to fathom. | ||
− | Also, engagement of the mind in the essentials | + | Also, engagement of the [[mind]] in the [[essentials]] |
− | of the path so meaningful when understood | + | of the [[path]] so meaningful when understood |
is very rare. | is very rare. | ||
− | People like us, who only know what is nearby them and do | + | [[People]] like us, who only know what is nearby them and do |
− | sighted tshur mthong), those with limited sight. The | + | sighted tshur [[mthong]]), those with limited [[sight]]. The |
− | mode of appearance to our ordinary conceptual awarenesses | + | mode of [[appearance]] to our ordinary [[conceptual awarenesses]] |
− | is contradictory with the innermost profound | + | is [[contradictory]] with the innermost [[profound meaning]]; and since we are limited to this [[superficial]] level, |
− | meaning; and since we are limited to this superficial level, | + | we are in a [[state]] of {{Wiki|contradiction}} with the more profound. |
− | we are in a state of contradiction with the more profound. | + | We immediately [[feel]] that this is all there is that the [[superficial]] |
− | We immediately feel that this is all there is that the superficial | + | is all that [[exists]]. |
− | is all that exists. | ||
− | When a dog comes upon lungs, it considers them to | + | When a {{Wiki|dog}} comes upon {{Wiki|lungs}}, it considers them to |
be so delicious it wants immediately to gobble them up; | be so delicious it wants immediately to gobble them up; | ||
− | just the same, when we meet with any superficial teaching, | + | just the same, when we meet with any [[superficial]] [[teaching]], |
whatever it is, we voluntarily sink ourselves into it or grab | whatever it is, we voluntarily sink ourselves into it or grab | ||
− | on to it. We discard the more profound, thinking that it is | + | on to it. We discard the more profound, [[thinking]] that it is |
− | something unknowable. During such a era when we have | + | something unknowable. During such a {{Wiki|era}} when we have |
− | discarded the more profound in favor of the more superficial, | + | discarded the more profound in favor of the more [[superficial]], |
indeed the profound is extremely difficult to plumb. | indeed the profound is extremely difficult to plumb. | ||
When the profound is understood, it is very meaningful, | When the profound is understood, it is very meaningful, | ||
− | but we live at a time when those who engage their minds | + | but we live at a time when those who engage their [[minds]] |
− | in the essentials of the path, which when realized are very | + | in the [[essentials]] of the [[path]], which when [[realized]] are very |
meaningful, are very rare. | meaningful, are very rare. | ||
− | Therefore, I do not see much purpose in writing | + | Therefore, I do not see much {{Wiki|purpose}} in [[writing]] |
− | about this, but with the good intention that even | + | about this, but with the good [[intention]] that even |
− | at the end of an era it might help a few persons a | + | at the end of an {{Wiki|era}} it might help a few persons a |
bit, I will speak a little about central points concerning | bit, I will speak a little about central points concerning | ||
profound meanings very difficult to understand | profound meanings very difficult to understand | ||
− | that are a little clear to my mind due to | + | that are a little clear to my [[mind]] due to |
− | the kindness of excellent lamas and profound | + | the [[kindness]] of {{Wiki|excellent}} [[lamas]] and profound |
− | scriptures. | + | [[scriptures]]. |
− | Mi-pam-gya-tso is saying: I do not see much purpose in | + | [[Mi-pam-gya-tso]] is saying: I do not see much {{Wiki|purpose}} in |
− | writing about such profundity; however, I think that at | + | [[writing]] about such profundity; however, I think that at |
− | this time at the end of an era there definitely will be a few | + | this time at the end of an {{Wiki|era}} there definitely will be a few |
who will want to hear about such topics, and thus I think | who will want to hear about such topics, and thus I think | ||
− | it might help. With this beneficial attitude, I will write | + | it might help. With this beneficial [[attitude]], I will write |
about these profound meanings extremely difficult to understand. | about these profound meanings extremely difficult to understand. | ||
− | Through the kindness and force of the excellent | + | Through the [[kindness]] and force of the {{Wiki|excellent}} |
− | lamas and the profound scriptures by the former great | + | [[lamas]] and the profound [[scriptures]] by the former great |
Conquerors, I will talk briefly about central meanings that | Conquerors, I will talk briefly about central meanings that | ||
− | appear somewhat clearly to my mind. The central meanings | + | appear somewhat clearly to my [[mind]]. The central meanings |
− | are the basis, path, and fruit, and here I will talk about | + | are the basis, [[path]], and fruit, and here I will talk about |
the basis. | the basis. | ||
− | The Basal Clear Light | + | The Basal [[Clear Light]] |
− | About this, just this original (ye thog) basal clear | + | About this, just this original (ye thog) basal [[clear light]], the [[primordial]] (gdod ma) mode of subsistence, |
− | light, the primordial (gdod ma) mode of subsistence, | + | is the [[final reality]] of all [[phenomena]]. All [[appearances]] |
− | is the final reality of all phenomena. All appearances | + | of [[cyclic existence]] and nirvåòa shine |
− | of cyclic existence and nirvåòa shine | ||
forth from within it, and when they shine forth, | forth from within it, and when they shine forth, | ||
− | there is not a single phenomenon that is other | + | there is not a single [[phenomenon]] that is other |
than continuously abiding in it. | than continuously abiding in it. | ||
− | Ye has the sense of original, and thog ma means first, | + | Ye has the [[sense]] of original, and thog ma means first, |
− | so the reference here is to the original basal clear light. The | + | so the reference here is to the original basal [[clear light]]. The |
− | basis, here in the system of the Great Completeness, is not | + | basis, here in the system of the [[Great Completeness]], is not |
− | just a non-existence, or a mere negative, but is the clear | + | just a [[non-existence]], or a mere negative, but is the [[clear light]] that is the [[primordial]] subsistence of things. It is the |
− | light that is the primordial subsistence of things. It is the | + | [[final reality]] of all [[phenomena]]. |
− | final reality of all phenomena. | + | From within the basal [[clear light]], all [[appearances]] of |
− | From within the basal clear light, all appearances of | + | [[cyclic existence]] and nirvåòa shine forth. And when they |
− | cyclic existence and nirvåòa shine forth. And when they | + | shine forth from within the [[mind of clear light]], they do |
− | shine forth from within the mind of clear light, they do | ||
not become separate from it but are like the effulgence of | not become separate from it but are like the effulgence of | ||
− | that mind of clear light. Thus there is no phenomenon | + | that [[mind of clear light]]. Thus there is no [[phenomenon]] |
− | other than ones that remain abiding within that mind of | + | other than ones that remain abiding within that [[mind of clear light]] when it shines forth. |
− | clear light when it shines forth. | ||
− | Since this is the final place of release, it is called | + | Since this is the final place of [[release]], it is called |
− | body of attributes that is the ultimate mode | + | [[body]] of [[attributes]] that is the [[Wikipedia:Absolute (philosophy)|ultimate]] mode |
of subsistence ntitious obstructions | of subsistence ntitious obstructions | ||
as well as their predispositions are | as well as their predispositions are | ||
− | nature body endowed | + | [[nature body]] endowed |
with the | with the | ||
− | the supreme vehicle. | + | the [[supreme vehicle]]. |
− | Because this basal mind of clear light is the final place of | + | Because this basal [[mind of clear light]] is the final place of |
− | body of attributes that is | + | [[body]] of [[attributes]] that is |
− | the ultimate mode of subsistence he body of attributes | + | the [[Wikipedia:Absolute (philosophy)|ultimate]] mode of subsistence he [[body]] of [[attributes]] |
− | is complete within this basal mind of clear light. Thus, | + | is complete within this basal [[mind of clear light]]. Thus, |
− | what defiles it and prevents its manifestation? An example | + | what defiles it and prevents its [[manifestation]]? An example |
− | of this situation is the sun and the clouds: the sun is the | + | of this situation is the {{Wiki|sun}} and the clouds: the {{Wiki|sun}} is the |
− | basal mind of clear light, and the clouds are our own adventitious | + | basal [[mind of clear light]], and the clouds are our [[own]] adventitious |
− | and temporary predispositions blocking realization, | + | and temporary predispositions blocking [[realization]], |
− | or manifestation, of the sun. When we are unable to | + | or [[manifestation]], of the {{Wiki|sun}}. When we are unable to |
− | see the sun, we think that only clouds exist; just so, due to | + | see the {{Wiki|sun}}, we think that only clouds [[exist]]; just so, due to |
our predispositions we think that those things that come | our predispositions we think that those things that come | ||
forth from these predispositions are all that there is. | forth from these predispositions are all that there is. | ||
When these adventitious predispositions and obstructions | When these adventitious predispositions and obstructions | ||
− | finally become purified, this basal mind of clear light | + | finally become [[purified]], this basal [[mind of clear light]] |
− | nature body endowed with the two purically | + | [[nature body]] endowed with the two purically |
− | free from defilements but also is the purity of being | + | free from [[defilements]] but also is the [[purity]] of being |
− | free from adventitious defilements. It is the final true cessation | + | free from [[adventitious defilements]]. It is the final [[true cessation]] |
− | taught in the supreme vehicle. The supreme vehicle is | + | [[taught]] in the [[supreme vehicle]]. The [[supreme vehicle]] is |
− | the Vajra Vehicle and, within that, the Great Completeness. | + | the [[Vajra Vehicle]] and, within that, the [[Great Completeness]]. |
− | In that foundation, mistake and release are nondual. | + | In that foundation, mistake and [[release]] are [[nondual]]. |
− | Just that foundation is the essential purity95 | + | Just that foundation is the [[essential]] purity95 |
− | from the viewpoint of being without any [conceptual | + | from the viewpoint of being without any [{{Wiki|conceptual}} |
− | and dualistic] proliferations and is spontaneity96 | + | and [[dualistic]]] proliferations and is spontaneity96 |
− | in that it is not a mere emptiness like space but | + | in that it is not a mere [[emptiness]] like [[space]] but |
is self-luminous without partiality, not limited in | is self-luminous without partiality, not limited in | ||
its vastness, and not fallen into limitation. Since it | its vastness, and not fallen into limitation. Since it | ||
− | is the source of all appearances of cyclic existence | + | is the source of all [[appearances]] of [[cyclic existence]] |
− | and nirvåòa, it is called all-pervasive compassion. | + | and nirvåòa, it is called all-pervasive [[compassion]]. |
− | Within that basis, that is to say, within that basal body of | + | Within that basis, that is to say, within that basal [[body]] of |
− | attributes, since it is primordially buddhafied, there is no | + | [[attributes]], since it is [[primordially]] buddhafied, there is no |
− | such thing as error, and there is no such thing as release. | + | such thing as error, and there is no such thing as [[release]]. |
− | Within that basis, error and release are non-dual, and thus | + | Within that basis, error and [[release]] are [[non-dual]], and thus |
it is the great natural equality. | it is the great natural equality. | ||
− | Just that basis the basal body of attributes of the | + | Just that basis the basal [[body]] of [[attributes]] of the |
− | mind of clear light is the essential purity from the viewpoint | + | [[mind of clear light]] is the [[essential]] [[purity]] from the viewpoint |
− | of its being totally without any dualistic and conceptual | + | of its being totally without any [[dualistic]] and {{Wiki|conceptual}} |
− | proliferation. It is not just a mere emptiness like space | + | {{Wiki|proliferation}}. It is not just a mere [[emptiness]] like [[space]] |
− | or like an empty house, but has a self-arisen spontaneous | + | or like an [[empty]] house, but has a self-arisen spontaneous |
− | nature of self-illumination. It is not partial, not limited | + | [[nature]] of self-illumination. It is not partial, not limited |
anywhere in its extent not ruptured due to being too | anywhere in its extent not ruptured due to being too | ||
vast not fallen to any extreme. | vast not fallen to any extreme. | ||
− | Being the source of all appearances of cyclic existence | + | Being the source of all [[appearances]] of [[cyclic existence]] |
and nirvåòa, it is the place from which they arise. Because | and nirvåòa, it is the place from which they arise. Because | ||
− | it pervades everything right through Buddhahood, it is | + | it pervades everything right through [[Buddhahood]], it is |
− | called all-pervasive compassion. | + | called all-pervasive [[compassion]]. |
− | In the doctrinal vocabulary of the tantras of the | + | In the [[doctrinal]] vocabulary of the [[tantras]] of the |
− | Great Completeness, it is the triply endowed pristine | + | [[Great Completeness]], it is the triply endowed [[pristine wisdom]] residing as the basis. Similarly, in the |
− | wisdom residing as the basis. Similarly, in the | ||
sÒ 97 and | sÒ 97 and | ||
98 from the viewpoint of being without | 98 from the viewpoint of being without | ||
observation of marks and being devoid of all aspects | observation of marks and being devoid of all aspects | ||
− | of prolif -arisen pristine wisdom | + | of prolif -arisen [[pristine wisdom]] |
selfeffulgence, | selfeffulgence, | ||
− | 99 and ndamental mind 100 ndamental | + | 99 and ndamental [[mind]] 100 ndamental |
− | cognition 101 | + | [[cognition]] 101 |
− | 102 -vajra 103 | + | 102 -[[vajra]] 103 |
− | space-vajra pervading space 104 and so forth due to | + | space-vajra [[pervading space]] 104 and so forth due to |
not changing in any aspect. | not changing in any aspect. | ||
− | In the tantras of the Great Completeness, it is said to be | + | In the [[tantras]] of the [[Great Completeness]], it is said to be |
− | endowed with the three pristine wisdoms residing as the | + | endowed with the three pristine [[wisdoms]] residing as the |
− | basis. The three are the mirror-like wisdom, the wisdom of | + | basis. The three are the [[mirror-like wisdom]], the [[wisdom]] of |
− | the sphere of reality, and the wisdom of individual | + | the [[sphere of reality]], and the [[wisdom]] of {{Wiki|individual}} |
realiza , here | realiza , here | ||
− | Mi-pam-gya-tso mentions only three because he is speaking | + | [[Mi-pam-gya-tso]] mentions only three because he is {{Wiki|speaking}} |
− | about the clear light that is the basis, rather than when | + | about the [[clear light]] that is the basis, rather than when |
− | manifested at Buddhahood as the five wisdoms. The | + | [[manifested]] at [[Buddhahood]] as the [[five wisdoms]]. The |
− | remaining two, the wisdom of equality and the wisdom of | + | remaining two, the [[wisdom of equality]] and the [[wisdom]] of |
− | the accomplishment of activities, are attained with Buddhahood | + | the [[accomplishment]] of [[activities]], are [[attained]] with [[Buddhahood]] |
− | and are endowed with the two purities natural | + | and are endowed with the two purities [[natural purity]] and [[purity]] of [[adventitious defilements]]. |
− | purity and purity of adventitious defilements. | ||
In the sÒ | In the sÒ | ||
− | emptiness eing | + | [[emptiness]] eing |
without observation of any marks, being devoid of all | without observation of any marks, being devoid of all | ||
− | aspects of proliferation, such as production, cessation, | + | aspects of {{Wiki|proliferation}}, such as production, [[cessation]], |
coming, going, and so forth, as mentioned at the beginning | coming, going, and so forth, as mentioned at the beginning | ||
− | of Någår Treatise on the Middle, and for the | + | of Någår [[Treatise on the Middle]], and for the |
i evoid of all | i evoid of all | ||
− | marks and signs, which are like smoke being the sign indicating | + | marks and [[signs]], which are like smoke being the sign indicating |
− | the presence of fire. | + | the presence of [[fire]]. |
− | From its factor of luminous self-effulgence, it is called | + | From its factor of {{Wiki|luminous}} self-effulgence, it is called |
− | -arisen pristine wisdom | + | -arisen [[pristine wisdom]] |
nd | nd | ||
− | mind of clear utability, | + | [[mind]] of clear utability, |
− | it is called -vajra | + | it is called -[[vajra]] |
− | change. The mind-vajra pervades wherever space is | + | change. The [[mind-vajra]] pervades wherever [[space]] is |
− | present, and thus this basal mind of clear light is called | + | {{Wiki|present}}, and thus this basal [[mind of clear light]] is called |
− | ndowed with the space-vajra pervading space | + | ndowed with the space-vajra [[pervading space]] |
− | Though it is taught with such synonyms, all of | + | Though it is [[taught]] with such synonyms, all of |
− | them are not different in fact from only the nondual | + | them are not different in fact from only the [[nondual]] |
− | sphere of reality and pristine wisdom, the | + | [[sphere of reality]] and [[pristine wisdom]], the |
− | noumenon of the mind, the ultimate mode of | + | {{Wiki|noumenon}} of the [[mind]], the [[Wikipedia:Absolute (philosophy)|ultimate]] mode of |
− | subsistence, the vajra-like mind of enlightenment | + | subsistence, the vajra-like [[mind of enlightenment]] |
it | it | ||
of | of | ||
− | empty sphere but as emptiness endowed with all | + | [[empty]] [[sphere]] but as [[emptiness]] endowed with all |
− | supreme aspects, without any conjunction with or | + | supreme aspects, without any {{Wiki|conjunction}} with or |
− | disjunction from luminosity. Though it is called | + | {{Wiki|disjunction}} from [[luminosity]]. Though it is called |
-arisen m56 | -arisen m56 | ||
− | pounded awareness endowed with marks, a | + | pounded [[awareness]] endowed with marks, a |
− | subject realizing emptiness within a division of | + | [[subject]] [[realizing]] [[emptiness]] within a [[division]] of |
− | object and subject but as having a luminous | + | [[object]] and [[subject]] but as having a [[luminous nature]] without even a {{Wiki|particle}} of any mark to be |
− | nature without even a particle of any mark to be | + | designated as [[compounded]]. |
− | designated as compounded. | ||
− | The different names come by way of emphasizing different | + | The different names come by way of {{Wiki|emphasizing}} different |
− | qualities. Though it is taught with various terms, all of | + | qualities. Though it is [[taught]] with various terms, all of |
− | them are not different in fact from only the vajra-like mind | + | them are not different in fact from only the vajra-like [[mind of enlightenment]], the {{Wiki|noumenon}} of the [[mind]], or [[Wikipedia:Absolute (philosophy)|ultimate]] |
− | of enlightenment, the noumenon of the mind, or ultimate | + | mode of subsistence, the [[non-duality]] of the [[sphere of reality]] |
− | mode of subsistence, the non-duality of the sphere of reality | + | and [[pristine wisdom]]. Although there are these many |
− | and pristine wisdom. Although there are these many | + | different names, their meanings do not [[exist]] as separate |
− | different names, their meanings do not exist as separate | + | factualities; it is just this vajra-like [[ultimate mind]] of [[enlightenment]], |
− | factualities; it is just this vajra-like ultimate mind of enlightenment, | ||
the mode of subsistence of things. | the mode of subsistence of things. | ||
nderstood | nderstood | ||
− | as just a mere empty sphere. Rather, it is luminous. | + | as just a mere [[empty]] [[sphere]]. Rather, it is {{Wiki|luminous}}. |
− | The sphere does not come together with luminosity | + | The [[sphere]] does not come together with [[luminosity]] |
− | or separate from luminosity, but is beyond coming together | + | or separate from [[luminosity]], but is beyond coming together |
− | with anything and separating from anything. It is emptiness | + | with anything and separating from anything. It is [[emptiness]] |
endowed with all supreme aspects. | endowed with all supreme aspects. | ||
− | It -arisen pristine wisdom | + | It -arisen [[pristine wisdom]] |
− | some kind of subject that is the counterpart of an object | + | some kind of [[subject]] that is the counterpart of an [[object]] |
− | not a mere awareness that is a subject realizing emptiness | + | not a mere [[awareness]] that is a [[subject]] [[realizing]] [[emptiness]] |
− | from within a division into subject and object. It is immutable | + | from within a [[division]] into [[subject]] and [[object]]. It is immutable |
− | mind, not to be confused with compounded | + | [[mind]], not to be confused with [[compounded]] |
− | mind having marks. Although it has a luminous nature, it | + | [[mind]] having marks. Although it has a [[luminous nature]], it |
− | does not have even a particle of a mark that is to be designated | + | does not have even a {{Wiki|particle}} of a mark that is to be designated |
− | as compounded; it is uncompounded. | + | as [[compounded]]; it is uncompounded. |
− | Within the Great Completeness, in the mind-class | + | Within the [[Great Completeness]], in the [[mind-class]] |
− | and so forth e mind of enlightenment | + | and so forth e [[mind of enlightenment]] |
the expanse-class and so forth it is called | the expanse-class and so forth it is called | ||
; in the quintessentialinstruction- | ; in the quintessentialinstruction- | ||
class it | class it | ||
− | the Perfection of Wisdom SÒtras it is called | + | the [[Perfection of Wisdom]] SÒtras it is called |
− | ; and in most mantric tantras it | + | ; and in most [[mantric]] [[tantras]] it |
ements | ements | ||
there are different names due to the force of | there are different names due to the force of | ||
certain needs, but the meaning to be understood is | certain needs, but the meaning to be understood is | ||
− | the union of basic knowledge and emptiness, the | + | the union of basic [[knowledge]] and [[emptiness]], the |
− | actual pristine wisdom that is what is being characterized, | + | actual [[pristine wisdom]] that is what is being characterized, |
− | the mode of subsistence of all phenomena. | + | the mode of subsistence of all [[phenomena]]. |
− | Hence, it is the primordial innate pristine | + | Hence, it is the [[primordial]] innate [[pristine wisdom]]. |
− | wisdom. | + | In the [[Great Completeness]] there are [[three classes]] of teachings |
− | In the Great Completeness there are three classes of teachings | + | [[mind-class]], expanse-class, and quintessentialinstruction- |
− | mind-class, expanse-class, and quintessentialinstruction- | ||
class. In the mindenlightenment | class. In the mindenlightenment | ||
the expanse-class, | the expanse-class, | ||
− | reality ntial | + | [[reality]] ntial |
− | instruction -arisen pristine wisdom | + | instruction -arisen [[pristine wisdom]] |
− | the Perfection of Wisdom texts the perfection of wisdom | + | the [[Perfection of Wisdom]] texts the [[perfection of wisdom]] |
− | being the mother that gives rise to all Buddhas it is called | + | being the mother that gives rise to all [[Buddhas]] it is called |
, it is called | , it is called | ||
stances, | stances, | ||
− | needs, purposes, and intentions there are different | + | needs, purposes, and {{Wiki|intentions}} there are different |
names, but when you come down to it, what is to be understood | names, but when you come down to it, what is to be understood | ||
− | is a union of basic knowledge and emptiness, the | + | is a union of basic [[knowledge]] and [[emptiness]], the |
− | actual pristine wisdom; this is what is being characterized. | + | actual [[pristine wisdom]]; this is what is being characterized. |
− | Since it is the final mode of subsistence of all phenomena, | + | Since it is the final mode of subsistence of all [[phenomena]], |
− | it is the primordial innate pristine wisdom. | + | it is the [[primordial]] innate [[pristine wisdom]]. |
Not being produced through the fluctuations of | Not being produced through the fluctuations of | ||
− | the predispositions of the three appearances, it is | + | the predispositions of the [[three appearances]], it is |
naturally flowing noumenon.105 Because of being | naturally flowing noumenon.105 Because of being | ||
− | devoid in all ways from the pangs of suffering of | + | devoid in all ways from the pangs of [[suffering]] of |
− | these mutations, it is designated great bliss. | + | these mutations, it is designated great [[bliss]]. |
− | There are many different identifications of the three | + | There are many different identifications of the [[three appearances]]. In texts on [[death]], [[intermediate state]], and [[rebirth]], |
− | appearances. In texts on death, intermediate state, and rebirth, | + | the [[three appearances]] are identified as [[appearance]], |
− | the three appearances are identified as appearance, | + | increase, and near-attainment the [[minds]] of vivid white |
− | increase, and near-attainment the minds of vivid white | ||
− | appearance, vivid red or orange increase of appearance, | + | [[appearance]], vivid [[red]] or orange increase of [[appearance]], |
− | and vivid black near-attainment, called the minds of white, | + | and vivid black near-attainment, called the [[minds]] of white, |
− | red, and black appearance. | + | [[red]], and black [[appearance]]. |
− | In the vocabulary of the ða-»ya system, the three appearances | + | In the vocabulary of the ða-»ya system, the [[three appearances]] |
− | are identified as 1) impure appearance, 2) visionary | + | are identified as 1) impure [[appearance]], 2) [[visionary]] |
− | appearance, and 3) pure appearance. Applying this | + | [[appearance]], and 3) [[pure appearance]]. Applying this |
− | division of three appearances to the basis, path, and fruit, | + | [[division]] of [[three appearances]] to the basis, [[path]], and fruit, |
− | the basis is the impure appearances that you are currently | + | the basis is the impure [[appearances]] that you are currently |
− | perceiving. Then, when you endeavor at the spiritual path | + | perceiving. Then, when you endeavor at the [[spiritual path]] |
− | and so forth, there are visionary appearances. When you | + | and so forth, there are [[visionary]] [[appearances]]. When you |
− | advance and have purified the visionary appearances, there | + | advance and have [[purified]] the [[visionary]] [[appearances]], there |
− | is pure appearance of the state of the effect in which everything | + | is [[pure appearance]] of the [[state]] of the effect in which everything |
− | is limitless purity these being natural appearances | + | is [[limitless]] [[purity]] these being natural [[appearances]] |
− | that come from meditating on emptiness. | + | that come from [[meditating on emptiness]]. |
− | As long as you have not identified actual pristine | + | As long as you have not identified actual [[pristine wisdom]], all cases of [[mental]] imputations and apprehensions |
− | wisdom, all cases of mental imputations and apprehensions | + | in which you have a [[sense]] of: |
− | in which you have a sense of: | ||
− | a subject that is a compounded awareness and | + | a [[subject]] that is a [[compounded]] [[awareness]] and |
− | an object that is uncompounded mere emptiness | + | an [[object]] that is uncompounded mere [[emptiness]] |
− | a changeable compounded bliss | + | a changeable [[compounded]] [[bliss]] |
− | a similar [that is to say, changeable and compounded] | + | a similar [that is to say, changeable and [[compounded]]] |
− | sense of clarity and so forth | + | [[sense]] of clarity and so forth |
− | and a sense of not conceptualizing anything, | + | and a [[sense]] of not [[conceptualizing]] anything, |
− | you have not gone even in the direction of the definitive | + | you have not gone even in the [[direction]] of the [[definitive meaning]], and consequently need to rely on |
− | meaning, and consequently need to rely on | + | the quintessential instructions of an {{Wiki|excellent}} [[lama]]. |
− | the quintessential instructions of an excellent lama. | ||
Dry analysis without the orally transmitted | Dry analysis without the orally transmitted | ||
− | quintessential instructions is, with respect to this | + | quintessential instructions is, with [[respect]] to this |
− | topic [of the fundamental reality], like the blind | + | topic [of the [[fundamental reality]]], like the [[blind]] |
− | looking at the sun. | + | [[looking at]] the {{Wiki|sun}}. |
− | If you remain with stale analysis, you are like a blind person | + | If you remain with stale analysis, you are like a [[blind]] [[person]] |
− | trying to look at the sun. | + | trying to look at the {{Wiki|sun}}. |
− | (That concludes Khetsun Sangpo Rinbochay expansive commentary | + | (That concludes [[Khetsun Sangpo]] Rinbochay expansive commentary |
− | on the Introduction. Hereafter, Mi-pam-gya-tso | + | on the Introduction. Hereafter, [[Mi-pam-gya-tso]] |
− | with comments by Khetsun Sangpo Rinbochay in footnotes.) | + | with comments by [[Khetsun Sangpo]] Rinbochay in footnotes.) |
− | 1. Vajra Matrix | + | 1. [[Vajra]] [[Matrix]] |
While not fluctuating in any of the three times from this | While not fluctuating in any of the three times from this | ||
− | great clear light basal sphere, appearances of the two | + | great [[clear light]] basal [[sphere]], [[appearances]] of the two |
− | cyclic existence and nirvåòa are ready to shine forth as | + | [[cyclic existence]] and nirvåòa are ready to shine forth as |
− | appearances of the artifice [of basic mind] from within that | + | [[appearances]] of the artifice [of basic [[mind]]] from within that |
mode of subsistence. However, at a time of non-realization | mode of subsistence. However, at a time of non-realization | ||
− | and cyclic existence there are the various dual appearances | + | and [[cyclic existence]] there are the various dual [[appearances]] |
− | of substrata as apprehended-objects and apprehendingsubjects106 | + | of {{Wiki|substrata}} as apprehended-objects and apprehendingsubjects106 |
− | due to not realizing the equality of the noumenon, | + | due to not [[realizing]] the equality of the {{Wiki|noumenon}}, |
− | and there are unequal appearances of self and other, | + | and there are unequal [[appearances]] of [[self]] and other, |
− | good and bad, pleasure and pain, cyclic existence and | + | [[good and bad]], [[pleasure]] and [[pain]], [[cyclic existence]] and |
nirvåòa without any limit. | nirvåòa without any limit. | ||
− | At the time of realized nirvåòa, or purification, the | + | At the time of [[realized]] nirvåòa, or [[purification]], the |
− | noumenon that is the naturally flowing mode of subsistence | + | {{Wiki|noumenon}} that is the naturally flowing mode of subsistence |
− | is realized, whereby it is realized that all appearances | + | is [[realized]], whereby it is [[realized]] that all [[appearances]] |
− | whatsoever of substrata do not pass beyond that [basal | + | whatsoever of {{Wiki|substrata}} do not pass beyond that [basal |
− | mind of clear light]. Having realized [the great equality], it | + | [[mind of clear light]]]. Having [[realized]] [the great equality], it |
− | is realized that even though various aspects appear, all | + | is [[realized]] that even though various aspects appear, all |
− | these have one taste in thusness, in the clear light sphere of | + | these have one {{Wiki|taste}} in [[thusness]], in the [[clear light]] [[sphere of reality]] without the marks of [[dualistic]] phenomena.a At that |
− | reality without the marks of dualistic phenomena.a At that | + | time, all [[phenomena]] of [[cyclic existence]] and nirvåòa from |
− | time, all phenomena of cyclic existence and nirvåòa from | + | [[forms]] on up shine forth as not having passed beyond the |
− | forms on up shine forth as not having passed beyond the | + | [[nature]] of buddhafication, [[primordially]] released. |
− | nature of buddhafication, primordially released. | + | Therefore, in terms of [[realizing]] the naturally [[pure]] |
− | Therefore, in terms of realizing the naturally pure | + | [[noumenal]] mode of subsistence, all that appears is settled |
− | noumenal mode of subsistence, all that appears is settled | + | through the view as [[pure]] from the beginning, as naturally |
− | through the view as pure from the beginning, as naturally | + | a Just as when [[rivers]] flow into the ocean they blend into one |
− | a Just as when rivers flow into the ocean they blend into one | + | {{Wiki|taste}}, so all of our [[conceptuality]] blends into one {{Wiki|taste}} in [[realizing]] |
− | taste, so all of our conceptuality blends into one taste in realizing | + | the {{Wiki|noumenon}}. Oneself and others, as well as the different types |
− | the noumenon. Oneself and others, as well as the different types | + | of [[conceptuality]], come all to have the one {{Wiki|taste}} of [[reality]]. Even |
− | of conceptuality, come all to have the one taste of reality. Even | + | though all these things appear, they are one {{Wiki|taste}} in [[suchness]] and |
− | though all these things appear, they are one taste in suchness and | + | are without the marks of [[duality]]. |
− | are without the marks of duality. | ||
− | pure primordially, as just buddhafied. Because this is established | + | [[pure]] [[primordially]], as just buddhafied. Because this is established |
− | through reasoning concerning the noumenon,107 | + | through {{Wiki|reasoning}} concerning the noumenon,107 |
it is non-mistaken and non-delusive and hence is called the | it is non-mistaken and non-delusive and hence is called the | ||
− | correct view. | + | [[correct view]]. |
− | In the perspective of those having dualistic appearance, | + | In the {{Wiki|perspective}} of those having [[dualistic]] [[appearance]], |
− | the two, impure sentient beings and pure Buddhas, | + | the two, impure [[sentient beings]] and [[pure]] [[Buddhas]], |
do not appear to be one, but appear to be different. No | do not appear to be one, but appear to be different. No | ||
− | one asserts that in the perspective of those who perceive | + | one asserts that in the {{Wiki|perspective}} of those who {{Wiki|perceive}} |
− | in this way all sentient beings are Buddhas, but what is | + | in this way all [[sentient beings]] are [[Buddhas]], but what is |
− | comprehended by mistaken awarenesses having dualistic | + | comprehended by mistaken [[awarenesses]] having [[dualistic]] |
− | appearance does not damage non-dualistic pure awareness. | + | [[appearance]] does not damage [[non-dualistic]] [[pure awareness]]. |
− | When yogis realize the noumenon of the mind, there is | + | When [[yogis]] realize the {{Wiki|noumenon}} of the [[mind]], there is |
− | not even a speck of the actual108 eight collections of consciousness | + | not even a speck of the actual108 [[eight collections of consciousness]] |
− | in the face of that realization; consciousness | + | in the face of that [[realization]]; [[consciousness]] |
− | itself dawns as pristine wisdom, and even all phenomena | + | itself dawns as [[pristine wisdom]], and even all [[phenomena]] |
− | similarly dawn as just naturally pure. When the noumenon | + | similarly dawn as just naturally [[pure]]. When the {{Wiki|noumenon}} |
− | of the mind is taken to mind during the path without having | + | of the [[mind]] is taken to [[mind]] during the [[path]] without having |
− | realized the Great Completeness, the eight collections | + | [[realized]] the [[Great Completeness]], the [[eight collections of consciousness]] are apprehended in an ordinary aspect, |
− | of consciousness are apprehended in an ordinary aspect, | + | and the {{Wiki|noumenon}} does not appear. Hence, such a [[person]] |
− | and the noumenon does not appear. Hence, such a person | + | does not have any way of [[knowing]] even preliminarily a |
− | does not have any way of knowing even preliminarily a | + | trace of where the uncompounded [[mind of clear light]] is. |
− | trace of where the uncompounded mind of clear light is. | + | Therefore, in terms of the [[exalted]] [[perception]] of one |
− | Therefore, in terms of the exalted perception of one | + | who has thoroughly [[purified]] the [[defilements]] of obstructions |
− | who has thoroughly purified the defilements of obstructions | ||
as well as their predispositions in the mode of subsistence, | as well as their predispositions in the mode of subsistence, | ||
− | all phenomena are just manifestly buddhafied in | + | all [[phenomena]] are just manifestly buddhafied in |
− | that mode of subsistence. The Monarch of Tantras: The | + | that mode of subsistence. The {{Wiki|Monarch}} of [[Tantras]]: The |
− | Vajrasattva Magical Net says:109 | + | [[Vajrasattva]] [[Magical Net]] says:109 |
− | A Buddha does not find a phenomenon | + | A [[Buddha]] does not find a [[phenomenon]] |
− | Other than Buddhahood. | + | Other than [[Buddhahood]]. |
− | Thus, the meaning indicated by the phrase nd, | + | Thus, the meaning indicated by the [[phrase]] nd, |
− | the clear light, the Great Completeness noumenon | + | the [[clear light]], the [[Great Completeness]] {{Wiki|noumenon}} |
− | of the mind, self-arisen pristine wisdom, this which does | + | of the [[mind]], self-arisen [[pristine wisdom]], this which does |
− | not become other than the sphere of reality, primordial | + | not become other than the [[sphere of reality]], [[primordial]] |
− | Vajra Matrix 63 | + | [[Vajra]] [[Matrix]] 63 |
Line 1,918: | Line 1,874: | ||
great uncompounded due to being immutable and not | great uncompounded due to being immutable and not | ||
changing in the three times. However, there is no way that | changing in the three times. However, there is no way that | ||
− | this could be understood as an impermanent momentary | + | this could be understood as an [[impermanent]] momentary |
− | mind, which is a compounded subject, or as a non-thing, | + | [[mind]], which is a [[compounded]] [[subject]], or as a [[non-thing]], |
− | an uncompounded mere emptiness that is just an elimination | + | an uncompounded mere [[emptiness]] that is just an elimination |
− | of an object of negation by reasoning. | + | of an [[object of negation]] by {{Wiki|reasoning}}. |
− | Therefore, this basal Great Completeness, or primordial | + | Therefore, this basal [[Great Completeness]], or [[primordial]] |
− | basal clear light, great uncompounded union, is the | + | basal [[clear light]], great uncompounded union, is the |
− | final mode of subsistence of all phenomena, and it also is | + | final mode of subsistence of all [[phenomena]], and it also is |
− | what is to be realized by the view. The Tantra of Great | + | what is to be [[realized]] by the view. The [[Tantra]] of Great |
− | Luminous Meaning Devoid of Proliferation says:110 | + | Luminous Meaning Devoid of {{Wiki|Proliferation}} says:110 |
− | From this uncompounded knowledge, primordially | + | From this uncompounded [[knowledge]], [[primordially pure]], this great unhindered vividness, all of [[cyclic existence]] and nirvåòa appears; therefore, it is |
− | pure, this great unhindered vividness, all of cyclic | + | the [[pristine wisdom]] abiding as the basis. |
− | existence and nirvåòa appears; therefore, it is | ||
− | the pristine wisdom abiding as the basis. | ||
and: | and: | ||
− | In entity it is unmade, unfabricated, unpolluted, | + | In [[entity]] it is unmade, unfabricated, unpolluted, |
− | immutable, pure in nature, uncompounded, great | + | immutable, [[pure]] in [[nature]], uncompounded, great |
− | luminous pristine wisdom, noumenon like space, | + | {{Wiki|luminous}} [[pristine wisdom]], {{Wiki|noumenon}} like [[space]], |
− | emptiness renowned with the quality of a vajra, | + | [[emptiness]] renowned with the [[quality]] of a [[vajra]], |
− | basic mind that is a non-thing, pure from the beginning, | + | basic [[mind]] that is a [[non-thing]], [[pure]] from the beginning, |
great unhindered vividness. | great unhindered vividness. | ||
and: | and: | ||
− | Basic mind that is luminous, empty, non-dual, | + | Basic [[mind]] that is {{Wiki|luminous}}, [[empty]], [[non-dual]], |
and unhinderedly vivid. | and unhinderedly vivid. | ||
and: | and: | ||
− | When in all the scriptures of the tantras that I | + | When in all the [[scriptures]] of the [[tantras]] that I |
− | have taught, | + | have [[taught]], |
I have expressed the vajra-like words | I have expressed the vajra-like words | ||
Of immutability and uncompoundedness | Of immutability and uncompoundedness | ||
− | 64 Fundamental Mind | + | 64 [[Fundamental Mind]] |
− | I have been explaining the great self-arisen wisdom. | + | I have been explaining the great [[self-arisen wisdom]]. |
and: | and: | ||
− | The immutable basis is primordially buddhafied; | + | The immutable basis is [[primordially]] buddhafied; |
− | it is the Supramundane Victor, the great Vajradhara; | + | it is the [[Supramundane]] Victor, the great [[Vajradhara]]; |
− | hence, in the past it never experienced any | + | hence, in the {{Wiki|past}} it never [[experienced]] any |
mistake, and also now is not mistaken, and furthermore | mistake, and also now is not mistaken, and furthermore | ||
− | in the future will not be mistaken. | + | in the {{Wiki|future}} will not be mistaken. |
and: | and: | ||
− | The basis that is the meaning of reality is released | + | The basis that is the meaning of [[reality]] is released |
− | from the eight collections of consciousness, which | + | from the [[eight collections of consciousness]], which |
are concordant with it merely in that they are | are concordant with it merely in that they are | ||
− | cognitive. Since it is without increase or decrease, | + | [[Wikipedia:cognition|cognitive]]. Since it is without increase or {{Wiki|decrease}}, |
it is released from the mind-basis-of-all.111 Since it | it is released from the mind-basis-of-all.111 Since it | ||
is without apprehended-object and apprehendingsubject, | is without apprehended-object and apprehendingsubject, | ||
− | it is released from the mental consciousness, | + | it is released from the [[mental consciousness]], |
− | the sixth consciousness. Since it is without | + | the [[sixth consciousness]]. Since it is without |
− | production and cessation, it is released and reverted | + | production and [[cessation]], it is released and reverted |
− | from the consciousnesses of the five doors.a | + | from the [[consciousnesses]] of the five doors.a |
And on the occasion of setting forth examples to characterize | And on the occasion of setting forth examples to characterize | ||
− | this basis, [the Tantra of Great Luminous Meaning Devoid | + | this basis, [the [[Tantra]] of Great Luminous Meaning Devoid |
− | of Proliferation] speaks of being empty and pervasive | + | of {{Wiki|Proliferation}}] speaks of being [[empty]] and {{Wiki|pervasive}} |
− | like space; undefiled like a crystal; immutable like a diamond; | + | like [[space]]; undefiled like a {{Wiki|crystal}}; immutable like a [[diamond]]; |
− | giving rise to all blessings into magnificence, and | + | giving rise to all [[blessings]] into magnificence, and |
− | hence like a jewel; clear and unimpeded, like the essence of | + | hence like a [[jewel]]; clear and unimpeded, like the [[essence]] of |
− | the sun. And: | + | the {{Wiki|sun}}. And: |
− | Opposite from ignorance and from matter, and | + | Opposite from [[ignorance]] and from {{Wiki|matter}}, and |
− | abiding as an entity of knowledge of reality, it is | + | abiding as an [[entity]] of [[knowledge of reality]], it is |
− | knowledge. Due to being beyond causes and | + | [[knowledge]]. Due to being beyond [[causes]] and |
− | a The five sense consciousnesses eye consciousness and so | + | a The [[five sense consciousnesses]] [[eye consciousness]] and so |
forth. | forth. | ||
− | Vajra Matrix 65 | + | [[Vajra]] [[Matrix]] 65 |
− | conditions, it is self-arisen. Not having adventitiously | + | [[conditions]], it is self-arisen. Not having adventitiously |
− | arisen, it is pristine wisdom endowed with | + | arisen, it is [[pristine wisdom]] endowed with |
− | a nature of primordially abiding basic knowledge. | + | a [[nature]] of [[primordially]] abiding basic [[knowledge]]. |
− | It is the basis from which all of cyclic existence | + | It is the basis from which all of [[cyclic existence]] |
and nirvåòa appear. | and nirvåòa appear. | ||
And it speaks at length about how that basis is called natural, | And it speaks at length about how that basis is called natural, | ||
− | spontaneously established Buddha; youthful encased | + | spontaneously established [[Buddha]]; youthful encased |
− | body;a body of attributes; nature body; threefold entity, | + | body;a [[body]] of [[attributes]]; [[nature body]]; threefold [[entity]], |
− | nature, and compassion.b And: | + | [[nature]], and compassion.b And: |
− | O child of lineage, this basis abides without impediment | + | O child of [[lineage]], this basis abides without impediment |
− | as the basis of all [Buddha bodies] from | + | as the [[basis of all]] [[[Buddha bodies]]] from |
− | the viewpoint of entity, the body of attributes; | + | the viewpoint of [[entity]], the [[body]] of [[attributes]]; |
− | from the viewpoint of nature, the complete enjoyment | + | from the viewpoint of [[nature]], the [[complete enjoyment body]]; from the viewpoint of [[compassion]], |
− | body; from the viewpoint of compassion, | + | the [[emanation body]]. Hence, it is the basally abiding |
− | the emanation body. Hence, it is the basally abiding | + | [[three bodies]]. |
− | three bodies. | ||
and: | and: | ||
− | It is beyondd the three classes of philosophy. Because | + | It is beyondd the [[three classes]] of [[philosophy]]. Because |
− | it is from the start pure of compounded | + | it is from the start [[pure]] of [[compounded phenomena]], it is spontaneously established, selfarisen |
− | phenomena, it is spontaneously established, selfarisen | + | [[pristine wisdom]]. |
− | pristine wisdom. | + | And [the [[Tantra]] of Great Luminous Meaning Devoid of |
− | And [the Tantra of Great Luminous Meaning Devoid of | + | a It is youthful in that it does not admit of any {{Wiki|degeneration}}. |
− | a It is youthful in that it does not admit of any degeneration. | + | This mode of subsistence is contained within our [[bodies]]; it is |
− | This mode of subsistence is contained within our bodies; it is | ||
contained, or encased, internally and is not showing itself externally | contained, or encased, internally and is not showing itself externally | ||
now. Thus it is like a statue set inside a pot. | now. Thus it is like a statue set inside a pot. | ||
b It is set forth extensively with these many synonyms, but | b It is set forth extensively with these many synonyms, but | ||
− | they do not pass beyond this encased youthful body. | + | they do not pass beyond this encased youthful [[body]]. |
c asally | c asally | ||
− | abiding three bodies | + | abiding [[three bodies]] |
d The term ja log e66 | d The term ja log e66 | ||
Line 2,026: | Line 1,978: | ||
− | Proliferation] teaches that places of going astray with | + | {{Wiki|Proliferation}}] teaches that places of going astray with |
− | respect to the view are eliminated: | + | [[respect]] to the view are eliminated: |
− | That it is self-arisen eliminates straying into causes | + | That it is self-arisen eliminates straying into [[causes and conditions]]. That it abides [[empty]] eliminates |
− | and conditions. That it abides empty eliminates | + | straying into effective things. That it is {{Wiki|luminous}} |
− | straying into effective things. That it is luminous | + | eliminates straying into [mere] [[emptiness]]. |
− | eliminates straying into [mere] emptiness. | + | And similarly, places of going astray with [[respect]] to the |
− | And similarly, places of going astray with respect to the | + | [[eight collections of consciousness]] are eliminated:a |
− | eight collections of consciousness are eliminated:a | + | To indicate the [[character]] of the [[mental consciousness]], |
− | To indicate the character of the mental consciousness, | + | It acts as the overlord of [the [[sense consciousnesses]]], |
− | It acts as the overlord of [the sense consciousnesses], | + | partaking of the five [[external objects]]. |
− | partaking of the five external objects. | + | The [[afflicted mentality]] internally apprehending |
− | The afflicted mentality internally apprehending | ||
those | those | ||
Line 2,043: | Line 1,994: | ||
Is the overlord of the two factors of apprehendedobjects | Is the overlord of the two factors of apprehendedobjects | ||
and apprehending-subjects. | and apprehending-subjects. | ||
− | Therefore conceptual consciousnesses are the artifice | + | Therefore {{Wiki|conceptual}} [[consciousnesses]] are the artifice |
of self-knowledge.b | of self-knowledge.b | ||
− | Apprehensionless luminous basic knowledge itself | + | Apprehensionless {{Wiki|luminous}} basic [[knowledge]] itself |
− | Moves in knowledge but is without the entity of | + | Moves in [[knowledge]] but is without the [[entity]] of |
apprehension. | apprehension. | ||
− | Though one makes use of external objects, if there | + | Though one makes use of [[external objects]], if there |
is no apprehension, | is no apprehension, | ||
− | The perspective is unhindered vividness, reversed | + | The {{Wiki|perspective}} is unhindered vividness, reversed |
from mentality.c | from mentality.c | ||
− | a The eight collections of consciousness are the five consciousnesses | + | a The [[eight collections of consciousness]] are the [[five consciousnesses]] |
− | through the doors of the senses, the mental consciousness, | + | through the doors of the [[senses]], the [[mental consciousness]], |
− | the afflicted mentality, and the mind-basis-of-all. | + | the [[afflicted mentality]], and the [[mind-basis-of-all]]. |
− | b Using the example of fire and smoke, smoke is the artifice of | + | 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 | + | [[fire]]. Instead of paying [[attention]] to [[fire]] which is the source, we |
− | usually pay attention to its artifice. | + | usually pay [[attention]] to its artifice. |
− | c Although these consciousnesses come from basic knowledge, | + | c Although these [[consciousnesses]] come from basic [[knowledge]], |
− | basic knowledge is without the entity of apprehension. Since this | + | basic [[knowledge]] is without the [[entity]] of apprehension. Since this |
− | Vajra Matrix 67 | + | [[Vajra]] [[Matrix]] 67 |
− | and so forth; this describes how basic knowledge is beyond | + | and so forth; this describes how basic [[knowledge]] is beyond |
mentalitya and the six operative consciousnesses.b And: | mentalitya and the six operative consciousnesses.b And: | ||
− | If conceptuality does not gather in the seven collections | + | If [[conceptuality]] does not [[gather]] in the seven collections |
− | of consciousness, | + | of [[consciousness]], |
One passes beyond the basis-of-all that is the connecting | One passes beyond the basis-of-all that is the connecting | ||
link. | link. | ||
Line 2,072: | Line 2,023: | ||
− | With respect to the favorable class, through purifying | + | With [[respect]] to the favorable class, through purifying |
the eight collections [by viewing them as basic | the eight collections [by viewing them as basic | ||
− | knowledge] one passes beyond these. | + | [[knowledge]]] one passes beyond these. |
and: | and: | ||
− | The enumeration of the eight collections is as follows: | + | The {{Wiki|enumeration}} of the eight collections is as follows: |
− | the consciousnesses of the five doors [that is, | + | the [[consciousnesses]] of the five doors [that is, |
− | the five sense consciousnesses], mental consciousness, | + | the [[five sense consciousnesses]]], [[mental consciousness]], |
− | afflicted mentality, and the basis-of-all, | + | [[afflicted mentality]], and the basis-of-all, |
− | which is the storehouse accumulating the various | + | which is the [[storehouse]] accumulating the various |
− | [seeds]. Those are the phenomena of cyclic existence. | + | [[[seeds]]]. Those are the [[phenomena]] of [[cyclic existence]]. |
− | How do those proceed in cyclic existence? | + | How do those proceed in [[cyclic existence]]? |
Due to not identifying the basis-of-all that is the | Due to not identifying the basis-of-all that is the | ||
− | basic reality, through the artifice of basic knowledge | + | basic [[reality]], through the artifice of basic [[knowledge]] |
− | objects are engaged, whereby the eight collections | + | [[objects]] are engaged, whereby the [[eight collections of consciousness]] dawn. |
− | of consciousness dawn. | ||
and so forth, and: | and so forth, and: | ||
− | The artifice that is the stirring of basic knowledge | + | The artifice that is the stirring of basic [[knowledge]] |
− | basic knowledge has no apprehension, the view of the basic selfknowing | + | basic [[knowledge]] has no apprehension, the view of the basic selfknowing |
− | knowledge is of unhindered vividness, even though one | + | [[knowledge]] is of unhindered vividness, even though one |
− | makes use of external objects. | + | makes use of [[external objects]]. |
− | a The seventh consciousness. | + | a The [[seventh consciousness]]. |
− | b They are called operative consciousnesses because they operate | + | b They are called operative [[consciousnesses]] because they operate |
− | on objects. | + | on [[objects]]. |
− | is stirred by wind mentality. a From | + | is stirred by [[wind]] [[mentality]]. a From |
− | the viewpoint of the function of that mentality, it | + | the viewpoint of the function of that [[mentality]], it |
− | permeates the eight collections of consciousness. | + | permeates the [[eight collections of consciousness]]. |
and so forth. These [passages] speak of: | and so forth. These [passages] speak of: | ||
how the eight collections dawn from the artifice of | how the eight collections dawn from the artifice of | ||
basic knowledge;b | basic knowledge;b | ||
and if one does not realize the mode of subsistence of | and if one does not realize the mode of subsistence of | ||
− | the basic knowledge, the pristine wisdom, one wanders | + | the basic [[knowledge]], the [[pristine wisdom]], one wanders |
− | in cyclic existence by means of the eight collections of | + | in [[cyclic existence]] by means of the [[eight collections of consciousness]]; |
− | consciousness; | ||
− | and if one realizes pristine wisdom, the eight collections | + | and if one realizes [[pristine wisdom]], the [[eight collections of consciousness]] dawn as the five pristine [[wisdoms]]. |
− | of consciousness dawn as the five pristine wisdoms. | + | In that way, the [[consciousnesses]] of the eight collections, |
− | In that way, the consciousnesses of the eight collections, | + | the {{Wiki|substrata}}, are not the [[Wikipedia:Absolute (philosophy)|ultimate]] that is being ascertained |
− | the substrata, are not the ultimate that is being ascertained | + | by the [[path]] of the [[Great Completeness]], whereas the {{Wiki|noumenon}} |
− | by the path of the Great Completeness, whereas the noumenon | + | of the [[minds]] of the eight collections basic [[knowledge]] |
− | of the minds of the eight collections basic knowledge | + | and [[emptiness]], fundamental [[pristine wisdom]], selfarisen |
− | and emptiness, fundamental pristine wisdom, selfarisen | + | and uncompounded is the [[mind of clear light]] to |
− | and uncompounded is the mind of clear light to | ||
be pointed out and recognized.c The naturally clear | be pointed out and recognized.c The naturally clear | ||
− | a There are appearances of that basis from that basis; appearances | + | a There are [[appearances]] of that basis from that basis; [[appearances]] |
− | are stirred up by wind. We have to differentiate between | + | are stirred up by [[wind]]. We have to differentiate between |
− | two types of wind: one is karmic wind, and the other is wind of | + | two types of [[wind]]: one is [[karmic wind]], and the other is [[wind]] of |
− | pristine mind. Karmic wind cannot have any effect on basic | + | pristine [[mind]]. [[Karmic wind]] cannot have any effect on basic |
− | knowledge, which is beyond being affected, beyond cause and | + | [[knowledge]], which is beyond being affected, beyond [[cause and effect]], and so forth. Thus, the [[wind]] being referred to here is the |
− | effect, and so forth. Thus, the wind being referred to here is the | + | [[wind]] of pristine [[knowledge]]. Through [[karmic winds]], [[conceptuality]] |
− | wind of pristine knowledge. Through karmic winds, conceptuality | + | appears as the artifice of the basic [[knowledge]], like the example |
− | appears as the artifice of the basic knowledge, like the example | + | of smoke and [[fire]]; the [[consciousness]] that apprehends such conntality |
− | of smoke and fire; the consciousness that apprehends such conntality | ||
yid ). | yid ). | ||
− | b The eight collections do not dawn from basic knowledge; | + | b The eight collections do not dawn from basic [[knowledge]]; |
− | rather, they dawn from the artifice of basic knowledge. | + | rather, they dawn from the artifice of basic [[knowledge]]. |
− | c The mind of clear light is to be introduced to students | + | c The [[mind of clear light]] is to be introduced to students |
− | Vajra Matrix 69 | + | [[Vajra]] [[Matrix]] 69 |
− | maòçala of the mind,a the suchness of Secret Mantra, is | + | maòçala of the mind,a the [[suchness]] of [[Secret Mantra]], is |
− | this. The path of release [from obstructions], the meaning | + | this. The [[path]] of [[release]] [from obstructions], the meaning |
− | of the fourth initiation introduced by way o | + | of [[the fourth]] [[initiation]] introduced by way o |
quintessential instructions, is this.b The innate factuality | quintessential instructions, is this.b The innate factuality | ||
− | [that is, the fundamental innate mind of clear light] dawning | + | [that is, the fundamental innate [[mind of clear light]]] dawning |
− | as an imprint of the winds and minds entering the central | + | as an imprint of the [[winds]] and [[minds]] entering the [[central channel]] by way of the [[path of method]] [such as in the |
− | channel by way of the path of method [such as in the | + | [[Guhyasamåja Tantra]]] is also this. |
− | Guhyasamåja Tantra] is also this. | + | through [[Great Completeness]] practices. |
− | through Great Completeness practices. | ||
− | a ; the reality of all | + | a ; the [[reality]] of all |
− | phenomena is contained within this mind. | + | [[phenomena]] is contained within this [[mind]]. |
− | b The path of the union of method and wisdom causes the | + | b The [[path]] of the [[union of method and wisdom]] [[causes]] the |
− | karmic winds to enter into the central channel, thereby causing | + | [[karmic winds]] to enter into the [[central channel]], thereby causing |
− | the winds of pristine wisdom to become manifest from within, | + | the [[winds]] of [[pristine wisdom]] to become [[manifest]] from within, |
− | by oneself. It is the innate pristine wisdom that is to be introduced | + | by oneself. It is the innate [[pristine wisdom]] that is to be introduced |
− | and recognized at the point of the fourth initiation, the | + | and [[recognized]] at the point of [[the fourth]] [[initiation]], the |
− | highest initiation. It is what is to be actualized. | + | [[highest]] [[initiation]]. It is what is to be actualized. |
− | 2. Uncompounded Wisdom | + | 2. Uncompounded [[Wisdom]] |
− | Those who understand as the actual pristine wisdom | + | Those who understand as the actual [[pristine wisdom]] |
something that is a new putting together of (1) a momentary | something that is a new putting together of (1) a momentary | ||
− | compounded mind and (2) an uncompounded mere | + | [[compounded]] [[mind]] and (2) an uncompounded mere |
− | emptiness make evident their own internal poverty of not | + | [[emptiness]] make evident their [[own]] internal {{Wiki|poverty}} of not |
− | having identified basic knowledge due to not having a lanstructions. | + | having identified basic [[knowledge]] due to not having a lanstructions. |
− | From the perspective of | + | From the {{Wiki|perspective}} of |
− | all those who have not been introduced to the entity of | + | all those who have not been introduced to the [[entity]] of |
actual innate basic ntial | actual innate basic ntial | ||
− | instructions, it is thought that although emptiness is | + | instructions, it is [[thought]] that although [[emptiness]] is |
− | uncompounded, how could it be possible for what is luminous, | + | uncompounded, how could it be possible for what is {{Wiki|luminous}}, |
− | knowing, and blissful to be anything other than | + | [[knowing]], and [[blissful]] to be anything other than |
− | compounded? That they think this only arises due to the | + | [[compounded]]? That they think this only arises due to the |
− | force of not having realized the unified mode of subsistence. | + | force of not having [[realized]] the unified mode of subsistence. |
− | Here, with respect to and knowing 112 if | + | Here, with [[respect]] to and [[knowing]] 112 if |
this involves apprehension in the context of having marks, | this involves apprehension in the context of having marks, | ||
− | then indeed it would be suitable for it to be compounded. | + | then indeed it would be suitable for it to be [[compounded]]. |
− | However, although [basic knowledge] is expressed in | + | However, although [basic [[knowledge]]] is expressed in |
113 not even a speck of a | 113 not even a speck of a | ||
mark of those two being different is observed, due to | mark of those two being different is observed, due to | ||
− | which essentially pure basic knowledge impartial and | + | which [[essentially pure]] basic [[knowledge]] impartial and |
− | signless has nothing about it that serves as a reason for | + | [[signless]] has nothing about it that serves as a [[reason]] for |
calling it m | calling it m | ||
When such a union is not identified, and persons hear | When such a union is not identified, and persons hear | ||
− | nothing other than something compounded | + | nothing other than something [[compounded]] |
− | dawns to their mind, and when they hear nothing | + | dawns to their [[mind]], and when they hear nothing |
− | other than a non-thing dawns to their mind.a When | + | other than a [[non-thing]] dawns to their mind.a When |
− | a When it is said that it is luminous, nothing appears to that | + | a When it is said that it is {{Wiki|luminous}}, nothing appears to that |
; when it is said that | ; when it is said that | ||
is uncompounded. The two get separated. Thus, when union is | is uncompounded. The two get separated. Thus, when union is | ||
Line 2,197: | Line 2,143: | ||
they hear union they do not understand that these are of | they hear union they do not understand that these are of | ||
− | one taste; rather, all that they understand is a mere collection | + | one {{Wiki|taste}}; rather, all that they understand is a mere collection |
− | together of a thing and a non-thing. | + | together of a thing and a [[non-thing]]. |
− | Due to this, they apprehend suchness to be just a mere | + | Due to this, they apprehend [[suchness]] to be just a mere |
− | emptiness, a non-thing, and they understand the knower | + | [[emptiness]], a [[non-thing]], and they understand the knower |
− | of that suchness to be a compounded awareness. When | + | of that [[suchness]] to be a [[compounded]] [[awareness]]. When |
− | they set forth the emptiness of the sÒtra system, that is | + | they set forth the [[emptiness]] of the sÒtra system, that is |
what they describe, and even when they explain the innate | what they describe, and even when they explain the innate | ||
− | [wisdom] of the Mantra system, they cannot draw out | + | [[[wisdom]]] of the [[Mantra]] system, they cannot draw out |
even a speck of anything more developed beyond what was | even a speck of anything more developed beyond what was | ||
− | explained before, except for just different techniques of | + | explained before, except for just different [[techniques]] of |
− | paths. Even until the final point of their deaths, they remain | + | [[paths]]. Even until the final point of their [[deaths]], they remain |
− | without being able to generate any understanding | + | without being able to generate any [[understanding]] |
− | concerning how suchness is beyond the extremes of things | + | concerning how [[suchness]] is beyond the extremes of things |
− | and non-things, this being evident in their own treatises.a | + | and non-things, this being evident in their [[own]] treatises.a |
− | However, when basic knowledge is introduced and | + | However, when basic [[knowledge]] is introduced and |
− | identified as it is, it is decided in evident experience that it | + | identified as it is, it is decided in evident [[experience]] that it |
− | is uncompounded. The Tantra of Great Luminous Meaning | + | is uncompounded. The [[Tantra]] of Great Luminous Meaning |
− | Devoid of Proliferation says: | + | Devoid of {{Wiki|Proliferation}} says: |
− | The body of attributes, self-arisen basic knowledge, | + | The [[body]] of [[attributes]], self-arisen basic [[knowledge]], |
− | Is not established as the entity of anything. | + | Is not established as the [[entity]] of anything. |
− | Hence any doubt that it is a compounded thing | + | Hence any [[doubt]] that it is a [[compounded]] thing |
with marks is eliminated. | with marks is eliminated. | ||
and: | and: | ||
− | mentioned, they do not recognize that luminosity and emptiness | + | mentioned, they do not [[recognize]] that [[luminosity]] and [[emptiness]] |
− | are of one taste, and understand nothing other than a mere coming | + | are of one {{Wiki|taste}}, and understand nothing other than a mere coming |
− | together of something that is compounded and something | + | together of something that is [[compounded]] and something |
that is uncompounded. | that is uncompounded. | ||
− | a That they cannot generate even a verbal understanding of | + | a That they cannot generate even a [[verbal]] [[understanding]] of |
something beyond that can be understood when one looks into | something beyond that can be understood when one looks into | ||
their texts. | their texts. | ||
Line 2,232: | Line 2,178: | ||
− | Uncompounded Wisdom 73 | + | Uncompounded [[Wisdom]] 73 |
− | In the body of attributes, self-arisen pristine wisdom, | + | In the [[body]] of [[attributes]], self-arisen [[pristine wisdom]], |
− | There are no causes and conditions and hence | + | There are no [[causes and conditions]] and hence |
− | nothing compounded. | + | nothing [[compounded]]. |
− | This is called noumenal fundamental mind.114 From the | + | This is called [[noumenal]] fundamental mind.114 From the |
viewpoint of being self-luminous, it is indicated with the | viewpoint of being self-luminous, it is indicated with the | ||
− | ot a mind | + | ot a [[mind]] |
− | included within the eight collections of consciousness that | + | included within the [[eight collections of consciousness]] that |
− | are compounded phenomena. The Tantra Containing the | + | are [[compounded phenomena]]. The [[Tantra]] Containing the |
− | Definitive Meaning of the Great Completeness says:115 | + | [[Definitive Meaning]] of the [[Great Completeness]] says:115 |
− | Self-arisen body without earlier and later | + | Self-arisen [[body]] without earlier and later |
− | Is not arisen from mind it is buddha. | + | Is not arisen from [[mind]] it is [[buddha]]. |
− | Due to being immutable, it is devoid of suffering. | + | Due to being immutable, it is devoid of [[suffering]]. |
and: | and: | ||
− | You who are the essence of retinues, listen! | + | You who are the [[essence]] of {{Wiki|retinues}}, listen! |
− | With respect to the definitive meaning, the distinctive | + | With [[respect]] to the [[definitive meaning]], the {{Wiki|distinctive}} |
− | buddha, | + | [[buddha]], |
− | Since there is no basis-of-all, there is no appearance. | + | Since there is no basis-of-all, there is no [[appearance]]. |
− | Hence, this basal mindless knowledge | + | Hence, this basal mindless [[knowledge]] |
− | Is not arisen from mind it is buddha | + | Is not arisen from [[mind]] it is [[buddha]] |
− | The supreme from among the doctrines of the | + | The supreme from among the [[doctrines]] of the |
− | nine vehicles. | + | [[nine vehicles]]. |
and: | and: | ||
− | Because of being without the eight collections of | + | Because of being without the [[eight collections of consciousness]], it is devoid of [[mind]], |
− | consciousness, it is devoid of mind, | + | The self-arisen [[matrix]], the [[body]] of [[attributes]]. |
− | The self-arisen matrix, the body of attributes. | ||
Since within that mode of subsistence of the undifferentiable | Since within that mode of subsistence of the undifferentiable | ||
− | sphere [of emptiness] and basic knowledge known | + | [[sphere]] [of [[emptiness]]] and basic [[knowledge]] known |
− | individually by oneself there is no mutable mind holding | + | individually by oneself there is no [[mutable]] [[mind]] holding |
− | the various predispositions [from actions], how could this | + | the various predispositions [from [[actions]]], how could this |
− | basic knowledge be the mind-basis-of-all? | + | basic [[knowledge]] be the [[mind-basis-of-all]]? |
− | Since it is absent the external objects of the six collections | + | Since it is absent the [[external objects]] of the six collections |
− | of consciousness and absent awareness apprehending | + | of [[consciousness]] and absent [[awareness]] apprehending |
− | the internal self or even a little bit of the marks of their | + | the internal [[self]] or even a little bit of the marks of their |
− | objects, how could it be the consciousnesses of the five | + | [[objects]], how could it be the [[consciousnesses]] of the five |
− | doors of the senses, the mental consciousness, or the afflicted | + | doors of the [[senses]], the [[mental consciousness]], or the [[afflicted mentality]]? |
− | mentality? | ||
− | While, like space, it is without any of the phenomena | + | While, like [[space]], it is without any of the [[phenomena]] |
of effective things or marks such external and internal | of effective things or marks such external and internal | ||
− | marks are not observed it is empty, unhindered,116 selfluminous, | + | marks are not observed it is [[empty]], unhindered,116 selfluminous, |
and seen directly. Although it is such, in this | and seen directly. Although it is such, in this | ||
− | entity of luminosity and knowledge there primordially | + | [[entity]] of [[luminosity]] and [[knowledge]] there [[primordially]] |
− | does not exist even a particle of an aspect of marks, which | + | does not [[exist]] even a {{Wiki|particle}} of an aspect of marks, which |
− | would be what one was aiming at [in conceptuality]. It is | + | would be what one was aiming at [in [[conceptuality]]]. It is |
− | not imputable as having arisen from any causes and as having | + | not imputable as having arisen from any [[causes]] and as having |
− | been produced from any conditions; therefore, it is | + | been produced from any [[conditions]]; therefore, it is |
− | self-arisen great primordial emptiness, self-luminous, and | + | self-arisen great [[primordial]] [[emptiness]], self-luminous, and |
− | hence self-arisen pristine wisdom.117 It is noumenal mind | + | hence self-arisen pristine wisdom.117 It is [[noumenal]] [[mind]] |
− | or pristine wisdom of clear light. | + | or [[pristine wisdom]] of [[clear light]]. |
Although those who do not have quintessential instructions | Although those who do not have quintessential instructions | ||
do not believe in this, it is not that there is no | do not believe in this, it is not that there is no | ||
− | such noumenal knowledge. [For it is taught] not just in | + | such [[noumenal]] [[knowledge]]. [For it is [[taught]]] not just in |
− | Mantra but also in the common vehicle; Ornament | + | [[Mantra]] but also in the common [[vehicle]]; Ornament |
− | for the Great Vehicle SÒtras says:119 | + | for the [[Great Vehicle]] SÒtras says:119 |
− | It is said that aside from the noumenal mind | + | It is said that aside from the [[noumenal]] [[mind]] |
− | Any other mind has a nature that is not clear | + | Any other [[mind]] has a [[nature]] that is not clear |
light.a | light.a | ||
− | Sublime Continuum of the Great Vehicle | + | [[Sublime Continuum]] of the [[Great Vehicle]] |
says: | says: | ||
− | The clear light nature of the mind | + | The [[clear light]] [[nature of the mind]] |
− | a Minds that are other than the noumenal mind are not the | + | a [[Minds]] that are other than the [[noumenal]] [[mind]] are not the |
− | clear light that is the fruit of having practiced, but are expressed | + | [[clear light]] that is the fruit of having practiced, but are expressed |
− | as having a nature of emptiness. | + | as having a [[nature of emptiness]]. |
− | Uncompounded Wisdom 75 | + | Uncompounded [[Wisdom]] 75 |
Is immutable, like space.a | Is immutable, like space.a | ||
− | The matrix-of-one-gone-to-bliss also refers to this mind | + | The matrix-of-one-gone-to-bliss also refers to this [[mind of clear light]]. |
− | of clear light. | + | The [[Tantra]] Containing the [[Definitive Meaning]] of the |
− | The Tantra Containing the Definitive Meaning of the | + | [[Great Completeness]] says:121 |
− | Great Completeness says:121 | + | Because mistaken [[mind]] involves the three times |
− | Because mistaken mind involves the three times | + | [{{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}], |
− | [past, present, and future], | + | There comes to be earlier, later, and {{Wiki|present}} in |
− | There comes to be earlier, later, and present in | + | Because the [[mind]] has mutability, the [[body]] has |
− | Because the mind has mutability, the body has | + | [[birth]] and [[death]]. |
− | birth and death. | + | Because the varieties of [[sickness]], [[pleasure]], and |
− | Because the varieties of sickness, pleasure, and | + | [[pain]] |
− | pain | + | It ripens as [[cyclic existence]]. |
− | It ripens as cyclic existence. | ||
− | Therefore mind is not buddha. | + | Therefore [[mind]] is not [[buddha]]. |
and: | and: | ||
− | Because the causes [of mind] are compounded and | + | Because the [[causes]] [of [[mind]]] are [[compounded]] and |
− | impermanent, | + | [[impermanent]], |
− | They can be destroyed by antidotes, and hence | + | They can be destroyed by [[antidotes]], and hence |
− | [mind] proceeds according to causation. | + | [[[mind]]] proceeds according to [[causation]]. |
− | Therefore the immutable self-arisen body of | + | Therefore the immutable self-arisen [[body]] of |
− | attributes | + | [[attributes]] |
− | That is not produced by conditions | + | That is not produced by [[conditions]] |
− | Is the matrix of all phenomena. | + | Is the [[matrix]] of all [[phenomena]]. |
− | a Ornament for the Great Vehicle SÒtras | + | a Ornament for the [[Great Vehicle]] SÒtras |
− | speaks of these mistaken minds that is, minds other than the | + | speaks of these mistaken [[minds]] that is, [[minds]] other than the |
− | noumenal mind as not being the clear light of truth, his Sublime | + | [[noumenal]] [[mind]] as not being the [[clear light]] of [[truth]], his [[Sublime Continuum]] of the [[Great Vehicle]] says that the mistaken [[mind]] |
− | Continuum of the Great Vehicle says that the mistaken mind | + | transforms into the [[manifested]] [[state]] of the [[nature of the mind]]. |
− | transforms into the manifested state of the nature of the mind. | + | His descriptions appear to be [[contradictory]] but are not: the first |
− | His descriptions appear to be contradictory but are not: the first | + | emphasizes the [[empty nature]] of the [[mind]], while the second emphasizes |
− | emphasizes the empty nature of the mind, while the second emphasizes | + | the [[clear light]] [[nature of the mind]], which is [[manifested]] as |
− | the clear light nature of the mind, which is manifested as | + | a [[fruit of the path]]. |
− | a fruit of the path. | ||
and: | and: | ||
− | The self-arisen matrix which is the body of attributes | + | The self-arisen [[matrix]] which is the [[body]] of [[attributes]] |
− | Is the self-arisen body not arisen from causes; | + | Is the self-arisen [[body]] not arisen from [[causes]]; |
− | Fruit not appropriated by conditions; | + | Fruit not appropriated by [[conditions]]; |
− | Empty basic knowledge, not produced by causes; | + | [[Empty]] basic [[knowledge]], not produced by [[causes]]; |
− | Self-luminous, not produced by causes. | + | Self-luminous, not produced by [[causes]]. |
− | Pristine wisdom with unhindered vividness, not | + | Pristine [[wisdom]] with unhindered vividness, not |
− | produced by causes. | + | produced by [[causes]]. |
− | Hence the noumenon, the permanent body, | + | Hence the {{Wiki|noumenon}}, the [[permanent]] [[body]], |
− | Self-arisen pristine wisdom, is not produced by | + | Self-arisen [[pristine wisdom]], is not produced by |
− | causes. | + | [[causes]]. |
Conditionless, it is uninterruptedly self-luminous, | Conditionless, it is uninterruptedly self-luminous, | ||
− | Not affected by conditions that are antidotes. | + | Not affected by [[conditions]] that are [[antidotes]]. |
and so forth, and: | and so forth, and: | ||
− | Because the matrix of phenomena, the self-arisen | + | Because the [[matrix]] of [[phenomena]], the self-arisen |
− | body, | + | [[body]], |
− | Is the root of cyclic existence and of nirvåòa,a | + | Is the [[root]] of [[cyclic existence]] and of nirvåòa,a |
− | Buddhas and sentient beings arise from it. | + | [[Buddhas]] and [[sentient beings]] arise from it. |
Therefore, it is the self-arisen basis-of-all. | Therefore, it is the self-arisen basis-of-all. | ||
and: | and: | ||
− | This body of attributes that is the self-arisen basic | + | This [[body]] of [[attributes]] that is the self-arisen basic |
− | knowledge | + | [[knowledge]] |
− | Has no production or cessation in the three times. | + | Has no production or [[cessation]] in the three times. |
− | Without going and coming it abides primordially. | + | Without going and coming it abides [[primordially]]. |
A concordant example is great uncompounded | A concordant example is great uncompounded | ||
− | space. | + | [[space]]. |
and: | and: | ||
− | The factuality of the basis-of-all is compounded. | + | The factuality of the basis-of-all is [[compounded]]. |
− | a If one does not understand it, one is sunk in cyclic existence, | + | a If one does not understand it, one is sunk in [[cyclic existence]], |
− | and if one understands it, one gains nirvåòa. | + | and if one [[understands]] it, one gains nirvåòa. |
− | Uncompounded Wisdom 77 | + | Uncompounded [[Wisdom]] 77 |
It is not without an antidote.a | It is not without an antidote.a | ||
− | The self-arisen pristine wisdom that is special insight | + | The self-arisen [[pristine wisdom]] that is [[special insight]] |
− | Destroys the basis-of-all from the root. | + | Destroys the basis-of-all from the [[root]]. |
and: | and: | ||
− | Beclouded persons lacking realization | + | Beclouded persons lacking [[realization]] |
− | Say that even the body of attributes itself is mind. | + | Say that even the [[body]] of [[attributes]] itself is [[mind]]. |
Therefore, they do not understand the meaning | Therefore, they do not understand the meaning | ||
from the words.b | from the words.b | ||
− | It is rare to understand the definitive meaning just | + | It is rare to understand the [[definitive meaning]] just |
− | from [thinking about] words. | + | from [[[thinking]] about] words. |
− | From this the mind does not become buddhafied.c | + | From this the [[mind]] does not become buddhafied.c |
− | This indicates that without understanding the mode of | + | This indicates that without [[understanding]] the mode of |
− | subsistence, self-arisen pristine wisdom, one does not become | + | subsistence, self-arisen [[pristine wisdom]], one does not become |
− | buddhafied through mind. | + | buddhafied through [[mind]]. |
− | Then, is it that all paths of the nine vehicles at the | + | Then, is it that all [[paths]] of the [[nine vehicles]] at the |
− | end of which one is to become enlightened upon having | + | end of which one is to become [[enlightened]] upon having |
− | performed hearing, thinking, and meditating with the | + | performed hearing, [[thinking]], and [[meditating]] with the |
− | mind are senseless? To indicate that this is not so, it says: | + | [[mind]] are senseless? To indicate that this is not so, it says: |
− | Through searching for imprints an elephant is | + | Through searching for imprints an [[elephant]] is |
found. | found. | ||
− | When you search for the fact from the direction of | + | When you search for the fact from the [[direction]] of |
− | the mind, you will find royal self-knowing pristine | + | the [[mind]], you will find {{Wiki|royal}} [[self-knowing]] pristine |
wisdom.d | wisdom.d | ||
− | a It is not something that cannot become non-existent due to | + | a It is not something that cannot become [[non-existent]] due to |
an antidote. | an antidote. | ||
− | b Even though they hear the words in their ears, they do not | + | b Even though they hear the words in their [[ears]], they do not |
understand their meaning. | understand their meaning. | ||
− | c Because the mind is mistaken, it is not enlightened. | + | c Because the [[mind]] is mistaken, it is not [[enlightened]]. |
− | d If you search for that from which mistaken mind arises, you | + | d If you search for that from which mistaken [[mind]] arises, you |
− | will likely find its reality. | + | will likely find its [[reality]]. |
− | 78 Fundamental Mind | + | 78 [[Fundamental Mind]] |
When you find it, you separate from apprehending | When you find it, you separate from apprehending | ||
− | it as mind. | + | it as [[mind]]. |
Having become separated from [such] apprehension, | Having become separated from [such] apprehension, | ||
− | you will attain self-arisen mindless body, | + | you will attain self-arisen mindless [[body]], |
− | Buddha that is not arisen from mind.a | + | [[Buddha]] that is not arisen from mind.a |
This indicates that at the end of the practices of taking the | This indicates that at the end of the practices of taking the | ||
− | mind as the path in the eight vehicles,b you take pristine | + | [[mind]] as the [[path]] in the eight vehicles,b you take [[pristine wisdom]] as the [[path]] and, [[realizing]] the meaning of the |
− | wisdom as the path and, realizing the meaning of the | + | [[Great Completeness]], become fully buddhafied, and until |
− | Great Completeness, become fully buddhafied, and until | + | you have [[realized]] self-arisen [[pristine wisdom]] the basic |
− | you have realized self-arisen pristine wisdom the basic | + | [[knowledge]] of the [[Great Completeness]] you are not |
− | knowledge of the Great Completeness you are not | + | buddhafied. The [[Tantra]] of the Expanse of the All-Good [[Pristine Wisdom]]: Refined {{Wiki|Gold}} of Great Value says:122 |
− | buddhafied. The Tantra of the Expanse of the All-Good Pristine | + | This uncompounded [[nature body]], |
− | Wisdom: Refined Gold of Great Value says:122 | + | [[Nature]] of the [[body]] of [[attributes]], |
− | This uncompounded nature body, | + | Unpolluted basic [[knowledge]], not produced |
− | Nature of the body of attributes, | + | By [[causes and conditions]], immutable, is like |
− | Unpolluted basic knowledge, not produced | + | [[space]]. |
− | By causes and conditions, immutable, is like | ||
− | space. | ||
− | The Tantra of the Great Completeness Equal to Space says:123 | + | The [[Tantra]] of the [[Great Completeness]] {{Wiki|Equal}} to [[Space]] says:123 |
− | Just as lotuses [grow from mud, but] are not polluted | + | Just as [[lotuses]] [grow from mud, but] are not polluted |
by mud, | by mud, | ||
− | So the entity of the mind of enlightenment, the | + | So the [[entity]] of the [[mind of enlightenment]], the |
basis, | basis, | ||
− | a Since mind is mistaken, what you are to attain is not arisen | + | a Since [[mind]] is mistaken, what you are to attain is not arisen |
− | from mind; rather, what you will attain is a state of Buddhahood | + | from [[mind]]; rather, what you will attain is a [[state of Buddhahood]] |
− | that is not arisen from mind. | + | that is not arisen from [[mind]]. |
− | b Being unable to abandon mistaken conventional mind, one | + | b Being unable to abandon mistaken [[Wikipedia:Convention (norm)|conventional]] [[mind]], one |
− | uses that mind itself as the path. The nine vehicles are the three | + | uses that [[mind]] itself as the [[path]]. The [[nine vehicles]] are the three |
− | external vehicles (Hearer, Solitary Realizer, and Bodhisattva vehicles), | + | external vehicles (Hearer, [[Solitary Realizer]], and [[Bodhisattva]] vehicles), |
− | the three internal vehicles (Action, Performance which is | + | the three internal vehicles ([[Action]], Performance which is |
ehicles | ehicles | ||
− | (Mahåyoga, Anuyoga, and Atiyoga vehicles), the Great | + | (Mahåyoga, [[Anuyoga]], and [[Atiyoga]] vehicles), the [[Great Completeness]] being the same as the last. |
− | Completeness being the same as the last. | + | Uncompounded [[Wisdom]] |
− | Uncompounded Wisdom | ||
Is without the stains of apprehended-object and | Is without the stains of apprehended-object and | ||
apprehending-subject. | apprehending-subject. | ||
− | Therefore, this self-arisen pristine matrix | + | Therefore, this self-arisen pristine [[matrix]] |
− | Is not made by anyone and is not fabricated. | + | Is not made by anyone and is not [[fabricated]]. |
− | It is royal self-arisen basic knowledge. | + | It is {{Wiki|royal}} self-arisen basic [[knowledge]]. |
− | Hence, this uncompounded exalted mind | + | Hence, this uncompounded [[exalted]] [[mind]] |
Is not destroyed by any antidote. | Is not destroyed by any antidote. | ||
It cannot be left aside or taken up. | It cannot be left aside or taken up. | ||
− | A yogi realizing this meaning has buddha-mind | + | A [[yogi]] [[realizing]] this meaning has [[buddha-mind]] |
− | while in a human body. | + | while in a [[human body]]. |
− | In the self-arisen body [the yogi] has pure speech | + | In the self-arisen [[body]] [the [[yogi]]] has [[pure]] {{Wiki|speech}} |
− | And immediately [at death] is the all-good Samantabhadra | + | And immediately [at [[death]]] is the all-good [[Samantabhadra]] |
itself. | itself. | ||
and: | and: | ||
− | The Buddhas of the three times are devoid of | + | The [[Buddhas of the three times]] are devoid of |
− | mind. | + | [[mind]]. |
− | Since they are without the eight consciousnesses, | + | Since they are without the [[eight consciousnesses]], |
they are mindless. | they are mindless. | ||
− | The self-arisen matrix, the body of attributes, | + | The self-arisen [[matrix]], the [[body]] of [[attributes]], |
− | Is pristine wisdom not arisen from mind. | + | Is [[pristine wisdom]] not arisen from [[mind]]. |
− | Pristine wisdom is not arisen from mind, but is the mode | + | Pristine [[wisdom]] is not arisen from [[mind]], but is the mode |
− | of subsistence of the mind, the clear light nature. This is to | + | of subsistence of the [[mind]], the [[clear light]] [[nature]]. This is to |
− | be understood as similar to how the emptiness that is the | + | be understood as similar to how the [[emptiness]] that is the |
− | noumenon of all things is the mode of subsistence of all | + | {{Wiki|noumenon}} of all things is the mode of subsistence of all |
things, but is not arisen from those things.a | things, but is not arisen from those things.a | ||
− | The Tantra of the View of the Great Completeness: The | + | The [[Tantra]] of the View of the [[Great Completeness]]: The |
− | Complete Depth of Pristine Wisdom says:124 | + | Complete Depth of [[Pristine Wisdom]] says:124 |
− | Since this self-arisen matrix that has subsisted | + | Since this self-arisen [[matrix]] that has subsisted |
− | primordially | + | [[primordially]] |
− | a The emptiness that is the mode of subsistence of phenomeependence, | + | a The [[emptiness]] that is the mode of subsistence of phenomeependence, |
− | but emptiness does not arise from those things. | + | but [[emptiness]] does not arise from those things. |
− | Is not arisen from causes and is not produced | + | Is not arisen from [[causes]] and is not produced |
− | from conditions, | + | from [[conditions]], |
− | There is also conviction that the body of attributes | + | There is also conviction that the [[body]] of [[attributes]] |
− | Not made by any exertion is self-arisen pristine | + | Not made by any {{Wiki|exertion}} is self-arisen [[pristine wisdom]]. |
− | wisdom. | + | and the [[Tantra]] of the Great Self-Dawning Basic [[Knowledge]] |
− | and the Tantra of the Great Self-Dawning Basic Knowledge | ||
says:125 | says:125 | ||
− | This great body of attributes devoid of possibilities | + | This great [[body]] of [[attributes]] devoid of possibilities |
of predication | of predication | ||
Dwells in all but none realize it. | Dwells in all but none realize it. | ||
− | In it there is no sentience, no mind, and none of | + | In it there is no [[sentience]], [[no mind]], and none of |
− | the mistakenness of ignorance. | + | the mistakenness of [[ignorance]]. |
and: | and: | ||
− | In basic knowledge devoid of mind, | + | In basic [[knowledge]] devoid of [[mind]], |
− | The appearances of various [phenomena] are | + | The [[appearances]] of various [[[phenomena]]] are |
completed instantaneously.a | completed instantaneously.a | ||
and: | and: | ||
− | If you know immutable basic knowledge, that is | + | If you know immutable basic [[knowledge]], that is |
the fruit of all doctrines.126 | the fruit of all doctrines.126 | ||
− | If you know mindless basic knowledge, that is the | + | If you know mindless basic [[knowledge]], that is the |
− | stainlessness of all doctrines. | + | stainlessness of all [[doctrines]]. |
− | If you know what ties upb basic knowledge, that is | + | If you know what ties upb basic [[knowledge]], that is |
− | what is to be abandoned through all doctrines. | + | what is to be abandoned through all [[doctrines]]. |
− | If you know insentient c basic knowledge, that is | + | If you know insentient c basic [[knowledge]], that is |
− | the baselessness of all doctrines. | + | the baselessness of all [[doctrines]]. |
and: | and: | ||
− | a This is like all phenomena melting into space. | + | a This is like all [[phenomena]] melting into [[space]]. |
− | b Like the rope that the Tibetan nomads use to tie up the feet | + | b Like the rope that the [[Tibetan]] nomads use to tie up the feet |
− | of their animals so that they cannot move. | + | of their [[animals]] so that they cannot move. |
− | c That is, without the mental consciousness and so forth. | + | c That is, without the [[mental consciousness]] and so forth. |
− | Uncompounded Wisdom 81 | + | Uncompounded [[Wisdom]] 81 |
How could there be any mistake in the immutable | How could there be any mistake in the immutable | ||
− | mind of enlightenment? | + | [[mind of enlightenment]]? |
− | The unmistaken mind of enlightenment pervades | + | The unmistaken [[mind of enlightenment]] pervades |
− | all transmigrating beings. | + | all transmigrating [[beings]]. |
− | This matrix of enlightenment pervading all sentient | + | This [[matrix]] of [[enlightenment]] pervading all [[sentient beings]] is {{Wiki|equal}} to [that pervading] all |
− | beings is equal to [that pervading] all | + | [[Buddhas]]. |
− | Buddhas. | + | This [[self-knowing]] [[lamp]], self-illuminating [[object]] |
− | This self-knowing lamp, self-illuminating object | + | of {{Wiki|light}}, |
− | of light, | + | Dwells in all but is self-secret, revealed by [[methods]]. |
− | Dwells in all but is self-secret, revealed by methods. | + | It is the supreme meaning of the [[thought]] of all |
− | It is the supreme meaning of the thought of all | + | [[Buddhas of the three times]], |
− | Buddhas of the three times, | + | Abiding equally without fluctuation in all [[Buddhas]]. |
− | Abiding equally without fluctuation in all Buddhas. | ||
a | a | ||
− | While fundamental knowledge abiding as the basis, selfarisen | + | While fundamental [[knowledge]] abiding as the basis, selfarisen |
− | pristine wisdom, does not fluctuate from the noumenon | + | [[pristine wisdom]], does not fluctuate from the {{Wiki|noumenon}} |
that is without any apprehensions, its selfeffulgence | that is without any apprehensions, its selfeffulgence | ||
− | self-dawning spontaneous appearances and | + | self-dawning spontaneous [[appearances]] and |
− | luminous appearances of marks manifests from techniques. | + | {{Wiki|luminous}} [[appearances]] of marks [[manifests]] from [[techniques]]. |
− | b At that time it is the practice of leap-over to recognize | + | b At that time it is the practice of leap-over to [[recognize]] |
− | these as the effulgence of the noumenon through | + | these as the effulgence of the {{Wiki|noumenon}} through |
− | self-arisen wisdom lamps without the apprehended-objects | + | [[self-arisen wisdom]] lamps without the apprehended-objects |
a There are two kinds of secrecy. In the first kind you know | a There are two kinds of secrecy. In the first kind you know | ||
something and keep it hidden from others, but in the other if, | something and keep it hidden from others, but in the other if, | ||
− | for instance, somebody in a past generation put a treasure under | + | for instance, somebody in a {{Wiki|past}} generation put a [[treasure]] under |
this house, it would be secret to us, hidden from us, and would | this house, it would be secret to us, hidden from us, and would | ||
− | not help us at all. Similar to this latter type, this self-knowing | + | not help us at all. Similar to this [[latter]] type, this [[self-knowing]] |
− | lamp, this self-illuminating object of light, is with us at all times, | + | [[lamp]], this self-illuminating [[object]] of {{Wiki|light}}, is with us at all times, |
but is secret from us, though right within us now. If someone | but is secret from us, though right within us now. If someone | ||
− | identifies it, it is the same as the supreme meaning of the thought | + | identifies it, it is the same as the supreme meaning of the [[thought]] |
− | of the Buddhas of the three times. | + | of the [[Buddhas of the three times]]. |
− | b The techniques are ways of sitting, ways of gazing, and so | + | b The [[techniques]] are ways of sitting, ways of gazing, and so |
− | forth that cause these to appear. | + | forth that [[cause]] these to appear. |
− | and apprehending-subjects of object and subject. Their | + | and apprehending-subjects of [[object]] and [[subject]]. Their |
− | basis of dawning is the fundamental mind abiding as the | + | basis of dawning is the [[fundamental mind]] abiding as the |
− | basis.a That previous tantra says: | + | basis.a That previous [[tantra]] says: |
− | The cause of realization is basic knowledge. | + | The [[cause]] of [[realization]] is basic [[knowledge]]. |
− | The means of realization is wisdom. | + | The means of [[realization]] is [[wisdom]]. |
and: | and: | ||
− | Mind and predispositions are not the actual | + | [[Mind]] and predispositions are not the actual |
− | buddha. | + | [[buddha]]. |
− | a When these appearances occur, you are on the level of | + | a When these [[appearances]] occur, you are on the level of |
− | -arisen king | + | -arisen [[king]] |
− | as your objects the external objects of the five senses, you are | + | as your [[objects]] the [[external objects]] of the [[five senses]], you are |
beyond that level. Not involved in apprehended-objects and apprehending- | beyond that level. Not involved in apprehended-objects and apprehending- | ||
− | subjects, these being the sphere of the five senses and | + | [[subjects]], these being the [[sphere]] of the [[five senses]] and |
− | mind, there are appearances of self-arisen lamps, dawning as the | + | [[mind]], there are [[appearances]] of self-arisen lamps, dawning as the |
− | effulgence, color, or complexion of the noumenon. | + | effulgence, {{Wiki|color}}, or complexion of the {{Wiki|noumenon}}. |
− | -over thod rgal ) comes from within the | + | -over [[thod rgal]] ) comes from within the |
− | context of breakthrough and leap-over gnition | + | context of [[breakthrough]] and leap-over gnition |
− | of the essential purity that is the nature of phenomena, | + | of the [[essential]] [[purity]] that is the [[nature]] of [[phenomena]], |
− | and is posited from the viewpoint of emptiness, whereas leapover | + | and is posited from the viewpoint of [[emptiness]], whereas [[leapover]] |
− | is posited from the viewpoint of spontaneity. The word | + | is posited from the viewpoint of spontaneity. The [[word]] |
leap-over asionally in the sÒtra system, and in | leap-over asionally in the sÒtra system, and in | ||
− | general it means that instead of proceeding according to the stages | + | general it means that instead of proceeding according to the [[stages of the path]], one jumps over certain levels. Just as [[breakthrough]] |
− | of the path, one jumps over certain levels. Just as breakthrough | + | is associated with the [[essential]] [[purity]] which is the [[emptiness of phenomena]], so leap-over is associated with the spontaneous |
− | is associated with the essential purity which is the emptiness of | + | lamps that are beyond [[object]] and [[subject]] these [[appearances]] |
− | phenomena, so leap-over is associated with the spontaneous | + | being understood as the effulgence, complexion, or {{Wiki|color}} of the |
− | lamps that are beyond object and subject these appearances | + | {{Wiki|noumenon}}. |
− | being understood as the effulgence, complexion, or color of the | ||
− | noumenon. | ||
The basis of the dawning of these leap-over factors, the | The basis of the dawning of these leap-over factors, the | ||
− | spontaneous leap-over appearances of the self-arisen lamps, is the | + | spontaneous leap-over [[appearances]] of the self-arisen lamps, is the |
− | fundamental mind abiding as the basis | + | [[fundamental mind]] abiding as the basis |
− | inner channels and so forth, this inner reality lets forth an effulgence | + | [[inner channels]] and so forth, this inner [[reality]] lets forth an effulgence |
− | that appears out through the eyes, whereby these appearances | + | that appears out through the [[eyes]], whereby these [[appearances]] |
− | appear to the eyes. | + | appear to the [[eyes]]. |
− | Uncompounded Wisdom 83 | + | Uncompounded [[Wisdom]] 83 |
− | Pristine wisdom, basic knowledge, is devoid of | + | Pristine [[wisdom]], basic [[knowledge]], is devoid of |
− | mind and predispositions. | + | [[mind]] and predispositions. |
and: | and: | ||
− | In self-arisen pristine wisdom there are no words, | + | In self-arisen [[pristine wisdom]] there are no words, |
− | no letters, no grounds and paths, no mentality, no | + | no letters, no grounds and [[paths]], no [[mentality]], [[no mind]], no [[ignorance]], no adventitious arisings, no |
− | mind, no ignorance, no adventitious arisings, no | + | [[rising up]] [of [[conceptuality]]], no dormancies, no |
− | rising up [of conceptuality], no dormancies, no | + | aspects, no [[visionary]] experience.a Therefore, this |
− | aspects, no visionary experience.a Therefore, this | + | [[[inconceivable]] [[reality]] without any proliferations] |
− | [inconceivable reality without any proliferations] | ||
is called the view not limited in its extent and not | is called the view not limited in its extent and not | ||
fallen to any quarter.b | fallen to any quarter.b | ||
− | It is thus: pristine wisdom not over-extended | + | It is thus: [[pristine wisdom]] not over-extended |
such that it has become ruptured; view not fallen | such that it has become ruptured; view not fallen | ||
− | into any quarter; noumenon pervading all [from | + | into any quarter; {{Wiki|noumenon}} pervading all [from |
− | sentient beings up through Buddhas]; unimpeded | + | [[sentient beings]] up through [[Buddhas]]]; unimpeded |
− | wisdom;c self-release127 without apprehension; nonconceptual | + | wisdom;c self-release127 without apprehension; [[nonconceptual]] |
− | self-effulgence; pristine wisdom without | + | self-effulgence; [[pristine wisdom]] without |
− | having to cease anything;d fivefold light without | + | having to cease anything;d fivefold {{Wiki|light}} without |
− | attachment; noumenon in which there is release | + | [[attachment]]; {{Wiki|noumenon}} in which there is [[release]] |
on that spot itself; spontaneously established | on that spot itself; spontaneously established | ||
− | buddha; basic knowledge devoid of mind; buddha | + | [[buddha]]; basic [[knowledge]] devoid of [[mind]]; [[buddha]] |
− | devoid of breath; vivid non-conceptual meditation; | + | devoid of [[breath]]; vivid [[non-conceptual meditation]]; |
− | lifestyle without grasping and attachment; | + | [[lifestyle]] without [[grasping]] and [[attachment]]; |
− | view without assertions [of hopes and fears]; fruit | + | view without assertions [of [[Wikipedia:Hope|hopes]] and {{Wiki|fears}}]; fruit |
− | of seeing suchness; [natural, spontaneous] | + | of [[seeing]] [[suchness]]; [natural, spontaneous] |
− | activities not achievable [through exertion]; | + | [[activities]] not achievable [through {{Wiki|exertion}}]; |
− | a There are no various types of visions appearing to the mind. | + | a There are no various types of [[visions]] appearing to the [[mind]]. |
− | b It is not permanent, impermanent, and so forth. | + | b It is not [[permanent]], [[impermanent]], and so forth. |
− | c Though it is self-arisen basic knowledge, in the sÒtra system | + | c Though it is self-arisen basic [[knowledge]], in the sÒtra system |
− | it is identified as wisdom from among the six perfections, unimpeded | + | it is identified as [[wisdom]] from among the [[six perfections]], unimpeded |
− | wisdom. | + | [[wisdom]]. |
− | d When this non-conceptual self-effulgence occurs, it is not | + | d When this [[non-conceptual]] self-effulgence occurs, it is not |
necessary to stop anything. | necessary to stop anything. | ||
− | 84 Fundamental Mind | + | 84 [[Fundamental Mind]] |
− | pristine wisdom of great self-purification [in | + | [[pristine wisdom]] of great self-purification [in |
− | which defilements are purified of their own accord]. | + | which [[defilements]] are [[purified]] of their [[own]] accord]. |
and: | and: | ||
− | Furthermore, mentality does not perceive pristine | + | Furthermore, [[mentality]] does not {{Wiki|perceive}} [[pristine wisdom]], nor make it clearer. In [[pristine wisdom]] |
− | wisdom, nor make it clearer. In pristine wisdom | + | there is no [[conceptuality]]. Because [[mentality]] involves |
− | there is no conceptuality. Because mentality involves | + | the coming and going [of [[conceptuality]]], it |
− | the coming and going [of conceptuality], it | + | obstructs the [[path]] of [[Buddhahood]]. |
− | obstructs the path of Buddhahood. | ||
and: | and: | ||
Whoever has apprehension | Whoever has apprehension | ||
− | Does not have self-arisen pristine wisdom. | + | Does not have self-arisen [[pristine wisdom]]. |
When one comes under the influence of meditatively | When one comes under the influence of meditatively | ||
− | cultivating | + | [[cultivating]] |
− | Self-arisen pristine wisdom, | + | Self-arisen [[pristine wisdom]], |
[All] theses are contradicted from the start. | [All] theses are contradicted from the start. | ||
and: | and: | ||
− | If in that way you realize self-arisen pristine wisdom, | + | If in that way you realize self-arisen [[pristine wisdom]], |
− | you are primordially released; it is not necessary | + | you are [[primordially]] released; it is not necessary |
[to be released] again. Being self-releasing, | [to be released] again. Being self-releasing, | ||
− | there is no [need for] antidotes [to cause release]. | + | there is no [need for] [[antidotes]] [to [[cause]] [[release]]]. |
− | Regarding this statement of the mode of arising of the four | + | Regarding this statement of the mode of [[arising]] of the four |
releases,a these do not occur from being introduced to | releases,a these do not occur from being introduced to | ||
− | and identifying the minds of the eight collections of | + | and identifying the [[minds]] of the eight collections of |
− | a Primordial release and self-release are the first two of four | + | a [[Primordial]] [[release]] and [[self-release]] are the first two of four |
− | releases. The third is naked release; when conceptuality appears, | + | releases. The third is naked [[release]]; when [[conceptuality]] appears, |
− | if you just watch its entity, it is nakedly released. The fourth is | + | if you just watch its [[entity]], it is nakedly released. The fourth is |
− | dawning release; just as in writing on water, whatever you write | + | dawning [[release]]; just as in [[writing]] on [[water]], whatever you write |
− | immediately disappears, so as conceptuality dawns, it immediately | + | immediately disappears, so as [[conceptuality]] dawns, it immediately |
disappears and immediately is released. | disappears and immediately is released. | ||
− | Uncompounded Wisdom 85 | + | Uncompounded [[Wisdom]] 85 |
− | consciousness.a The Mirror of the All-Good Exalted Mind | + | consciousness.a The [[Mirror]] of the All-Good [[Exalted]] [[Mind]] |
− | Tantra says: | + | [[Tantra]] says: |
− | If you assert that the basis-of-all is the body of | + | If you assert that the basis-of-all is the [[body]] of |
− | attributes, you have deviated from me. | + | [[attributes]], you have deviated from me. |
− | If you assert that Buddhahood is [attained] from | + | If you assert that [[Buddhahood]] is [[[attained]]] from |
− | the mind, you have deviated from me. | + | the [[mind]], you have deviated from me. |
− | If you assert meditation that has an object, you | + | If you assert [[meditation]] that has an [[object]], you |
have deviated from me. | have deviated from me. | ||
− | If you adhere to an empty object, you have deviated | + | If you adhere to an [[empty]] [[object]], you have deviated |
from me. | from me. | ||
− | If you meditate on something other-arisen having | + | If you [[meditate]] on something other-arisen having |
marks, you have deviated from me. | marks, you have deviated from me. | ||
and so forth. | and so forth. | ||
− | In brief, in all of the divisions of the Great Completeness | + | In brief, in all of the divisions of the [[Great Completeness]] |
− | mind-class, expanse-class, and quintessentialinstruction- | + | [[mind-class]], expanse-class, and quintessentialinstruction- |
− | class a self-luminous factuality, pristine wisdom | + | class a self-luminous factuality, [[pristine wisdom]] |
− | beyond mind, is delineated. The fundamental selfarisen | + | beyond [[mind]], is delineated. The fundamental selfarisen |
− | clear light is introduced and identified upon differentiating | + | [[clear light]] is introduced and identified upon differentiating |
− | basis-of-all and body of attributes, mind and | + | basis-of-all and [[body]] of [[attributes]], [[mind]] and |
− | pristine wisdom, mentality and wisdom; hence, no more | + | [[pristine wisdom]], [[mentality]] and [[wisdom]]; hence, no more |
− | than a small number of scriptural passages are cited here. | + | than a small number of [[scriptural]] passages are cited here. |
Because [such differentiation] is vastly well renowned | Because [such differentiation] is vastly well renowned | ||
− | in the great omniscient [Íong-chen-rap- asuries | + | in the great [[omniscient]] [Íong-chen-rap- asuries |
− | and so forth, the assertion that the Great Completeness | + | and so forth, the [[assertion]] that the [[Great Completeness]] |
− | is compounded and is consciousness is very deviant. | + | is [[compounded]] and is [[consciousness]] is very deviant. |
− | The former scripture says: | + | The former [[scripture]] says: |
− | Whereas all phenomena have the nature of basic | + | Whereas all [[phenomena]] have the [[nature]] of basic |
− | knowledge, | + | [[knowledge]], |
− | Those who see phenomena as mind have deviated | + | Those who see [[phenomena]] as [[mind]] have deviated |
from you. | from you. | ||
− | a The minds of the eight collections of consciousness are | + | a The [[minds]] of the [[eight collections of consciousness]] are |
− | mistaken minds perceiving something that does not exist as | + | mistaken [[minds]] perceiving something that does not [[exist]] as |
− | existing and therefore cannot be a source of release. | + | [[existing]] and therefore cannot be a source of [[release]]. |
− | 86 Fundamental Mind | + | 86 [[Fundamental Mind]] |
− | The Great Completeness Lion of the Culmination of Artifice | + | The [[Great Completeness]] [[Lion]] of the Culmination of Artifice |
− | Tantra says: | + | [[Tantra]] says: |
− | The self-voice of the Great Completeness, | + | The self-voice of the [[Great Completeness]], |
− | Is beyond the objects of appearance and emptiness, | + | Is beyond the [[objects]] of [[appearance]] and [[emptiness]], |
− | Beyond mind, mentality, and phenomena. | + | Beyond [[mind]], [[mentality]], and [[phenomena]]. |
− | and the Inlaid Jewels Tantra says:130 | + | and the Inlaid [[Jewels]] [[Tantra]] says:130 |
− | Mind is the root of all predispositions. | + | [[Mind]] is the [[root]] of all predispositions. |
− | It is indicated as the initial defilement of all sentient | + | It is indicated as the initial [[defilement]] of all [[sentient beings]]. |
− | beings. | + | [[Mentality]], like [[wind]], gathers together the predispositions. |
− | Mentality, like wind, gathers together the predispositions. | + | It is described as the second [[defilement]] of [[sentient beings]]. |
− | It is described as the second defilement of sentient | + | [[Breath]], like [[water]], is the abode of all predispositions. |
− | beings. | + | It is the third [[defilement]] of all [[sentient beings]]. |
− | Breath, like water, is the abode of all predispositions. | + | The [[five poisons]], like [[fire]], increase [[appearances]] |
− | It is the third defilement of all sentient beings. | + | with [[respect]] to [[objects]]. |
− | The five poisons, like fire, increase appearances | + | It is [[the fourth]] [[defilement]] of all [[sentient beings]]. |
− | with respect to objects. | ||
− | It is the fourth defilement of all sentient beings. | ||
These four thoroughly abide in all transmigrating | These four thoroughly abide in all transmigrating | ||
− | beings. | + | [[beings]]. |
− | In the body of attributes pure of defilements, how | + | In the [[body]] of [[attributes]] [[pure]] of [[defilements]], how |
− | could there be any mental defilements or marks! | + | could there be any [[mental defilements]] or marks! |
− | The pristine wisdom body pure of defilements | + | The [[pristine wisdom]] [[body]] [[pure]] of [[defilements]] |
− | Is the mind of enlightenment devoid of actualities | + | Is the [[mind of enlightenment]] devoid of actualities |
of marks; | of marks; | ||
− | Hence the pristine wisdom of basic knowledge is | + | Hence the [[pristine wisdom]] of basic [[knowledge]] is |
not anything.a | not anything.a | ||
− | and the Monarch of Multitudinous Expanse Tantra says:131 | + | and the {{Wiki|Monarch}} of Multitudinous Expanse [[Tantra]] says:131 |
− | a The pristine wisdom of basic knowledge does not have any | + | a The [[pristine wisdom]] of basic [[knowledge]] does not have any |
− | of the defilements that were explained above. | + | of the [[defilements]] that were explained above. |
− | Uncompounded Wisdom 87 | + | Uncompounded [[Wisdom]] 87 |
− | Those who view the unproduced noumenon within | + | Those who view the unproduced {{Wiki|noumenon}} within |
− | the dualism of causes and conditions | + | the [[dualism]] of [[causes and conditions]] |
Have turned away from the uncompounded, | Have turned away from the uncompounded, | ||
Making superimpositionsa and deprecations regarding | Making superimpositionsa and deprecations regarding | ||
− | the meaning of reality. | + | the meaning of [[reality]]. |
They are deceiving themselves how pathetic it is! | They are deceiving themselves how pathetic it is! | ||
and: | and: | ||
− | Through being set in its own place just as it is, | + | Through being set in its [[own]] place just as it is, |
The meaning of immutability appears in basic | The meaning of immutability appears in basic | ||
− | knowledge, like space. | + | [[knowledge]], like [[space]]. |
− | Hence in that there is no distraction or nondistraction. | + | Hence in that there is no [[distraction]] or nondistraction. |
− | No matter what one does, one is within that | + | No {{Wiki|matter}} what one does, one is within that |
state.b | state.b | ||
− | and the Foremost Powerful Excellent Great Completeness | + | and the Foremost Powerful {{Wiki|Excellent}} [[Great Completeness]] |
− | Tantra says:132 | + | [[Tantra]] says:132 |
− | Its entity is undemonstrable, uncompounded, | + | Its [[entity]] is undemonstrable, uncompounded, |
− | a Superimpositions are to consider what does not exist to exist, | + | a Superimpositions are to consider what does not [[exist]] to [[exist]], |
and deprecations are to consider qualities, for instance, that | and deprecations are to consider qualities, for instance, that | ||
− | do exist not to exist. The Tibetan word for superimposition (sgro | + | do [[exist]] not to [[exist]]. The [[Tibetan]] [[word]] for superimposition ([[sgro btags]] |
− | btags | ||
Line 2,760: | Line 2,690: | ||
put four sets of feathers on it, it will go extremely far. Similarly, | put four sets of feathers on it, it will go extremely far. Similarly, | ||
with superimposition once you start adding on to what actually | with superimposition once you start adding on to what actually | ||
− | exists, it just increases greatly. | + | [[exists]], it just increases greatly. |
− | b Because the meaning of immutability appears in basic knowledge | + | b Because the meaning of immutability appears in basic [[knowledge]] |
− | which is like space due to allowing it to be set in its own | + | which is like [[space]] due to allowing it to be set in its [[own]] |
− | place just as it is, in that there is no distraction nor nondistraction. | + | place just as it is, in that there is no [[distraction]] nor nondistraction. |
− | For a beginner, there can be distraction, but once the | + | For a beginner, there can be [[distraction]], but once the |
− | basic mind has manifested itself in fullness, there is no distraction | + | basic [[mind]] has [[manifested]] itself in fullness, there is no [[distraction]] |
− | or non-distraction. No matter what one does, one remains within | + | or non-distraction. No {{Wiki|matter}} what one does, one remains within |
− | that state. No matter what appears, no matter what one does, | + | that [[state]]. No {{Wiki|matter}} what appears, no {{Wiki|matter}} what one does, |
− | it is like the movement of basic reality that is like space. | + | it is like the {{Wiki|movement}} of basic [[reality]] that is like [[space]]. |
− | Beyond words, the matrix, the mind of enlightenment. | + | Beyond words, the [[matrix]], the [[mind of enlightenment]]. |
− | and the All-Creating Monarch says:133 | + | and the All-Creating {{Wiki|Monarch}} says:133 |
− | Self-arisen, it arises without causes and conditions, | + | Self-arisen, it arises without [[causes and conditions]], |
− | Pristine wisdom unimpededly luminous. | + | Pristine [[wisdom]] unimpededly {{Wiki|luminous}}. |
and: | and: | ||
− | When my nature is known, | + | When my [[nature]] is known, |
− | All phenomena are known, | + | All [[phenomena]] are known, |
− | Whereby one is beyond actions and agents, and | + | Whereby one is beyond [[actions]] and agents, and |
− | achievement through exertion. | + | [[achievement]] through {{Wiki|exertion}}. |
− | [Buddha qualities] are established without exertion. | + | [[[Buddha]] qualities] are established without {{Wiki|exertion}}. |
a | a | ||
and: | and: | ||
− | In this mind of enlightenment, the matrix of all | + | In this [[mind of enlightenment]], the [[matrix]] of all |
− | phenomena, | + | [[phenomena]], |
There is no need to seek and accomplish it with | There is no need to seek and accomplish it with | ||
the ten natures.b | the ten natures.b | ||
− | As an example of my entire nature it is like space. | + | As an example of my entire [[nature]] it is like [[space]]. |
− | In pure space no exertion is to be made. | + | In [[pure]] [[space]] no {{Wiki|exertion}} is to be made. |
and: | and: | ||
− | a You might think that if it is beyond all action, agent, and | + | a You might think that if it is beyond all [[action]], agent, and |
− | exertion, and beyond all expression and so forth, then it would | + | {{Wiki|exertion}}, and beyond all expression and so forth, then it would |
− | be like nothing, like just space itself, but it is not; it is replete | + | be like nothing, like just [[space]] itself, but it is not; it is replete |
with good qualities. | with good qualities. | ||
− | b The ten natures are factors such as the five paths and ten | + | b The ten natures are factors such as the [[five paths]] and [[ten grounds]]. Because this [[mind of enlightenment]] is the fruit [[state]] of |
− | grounds. Because this mind of enlightenment is the fruit state of | + | [[pristine wisdom]], the qualities of [[Buddhahood]] and so forth are |
− | pristine wisdom, the qualities of Buddhahood and so forth are | ||
spontaneously established within it; there is no need to seek them | spontaneously established within it; there is no need to seek them | ||
− | through techniques of paths. | + | through [[techniques]] of [[paths]]. |
− | Uncompounded Wisdom 89 | + | Uncompounded [[Wisdom]] 89 |
− | Because I am primordially devoid of apprehendedobject | + | Because I am [[primordially]] devoid of apprehendedobject |
and apprehending-subject, | and apprehending-subject, | ||
I am not a | I am not a | ||
− | I am primordial self-arisen pristine wisdom. | + | I am [[primordial]] self-arisen [[pristine wisdom]]. |
I am not to be ascertained by another [practice].b | I am not to be ascertained by another [practice].b | ||
and: | and: | ||
− | The scriptures of monkey-like teachers who are | + | The [[scriptures]] of monkey-like [[teachers]] who are |
not valid | not valid | ||
− | Are beset by conceptuality of mistaken teachings | + | Are beset by [[conceptuality]] of mistaken teachings |
− | and paths. | + | and [[paths]]. |
− | Therefore since masters using a black mineral on | + | Therefore since [[masters]] using a black mineral on |
− | gold | + | {{Wiki|gold}} |
− | Are invaluably precious treasures teaching reality, | + | Are invaluably [[precious]] [[treasures]] [[teaching]] [[reality]], |
they are suitable to be bought.c | they are suitable to be bought.c | ||
and: | and: | ||
− | a Because there is no basis of designation in this body of | + | a Because there is no basis of designation in this [[body]] of |
− | attributes of basic knowledge, there is nothing to be imputed as | + | [[attributes]] of basic [[knowledge]], there is nothing to be [[imputed]] as |
− | being subtle. | + | being {{Wiki|subtle}}. |
− | b Since I am the pristine wisdom that is the fundamental reality, | + | b Since I am the [[pristine wisdom]] that is the [[fundamental reality]], |
− | when this is manifested, it does not need to be delineated by | + | when this is [[manifested]], it does not need to be delineated by |
− | any other path. | + | any other [[path]]. |
− | c Proper teachers are like persons who use a black mineral | + | c Proper [[teachers]] are like persons who use a black mineral |
− | (nag mtshur) that causes the color of gold to come forth in great | + | (nag mtshur) that [[causes]] the {{Wiki|color}} of {{Wiki|gold}} to come forth in great |
− | brilliance even if it has become befouled and so forth. They are | + | [[brilliance]] even if it has become befouled and so forth. They are |
− | like precious treasures who teach correctly. Just as when one puts | + | like [[precious]] [[treasures]] who teach correctly. Just as when one puts |
− | this black mineral on gold, it makes the gold look even worse but | + | this black mineral on {{Wiki|gold}}, it makes the {{Wiki|gold}} look even worse but |
− | when one then puts it in fire its color comes out in its full brilliance, | + | when one then puts it in [[fire]] its {{Wiki|color}} comes out in its full [[brilliance]], |
− | so when such a teacher teaches about the Great Completeness, | + | so when such a [[teacher]] teaches about the [[Great Completeness]], |
− | at first the student does not understand much of anything | + | at first the [[student]] does not understand much of anything |
− | at all, but when implemented in the fire of practice, it | + | at all, but when implemented in the [[fire]] of practice, it |
− | flames forth with all of its brilliance. Since the gold has become | + | flames forth with all of its [[brilliance]]. Since the {{Wiki|gold}} has become |
− | purified, it is of tremendous value, and hence is suitable to be | + | [[purified]], it is of tremendous value, and hence is suitable to be |
bought. | bought. | ||
− | Those propounding that there is cause and effect | + | Those propounding that there is [[cause and effect]] |
− | In the Great Completeness, the highest of all yogas, | + | In the [[Great Completeness]], the [[highest]] of all [[yogas]], |
− | Are not imbued with the meaning of having realized | + | Are not imbued with the meaning of having [[realized]] |
− | the Great Completeness. | + | the [[Great Completeness]]. |
− | When the conventional and the ultimate are propounded | + | When the [[Wikipedia:Convention (norm)|conventional]] and the [[Wikipedia:Absolute (philosophy)|ultimate]] are propounded |
as dual, | as dual, | ||
These are words of superimposition and deprecation. | These are words of superimposition and deprecation. | ||
− | Realization of them as non-dual is lacking. | + | [[Realization]] of them as [[non-dual]] is lacking. |
− | Realization of the Buddhas of the three times | + | [[Realization]] of the [[Buddhas of the three times]] |
− | Is not seen dualistically, but is asserted as just natural | + | Is not seen [[dualistically]], but is asserted as just natural |
placement. | placement. | ||
− | And it says that in comparison with the path of the Great | + | And it says that in comparison with the [[path]] of the [[Great Completeness]], in which basic [[knowledge]] is directly [[perceived]] |
− | Completeness, in which basic knowledge is directly perceived | + | without {{Wiki|exertion}}, there is little progress through |
− | without exertion, there is little progress through | + | [[cultivating]] the stage of completion involving marks of |
− | cultivating the stage of completion involving marks of | + | [[mental]] apprehension: |
− | mental apprehension: | + | If one analyzes those seeking the [[path]] of [[mental isolation]] |
− | If one analyzes those seeking the path of mental | + | [[Imputed]] with the [[name]] of a {{Wiki|subtle}} approach |
− | isolation | + | And keeping [[solitude]] in an isolated place, |
− | Imputed with the name of a subtle approach | + | They are [[cultivating]] conceptuality.a |
− | And keeping solitude in an isolated place, | + | a In [[Highest Yoga Tantra]], the [[stage of generation]] is associated |
− | They are cultivating conceptuality.a | + | with method and is [[cultivation]] of oneself as a [[deity]], whereas the |
− | a In Highest Yoga Tantra, the stage of generation is associated | + | stage of completion is associated with [[wisdom]] and is [[meditation on emptiness]]. The stages of [[generation and completion]] are below |
− | with method and is cultivation of oneself as a deity, whereas the | + | the level of [[Great Completeness]] of [[Atiyoga]]. Thus through [[cultivating]] |
− | stage of completion is associated with wisdom and is meditation | ||
− | on emptiness. The stages of generation and completion are below | ||
− | the level of Great Completeness of Atiyoga. Thus through cultivating | ||
certain levels of the stage of completion that involve marks | certain levels of the stage of completion that involve marks | ||
− | of holding the mind, or mental apprehension, there is little | + | of holding the [[mind]], or [[mental]] apprehension, there is little |
− | progress compared to that of the Great Completeness. When you | + | progress compared to that of the [[Great Completeness]]. When you |
look into these levels of the stage of completion, it really seems | look into these levels of the stage of completion, it really seems | ||
− | that they involve cultivating conceptuality. | + | that they involve [[cultivating]] [[conceptuality]]. |
− | Uncompounded Wisdom | + | Uncompounded [[Wisdom]] |
and: | and: | ||
− | Because the mind of enlightenment is without | + | Because the [[mind of enlightenment]] is without |
− | causes and conditions, | + | [[causes and conditions]], |
− | It cannot be measured within the scope of worldly | + | It cannot be measured within the scope of [[worldly]] |
practices that are produced and cease. | practices that are produced and cease. | ||
− | Because the [ultimate] mind of enlightenment is | + | Because the [[[Wikipedia:Absolute (philosophy)|ultimate]]] [[mind of enlightenment]] is |
− | not produced by conditions, | + | not produced by [[conditions]], |
− | It cannot be exemplified with worldly phenomena | + | It cannot be exemplified with [[worldly phenomena]] |
involving production. | involving production. | ||
− | In that way, in the tantras of the Great Completeness | + | In that way, in the [[tantras]] of the [[Great Completeness]] |
− | mind-class, expanse-class, and quintessential-instructionclass | + | [[mind-class]], expanse-class, and quintessential-instructionclass |
− | mind and basic knowledge are differentiated,a whereupon | + | [[mind]] and basic [[knowledge]] are differentiated,a whereupon |
− | uncompounded pristine wisdom is taken as the | + | uncompounded [[pristine wisdom]] is taken as the |
− | path, and factors of compounded consciousness are not | + | [[path]], and factors of [[compounded]] [[consciousness]] are not |
− | taken as the path. Taking the fruit as the self-arisen path | + | taken as the [[path]]. Taking the fruit as the self-arisen [[path]] |
− | without any exertion is the path of Atiyoga. | + | without any {{Wiki|exertion}} is the [[path]] of [[Atiyoga]]. |
− | Aside from just these scriptures [cited above], I will | + | Aside from just these [[scriptures]] [cited above], I will |
not write down more since it would take too many words, | not write down more since it would take too many words, | ||
but through merely these it can be understood. Not only is | but through merely these it can be understood. Not only is | ||
− | such in the tantras of the Great Completeness, but also the | + | such in the [[tantras]] of the [[Great Completeness]], but also the |
− | Compendium of the Thought of the SÒtras in the doctrinal | + | Compendium of the [[Thought]] of the SÒtras in the [[doctrinal]] |
− | class of scriptural Anuyoga speaks extensively about the | + | class of [[scriptural]] [[Anuyoga]] speaks extensively about the |
− | suchness of the mind: | + | [[suchness]] of the [[mind]]: |
− | With respect to delineating the luminous mode of | + | With [[respect]] to [[delineating]] the {{Wiki|luminous}} mode of |
− | subsistence that is the nature of the mind, the | + | subsistence that is the [[nature of the mind]], the |
− | noumenon of the mind is the self-arisen pristine | + | {{Wiki|noumenon}} of the [[mind]] is the self-arisen [[pristine wisdom]] of [[Vajrasattva]]. That [[pristine wisdom]] has |
− | wisdom of Vajrasattva. That pristine wisdom has | + | the [[nature of space]] since it is without [[inherent existence]]. |
− | the nature of space since it is without inherent | + | a Just as a {{Wiki|swan}} can take a mixture of milk and [[water]] and |
− | existence. | + | drink out just the milk, without drinking any of the [[water]], so |
− | a Just as a swan can take a mixture of milk and water and | + | one is to differentiate between [[mind]] and basic [[knowledge]]. |
− | drink out just the milk, without drinking any of the water, so | + | 92 [[Fundamental Mind]] |
− | one is to differentiate between mind and basic knowledge. | ||
− | 92 Fundamental Mind | ||
and: | and: | ||
− | Lord of Laºkå,a that which is the suchness of | + | Lord of Laºkå,a that which is the [[suchness]] of |
− | [your] mind and that which is the suchness of Vajrasattva | + | [your] [[mind]] and that which is the [[suchness]] of [[Vajrasattva]] |
− | are non-dual and not to be taken dualistically. | + | are [[non-dual]] and not to be taken [[dualistically]]. |
and: | and: | ||
− | The suchness of Vajrasattva is unfabricated, unpolluted, | + | The [[suchness]] of [[Vajrasattva]] is unfabricated, unpolluted, |
unmade, unanalyzed, and just as it is. | unmade, unanalyzed, and just as it is. | ||
− | The suchness of the minds of all sentient beings | + | The [[suchness]] of the [[minds]] of all [[sentient beings]] |
− | also is unmade, unpolluted, and so on and primordially | + | also is unmade, unpolluted, and so on and [[primordially]] |
just as it is.b O Lord of Laºkå, those | just as it is.b O Lord of Laºkå, those | ||
− | a Between the last Buddha, D¦paôkara, and the present | + | a Between the [[last Buddha]], D¦paôkara, and the {{Wiki|present}} |
− | Buddha, Shåkyamuni, there was an intervening period during | + | [[Buddha]], Shåkyamuni, there was an intervening period during |
− | which the Mantra teaching started, both the old and the new | + | which the [[Mantra]] [[teaching]] started, both the old and the [[new tantras]]. During this time lived the Lord of Laºkå, a winged monster |
− | tantras. During this time lived the Lord of Laºkå, a winged monster | + | who took over the whole [[world]] system. Eventually a certain |
− | who took over the whole world system. Eventually a certain | + | [[deity]] entered his [[body]] and grew up within his [[body]], causing him |
− | deity entered his body and grew up within his body, causing him | + | excruciating [[pain]]. From within this excruciating [[pain]], the monster |
− | excruciating pain. From within this excruciating pain, the monster | + | asked for help from the [[Buddhas]], saying that he had done |
− | asked for help from the Buddhas, saying that he had done | + | many terrible things, and now [in this quotation] a [[Buddha]] is |
− | many terrible things, and now [in this quotation] a Buddha is | + | {{Wiki|speaking}} to him, causing him to identify his [[own mind]]. |
− | speaking to him, causing him to identify his own mind. | + | b The [[nature of the mind]] is unfabricated ([[ma bcos pa]]), which |
− | b The nature of the mind is unfabricated (ma bcos pa), which | + | means that it is [[pure]] and clear. In a small pool of clear [[water]], you |
− | means that it is pure and clear. In a small pool of clear water, you | ||
could see down to all the small stones on the bottom. You might | could see down to all the small stones on the bottom. You might | ||
think that you could see more clearly by stirring it with a stick, | think that you could see more clearly by stirring it with a stick, | ||
but that would only stir up all the befoulment so that you could | but that would only stir up all the befoulment so that you could | ||
− | not see anything. Similarly, with the nature of the mind, when | + | not see anything. Similarly, with the [[nature of the mind]], when |
− | you get some sense of its clarity, and then you think with conceptuality | + | you get some [[sense]] of its clarity, and then you think with [[conceptuality]] |
cannot see anything. | cannot see anything. | ||
− | Between the Old Translation School and the New Translation | + | Between the [[Old Translation School]] and the [[New Translation Schools]] there are many controversies, one of which concerns |
− | Schools there are many controversies, one of which concerns | ||
just this unfabricatedness. Those who refute that we should seek | just this unfabricatedness. Those who refute that we should seek | ||
− | merely to manifest unfabricated mind are thinking in terms of | + | merely to [[manifest]] unfabricated [[mind]] are [[thinking]] in terms of |
− | Uncompounded Wisdom 93 | + | Uncompounded [[Wisdom]] 93 |
− | who wish to gain ascertainment of Secret Mantra | + | who wish to gain ascertainment of [[Secret Mantra]] |
− | should recognize the suchness of the mind. | + | should [[recognize]] the [[suchness]] of the [[mind]]. |
and: | and: | ||
− | The suchness of the mind is the door of purification. | + | The [[suchness]] of the [[mind]] is the door of [[purification]]. |
− | It is the door of perceiving the doctrine. It is | + | It is the door of perceiving the [[doctrine]]. It is |
− | mistaken mind that if you leave mistaken mind just as it is | + | mistaken [[mind]] that if you leave mistaken [[mind]] just as it is |
− | without fabricating anything, without making anything new, | + | without [[fabricating]] anything, without making anything new, |
that would be a great fault. But that is not the unfabricatedness | that would be a great fault. But that is not the unfabricatedness | ||
we are talking about here. What we are saying is that you are to | we are talking about here. What we are saying is that you are to | ||
− | leave the nature of the mind, the noumenon of the mind, as it is, | + | leave the [[nature of the mind]], the {{Wiki|noumenon}} of the [[mind]], as it is, |
unfabricated, and once you have differentiated between mistaken | unfabricated, and once you have differentiated between mistaken | ||
− | mind and unmistaken mind, you need to leave it unfabricated. | + | [[mind]] and unmistaken [[mind]], you need to leave it unfabricated. |
Since the | Since the | ||
− | not differentiating mistaken mind and non-mistaken mind, the | + | not differentiating mistaken [[mind]] and non-mistaken [[mind]], the |
refutation does not hit its mark at all. | refutation does not hit its mark at all. | ||
− | If the noumenon of the mind, basic knowledge, is exemplified | + | If the {{Wiki|noumenon}} of the [[mind]], basic [[knowledge]], is exemplified |
with clear wa | with clear wa | ||
− | establishment of your own position would be like putting the | + | establishment of your [[own]] position would be like putting the |
− | stick of conceptuality in that water, stirring it up, just making a | + | stick of [[conceptuality]] in that [[water]], stirring it up, just making a |
mess. They will not let you get down to the fact. When the selfentity, | mess. They will not let you get down to the fact. When the selfentity, | ||
− | the own-face, of the Great Completeness is introduced to | + | the own-face, of the [[Great Completeness]] is introduced to |
− | a student, a quintessential instruction is to not invite thoughts | + | a [[student]], a quintessential instruction is to not invite [[thoughts]] |
− | about the past or thoughts about the future; rather, set the mind | + | about the {{Wiki|past}} or [[thoughts]] about the {{Wiki|future}}; rather, set the [[mind]] |
− | just in its own nature right in the present. Thus, it is not something | + | just in its [[own]] [[nature]] right in the {{Wiki|present}}. Thus, it is not something |
− | to be analyzed by the level of the mistaken mind. It is unpolluted, | + | to be analyzed by the level of the mistaken [[mind]]. It is unpolluted, |
unmade. | unmade. | ||
− | In the first instant, the mind appears as it is, and you are to | + | In the first instant, the [[mind]] appears as it is, and you are to |
− | leave it as it is, without letting conceptuality get started. If conceptuality | + | leave it as it is, without letting [[conceptuality]] get started. If [[conceptuality]] |
− | gets started, the nature of the mind does not remain, | + | gets started, the [[nature of the mind]] does not remain, |
− | except for that one moment. It is entirely lost. The minds of all | + | except for that one [[moment]]. It is entirely lost. The [[minds]] of all |
− | sentient beings are on the level of superficial mistaken mind that | + | [[sentient beings]] are on the level of [[superficial]] mistaken [[mind]] that |
− | becomes happy so easily, sad so easily, and the like. But there is a | + | becomes [[happy]] so easily, [[sad]] so easily, and the like. But there is a |
− | nature of that mind, an unmoving nature of the mind, and except | + | [[nature]] of that [[mind]], an unmoving [[nature of the mind]], and except |
− | for the fact that you have not identified it, this nature of the | + | for the fact that you have not identified it, this [[nature of the mind]] is with you at all times. |
− | mind is with you at all times. | + | 94 [[Fundamental Mind]] |
− | 94 Fundamental Mind | + | the [[sphere of reality]]. |
− | the sphere of reality. | ||
and: | and: | ||
− | The secret sphere is self-knowing.a Hence, it is | + | The secret [[sphere]] is self-knowing.a Hence, it is |
− | called self-arisen pristine wisdom. | + | called self-arisen [[pristine wisdom]]. |
− | and so forth. The root of all phenomena is the mind of | + | and so forth. The [[root]] of all [[phenomena]] is the [[mind of enlightenment]]. |
− | enlightenment. | + | The {{Wiki|excellent}} quintessential instruction, the great |
− | The excellent quintessential instruction, the great | ||
method with little difficulty, | method with little difficulty, | ||
− | Of immeasurable meaning, easy to do, difficult to | + | Of [[immeasurable]] meaning, easy to do, difficult to |
fathom, | fathom, | ||
and: | and: | ||
− | Therefore, the thought of the excellent ones | + | Therefore, the [[thought]] of the {{Wiki|excellent}} ones |
− | Is contained in that ultimate, unfabricated basic | + | Is contained in that [[Wikipedia:Absolute (philosophy)|ultimate]], unfabricated basic |
− | mind. | + | [[mind]]. |
− | The nature of the mind is unmade and self-arisen. | + | The [[nature of the mind]] is unmade and self-arisen. |
− | Hence it is meditative stabilization devoid of all | + | Hence it is [[meditative]] stabilization devoid of all |
− | objects of observation. | + | [[objects]] of observation. |
− | In that mind of enlightenment ascertained thus | + | In that [[mind of enlightenment]] ascertained thus |
There are no places to be progressed tob and no | There are no places to be progressed tob and no | ||
− | object to be viewed. | + | [[object]] to be viewed. |
− | a dbyings), there are the | + | a [[dbyings]]), there are the |
− | external sphere, the internal sphere, and the secret sphere. Some | + | external [[sphere]], the internal [[sphere]], and the secret [[sphere]]. Some |
− | identify the external sphere as space, which lacks obstructive contact, | + | identify the external [[sphere]] as [[space]], which lacks obstructive [[contact]], |
but I think that the meaning should be associated with practice, | but I think that the meaning should be associated with practice, | ||
− | and thus I take it to be a sphere appearing to a meditator in | + | and thus I take it to be a [[sphere]] appearing to a [[meditator]] in |
− | which there are various appearances, like honeycombs or little | + | which there are various [[appearances]], like honeycombs or little |
− | boxes. The internal sphere is that very same ground of appearance | + | boxes. The internal [[sphere]] is that very same ground of [[appearance]] |
− | in which various things like vajra chains and so forth appear. | + | in which various things like [[vajra chains]] and so forth appear. |
− | The secret sphere is self-knowing basic knowledge, which, | + | The secret [[sphere]] is [[self-knowing]] basic [[knowledge]], which, |
− | when manifested, makes one a Buddha. | + | when [[manifested]], makes one a [[Buddha]]. |
− | b There is no sense of a traveler and something traveled, or | + | b There is no [[sense]] of a traveler and something traveled, or |
someone making progress and that over which progress is made. | someone making progress and that over which progress is made. | ||
− | Uncompounded Wisdom 95 | + | Uncompounded [[Wisdom]] 95 |
Hence, it is devoid of all marks, and disadvantage | Hence, it is devoid of all marks, and disadvantage | ||
− | and advantage are primordially absent.a | + | and advantage are [[primordially]] absent.a |
It is the completion of the two great collections; | It is the completion of the two great collections; | ||
− | all doubts are annihilated, | + | all [[doubts]] are {{Wiki|annihilated}}, |
− | Conclusively decided in unsurpassed Great Completeness. | + | Conclusively decided in [[unsurpassed]] [[Great Completeness]]. |
b | b | ||
and: | and: | ||
− | When the all-containing profound secret perspective | + | When the all-containing profound secret {{Wiki|perspective}} |
− | Self-arisen, self-knowing basic knowledge | + | Self-arisen, [[self-knowing]] basic [[knowledge]] |
− | appears vividly in direct perception, | + | appears vividly in direct [[perception]], |
− | This is called self-arisen pristine wisdom seeing | + | This is called self-arisen [[pristine wisdom]] [[seeing]] |
− | suchness. | + | [[suchness]]. |
− | When in that way the excellent perspective is seen, | + | When in that way the {{Wiki|excellent}} {{Wiki|perspective}} is seen, |
− | The darkness of ignorance of the collections of | + | The {{Wiki|darkness}} of [[ignorance]] of the collections of |
− | conceptuality is cleared away, being beyond objects | + | [[conceptuality]] is cleared away, being beyond [[objects]] |
seen, | seen, | ||
− | Set [in inconceivable reality] with nothing to be | + | Set [in [[inconceivable]] [[reality]]] with nothing to be |
− | done, no perception, no seeking. | + | done, no [[perception]], no seeking. |
and: | and: | ||
− | The factuality of all phenomena, illuminating selfarisen | + | The factuality of all [[phenomena]], [[illuminating]] selfarisen |
− | self-knowing pristine wisdom, | + | [[self-knowing]] [[pristine wisdom]], |
Is unarisen, not produced, and will not be produced, | Is unarisen, not produced, and will not be produced, | ||
− | Primordially devoid of anything to be designated | + | [[Primordially]] devoid of anything to be designated |
− | as cause and effect. | + | as [[cause and effect]]. |
− | Those who know it in this way complete the two | + | Those who know it in this way complete the [[two collections]] of [[merit]] and [[wisdom]]. |
− | collections of merit and wisdom. | + | a There is no place for {{Wiki|hope}} and no place for {{Wiki|fear}}. |
− | a There is no place for hope and no place for fear. | + | b Everything is decided, come to completion in the [[Great Completeness]] than which there is none higher. In the three top |
− | b Everything is decided, come to completion in the Great | + | vehicles Mahåyoga, [[Anuyoga]], and [[Atiyoga]] it is [[Atiyoga]]. |
− | Completeness than which there is none higher. In the three top | + | 96 [[Fundamental Mind]] |
− | vehicles Mahåyoga, Anuyoga, and Atiyoga it is Atiyoga. | + | And the General [[Tantra]] of the Great [[Lotus]] Sovereign Gone |
− | 96 Fundamental Mind | + | to [[Bliss]] says:134 |
− | And the General Tantra of the Great Lotus Sovereign Gone | + | When the [[phenomena]] of [[cyclic existence]] of [[thorough affliction]] |
− | to Bliss says:134 | + | Are [[purified]], there is nirvåòa. |
− | When the phenomena of cyclic existence of thorough | + | The [[root]] is contained in the {{Wiki|noumenon}} of the |
− | affliction | + | [[mind]]. |
− | Are purified, there is nirvåòa. | ||
− | The root is contained in the noumenon of the | ||
− | mind. | ||
− | Through abiding well in great enlightenment, | + | Through abiding well in great [[enlightenment]], |
The unmade, unfabricated, spontaneous | The unmade, unfabricated, spontaneous | ||
− | Clear light nature of the mind, | + | [[Clear light]] [[nature of the mind]], |
− | One becomes devoid of all activities involving exertion. | + | One becomes devoid of all [[activities]] involving {{Wiki|exertion}}. |
− | Just as basic mind having clear light as its nature | + | Just as basic [[mind]] having [[clear light]] as its [[nature]] |
Is naturally unfabricated, | Is naturally unfabricated, | ||
− | In this all-encompassing great clear light | + | In this all-encompassing great [[clear light]] |
− | Basic mind wish-granting jewel | + | Basic [[mind]] [[wish-granting jewel]] |
− | Abides without exception in all sentient beings | + | Abides without exception in all [[sentient beings]] |
− | Of the three realms, but is not seen, | + | Of the [[three realms]], but is not seen, |
Like butter within milk. | Like butter within milk. | ||
− | Those skilled in these two draws out the butter.a | + | Those [[skilled]] in these two draws out the butter.a |
− | The Miraculous Secret Essence 135 also similarly delineates the | + | The Miraculous [[Secret Essence]] 135 also similarly delineates the |
− | and so forth, and the Miraculous Transcendence Great Tantra | + | and so forth, and the Miraculous {{Wiki|Transcendence}} [[Great Tantra]] |
says:136 | says:136 | ||
− | The nature of immutable great bliss | + | The [[nature]] of immutable great [[bliss]] |
− | Is not a thing nor a non-thing. | + | Is not a thing nor a [[non-thing]]. |
Nor is it observed even as the mere middle. | Nor is it observed even as the mere middle. | ||
a When you look at milk, you do not see any butter at all, but | a When you look at milk, you do not see any butter at all, but | ||
the butter is there pervading it. When the milk is churned, the | the butter is there pervading it. When the milk is churned, the | ||
− | butter manifests. Just as someone who churns butter can get butter | + | butter [[manifests]]. Just as someone who churns butter can get butter |
− | out of milk, so one who is skilled in these two, that is to say, | + | out of milk, so one who is [[skilled]] in these two, that is to say, |
− | method and wisdom, is able to draw out the butter of manifesting | + | [[method and wisdom]], is able to draw out the butter of [[manifesting]] |
− | the mind of clear light. | + | the [[mind of clear light]]. |
− | Uncompounded Wisdom 97 | + | Uncompounded [[Wisdom]] 97 |
− | Great bliss is described as the great seal.137 | + | Great [[bliss]] is described as the great seal.137 |
and the Guhyasamåja says:138 | and the Guhyasamåja says:138 | ||
− | The non-existence of a self of phenomena | + | The [[non-existence]] of a [[self]] of [[phenomena]] |
− | Is equal with regard to cognitions of self and aggregates; | + | Is {{Wiki|equal}} with regard to [[cognitions]] of [[self]] and [[aggregates]]; |
produced | produced | ||
− | And has the character of emptiness. | + | And has the [[character]] of [[emptiness]]. |
− | and the Hevajra says:139 | + | and the [[Hevajra]] says:139 |
− | This meditative stabilization is very subtle | + | This [[meditative]] stabilization is very {{Wiki|subtle}} |
− | Like the center of vajra space.a | + | Like the center of [[vajra]] space.a |
and: | and: | ||
In this there is no beginning, middle, or end. | In this there is no beginning, middle, or end. | ||
− | There is no cyclic existence and no nirvåòa | + | There is no [[cyclic existence]] and no nirvåòa |
− | There is nothing other than the selfless. | + | There is nothing other than the [[selfless]]. |
− | This is the supreme great bliss. | + | This is the supreme great [[bliss]]. |
− | In brief, the Mad Elephant Tantra says:140 | + | In brief, the Mad [[Elephant]] [[Tantra]] says:140 |
− | Obeisance forever to the equal mind of enlightenment | + | Obeisance forever to the {{Wiki|equal}} [[mind of enlightenment]] |
− | The nature of the mind being the great sky of the | + | The [[nature of the mind]] being the great sky of the |
− | sphere of reality, | + | [[sphere of reality]], |
− | Phenomena being pure primordially clear light | + | [[Phenomena]] being [[pure]] [[primordially]] [[clear light]] |
− | The sphere embedded in natural meaning beyond | + | The [[sphere]] embedded in natural meaning beyond |
proposition and thought.b | proposition and thought.b | ||
− | a Like a vajra, it is unbreakable and cannot be overcome. Like | + | a Like a [[vajra]], it is [[unbreakable]] and cannot be overcome. Like |
− | the sphere of space, it cannot be said to be this or that. | + | the [[sphere of space]], it cannot be said to be this or that. |
− | b What is the nature of the mind like? It is unidentifiable. It is | + | b What is the [[nature of the mind]] like? It is unidentifiable. It is |
− | the sphere of reality, like great space. Phenomena from forms | + | the [[sphere of reality]], like great [[space]]. [[Phenomena]] from [[forms]] |
− | through to omniscient consciousnesses are naturally pure, and | + | through to [[omniscient]] [[consciousnesses]] are naturally [[pure]], and |
− | hence are primordially clear light. Yoga realizing this is the | + | hence are [[primordially]] [[clear light]]. [[Yoga]] [[realizing]] this is the |
− | sphere of that which has arrived at this natural meaning and is | + | [[sphere]] of that which has arrived at this natural meaning and is |
When such is ascertained, that is the unmistaken, the | When such is ascertained, that is the unmistaken, the | ||
− | correct path of the Great Completeness. | + | correct [[path]] of the [[Great Completeness]]. |
− | beyond propositions and faults. Obeisance forever to the mind of | + | beyond propositions and faults. Obeisance forever to the [[mind of enlightenment]] that is the {{Wiki|equal}} mode of subsistence of all [[phenomena]]! |
− | enlightenment that is the equal mode of subsistence of all phenomena! | ||
3. Refuting a Contrary View | 3. Refuting a Contrary View | ||
− | Nowadays, Ja- Do-½gaka claims that the basic mind of | + | Nowadays, [[Ja]]- Do-½gaka claims that the basic [[mind]] of |
− | the Great Completeness that is to be introduced is a subtle | + | the [[Great Completeness]] that is to be introduced is a {{Wiki|subtle}} |
mind.b He does this clutching on | mind.b He does this clutching on | ||
− | so- at the point of the clear | + | so- at the point of the [[clear light]] when meditatively [[cultivating]] [[mental isolation]] from |
− | light when meditatively cultivating mental isolation from | + | among the [[five stages]] of Guhyasamåja according to the |
− | among the five stages of Guhyasamåja according to the | + | [[Ge-luk]]- ction is a [[subtle mind]]. Since that [[subtle mind]] is a [[compounded]] [[phenomenon]] produced from [[four conditions]], the [[Great Completeness]] would be [[compounded]]. |
− | Ge-luk- ction is a subtle mind. Since that subtle | ||
− | mind is a compounded phenomenon produced from four | ||
− | conditions, the Great Completeness would be compounded. | ||
There are also some who, following him, repeat | There are also some who, following him, repeat | ||
this. | this. | ||
− | This is extremely unsuitable. In general, fundamental | + | This is extremely unsuitable. In general, [[fundamental mind]] is the {{Wiki|luminous}} uncompounded [[nature of the mind]], |
− | mind is the luminous uncompounded nature of the mind, | ||
whereby the matrix-of-one-gone-to-bliss also is the same. | whereby the matrix-of-one-gone-to-bliss also is the same. | ||
− | Holding it to be a compounded mind is indeed a terrible | + | Holding it to be a [[compounded]] [[mind]] is indeed a terrible |
− | error, but if there is some advantage to describing the clear | + | error, but if there is some advantage to describing the [[clear light]] of the [[completion stage]] of the Guhyasamåja system as |
− | light of the completion stage of the Guhyasamåja system as | + | [[compounded]], then let those [[people]] do as they like. I have |
− | compounded, then let those people do as they like. I have | + | a [[Ja]]- Do-½gak ( pa mdo [[sngags]]), known also as [[Ja]]- |
− | a Ja- Do-½gak ( pa mdo sngags), known also as Ja- | + | Ngel-wa A-lak ( pa ngal ba a lag ) and [[Ja]]- -»u ( pa |
− | Ngel-wa A-lak ( pa ngal ba a lag ) and Ja- -»u ( pa | + | [[sprul sku]]), was a fellow [[student]] with [[Mi-pam-gya-tso]] when both |
− | sprul sku), was a fellow student with Mi-pam-gya-tso when both | ||
-«rül Rin- -chay. (For the story of their | -«rül Rin- -chay. (For the story of their | ||
− | debate, see pp. 23ff. above.) | + | [[debate]], see pp. 23ff. above.) |
− | b Ja- -½gak had studied the Ge-luk view and had mixed | + | b [[Ja]]- -½gak had studied the [[Ge-luk]] view and had mixed |
this into the Óying-ma view, whereas they differ in certain respects. | this into the Óying-ma view, whereas they differ in certain respects. | ||
− | Specifically, Ge-luk identifies the clear light a subtle | + | Specifically, [[Ge-luk]] identifies the [[clear light]] a [[subtle mind]] that [[manifests]] in the [[cultivation]] of [[mental isolation]] from |
− | mind that manifests in the cultivation of mental isolation from | + | among the [[five stages]] of Guhyasamåja as being [[fundamental mind]]. Taking his lead from that, in his [[book]] on the basis, [[path]], |
− | among the five stages of Guhyasamåja as being fundamental | + | and fruit of the [[Great Completeness]] [[Ja]]- -½gak says that the |
− | mind. Taking his lead from that, in his book on the basis, path, | + | basic [[mind]] of the [[Great Completeness]] that is to be introduced to |
− | and fruit of the Great Completeness Ja- -½gak says that the | + | practitioners is such a [[subtle mind]]. |
− | basic mind of the Great Completeness that is to be introduced to | ||
− | practitioners is such a subtle mind. | ||
− | no wish to refute them, but there is no sense at all in | + | no wish to refute them, but there is no [[sense]] at all in |
− | mixing that with the Great Completeness. The description | + | mixing that with the [[Great Completeness]]. The description |
− | of the Great Completeness as a compounded subtle mind, | + | of the [[Great Completeness]] as a [[compounded]] [[subtle mind]], |
− | far from helping the teaching of the Great Completeness, | + | far from helping the [[teaching]] of the [[Great Completeness]], |
− | scars the teaching greatly. It contravenes the introduction | + | scars the [[teaching]] greatly. It contravenes the introduction |
− | and identification of basic mind as the noumenal uncompounded | + | and identification of basic [[mind]] as the [[noumenal]] uncompounded |
− | union of luminosity and emptiness, widely renowned | + | [[union of luminosity and emptiness]], widely renowned |
− | down to the present day in all the doctrines of the | + | down to the {{Wiki|present}} day in all the [[doctrines]] of the |
− | Great Completeness tantras, oral transmissions, and | + | [[Great Completeness]] [[tantras]], [[oral transmissions]], and |
quintessential instructions and in the statements by the | quintessential instructions and in the statements by the | ||
− | great omniscient Íong-chen-rap-jam as well as the lineaged | + | great [[omniscient]] Íong-chen-rap-jam as well as the lineaged |
− | series of the lamas of the Word Transmission and the | + | series of the [[lamas]] of the [[Word]] [[Transmission]] and the |
− | Hidden Treasure Transmission.a | + | [[Hidden Treasure]] Transmission.a |
− | Indeed, the Great Completeness cannot be harmed by | + | Indeed, the [[Great Completeness]] cannot be harmed by |
− | those who say that it is not Dharma, but when a mode of | + | those who say that it is not [[Dharma]], but when a mode of |
− | the path is set up saying that the Great Completeness is a | + | the [[path]] is set up saying that the [[Great Completeness]] is a |
− | compounded phenomenon, it is possible that due to the | + | [[compounded]] [[phenomenon]], it is possible that due to the |
− | bad era some persons nowadays will repeat these very unsuitable | + | bad {{Wiki|era}} some persons nowadays will repeat these very unsuitable |
− | proclamations by those of small intelligence who | + | proclamations by those of small [[intelligence]] who |
− | have not identified basic knowledge, have not realized the | + | have not identified basic [[knowledge]], have not [[realized]] the |
− | essentials of the tantras and oral transmissions, and like to | + | [[essentials]] of the [[tantras]] and [[oral transmissions]], and like to |
run after whatever others say.b This is because in general | run after whatever others say.b This is because in general | ||
− | a All Óying-ma doctrines are included within two classes: the | + | a All Óying-ma [[doctrines]] are included within two classes: the |
− | Word (the famous Óying-ma tantras and so forth that were | + | [[Word]] (the famous Óying-ma [[tantras]] and so forth that were |
− | brought from India to Tibet by the Indian paòçitas and were | + | brought from [[India]] to [[Tibet]] by the [[Indian]] paòçitas and were |
− | translated into Tibetan by them) and the Hidden Treasure (texts | + | translated into [[Tibetan]] by them) and the [[Hidden Treasure]] (texts |
− | later revealed from under the ground). Concerning the latter, | + | later revealed from under the ground). Concerning the [[latter]], |
− | Padmasambhava determined the types of quintessential instructions | + | [[Padmasambhava]] determined the types of quintessential instructions |
− | that would be needed in the future and put texts into the | + | that would be needed in the {{Wiki|future}} and put texts into the |
− | ground to be revealed later by his own incarnations. | + | ground to be revealed later by his [[own]] [[incarnations]]. |
− | b When the Great Completeness is refuted by whosoever says | + | b When the [[Great Completeness]] is refuted by whosoever says |
− | that it is not Dharma, they cannot harm it, but when people set | + | that it is not [[Dharma]], they cannot harm it, but when [[people]] set |
− | up a system saying that the Great Completeness is a compounded | + | up a system saying that the [[Great Completeness]] is a [[compounded]] |
− | phenomenon, they really hurt the teaching. Persons | + | [[phenomenon]], they really {{Wiki|hurt}} the [[teaching]]. Persons |
− | nowadays do not identify the basic knowledge, and they do not | + | nowadays do not identify the basic [[knowledge]], and they do not |
Refuting a Contrary View | Refuting a Contrary View | ||
some even take up what is said in the bad systems of the | some even take up what is said in the bad systems of the | ||
− | [non-Buddhist] Forders; Dhar Commentary on | + | [[[non-Buddhist]]] Forders; [[Dhar]] Commentary on |
ition says: | ition says: | ||
There are those who repeat even what is said in | There are those who repeat even what is said in | ||
− | these [non-Buddhist texts]. | + | these [[[non-Buddhist]] texts]. |
− | Thereby awful darkness is spread about. | + | Thereby awful {{Wiki|darkness}} is spread about. |
− | And in particular, in this bad era there are many cases of | + | And in particular, in this bad {{Wiki|era}} there are many cases of |
− | types of dark-side demons who, contemptuous of the | + | types of dark-side {{Wiki|demons}} who, contemptuous of the |
− | teaching, [enter inside people and] divert their minds such | + | [[teaching]], [enter inside [[people]] and] divert their [[minds]] such |
− | that they generate hesitation with respect to the doctrine. | + | that they generate hesitation with [[respect]] to the [[doctrine]]. |
− | In particular, profound and decidedly secret doctrines | + | In particular, profound and decidedly secret [[doctrines]] |
are very difficult to understand, due to which it is not suitable | are very difficult to understand, due to which it is not suitable | ||
− | to just propound whatever comes to mind. In this | + | to just propound whatever comes to [[mind]]. In this |
− | way, the Compendium of the Thought of the SÒtras says: | + | way, the Compendium of the [[Thought]] of the SÒtras says: |
− | Their minds have not become proficient | + | Their [[minds]] have not become {{Wiki|proficient}} |
− | In the secret essence, the intended meaning, | + | In the [[secret essence]], the intended meaning, |
− | And yet they make effort at propounding it. | + | And yet they make [[effort]] at propounding it. |
If they did not speak about it, would it not be better? | If they did not speak about it, would it not be better? | ||
Likewise, those who possess [improper] lifestyles | Likewise, those who possess [improper] lifestyles | ||
And who make proofs and perform analysis, | And who make proofs and perform analysis, | ||
What would be wrong if they held back | What would be wrong if they held back | ||
− | Until gaining a mind ascertaining the meaning? | + | Until gaining a [[mind]] ascertaining the meaning? |
and: | and: | ||
− | In future eras their fabricated, perverse, secret a | + | In {{Wiki|future}} eras their [[fabricated]], perverse, secret a |
words | words | ||
− | realize the essentials of the tantras and the oral transmission of | + | realize the [[essentials]] of the [[tantras]] and the [[oral transmission]] of |
quintessential instructions. Due to this terrible time in which we | quintessential instructions. Due to this terrible time in which we | ||
− | live, it is possible that such people will repeat the unsuitable proclamations | + | live, it is possible that such [[people]] will repeat the unsuitable proclamations |
− | of small minds. | + | of small [[minds]]. |
− | a They use vocabulary that other people cannot make out. | + | a They use vocabulary that other [[people]] cannot make out. |
− | 102 Fundamental Mind | + | 102 [[Fundamental Mind]] |
− | Will disturb the stainless secret teachings; | + | Will disturb the stainless [[secret teachings]]; |
− | The Word will become polluted and proper texts | + | The [[Word]] will become polluted and proper texts |
discarded, | discarded, | ||
− | Making senseless wrong doctrines widespread. | + | Making senseless wrong [[doctrines]] widespread. |
and: | and: | ||
− | Just as the blind who have set out on a path | + | Just as the [[blind]] who have set out on a [[path]] |
− | And try to measure their steps mentally | + | And try to measure their steps [[mentally]] |
− | Rush to a path bringing terrible fright, | + | Rush to a [[path]] bringing terrible fright, |
So these are making estimates from mere guesses. | So these are making estimates from mere guesses. | ||
− | Accordingly, the Quintessence of the View of the Great | + | Accordingly, the Quintessence of the View of the [[Great Completeness]]: The Broad Expanse of [[Space]] Tantra141 says |
− | Completeness: The Broad Expanse of Space Tantra141 says | ||
that this is the situation of those fancying themselves to be | that this is the situation of those fancying themselves to be | ||
− | wise who have heard a great deal about textual systems and | + | [[wise]] who have heard a great deal about textual systems and |
− | have generated scattered experience within the context of | + | have generated scattered [[experience]] within the context of |
− | making use of the mind but have not identified basic | + | making use of the [[mind]] but have not identified basic |
− | knowledge through quintessential instructions of the eartransmission: | + | [[knowledge]] through quintessential instructions of the eartransmission: |
− | Although the profound meaning of the birthless | + | Although the [[profound meaning]] of the birthless |
− | Great Completeness is profound, | + | [[Great Completeness]] is profound, |
− | There are those who, due to not having realized it, | + | There are those who, due to not having [[realized]] it, |
− | make a lot of criticisms. | + | make a lot of {{Wiki|criticisms}}. |
− | Just as it is difficult to find a precious jewel, | + | Just as it is difficult to find a [[precious]] [[jewel]], |
− | So bad humans in the future | + | So bad [[humans]] in the {{Wiki|future}} |
Will be plentiful and, having quick dispositions, | Will be plentiful and, having quick dispositions, | ||
− | will from sudden feelings | + | will from sudden [[feelings]] |
− | Not believe the meaning of the Word. | + | Not believe the meaning of the [[Word]]. |
Criticizing the terms of many texts, they will foment | Criticizing the terms of many texts, they will foment | ||
conceptions. | conceptions. | ||
− | Rather than enlightenment, they will achieve profit | + | Rather than [[enlightenment]], they will achieve profit |
− | and fame. | + | and [[fame]]. |
− | Due to being very lazy, signs of actual achievement | + | Due to being very lazy, [[signs]] of actual [[achievement]] |
will be very distant. | will be very distant. | ||
Refuting a Contrary View 103 | Refuting a Contrary View 103 | ||
Line 3,272: | Line 3,180: | ||
− | They will take on the great burden of finding contradictions | + | They will take on the great [[burden]] of finding contradictions |
− | in the definitive meaning, | + | in the [[definitive meaning]], |
Making superimpositions and deprecations with | Making superimpositions and deprecations with | ||
− | regard to words of truth, | + | regard to words of [[truth]], |
− | Making fine distinctions in words but rough | + | Making fine {{Wiki|distinctions}} in words but rough |
about the meaning. | about the meaning. | ||
− | Prone to being satisfied with hearing and thinking, | + | Prone to being satisfied with hearing and [[thinking]], |
Having understood [a little], they will not put it | Having understood [a little], they will not put it | ||
into practice and will neglect it. | into practice and will neglect it. | ||
They will confuse and mix higher and lower texts, | They will confuse and mix higher and lower texts, | ||
− | Intent on doctrines made up by humans that are | + | Intent on [[doctrines]] made up by [[humans]] that are |
− | not the Word. | + | not the [[Word]]. |
Merchandising the profound quintessential instructions, | Merchandising the profound quintessential instructions, | ||
Unwilling to work hard at quintessential instructions | Unwilling to work hard at quintessential instructions | ||
having few words | having few words | ||
But having profundity taking one to the depths, | But having profundity taking one to the depths, | ||
− | they will get angry, saying that these are opaque. | + | they will get [[angry]], saying that these are opaque. |
Not allowing instructive advice to penetrate their | Not allowing instructive advice to penetrate their | ||
− | minds, | + | [[minds]], |
− | They will not believe in what brings about realization | + | They will not believe in what brings about [[realization]] |
− | of suchness, | + | of [[suchness]], |
− | And therefore set up reasoning [for the sake of | + | And therefore set up {{Wiki|reasoning}} [for the [[sake]] of |
− | criticism]. | + | [[criticism]]]. |
Though they will lecture a lot, it will be senseless. | Though they will lecture a lot, it will be senseless. | ||
− | People will speak of their good qualities, saying | + | [[People]] will speak of their good qualities, saying |
− | they are wise. | + | they are [[wise]]. |
− | About persons who deride lamas | + | About persons who deride [[lamas]] |
They will say, They are right, them. | They will say, They are right, them. | ||
− | Not understanding secret quintessential instructions | + | Not [[understanding]] secret quintessential instructions |
− | 104 Fundamental Mind | + | 104 [[Fundamental Mind]] |
They will not act properly as students, and so | They will not act properly as students, and so | ||
− | teachers will get fed up. | + | [[teachers]] will get fed up. |
Not valuing quintessential instructions | Not valuing quintessential instructions | ||
− | From authentic sources as unerring, | + | From [[Wikipedia:Authenticity|authentic]] sources as unerring, |
− | They will believe and hold to be holy | + | They will believe and hold to be {{Wiki|holy}} |
What has been mixed with self-fabrications, | What has been mixed with self-fabrications, | ||
− | Flattering those of low views. | + | Flattering those of low [[views]]. |
At such a [pathetic] time, | At such a [pathetic] time, | ||
− | In just that moment when they start teaching doctrine, | + | In just that [[moment]] when they start [[teaching]] [[doctrine]], |
− | Buddhas endowed with tantras and oral teachings | + | [[Buddhas]] endowed with [[tantras]] and [[oral teachings]] |
− | will become concerned and fearful, | + | will become concerned and {{Wiki|fearful}}, |
And Hearer sÒtra followers will outright faint. | And Hearer sÒtra followers will outright faint. | ||
− | Groups of gods, demi-gods, and monsters will | + | Groups of [[gods]], [[demi-gods]], and monsters will |
bring about interruptions | bring about interruptions | ||
− | To the lives of those persons making superimpositions | + | To the [[lives]] of those persons making superimpositions |
and deprecations, | and deprecations, | ||
− | Who will completely fall into great hells, | + | Who will completely fall into great [[hells]], |
Undergoing various frights there | Undergoing various frights there | ||
− | With their heads and bodies split into thousands | + | With their heads and [[bodies]] split into thousands |
of pieces. | of pieces. | ||
− | Those who hold the knowledge will forsake them.a | + | Those who hold the [[knowledge]] will forsake them.a |
− | Therefore, it will be difficult to find a student | + | Therefore, it will be difficult to find a [[student]] |
who is a suitable vessel | who is a suitable vessel | ||
For these very secret meanings. | For these very secret meanings. | ||
and: | and: | ||
− | The teaching of the Great Completeness with | + | The [[teaching]] of the [[Great Completeness]] with |
quintessential instructions has arisen, | quintessential instructions has arisen, | ||
And when groups of hypocrites with low view | And when groups of hypocrites with low view | ||
− | a Virtuous spiritual guides, seeing that these people are in | + | a [[Virtuous]] [[spiritual]] guides, [[seeing]] that these [[people]] are in |
− | such an awful state and are for the time being beyond being taken | + | such an awful [[state]] and are for the time being beyond being taken |
− | care of, will forsake them, since they cannot do anything for | + | [[care]] of, will forsake them, since they cannot do anything for |
them for the time being. | them for the time being. | ||
Refuting a Contrary View 105 | Refuting a Contrary View 105 | ||
Forders fancying themselves to be Måntrikas | Forders fancying themselves to be Måntrikas | ||
− | And those attached to provisional vehicles | + | And those [[attached]] to provisional vehicles |
− | Become angry concerning its explanation of the | + | Become [[angry]] concerning its explanation of the |
definitive view, | definitive view, | ||
− | They will make derision and nasty criticism. | + | They will make derision and nasty [[criticism]]. |
and so forth, and: | and so forth, and: | ||
This definitive view of the all-good | This definitive view of the all-good | ||
Is not hypocritically crafted to curry favor. | Is not hypocritically crafted to curry favor. | ||
Those who without discouragement can explain | Those who without discouragement can explain | ||
− | this holy doctrine, | + | this {{Wiki|holy}} [[doctrine]], |
Unhesitating supreme of heroes, | Unhesitating supreme of heroes, | ||
Will be blessed by Ones-Gone-to-Bliss | Will be blessed by Ones-Gone-to-Bliss | ||
Line 3,357: | Line 3,265: | ||
and doctrine-protectors will do so too? | and doctrine-protectors will do so too? | ||
They will not be affected by sources of harm, and | They will not be affected by sources of harm, and | ||
− | their merit will increase. | + | their [[merit]] will increase. |
− | and so forth, and the Tantra of the Great Completeness | + | and so forth, and the [[Tantra]] of the [[Great Completeness]] |
− | Equal to Space says: | + | {{Wiki|Equal}} to [[Space]] says: |
If you do not possess quintessential instructions | If you do not possess quintessential instructions | ||
− | transmitted in the ear, | + | transmitted in the {{Wiki|ear}}, |
− | No matter how much you analyze with your own | + | No {{Wiki|matter}} how much you analyze with your [[own]] |
− | analytical mind, | + | analytical [[mind]], |
− | You will not realize this profound transmission. | + | You will not realize this profound [[transmission]]. |
Due to being without the instructive advice of the | Due to being without the instructive advice of the | ||
− | definitive transmission, | + | definitive [[transmission]], |
− | A master without the ear transmission | + | A [[master]] without the {{Wiki|ear}} [[transmission]] |
− | Does not have the definitive meaning, | + | Does not have the [[definitive meaning]], |
Whereby an attempt to save another will be for | Whereby an attempt to save another will be for | ||
− | both a cause to fall.a | + | both a [[cause]] to fall.a |
a Just as when someone who is swept away by the current of a | a Just as when someone who is swept away by the current of a | ||
− | river tries to help somebody else in the same situation, both of | + | [[river]] tries to help somebody else in the same situation, both of |
− | 106 Fundamental Mind | + | 106 [[Fundamental Mind]] |
Also, there are many stories of the unfortunate who behaved | Also, there are many stories of the unfortunate who behaved | ||
− | according to the literal words and were reborn in | + | according to the literal words and were [[reborn]] in |
− | bad transmigrations.a And [the Tantra of the Great | + | bad transmigrations.a And [the [[Tantra]] of the [[Great Completeness]] {{Wiki|Equal}} to [[Space]] also says]: |
− | Completeness Equal to Space also says]: | + | With [[respect]] to the self-luminous, [[non-dual]] [[pristine wisdom]], |
− | With respect to the self-luminous, non-dual pristine | + | They make {{Wiki|distinctions}} of is and is not |
− | wisdom, | + | Due to its not according with their [[own]] [[conceptuality]] |
− | They make distinctions of is and is not | + | them are drowned, so here when such a [[person]] teaches, it only |
− | Due to its not according with their own conceptuality | + | makes [[causes]] of downfall for both [[teacher]] and [[student]]. |
− | them are drowned, so here when such a person teaches, it only | ||
− | makes causes of downfall for both teacher and student. | ||
a The unfortunate here are those who take non-literal terms | a The unfortunate here are those who take non-literal terms | ||
literally and thus make trouble for themselves. You have to make | literally and thus make trouble for themselves. You have to make | ||
− | a distinction between what is literal and what is non-literal. The | + | a {{Wiki|distinction}} between what is literal and what is non-literal. The |
definitive is literal, and the non-definitive is to be taken nonliterally. | definitive is literal, and the non-definitive is to be taken nonliterally. | ||
− | Consider Buddha Compilations of Indicative | + | Consider [[Buddha]] Compilations of Indicative |
− | Verse (XXIX.22 and XXX.73 in Gareth Sparham, The | + | Verse (XXIX.22 and XXX.73 in {{Wiki|Gareth Sparham}}, The |
− | Tibetan Dhammapada): | + | [[Tibetan]] [[Dhammapada]]): |
− | Those without ill deeds who, having killed father and | + | Those without ill [[deeds]] who, [[having killed]] father and |
− | mother, destroy the monarch, the two cleanly ones, and | + | mother, destroy the {{Wiki|monarch}}, the two cleanly ones, and |
− | the area as well as the retinue are the pure. | + | the area as well as the retinue are the [[pure]]. |
That father and mother are to be killed should be taken nonliterally | That father and mother are to be killed should be taken nonliterally | ||
− | as meaning that one should eliminate attachment and | + | as meaning that one should eliminate [[attachment]] and |
− | grasping. That the monarch should be destroyed should be taken | + | [[grasping]]. That the {{Wiki|monarch}} should be destroyed should be taken |
− | non-literally as referring to overcoming consciousness that arises | + | non-literally as referring to [[overcoming]] [[consciousness]] that arises |
− | due to the condition of contaminated actions [in the twelve links | + | due to the [[condition]] of contaminated [[actions]] [in the [[twelve links]] |
− | of dependent-arising]. That the two cleanly ones should be destroyed | + | of [[dependent-arising]]]. That the two cleanly ones should be destroyed |
− | should be taken as overcoming holding wrong views to | + | should be taken as [[overcoming]] holding [[wrong views]] to |
− | be supreme and holding modes of conduct to be supreme. Destroying | + | be supreme and holding [[modes of conduct]] to be supreme. Destroying |
the area and retinue should be taken non-literally as | the area and retinue should be taken non-literally as | ||
− | overcoming the objects of afflictive emotions and the twenty | + | [[overcoming]] the [[objects]] of [[afflictive emotions]] and the twenty |
− | secondary afflictive emotions. Through doing this, one will become | + | secondary [[afflictive emotions]]. Through doing this, one will become |
− | pure, that is to say, will gain enlightenment endowed with | + | [[pure]], that is to say, will gain [[enlightenment]] endowed with |
− | the two types of purity natural purity and purity from adventitious | + | the two types of [[purity]] [[natural purity]] and [[purity]] from [[adventitious defilements]]. |
− | defilements. | ||
Refuting a Contrary View 107 | Refuting a Contrary View 107 | ||
− | And only serve to increase controversy.a | + | And only serve [[to increase]] controversy.a |
− | [This precious teaching] cannot be darkened by | + | [This [[precious]] [[teaching]]] cannot be darkened by |
other [outside forces] | other [outside forces] | ||
− | But just as a lion is destroyed [by a worm] inside | + | But just as a [[lion]] is destroyed [by a worm] inside |
its gut, | its gut, | ||
− | So this secret transmission is made to vanish | + | So this secret [[transmission]] is made to vanish |
By those asserting that they are my children.b | By those asserting that they are my children.b | ||
How will this happen? | How will this happen? | ||
and so forth, and: | and so forth, and: | ||
− | Although they meditate on the clear light basic | + | Although they [[meditate]] on the [[clear light]] basic |
− | mind | + | [[mind]] |
− | With mistaken worldly consciousness, | + | With mistaken [[worldly]] [[consciousness]], |
− | They will not succeed, and their lives will be cut | + | They will not succeed, and their [[lives]] will be cut |
short. | short. | ||
− | and the Tantra of Quintessential Instructions of the Precious | + | and the [[Tantra]] of Quintessential Instructions of the [[Precious Lamp]] of Secret [[Pristine Wisdom]] says:142 |
− | Lamp of Secret Pristine Wisdom says:142 | + | Wrong [[tenets]] are {{Wiki|demons}} to the [[doctrine]]. |
− | Wrong tenets are demons to the doctrine. | + | They make apprehensions of [[inherent existence]] in |
− | They make apprehensions of inherent existence in | ||
that which has none; | that which has none; | ||
− | They seek for cause and effect in what is just selfarisen; | + | They seek for [[cause and effect]] in what is just selfarisen; |
− | a Although pristine wisdom is beyond the posi | + | a Although [[pristine wisdom]] is beyond the posi |
− | with respect to it, due to the fact that it does not accord with | + | with [[respect]] to it, due to the fact that it does not accord with |
− | their own conceptuality, and through holding on to these proliferations | + | their [[own]] [[conceptuality]], and through holding on to these proliferations |
− | with respect to that which is devoid of proliferations, they | + | with [[respect]] to that which is devoid of proliferations, they |
− | just serve to increase controversy. | + | just serve [[to increase]] [[controversy]]. |
− | b A lion, being the king of beasts, cannot be killed by any | + | b A [[lion]], being the [[king]] of {{Wiki|beasts}}, cannot be killed by any |
− | other animal, but is destroyed by a worm generated inside its gut | + | other [[animal]], but is destroyed by a worm generated inside its gut |
− | that then destroys the lion from within. Similarly, this secret | + | that then destroys the [[lion]] from within. Similarly, this secret |
− | transmission of the Great Completeness cannot be destroyed | + | [[transmission]] of the [[Great Completeness]] cannot be destroyed |
from the outside, but will be made to vanish by misinterpretation | from the outside, but will be made to vanish by misinterpretation | ||
from within. | from within. | ||
− | 108 Fundamental Mind | + | [[108]] [[Fundamental Mind]] |
Concerning what is unfabricated and is not anything | Concerning what is unfabricated and is not anything | ||
− | They analyze with thoughts holding on to this and | + | They analyze with [[thoughts]] holding on to this and |
that; | that; | ||
Concerning the spontaneously established effect | Concerning the spontaneously established effect | ||
Line 3,456: | Line 3,360: | ||
They pollute the non-progressive with the progressions | They pollute the non-progressive with the progressions | ||
of the eight paths.a | of the eight paths.a | ||
− | Therefore, since no matter how much they analyze | + | Therefore, since no {{Wiki|matter}} how much they analyze |
− | with a mind | + | with a [[mind]] |
− | Holding on to wrong ideas about the unfabricated | + | Holding on to wrong [[ideas]] about the unfabricated |
− | actuality, it is not so. | + | [[actuality]], it is not so. |
− | It is understood by setting in the natural state | + | It is understood by setting in the natural [[state]] |
without analysis.b | without analysis.b | ||
− | and so forth. In these ways, this awful talk of a tenet saying | + | and so forth. In these ways, this awful talk of a [[tenet]] saying |
− | the Great Completeness is compounded has arisen.c | + | the [[Great Completeness]] is [[compounded]] has arisen.c |
− | My lama, the holy presence Jam-Âang-kyen-«zaywang- | + | My [[lama]], the {{Wiki|holy}} presence Jam-Âang-kyen-«zaywang- |
− | ,143 said that the single phrase that the Great Completeness | + | ,143 said that the single [[phrase]] that the [[Great Completeness]] |
− | is compounded contradicts all of the essentials of | + | is [[compounded]] contradicts all of the [[essentials]] of |
− | basis, path, and fruit of the Great Completeness.d As | + | basis, [[path]], and fruit of the Great Completeness.d As |
− | illustrated by that, it displeases the minds of the holy, but | + | illustrated by that, it displeases the [[minds]] of the {{Wiki|holy}}, but |
− | nowadays since we are at an end point [of the doctrine] in | + | nowadays since we are at an end point [of the [[doctrine]]] in |
− | which mere reflections of the teaching are considered to be | + | which mere reflections of the [[teaching]] are considered to be |
− | a These are the first eight of the nine vehicles, which, while | + | a These are the first eight of the [[nine vehicles]], which, while |
− | not the final vehicle, are mistaken for being final. | + | not the final [[vehicle]], are mistaken for being final. |
− | b Allow the clear water of the mind to remain clear without | + | b Allow the clear [[water]] of the [[mind]] to remain clear without |
stirring it up. | stirring it up. | ||
− | c When Mi-pam-gya-tso wrote this, the book by Ja- - | + | c When [[Mi-pam-gya-tso]] wrote this, the [[book]] by [[Ja]]- - |
½gak had already been burned at Õa-«rül O-gyen-jik-me-chö-»yiÛang- | ½gak had already been burned at Õa-«rül O-gyen-jik-me-chö-»yiÛang- | ||
mmand. | mmand. | ||
d Mi-pam mainly heard ða-»ya teachings from Jam-Âangkyen- | d Mi-pam mainly heard ða-»ya teachings from Jam-Âangkyen- | ||
«zay-wang- , Àa-gyu teachings from Jam-gön-»ong-«rül | «zay-wang- , Àa-gyu teachings from Jam-gön-»ong-«rül | ||
− | Ío-drö-ta-ye, and the Great Completeness from Õa-«rül | + | Ío-drö-ta-ye, and the [[Great Completeness]] from Õa-«rül |
O-gyen-jik-me-chö-»yi-ÛangRefuting | O-gyen-jik-me-chö-»yi-ÛangRefuting | ||
a Contrary View 109 | a Contrary View 109 | ||
− | doctrine, there are those who know how to say all sorts of | + | [[doctrine]], there are those who know how to say all sorts of |
things without even making the slightest analysis as to | things without even making the slightest analysis as to | ||
− | whether these accord or not with the essentials of Óyingma | + | whether these accord or not with the [[essentials]] of Óyingma |
− | doctrine. This shows signs that the teaching at the | + | [[doctrine]]. This shows [[signs]] that the [[teaching]] at the |
− | heart of Samantabhadra will not remain for a long time | + | [[heart]] of [[Samantabhadra]] will not remain for a long time |
it is very sad.a | it is very sad.a | ||
− | The Great Completeness is the pristine wisdom of | + | The [[Great Completeness]] is the [[pristine wisdom]] of |
− | knowledge and emptiness, the meaning to be realized in | + | [[knowledge]] and [[emptiness]], the meaning to be [[realized]] in |
− | the fourth initiation.b It is that which is to introduced and | + | [[the fourth]] initiation.b It is that which is to introduced and |
− | identified; it is the path to be delineated, and hence is the | + | identified; it is the [[path]] to be delineated, and hence is the |
− | basis of analysis as to whether it is compounded or uncompounded. | + | basis of analysis as to whether it is [[compounded]] or uncompounded. |
− | This is the noumenon of the mind, | + | This is the {{Wiki|noumenon}} of the [[mind]], |
− | self-arisen pristine wisdom. It is not different from the | + | self-arisen [[pristine wisdom]]. It is not different from the |
− | sphere of reality, and since the sphere of reality is selfluminous, | + | [[sphere of reality]], and since the [[sphere of reality]] is selfluminous, |
− | it is the mode of subsistence that has primordially | + | it is the mode of subsistence that has [[primordially]] |
− | abided as the noumenon of the mind; therefore, it is | + | abided as the {{Wiki|noumenon}} of the [[mind]]; therefore, it is |
the great uncompounded union. In terms of this mode of | the great uncompounded union. In terms of this mode of | ||
− | a The body of attributes, Samantabhadra, is a huge Buddha | + | a The [[body]] of [[attributes]], [[Samantabhadra]], is a huge [[Buddha]] |
− | m thub pa gangs chen mtsho) with a | + | m [[thub pa]] gangs [[chen]] mtsho) with a |
− | bowl of fragrant water resting on his hands that are in the posture | + | [[bowl]] of fragrant [[water]] resting on his hands that are in the [[posture]] |
− | of meditative equipoise. A lotus with twenty-five levels of | + | of [[meditative equipoise]]. A [[lotus]] with twenty-five levels of |
− | petals on its stalk grows up from the bowl, and our world system, | + | petals on its stalk grows up from the [[bowl]], and our [[world]] system, |
− | Jambudv¦pa, is on the lotus petal right at the level of his heart. A | + | Jambudv¦pa, is on the [[lotus]] petal right at the level of his [[heart]]. A |
− | thousand Buddhas will appear in this auspicious era in Jambudv | + | thousand [[Buddhas]] will appear in this [[auspicious]] {{Wiki|era}} in Jambudv |
¦pa. The current critical situation is similar to when during a | ¦pa. The current critical situation is similar to when during a | ||
− | war you have been worn down to the point where there are only | + | [[war]] you have been worn down to the point where there are only |
− | a few of you left, and you feel there is just little that can be done, | + | a few of you left, and you [[feel]] there is just little that can be done, |
since you are at a time of such ruination. There are very few | since you are at a time of such ruination. There are very few | ||
− | people capable of thinking, capable of appreciating the profound | + | [[people]] capable of [[thinking]], capable of appreciating the [[profound meaning]], and there are so many [[people]] engaged in all sorts of |
− | meaning, and there are so many people engaged in all sorts of | ||
fault-finding. | fault-finding. | ||
− | b The four initiations are the vase initiation, the secret initiation, | + | b The [[four initiations]] are the [[vase initiation]], the [[secret initiation]], |
− | the knowledge wisdom initiation, and the precious fourth | + | the [[knowledge]] [[wisdom initiation]], and the [[precious]] [[fourth initiation]] of the [[word]], in which the [[Great Completeness]] is to be |
− | initiation of the word, in which the Great Completeness is to be | ||
identified. | identified. | ||
− | 110 Fundamental Mind | + | 110 [[Fundamental Mind]] |
− | subsistence, all of the phenomena of the three times past, | + | subsistence, all of the [[phenomena]] of the three times {{Wiki|past}}, |
− | present, and future do not pass beyond this immutable | + | {{Wiki|present}}, and {{Wiki|future}} do not pass beyond this immutable |
equality, due to which it is to be understood as without the | equality, due to which it is to be understood as without the | ||
− | proliferations of the three times and of dualistic phenomena. | + | proliferations of the three times and of [[dualistic]] [[phenomena]]. |
− | A compounded and momentary consciousness is not | + | A [[compounded]] and momentary [[consciousness]] is not |
− | the mode of subsistence of all phenomena. Through identifying | + | the mode of subsistence of all [[phenomena]]. Through identifying |
− | it how could suchness be realized? Therefore, since | + | it how could [[suchness]] be [[realized]]? Therefore, since |
− | the pristine wisdom of basic knowledge and emptiness that | + | the [[pristine wisdom]] of basic [[knowledge]] and [[emptiness]] that |
− | is the Great Completeness is the fundamental, unchanging, | + | is the [[Great Completeness]] is the fundamental, [[unchanging]], |
− | and immutable clear light, it is to be comprehended | + | and immutable [[clear light]], it is to be comprehended |
− | from the side of its being the mode of subsistence. No tantra | + | from the side of its being the mode of subsistence. No [[tantra]] |
− | of the Great Completeness and no lineaged lama | + | of the [[Great Completeness]] and no lineaged [[lama]] |
Knowledge-Bearers144 such as Ga-rap-dor-je145 and so | Knowledge-Bearers144 such as Ga-rap-dor-je145 and so | ||
− | forth has taught a compounded mode of subsistence. | + | forth has [[taught]] a [[compounded]] mode of subsistence. |
− | The awful proclamation that the Great Completeness is | + | The awful proclamation that the [[Great Completeness]] is |
− | compounded is fit for laughter, not fit to be heard. | + | [[compounded]] is fit for laughter, not fit to be heard. |
− | When yogis who have properly been introduced to | + | When [[yogis]] who have properly been introduced to |
− | and have identified basic knowledge are set in meditative | + | and have identified basic [[knowledge]] are set in [[meditative equipoise]] within the fundamental {{Wiki|noumenon}}, they realize |
− | equipoise within the fundamental noumenon, they realize | + | it without even any of the [[consciousnesses]] of the eight collections |
− | it without even any of the consciousnesses of the eight collections | + | wavering from this [[state]]. There, [[objects]] to be [[realized]] |
− | wavering from this state. There, objects to be realized | + | and realizers do not [[exist]] as different.a If it were the |
− | and realizers do not exist as different.a If it were the | + | case that a [[subtle mind]] were [[fundamental mind]], it would |
− | case that a subtle mind were fundamental mind, it would | + | have to be [[primordial]], original basal [[clear light]] because |
− | have to be primordial, original basal clear light because | + | of being the fundamental {{Wiki|noumenon}} without the |
− | of being the fundamental noumenon without the | ||
changeability and mutability of the three times. And if it | changeability and mutability of the three times. And if it | ||
− | is, it is said that at that time of the primordial, original, | + | is, it is said that at that time of the [[primordial]], original, |
− | basal clear light there are no Buddhas and no sentient | + | basal [[clear light]] there are no [[Buddhas]] and no [[sentient beings]], and it is said that in that mere basis there is no |
− | beings, and it is said that in that mere basis there is no | + | mistake, and there is not even any [[imputation]] of [[release]] |
− | mistake, and there is not even any imputation of release | + | a Just as the {{Wiki|planets}} and {{Wiki|stars}} dissolve into the sky in the {{Wiki|light}} |
− | a Just as the planets and stars dissolve into the sky in the light | + | of the bright {{Wiki|sun}}, so [[objects]] [[realized]] and means of [[realization]] all |
− | of the bright sun, so objects realized and means of realization all | + | become of one {{Wiki|taste}} in the great [[reality]]. |
− | become of one taste in the great reality. | ||
Line 3,563: | Line 3,463: | ||
from the viewpoint of the reversal of error. Hence, if there | from the viewpoint of the reversal of error. Hence, if there | ||
− | is a subtle mind [in that state], why would it not be a sentient | + | is a [[subtle mind]] [in that [[state]]], why would it not be a [[sentient being]], as is the case with a [[sentient being]] of the [[formless absorptions]] or a [[sentient being]] of no discrimination.a |
− | being, as is the case with a sentient being of the formless | ||
− | absorptions or a sentient being of no discrimination.a | ||
Consequently, it would have to be asserted that there is | Consequently, it would have to be asserted that there is | ||
− | mistake in that state, and no release. | + | mistake in that [[state]], and no [[release]]. |
− | At that time of [realizing] the primordial original reality, | + | At that time of [[[realizing]]] the [[primordial]] original [[reality]], |
− | does that subtle mind have apprehension of and | + | does that [[subtle mind]] have apprehension of and |
− | have apprehension of duality, or not? If it does, then it is a | + | have apprehension of [[duality]], or not? If it does, then it is a |
− | mind of cyclic existence associated with obstructions. How | + | [[mind]] of [[cyclic existence]] associated with obstructions. How |
− | could it be a mind of clear light devoid of obstruction?b If | + | could it be a [[mind of clear light]] devoid of obstruction?b If |
− | obstructions exist in the fundamental mind, the basic disposition, | + | obstructions [[exist]] in the [[fundamental mind]], the basic disposition, |
− | c then fundamental mind would be included within | + | c then [[fundamental mind]] would be included within |
− | cyclic existence and would not be included within | + | [[cyclic existence]] and would not be included within |
nirvåòa. In that case, this would contradict all of the many | nirvåòa. In that case, this would contradict all of the many | ||
− | scriptures, cited earlier, speaking of the clear light nature of | + | [[scriptures]], cited earlier, {{Wiki|speaking}} of the [[clear light]] [[nature of the mind]], and so forth. |
− | the mind, and so forth. | + | Therefore, [[fundamental mind]] is the {{Wiki|noumenon}}, [[emptiness]], |
− | Therefore, fundamental mind is the noumenon, emptiness, | ||
and from the viewpoint of not being a mere | and from the viewpoint of not being a mere | ||
− | emptiness of inherent existence and of not being just an | + | [[emptiness]] of [[inherent existence]] and of not being just an |
− | emptiness of matter, it is mind of clear light and | + | [[emptiness of matter]], it is [[mind of clear light]] and |
− | self-arisen pristine wisdom Aside from only being selfluminous | + | self-arisen [[pristine wisdom]] Aside from only being selfluminous |
− | emptiness, it is without even a particle of | + | [[emptiness]], it is without even a {{Wiki|particle}} of |
− | any marks of being compounded or uncompounded. | + | any marks of being [[compounded]] or uncompounded. |
− | a Although in the Form Realm there are no coarser consciousnesses, | + | a Although in the [[Form Realm]] there are no coarser [[consciousnesses]], |
− | there is a subtler type of consciousness, and thus | + | there is a subtler type of [[consciousness]], and thus |
− | there are sentient beings, as is the case with sentient beings in | + | there are [[sentient beings]], as is the case with [[sentient beings]] in |
− | that level of cyclic existence | + | that level of [[cyclic existence]] |
− | the coarser levels of consciousness have disappeared, but there is | + | the coarser levels of [[consciousness]] have disappeared, but there is |
− | a subtler type of consciousness, and thus there is a sentient being. | + | a subtler type of [[consciousness]], and thus there is a [[sentient being]]. |
− | b How could it be the basic fundamental mind of clear light of | + | b How could it be the basic [[fundamental mind]] of [[clear light]] of |
the time of the fruit? | the time of the fruit? | ||
Line 3,598: | Line 3,495: | ||
c amental | c amental | ||
disposition, or mode of subsistence. | disposition, or mode of subsistence. | ||
− | 112 Fundamental Mind | + | 112 [[Fundamental Mind]] |
− | Consequently, it is beyond atomically established matter | + | Consequently, it is beyond atomically established {{Wiki|matter}} |
− | and is beyond luminous and cognitive consciousness | + | and is beyond {{Wiki|luminous}} and [[cognitive consciousness]] |
having factors of apprehended-object and apprehendingsubject. | having factors of apprehended-object and apprehendingsubject. | ||
− | dual knowledge | + | dual [[knowledge]] |
− | perceiving suchness, not comparable in the least with | + | perceiving [[suchness]], not comparable in the least with |
− | any of the consciousnesses of the eight collections. | + | any of the [[consciousnesses]] of the eight collections. |
− | In that noumenal union of basic knowledgea and emptiness | + | In that [[noumenal]] union of basic knowledgea and [[emptiness]] |
− | there are utterly and primordially no conceptual and | + | there are utterly and [[primordially]] no {{Wiki|conceptual}} and |
− | constructed apprehended-objects and apprehendingsubjects, | + | [[constructed]] apprehended-objects and apprehendingsubjects, |
146 whereby within natural flow one abides in the | 146 whereby within natural flow one abides in the | ||
− | non-conceptual sameness of all phenomena. Hence, in it | + | [[non-conceptual]] [[sameness]] of all [[phenomena]]. Hence, in it |
− | there are primordially no marks147 of dualistic phenomena | + | there are [[primordially]] no marks147 of [[dualistic]] [[phenomena]] |
− | cyclic existence and nirvåòa, mistake and release, self | + | [[cyclic existence]] and nirvåòa, mistake and [[release]], [[self]] |
and other, beginning and end, and so forth. This is the | and other, beginning and end, and so forth. This is the | ||
− | suchness of mind described in the Hevajra Tantra and in | + | [[suchness]] of [[mind]] described in the [[Hevajra Tantra]] and in |
VirÒpa b Utterly Without Proliferation148 This has no | VirÒpa b Utterly Without Proliferation148 This has no | ||
beginning, middle, or end . | beginning, middle, or end . | ||
− | From within the state of such a noumenon there is not | + | From within the [[state]] of such a {{Wiki|noumenon}} there is not |
− | at all any fluctuation, but then appearances of conceptuality, | + | at all any fluctuation, but then [[appearances]] of [[conceptuality]], |
− | appearances of the artifice of the noumenon, dawn | + | [[appearances]] of the artifice of the {{Wiki|noumenon}}, dawn |
− | upon association with adventitious karmic winds, at which | + | upon association with adventitious [[karmic winds]], at which |
− | time mind having dualistic appearances operates, and there | + | time [[mind]] having [[dualistic]] [[appearances]] operates, and there |
− | is apprehension of I-self. Thereupon, the arising of the | + | is apprehension of I-self. Thereupon, the [[arising]] of the |
− | eight collections of consciousness Due to | + | [[eight collections of consciousness]] Due to |
− | conceiving [of object and subject] as actualities, the cyclic | + | [[conceiving]] [of [[object]] and [[subject]]] as actualities, the [[cyclic existence]] of mistaken [[dualistic]] [[appearance]] in which the |
− | existence of mistaken dualistic appearance in which the | + | fundamental [[suchness]] is not [[realized]] arises, and one roams |
− | fundamental suchness is not realized arises, and one roams | ||
downwards in the process of dependent-arising.c | downwards in the process of dependent-arising.c | ||
− | a Basic knowledge is that which, when known, one is a Buddha, | + | a Basic [[knowledge]] is that which, when known, one is a [[Buddha]], |
− | and when not known, one is in cyclic existence | + | and when not known, one is in [[cyclic existence]] |
− | b VirÒpa was an Indian master who was one of the great | + | b VirÒpa was an [[Indian master]] who was one of the great |
− | sources and translators of the ða-»ya School. | + | sources and [[translators]] of the ða-»ya School. |
− | c From ignorance comes action, and so on through the twelve | + | c From [[ignorance]] comes [[action]], and so on through the [[twelve links]] of [[dependent-arising]]. |
− | links of dependent-arising. | ||
− | When one perceives the fundamental meaning, the | + | When one [[perceives]] the fundamental meaning, the |
− | unmistaken path of the Great Vehicle,a the noumenon is | + | unmistaken [[path]] of the Great Vehicle,a the {{Wiki|noumenon}} is |
− | realized, whereupon predispositions for mistaken dualistic | + | [[realized]], whereupon predispositions for mistaken [[dualistic]] |
− | appearance are extinguished,b this being called uddha | + | [[appearance]] are extinguished,b this being called uddha |
− | Therefore, the fundamental noumenon, the dispositional | + | Therefore, the fundamental {{Wiki|noumenon}}, the dispositional |
mode of subsistence abiding without the changeability and | mode of subsistence abiding without the changeability and | ||
− | mutability of the three times is taught by way of synonyms | + | mutability of the three times is [[taught]] by way of synonyms |
− | such as fundamental mind, mind of clear light, mind of | + | such as [[fundamental mind]], [[mind of clear light]], [[mind of enlightenment]], [[sphere of reality]], self-arisen [[pristine wisdom]] |
− | enlightenment, sphere of reality, self-arisen pristine wisdom | + | abiding as the basis, innate great [[bliss]], [[noumenal]] |
− | abiding as the basis, innate great bliss, noumenal | + | [[suchness]], and so forth. |
− | suchness, and so forth. | ||
− | In the minds of all sentient beings such exists in the | + | In the [[minds]] of all [[sentient beings]] such [[exists]] in the |
− | manner of the noumenon, and during states in which obstructions | + | manner of the {{Wiki|noumenon}}, and during states in which obstructions |
remain fit to be abandoned [but are not yet | remain fit to be abandoned [but are not yet | ||
abandoned], it is called the -of-one-gone-to-bliss | abandoned], it is called the -of-one-gone-to-bliss | ||
− | because through realizing this noumenon of the mind one | + | because through [[realizing]] this {{Wiki|noumenon}} of the [[mind]] one |
is buddhafied. In the same way, you should also understand | is buddhafied. In the same way, you should also understand | ||
− | the mode of designating it as fundamental mind and | + | the mode of designating it as [[fundamental mind]] and |
− | so forth. In the Kålachakra -stupid emptiness | + | so forth. In the Kålachakra -stupid [[emptiness]] |
− | has the sense of luminous pristine wisdom that is not a | + | has the [[sense]] of {{Wiki|luminous}} [[pristine wisdom]] that is not a |
− | mere emptiness and is without any coming together or | + | mere [[emptiness]] and is without any coming together or |
− | separating apart. It is beyond the poles of the compounded | + | separating apart. It is beyond the poles of the [[compounded]] |
− | and the uncompounded. The suchness of things is not | + | and the uncompounded. The [[suchness]] of things is not |
− | apprehendable as an emptiness devoid of clear light, nor | + | apprehendable as an [[emptiness]] devoid of [[clear light]], nor |
− | apprehendable as a mind of clear light devoid of emptiness. | + | apprehendable as a [[mind of clear light]] devoid of [[emptiness]]. |
− | When those two [clear light and emptiness] are realized | + | When those two [[[clear light]] and [[emptiness]]] are [[realized]] |
− | as objects of your own individual knowledge realizing | + | as [[objects]] of your [[own]] {{Wiki|individual}} [[knowledge]] [[realizing]] |
− | suchness, they are realized to be undifferentiable. When | + | [[suchness]], they are [[realized]] to be undifferentiable. When |
− | a Within the Great Vehicle, the reference here is to the path | + | a Within the [[Great Vehicle]], the reference here is to the [[path]] |
− | of Secret Mantra, and within that, it is to the path of the Great | + | of [[Secret Mantra]], and within that, it is to the [[path]] of the [[Great Completeness]]. |
− | Completeness. | ||
− | b This extinguishment of predispositions is like the extinguishing | + | b This extinguishment of predispositions is like the [[extinguishing]] |
− | of a butter-lamp upon the consumption of its oil. | + | of a [[butter-lamp]] upon the consumption of its oil. |
− | 114 Fundamental Mind | + | 114 [[Fundamental Mind]] |
− | this is not realized, a mere object of understanding | + | this is not [[realized]], a mere [[object]] of [[understanding]] |
− | wherein from the point of view of conceptual isolates there | + | wherein from the point of view of {{Wiki|conceptual}} isolates there |
− | is an object, emptiness, which is a mere elimination of an | + | is an [[object]], [[emptiness]], which is a mere elimination of an |
− | object of negation and there is a consciousness, an objectpossessor, | + | [[object of negation]] and there is a [[consciousness]], an objectpossessor, |
− | having marks may dawn to your mind. However, | + | having marks may dawn to your [[mind]]. However, |
− | this does not pass beyond objects of conceptual dualistic | + | this does not pass beyond [[objects]] of {{Wiki|conceptual}} [[dualistic consciousness]] apprehending [[phenomena]] with marks, |
− | consciousness apprehending phenomena with marks, | ||
that is to say, as things and non-things; hence, it is not the | that is to say, as things and non-things; hence, it is not the | ||
− | ultimate. | + | [[Wikipedia:Absolute (philosophy)|ultimate]]. |
− | When fundamental mind, suchness, is actualized, this | + | When [[fundamental mind]], [[suchness]], is actualized, this |
− | is the non-dualistic noumenon, known by individual selfknowledge, | + | is the [[non-dualistic]] {{Wiki|noumenon}}, known by {{Wiki|individual}} selfknowledge, |
− | passed beyond all dualistic phenomena, such | + | passed beyond all [[dualistic]] [[phenomena]], such |
− | as thing and non-thing, emptiness and non-emptiness, and | + | as thing and [[non-thing]], [[emptiness]] and non-emptiness, and |
− | so forth. Consequently, making dualistic divisions within | + | so forth. Consequently, making [[dualistic]] divisions within |
− | that, such as emptiness and clear light, or basic knowledge | + | that, such as [[emptiness]] and [[clear light]], or basic [[knowledge]] |
− | and emptiness, or appearance and emptiness, and so forth, | + | and [[emptiness]], or [[appearance]] and [[emptiness]], and so forth, |
− | are just cases of subsequent conceptuality expressing the | + | are just cases of subsequent [[conceptuality]] expressing the |
− | mode of not abiding in any partial extremes.a In the entity | + | mode of not abiding in any partial extremes.a In the [[entity]] |
− | of suchness there is no duality; it similarly is beyond all | + | of [[suchness]] there is no [[duality]]; it similarly is beyond all |
− | dualistic phenomena of object and subject, and so forth. | + | [[dualistic]] [[phenomena]] of [[object]] and [[subject]], and so forth. |
− | This non-dualistic mind of enlightenment is, as was | + | This [[non-dualistic mind]] of [[enlightenment]] is, as was |
− | cited earlier [from the Mad Elephant Tantra, see p. 97 | + | cited earlier [from the Mad [[Elephant]] [[Tantra]], see p. 97 |
above], | above], | ||
− | sphere of reality Aside from being actualized | + | [[sphere of reality]] Aside from being actualized |
− | by one endowed with yoga in dependence upon quintessential | + | by one endowed with [[yoga]] in [[dependence]] upon quintessential |
− | instruction of method and release, it is not an | + | instruction of method and [[release]], it is not an |
− | object of analysis by logical reasoning. | + | [[object]] of analysis by [[logical]] {{Wiki|reasoning}}. |
Hence, conviction in this is suitable to be generated in | Hence, conviction in this is suitable to be generated in | ||
− | those who have decided that their own minds are without | + | those who have decided that their [[own minds]] are without |
production,b whereas those who assert that the uncompounded | production,b whereas those who assert that the uncompounded | ||
− | mere emptiness that is taken to mind by a | + | mere [[emptiness]] that is taken to [[mind]] by a |
− | a Such expressions are used for beginners. | + | a Such {{Wiki|expressions}} are used for beginners. |
− | b In those who have made such a decision, belief then develops | + | b In those who have made such a [[decision]], [[belief]] then develops |
from within. | from within. | ||
− | compounded mind is suchness are only children whose | + | [[compounded]] [[mind]] is [[suchness]] are only children whose |
− | judgment has not matured. Since not even a similitude of | + | [[judgment]] has not matured. Since not even a similitude of |
− | individual self-knowledge has been generated, nothing | + | {{Wiki|individual}} [[self-knowledge]] has been generated, nothing |
− | other than that can dawn to their minds, whereupon these | + | other than that can dawn to their [[minds]], whereupon these |
− | tenets [made up] by conceptuality deceive childish beings;a | + | [[tenets]] [made up] by [[conceptuality]] deceive childish beings;a |
− | therefore, you should give up pursuing that direction and, | + | therefore, you should give up pursuing that [[direction]] and, |
− | instead, should listen to instructions of the profound lineage, | + | instead, should listen to instructions of the profound [[lineage]], |
− | transmitted ear to ear, from the mouth of excellent | + | transmitted {{Wiki|ear}} to {{Wiki|ear}}, from the {{Wiki|mouth}} of {{Wiki|excellent}} |
− | knowledge-bearing lamas, getting at the tenets of the Great | + | knowledge-bearing [[lamas]], getting at the [[tenets]] of the [[Great Seal]] and the [[Great Completeness]]. |
− | Seal and the Great Completeness. | ||
− | In brief, since your own mind is primordially without | + | In brief, since your [[own mind]] is [[primordially]] without |
production, it is beyond all proliferations of things and | production, it is beyond all proliferations of things and | ||
− | marks and hence is emptiness, but there is no blockage of | + | marks and hence is [[emptiness]], but there is no blockage of |
the effulgence of the basic knowledge.b Aside from that, | the effulgence of the basic knowledge.b Aside from that, | ||
− | there is no difference between mere emptiness and a mind | + | there is no difference between mere [[emptiness]] and a [[mind]] |
− | knowing that emptiness. The basic mind is self-empty, and | + | [[knowing]] that [[emptiness]]. The basic [[mind]] is self-empty, and |
− | emptiness is self-luminous. Luminosity and emptiness are | + | [[emptiness]] is self-luminous. [[Luminosity]] and [[emptiness]] are |
− | undifferentiable and utterly without the conceptuality of | + | undifferentiable and utterly without the [[conceptuality]] of |
apprehended-objects and apprehending-subjects. Such a | apprehended-objects and apprehending-subjects. Such a | ||
− | noumenon that is this way due to its primordial disposition | + | {{Wiki|noumenon}} that is this way due to its [[primordial]] disposition |
− | is nominally imputed fundamental mind. c | + | is nominally [[imputed]] [[fundamental mind]]. c |
− | It is primordially not established as the two, a mind | + | It is [[primordially]] not established as the two, a [[mind]] |
− | that is the knower and the emptiness that is the object of | + | that is the knower and the [[emptiness]] that is the [[object]] of |
− | knowing. Therefore, it is the great uncompounded union.d | + | [[knowing]]. Therefore, it is the great uncompounded union.d |
a Like one child telling stories to another child. | a Like one child telling stories to another child. | ||
− | b Our bodies and consciousnesses block up the effulgence of | + | b Our [[bodies]] and [[consciousnesses]] block up the effulgence of |
− | the basic knowledge. We have this basic knowledge within us, | + | the basic [[knowledge]]. We have this basic [[knowledge]] within us, |
− | but our bodies and consciousnesses block it. Through the three | + | but our [[bodies]] and [[consciousnesses]] block it. Through the three |
− | modes of posture and the three modes of viewing in the practice | + | modes of [[posture]] and the three modes of viewing in the practice |
of leap-over, these become unblocked, and it dawns. | of leap-over, these become unblocked, and it dawns. | ||
− | c For the sake of causing others to understand it, it is merely | + | c For the [[sake]] of causing others to understand it, it is merely |
d Union here means that which is already unified; thus, it is | d Union here means that which is already unified; thus, it is | ||
− | union a state of already being unified and is uncompounded, | + | union a [[state]] of already being unified and is uncompounded, |
− | In the noumenon there are no causes and conditions, no | + | In the {{Wiki|noumenon}} there are no [[causes and conditions]], no |
− | production and cessation; hence, it is uncompounded, but | + | production and [[cessation]]; hence, it is uncompounded, but |
it is not an uncompounded non-actuality.a | it is not an uncompounded non-actuality.a | ||
− | In the great clear light of effulgent basic knowledge | + | In the great [[clear light]] of effulgent basic [[knowledge]] |
− | Primordially without production from the start, | + | [[Primordially]] without production from the start, |
− | There are no continuums of momentary compounded | + | There are no continuums of momentary [[compounded]] |
things produced and ceasing; | things produced and ceasing; | ||
− | The three times are just equal. | + | The three times are just {{Wiki|equal}}. |
− | It is non-conceptual with no marks of proliferation. | + | It is [[non-conceptual]] with no marks of {{Wiki|proliferation}}. |
In that way, in all three times it does not develop | In that way, in all three times it does not develop | ||
and change; | and change; | ||
− | Hence, it is conventionally designated as fundamental | + | Hence, it is {{Wiki|conventionally}} designated as [[fundamental mind]] |
− | mind | + | [[Primordially]] abiding like [[space]]. |
− | Primordially abiding like space. | ||
− | Compounded minds, momentarily produced | + | [[Compounded]] [[minds]], momentarily produced |
And ceasing, are adventitious; | And ceasing, are adventitious; | ||
Hence they are not suitable to be fundamental. | Hence they are not suitable to be fundamental. | ||
− | In consideration of this, even sÒtras say | + | In [[consideration]] of this, even sÒtras say |
− | That consciousness is impermanent and pristine | + | That [[consciousness]] is [[impermanent]] and [[pristine wisdom]] is [[permanent]]. |
− | wisdom is permanent. | + | About calling [[fundamental mind]] [[permanent]], |
− | About calling fundamental mind permanent, | + | There is no fluctuation within its [[own]] [[state]] at any |
− | There is no fluctuation within its own state at any | ||
time, | time, | ||
− | And hence it is designated permanent. | + | And hence it is designated [[permanent]]. |
Since it is rid of all proliferations of the marks of | Since it is rid of all proliferations of the marks of | ||
things, | things, | ||
− | The ways of the words permanent and impermanent | + | The ways of the words [[permanent]] and [[impermanent]] |
− | Are divisions by dualistic phenomena. | + | Are divisions by [[dualistic]] [[phenomena]]. |
and is not some small uncompounded thing and thus is great. | and is not some small uncompounded thing and thus is great. | ||
− | a Unlike space, which is a mere absence of obstructive contact, | + | a Unlike [[space]], which is a mere absence of obstructive [[contact]], |
it is not a mere absence. | it is not a mere absence. | ||
Refuting a Contrary View 117 | Refuting a Contrary View 117 | ||
− | nature devoid of all | + | [[nature]] devoid of all |
Proliferations of marks is comprehended, | Proliferations of marks is comprehended, | ||
− | One has passed beyond the objects of conceptions | + | One has passed beyond the [[objects]] of conceptions |
− | of permanence and impermanence. | + | of [[permanence]] and [[impermanence]]. |
− | Likewise one has passed beyond all marks of dualistic | + | Likewise one has passed beyond all marks of [[dualistic]] |
− | phenomena | + | [[phenomena]] |
− | Thing and non-thing, permanence and annihilation, | + | Thing and [[non-thing]], [[permanence]] and {{Wiki|annihilation}}, |
and so forth. | and so forth. | ||
Hence, aside from being what is comprehended | Hence, aside from being what is comprehended | ||
− | By those endowed with yoga realizing | + | By those endowed with [[yoga]] [[realizing]] |
− | The suchness of mind by themselves individually, | + | The [[suchness]] of [[mind]] by themselves individually, |
− | It is not an object of comprehension through the | + | It is not an [[object]] of [[comprehension]] through the |
− | dualistic conceptuality | + | [[dualistic]] [[conceptuality]] |
− | Of examples, reasons, and so forth.a | + | Of examples, [[reasons]], and so forth.a |
Therefore it is designated with the conventions | Therefore it is designated with the conventions | ||
− | Of being devoid of thought and expression | + | Of being devoid of [[thought]] and expression |
− | And being beyond awareness and so forth. | + | And being beyond [[awareness]] and so forth. |
− | Those who realize meaning of this know suchness. | + | Those who realize meaning of this know [[suchness]]. |
− | a The reference here is to logical syllogisms in which a subject, | + | a The reference here is to [[logical]] [[syllogisms]] in which a [[subject]], |
− | a predicate, a reason, an example, and so forth are stated. | + | a predicate, a [[reason]], an example, and so forth are stated. |
4. Distinctions | 4. Distinctions | ||
− | Question: [Within differentiating between basal fundamental | + | Question: [Within differentiating between basal [[fundamental mind]], [[path]] [[fundamental mind]], and fruit [[fundamental mind]],] does basal [[fundamental mind]] realize [[emptiness]] |
− | mind, path fundamental mind, and fruit fundamental | ||
− | mind,] does basal fundamental mind realize emptiness | ||
or not? | or not? | ||
− | Answer: With respect to fundamental mind residing in | + | Answer: With [[respect]] to [[fundamental mind]] residing in |
− | the basal state [as distinct from when one is on the path or | + | the basal [[state]] [as {{Wiki|distinct}} from when one is on the [[path]] or |
− | in the fruit state,] there are no conventions of realizing | + | in the fruit [[state]],] there are no conventions of [[realizing]] |
− | emptiness or not realizing emptiness.a [With respect to the | + | [[emptiness]] or not [[realizing]] emptiness.a [With [[respect]] to the |
− | mode of subsistence of the basis itself,] its own entity is a | + | mode of subsistence of the basis itself,] its [[own]] [[entity]] is a |
− | clear light emptiness or noumenon, which is a union of | + | [[clear light]] [[emptiness]] or {{Wiki|noumenon}}, which is a union of |
− | basic knowledge and emptiness unpolluted by any conceptuality. | + | basic [[knowledge]] and [[emptiness]] unpolluted by any [[conceptuality]]. |
− | Therefore, it itself is suchness and the sphere of | + | Therefore, it itself is [[suchness]] and the [[sphere of reality]] but not an [[object]] to be affixed with the conventions |
− | reality but not an object to be affixed with the conventions | + | or [[Realizing]] [[emptiness]] or not |
− | or Realizing emptiness or not | + | [[realizing]] [[emptiness]] is not posited with [[respect]] to the basis |
− | realizing emptiness is not posited with respect to the basis | ||
itself.b | itself.b | ||
− | Within the basis abiding as the suchness that is to be | + | Within the basis abiding as the [[suchness]] that is to be |
− | realized, appearances of the basis shine forth, whereupon | + | [[realized]], [[appearances of the basis]] shine forth, whereupon |
− | there is realization of the basis as it is, or non-realization, | + | there is [[realization]] of the basis as it is, or non-realization, |
− | due to which release or mistake come to be. Hence, relative | + | due to which [[release]] or mistake come to be. Hence, [[relative]] |
− | to that, one is designated as a Buddha or as a sentient | + | to that, one is designated as a [[Buddha]] or as a [[sentient being]]. c |
− | being. c | + | When the [[mental consciousness]] that is the means of |
− | When the mental consciousness that is the means of | + | a Because this question concerns the basic [[state]], [[fundamental mind]] is the [[reality]] of the [[mind]], and thus all of us have it. Since |
− | a Because this question concerns the basic state, fundamental | + | this is a [[neutral]] [[state]], conventions of [[realizing]] [[emptiness]] or not |
− | mind is the reality of the mind, and thus all of us have it. Since | + | [[realizing]] [[emptiness]] do not apply. |
− | this is a neutral state, conventions of realizing emptiness or not | + | b These {{Wiki|distinctions}} have to be posited within the context of |
− | realizing emptiness do not apply. | + | basal [[appearances]] from that basis. |
− | b These distinctions have to be posited within the context of | + | c If a [[person]] has [[release]], that [[person]] is designated as a [[Buddha]], |
− | basal appearances from that basis. | + | and if a [[person]] has error, that [[person]] is designated as a [[sentient being]]. |
− | c If a person has release, that person is designated as a Buddha, | ||
− | and if a person has error, that person is designated as a sentient | ||
− | being. | ||
− | realization realizes the fundamental mind abiding as the | + | [[realization]] realizes the [[fundamental mind]] abiding as the |
− | basis, it is said that the realizer realizes emptiness. a Mistaken | + | basis, it is said that the realizer realizes [[emptiness]]. a Mistaken |
− | sentient beings who have not realized this have the | + | [[sentient beings]] who have not [[realized]] this have the |
− | noumenal fundamental mind,b but when, being without | + | [[noumenal]] fundamental mind,b but when, being without |
− | realization, they have conceptions of marks regarding dualistic | + | [[realization]], they have conceptions of marks regarding [[dualistic]] |
− | appearances of the eight collections of subjectconsciousness, | + | [[appearances]] of the eight collections of subjectconsciousness, |
c - | c - | ||
− | Upon the arising of the array of cyclic existence and | + | Upon the [[arising]] of the array of [[cyclic existence]] and |
− | nirvåòa, which are basal appearances as projections from | + | nirvåòa, which are basal [[appearances]] as {{Wiki|projections}} from |
the basis,d there are the conventions of the two, mistake | the basis,d there are the conventions of the two, mistake | ||
− | and release. In the mere basis, there is nothing that could | + | and [[release]]. In the mere basis, there is nothing that could |
− | be designated as mistake or release, Buddha or sentient | + | be designated as mistake or [[release]], [[Buddha]] or [[sentient being]], [[realization]] or non-realization. The two [[cyclic existence]] |
− | being, realization or non-realization. The two cyclic existence | + | and nirvåòa are not established in the [[fundamental mind]] that is the basis. |
− | and nirvåòa are not established in the fundamental | ||
− | mind that is the basis. | ||
− | Although it is the sole drope that is the great clear light | + | Although it is the sole drope that is the great [[clear light]] |
− | of essential purity, undifferentiable basic knowledge and | + | of [[essential]] [[purity]], undifferentiable basic [[knowledge]] and |
− | a At that time, the realizing mind has dissolved completely | + | a At that time, the [[realizing]] [[mind]] has dissolved completely |
− | into fundamental mind, or it can be said that simultaneous with | + | into [[fundamental mind]], or it can be said that simultaneous with |
− | the removal of all defilements with respect to all phenomena | + | the removal of all [[defilements]] with [[respect]] to all [[phenomena]] |
− | ranging from forms up to omniscient consciousnesses, the defilements | + | ranging from [[forms]] up to [[omniscient]] [[consciousnesses]], the [[defilements]] |
− | of that realizing mind are removed. | + | of that [[realizing]] [[mind]] are removed. |
− | b Without realizing the fundamental mind they have not recognized | + | b Without [[realizing]] the [[fundamental mind]] they have not [[recognized]] |
− | their own nature. | + | their [[own]] [[nature]]. |
− | c This is how we are bound by conceptions of apprehendedobjects | + | c This is how we are [[bound]] by conceptions of apprehendedobjects |
and apprehending-subjects. | and apprehending-subjects. | ||
− | d The comparison here is like that between fire and smoke: | + | d The comparison here is like that between [[fire]] and smoke: |
− | fire is like the fundamental basis, and smoke is like the projective | + | [[fire]] is like the [[fundamental basis]], and smoke is like the projective |
− | appearances (rtsal ) from that basis, which are also called effulgence | + | [[appearances]] ([[rtsal]] ) from that basis, which are also called effulgence |
− | (gdangs). Within these projective appearances of cyclic | + | ([[gdangs]]). Within these projective [[appearances]] of [[cyclic existence]] and nirvåòa there come to be the conventions of error |
− | existence and nirvåòa there come to be the conventions of error | + | and [[release]]. |
− | and release. | + | e The sole drop is the single [[entity]] that is the mode of subsistence |
− | e The sole drop is the single entity that is the mode of subsistence | + | of all [[phenomena]]. |
− | of all phenomena. | ||
− | emptiness,a in which the marks of dualistic phenomena are | + | emptiness,a in which the marks of [[dualistic]] [[phenomena]] are |
− | primordially non-existent, anything and everything are | + | [[primordially]] [[non-existent]], anything and everything are |
− | suitable to appear from within the clear light that is the | + | suitable to appear from within the [[clear light]] that is the |
− | nature,b and hence Projective appearances | + | nature,b and hence Projective [[appearances]] |
dawn, whereupon in the context of those basic | dawn, whereupon in the context of those basic | ||
− | appearances there are the two paths of mistake and release,c | + | [[appearances]] there are the [[two paths]] of mistake and release,c |
− | due to which [tantras] speak of d | + | due to which [[[tantras]]] speak of d |
− | Therefore, Íong-chen- says that projective appearances | + | Therefore, Íong-chen- says that projective [[appearances]] |
− | are the basis of release and [the practice of] essential purity | + | are the basis of [[release]] and [the practice of] [[essential]] [[purity]] |
is the ground of release.e | is the ground of release.e | ||
− | Consequently, within the essential purity that is the | + | Consequently, within the [[essential]] [[purity]] that is the |
basis, there is no way of making a differentiation of | basis, there is no way of making a differentiation of | ||
− | a The sÒtra system speaks of wisdom differentiating phenomena, | + | a The sÒtra system speaks of [[wisdom]] differentiating [[phenomena]], |
− | whereas this tantric system speaks of empty basic knowledge, | + | whereas this [[tantric]] system speaks of [[empty]] basic [[knowledge]], |
which is more profound and quicker. | which is more profound and quicker. | ||
− | b Like the constellations of the stars and so forth appearing in | + | b Like the [[constellations]] of the {{Wiki|stars}} and so forth appearing in |
− | space, cyclic existence and nirvåòa are suitable to appear from | + | [[space]], [[cyclic existence]] and nirvåòa are suitable to appear from |
− | within the clear light that is the nature. | + | within the [[clear light]] that is the [[nature]]. |
− | c When you recognize these projective appearances of the | + | c When you [[recognize]] these projective [[appearances of the basis]] as such, there is [[release]], and when you do not, there is mistake. |
− | basis as such, there is release, and when you do not, there is mistake. | + | d There is only one basis for the [[Buddhas]] who know and the |
− | d There is only one basis for the Buddhas who know and the | + | [[sentient beings]] who do not know. |
− | sentient beings who do not know. | ||
− | e These projective appearances of the basis are both the basis | + | e These projective [[appearances of the basis]] are both the basis |
− | of mistake and the basis of release through the practice of essential | + | of mistake and the basis of [[release]] through the practice of [[essential]] |
− | purity, which, therefore, is called the ground of release. Just | + | [[purity]], which, therefore, is called the ground of [[release]]. Just |
− | as the ground of an airport is the place where the people of cyclic | + | as the ground of an airport is the place where the [[people]] of [[cyclic existence]] wander about and also is that from which the plane of |
− | existence wander about and also is that from which the plane of | ||
those who are released takes off to the heights the ground of | those who are released takes off to the heights the ground of | ||
− | the airport being a single ground for those two activities so the | + | the airport being a single ground for those two [[activities]] so the |
− | basic mode of subsistence serves as the basis of both activities of | + | basic mode of subsistence serves as the basis of both [[activities]] of |
− | mistake and release. Projective appearances of the basis are the | + | mistake and [[release]]. Projective [[appearances of the basis]] are the |
− | basis of release when you realize them as they are, and they are | + | basis of [[release]] when you realize them as they are, and they are |
− | also the basis of mistake when you do not recognize them properly. | + | also the basis of mistake when you do not [[recognize]] them properly. |
− | realization and non-realization.a In terms of the mode of | + | [[realization]] and non-realization.a In terms of the mode of |
− | appearance [of these projective appearances that dawn | + | [[appearance]] [of these projective [[appearances]] that dawn |
from the basis], there must be a progression of improvements | from the basis], there must be a progression of improvements | ||
of abandonments and realizations, ranging from | of abandonments and realizations, ranging from | ||
− | common beings up through Buddhas, and moreover there | + | common [[beings]] up through [[Buddhas]], and moreover there |
is nothing fit [to do this] except for these eight collections | is nothing fit [to do this] except for these eight collections | ||
− | [of consciousness] in the continuum of the meditator.b | + | [of [[consciousness]]] in the {{Wiki|continuum}} of the meditator.b |
− | In particular, it is taken for granted that the mental | + | In particular, it is taken for granted that the [[mental consciousness]] must identify the meaning of [[[the fourth]]] |
− | consciousness must identify the meaning of [the fourth] | + | initiation.c Not only in the [[Great Completeness]], but also |
− | initiation.c Not only in the Great Completeness, but also | + | in any of the [[paths]] of the [[nine vehicles]], all comprehensions |
− | in any of the paths of the nine vehicles, all comprehensions | + | by the [[wisdoms]] of hearing, [[thinking]], and [[meditating]] on |
− | by the wisdoms of hearing, thinking, and meditating on | + | any of the [[paths]] of the [[nine vehicles]] are mainly by the |
− | any of the paths of the nine vehicles are mainly by the | + | [[mental]] consciousness.d Hence, there is indeed not anything |
− | mental consciousness.d Hence, there is indeed not anything | + | that is not [[meditated]] on by the [[mind]], but it is not that |
− | that is not meditated on by the mind, but it is not that | + | whatever the [[mind]] [[meditates]] on must be the [[mind]]. Even |
− | whatever the mind meditates on must be the mind. Even | + | when [[emptiness]] is [[meditated]] on, it is indeed [[meditated]] on |
− | when emptiness is meditated on, it is indeed meditated on | + | by the [[mind]], but [[emptiness]] is not [[mind]]; it is the [[object]] of |
− | by the mind, but emptiness is not mind; it is the object of | + | the mind,e and likewise although the [[Great Completeness]] |
− | the mind,e and likewise although the Great Completeness | + | a With [[respect]] to the ground of an airport itself, you do not |
− | a With respect to the ground of an airport itself, you do not | ||
say that it flies up in the sky, or that it walks around on the | say that it flies up in the sky, or that it walks around on the | ||
ground. | ground. | ||
Line 3,954: | Line 3,831: | ||
− | b There is nothing suitable to do the meditating other than | + | b There is nothing suitable to do the [[meditating]] other than |
ctions | ctions | ||
− | of consciousness. There is nothing else suitable for the job. | + | of [[consciousness]]. There is nothing else suitable for the job. |
− | Basic reality is unthinkable and inexpressible it is not going to | + | Basic [[reality]] is [[unthinkable]] and inexpressible it is not going to |
− | be what does the meditating. | + | be what does the [[meditating]]. |
− | c It is basic that it is necessary that the meaning of the fourth | + | c It is basic that it is necessary that the meaning of [[the fourth]] |
− | initiation be recognized, understood, and identified by the mental | + | [[initiation]] be [[recognized]], understood, and identified by the [[mental consciousness]]. |
− | consciousness. | + | d It is the agent of [[realization]]. |
− | d It is the agent of realization. | + | e It would be extremely absurd to say that whatever the [[mind]] |
− | e It would be extremely absurd to say that whatever the mind | + | [[meditates]] on must be [[mind]] itself. It is like the fact that although |
− | meditates on must be mind itself. It is like the fact that although | + | one [[meditates]] on [[emptiness]] with the [[mind]], [[emptiness]] is not the |
− | one meditates on emptiness with the mind, emptiness is not the | + | [[mind]], it is the [[object]] of the [[mind]]. |
− | mind, it is the object of the mind. | ||
− | is meditated on by the mental consciousness, the mental | + | is [[meditated]] on by the [[mental consciousness]], the [[mental consciousness]] is [[meditating]] on the {{Wiki|noumenon}} of the [[mind]], |
− | consciousness is meditating on the noumenon of the mind, | + | the union of basic [[knowledge]] and [[emptiness]], but this [union] |
− | the union of basic knowledge and emptiness, but this [union] | + | is not the [[mind]] that is within the six collections of |
− | is not the mind that is within the six collections of | + | [[consciousness]]. |
− | consciousness. | + | Just as when the [[mind]] [[meditates]] on the [[emptiness]] that |
− | Just as when the mind meditates on the emptiness that | + | is [[selflessness]], it is not necessary that the [[mind]] be or not be |
− | is selflessness, it is not necessary that the mind be or not be | + | [[emptiness]] and [[selflessness]], so when the [[mind]] is [[realized]] as |
− | emptiness and selflessness, so when the mind is realized as | + | without production or when the [[mind]] itself [that is [[meditating on emptiness]]] is [[realized]] as without production, a |
− | without production or when the mind itself [that is meditating | + | [[mind]] that is different from the absence of production does |
− | on emptiness] is realized as without production, a | + | not [[exist]] even in the slightest,a but that absence of production |
− | mind that is different from the absence of production does | + | does not become the [[mind]] and does not become |
− | not exist even in the slightest,a but that absence of production | + | [[compounded]]. [[[Meditating]] on the [[Great Completeness]]] is |
− | does not become the mind and does not become | ||
− | compounded. [Meditating on the Great Completeness] is | ||
similar. | similar. | ||
ecided | ecided | ||
− | as without production, that very mind is directly | + | as without production, that very [[mind]] is directly |
− | perceived as without production from the start; not even a | + | [[perceived]] as without production from the start; not even a |
− | particle of a factor of mind or consciousness that is other | + | {{Wiki|particle}} of a factor of [[mind]] or [[consciousness]] that is other |
− | than non-production is observed.b Similarly, the entity of | + | than non-production is observed.b Similarly, the [[entity]] of |
− | the union of luminosity and emptiness, which is the unimpeded | + | the [[union of luminosity and emptiness]], which is the unimpeded |
− | self-luminosity of the factor of luminosity and | + | self-luminosity of the factor of [[luminosity]] and |
− | a When the mind realizes the lack of production, that lack of | + | a When the [[mind]] realizes the lack of production, that lack of |
− | production similarly applies to the mind, and there is not any | + | production similarly applies to the [[mind]], and there is not any |
− | mind that is left over separate from the absence of production | + | [[mind]] that is left over separate from the absence of production |
− | it, simultaneous with all other phenomena, is seen as just nonproduced. | + | it, simultaneous with all other [[phenomena]], is seen as just nonproduced. |
− | b When the mind is realized in its basic reality of nonproduction, | + | b When the [[mind]] is [[realized]] in its basic [[reality]] of nonproduction, |
− | there is not any mind left over the mind completely | + | there is not any [[mind]] left over the [[mind]] completely |
disappears. An example of this is when you see a rope as a | disappears. An example of this is when you see a rope as a | ||
− | snake. When you find out that it is a rope, the mistaken consciousness | + | {{Wiki|snake}}. When you find out that it is a rope, the mistaken [[consciousness]] |
− | of it as a snake utterly and completely disappears. | + | of it as a {{Wiki|snake}} utterly and completely disappears. |
− | There is not any such consciousness left over at all. When the | + | There is not any such [[consciousness]] left over at all. When the |
− | mind is realized as having the basic reality of non-production, | + | [[mind]] is [[realized]] as having the basic [[reality]] of non-production, |
− | there is no mind left over. | + | there is [[no mind]] left over. |
− | knowing of the mind,a is called the noumenon of the | + | [[knowing]] of the mind,a is called the {{Wiki|noumenon}} of the |
− | mind. From within that noumenon, even all eight collections | + | [[mind]]. From within that {{Wiki|noumenon}}, even all [[eight collections of consciousness]] abide as that to be known individually |
− | of consciousness abide as that to be known individually | + | by oneself, a multitude having an [[equal taste]], devoid |
− | by oneself, a multitude having an equal taste, devoid | ||
of verbalization. | of verbalization. | ||
− | Within this, what is there to be identified as a compounded | + | Within this, what is there to be identified as a [[compounded]] |
− | Great Completeness, as subtle mind ?b There | + | [[Great Completeness]], as [[subtle mind]] ?b There |
is not any such thing. It should be explained just what sort | is not any such thing. It should be explained just what sort | ||
− | of system this is that says a subtle mind is the Great Completeness, | + | of system this is that says a [[subtle mind]] is the [[Great Completeness]], |
− | and that other, coarse minds and so forth the | + | and that other, coarse [[minds]] and so forth the |
− | eight collections of consciousness are not the Great | + | [[eight collections of consciousness]] are not the [[Great Completeness]]. |
− | Completeness. | ||
− | Not only that, but also from within noumenal fundamental | + | Not only that, but also from within [[noumenal]] fundamental |
− | basic knowledge and emptiness, whether cyclic existence | + | basic [[knowledge]] and [[emptiness]], whether [[cyclic existence]] |
or nirvåòa appears, it appears from within this, and | or nirvåòa appears, it appears from within this, and | ||
whether one is released, one is released from within this.c If | whether one is released, one is released from within this.c If | ||
− | this [noumenal fundamental basic knowledge and emptiness] | + | this [[[noumenal]] fundamental basic [[knowledge]] and [[emptiness]]] |
− | is that which is to be realized in actual experience by | + | is that which is to be [[realized]] in actual [[experience]] by |
− | yogis of the Great Completeness, then what value is there | + | [[yogis]] of the [[Great Completeness]], then what value is there |
− | in identifying and meditating on a momentary subtle | + | in identifying and [[meditating]] on a momentary {{Wiki|subtle}} |
− | a In such an entity of luminosity and emptiness, luminosity is | + | a In such an [[entity]] of [[luminosity]] and [[emptiness]], [[luminosity]] is |
− | not one thing and emptiness another thing; those two are of one | + | not one thing and [[emptiness]] another thing; those two are of one |
− | taste. This noumenon, or reality, of the mind is what is to be | + | {{Wiki|taste}}. This {{Wiki|noumenon}}, or [[reality]], of the [[mind]] is what is to be |
explained to trainees from beginning to end. It is what is left over | explained to trainees from beginning to end. It is what is left over | ||
− | when all of the consciousnesses involving apprehended-objects | + | when all of the [[consciousnesses]] involving apprehended-objects |
and apprehending-subjects cease. | and apprehending-subjects cease. | ||
− | b A subtle mind would be an impermanent phenomenon, and | + | b A [[subtle mind]] would be an [[impermanent phenomenon]], and |
− | within that state in which everything is of one taste, how could | + | within that [[state]] in which everything is of one {{Wiki|taste}}, how could |
− | there be any subtle mind that could be identified as a compounded | + | there be any [[subtle mind]] that could be identified as a [[compounded]] |
− | Great Completeness? | + | [[Great Completeness]]? |
− | c For all appearances of cyclic existence and nirvåòa, whatever | + | c For all [[appearances]] of [[cyclic existence]] and nirvåòa, whatever |
− | dawns dawns from within this fundamental basic knowledge and | + | dawns dawns from within this fundamental basic [[knowledge]] and |
− | emptiness. When you are released in the path of omniscience, | + | [[emptiness]]. When you are released in the [[path]] of [[omniscience]], |
− | you are released right within the state of this fundamental basic | + | you are released right within the [[state]] of this fundamental basic |
− | knowledge and emptiness. | + | [[knowledge]] and [[emptiness]]. |
− | factor of mind as the Great Completeness and not the | + | factor of [[mind]] as the [[Great Completeness]] and not the |
− | foundation and root of all phenomena, basic mind, the | + | foundation and [[root]] of all [[phenomena]], basic [[mind]], the |
− | fundamental Great Completeness, fundamental mind? | + | fundamental [[Great Completeness]], [[fundamental mind]]? |
− | Therefore, the mental consciousness is the awareness | + | Therefore, the [[mental consciousness]] is the [[awareness]] |
− | that is the meditator on the Great Completeness. As long | + | that is the [[meditator]] on the [[Great Completeness]]. As long |
− | as one meditates with that awareness in the manner of the | + | as one [[meditates]] with that [[awareness]] in the manner of the |
− | dualistic appearance of apprehended-object and apprehending- | + | [[dualistic]] [[appearance]] of apprehended-object and apprehending- |
− | subject within observing verbal objects of observation | + | [[subject]] within observing [[verbal]] [[objects]] of observation |
− | of the path such as a union of the object, emptiness, | + | of the [[path]] such as a union of the [[object]], [[emptiness]], |
− | and luminosity, and so forth that is a consciousness | + | and [[luminosity]], and so forth that is a [[consciousness]] |
having apprehended-object and apprehending-subject and | having apprehended-object and apprehending-subject and | ||
− | has not even gone in the direction of the Great Completeness, | + | has not even gone in the [[direction]] of the [[Great Completeness]], |
− | non-dualistic pristine wisdom. However, when you | + | [[non-dualistic]] [[pristine wisdom]]. However, when you |
− | conclusively know in immediacy like a moist olive in the | + | conclusively know in {{Wiki|immediacy}} like a moist olive in the |
− | palm of your hand your own mind as noumenal empty | + | palm of your hand your [[own mind]] as [[noumenal]] [[empty]] |
− | basic knowledge without object and subject, the convention | + | basic [[knowledge]] without [[object]] and [[subject]], the convention |
− | that the basic knowledge of the Great Completeness | + | that the basic [[knowledge]] of the [[Great Completeness]] |
has been identified is designated.a The process is to be introduced | has been identified is designated.a The process is to be introduced | ||
− | to the basic nature of the mind right within the | + | to the basic [[nature of the mind]] right within the |
− | context of coarse mind and to meditatively get used to this | + | context of coarse [[mind]] and to meditatively get used to this |
again and again, thereupon coming to decisiveness.b | again and again, thereupon coming to decisiveness.b | ||
− | a When you manifestly identify the basic nature of mind, not | + | a When you manifestly identify the basic [[nature of mind]], not |
− | thinking that there is anything beyond what you are seeing, | + | [[thinking]] that there is anything beyond what you are [[seeing]], |
when you come to such decisiveness like the decisiveness that | when you come to such decisiveness like the decisiveness that | ||
− | you have with respect to a moist olive placed in your palm, seeing | + | you have with [[respect]] to a moist olive placed in your palm, [[seeing]] |
− | everything about that olive, both inside and outside, understanding | + | everything about that olive, both inside and outside, [[understanding]] |
it completely when you come to such direct decisiveness, | it completely when you come to such direct decisiveness, | ||
− | without any sense of object and subject with respect to the basic | + | without any [[sense]] of [[object]] and [[subject]] with [[respect]] to the basic |
− | reality of the mind, then it is permissible to designate the convention | + | [[reality]] of the [[mind]], then it is permissible to designate the convention |
− | that Great Completeness basic knowledge has been identified. | + | that [[Great Completeness]] basic [[knowledge]] has been identified. |
face. | face. | ||
− | b The lama introduces the student to this basic mind right | + | b The [[lama]] introduces the [[student]] to this basic [[mind]] right |
− | within the context of a coarse consciousness, and does this again | + | within the context of a coarse [[consciousness]], and does this again |
− | and again, and the student gets used to this again and again, | + | and again, and the [[student]] gets used to this again and again, |
− | 126 Fundamental Mind | + | 126 [[Fundamental Mind]] |
Just this has been transmitted in quintessential instructions | Just this has been transmitted in quintessential instructions | ||
− | by all of the transmissions of the earlier Knowledge- | + | by all of the [[transmissions]] of the earlier [[Knowledge]]- |
− | Bearers, and in all of the fortunate, measures of warmth | + | Bearers, and in all of the [[fortunate]], measures of warmth |
− | [that is, signs of success] become manifest.a While there | + | [that is, [[signs]] of [[success]]] become manifest.a While there |
− | still is this uninterrupted transmission of these profound | + | still is this uninterrupted [[transmission]] of these profound |
− | essentials of prescriptive instructions, what is the use of | + | [[essentials]] of prescriptive instructions, what is the use of |
− | describing a subtle compounded mind, wiping out the | + | describing a {{Wiki|subtle}} [[compounded]] [[mind]], wiping out the |
− | doctrinal language of the Great Completeness? | + | [[doctrinal]] [[language]] of the [[Great Completeness]]? |
− | Even the clear light fundamental mind that is described | + | Even the [[clear light]] [[fundamental mind]] that is described |
− | on the occasion of the five stages [in the Guhyasamaja | + | on the occasion of the [[five stages]] [in the [[Guhyasamaja]] |
− | system] in terms of melting bliss, mental isolation, | + | system] in terms of melting [[bliss]], [[mental isolation]], |
− | and so forth as techniques for realizing it for the sake of | + | and so forth as [[techniques]] for [[realizing]] it for the [[sake]] of |
− | those who do not identify it in immediacy is the self-arisen | + | those who do not identify it in {{Wiki|immediacy}} is the self-arisen |
− | pristine wisdom of noumenal clear light.b It is not a subtle | + | [[pristine wisdom]] of [[noumenal]] clear light.b It is not a [[subtle mind]] that is an instance of one of the [[eight collections of consciousness]]; such a [[subtle mind]] is a momentary [[compounded]] |
− | mind that is an instance of one of the eight collections of | + | factor. Therefore, how could a [[compounded]] factor |
− | consciousness; such a subtle mind is a momentary compounded | + | be the {{Wiki|noumenon}} and the mode of subsistence? |
− | factor. Therefore, how could a compounded factor | ||
− | be the noumenon and the mode of subsistence? | ||
Once you have been introduced to and have succeeded | Once you have been introduced to and have succeeded | ||
− | attaining decisiveness with respect to the nature of the mind. | + | [[attaining]] decisiveness with [[respect]] to the [[nature of the mind]]. |
a This is the process that has been advised in quintessential | a This is the process that has been advised in quintessential | ||
− | instructions, these being easy techniques to bring about success | + | instructions, these being easy [[techniques]] to bring about [[success]] |
− | for those who do not know how to meditate. | + | for those who do not know how to [[meditate]]. |
− | b For those who cannot identify the basic nature of the mind | + | b For those who cannot identify the basic [[nature of the mind]] |
− | in immediacy, straight-on in this way, other techniques are explained | + | in {{Wiki|immediacy}}, straight-on in this way, other [[techniques]] are explained |
− | for realizing it, such as melting bliss, mental isolation, | + | for [[realizing]] it, such as melting [[bliss]], [[mental isolation]], |
− | and so forth, these being set forth not only in the New Translation | + | and so forth, these being set forth not only in the [[New Translation Schools]], but also in the [[Old Translation School]]. Melting |
− | Schools, but also in the Old Translation School. Melting | + | [[bliss]] is the ignition of internal [[fire]] in order to melt drops of [[essential]] |
− | bliss is the ignition of internal fire in order to melt drops of essential | + | fluid and thereby [[cause]] the [[winds]] to enter into the [[central channel]], inducing deeper [[states of consciousness]]. The term |
− | fluid and thereby cause the winds to enter into the central | + | [[sems]] dben |
− | channel, inducing deeper states of consciousness. The term | + | [[mind]] becomes isolated from coarser levels of [[appearance]] and |
− | sems dben | + | [[consciousness]] and [[causes]] them to be pacified, [[extinguished]], dormant. |
− | mind becomes isolated from coarser levels of appearance and | ||
− | consciousness and causes them to be pacified, extinguished, dormant. | ||
− | in identifying the Great Completeness, then although you | + | in identifying the [[Great Completeness]], then although you |
− | do not intentionally meditate with exertion on the objects | + | do not intentionally [[meditate]] with {{Wiki|exertion}} on the [[objects]] |
− | of observation of mental isolation,a through familiarizing | + | of observation of [[mental]] isolation,a through familiarizing |
− | just with [the Great Completeness], the pure clear light | + | just with [the [[Great Completeness]]], the [[pure]] [[clear light]] |
− | like unpolluted space that dawns during thick sleep is | + | like unpolluted [[space]] that dawns during thick [[sleep]] is |
− | manifest. This occurs for those who have previously developed | + | [[manifest]]. This occurs for those who have previously developed |
− | any level of experience with respect to the path of the | + | any level of [[experience]] with [[respect]] to the [[path]] of the |
Great Completeness.b | Great Completeness.b | ||
− | Since there is not any object of realization other | + | Since there is not any [[object]] of [[realization]] other |
− | than experiencing just this present naked basic knowledge | + | than experiencing just this {{Wiki|present}} naked basic [[knowledge]] |
− | without even a speck of pollution by conceptuality,c noumenal | + | without even a speck of pollution by conceptuality,c [[noumenal]] |
− | self-arisen pristine wisdom dawns. How could this | + | self-arisen [[pristine wisdom]] dawns. How could this |
− | be meditation on the emptiness that is an object understood | + | be [[meditation]] on the [[emptiness]] that is an [[object]] understood |
− | by a subtle compounded mind left over after stopping | + | by a {{Wiki|subtle}} [[compounded]] [[mind]] left over after stopping |
− | the coarse six collections of consciousness? Aside from | + | the coarse six collections of [[consciousness]]? Aside from |
− | just abiding in the luminous and empty noumenond without | + | just abiding in the {{Wiki|luminous}} and [[empty]] noumenond without |
− | end or middle, how could there be conceptuality that | + | end or middle, how could there be [[conceptuality]] that |
is performing analysis? There is not. | is performing analysis? There is not. | ||
Line 4,156: | Line 4,024: | ||
They assert that: | They assert that: | ||
− | With regard to delicate clear light149 and the clear | + | With regard to delicate clear light149 and the [[clear light]] when meditatively [[cultivating]] [[mental isolation]], |
− | light when meditatively cultivating mental isolation, | + | [[three appearances]] dawn in the forward |
− | three appearances dawn in the forward | + | process [before the [[mind of clear light]]] and in the |
− | process [before the mind of clear light] and in the | ||
a That is to say, even if you do not intentionally try to stop | a That is to say, even if you do not intentionally try to stop | ||
− | the grosser levels of consciousness. | + | the grosser levels of [[consciousness]]. |
− | b During deep dreamless sleep those who have not been introduced | + | b During deep [[dreamless sleep]] those who have not been introduced |
− | to the clear light are unable to actualize the clear light, | + | to the [[clear light]] are unable to actualize the [[clear light]], |
even though it is there. | even though it is there. | ||
− | c Naked basic knowledge is consciousness of the present moment, | + | c Naked basic [[knowledge]] is [[consciousness]] of the {{Wiki|present}} [[moment]], |
− | in which you do not follow after thoughts of the past, or | + | in which you do not follow after [[thoughts]] of the {{Wiki|past}}, or |
− | follow after thoughts of the future, but is just naked present consciousness. | + | follow after [[thoughts]] of the {{Wiki|future}}, but is just naked {{Wiki|present}} [[consciousness]]. |
− | At that time, you experience just thus naked present | + | At that time, you [[experience]] just thus naked {{Wiki|present}} |
− | basic knowledge without even the slightest conceptuality. | + | basic [[knowledge]] without even the slightest [[conceptuality]]. |
− | d It is internally luminous and externally luminous. | + | d It is internally {{Wiki|luminous}} and externally {{Wiki|luminous}}. |
− | reverse process [after the mind of clear light], and | + | reverse process [after the [[mind of clear light]]], and |
− | there are subtle analyses identifying them.a Thinking | + | there are {{Wiki|subtle}} analyses identifying them.a [[Thinking]] |
− | just of experiencing that mere subtle mind [of | + | just of experiencing that mere [[subtle mind]] [of |
− | mental isolation after the three appearances] without | + | [[mental isolation]] after the [[three appearances]]] without |
− | the cessation of the three modes of appearance | + | the [[cessation]] of the [[three modes of appearance]] |
and analytical identification of them, they assert | and analytical identification of them, they assert | ||
− | that the noumenal basal clear light is a subtle | + | that the [[noumenal]] basal [[clear light]] is a {{Wiki|subtle}} |
− | compounded mind. | + | [[compounded]] [[mind]]. |
− | This is like the story of a turtle in a well.b How could it be | + | This is like the story of a [[turtle]] in a well.b How could it be |
− | a The three appearances are the white, red, and black appearances. | + | a The [[three appearances]] are the white, [[red]], and black [[appearances]]. |
− | At death these occur in gross form and are much easier to | + | At [[death]] these occur in gross [[form]] and are much easier to |
− | recognize. Initially, your consciousness becomes somewhat vivid, | + | [[recognize]]. Initially, your [[consciousness]] becomes somewhat vivid, |
but then in the white stage becomes very vivid, then it passes to a | but then in the white stage becomes very vivid, then it passes to a | ||
− | red stage, and then in the black stage it is as if a big pot has been | + | [[red]] stage, and then in the black stage it is as if a big pot has been |
placed over your head, and you suddenly have been encased, | placed over your head, and you suddenly have been encased, | ||
everything becoming absolutely black. In the forward process, | everything becoming absolutely black. In the forward process, | ||
− | you pass from the white to the red to the black to the clear light; | + | you pass from the white to the [[red]] to the black to the [[clear light]]; |
− | in the backward process, you pass from the clear light to the | + | in the backward process, you pass from the [[clear light]] to the |
− | black to the red to the white. | + | black to the [[red]] to the white. |
− | A subtler version of these occurs when we sleep and we | + | A subtler version of these occurs when we [[sleep]] and we |
− | dream, but they are much harder to catch hold of because they | + | [[dream]], but they are much harder to catch hold of because they |
are subtler, which also means quicker, but if you are able to get | are subtler, which also means quicker, but if you are able to get | ||
− | hold of these and cultivate them, then when you die it is very | + | hold of these and cultivate them, then when you [[die]] it is very |
easy, because they appear more grossly. | easy, because they appear more grossly. | ||
− | b There is a turtle in a well, and another turtle comes from a | + | b There is a [[turtle]] in a well, and another [[turtle]] comes from a |
huge lake, and they meet. The one whose home is in the well | huge lake, and they meet. The one whose home is in the well | ||
homes. The | homes. The | ||
− | thinks that this is impossible, and so both of them go off to the | + | [[thinks]] that this is impossible, and so both of them go off to the |
great lake to look at it, and when the one from the well gets to | great lake to look at it, and when the one from the well gets to | ||
the ocean and looks at it, he is amazed, because the two are as | the ocean and looks at it, he is amazed, because the two are as | ||
− | different as sky and earth he is so amazed that he falls over and | + | different as sky and [[earth]] he is so amazed that he falls over and |
Line 4,210: | Line 4,077: | ||
that the Knowledge-Bearers, Ga-rap-dor-je150 and so forth, | that the Knowledge-Bearers, Ga-rap-dor-je150 and so forth, | ||
− | taught the preceptual instructions of the Great Completeness | + | [[taught]] the preceptual instructions of the [[Great Completeness]] |
− | without having thought about or having realized | + | without having [[thought]] about or having [[realized]] |
merely this! Switching the powerful sovereign of wishgranting | merely this! Switching the powerful sovereign of wishgranting | ||
− | jewels, the thought of the Conqueror Knowledge- | + | [[jewels]], the [[thought]] of the Conqueror [[Knowledge]]- |
− | Bearers,151 for the trinkets of conceptual fabrications by | + | Bearers,151 for the trinkets of {{Wiki|conceptual}} [[fabrications]] by |
− | logicians should be known as a manifest, true sign of a bad | + | [[logicians]] should be known as a [[manifest]], true sign of a bad |
era.a | era.a | ||
− | The clear light self-arisen pristine wisdom is the spacelike | + | The [[clear light]] self-arisen [[pristine wisdom]] is the spacelike |
− | noumenon. Because it is the noumenon, which does | + | {{Wiki|noumenon}}. Because it is the {{Wiki|noumenon}}, which does |
− | not exist as other than emptiness and the sphere of reality, | + | not [[exist]] as other than [[emptiness]] and the [[sphere of reality]], |
− | it is without causes and conditions uncompounded. A | + | it is without [[causes and conditions]] uncompounded. A |
− | subtle mind, however, is a compounded phenomenon, and | + | [[subtle mind]], however, is a [[compounded]] [[phenomenon]], and |
− | thus there are limitless fallacies: | + | thus there are [[limitless]] fallacies: |
− | It must be produced from the four conditions; hence, | + | It must be produced from the [[four conditions]]; hence, |
− | it must be examined what its four conditions are, and | + | it must be examined what its [[four conditions]] are, and |
in particular what its observed-object-condition is. | in particular what its observed-object-condition is. | ||
− | If such [a subtle mind] is not continuous from beginningless | + | If such [a [[subtle mind]]] is not continuous from [[beginningless]] |
− | time through the end, it would not be a fundamental | + | time through the end, it would not be a [[fundamental mind]]. |
− | mind. | + | If it is continuous from [[beginningless]] time through |
− | If it is continuous from beginningless time through | + | the end, then if a [[compounded]] [[mind]] not polluted by |
− | the end, then if a compounded mind not polluted by | + | coarse [[conceptuality]] [[exists]] in the continuums of all |
− | coarse conceptuality exists in the continuums of all | + | [[sentient beings]], does it know, or does it not know, the |
− | sentient beings, does it know, or does it not know, the | + | [[objects]] of coarse [[minds]]? If it does, why are [[desire]] and |
− | objects of coarse minds? If it does, why are desire and | ||
so forth not generated in it? If it does not know the | so forth not generated in it? If it does not know the | ||
− | dies. In the same way, those who identify this mutable subtle | + | [[dies]]. In the same way, those who identify this [[mutable]] [[subtle consciousness]] as the [[Great Completeness]] are trying to compare it |
− | consciousness as the Great Completeness are trying to compare it | + | to the [[inconceivable]] huge [[Great Completeness]]. |
− | to the inconceivable huge Great Completeness. | + | a Calling a [[subtle mind]] the [[Great Completeness]] is like switching |
− | a Calling a subtle mind the Great Completeness is like switching | + | this best of wish-granting [[jewels]] for the fake jewelry that is |
− | this best of wish-granting jewels for the fake jewelry that is | + | the {{Wiki|conceptual}} [[fabrications]] of those who are addicted to [[superficial]] |
− | the conceptual fabrications of those who are addicted to superficial | + | {{Wiki|reasoning}}, or to words. Such switching should be known as a |
− | reasoning, or to words. Such switching should be known as a | + | [[manifestation]] showing that this is a bad {{Wiki|era}}. |
− | manifestation showing that this is a bad era. | ||
− | objects of coarse minds, how could it train newly in | + | [[objects]] of coarse [[minds]], how could it train newly in |
− | the coarse objects of understanding involved in analyzing | + | the coarse [[objects]] of [[understanding]] involved in analyzing |
− | emptiness and thereupon meditate on emptiness? | + | [[emptiness]] and thereupon [[meditate]] on [[emptiness]]? |
− | When a Foe Destroyer has entered into cessation, has | + | When a [[Foe Destroyer]] has entered into [[cessation]], has |
− | this subtle consciousness ceased or not? If it has | + | this [[subtle consciousness]] ceased or not? If it has |
ceased, it is not fundamental, since it is affected by | ceased, it is not fundamental, since it is affected by | ||
− | conditions. If it has not ceased, a continuum of this | + | [[conditions]]. If it has not ceased, a {{Wiki|continuum}} of this |
− | fundamental compounded mind would exist at the | + | fundamental [[compounded]] [[mind]] would [[exist]] at the |
time of the nirvåòa in which there is no remainder of | time of the nirvåòa in which there is no remainder of | ||
− | mental and physical aggregates. | + | [[mental]] and [[physical]] [[aggregates]]. |
− | Similarly, at Buddhahood this continuum of moments | + | Similarly, at [[Buddhahood]] this {{Wiki|continuum}} of moments |
− | would not be reversed, whereby the causes of aggregates | + | would not be reversed, whereby the [[causes]] of [[aggregates]] |
− | that have a mental nature would not have disappeared. | + | that have a [[mental]] [[nature]] would not have disappeared. |
and so forth. | and so forth. | ||
− | Moreover, in terms of the mode of appearance, as was | + | Moreover, in terms of the mode of [[appearance]], as was |
mentioned earlier, from the level of a common being | mentioned earlier, from the level of a common being | ||
− | through to the Buddha ground, abandonments and realizations | + | through to the [[Buddha]] ground, abandonments and realizations |
improve and improve; therefore, [that progress] also | improve and improve; therefore, [that progress] also | ||
− | is not suitable to be other than from the gradual cultivation | + | is not suitable to be other than from the [[gradual cultivation]] |
− | of the path within the streams of the consciousnesses | + | of the [[path]] within the streams of the [[consciousnesses]] |
− | of the eight collections in the continuum of the meditator.a | + | of the eight collections in the {{Wiki|continuum}} of the meditator.a |
− | Hence, mainly that must be done by the mental consciousness, | + | Hence, mainly that must be done by the [[mental consciousness]], |
− | and therefore, since mental awarenesses, being | + | and therefore, since [[mental]] [[awarenesses]], being |
− | produced from three conditions (object, sense power, and | + | produced from three [[conditions]] ([[object]], [[sense power]], and |
− | a consciousness) have production and cessation,b then | + | a [[consciousness]]) have production and cessation,b then |
− | a Effort and exertion must be made in order to bring about | + | a [[Effort]] and {{Wiki|exertion}} must be made in order to bring about |
− | progress in the path, and this has to be done in the mind. There | + | progress in the [[path]], and this has to be done in the [[mind]]. There |
is not any other suitable way that it could be done. | is not any other suitable way that it could be done. | ||
− | b This is the case with all of our sense consciousnesses there | + | b This is the case with all of our [[sense consciousnesses]] there |
− | is an object, a sense power, and a previous moment of consciousness | + | is an [[object]], a [[sense power]], and a previous [[moment]] of [[consciousness]] |
− | that act as the causes of a sense consciousness. Through the | + | that act as the [[causes]] of a [[sense consciousness]]. Through the |
− | coming together of these we develop attachment and so on, and | + | coming together of these we develop [[attachment]] and so on, and |
− | are drawn to cyclic existence bad transmigrations, and so forth. | + | are drawn to [[cyclic existence]] bad transmigrations, and so forth. |
Distinctions 131 | Distinctions 131 | ||
− | sometimes one meditates, and sometimes one does not | + | sometimes one [[meditates]], and sometimes one does not |
− | meditate, and when one does meditate, it lasts for a certain | + | [[meditate]], and when one does [[meditate]], it lasts for a certain |
− | period, and does not exist outside of that period, and so | + | period, and does not [[exist]] outside of that period, and so |
forth. There is no other way for it to occur, due to which | forth. There is no other way for it to occur, due to which | ||
− | it is not suitable except to assert that the path is compounded. | + | it is not suitable except to assert that the [[path]] is [[compounded]]. |
a | a | ||
− | Consequently, since the basal Great Completeness is | + | Consequently, since the basal [[Great Completeness]] is |
− | the mode of subsistence, basic knowledge, and is uncompounded, | + | the mode of subsistence, basic [[knowledge]], and is uncompounded, |
− | all awarenesses and all phenomena do not pass | + | all [[awarenesses]] and all [[phenomena]] do not pass |
− | beyond being within the state of that uncompounded | + | beyond being within the [[state]] of that uncompounded |
− | mode of subsistence. However, if, in consideration of this, | + | mode of subsistence. However, if, in [[consideration]] of this, |
− | you assert that the path is uncompounded, then it is not | + | you assert that the [[path]] is uncompounded, then it is not |
− | necessary to mention that there would be limitless fallacies | + | necessary to mention that there would be [[limitless]] fallacies |
− | such as that you would have to assert that the person who | + | such as that you would have to assert that the [[person]] who |
− | is the meditator and all awarenesses that are the means of | + | is the [[meditator]] and all [[awarenesses]] that are the means of |
− | meditation would be uncompounded. | + | [[meditation]] would be uncompounded. |
− | Objection: b If this which is called path is naked basic | + | Objection: b If this which is called [[path]] is naked basic |
− | knowledge and emptiness at the time of meditative equipoise | + | [[knowledge]] and [[emptiness]] at the time of [[meditative equipoise]] |
− | abiding within the state of that basic knowledge or, | + | abiding within the [[state]] of that basic [[knowledge]] or, |
− | in accordance with the path of method,c is the natural clear | + | in accordance with the [[path]] of method,c is the natural [[clear light]] basic [[knowledge]] at the time of practicing the [[clear light]] appearing at the end of the three appearances,d how |
− | light basic knowledge at the time of practicing the clear | ||
− | light appearing at the end of the three appearances,d how | ||
could this in which there is not even a speck of something | could this in which there is not even a speck of something | ||
− | to be apprehended as object and subject be | + | to be apprehended as [[object]] and [[subject]] be |
− | designated as compounded? | + | designated as [[compounded]]? |
− | a You are practicing this path now, that path later; you are | + | a You are practicing this [[path]] now, that [[path]] later; you are |
giving up this one, moving on to that one, and so forth, and | giving up this one, moving on to that one, and so forth, and | ||
− | therefore the paths are compounded. | + | therefore the [[paths]] are [[compounded]]. |
− | b This person is confusing the view with the path, and speaking | + | b This [[person]] is confusing the view with the [[path]], and {{Wiki|speaking}} |
− | of factors associated with the view as if they were the path. | + | of factors associated with the view as if they were the [[path]]. |
− | c That is to say, the path of the father tantras, such as the | + | c That is to say, the [[path]] of the [[father tantras]], such as the |
Guhyasamåja. | Guhyasamåja. | ||
− | d At the end of the white, red, and black appearances the | + | d At the end of the white, [[red]], and black [[appearances]] the |
− | mind of clear light manifests. | + | [[mind of clear light]] [[manifests]]. |
− | 132 Fundamental Mind | + | 132 [[Fundamental Mind]] |
Answer: If this is considered from the viewpoint of the | Answer: If this is considered from the viewpoint of the | ||
− | noumenon, it is not observed as either a compounded | + | {{Wiki|noumenon}}, it is not observed as either a [[compounded]] |
− | thing or an uncompounded non-thing. The noumenon, | + | thing or an uncompounded [[non-thing]]. The {{Wiki|noumenon}}, |
− | not abiding in the polarity of the compounded and the | + | not abiding in the {{Wiki|polarity}} of the [[compounded]] and the |
uncompounded, is to be known by oneself individually | uncompounded, is to be known by oneself individually | ||
and is indeed immutable, not undergoing change even in | and is indeed immutable, not undergoing change even in | ||
− | any of the three times. However, since this is a person | + | any of the three times. However, since this is a [[person]] |
− | whose predispositions for dualistic appearance of apprehended- | + | whose predispositions for [[dualistic]] [[appearance]] of apprehended- |
− | object and apprehending-subject with respect to | + | [[object]] and apprehending-subject with [[respect]] to |
− | the eight collections of consciousness have not been extinguished | + | the [[eight collections of consciousness]] have not been [[extinguished]] |
− | or, in the religious vocabulary of the path of method, | + | or, in the [[religious]] vocabulary of the [[path of method]], |
− | since this is a person whose predispositions for the | + | since this is a [[person]] whose predispositions for the |
− | unfolding of the three appearances have not been extinguished, | + | unfolding of the [[three appearances]] have not been [[extinguished]], |
− | this, therefore, is an occasion of the path in which | + | this, therefore, is an occasion of the [[path]] in which |
− | the primordial noumenon has not been released from adventitious | + | the [[primordial]] {{Wiki|noumenon}} has not been released from [[adventitious defilements]]. At such a point all states of [[meditative equipoise]] and states subsequent to [[meditative equipoise]] |
− | defilements. At such a point all states of meditative | + | in the {{Wiki|continuum}} of the [[meditator]] do not pass |
− | equipoise and states subsequent to meditative equipoise | + | beyond appearing in a {{Wiki|continuum}} of moments. Hence, in |
− | in the continuum of the meditator do not pass | + | terms of the mode of [[appearance]] [in such a situation, the |
− | beyond appearing in a continuum of moments. Hence, in | + | is expressed as being [[compounded]]. |
− | terms of the mode of appearance [in such a situation, the | ||
− | is expressed as being compounded. | ||
When the predispositions for the unfolding of the | When the predispositions for the unfolding of the | ||
− | three appearances have been extinguished, this being at the | + | [[three appearances]] have been [[extinguished]], this being at the |
− | time of Buddhahood, when the primordial noumenon | + | time of [[Buddhahood]], when the [[primordial]] {{Wiki|noumenon}} |
− | manifests, the body of pristine wisdom a great permanence | + | [[manifests]], the [[body]] of [[pristine wisdom]] a great [[permanence]] |
− | like a vajra never fluctuating from the sphere of reality | + | like a [[vajra]] never fluctuating from the [[sphere of reality]] |
− | is a great uncompoundedness; it is not compounded. | + | is a great uncompoundedness; it is not [[compounded]]. |
− | You will be freed from the nets of doubt when you | + | You will be freed from the nets of [[doubt]] when you |
− | make distinctions concerning individual intended meanings | + | make {{Wiki|distinctions}} concerning {{Wiki|individual}} intended meanings |
− | in accordance with the general scriptures such as | + | in accordance with the general [[scriptures]] such as |
when: | when: | ||
− | in terms of its mode of appearance, it is posited as like | + | in terms of its mode of [[appearance]], it is posited as like |
being newly arisen from the viewpoint of being a | being newly arisen from the viewpoint of being a | ||
Distinctions 133 | Distinctions 133 | ||
separative effect of earlier having meditatively cultivated | separative effect of earlier having meditatively cultivated | ||
− | the path; | + | the [[path]]; |
and by way of the factor of engaging in sequence in | and by way of the factor of engaging in sequence in | ||
− | the exalted activities of a Buddha for the sake of trainees, | + | the [[exalted]] [[activities]] of a [[Buddha]] for the [[sake]] of trainees, |
− | it is posited as like compounded, and so forth. | + | it is posited as like [[compounded]], and so forth. |
In that fashion, most of the others [that is, most of those | In that fashion, most of the others [that is, most of those | ||
− | outside Óying-ma] also assert that a Buddha body and | + | outside Óying-ma] also assert that a [[Buddha body]] and |
− | pristine wisdom are impermanent in entity but permanent | + | [[pristine wisdom]] are [[impermanent]] in [[entity]] but [[permanent]] |
− | in terms of their continuum [in the sense that their continuums | + | in terms of their {{Wiki|continuum}} [in the [[sense]] that their continuums |
go on forever. However,] those who assert that [a | go on forever. However,] those who assert that [a | ||
− | Buddha] body and pristine wisdom are a nature of fruitional | + | [[Buddha]]] [[body]] and [[pristine wisdom]] are a [[nature]] of fruitional |
− | emptiness endowed with all supreme aspects assert | + | [[emptiness]] endowed with all supreme aspects assert |
− | that [ ] body and pristine wisdom are permanent | + | that [ ] [[body]] and [[pristine wisdom]] are [[permanent]] |
− | by way of their own entities, but impermanent and continuous | + | by way of their [[own]] entities, but [[impermanent]] and continuous |
in terms of how they appear to trainees, like what is | in terms of how they appear to trainees, like what is | ||
− | said in the Compendium of the Thought of the SÒtras.a | + | said in the Compendium of the [[Thought]] of the SÒtras.a |
Thus, while in terms of how the mode of subsistence | Thus, while in terms of how the mode of subsistence | ||
− | is there are not any phenomena included within the | + | is there are not any [[phenomena]] included within the |
− | three times that deviate from the sameness of lacking production | + | three times that deviate from the [[sameness]] of lacking production |
− | and cessation in their basic disposition, there is an | + | and [[cessation]] in their basic disposition, there is an |
− | unconfused dawning of all varieties of phenomena, such as | + | unconfused dawning of all varieties of [[phenomena]], such as |
− | self and other, cyclic existence and nirvåòa, compounded | + | [[self]] and other, [[cyclic existence]] and nirvåòa, [[compounded]] |
− | and uncompounded, past, present, and future, and so | + | and uncompounded, {{Wiki|past}}, {{Wiki|present}}, and {{Wiki|future}}, and so |
forth. It is not necessary from apprehending one of these | forth. It is not necessary from apprehending one of these | ||
two classes to abandon the other.b Those for whom the | two classes to abandon the other.b Those for whom the | ||
− | import of the non-contradiction of the two truths dawns | + | import of the non-contradiction of the [[two truths]] dawns |
− | thus in connection with the mode of realization of the | + | thus in [[connection]] with the mode of [[realization]] of the |
− | a The continuum of the reality of Buddhahood is permanent, | + | a The {{Wiki|continuum}} of the [[reality]] of [[Buddhahood]] is [[permanent]], |
− | but in terms of how this manifests to trainees, it seems to be impermanent. | + | but in terms of how this [[manifests]] to trainees, it seems to be [[impermanent]]. |
− | b Apprehending the noumenon, it is not necessary to give up | + | b Apprehending the {{Wiki|noumenon}}, it is not necessary to give up |
− | compounded phenomena, and apprehending compounded phenomena, | + | [[compounded phenomena]], and apprehending [[compounded phenomena]], |
− | it is not necessary to give up the noumenon. | + | it is not necessary to give up the {{Wiki|noumenon}}. |
− | 134 Fundamental Mind | + | 134 [[Fundamental Mind]] |
− | eight profunditiesa come to have no doubt regarding the | + | eight profunditiesa come to have no [[doubt]] regarding the |
− | sÒtras and tantras of the Great Vehicle.b | + | sÒtras and [[tantras]] of the Great Vehicle.b |
− | Alas, at this present time of degeneration of the | + | Alas, at this {{Wiki|present}} time of {{Wiki|degeneration}} of the |
view,c | view,c | ||
− | Most of the beings who could serve as witnesses | + | Most of the [[beings]] who could serve as witnesses |
− | have flowed into the sphere of peace. | + | have flowed into the [[sphere]] of [[peace]]. |
− | Those of bad conceptualization, lacking analysis | + | Those of bad [[conceptualization]], lacking analysis |
differentiating between what is and is not the | differentiating between what is and is not the | ||
− | doctrine, | + | [[doctrine]], |
− | Have disturbed this supreme teaching. | + | Have disturbed this supreme [[teaching]]. |
− | Hungry ghosts see even food endowed with a | + | [[Hungry ghosts]] see even [[food]] endowed with a |
− | hundred tastes as awful vomit, | + | hundred {{Wiki|tastes}} as awful vomit, |
− | And in the perspective of those with a bile disease | + | And in the {{Wiki|perspective}} of those with a [[bile]] {{Wiki|disease}} |
− | a conch appears to be yellow; | + | a [[conch]] appears to be [[yellow]]; |
Just so, how awful is this situation in which | Just so, how awful is this situation in which | ||
− | The doctrine is infected with the faults of their | + | The [[doctrine]] is infected with the faults of their |
− | own minds! | + | [[own minds]]! |
− | a These are the eight eliminations of proliferation the lack of | + | a These are the eight eliminations of {{Wiki|proliferation}} the lack of |
− | cessation, production, annihilation, permanence, coming, going, | + | [[cessation]], production, {{Wiki|annihilation}}, [[permanence]], coming, going, |
− | difference, and sameness. | + | difference, and [[sameness]]. |
− | b For beginners, the two truths appear to be contradictory, | + | b For beginners, the [[two truths]] appear to be [[contradictory]], |
but those persons to whom the meaning of the noncontradiction | but those persons to whom the meaning of the noncontradiction | ||
− | of the two truths dawns well in this way easily generate | + | of the [[two truths]] dawns well in this way easily generate |
− | ascertaining knowledge without doubt with respect to the | + | ascertaining [[knowledge]] without [[doubt]] with [[respect]] to the |
− | import of the sÒtras and tantras. | + | import of the sÒtras and [[tantras]]. |
− | That concludes the text of the first book of the three cycles | + | That concludes the text of the first [[book]] of the three cycles |
− | concerning fundamental mind, called The Meaning of Fundamental | + | concerning [[fundamental mind]], called The Meaning of [[Fundamental Mind]], [[Clear Light]], Expressed in Accordance with the |
− | Mind, Clear Light, Expressed in Accordance with the | + | [[Transmission]] of Conqueror Knowledge-Bearers: [[Vajra]] [[Matrix]]. |
− | Transmission of Conqueror Knowledge-Bearers: Vajra Matrix. | + | c With he expresses [[sadness]] because [[people]] are not |
− | c With he expresses sadness because people are not | + | practicing the view, [[meditation]], and {{Wiki|behavior}} of this system. |
− | practicing the view, meditation, and behavior of this system. | ||
Distinctions 135 | Distinctions 135 | ||
− | Look at this shameless assertion | + | Look at this shameless [[assertion]] |
− | That a momentary, impermanent, mutable, subtle | + | That a momentary, [[impermanent]], [[mutable]], [[subtle mind]] |
− | mind | + | Which is an illustration of a true [[suffering]] |
− | Which is an illustration of a true suffering | + | Is the [[path]] and effect of the {{Wiki|monarch}} of supreme |
− | Is the path and effect of the monarch of supreme | ||
secrecy. | secrecy. | ||
− | Though the Conquerors have caused the cool rain | + | Though the Conquerors have [[caused]] the cool [[rain]] |
− | of the supreme doctrine | + | of the supreme [[doctrine]] |
− | Profound, peaceful, devoid of proliferation, luminous, | + | Profound, [[peaceful]], devoid of {{Wiki|proliferation}}, {{Wiki|luminous}}, |
uncompounded, | uncompounded, | ||
− | And like ambrosia to fall on the realms of trainees, | + | And like [[ambrosia]] to fall on the [[realms]] of trainees, |
− | It has been wrecked by the salty filth of those of | + | It has been wrecked by the [[salty]] filth of those of |
bad lot. | bad lot. | ||
− | Since all dualistic and conceptual proliferations | + | Since all [[dualistic]] and {{Wiki|conceptual}} proliferations |
− | are essentially pure, the extreme of existence is | + | are [[essentially pure]], the extreme of [[existence]] is |
cleared away, | cleared away, | ||
And through spontaneous self-luminosity the extreme | And through spontaneous self-luminosity the extreme | ||
− | of annihilation is cleared away. | + | of {{Wiki|annihilation}} is cleared away. |
− | Though expressed dualistically, it is non-dual | + | Though expressed [[dualistically]], it is [[non-dual]] |
equality, | equality, | ||
− | Union, basic knowledge and emptiness, fundamental | + | Union, basic [[knowledge]] and [[emptiness]], fundamental |
− | vajra-mind. | + | [[vajra-mind]]. |
− | This is the essence of the profound thought of the | + | This is the [[essence]] of the profound [[thought]] of the |
− | sÒtras and tantras of definitive meaning, | + | sÒtras and [[tantras]] of [[definitive meaning]], |
Unraveled well by millions of scholar-adept | Unraveled well by millions of scholar-adept | ||
Knowledge-Bearers. | Knowledge-Bearers. | ||
− | The groups of Conquerors and superior Conqueror- | + | The groups of Conquerors and {{Wiki|superior}} Conqueror- |
− | Children enlightened | + | Children [[enlightened]] |
− | From this supreme path as their basis of release are | + | From this supreme [[path]] as their basis of [[release]] are |
the witnesses. | the witnesses. | ||
− | 136 Fundamental Mind | + | 136 [[Fundamental Mind]] |
− | Through the fervent intention of my own mind, Ia | + | Through the fervent [[intention]] of my [[own mind]], Ia |
have collected in one place | have collected in one place | ||
− | The essence of the sacred word of the omniscient | + | The [[essence]] of the [[sacred]] [[word]] of the [[omniscient]] |
Mi-pam, | Mi-pam, | ||
− | Sole lion of proponents in the snowy ranges, appearance | + | Sole [[lion]] of proponents in the snowy ranges, [[appearance]] |
of Mañjughoøha, | of Mañjughoøha, | ||
Sole father of all Conquerors, in the manner of a | Sole father of all Conquerors, in the manner of a | ||
− | virtuous spiritual guide for transmigrators such | + | [[virtuous]] [[spiritual guide]] for transmigrators such |
as myself. | as myself. | ||
Line 4,479: | Line 4,338: | ||
In this that I have assembled | In this that I have assembled | ||
− | There is no pollution by the mess of my own | + | There is no pollution by the mess of my [[own]] |
words, | words, | ||
− | But because my qualities of training and meditative | + | But because my qualities of {{Wiki|training}} and [[meditative]] |
familiarization are slight, | familiarization are slight, | ||
If there are any mistakes, such as confusing the | If there are any mistakes, such as confusing the | ||
earlier and the later, and so forth, I confess. | earlier and the later, and so forth, I confess. | ||
− | Through the stainless intense virtue arisen from | + | Through the stainless intense [[virtue]] arisen from |
this, | this, | ||
− | Very white like a moon of autumn, | + | Very white like a [[moon]] of autumn, |
− | May all the pangs of fever of decline in this age of | + | May all the pangs of {{Wiki|fever}} of {{Wiki|decline}} in this age of |
the five ruinations be pacified, | the five ruinations be pacified, | ||
And may the grove of night lilies | And may the grove of night lilies | ||
− | teaching blossom. | + | [[teaching]] blossom. |
T of | T of | ||
− | this greatly luminous definite secrecy, | + | this greatly {{Wiki|luminous}} definite secrecy, |
− | May this good text bring the auspiciousness of joy | + | May this good text bring the auspiciousness of [[joy]] |
− | to the worlds of the three levelsb | + | to the [[worlds]] of the three levelsb |
− | a The person who wrote down this text was She-chen Gye- | + | a The [[person]] who wrote down this text was [[She-chen]] [[Gye]]- |
− | «zal (zhe chen dgyes rtsal ), not Mi-pam-gya-tso himself. | + | «zal ([[zhe chen]] dgyes [[rtsal]] ), not [[Mi-pam-gya-tso]] himself. |
− | b Below, on, and above the ground, or desire, form, and formless | + | b Below, on, and above the ground, or [[desire]], [[form]], and [[formless realms]]. |
− | realms. | ||
− | For as long as this great earth lasts, | + | For as long as this great [[earth]] lasts, |
− | Like a sun and moon lamp in darkness. | + | Like a {{Wiki|sun}} and [[moon]] [[lamp]] in {{Wiki|darkness}}. |
− | In this first book on fundamental mind, which was bestowed | + | In this first [[book]] on [[fundamental mind]], which was bestowed |
− | by the foremost lama, the omniscient, greatly perceiving | + | by the foremost [[lama]], the [[omniscient]], greatly perceiving |
Mi-pam-jam- el-gyay- ay-dor-je,152 I have filled in | Mi-pam-jam- el-gyay- ay-dor-je,152 I have filled in | ||
hings. | hings. | ||
In accordance with whatever I could figure out with | In accordance with whatever I could figure out with | ||
− | my own mind I, a mantrika monastic, the stupid Dor-jeÛang- | + | my [[own mind]] I, a [[mantrika]] [[monastic]], the stupid Dor-jeÛang- |
− | chok-gye- a-«zel,a wrote this in my own place of | + | chok-gye- a-«zel,a wrote this in my [[own]] place of |
− | residence, Place of the Spreading and Propagation of the | + | residence, Place of the Spreading and [[Propagation]] of the |
− | Two Teachings,153 during interstices between retreat sessions | + | Two Teachings,153 during interstices between [[retreat]] sessions |
− | in an isolation hut. May this also serve as a cause for | + | in an isolation hut. May this also serve as a [[cause]] for |
− | the long stability of the victory banner of the teaching of | + | the long stability of the [[victory banner]] of the [[teaching]] of |
the definitively secret. | the definitively secret. | ||
− | Through the virtue of publishing this distilled essence | + | Through the [[virtue]] of publishing this distilled [[essence]] |
− | of the secret speech of the omniscient lama, | + | of the secret {{Wiki|speech}} of the [[omniscient]] [[lama]], |
− | May all sentient beings, transmigrators equal to | + | May all [[sentient beings]], transmigrators {{Wiki|equal}} to |
− | space, myself and others, | + | [[space]], myself and others, |
− | Be taken care of by the supreme lamab and thereupon | + | Be taken [[care]] of by the supreme lamab and thereupon |
− | Become monarchs of doctrine spontaneously | + | Become monarchs of [[doctrine]] spontaneously |
achieving the two aims.c | achieving the two aims.c | ||
− | a rdo rje dbang mchog dgyes pa rtsal, which is the poetic name | + | a [[rdo rje]] [[dbang]] mchog dgyes pa [[rtsal]], which is the {{Wiki|poetic}} [[name]] |
− | of She-chen Gye-«zal. | + | of [[She-chen]] Gye-«zal. |
− | b That is to say, Mi-pam-gya-tso. | + | b That is to say, [[Mi-pam-gya-tso]]. |
− | c don gnyis) could be taken as the body of | + | c [[don gnyis]]) could be taken as the [[body]] of |
− | attributes which is the f elfare and the | + | [[attributes]] which is the f elfare and the |
Line 4,537: | Line 4,395: | ||
<poem> | <poem> | ||
− | English Tibetan Sanskrit | + | English [[Tibetan]] [[Sanskrit]] |
− | abbot mkhan po | + | [[abbot]] [[mkhan po]] |
− | actual rang mtshan pa | + | actual [[rang mtshan pa]] |
apprehended-objects and | apprehended-objects and | ||
apprehending-subjects | apprehending-subjects | ||
− | artifice rtsal | + | artifice [[rtsal]] |
− | basic knowledge rig pa | + | basic [[knowledge]] [[rig pa]] |
− | clear light | + | [[clear light]] |
− | compounded saôsk¸ta | + | [[compounded]] saôsk¸ta |
− | Conqueror Knowledge- | + | Conqueror [[Knowledge]]- |
Bearer | Bearer | ||
− | delicate clear light | + | delicate [[clear light]] |
− | element of attributes/ sphere | + | [[element]] of [[attributes]]/ [[sphere of reality]] |
− | of reality | + | [[chos kyi dbyings]] dharmadhåtu |
− | chos kyi dbyings dharmadhåtu | + | [[emptiness]] [[stong pa nyid]] |
− | emptiness stong pa nyid | + | [[empty]] and {{Wiki|luminous}} [[stong gsal]] |
− | empty and luminous stong gsal | + | [[essential]] [[purity]] [[ka dag]] |
− | essential purity ka dag | + | fundamental [[cognition]] |
− | fundamental cognition | + | [[fundamental mind]] / |
− | fundamental mind / | + | gnyug [[sems]] |
− | gnyug sems | + | [[Great Completeness]] [[rdzogs chen]] |
− | Great Completeness rdzogs chen | + | [[great seal]] [[phyag rgya chen po]] mahåmudrå |
− | great seal phyag rgya chen po mahåmudrå | + | immutable [[mind]] |
− | immutable mind | ||
Knowledge-Bearer | Knowledge-Bearer | ||
− | leap-over thod rgal | + | leap-over [[thod rgal]] |
− | luminous and knowing gsal rig | + | {{Wiki|luminous}} and [[knowing]] [[gsal rig]] |
− | mark mtshan ma | + | mark [[mtshan ma]] |
− | master slob dpon | + | [[master]] [[slob dpon]] |
− | mind-basis-of-all kun gzhi rnam par | + | [[mind-basis-of-all]] [[kun gzhi rnam par shes pa]] |
− | shes pa | ||
ålayavijñåna | ålayavijñåna | ||
− | mind-vajra sems kyi rdo rje | + | [[mind-vajra]] [[sems kyi rdo rje]] |
− | natural mind of clear light | + | natural [[mind of clear light]] |
− | 140 Fundamental Mind | + | 140 [[Fundamental Mind]] |
− | English Tibetan Sanskrit | + | English [[Tibetan]] [[Sanskrit]] |
− | naturally flowing noumenon rang bzhin bab kyi | + | naturally flowing {{Wiki|noumenon}} [[rang bzhin]] bab kyi |
− | chos nyid | + | [[chos nyid]] |
− | noumenal fundamental mind | + | [[noumenal]] [[fundamental mind]] |
− | sems | + | [[sems]] |
− | noumenal mind chos nyid kyi sems | + | [[noumenal]] [[mind]] [[chos nyid]] kyi [[sems]] |
− | noumenon chos nyid dharmatå | + | {{Wiki|noumenon}} [[chos nyid]] dharmatå |
− | One-Gone-Thus de bzhin gshegs pa tathågata | + | One-Gone-Thus [[de bzhin gshegs pa]] [[tathågata]] |
− | One-Gone-to-Bliss bde bar gshegs pa sugata | + | One-Gone-to-Bliss [[bde bar gshegs pa]] [[sugata]] |
− | phenomena and noumenon chos dang chos nyid | + | [[phenomena]] and {{Wiki|noumenon}} [[chos]] dang [[chos nyid]] |
− | pristine wisdom of clear light | + | [[pristine wisdom]] of [[clear light]] |
− | proliferation spros pa prapañca | + | {{Wiki|proliferation}} [[spros pa]] [[prapañca]] |
reading-transmission bshad lung | reading-transmission bshad lung | ||
− | reasoning of dependence apekøåyukti | + | {{Wiki|reasoning}} of [[dependence]] apekøåyukti |
− | reasoning of nature chos nyid kyi rigs/rig | + | {{Wiki|reasoning}} of [[nature]] [[chos nyid]] kyi rigs/rig |
pa | pa | ||
dharmatåyukti | dharmatåyukti | ||
− | reasoning of performance of | + | {{Wiki|reasoning}} of performance of |
function pa | function pa | ||
kåryakåraòayukti | kåryakåraòayukti | ||
− | reasoning of tenable proof | + | {{Wiki|reasoning}} of tenable [[proof]] |
− | rigs pa | + | [[rigs pa]] |
upapattisådhanayukti | upapattisådhanayukti | ||
− | sciences rig gnas | + | [[sciences]] rig [[gnas]] |
− | self-arisen matrix rang byung snying po | + | self-arisen [[matrix]] [[rang byung]] [[snying po]] |
− | self-arisen pristine wisdom rang byung ye shes | + | self-arisen [[pristine wisdom]] [[rang byung ye shes]] |
− | self-dawning rang shar | + | self-dawning [[rang shar]] |
− | self-effulgence rang mdangs | + | self-effulgence rang [[mdangs]] |
− | self-knowing rang rig | + | [[self-knowing]] [[rang rig]] |
− | self-luminous rang gsal | + | self-luminous [[rang gsal]] |
− | self-release rang grol | + | [[self-release]] [[rang grol]] |
− | sphere of reality/ element of | + | [[sphere of reality]]/ [[element]] of |
− | attributes | + | [[attributes]] |
− | chos kyi dbyings dharmadhåtu | + | [[chos kyi dbyings]] dharmadhåtu |
− | sphere dbyings | + | [[sphere]] [[dbyings]] |
− | spontaneity lhun grub | + | spontaneity [[lhun grub]] |
that endowed with the spacevajra | that endowed with the spacevajra | ||
− | pervading space yi rdo rje can | + | [[pervading space]] yi [[rdo rje]] can |
− | Translated Word of Buddha | + | [[Translated Word]] of [[Buddha]] |
uncompounded asaôsk¸ta | uncompounded asaôsk¸ta | ||
− | unhindered zang thal | + | unhindered [[zang thal]] |
List of Abbreviations | List of Abbreviations | ||
− | sde dge edition of the Tibetan canon published | + | [[sde dge]] edition of the [[Tibetan canon]] published |
− | by Dharma Press: the Nyingma Edition of the sDe-dge | + | by [[Dharma Press]]: the [[Nyingma]] Edition of the [[sDe-dge]] |
− | bKa'-'gyur and bsTan-'gyur (Oakland, Calif.: Dharma Press, | + | bKa'-'gyur and [[bsTan-'gyur]] (Oakland, Calif.: [[Dharma Press]], |
1981). | 1981). | ||
− | (Sichuan, | + | ([[Sichuan]], |
− | sde dge | + | [[sde dge]] |
− | Facsimile Edition of the 18th Century Redaction of Si tu chos | + | Facsimile Edition of the 18th Century Redaction of [[Si tu]] [[chos]] |
ction of H.H. the 16th | ction of H.H. the 16th | ||
− | rgyal dbang karma pa (Delhi: Delhi Karmapae Chodhey | + | rgyal [[dbang]] [[karma pa]] ([[Delhi]]: [[Delhi]] Karmapae Chodhey |
− | Gyalwae Sungrab Partun Khang, 1977). | + | Gyalwae Sungrab Partun [[Khang]], 1977). |
− | The Tibetan Tripitaka | + | The [[Tibetan Tripitaka]] |
− | (Tokyo-Kyoto: Tibetan Tripitaka Research Foundation, | + | (Tokyo-Kyoto: [[Tibetan Tripitaka]] Research Foundation, |
1955-1962). | 1955-1962). | ||
− | stog Tog Palace Manuscript of the Tibetan | + | [[stog]] Tog Palace {{Wiki|Manuscript}} of the [[Tibetan]] |
− | Kanjur (Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1979). | + | [[Kanjur]] (Leh, {{Wiki|Ladakh}}: Smanrtsis Shesrig Dpemdzod, 1979). |
− | The Tibetan and Himalayan Digital Library | + | The [[Tibetan and Himalayan Digital Library]] |
− | of the University of Virginia at www.thdl.org. (The identifications | + | of the {{Wiki|University of Virginia}} at www.thdl.org. (The identifications |
− | in the endnotes of THDL numbers for tantras are | + | in the endnotes of THDL numbers for [[tantras]] are |
tentative.) | tentative.) | ||
− | A Complete Catalogue of the Tibetan Buddhist | + | A Complete Catalogue of the [[Tibetan Buddhist]] |
− | Canons, edited by Hakuju Ui et al. (Sendai, Japan: Tohoku | + | Canons, edited by Hakuju Ui et al. (Sendai, [[Japan]]: {{Wiki|Tohoku}} |
− | University, 1934), and A Catalogue of the Tohoku University | + | {{Wiki|University}}, 1934), and A Catalogue of the {{Wiki|Tohoku}} {{Wiki|University}} |
− | Collection of Tibetan Works on Buddhism, edited by Yensho | + | Collection of [[Tibetan]] Works on [[Buddhism]], edited by Yensho |
− | Kanakura et al. (Sendai, Japan: Tohoku University, 1953). | + | Kanakura et al. (Sendai, [[Japan]]: {{Wiki|Tohoku}} {{Wiki|University}}, 1953). |
− | sde dge sDe dge Tibetan Tripiîaka bsTan | + | [[sde dge]] [[sDe dge]] [[Tibetan]] Tripiîaka bsTan |
− | edited by Z. Yamaguchi et al. (Tokyo: Tokyo University | + | edited by Z. [[Yamaguchi]] et al. ([[Tokyo]]: {{Wiki|Tokyo University}} |
Press, 1977-1984). | Press, 1977-1984). | ||
− | Bibliography | + | [[Bibliography]] |
− | SÒtras and tantras are listed alphabetically by English title in the | + | SÒtras and [[tantras]] are listed alphabetically by English title in the |
− | f irst section of the bibliography. Indian and Tibetan treatises are | + | f irst section of the [[bibliography]]. [[Indian]] and [[Tibetan]] treatises are |
listed alphabetically by author in the second section; other works | listed alphabetically by author in the second section; other works | ||
are listed alphabetically by author in the third section. Works | are listed alphabetically by author in the third section. Works | ||
mentioned in the f irst or second section are not repeated in the | mentioned in the f irst or second section are not repeated in the | ||
third section. | third section. | ||
− | 1. SÒtras and Tantras | + | 1. SÒtras and [[Tantras]] |
− | All-Creating Monarch | + | All-Creating {{Wiki|Monarch}} |
− | kun byed rgyal po/ chos thams cad rdzogs pa chen po byang chub kyi sems | + | [[kun byed rgyal po]]/ [[chos thams cad]] [[rdzogs pa chen po]] [[byang chub kyi sems]] |
− | kun byed rgyal po | + | [[kun byed rgyal po]] |
THDL Ng1.1.2.1 | THDL Ng1.1.2.1 | ||
Compilations of Indicative Verse | Compilations of Indicative Verse | ||
udånavarga | udånavarga | ||
P992, vol. 39 | P992, vol. 39 | ||
− | English translation: W. Woodville Rockhill. The Udånavarga: A Collection | + | English translation: [[W. Woodville Rockhill]]. The Udånavarga: A Collection |
− | of Verses from the Buddhist Canon. London: Trübner, 1883. Also: Gareth | + | of Verses from the [[Buddhist Canon]]. [[London]]: Trübner, 1883. Also: {{Wiki|Gareth Sparham}}. The [[Tibetan]] [[Dhammapada]]. {{Wiki|New Delhi}}: [[Mahayana]] Publications, |
− | Sparham. The Tibetan Dhammapada. New Delhi: Mahayana Publications, | + | 1983; rev. ed., [[London]]: [[Wisdom Publications]], 1986. |
− | 1983; rev. ed., London: Wisdom Publications, 1986. | + | Compendium of the [[Thought]] of the SÒtras |
− | Compendium of the Thought of the SÒtras | ||
dus | dus | ||
pa'i rgyud | pa'i rgyud | ||
Line 4,668: | Line 4,523: | ||
laºkåvatårasÒtra | laºkåvatårasÒtra | ||
P775, vol. 29 | P775, vol. 29 | ||
− | Sanskrit: Bunyiu Nanjio. Bibl. Otaniensis, vol. 1. Kyoto: Otani University | + | [[Sanskrit]]: [[Bunyiu Nanjio]]. Bibl. Otaniensis, vol. 1. {{Wiki|Kyoto}}: [[Otani University Press]], 1923. Also: P. L. [[Vaidya]]. SaddharmalaºkåvatårasÒtram. [[Buddhist Sanskrit]] Texts 3. [[Darbhanga]], [[India]]: [[Mithila Institute]], 1963. |
− | Press, 1923. Also: P. L. Vaidya. SaddharmalaºkåvatårasÒtram. Buddhist | + | English translation: [[D. T. Suzuki]]. The [[Lankavatara]] [[Sutra]]. [[London]]: Routledge |
− | Sanskrit Texts 3. Darbhanga, India: Mithila Institute, 1963. | ||
− | English translation: D. T. Suzuki. The Lankavatara Sutra. London: Routledge | ||
and Kegan Paul, 1932. | and Kegan Paul, 1932. | ||
− | Foremost Powerful Excellent Great Completeness Tantra | + | Foremost Powerful {{Wiki|Excellent}} [[Great Completeness]] [[Tantra]] |
− | rdzogs pa chen po rje btsan dam pa | + | [[rdzogs pa chen po]] [[rje btsan dam pa]] |
THDL Ng4.1.16 | THDL Ng4.1.16 | ||
− | 144 Fundamental Mind | + | 144 [[Fundamental Mind]] |
− | General Tantra of the Great Lotus Sovereign Gone to Bliss | + | General [[Tantra]] of the Great [[Lotus]] Sovereign Gone to [[Bliss]] |
− | padma dbang chen bde gshegs spyi dril gyi rgyud/ de bzhin gshegs pa thams | + | [[padma]] [[dbang chen]] [[bde]] gshegs [[spyi]] dril gyi rgyud/ [[de bzhin gshegs pa]] thams |
− | cad kyi dgongs pa spyi dril gyi rgyud | + | cad kyi [[dgongs pa]] [[spyi]] dril gyi rgyud |
THDL Ng2.3.4 | THDL Ng2.3.4 | ||
− | Great Completeness Lion of the Culmination of Artifice Tantra | + | [[Great Completeness]] [[Lion]] of the Culmination of Artifice [[Tantra]] |
− | rdzogs chen seng ge rtsal rdzogs kyi rgyud/ seng ge rtsal rdzogs chen po'i | + | [[rdzogs chen]] [[seng ge rtsal rdzogs kyi rgyud]]/ [[seng ge rtsal rdzogs]] [[chen]] po'i |
rgyud | rgyud | ||
THDL Ng1.3.3.8 | THDL Ng1.3.3.8 | ||
− | Guhyasamåja Tantra | + | [[Guhyasamåja Tantra]] |
sarvatathågatakåyavåkcittarahasyaguhyasamåjanåmamahåkalparåja | sarvatathågatakåyavåkcittarahasyaguhyasamåjanåmamahåkalparåja | ||
− | de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba | + | [[de bzhin gshegs pa]] thams cad kyi [[sku gsung thugs]] kyi [[gsang chen]] [[gsang ba]] |
− | P81, vol. 3; D442, vol. ca; Dharma vol. 29 | + | P81, vol. 3; D442, vol. ca; [[Dharma]] vol. 29 |
− | Hevajra Tantra | + | [[Hevajra Tantra]] |
hevajratantraråja | hevajratantraråja | ||
P10, vol. 1 | P10, vol. 1 | ||
− | English translation: D. L. Snellgrove. Hevajra Tantra, Parts 1 and 2. London: | + | English translation: [[D. L. Snellgrove]]. [[Hevajra Tantra]], Parts 1 and 2. [[London]]: |
− | Oxford University Press, 1959. Also: G. W. Farrow and I. Menon. | + | [[Oxford University Press]], 1959. Also: G. W. Farrow and [[I. Menon]]. |
− | The Concealed Essence of the Hevajra Tantra. Delhi: Motilal Banarsidass, | + | The Concealed [[Essence]] of the [[Hevajra Tantra]]. [[Delhi]]: {{Wiki|Motilal Banarsidass}}, |
1992. | 1992. | ||
− | Inlaid Jewels Tantra | + | Inlaid [[Jewels]] [[Tantra]] |
− | nor bu phra bkod/ nor bu phra bkod rang gi don thams cad gsal bar byed | + | [[nor bu phra bkod]]/ [[nor bu phra bkod]] rang gi don thams cad [[gsal]] bar [[byed]] |
pa'i rgyud | pa'i rgyud | ||
THDL Ng1.3.3.16 | THDL Ng1.3.3.16 | ||
− | Mad Elephant Tantra | + | Mad [[Elephant]] [[Tantra]] |
− | glang po rab bog gi rgyud | + | [[glang po]] rab bog gi rgyud |
THDL Ng3.1.3.3.5 | THDL Ng3.1.3.3.5 | ||
− | Miraculous Secret Essence | + | Miraculous [[Secret Essence]] |
− | sgyu phrul gsang ba snying po | + | sgyu [[phrul]] [[gsang ba snying po]] |
THDL Ng3.1.1.8 | THDL Ng3.1.1.8 | ||
− | Miraculous Transcendence Great Tantra | + | Miraculous {{Wiki|Transcendence}} [[Great Tantra]] |
− | sgyu phrul thal ba'i rgyud chen po | + | sgyu [[phrul]] [[thal]] ba'i rgyud [[chen po]] |
THDL Ng3.1.2.1.4 | THDL Ng3.1.2.1.4 | ||
− | Mirror of the All-Good Exalted Mind Tantra | + | [[Mirror]] of the All-Good [[Exalted]] [[Mind]] [[Tantra]] |
− | kun tu bzang po thugs kyi me long gi rgyud | + | [[kun tu bzang po thugs kyi me long]] gi rgyud |
THDL Ng1.3.3.14 | THDL Ng1.3.3.14 | ||
− | Monarch of Multitudinous Expanse Tantra | + | {{Wiki|Monarch}} of Multitudinous Expanse [[Tantra]] |
− | klong chen rab byams rgyal po'i rgyud | + | [[klong chen]] rab byams rgyal po'i rgyud |
THDL Ng1.2.1 | THDL Ng1.2.1 | ||
− | Monarch of Tantras: The Vajrasattva Magical Net | + | {{Wiki|Monarch}} of [[Tantras]]: The [[Vajrasattva]] [[Magical Net]] |
− | rgy phrul dra ba/ rdo rje sems dpa'i | + | rgy [[phrul]] [[dra ba]]/ [[rdo rje]] [[sems]] dpa'i |
− | sgyu phrul dra ba gsang ba thams cad kyi me long zhes bya ba'i rgyud | + | sgyu [[phrul]] [[dra ba]] [[gsang ba]] thams cad kyi [[me long]] [[zhes bya]] ba'i rgyud |
THDL Ng3.1.2.1.2 | THDL Ng3.1.2.1.2 | ||
− | Bibliography 145 | + | [[Bibliography]] 145 |
− | Quintessence of the View of the Great Completeness: The Broad Expanse of Space | + | Quintessence of the View of the [[Great Completeness]]: The Broad Expanse of [[Space]] |
− | Tantra | + | [[Tantra]] |
THDL Ng1.5.20 | THDL Ng1.5.20 | ||
− | Tantra Containing the Definitive Meaning of the Great Completeness | + | [[Tantra]] Containing the [[Definitive Meaning]] of the [[Great Completeness]] |
− | rdzogs chen nges don | + | [[rdzogs chen]] [[nges don]] |
− | che rnam par bkod pa | + | che [[rnam]] par [[bkod pa]] |
THDL Ng1.5.17 | THDL Ng1.5.17 | ||
− | Tantra of the Expanse of the All-Good Pristine Wisdom: Refined Gold of Great | + | [[Tantra]] of the Expanse of the All-Good [[Pristine Wisdom]]: Refined {{Wiki|Gold}} of Great |
Value | Value | ||
− | kun tu bzang po ye shes klong gi rgyud rin chen gser gyi yang zhun/ rdzogs | + | [[kun tu bzang po]] [[ye shes]] [[klong]] gi rgyud [[rin chen]] [[gser]] gyi [[yang]] zhun/ [[rdzogs pa chen po]] [[nges don]] dus pa'i [[yang]] snying |
− | pa chen po nges don dus pa'i yang snying | ||
THDL Ng1.5.23 | THDL Ng1.5.23 | ||
− | Tantra of Great Luminous Meaning Devoid of Proliferation | + | [[Tantra]] of Great Luminous Meaning Devoid of {{Wiki|Proliferation}} |
THDL Ng1.5.1 | THDL Ng1.5.1 | ||
− | Tantra of the Great Completeness Equal to Space | + | [[Tantra]] of the [[Great Completeness]] {{Wiki|Equal}} to [[Space]] |
THDL Ng1.5.24 | THDL Ng1.5.24 | ||
− | Tantra of Quintessential Instructions of the Precious Lamp of Secret Pristine Wisdom | + | [[Tantra]] of Quintessential Instructions of the [[Precious Lamp]] of Secret [[Pristine Wisdom]] |
THDL Ng1.2.7 | THDL Ng1.2.7 | ||
− | Tantra of the Great Self-Dawning Basic Knowledge | + | [[Tantra]] of the Great Self-Dawning Basic [[Knowledge]] |
THDL Ng1.3.3.3 | THDL Ng1.3.3.3 | ||
− | Tantra of the View of the Great Completeness: The Complete Depth of Pristine | + | [[Tantra]] of the View of the [[Great Completeness]]: The Complete Depth of [[Pristine Wisdom]] |
− | Wisdom | + | [[rdzogs chen]] [[lta ba]] [[ye shes]] gting [[rdzogs]] kyi rgyud |
− | rdzogs chen lta ba ye shes gting rdzogs kyi rgyud | ||
THDL Ng1.1.3.21 | THDL Ng1.1.3.21 | ||
− | 2. Other Sanskrit and Tibetan Works | + | 2. Other [[Sanskrit]] and [[Tibetan]] Works |
AnubhÒtisvarÒpåcårya | AnubhÒtisvarÒpåcårya | ||
SÒtra | SÒtra | ||
sårasvatavyåkaraòa / sårasvat¦prakriyå | sårasvatavyåkaraòa / sårasvat¦prakriyå | ||
− | dbyangs can sgra mdo/ dbyangs can ma | + | dbyangs can [[sgra]] mdo/ [[dbyangs can ma]] |
P5886, vol. 148; P5911, vol. 149; P5912, vol. 149 | P5886, vol. 148; P5911, vol. 149; P5912, vol. 149 | ||
Þryadeva ( second to third century C.E.) | Þryadeva ( second to third century C.E.) | ||
− | Four Hundred / Treatise of Four Hundred Stanzas / Four Hundred Stanzas on | + | Four Hundred / Treatise of [[Four Hundred Stanzas]] / [[Four Hundred Stanzas]] on |
− | the Yogic Deeds of Bodhisattvas | + | the [[Yogic Deeds of Bodhisattvas]] |
P5246, vol. 95 | P5246, vol. 95 | ||
− | Edited Tibetan and Sanskrit fragments along with English translation: Ka146 | + | Edited [[Tibetan]] and [[Sanskrit]] fragments along with English translation: Ka146 |
− | Fundamental Mind | + | [[Fundamental Mind]] |
ren Lang. i | ren Lang. i | ||
− | Merit and Knowledge. Indiske Studier 7. Copenhagen: Akademisk | + | [[Merit]] and [[Knowledge]]. Indiske Studier 7. [[Copenhagen]]: Akademisk |
Forlag, 1986. | Forlag, 1986. | ||
− | English translation: Geshe Sonam Rinchen and Ruth Sonam. Yogic Deeds | + | English translation: [[Geshe Sonam Rinchen]] and Ruth Sonam. [[Yogic Deeds of Bodhisattvas]]: [[Gyel]]- Hundred. [[Ithaca]], N.Y.: |
− | of Bodhisattvas: Gyel- Hundred. Ithaca, N.Y.: | + | [[Snow Lion Publications]], 1994. |
− | Snow Lion Publications, 1994. | ||
udi | udi | ||
n- | n- | ||
Rivista degli Studi | Rivista degli Studi | ||
Orientali 10 (1925): 521-567. | Orientali 10 (1925): 521-567. | ||
− | Asaºga (thogs med, fourth century) | + | Asaºga ([[thogs med]], fourth century) |
− | Five Treatises on the Grounds | + | [[Five Treatises]] on the Grounds |
− | 1. Grounds of Yogic Practice | + | 1. Grounds of [[Yogic]] Practice |
yogåcårabhÒmi | yogåcårabhÒmi | ||
rnal | rnal | ||
P5536-5538, vols. 109-110 | P5536-5538, vols. 109-110 | ||
− | Grounds of Bodhisattvas | + | Grounds of [[Bodhisattvas]] |
bodhisattvabhÒmi | bodhisattvabhÒmi | ||
− | byang chub sem | + | [[byang chub]] sem |
P5538, vol. 110 | P5538, vol. 110 | ||
− | Sanskrit: Unrai Wogihara. BodhisattvabhÒmi: A Statement of the | + | [[Sanskrit]]: Unrai Wogihara. BodhisattvabhÒmi: A Statement of the |
− | Whole Course of the Bodhisattva (Being the Fifteenth Section of | + | Whole Course of the [[Bodhisattva]] (Being the Fifteenth Section of |
− | YogåcårabhÒmi). Leipzig: 1908; Tokyo: Seigo KenyÒkai, 1930- | + | YogåcårabhÒmi). Leipzig: 1908; [[Tokyo]]: Seigo KenyÒkai, 1930- |
− | 1936. Also: Nalinaksha Dutt. Bodhisattvabhumi (Being the XVth | + | 1936. Also: [[Nalinaksha Dutt]]. [[Bodhisattvabhumi]] (Being the XVth |
− | bhumi). Tibetan Sanskrit Works | + | [[bhumi]]). [[Tibetan]] [[Sanskrit]] Works |
− | Series 7. Patna, India: K. P. Jayaswal Research Institute, 1966. | + | Series 7. [[Patna]], [[India]]: K. P. Jayaswal Research Institute, 1966. |
− | English translation of the Chapter on Suchness, the fourth chapter of | + | English translation of the [[Chapter]] on [[Suchness]], [[the fourth]] [[chapter]] of |
− | Part I of what is the fifteenth volume of the Grounds of Yogic | + | Part I of what is the fifteenth volume of the Grounds of [[Yogic]] |
− | Practice: Janice D. Willis. On Knowing Reality. New York: Columbia | + | Practice: Janice D. Willis. On [[Knowing]] [[Reality]]. [[New York]]: [[Columbia University Press]], 1979; reprint, [[Delhi]]: {{Wiki|Motilal Banarsidass}}, |
− | University Press, 1979; reprint, Delhi: Motilal Banarsidass, | ||
1979. | 1979. | ||
2. Compendium of Ascertainments | 2. Compendium of Ascertainments | ||
− | rnam par gtan la dbab pa bsdu ba | + | [[rnam]] par [[gtan la dbab pa]] [[bsdu ba]] |
P5539, vols. 110-111 | P5539, vols. 110-111 | ||
3. Compendium of Bases | 3. Compendium of Bases | ||
vastusaôgraha | vastusaôgraha | ||
− | gzhi bsdu ba | + | [[gzhi]] [[bsdu ba]] |
P5540, vol. 111 | P5540, vol. 111 | ||
4. Compendium of Enumerations | 4. Compendium of Enumerations | ||
paryåyasaôgraha | paryåyasaôgraha | ||
− | rnam grang bsdu ba | + | [[rnam]] grang [[bsdu ba]] |
P5543, vol. 111 | P5543, vol. 111 | ||
5. Compendium of Explanations | 5. Compendium of Explanations | ||
vivaraòasaôgraha | vivaraòasaôgraha | ||
− | rnam par bshad pa bsdu ba | + | [[rnam]] par [[bshad pa]] [[bsdu ba]] |
− | Bibliography 147 | + | [[Bibliography]] 147 |
P5543, vol. 111 | P5543, vol. 111 | ||
− | Grounds of Hearers | + | [[Grounds of Hearers]] |
nyan sa | nyan sa | ||
P5537, vol. 110 | P5537, vol. 110 | ||
− | Sanskrit: Karunesha Shukla. õråvakabhÒmi. Tibetan Sanskrit Works Series | + | [[Sanskrit]]: Karunesha [[Shukla]]. õråvakabhÒmi. [[Tibetan]] [[Sanskrit]] Works Series |
− | 14. Patna, India: K. P. Jayaswal Research Institute, 1973. | + | 14. [[Patna]], [[India]]: K. P. Jayaswal Research Institute, 1973. |
Two Summaries | Two Summaries | ||
− | 1. Summary of Manifest Knowledge | + | 1. Summary of [[Manifest]] [[Knowledge]] |
− | abhidharmasamuccaya | + | [[abhidharmasamuccaya]] |
− | chos mngon pa kun btus | + | [[chos mngon pa]] kun btus |
P5550, vol. 112 | P5550, vol. 112 | ||
− | Sanskrit: Pralhad Pradhan. Abhidharma Samuccaya of Asaºga. Visva- | + | [[Sanskrit]]: Pralhad Pradhan. [[Abhidharma Samuccaya]] of Asaºga. [[Visva]]- |
− | Bharati Series 12. Santiniketan, India: Visva-Bharati (Santiniketan | + | [[Bharati]] Series 12. {{Wiki|Santiniketan}}, [[India]]: Visva-Bharati ({{Wiki|Santiniketan}} |
Press), 1950. | Press), 1950. | ||
− | French translation: Walpola Rahula. La compendium de la super-doctrine | + | {{Wiki|French}} translation: [[Walpola Rahula]]. La compendium de la super-doctrine |
− | (philosophie) (Abhi Paris: École Française | + | (philosophie) ([[Abhi]] {{Wiki|Paris}}: École Française |
ême-Orient, 1971. | ême-Orient, 1971. | ||
− | English translation: Walpola Rahula. Abhidharmasamuccaya: The Compendium | + | English translation: [[Walpola Rahula]]. [[Abhidharmasamuccaya]]: The Compendium |
− | of the Higher Teaching (Philosophy) by Asaºga. Trans. Sara | + | of the [[Higher Teaching]] ([[Philosophy]]) by Asaºga. Trans. Sara |
− | Boin-Webb. Fremont, Calif.: Asian Humanities Press, 2001. | + | Boin-Webb. Fremont, Calif.: [[Asian Humanities Press]], 2001. |
− | 2. Summary of the Great Vehicle | + | 2. [[Summary of the Great Vehicle]] |
mahåyånasaôgraha | mahåyånasaôgraha | ||
− | theg pa chen po bsdus pa | + | [[theg pa chen po bsdus pa]] |
P5549, vol. 112 | P5549, vol. 112 | ||
− | French translation and Chinese and Tibetan texts: Étienne Lamotte. La | + | {{Wiki|French}} translation and {{Wiki|Chinese}} and [[Tibetan texts]]: {{Wiki|Étienne Lamotte}}. La |
. 2 vols. Publications de | . 2 vols. Publications de | ||
Orientaliste de Louvain 8. Louvain: Université de Louvain, 1938; reprint, | Orientaliste de Louvain 8. Louvain: Université de Louvain, 1938; reprint, | ||
1973. | 1973. | ||
− | English translation: John P. Keenan. The Summary of the Great Vehicle by | + | English translation: [[John P. Keenan]]. The [[Summary of the Great Vehicle]] by |
− | Bodhisattva Asaºga: Translated from the Chinese of Paramårtha. Berkeley, | + | [[Bodhisattva]] Asaºga: Translated from the {{Wiki|Chinese}} of Paramårtha. [[Berkeley]], |
− | Calif.: Numata Center for Buddhist Translation and Research, | + | Calif.: [[Numata Center for Buddhist Translation and Research]], |
1992. | 1992. | ||
-ri Ío-sang-rap-Ôel ( 1840-1910?) | -ri Ío-sang-rap-Ôel ( 1840-1910?) | ||
Raprab | Raprab | ||
− | gsal dgag lan | + | [[gsal]] dgag lan |
n.d. | n.d. | ||
− | Chandragomin | + | [[Chandragomin]] |
P5767, vol. 140 | P5767, vol. 140 | ||
− | Sanskrit edition: Cåndravyåkaraòaô. Jodhapura, 1967. | + | [[Sanskrit]] edition: Cåndravyåkaraòaô. Jodhapura, 1967. |
− | Chandrak¦rti (candrak¦rti, zla ba grags pa, seventh century) | + | Chandrak¦rti (candrak¦rti, [[zla ba grags pa]], seventh century) |
d | d | ||
madhaymakåvatårabhåøya | madhaymakåvatårabhåøya | ||
− | dbu ma la grel | + | [[dbu ma]] la grel |
− | 148 Fundamental Mind | + | 148 [[Fundamental Mind]] |
− | P5263, vol. 98. Also: Dharmsala, India: Council of Religious and Cultural | + | P5263, vol. 98. Also: [[Dharmsala]], [[India]]: Council of [[Religious]] and {{Wiki|Cultural}} |
Affairs, 1968. | Affairs, 1968. | ||
− | Tibetan: Louis de La Vallée Poussin. Madhyamakåvatåra par Candrak¦rti. | + | [[Tibetan]]: {{Wiki|Louis de La Vallée Poussin}}. [[Madhyamakåvatåra]] par Candrak¦rti. |
− | Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970. | + | [[Bibliotheca Buddhica]] 9. Osnabrück, {{Wiki|Germany}}: Biblio Verlag, 1970. |
− | English translation: C. W. Huntington, Jr. The Emptiness of Emptiness: An | + | English translation: [[C. W. Huntington, Jr]]. The [[Emptiness of Emptiness]]: An |
− | Introduction to Early Indian Mådhyamika, 147-195. Honolulu: University | + | Introduction to Early [[Indian]] [[Mådhyamika]], 147-195. [[Honolulu]]: {{Wiki|University of Hawaii Press}}, 1989. |
− | of Hawaii Press, 1989. | + | {{Wiki|French}} translation (up to chap. 6, [[stanza]] 165): {{Wiki|Louis de La Vallée Poussin}}. |
− | French translation (up to chap. 6, stanza 165): Louis de La Vallée Poussin. | ||
Muséon 8 (1907): 249-317; Muséon 11 (1910): 271-358; Muséon 12 | Muséon 8 (1907): 249-317; Muséon 11 (1910): 271-358; Muséon 12 | ||
(1911): 235-328. | (1911): 235-328. | ||
− | German translation (chap. 6, stanzas 166-226): Helmut Tauscher. Candrak | + | [[German]] translation (chap. 6, [[stanzas]] 166-226): [[Helmut Tauscher]]. Candrak |
− | ¦rti-Madhyamakåvatåra¯ und Madhyamakåvatårabhåøyam. Vienna: | + | ¦rti-Madhyamakåvatåra¯ und Madhyamakåvatårabhåøyam. {{Wiki|Vienna}}: |
Arbeitskreis für Tibetische und Buddhistische Studien, Universität | Arbeitskreis für Tibetische und Buddhistische Studien, Universität | ||
− | Wien, 1981. | + | [[Wien]], 1981. |
Supplement to (Någår | Supplement to (Någår | ||
− | madhyamakåvatåra | + | [[madhyamakåvatåra]] |
− | dbu ma la jug pa | + | [[dbu ma]] la [[jug pa]] |
P5261, P5262, vol. 98 | P5261, P5262, vol. 98 | ||
− | Tibetan: Louis de La Vallée Poussin. Madhyamakåvatåra par Candrak¦rti. | + | [[Tibetan]]: {{Wiki|Louis de La Vallée Poussin}}. [[Madhyamakåvatåra]] par Candrak¦rti. |
− | Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970. | + | [[Bibliotheca Buddhica]] 9. Osnabrück, {{Wiki|Germany}}: Biblio Verlag, 1970. |
− | English translation (chaps. 1-5): Jeffrey Hopkins. Compassion in Tibetan | + | English translation (chaps. 1-5): [[Jeffrey Hopkins]]. [[Compassion]] in [[Tibetan Buddhism]]. [[London]]: Rider, 1980; reprint, [[Ithaca]], N.Y.: [[Snow Lion Publications]], |
− | Buddhism. London: Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion Publications, | ||
1980. | 1980. | ||
− | English translation (chap. 6): Stephen Batchelor. Echoes of Voidness by | + | English translation (chap. 6): [[Stephen Batchelor]]. Echoes of [[Voidness]] by |
− | Geshé Rabten, 47-92. London: Wisdom Publications, 1983. | + | [[Geshé]] [[Rabten]], 47-92. [[London]]: [[Wisdom Publications]], 1983. |
e- | e- | ||
− | Dharmak¦rti (chos kyi grags pa, seventh century) | + | Dharmak¦rti ([[chos kyi grags pa]], seventh century) |
− | Seven Treatises on Valid Cognition | + | [[Seven Treatises on Valid Cognition]] |
− | 1. Analysis of Relations | + | 1. [[Analysis of Relations]] |
sambandhapar¦køå | sambandhapar¦køå | ||
P5713, vol. 130 | P5713, vol. 130 | ||
− | 2. Ascertainment of Prime Cognition | + | 2. Ascertainment of [[Prime Cognition]] |
− | tshad ma rnam par nges pa | + | [[tshad ma]] [[rnam]] par [[nges pa]] |
P5710, vol. 130 | P5710, vol. 130 | ||
3. | 3. | ||
pramåòavårttikakårikå | pramåòavårttikakårikå | ||
− | tshad ma rnam | + | [[tshad ma]] [[rnam]] |
− | P5709, vol. 130. Also: Sarnath, India: Pleasure of Elegant Sayings Press, | + | P5709, vol. 130. Also: [[Sarnath]], [[India]]: [[Pleasure of Elegant Sayings]] Press, |
1974. | 1974. | ||
− | Sanskrit: Dwarikadas Shastri. Pramåòavårttika of Þchårya Dharmak¦rtti. | + | [[Sanskrit]]: Dwarikadas Shastri. Pramåòavårttika of Þchårya Dharmak¦rtti. |
− | Varanasi, India: Bauddha Bharati, 1968. Also, YÒsho Miyasaka. | + | [[Varanasi]], [[India]]: [[Bauddha Bharati]], 1968. Also, YÒsho [[Miyasaka]]. |
− | - Acta Indologica 2 | + | - [[Acta Indologica]] 2 |
(1971-1972): 1-206. Also, (chap. 1 and autocommentary) Raniero | (1971-1972): 1-206. Also, (chap. 1 and autocommentary) Raniero | ||
− | Bibliography 149 | + | [[Bibliography]] 149 |
− | Gnoli. The Pramåòavårttikam of Dharmak¦rti: The First Chapter with | + | Gnoli. The Pramåòavårttikam of Dharmak¦rti: The First [[Chapter]] with |
− | the Autocommentary. Rome: Istituto Italiano per il Medio ed Estremo | + | the Autocommentary. {{Wiki|Rome}}: Istituto Italiano per il Medio ed Estremo |
Oriente, 1960. | Oriente, 1960. | ||
English translation (chap. 2): Masato rrvard | English translation (chap. 2): Masato rrvard | ||
− | University, 1957. | + | {{Wiki|University}}, 1957. |
− | English translation (chap. 4, stanzas 1-148): Tom J.F. Tillemans. Dharrttika: | + | English translation (chap. 4, [[stanzas]] 1-148): Tom J.F. [[Tillemans]]. Dharrttika: |
An Annotated Translation of the Fourth | An Annotated Translation of the Fourth | ||
− | Chapter (parårthånumåna), vol. 1. Vienna: Verlag der Österreichischen | + | [[Chapter]] (parårthånumåna), vol. 1. {{Wiki|Vienna}}: Verlag der Österreichischen |
Akademie der Wissenschaften, 2000. | Akademie der Wissenschaften, 2000. | ||
− | 4. Drop of Reasoning | + | 4. [[Drop of Reasoning]] |
nyåyabinduprakaraòa | nyåyabinduprakaraòa | ||
P5711, vol. 130 | P5711, vol. 130 | ||
− | English translation: Th. Stcherbatsky. Buddhist Logic. New York: Dover | + | English translation: [[Wikipedia:Fyodor Shcherbatskoy|Th. Stcherbatsky]]. [[Buddhist Logic]]. [[New York]]: Dover |
Publications, 1962. | Publications, 1962. | ||
− | 5. Drop of Reasons | + | 5. [[Drop of Reasons]] |
hetubindunåmaprakaraòa | hetubindunåmaprakaraòa | ||
− | gtan tshigs kyi thigs pa zhes bya ba rab tu byed pa | + | [[gtan tshigs]] kyi [[thigs pa]] [[zhes bya ba]] rab tu [[byed pa]] |
P5712, vol. 130 | P5712, vol. 130 | ||
− | 6. Principles of Debate | + | 6. {{Wiki|Principles}} of [[Debate]] |
vådanyåya | vådanyåya | ||
P5715, vol. 130 | P5715, vol. 130 | ||
− | 7. Proof of Other Continuums | + | 7. [[Proof]] of Other Continuums |
saôtånåntarasiddhinåmaprakaraòa | saôtånåntarasiddhinåmaprakaraòa | ||
P5716, vol. 130 | P5716, vol. 130 | ||
− | Guòaprabha (yon tan od ) | + | Guòaprabha ([[yon tan]] od ) |
− | Aphorisms on Discipline | + | {{Wiki|Aphorisms}} on [[Discipline]] |
vinayasÒtra | vinayasÒtra | ||
P5619, vol. 123 | P5619, vol. 123 | ||
− | Maitreya (byams pa) | + | [[Maitreya]] ([[byams pa]]) |
− | Five Doctrines of Maitreya | + | [[Five Doctrines of Maitreya]] |
− | 1. Sublime Continuum of the Great Vehicle / Great Vehicle Treatise on the Sublime | + | 1. [[Sublime Continuum]] of the [[Great Vehicle]] / [[Great Vehicle]] Treatise on the [[Sublime Continuum]] / Treatise on the Later [[Scriptures]] of the [[Great Vehicle]] |
− | Continuum / Treatise on the Later Scriptures of the Great Vehicle | ||
the | the | ||
− | P5525, vol. 108; D4024, Dharma vol. 77 | + | P5525, vol. [[108]]; D4024, [[Dharma]] vol. 77 |
− | Sanskrit: E. H. Johnston (and T. Chowdhury). The Ratnagotravibhåga | + | [[Sanskrit]]: E. H. Johnston (and T. Chowdhury). The Ratnagotravibhåga |
− | Mahåyånottaratantra tra. Patna, India: Bihar Research Society, 1950. | + | Mahåyånottaratantra tra. [[Patna]], [[India]]: [[Bihar]] Research [[Society]], 1950. |
− | English translation: E. Obermiller. | + | English translation: [[E. Obermiller]]. |
− | Acta Orientalia 9 (1931): 81-306. Also: J. Takasaki. A | + | [[Acta Orientalia]] 9 (1931): 81-306. Also: J. {{Wiki|Takasaki}}. A |
− | Study on the Ratnagotravibhåga. Rome: Istituto Italiano per il Medio ed | + | Study on the Ratnagotravibhåga. {{Wiki|Rome}}: Istituto Italiano per il Medio ed |
Estremo Oriente, 1966. | Estremo Oriente, 1966. | ||
− | 150 Fundamental Mind | + | 150 [[Fundamental Mind]] |
− | 2. Differentiation of Phenomena and Noumenon | + | 2. Differentiation of [[Phenomena]] and {{Wiki|Noumenon}} |
dharmadharmatåvibhaºga | dharmadharmatåvibhaºga | ||
− | chos dang chos nyid rnam par byed pa | + | [[chos]] dang [[chos nyid]] [[rnam]] par [[byed pa]] |
− | P5523, vol. 108; D4022, Dharma vol. 77 | + | P5523, vol. [[108]]; D4022, [[Dharma]] vol. 77 |
Dharmadharmatåvibhaºga and the | Dharmadharmatåvibhaºga and the | ||
− | Dharmadharmatå-vibhaºgavætti, Tibetan Texts, Edited and Collated, | + | Dharmadharmatå-vibhaºgavætti, [[Tibetan Texts]], Edited and Collated, |
− | Based upon the Peking and Derge Edi Studies in Indology and | + | Based upon the {{Wiki|Peking}} and [[Derge]] Edi Studies in [[Indology]] and |
− | Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the | + | [[Buddhology]]: Presented in Honour of [[Professor]] Susumu [[Yamaguchi]] on the |
− | Occasion of his Sixtieth Birthday, edited by Gadjin M. Nagao and Jßshß | + | Occasion of his Sixtieth Birthday, edited by Gadjin M. [[Nagao]] and Jßshß |
− | Nozawa. Kyoto: Hozokan, 1955. | + | Nozawa. {{Wiki|Kyoto}}: Hozokan, 1955. |
English translation: John Younghan Cha. A Study of the Dharmadharmatåvibhåga: | English translation: John Younghan Cha. A Study of the Dharmadharmatåvibhåga: | ||
− | An Analysis of the Religious Philosophy of the Yogåcåra, | + | An Analysis of the [[Religious]] [[Philosophy]] of the Yogåcåra, |
ntary. | ntary. | ||
− | Ph.D. diss., Northwestern University, 1996. | + | [[Ph.D.]] diss., Northwestern {{Wiki|University}}, 1996. |
− | English translation: Jim Scott. ng Phenomena and | + | English translation: [[Jim Scott]]. ng [[Phenomena]] and |
− | Pure Being with commentary by Mipham. Ithaca, N.Y.: Snow Lion Publications, | + | [[Pure]] Being with commentary by [[Mipham]]. [[Ithaca]], N.Y.: [[Snow Lion Publications]], |
2004. | 2004. | ||
3. Differentiation of the Middle and the Extremes | 3. Differentiation of the Middle and the Extremes | ||
madhyåntavibhaºga | madhyåntavibhaºga | ||
− | byed pa | + | [[byed pa]] |
− | P5522, vol. 108; D4021, Dharma vol. 77 | + | P5522, vol. [[108]]; D4021, [[Dharma]] vol. 77 |
− | Sanskrit: Gadjin M. Nagao. Madhyåntavibhåga-bhåøya. Tokyo: Suzuki Research | + | [[Sanskrit]]: Gadjin M. [[Nagao]]. Madhyåntavibhåga-bhåøya. [[Tokyo]]: Suzuki Research |
Foundation, 1964. Also: Ramchandra Pandeya. Madhyåntavibhåga- | Foundation, 1964. Also: Ramchandra Pandeya. Madhyåntavibhåga- | ||
− | . Delhi: Motilal Banarsidass, 1971. | + | . [[Delhi]]: {{Wiki|Motilal Banarsidass}}, 1971. |
− | English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi: | + | English translation: [[Stefan Anacker]]. Seven Works of [[Vasubandhu]]. [[Delhi]]: |
− | Motilal Banarsidass, 1984. | + | {{Wiki|Motilal Banarsidass}}, 1984. |
− | Also, of chapter 1: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience. | + | Also, of [[chapter]] 1: Thomas A. {{Wiki|Kochumuttom}}. [[A Buddhist Doctrine of Experience]]. |
− | Delhi: Motilal Banarsidass, 1982. Also, of chapter 1: Th. Stcherbatsky. | + | [[Delhi]]: {{Wiki|Motilal Banarsidass}}, 1982. Also, of [[chapter]] 1: [[Wikipedia:Fyodor Shcherbatskoy|Th. Stcherbatsky]]. |
− | Madhyåntavibhåga, Discourse on Discrimination between | + | Madhyåntavibhåga, [[Discourse]] on {{Wiki|Discrimination}} between |
− | Middle and Extremes Ascribed to Bodhisattva Maitreya and Commented | + | Middle and Extremes Ascribed to [[Bodhisattva Maitreya]] and Commented |
− | by Vasubandhu and Sthiramati. Bibliotheca Buddhica 30 (1936). Osnabrück, | + | by [[Vasubandhu]] and [[Sthiramati]]. [[Bibliotheca Buddhica]] 30 (1936). Osnabrück, |
− | Germany: Biblio Verlag, 1970; reprint, Calcutta: Indian Studies | + | {{Wiki|Germany}}: Biblio Verlag, 1970; reprint, [[Calcutta]]: {{Wiki|Indian Studies}} |
− | Past and Present, 1971. Also, of chapter 1: David Lasar Friedmann. | + | Past and Present, 1971. Also, of [[chapter]] 1: David Lasar Friedmann. |
− | Sthiramati, Madhyåntavibhågaþ¦kå: Analysis of the Middle Path | + | [[Sthiramati]], Madhyåntavibhågaþ¦kå: Analysis of the [[Middle Path]] |
− | and the Extremes. Utrecht, Netherlands: Rijksuniversiteit te Leiden, | + | and the Extremes. Utrecht, {{Wiki|Netherlands}}: Rijksuniversiteit te [[Leiden]], |
e- | e- | ||
− | Monumenta Nipponica 9, nos. | + | {{Wiki|Monumenta Nipponica}} 9, nos. |
− | 1-2 (1953): 277-303 and Monumenta Nipponica 10, nos. 1-2 (1954): | + | 1-2 (1953): 277-303 and {{Wiki|Monumenta Nipponica}} 10, nos. 1-2 (1954): |
227-269. | 227-269. | ||
− | 4. Ornament for Clear Realization | + | 4. [[Ornament for Clear Realization]] |
abhisamayålaôkåra | abhisamayålaôkåra | ||
− | P5184, vol. 88; D3786, vol. ka; Dharma vol. 63 | + | P5184, vol. 88; D3786, vol. ka; [[Dharma]] vol. 63 |
− | Sanskrit: Th. Stcherbatsky and E. Obermiller, eds. Abhisamayålaôkåra- | + | [[Sanskrit]]: [[Wikipedia:Fyodor Shcherbatskoy|Th. Stcherbatsky]] and [[E. Obermiller]], eds. Abhisamayålaôkåra- |
− | Prajñåpåramitå- -õåstra. Bibliotheca Buddhica 23. Osnabrück, | + | Prajñåpåramitå- -õåstra. [[Bibliotheca Buddhica]] 23. Osnabrück, |
− | Germany: Biblio Verlag, 1970. | + | {{Wiki|Germany}}: Biblio Verlag, 1970. |
− | Bibliography 151 | + | [[Bibliography]] 151 |
− | English translation: Edward Conze. Abhisamayålaôkåra. Serie Orientale | + | English translation: [[Edward Conze]]. Abhisamayålaôkåra. Serie Orientale |
− | Roma 6. Rome: Istituto Italiano per il Medio ed Estremo Oriente, | + | Roma 6. {{Wiki|Rome}}: Istituto Italiano per il Medio ed Estremo Oriente, |
1954. | 1954. | ||
− | 5. Ornament for the Great Vehicle SÒtras | + | 5. Ornament for the [[Great Vehicle]] SÒtras |
mahåyånasÒtrålaôkåra | mahåyånasÒtrålaôkåra | ||
− | P5521, vol. 108; D4020, Dharma vol. 77 | + | P5521, vol. [[108]]; D4020, [[Dharma]] vol. 77 |
− | Sanskrit: Sitansusekhar Bagchi. Mahåyåna-SÒtrålaôkåra¯ of Asaºga [with | + | [[Sanskrit]]: Sitansusekhar [[Bagchi]]. Mahåyåna-SÒtrålaôkåra¯ of Asaºga [with |
− | ts 13. Darbhanga, | + | ts 13. [[Darbhanga]], |
− | India: Mithila Institute, 1970. | + | [[India]]: [[Mithila Institute]], 1970. |
− | Sanskrit text and translation into French: Sylvain Lévi. Mahåyåna- | + | [[Sanskrit]] text and translation into {{Wiki|French}}: {{Wiki|Sylvain Lévi}}. [[Mahåyåna]]- |
− | SÒtrålaôkåra, exposé de la doctrine du Grand Véhicule selon le système | + | SÒtrålaôkåra, exposé de la [[doctrine]] du Grand Véhicule selon le système |
− | Yogåcåra. 2 vols. Paris: Bibliothè Hautes Études, | + | Yogåcåra. 2 vols. {{Wiki|Paris}}: Bibliothè Hautes Études, |
1907, 1911. | 1907, 1911. | ||
− | English translation: L. Jamspal et al. The Universal Vehicle Discourse Literature. | + | English translation: L. Jamspal et al. The [[Universal Vehicle]] [[Discourse]] {{Wiki|Literature}}. |
− | Editor-in-chief, Robert A.F Thurman. New York: American Institute | + | Editor-in-chief, Robert A.F Thurman. [[New York]]: [[American]] [[Institute of Buddhist Studies]], [[Columbia University]], 2004. |
− | of Buddhist Studies, Columbia University, 2004. | + | [[Mi-pam-gya-tso]] ([[mi pham rgya mtsho]], 1846-1912) |
− | Mi-pam-gya-tso (mi pham rgya mtsho, 1846-1912) | + | Clear [[Exposition]] of the Text of ( ) |
− | Clear Exposition of the Text of ( ) | + | Compilation of [[Prime Cognition]] |
− | Compilation of Prime Cognition | + | [[tshad ma]] [[rnam]] grel gyi gzhung [[gsal]] bor [[bshad pa]] [[legs bshad]] [[snang]] ba'i |
− | tshad ma rnam grel gyi gzhung gsal bor bshad pa legs bshad snang ba'i | + | [[gter]] |
− | gter | ||
Collected W - -pham-rgya-mtsho : Comprising a collection | Collected W - -pham-rgya-mtsho : Comprising a collection | ||
of the works of the scholar-saint selected for their rarity from recently | of the works of the scholar-saint selected for their rarity from recently | ||
− | unpublished xylographic prints and MSS. from the libraries of Dudjom | + | unpublished [[xylographic]] prints and MSS. from the libraries of [[Dudjom Rimpoche]], [[Luding Khen]] [[Rimpoche]], and other [[religious teachers]] and [[laymen]] |
− | Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen | + | by [[Sonam Topgay Kazi]]. [[Gangtok]]: Kazi, 1972 |
− | by Sonam Topgay Kazi. Gangtok: Kazi, 1972 | + | Explanation of the [[Eight Pronouncements]] |
− | Explanation of the Eight Pronouncements | + | khreng tu'u: [[si khron mi rigs dpe skrun khang]], 2000 |
− | khreng tu'u: si khron mi rigs dpe skrun khang, 2000 | ||
- -pham-rgya-mtsho : Comprising a collection | - -pham-rgya-mtsho : Comprising a collection | ||
of the works of the scholar-saint selected for their rarity from recently | of the works of the scholar-saint selected for their rarity from recently | ||
− | unpublished xylographic prints and MSS. from the libraries of Dudjom | + | unpublished [[xylographic]] prints and MSS. from the libraries of [[Dudjom Rimpoche]], [[Luding Khen]] [[Rimpoche]], and other [[religious teachers]] and [[laymen]] |
− | Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen | + | by [[Sonam Topgay Kazi]]. [[Gangtok]]: Kazi, 1972. |
− | by Sonam Topgay Kazi. Gangtok: Kazi, 1972. | + | The Meaning of [[Fundamental Mind]], [[Clear Light]], Expressed in Accordance with |
− | The Meaning of Fundamental Mind, Clear Light, Expressed in Accordance with | + | the [[Transmission]] of Conqueror Knowledge-Bearers: [[Vajra]] [[Matrix]] |
− | the Transmission of Conqueror Knowledge-Bearers: Vajra Matrix | + | gnyug [[sems]] [[od gsal]] gyi don [[rgyal ba]] rig [[dzin]] [[brgyud]] pa'i lung bzhin brjod |
− | gnyug sems od gsal gyi don rgyal ba rig dzin brgyud pa'i lung bzhin brjod | + | pa [[rdo rje'i snying po]] |
− | pa rdo rje'i snying po | + | Edition cited: [[Varanasi]]: [[Tarthang Tulku]], 1965. |
− | Edition cited: Varanasi: Tarthang Tulku, 1965. | ||
hings | hings | ||
− | upon the nature of mind and an elucidation of the most difficult points | + | upon the [[nature of mind]] and an elucidation of the most difficult points |
− | of Buddhist philosophy taught by Jam-mgon Bla-ma Mi-pham and written | + | of [[Buddhist philosophy]] [[taught]] by [[Jam-mgon]] [[Bla-ma]] Mi-pham and written |
− | by Ze-chen Rgyal-tshab Gyur-med-pad-ma-rnam-rgyal. Paro, Bhutan : | + | by Ze-chen [[Rgyal-tshab]] Gyur-med-pad-ma-rnam-rgyal. {{Wiki|Paro, Bhutan}} : |
− | Kyichu Temple, 1982. | + | [[Kyichu]] [[Temple]], 1982. |
− | Gñug sems skor gsum: notes on Jam-Mgon Mi-Pham-Rgya-Mtsho's Lectures | + | Gñug [[sems]] skor [[gsum]]: notes on [[Jam-Mgon]] Mi-Pham-Rgya-Mtsho's Lectures |
− | 152 Fundamental Mind | + | 152 [[Fundamental Mind]] |
− | on the Nature of the Primordial Mind in the Context of Dzogchen | + | on the [[Nature]] of the [[Primordial]] [[Mind]] in the Context of [[Dzogchen]] |
− | Psychology, as Transcribed by his Disciple Ze-chen Rgyal-tshab Padma- | + | {{Wiki|Psychology}}, as Transcribed by his [[Disciple]] Ze-chen [[Rgyal-tshab]] [[Padma]]- |
− | Rnam-Rgyal. Gangtok: Sonam Topgay Kazi, 1972. | + | Rnam-Rgyal. [[Gangtok]]: [[Sonam Topgay Kazi]], 1972. |
− | Collected writings of Jam-mgon Ju Mi-pham-rgya-mtsho : Comprising a collection | + | Collected writings of [[Jam-mgon]] Ju Mi-pham-rgya-mtsho : Comprising a collection |
of the works of the scholar-saint selected for their rarity from recently | of the works of the scholar-saint selected for their rarity from recently | ||
− | unpublished xylographic prints and MSS. from the libraries of Dudjom | + | unpublished [[xylographic]] prints and MSS. from the libraries of [[Dudjom Rimpoche]], [[Luding Khen]] [[Rimpoche]], and other [[religious teachers]] and [[laymen]] |
− | Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen | + | by [[Sonam Topgay Kazi]]. [[Gangtok]]: Kazi, 1972. |
− | by Sonam Topgay Kazi. Gangtok: Kazi, 1972. | ||
Response to Objections C | Response to Objections C | ||
− | Sunshine Illumination | + | Sunshine [[Illumination]] |
− | spyod jug sher le brgal lan nyin byed snang ba | + | [[spyod]] jug sher le brgal lan nyin [[byed]] [[snang ba]] |
− | Collected Writings of Jam-mgon Ju Mi-pham-rgya-mtsho : Comprising a collection | + | Collected Writings of [[Jam-mgon]] Ju Mi-pham-rgya-mtsho : Comprising a collection |
of the works of the scholar-saint selected for their rarity from recently | of the works of the scholar-saint selected for their rarity from recently | ||
− | unpublished xylographic prints and MSS. from the libraries of Dudjom | + | unpublished [[xylographic]] prints and MSS. from the libraries of [[Dudjom Rimpoche]], [[Luding Khen]] [[Rimpoche]], and other [[religious teachers]] and [[laymen]] |
− | Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen | + | by [[Sonam Topgay Kazi]]. [[Gangtok]]: Kazi, 1972. |
− | by Sonam Topgay Kazi. Gangtok: Kazi, 1972. | ||
Óga-ri Paò-chen Padma-Ûang-gyel ( l ) | Óga-ri Paò-chen Padma-Ûang-gyel ( l ) | ||
− | Ascertainment of the Three Vows | + | [[Ascertainment of the Three Vows]] |
− | sdom gsum rnam nges | + | [[sdom gsum rnam nges]] |
n.d. | n.d. | ||
− | ða- ò kun dga rgyal mtshan, 1182-1251) | + | ða- ò [[kun dga rgyal mtshan]], 1182-1251) |
− | Treasury of Reasoning on Valid Cognition | + | [[Treasury of Reasoning]] on Valid [[Cognition]] |
− | The Complete Works of the Great Masters of the Sa-skya Sect of the Tibetan | + | The Complete Works of the Great [[Masters]] of the [[Sa-skya]] [[Sect]] of the [[Tibetan Buddhism]], vol. 5, 155.1.1-167.2.1. [[Tokyo]]: [[Toyo Bunko]], 1968. |
− | Buddhism, vol. 5, 155.1.1-167.2.1. Tokyo: Toyo Bunko, 1968. | ||
Sarvarvarman | Sarvarvarman | ||
KalåpasÒtra | KalåpasÒtra | ||
kalåpasÒtra | kalåpasÒtra | ||
P5775, vol. 140 | P5775, vol. 140 | ||
− | Shåntideva (zhi ba lha, eighth century) | + | Shåntideva ([[zhi ba lha]], eighth century) |
− | Engaging in the Bodhisattva Deeds | + | Engaging in the [[Bodhisattva]] [[Deeds]] |
− | bodhi[sattva]caryåvatåra | + | [[bodhi]][[[sattva]]]caryåvatåra |
− | jug pa | + | [[jug pa]] |
P5272, vol. 99 | P5272, vol. 99 | ||
− | Sanskrit: P. L. Vaidya. Bodhicaryåvatåra. Buddhist Sanskrit Texts 12. | + | [[Sanskrit]]: P. L. [[Vaidya]]. Bodhicaryåvatåra. [[Buddhist Sanskrit]] Texts 12. |
− | Darbhanga, India: Mithila Institute, 1988. | + | [[Darbhanga]], [[India]]: [[Mithila Institute]], 1988. |
− | Sanskrit and Tibetan: Vidhushekara Bhattacharya. Bodhicaryåvatåra. Bibliotheca | + | [[Sanskrit]] and [[Tibetan]]: Vidhushekara [[Bhattacharya]]. Bodhicaryåvatåra. [[Bibliotheca Indica]] 280. [[Calcutta]]: [[Wikipedia:The Asiatic Society|Asiatic Society]], 1960. |
− | Indica 280. Calcutta: Asiatic Society, 1960. | ||
Bodhicaryåvatåra. Bauddha-Himålaya-Granthamålå, 8. Leh, Ladåkh: | Bodhicaryåvatåra. Bauddha-Himålaya-Granthamålå, 8. Leh, Ladåkh: | ||
− | Central Institute of Buddhist Studies, 1989. | + | Central [[Institute of Buddhist Studies]], 1989. |
− | English translation: Stephen Batchelor. A Guide to the | + | English translation: [[Stephen Batchelor]]. A Guide to the |
− | Life. Dharamsala, India: Library of Tibetan Works and Archives, 1979. | + | [[Life]]. {{Wiki|Dharamsala}}, [[India]]: {{Wiki|Library of Tibetan Works and Archives}}, 1979. |
− | Also: Marion Matics. Entering the Path of Enlightenment. New York: | + | Also: Marion Matics. [[Entering the Path of Enlightenment]]. [[New York]]: |
− | Macmillan, 1970. Also: Kate Crosby and Andrew Skilton. The | + | Macmillan, 1970. Also: Kate Crosby and [[Andrew Skilton]]. The |
− | Bibliography 153 | + | [[Bibliography]] 153 |
− | Bodhicaryåvatåra. Oxford: Oxford University Press, 1996. Also: Padmakara | + | Bodhicaryåvatåra. [[Oxford]]: [[Oxford University Press]], 1996. Also: [[Padmakara Translation Group]]. [[The Way of the Bodhisattva]]. Boston: Shambhala, 1997. Also: Vesna [[A. Wallace]] and [[B. Alan Wallace]]. [[A Guide to the Bodhisattva Way]] of [[Life]]. [[Ithaca]], N.Y.: [[Snow Lion Publications]], |
− | Translation Group. The Way of the Bodhisattva. Boston: | ||
− | Shambhala, 1997. Also: Vesna A. Wallace and B. Alan Wallace. A | ||
− | Guide to the Bodhisattva Way of Life. Ithaca, N.Y.: Snow Lion Publications, | ||
1997. | 1997. | ||
− | Contemporary commentary by H.H. the Dalai Lama, Tenzin Gyatso. | + | Contemporary commentary by [[H.H. the Dalai Lama]], [[Tenzin Gyatso]]. |
− | Transcendent Wisdom. Ithaca, N.Y.: Snow Lion Publications, 1988. Also: | + | [[Transcendent Wisdom]]. [[Ithaca]], N.Y.: [[Snow Lion Publications]], 1988. Also: |
− | H.H. the Dalai Lama, Tenzin Gyatso. A Flash of Lightning in the | + | [[H.H. the Dalai Lama]], [[Tenzin Gyatso]]. A Flash of {{Wiki|Lightning}} in the |
Dark of the Night. Boston: Shambhala, 1994. | Dark of the Night. Boston: Shambhala, 1994. | ||
VirÒpa | VirÒpa | ||
− | Utterly Without Proliferation | + | Utterly Without {{Wiki|Proliferation}} |
suniøprapañcatattvopade a-nåma | suniøprapañcatattvopade a-nåma | ||
− | shin tu spros med/ shin tu spros pa med pa de kho na nyid kyi man ngag ces | + | [[shin]] tu [[spros med]]/ [[shin]] tu [[spros pa]] [[med pa]] [[de kho na nyid]] kyi [[man ngag]] [[ces bya]] ba |
− | bya ba | ||
P2876, vol. 67 | P2876, vol. 67 | ||
3. Other Works | 3. Other Works | ||
− | Dorje, Gyurme, and Matthew Kapstein. The Nyingma School of Tibetan Buddhism: | + | [[Dorje]], [[Gyurme]], and [[Matthew Kapstein]]. [[The Nyingma School of Tibetan Buddhism]]: |
− | Its Fundamentals and History. Vol. 2. Boston: Wisdom Publications, | + | Its Fundamentals and History. Vol. 2. [[Boston]]: [[Wisdom Publications]], |
1991. | 1991. | ||
− | Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals | + | [[Dudjom Rinpoche]]. [[The Nyingma School of Tibetan Buddhism]]: Its Fundamentals |
− | and History. Vol. 1. Trans. and ed. Gyurme Dorje and Matthew Kapstein. | + | and History. Vol. 1. Trans. and ed. [[Gyurme Dorje]] and [[Matthew Kapstein]]. |
− | Boston: Wisdom Publications, 1991. | + | [[Boston]]: [[Wisdom Publications]], 1991. |
− | Goodman, Steven D. -pham rgya-mtsho: An Account of His Life, the Printing | + | Goodman, Steven D. -[[pham]] rgya-mtsho: An Account of His [[Life]], the [[Printing]] |
of His Works, and the Structure of His Treatise Entitled mKhastshul | of His Works, and the Structure of His Treatise Entitled mKhastshul | ||
− | la jug- . In Ronald M. Davidson (ed.), Wind Horse: Proceedings | + | la jug- . In [[Ronald M. Davidson]] (ed.), [[Wind Horse]]: Proceedings |
− | of the North American Tibetological Society, 58-78. Berkeley: Asian | + | of the [[North American Tibetological Society]], 58-78. [[Berkeley]]: [[Asian Humanities Press]], 1981. |
− | Humanities Press, 1981. | + | [[Wikipedia:Matthew Kapstein|Kapstein, Matthew]]. - . In [[Donald S. Lopez, Jr.]] (ed.), [[Buddhist]] {{Wiki|Hermeneutics}}, pp. 149-174. [[Honolulu]]: {{Wiki|University of Hawaii Press}}, 1988. |
− | Kapstein, Matthew. - . In Donald S. Lopez, | + | Pettit, John. Mi- . [[Boston]]: [[Wisdom Publications]], |
− | Jr. (ed.), Buddhist Hermeneutics, pp. 149-174. Honolulu: University of | ||
− | Hawaii Press, 1988. | ||
− | Pettit, John. Mi- . Boston: Wisdom Publications, | ||
1999. | 1999. | ||
Endnotes | Endnotes | ||
− | 1 gnyug sems od gsal gyi don rgyal ba rig i lung | + | 1 gnyug [[sems]] [[od gsal]] gyi don [[rgyal ba]] rig i lung |
− | bzhin brjod pa rdo rje'i snying po. I have added the chapter headings. | + | bzhin brjod pa [[rdo rje'i snying po]]. I have added the [[chapter]] headings. |
2 . His names, as | 2 . His names, as | ||
− | listed in TBRC (Tibetan Buddhist Resource Center) P252, are | + | listed in TBRC ([[Tibetan Buddhist Resource Center]]) P252, are |
− | mi pham rnam rgyal rgya mtsho, mi pham rgya mtsho, ju mi pham | + | [[mi pham rnam rgyal rgya mtsho]], [[mi pham rgya mtsho]], [[ju mi pham rnam rgyal rgya mtsho]], and [[jam mgon mi pham rgya mtsho]]. |
− | rnam rgyal rgya mtsho, and jam mgon mi pham rgya mtsho. | + | 3 Edited and translated by [[Jeffrey Hopkins]], co-edited by Anne |
− | 3 Edited and translated by Jeffrey Hopkins, co-edited by Anne | + | C. Klein ([[London]]: Rider/Hutchinson, 1982; [[Ithaca]], N.Y.: [[Snow Lion Publications]], 1983; [[German]] edition, [[Munich]]: Diederichs |
− | C. Klein (London: Rider/Hutchinson, 1982; Ithaca, N.Y.: Snow | + | Verlag, 1988; {{Wiki|Chinese}} edition, Om [[Ah]] [[Hum]], 1998). |
− | Lion Publications, 1983; German edition, Munich: Diederichs | + | 4 {{Wiki|Dharamsala}}, [[India]]: {{Wiki|Library of Tibetan Works and Archives}}, |
− | Verlag, 1988; Chinese edition, Om Ah Hum, 1998). | ||
− | 4 Dharamsala, India: Library of Tibetan Works and Archives, | ||
1973. | 1973. | ||
− | 5 Dharamsala, India: Library of Tibetan Works and Archives, | + | 5 {{Wiki|Dharamsala}}, [[India]]: {{Wiki|Library of Tibetan Works and Archives}}, |
1973. | 1973. | ||
− | 6 Harvard | + | 6 {{Wiki|Harvard}} |
− | Journal of Asian Studies, 22 (1959): 261-267. | + | Journal of [[Asian Studies]], 22 (1959): 261-267. |
− | 7 See the technical note in Jeffrey Hopkins, Meditation on | + | 7 See the technical note in [[Jeffrey Hopkins]], [[Meditation on Emptiness]] ([[London]]: [[Wisdom Publications]], 1983), pp. 19-21. |
− | Emptiness (London: Wisdom Publications, 1983), pp. 19-21. | ||
8 This is an oral expansion, and sometimes condensation of | 8 This is an oral expansion, and sometimes condensation of | ||
− | Mi-pam-gya- ; see Khetsun Sangpo, Biographical | + | Mi-pam-gya- ; see [[Khetsun Sangpo]], [[Biographical Dictionary of Tibet and Tibetan Buddhism]], vol. 4 ({{Wiki|Dharamsala}}, |
− | Dictionary of Tibet and Tibetan Buddhism, vol. 4 (Dharamsala, | + | [[India]]: {{Wiki|Library of Tibetan Works and Archives}}, 1973), 531-547. |
− | India: Library of Tibetan Works and Archives, 1973), 531-547. | + | For a splendid translation of a similar {{Wiki|biography}}, as well as helpful |
− | For a splendid translation of a similar biography, as well as helpful | + | notes, see [[Dudjom Rinpoche]], [[The Nyingma School of Tibetan Buddhism]], vol. 1, trans. and ed. [[Gyurme Dorje]] and [[Matthew Kapstein]] ([[Boston]]: [[Wisdom Publications]], 1991), 869-880. For |
− | notes, see Dudjom Rinpoche, The Nyingma School of Tibetan | + | helpful additional material, see Steven D. -[[pham]] |
− | Buddhism, vol. 1, trans. and ed. Gyurme Dorje and Matthew | + | rgya-mtsho: An Account of His [[Life]], the [[Printing]] of His Works, |
− | Kapstein (Boston: Wisdom Publications, 1991), 869-880. For | ||
− | helpful additional material, see Steven D. -pham | ||
− | rgya-mtsho: An Account of His Life, the Printing of His Works, | ||
and the Structure of His Treatise Entitled mKhasjug- | and the Structure of His Treatise Entitled mKhasjug- | ||
− | , , Wind Horse: Proceedings | + | , , [[Wind Horse]]: Proceedings |
− | of the North American Tibetological Society (Berkeley: Asian | + | of the [[North American Tibetological Society]] ([[Berkeley]]: [[Asian Humanities Press]], 1981), 58-78; and [[John Pettit]], Mi- |
− | Humanities Press, 1981), 58-78; and John Pettit, Mi- | + | [[Beacon of Certainty]] ([[Boston]]: [[Wisdom Publications]], 1999), 19-39. |
− | Beacon of Certainty (Boston: Wisdom Publications, 1999), 19-39. | + | 156 [[Fundamental Mind]] |
− | 156 Fundamental Mind | + | 9 [[khams]]. |
− | 9 khams. | ||
10 this place is located | 10 this place is located | ||
− | in the present sde dge county, dkar mdzes prefecture. | + | in the {{Wiki|present}} [[sde dge]] county, [[dkar mdzes]] prefecture. |
− | 11 pad ma dar rgyas. | + | 11 [[pad ma]] [[dar rgyas]]. |
− | 12 mi pham rgya mtsho. | + | 12 [[mi pham rgya mtsho]]. |
− | 13 s paò chen padma dbang rgyal. | + | 13 s paò [[chen]] [[padma]] [[dbang]] rgyal. |
− | 14 sdom gsum rnam nges. | + | 14 [[sdom gsum rnam nges]]. |
15 | 15 | ||
− | 16 ze/zhe chen bstan gnyis dar rgyas gling. | + | 16 ze/zhe [[chen]] bstan [[gnyis]] [[dar rgyas]] gling. |
17 | 17 | ||
18 | 18 | ||
19 | 19 | ||
20 | 20 | ||
− | 21 bshad lung; these can include occasional discussion of important | + | 21 bshad lung; these can include occasional [[discussion]] of important |
points but tend to be the reading of a text, constituting | points but tend to be the reading of a text, constituting | ||
− | transmission passed down orally from another master. | + | [[transmission]] passed down orally from another [[master]]. |
− | 22 rig gnas. | + | 22 rig [[gnas]]. |
− | 23 nyag rong/ nyan rong. | + | 23 [[nyag rong]]/ nyan [[rong]]. |
− | 24 mgo log. | + | 24 [[mgo log]]. |
25 | 25 | ||
− | 26 lho brag mkhar chu. | + | 26 [[lho brag mkhar chu]]. |
27 po. | 27 po. | ||
− | 28 King Tri-Ôong-day-«zen ( | + | 28 [[King]] Tri-Ôong-day-«zen ( |
− | btsan) and twenty- | + | [[btsan]]) and twenty- |
29 | 29 | ||
− | 30 lab skyabs mgon dbang chen dgyes rab rdo rje, born 1832. | + | 30 [[lab skyabs mgon]] [[dbang chen]] dgyes rab [[rdo rje]], born 1832. |
− | 31 Gyurme Dorje and Matthew Kapstein (The | + | 31 [[Gyurme Dorje]] and [[Matthew Kapstein]] ([[The Nyingma School of Tibetan Buddhism]], vol. 2, 85 n. 1210) identify |
− | Nyingma School of Tibetan Buddhism, vol. 2, 85 n. 1210) identify | ||
this as bean- of White | this as bean- of White | ||
-brown makøaka bean is held in | -brown makøaka bean is held in | ||
− | the mouth. If the bean sprouts, this is a sign of successful accom- | + | the {{Wiki|mouth}}. If the bean sprouts, this is a sign of successful accom- |
− | 32 rdza dpal sprul o rgyan jigs med chos kyi dbang po, 1808-1887. | + | 32 rdza dpal [[sprul]] o [[rgyan]] jigs med [[chos kyi]] [[dbang po]], 1808-1887. |
− | 33 spyod jug shes rab le u i tshig don go slar bshad pa. | + | 33 [[spyod]] jug [[shes rab]] le u i tshig don go slar [[bshad pa]]. |
− | 34 mkhyen brtse i dbang po, 1820-1892. | + | 34 [[mkhyen]] [[brtse]] i [[dbang po]], 1820-1892. |
Endnotes 157 | Endnotes 157 | ||
− | 35 rin chen gter mdzod. | + | 35 [[rin chen gter mdzod]]. |
− | 36 jam mgon kong sprul blo gros mtha' yas jam mgon yon tan | + | 36 [[jam mgon kong sprul blo gros mtha' yas]] jam mgon [[yon tan rgya mtsho]], 1813-1899. |
− | rgya mtsho, 1813-1899. | ||
37 cåndravyåkaraòasÒtra; P5767, vol. 140. | 37 cåndravyåkaraòasÒtra; P5767, vol. 140. | ||
− | 38 The Rangjung Yeshe Dictionary lists the five as: | + | 38 The [[Rangjung Yeshe Dictionary]] lists the five as: |
− | 1. sgra rig pa'i ming gi mtshams sbyor, : | + | 1. [[sgra]] rig pa'i [[ming]] gi mtshams [[sbyor]], : |
− | sandhi of grammatical terms | + | [[sandhi]] of {{Wiki|grammatical}} terms |
− | 2. dbyangs kyi mtshams sbyor, svara-sandhi: sandhi of vowels | + | 2. dbyangs kyi mtshams [[sbyor]], svara-sandhi: [[sandhi]] of {{Wiki|vowels}} |
− | 3. rang bzhin gyi mtshams sbyor: (?) | + | 3. [[rang bzhin]] gyi mtshams [[sbyor]]: (?) |
− | 4. gsal byed kyi mtshams sbyor, vyañjana-sandhi: sandhi of consonants | + | 4. [[gsal]] [[byed]] kyi mtshams [[sbyor]], vyañjana-sandhi: [[sandhi]] of {{Wiki|consonants}} |
− | 5. rnam bcad kyi mtshams sbyor, visarga-sandhi: sandhi of visarga. | + | 5. [[rnam]] bcad kyi mtshams [[sbyor]], visarga-sandhi: [[sandhi]] of [[visarga]]. |
− | Thanks to Prof. Karen Lang for the Sanskrit and the English. | + | Thanks to Prof. Karen Lang for the [[Sanskrit]] and the English. |
− | 39 dbyangs can sgra mdo, sårasvatavyåkaraòa; P5886, vol. 148; | + | 39 dbyangs can [[sgra]] mdo, sårasvatavyåkaraòa; P5886, vol. 148; |
P5911, vol. 149; P5912, vol. 149. | P5911, vol. 149; P5912, vol. 149. | ||
40 P5775, vol. 140. | 40 P5775, vol. 140. | ||
41 | 41 | ||
− | tshe bdag lca | + | [[tshe]] [[bdag]] lca |
42 1867-1934. | 42 1867-1934. | ||
43 See p. 48. | 43 See p. 48. | ||
44 The four reasonings are: | 44 The four reasonings are: | ||
− | 1. The reasoning of dependence ( , apekøåyukti | + | 1. The {{Wiki|reasoning}} of [[dependence]] ( , apekøåyukti |
− | ) is from the viewpoint that the arising of effects depends | + | ) is from the viewpoint that the [[arising]] of effects depends |
− | on causes and conditions. | + | on [[causes and conditions]]. |
− | 2. The reasoning of performance of function (bya ba byed | + | 2. The {{Wiki|reasoning}} of performance of function ([[bya ba]] [[byed]] |
, kåryakåraòayukti ) is from the viewpoint that | , kåryakåraòayukti ) is from the viewpoint that | ||
− | phenomena perform their respective functions, such as | + | [[phenomena]] perform their respective functions, such as |
− | fire performing the function of burning. One examines, | + | [[fire]] performing the function of burning. One examines, |
rforms | rforms | ||
this func | this func | ||
− | 3. The reasoning of tenable proof ( | + | 3. The {{Wiki|reasoning}} of tenable [[proof]] ( |
pa, upapattisådhanayukti ) is to prove a meaning without | pa, upapattisådhanayukti ) is to prove a meaning without | ||
− | contradicting valid cognition. It is an examination within | + | contradicting valid [[cognition]]. It is an {{Wiki|examination}} within |
considering whether the meaning has valid | considering whether the meaning has valid | ||
− | cognition direct, inferential, or believable scripture. | + | [[cognition]] direct, inferential, or believable [[scripture]]. |
− | 158 Fundamental Mind | + | 158 [[Fundamental Mind]] |
− | 4. The reasoning of nature (chos nyid kyi rigs pa, dharmatåyukti | + | 4. The {{Wiki|reasoning}} of [[nature]] ([[chos nyid kyi rigs pa]], dharmatåyukti |
) is to examine from the viewpoint of natures | ) is to examine from the viewpoint of natures | ||
− | renowned in the world, such as heat being the nature of | + | renowned in the [[world]], such as heat being the [[nature]] of |
− | fire and moisture being the nature of water; inconceivable | + | [[fire]] and [[moisture]] being the [[nature]] of [[water]]; [[inconceivable]] |
− | natures such as placing a world system in a single | + | natures such as placing a [[world]] system in a single |
hair-pore, and so forth. | hair-pore, and so forth. | ||
45 | 45 | ||
46 | 46 | ||
− | 47 blo gter dbang po, 1847-1914, | + | 47 blo [[gter]] [[dbang po]], 1847-1914, |
− | 48 tshad ma rig gter; in The Complete Works of the Great Masters | + | 48 [[tshad ma rig gter]]; in The Complete Works of the Great [[Masters]] |
− | of the Sa-skya Sect of the Tibetan Buddhism, vol. 5, 155.1.1- | + | of the [[Sa-skya]] [[Sect]] of the [[Tibetan Buddhism]], vol. 5, 155.1.1- |
− | 167.2.1 (Tokyo: Toyo Bunko, 1968). | + | 167.2.1 ([[Tokyo]]: [[Toyo Bunko]], 1968). |
− | 49 kun dga rgyal mtshan, 1182-1251. | + | 49 [[kun dga rgyal mtshan]], 1182-1251. |
− | 50 gsol dpon padma. | + | 50 [[gsol dpon]] [[padma]]. |
51 | 51 | ||
− | 52 dge lugs. | + | 52 [[dge lugs]]. |
53 1840-1910(?). | 53 1840-1910(?). | ||
− | 54 rab gsal dgag lan. | + | 54 [[rab gsal]] dgag lan. |
− | 55 hor brag dkar sprul sku blo bzang dpal ldan bstan dzin snyan | + | 55 hor brag dkar [[sprul sku]] blo bzang dpal ldan bstan [[dzin]] snyan |
− | grags, 1866-1928; two texts are mi pham rnam rgyal gyi klan ka | + | grags, 1866-1928; two texts are [[mi pham]] [[rnam rgyal]] gyi klan ka |
− | bgyis pa dang po and mi pham rnam rgyal gyi rtsod pa'i yang lan log | + | bgyis pa dang po and [[mi pham]] [[rnam rgyal]] gyi rtsod pa'i [[yang]] lan log |
− | lta'i khong khrag don pa'i skyug sman. Thanks to Gene Smith for | + | lta'i [[khong]] [[khrag]] don pa'i skyug [[sman]]. Thanks to [[Gene Smith]] for |
the identification. | the identification. | ||
− | 56 spyod jug sher le brgal lan nyin byed snang ba. | + | 56 [[spyod]] jug sher le brgal lan nyin [[byed]] [[snang ba]]. |
− | 57 tshad ma rnam grel gyi gzhung gsal bor bshad pa legs bshad | + | 57 [[tshad ma]] [[rnam]] grel gyi gzhung [[gsal]] bor [[bshad pa]] [[legs bshad]] |
− | snang ba'i gter. | + | [[snang]] ba'i [[gter]]. |
58 P5619, vol. 123. | 58 P5619, vol. 123. | ||
− | 59 This is an enormous collection of Tibetan translations | + | 59 This is an enormous collection of [[Tibetan]] translations |
− | of sÒtras and tantras in 108 volumes. | + | of sÒtras and [[tantras]] in [[108]] volumes. |
60 | 60 | ||
− | 61 bka brgyad rnam bshad. | + | 61 bka brgyad [[rnam]] bshad. |
− | 62 ja pa mdo sngags. | + | 62 [[ja pa mdo sngags]]. |
− | 63 bla ma rig mchog. | + | 63 [[bla ma]] rig mchog. |
64 For an extensive presentation of Mi-pam-gyaon | 64 For an extensive presentation of Mi-pam-gyaon | ||
− | this, see Chapter Three. | + | this, see [[Chapter]] Three. |
− | 65 Douglas Duckworth, on reading the manuscript for this | + | 65 Douglas Duckworth, on reading the {{Wiki|manuscript}} for this |
Endnotes 159 | Endnotes 159 | ||
− | book, pointed to another debate in person mentioned in Karma | + | [[book]], pointed to another [[debate]] in [[person]] mentioned in [[Karma Phuntsho]], ebates on [[Emptiness]] |
− | Phuntsho, ebates on Emptiness | + | ([[London]]: RoutledgeCurzon, 2005), 53: |
− | (London: RoutledgeCurzon, 2005), 53: | + | mKhan po Jigs med Phun [[tshogs]] reports a [[debate]] with |
− | mKhan po Jigs med Phun tshogs reports a debate with | + | {{Wiki|Mongolian}} [[dGe lugs pa]] [[scholar]] Blo bzang Phun [[tshogs]] |
− | Mongolian dGe lugs pa scholar Blo bzang Phun tshogs | ||
in the presence of | in the presence of | ||
po, the rNying yi | po, the rNying yi | ||
− | ma, the Sa skya scholar Blo gter dBang po, and the dGe | + | ma, the [[Sa skya]] [[scholar]] Blo [[gter]] dBang po, and the [[dGe lugs]] [[master]] [[Mi nyag]] [[Kun bzang]] [[Chos]] grags. |
− | lugs master Mi nyag Kun bzang Chos grags. | ||
66 1308-1363. | 66 1308-1363. | ||
− | 67 thod rgal. | + | 67 [[thod rgal]]. |
− | 68 chos nyid. The term refers to the final reality and is often | + | 68 [[chos nyid]]. The term refers to the [[final reality]] and is often |
− | found in the pair, phenomena and noumenon (chos dang chos | + | found in the pair, [[phenomena]] and {{Wiki|noumenon}} ([[chos]] dang [[chos nyid]] ). |
− | nyid ). | + | 69 For a list of the more important students, see [[Dudjom Rinpoche]], |
− | 69 For a list of the more important students, see Dudjom Rinpoche, | + | [[Nyingma School]], vol. 1, 879, and TBRC P252. |
− | Nyingma School, vol. 1, 879, and TBRC P252. | + | 70 [[zhe chen]] dgyes [[rtsal]]. |
− | 70 zhe chen dgyes rtsal. | ||
71 | 71 | ||
− | and thus I am using the latter in the mantras. | + | and thus I am using the [[latter]] in the [[mantras]]. |
− | 72 That is, father and mother, or male and female deities. | + | 72 That is, father and mother, or {{Wiki|male}} and [[female deities]]. |
73 1846-1912. | 73 1846-1912. | ||
− | 74 gnyug sems. | + | 74 gnyug [[sems]]. |
75 | 75 | ||
76 | 76 | ||
− | 77 chos nyid kyi sems. | + | 77 [[chos nyid]] kyi [[sems]]. |
− | 78 rdzogs chen. | + | 78 [[rdzogs chen]]. |
79 | 79 | ||
80 | 80 | ||
81 | 81 | ||
− | 82 mkhan po. | + | 82 [[mkhan po]]. |
− | 83 slob dpon. | + | 83 [[slob dpon]]. |
− | 84 rtsal. | + | 84 [[rtsal]]. |
− | 85 kun dga rgyal mtshan, 1182-1251. | + | 85 [[kun dga rgyal mtshan]], 1182-1251. |
− | 86 de bzhin gshegs pa, tathågata. | + | 86 [[de bzhin gshegs pa]], [[tathågata]]. |
− | 87 bde bar gshegs pa, sugata. | + | 87 [[bde bar gshegs pa]], [[sugata]]. |
− | 160 Fundamental Mind | + | 160 [[Fundamental Mind]] |
− | 88 chos kyi dbyings. | + | 88 [[chos kyi dbyings]]. |
− | 89 spros pa, prapañca. | + | 89 [[spros pa]], [[prapañca]]. |
90 vigrahavyåvartanÐkårikå, | 90 vigrahavyåvartanÐkårikå, | ||
− | in stanza 29; P5229, vol. 95, 15.1.1. Sanskrit text in Bhattacharya, | + | in [[stanza]] 29; P5229, vol. 95, 15.1.1. [[Sanskrit]] text in [[Bhattacharya]], |
− | Johnston, and Kunst, Dialectical Method, 14 and 61: yadi | + | Johnston, and Kunst, [[Dialectical Method]], 14 and 61: [[yadi]] |
kåcana pratijñå syån me tata eøa me bhaved doøa | kåcana pratijñå syån me tata eøa me bhaved doøa | ||
− | 91 mdo dgongs de bzhin gshegs pa thams cad kyi dgongs | + | 91 mdo [[dgongs]] [[de bzhin gshegs pa]] thams cad kyi [[dgongs pa]] dus pa'i rgyud, Ng2.3.3. |
− | pa dus pa'i rgyud, Ng2.3.3. | ||
92 P775. | 92 P775. | ||
− | 93 rang mdangs. | + | 93 rang [[mdangs]]. |
− | 94 Paraphrasing Four Hundred Stanzas on the Yogic | + | 94 Paraphrasing [[Four Hundred Stanzas]] on the [[Yogic Deeds of Bodhisattvas]], [[stanza]] 180 (VIII.5); [[sde dge]] 3846, 9a.7. |
− | Deeds of Bodhisattvas, stanza 180 (VIII.5); sde dge 3846, 9a.7. | ||
See Karen Lang, o | See Karen Lang, o | ||
− | Cultivation of Merit and Knowledge, Indiske Studier 7 (Copenhagen: | + | [[Cultivation]] of [[Merit]] and [[Knowledge]], Indiske Studier 7 ([[Copenhagen]]: |
− | Akademisk Forlag, 1986), 81; and Yogic Deeds of Bodhisattvas: | + | Akademisk Forlag, 1986), 81; and [[Yogic Deeds of Bodhisattvas]]: |
− | Gyel- commentary by Geshe | + | [[Gyel]]- commentary by [[Geshe Sonam Rinchen]], translated and edited by Ruth Sonam ([[Ithaca]], |
− | Sonam Rinchen, translated and edited by Ruth Sonam (Ithaca, | + | N.Y.: [[Snow Lion Publications]], 1994), 188. The entire [[stanza]] is: |
− | N.Y.: Snow Lion Publications, 1994), 188. The entire stanza is: | + | Those of little [[merit]] would not even generate |
− | Those of little merit would not even generate | + | Mere [[doubt]] about this [[doctrine]]. |
− | Mere doubt about this doctrine. | + | Even through merely coming to [[doubt]] it |
− | Even through merely coming to doubt it | + | [[Cyclic existence]] is torn to tatters. |
− | Cyclic existence is torn to tatters. | + | 95 [[ka dag]] |
− | 95 ka dag | + | 96 [[lhun grub]]. |
− | 96 lhun grub. | + | 97 [[dbyings]]. |
− | 97 dbyings. | + | 98 [[stong pa nyid]]. |
− | 98 stong pa nyid. | + | 99 rang [[mdangs]]. |
− | 99 rang mdangs. | ||
100 | 100 | ||
101 | 101 | ||
102 | 102 | ||
− | 103 sems kyi rdo rje. | + | 103 [[sems kyi rdo rje]]. |
104 | 104 | ||
− | 105 rang bzhin bab kyi chos nyid. | + | 105 [[rang bzhin]] bab kyi [[chos nyid]]. |
106 | 106 | ||
− | 107 chos nyid kyi rigs/rig pa. | + | 107 [[chos nyid]] kyi rigs/rig pa. |
Endnotes 161 | Endnotes 161 | ||
− | 108 rang mtshan pa. | + | [[108]] [[rang mtshan pa]]. |
− | 109 rgy phrul dra ba/ rdo rje | + | 109 rgy [[phrul]] [[dra ba]]/ [[rdo rje sems dpa]] i sgyu [[phrul]] [[dra ba]] [[gsang ba]] thams cad kyi [[me long]] zhes |
− | sems dpa i sgyu phrul dra ba gsang ba thams cad kyi me long zhes | ||
i rgyud, THDL Ng3.1.2.1.2. | i rgyud, THDL Ng3.1.2.1.2. | ||
− | 110 spros bral don gsal che , THDL Ng1.5.1. | + | 110 [[spros bral don gsal]] che , THDL Ng1.5.1. |
− | 111 kun gzhi rnam par shes pa, ålayavijñåna. | + | 111 [[kun gzhi rnam par shes pa]], ålayavijñåna. |
− | 112 gsal rig. | + | 112 [[gsal rig]]. |
− | 113 stong gsal. | + | 113 [[stong gsal]]. |
− | 114 chos n | + | 114 [[chos]] n |
− | 115 rdzogs chen nges don / lta ba thams cad kyi snying | + | 115 [[rdzogs chen]] [[nges don]] / [[lta ba]] thams cad kyi [[snying po]] [[rin po che]] [[rnam]] par [[bkod pa]], THDL Ng1.5.17. |
− | po rin po che rnam par bkod pa, THDL Ng1.5.17. | + | 116 [[zang thal]]. |
− | 116 zang thal. | + | 117 [[rang byung ye shes]]. |
− | 117 rang byung ye shes. | ||
118 . | 118 . | ||
− | 119 XIII.19cd; Sanskrit in Sylvain Lévi, Mahåyåna-SÒtrålaôkåra, | + | 119 XIII.19cd; [[Sanskrit]] in {{Wiki|Sylvain Lévi}}, Mahåyåna-SÒtrålaôkåra, |
− | exposé de la doctrine du Grand Véhicule selon le Système Yogåcåra, | + | exposé de la [[doctrine]] du Grand Véhicule selon le Système Yogåcåra, |
− | tome 1 (Paris: Bibliothè autes Études, 1907), | + | tome 1 ({{Wiki|Paris}}: Bibliothè autes Études, 1907), |
88: | 88: | ||
vidhÐyate //. | vidhÐyate //. | ||
120 I.63ab. | 120 I.63ab. | ||
− | 121 rdzogs chen nges don | + | 121 [[rdzogs chen]] [[nges don]] |
− | po rin po che rnam par bkod pa, THDL Ng1.5.17. | + | po [[rin po che]] [[rnam]] par [[bkod pa]], THDL Ng1.5.17. |
− | 122 kun tu bzang po ye shes klong gi rgyud rin chen gser gyi yang | + | 122 [[kun tu bzang po]] [[ye shes]] [[klong]] gi rgyud [[rin chen]] [[gser]] gyi [[yang]] |
− | zhun/ rdzogs pa chen po nges don dus pa'i yang snying, THDL | + | zhun/ [[rdzogs pa chen po]] [[nges don]] dus pa'i [[yang]] snying, THDL |
Ng1.5.23. | Ng1.5.23. | ||
123 , THDL | 123 , THDL | ||
Ng1.5.24. | Ng1.5.24. | ||
− | 124 rdzogs chen lta ba ye shes gting rdzogs kyi rgyud, THDL | + | 124 [[rdzogs chen]] [[lta ba]] [[ye shes]] gting [[rdzogs]] kyi rgyud, THDL |
Ng1.1.3.21. | Ng1.1.3.21. | ||
125 , THDL Ng1.3.3.3. | 125 , THDL Ng1.3.3.3. | ||
− | 126 chos, dharma; this could | + | 126 [[chos]], [[dharma]]; this could |
− | 127 rang grol. | + | 127 [[rang grol]]. |
− | 128 kun tu bzang po thugs kyi me long gi rgyud, THDL | + | 128 [[kun tu bzang po thugs kyi me long]] gi rgyud, THDL |
Ng1.3.3.14. | Ng1.3.3.14. | ||
− | 129 rdzogs chen seng ge rtsal rdzogs kyi rgyud / seng ge rtsal rdzogs | + | 129 [[rdzogs chen]] [[seng ge rtsal rdzogs kyi rgyud]] / [[seng ge rtsal rdzogs]] |
− | chen po'i rgyud, THDL Ng1.3.3.8. | + | [[chen]] po'i rgyud, THDL Ng1.3.3.8. |
− | 162 Fundamental Mind | + | 162 [[Fundamental Mind]] |
− | 130 nor bu phra bkod/ nor bu phra bkod rang gi don thams cad gsal | + | 130 [[nor bu phra bkod]]/ [[nor bu phra bkod]] rang gi don thams cad [[gsal]] |
− | bar byed pa'i rgyud, THDL Ng1.3.3.16. | + | bar [[byed]] pa'i rgyud, THDL Ng1.3.3.16. |
− | 131 klong chen rab byams rgyal po'i rgyud, THDL Ng1.2.1. | + | 131 [[klong chen]] rab byams rgyal po'i rgyud, THDL Ng1.2.1. |
− | 132 rdzogs pa chen po rje btsan dam pa, THDL Ng4.1.16. | + | 132 [[rdzogs pa chen po]] [[rje btsan dam pa]], THDL Ng4.1.16. |
− | 133 kun byed rgyal po/ chos thams cad rdzogs pa chen po byang chub | + | 133 [[kun byed rgyal po]]/ [[chos thams cad]] [[rdzogs pa chen po]] [[byang chub kyi sems]] [[kun byed rgyal po]], THDL Ng1.1.2.1. |
− | kyi sems kun byed rgyal po, THDL Ng1.1.2.1. | + | 134 [[padma]] [[dbang chen]] [[bde]] gshegs [[spyi]] dril gyi rgyud/ [[de bzhin gshegs pa]] thams cad kyi [[dgongs pa]] [[spyi]] dril gyi rgyud, THDL Ng2.3.4. |
− | 134 padma dbang chen bde gshegs spyi dril gyi rgyud/ de bzhin gshegs | + | 135 sgyu [[phrul]] [[gsang ba snying po]], THDL Ng3.1.1.1. |
− | pa thams cad kyi dgongs pa spyi dril gyi rgyud, THDL Ng2.3.4. | + | 136 sgyu [[phrul]] [[thal]] ba'i rgyud [[chen po]], THDL Ng3.1.2.1.4. |
− | 135 sgyu phrul gsang ba snying po, THDL Ng3.1.1.1. | + | 137 [[phyag rgya chen po]], mahåmudrå. |
− | 136 sgyu phrul thal ba'i rgyud chen po, THDL Ng3.1.2.1.4. | + | 138 [[gsang ba]] [[dus pa]]; P81, vol. 3. |
− | 137 phyag rgya chen po, mahåmudrå. | + | 139 [[kye rdo rje]]; P10, vol. 1. |
− | 138 gsang ba dus pa; P81, vol. 3. | + | 140 [[glang po]] rab bog gi rgyud, THDL Ng3.1.3.3.5. |
− | 139 kye rdo rje; P10, vol. 1. | ||
− | 140 glang po rab bog gi rgyud, THDL Ng3.1.3.3.5. | ||
141 | 141 | ||
kyi rgyud, THDL Ng1.5.20. | kyi rgyud, THDL Ng1.5.20. | ||
Line 5,371: | Line 5,184: | ||
144 | 144 | ||
145 . | 145 . | ||
− | 146 rnam rtog dang | + | 146 [[rnam rtog]] dang |
− | 147 mtshan ma. | + | 147 [[mtshan ma]]. |
− | 148 shin tu spros med/ shin tu spros pa med pa de kho na nyid kyi | + | 148 [[shin]] tu [[spros med]]/ [[shin]] tu [[spros pa]] [[med pa]] [[de kho na nyid]] kyi |
− | man ngag ces bya ba (suniøprapañcatattvopade a-nåma); P2876. | + | [[man ngag]] [[ces bya]] ba (suniøprapañcatattvopade a-nåma); P2876. |
− | 149 od gsal. | + | 149 [[od gsal]]. |
150 , | 150 , | ||
151 | 151 | ||
− | 152 mi pham jam dpal d . | + | 152 [[mi pham]] [[jam dpal]] d . |
− | 153 bstan gnyis dar rgyas gling. | + | 153 bstan [[gnyis]] [[dar rgyas]] gling. |
Index | Index | ||
abiding as the basis, 63, 81, | abiding as the basis, 63, 81, | ||
82, 113, 120 | 82, 113, 120 | ||
− | afflicted mentality, 66, 67, 74 | + | [[afflicted mentality]], 66, 67, 74 |
− | afflictive emotions, 38, 44, | + | [[afflictive emotions]], 38, 44, |
106 | 106 | ||
AnubhÒtisvarÒpåchårya | AnubhÒtisvarÒpåchårya | ||
, | , | ||
16 | 16 | ||
− | appearance and emptiness, 86, | + | [[appearance]] and [[emptiness]], 86, |
114 | 114 | ||
− | appearances | + | [[appearances]] |
three, 57, 58, 127, 128, | three, 57, 58, 127, 128, | ||
131, 132 | 131, 132 | ||
Line 5,402: | Line 5,215: | ||
Åryadeva | Åryadeva | ||
Four Hundred, 45 | Four Hundred, 45 | ||
− | Atiyoga, 78, 90, 91, 95 | + | [[Atiyoga]], 78, 90, 91, 95 |
Õa-«rül O-gyen-jik-me-chö- | Õa-«rül O-gyen-jik-me-chö- | ||
»yi-Ûang- rdza dpal | »yi-Ûang- rdza dpal | ||
− | kyi dbang po), 15, 23, 24, | + | kyi [[dbang po]]), 15, 23, 24, |
− | 108 | + | [[108]] |
-ri Ío-sang-rap-Ôel ( | -ri Ío-sang-rap-Ôel ( | ||
− | blo bzang rab gsal ), 21 | + | blo bzang [[rab gsal]] ), 21 |
− | basic knowledge, 46, 57, 65, | + | basic [[knowledge]], 46, 57, 65, |
66, 67, 68, 71, 72, 73, 76, | 66, 67, 68, 71, 72, 73, 76, | ||
78, 79, 80, 82, 83, 85, 86, | 78, 79, 80, 82, 83, 85, 86, | ||
Line 5,417: | Line 5,230: | ||
123, 124, 125, 127, 131, | 123, 124, 125, 127, 131, | ||
135 | 135 | ||
− | noumenal empty, 125 | + | [[noumenal]] [[empty]], 125 |
− | noumenal fundamental, | + | [[noumenal]] fundamental, |
124 | 124 | ||
− | basic mind, 7, 45, 46, 47, 61, | + | basic [[mind]], 7, 45, 46, 47, 61, |
62, 63, 87, 94, 96, 99, 100, | 62, 63, 87, 94, 96, 99, 100, | ||
107, 115, 125 | 107, 115, 125 | ||
− | basis, path, and fruit, 24, 47, | + | basis, [[path]], and fruit, 24, 47, |
− | 52, 58, 99, 108 | + | 52, 58, 99, [[108]] |
basis-of-all, 67, 73, 76, 77, 85 | basis-of-all, 67, 73, 76, 77, 85 | ||
− | bliss | + | [[bliss]] |
− | compounded, 58 | + | [[compounded]], 58 |
great, 15, 26, 38, 39, 57, | great, 15, 26, 38, 39, 57, | ||
96, 97, 113 | 96, 97, 113 | ||
− | bliss and emptiness, 15 | + | [[bliss]] and [[emptiness]], 15 |
− | bodies | + | [[bodies]] |
three, 65 | three, 65 | ||
− | body | + | [[body]] |
− | complete enjoyment, 65 | + | complete [[enjoyment]], 65 |
− | emanation, 65 | + | [[emanation]], 65 |
− | nature, 52, 53, 65, 78 | + | [[nature]], 52, 53, 65, 78 |
− | of attributes, 52, 53, 54, | + | of [[attributes]], 52, 53, 54, |
65, 72, 73, 75, 76, 77, | 65, 72, 73, 75, 76, 77, | ||
78, 79, 80, 85, 86, 89, | 78, 79, 80, 85, 86, 89, | ||
109, 137 | 109, 137 | ||
self-arisen, 73, 76 | self-arisen, 73, 76 | ||
− | buddha, 73, 75, 79, 82, 83, | + | [[buddha]], 73, 75, 79, 82, 83, |
113 | 113 | ||
buddhafication, 61 | buddhafication, 61 | ||
buddhafied, 62, 77, 78, 113 | buddhafied, 62, 77, 78, 113 | ||
− | primordially, 53, 64 | + | [[primordially]], 53, 64 |
Bum-Ôar Ge-Ôhay Nga-Ûangjung- | Bum-Ôar Ge-Ôhay Nga-Ûangjung- | ||
− | ½e ( bum gsar dge bshes | + | ½e ( bum gsar [[dge bshes]] |
), 18 | ), 18 | ||
− | cause and effect, 40, 41, 68, | + | [[cause and effect]], 40, 41, 68, |
90, 95, 107 | 90, 95, 107 | ||
− | causes and conditions, 66, 73, | + | [[causes and conditions]], 66, 73, |
78, 87, 88, 91, 116, 129, | 78, 87, 88, 91, 116, 129, | ||
− | 164 Fundamental Mind | + | 164 [[Fundamental Mind]] |
157 | 157 | ||
− | Chandragomin, 16 | + | [[Chandragomin]], 16 |
Chandrak¦rti | Chandrak¦rti | ||
− | Treatise on the Middle | + | [[Treatise on the Middle]] |
18, 19, 41 | 18, 19, 41 | ||
− | clear light, 36, 42, 45, 46, 47, | + | [[clear light]], 36, 42, 45, 46, 47, |
52, 54, 61, 62, 74, 75, 79, | 52, 54, 61, 62, 74, 75, 79, | ||
85, 96, 97, 99, 107, 110, | 85, 96, 97, 99, 107, 110, | ||
Line 5,468: | Line 5,281: | ||
basal, 7, 52, 63, 110 | basal, 7, 52, 63, 110 | ||
delicate, 127 | delicate, 127 | ||
− | noumenal, 126 | + | [[noumenal]], 126 |
− | noumenal basal, 128 | + | [[noumenal]] basal, 128 |
self-arisen, 85 | self-arisen, 85 | ||
− | ultimate, 36 | + | [[Wikipedia:Absolute (philosophy)|ultimate]], 36 |
− | clear light and emptiness, 113 | + | [[clear light]] and [[emptiness]], 113 |
− | clear light basal sphere, 61 | + | [[clear light]] basal [[sphere]], 61 |
− | clear light nature of the mind, | + | [[clear light]] [[nature of the mind]], |
74, 75, 111 | 74, 75, 111 | ||
− | collections of consciousness | + | collections of [[consciousness]] |
eight, 62, 64, 66, 67, 68, | eight, 62, 64, 66, 67, 68, | ||
73, 85, 112, 120, 122, | 73, 85, 112, 120, 122, | ||
Line 5,482: | Line 5,295: | ||
seven, 67 | seven, 67 | ||
six, 74, 123, 127 | six, 74, 123, 127 | ||
− | compassion, 13, 17, 27, 39, | + | [[compassion]], 13, 17, 27, 39, |
53, 54, 65 | 53, 54, 65 | ||
− | Compendium of the Thought of | + | Compendium of the [[Thought]] of |
the SÒtras , 42, 43, 91, 101, | the SÒtras , 42, 43, 91, 101, | ||
133 | 133 | ||
− | compounded, 7, 56, 58, 63, | + | [[compounded]], 7, 56, 58, 63, |
65, 71, 72, 73, 75, 76, 85, | 65, 71, 72, 73, 75, 76, 85, | ||
− | 91, 99, 100, 108, 109, 110, | + | 91, 99, 100, [[108]], 109, 110, |
111, 113, 115, 116, 123, | 111, 113, 115, 116, 123, | ||
124, 126, 127, 128, 129, | 124, 126, 127, 128, 129, | ||
130, 131, 132, 133 | 130, 131, 132, 133 | ||
− | awareness, 56, 58, 72 | + | [[awareness]], 56, 58, 72 |
− | consciousness, 91 | + | [[consciousness]], 91 |
− | conceptuality, 36, 61, 67, 68, | + | [[conceptuality]], 36, 61, 67, 68, |
74, 83, 84, 89, 90, 92, 93, | 74, 83, 84, 89, 90, 92, 93, | ||
95, 106, 107, 112, 114, | 95, 106, 107, 112, 114, | ||
115, 117, 119, 127, 129 | 115, 117, 119, 127, 129 | ||
− | conditions | + | [[conditions]] |
four, 99, 129 | four, 99, 129 | ||
− | Conqueror Knowledge- | + | Conqueror [[Knowledge]]- |
Bearers, 48, 129, 134 | Bearers, 48, 129, 134 | ||
− | consciousness | + | [[consciousness]] |
− | mental, 64, 66, 67, 74, 80, | + | [[mental]], 64, 66, 67, 74, 80, |
119, 122, 123, 125, 130 | 119, 122, 123, 125, 130 | ||
− | cyclic existence, 28, 39, 45, | + | [[cyclic existence]], 28, 39, 45, |
52, 53, 54, 61, 63, 65, 67, | 52, 53, 54, 61, 63, 65, 67, | ||
68, 75, 76, 96, 97, 111, | 68, 75, 76, 96, 97, 111, | ||
112, 120, 121, 124, 130, | 112, 120, 121, 124, 130, | ||
133, 160 | 133, 160 | ||
− | cyclic existence and nirvåòa, | + | [[cyclic existence]] and nirvåòa, |
52, 53, 54, 61, 63, 65, 112, | 52, 53, 54, 61, 63, 65, 112, | ||
120, 121, 124, 133 | 120, 121, 124, 133 | ||
− | defilements, 62, 84, 86, 120 | + | [[defilements]], 62, 84, 86, 120 |
adventitious, 53, 55, 106, | adventitious, 53, 55, 106, | ||
132 | 132 | ||
four, 86 | four, 86 | ||
intrinsically free from, 53 | intrinsically free from, 53 | ||
− | definitive meaning, 45, 48, 58, | + | [[definitive meaning]], 45, 48, 58, |
73, 77, 103, 105, 135 | 73, 77, 103, 105, 135 | ||
− | degeneration, 49, 65, 134 | + | {{Wiki|degeneration}}, 49, 65, 134 |
degenerations | degenerations | ||
five, 49 | five, 49 | ||
− | dependent-arising, 28, 106, | + | [[dependent-arising]], 28, 106, |
112 | 112 | ||
deprecation, 87, 103, 104 | deprecation, 87, 103, 104 | ||
Descent into Laêkå SÒtra, 43 | Descent into Laêkå SÒtra, 43 | ||
Dharmak¦rti | Dharmak¦rti | ||
− | Compilation of Prime | + | Compilation of [[Prime Cognition]] 101 |
− | Cognition 101 | ||
Dor-je-Ûang-chok-gye- -«zel | Dor-je-Ûang-chok-gye- -«zel | ||
− | (rdo rje dbang mchog dgyes | + | ([[rdo rje]] [[dbang]] mchog dgyes |
− | pa rtsal ), 137 | + | pa [[rtsal]] ), 137 |
− | dualism, 53, 54, 61, 62, 110, | + | [[dualism]], 53, 54, 61, 62, 110, |
Index 165 | Index 165 | ||
112, 113, 114, 116, 117, | 112, 113, 114, 116, 117, | ||
Line 5,540: | Line 5,352: | ||
effulgence, 45, 52, 81, 82, | effulgence, 45, 52, 81, 82, | ||
115, 116, 120 | 115, 116, 120 | ||
− | emptiness, 7, 36, 39, 41, 42, | + | [[emptiness]], 7, 36, 39, 41, 42, |
44, 46, 54, 55, 56, 57, 58, | 44, 46, 54, 55, 56, 57, 58, | ||
63, 66, 68, 72, 73, 74, 79, | 63, 66, 68, 72, 73, 74, 79, | ||
Line 5,553: | Line 5,365: | ||
mere, 53, 54, 58, 63, 71, | mere, 53, 54, 58, 63, 71, | ||
72, 113, 114, 115 | 72, 113, 114, 115 | ||
− | empty and luminous, 71 | + | [[empty]] and {{Wiki|luminous}}, 71 |
− | entity, nature, and | + | [[entity]], [[nature]], and |
− | compassion, 65 | + | [[compassion]], 65 |
− | essential purity, 53, 54, 82, | + | [[essential]] [[purity]], 53, 54, 82, |
120, 121 | 120, 121 | ||
− | essentially pure, 71, 135 | + | [[essentially pure]], 71, 135 |
expanse-class, 56, 57, 85, 91 | expanse-class, 56, 57, 85, 91 | ||
− | external objects, 66, 67, 74, 82 | + | [[external objects]], 66, 67, 74, 82 |
extreme, 54, 114 | extreme, 54, 114 | ||
− | of annihilation, 135 | + | of {{Wiki|annihilation}}, 135 |
− | of existence, 135 | + | of [[existence]], 135 |
extremes | extremes | ||
four, 41 | four, 41 | ||
− | of proliferation, 41 | + | of {{Wiki|proliferation}}, 41 |
of things and non-things, | of things and non-things, | ||
72 | 72 | ||
− | fabrication, 49, 104, 129 | + | [[fabrication]], 49, 104, 129 |
− | Foe Destroyer, 130 | + | [[Foe Destroyer]], 130 |
− | Foremost Powerful Excellent | + | Foremost Powerful {{Wiki|Excellent}} |
− | Great Completeness Tantra, | + | [[Great Completeness]] [[Tantra]], |
87 | 87 | ||
− | fundamental cognition, 54, 55 | + | fundamental [[cognition]], 54, 55 |
− | fundamental mind, 7, 8, 28, | + | [[fundamental mind]], 7, 8, 28, |
29, 36, 54, 55, 57, 82, 99, | 29, 36, 54, 55, 57, 82, 99, | ||
110, 111, 113, 114, 115, | 110, 111, 113, 114, 115, | ||
116, 119, 120, 125, 126, | 116, 119, 120, 125, 126, | ||
129, 134, 137 | 129, 134, 137 | ||
− | basal, path, and fruit, 119 | + | basal, [[path]], and fruit, 119 |
− | noumenal, 73, 120 | + | [[noumenal]], 73, 120 |
-gyu ( d ), 19 | -gyu ( d ), 19 | ||
Ga-rap-dor-je ( | Ga-rap-dor-je ( | ||
rje), 36, 110, 129 | rje), 36, 110, 129 | ||
− | Ge-luk (dge lugs), 19, 20, 21, | + | [[Ge-luk]] ([[dge lugs]]), 19, 20, 21, |
25, 99 | 25, 99 | ||
− | General Tantra of the Great | + | General [[Tantra]] of the Great |
− | Lotus Sovereign Gone to | + | [[Lotus]] Sovereign Gone to |
− | Bliss, 96 | + | [[Bliss]], 96 |
gnyug ma, 39 | gnyug ma, 39 | ||
− | Great Completeness, 7, 8, 9, | + | [[Great Completeness]], 7, 8, 9, |
23, 24, 26, 27, 36, 43, 44, | 23, 24, 26, 27, 36, 43, 44, | ||
52, 53, 54, 56, 57, 62, 63, | 52, 53, 54, 56, 57, 62, 63, | ||
68, 69, 75, 78, 85, 86, 89, | 68, 69, 75, 78, 85, 86, 89, | ||
90, 91, 93, 95, 98, 99, 100, | 90, 91, 93, 95, 98, 99, 100, | ||
− | 102, 104, 107, 108, 109, | + | 102, 104, 107, [[108]], 109, |
110, 113, 115, 122, 123, | 110, 113, 115, 122, 123, | ||
124, 125, 126, 127, 129, | 124, 125, 126, 127, 129, | ||
131 | 131 | ||
− | Great Completeness Lion of the | + | [[Great Completeness]] [[Lion]] of the |
Culmination of Artifice | Culmination of Artifice | ||
− | Tantra, 86 | + | [[Tantra]], 86 |
− | great seal, 97 | + | [[great seal]], 97 |
− | Great Vehicle, 23, 41, 43, 46, | + | [[Great Vehicle]], 23, 41, 43, 46, |
74, 113, 134 | 74, 113, 134 | ||
− | Guhyasamåja Tantra, 69, 97, | + | [[Guhyasamåja Tantra]], 69, 97, |
99, 131 | 99, 131 | ||
Guòaprabha | Guòaprabha | ||
− | Aphorisms on Discipline, 22 | + | {{Wiki|Aphorisms}} on [[Discipline]], 22 |
− | guru | + | [[guru]] |
− | etymology, 37, 38 | + | {{Wiki|etymology}}, 37, 38 |
− | Hevajra Tantra, 97, 112 | + | [[Hevajra Tantra]], 97, 112 |
homage, 37, 39 | homage, 37, 39 | ||
− | hundred-syllable mantra, 33, | + | [[hundred-syllable mantra]], 33, |
34, 35 | 34, 35 | ||
− | ignorance, 39, 64, 80, 83, 95, | + | [[ignorance]], 39, 64, 80, 83, 95, |
112 | 112 | ||
− | 166 Fundamental Mind | + | 166 [[Fundamental Mind]] |
immutability, 39, 55, 63, 87 | immutability, 39, 55, 63, 87 | ||
immutable, 36, 39, 56, 63, 64, | immutable, 36, 39, 56, 63, 64, | ||
73, 75, 78, 80, 81, 96, 110, | 73, 75, 78, 80, 81, 96, 110, | ||
132 | 132 | ||
− | immutable mind, 36, 56, 81 | + | immutable [[mind]], 36, 56, 81 |
− | impermanent, 20, 63, 75, 83, | + | [[impermanent]], 20, 63, 75, 83, |
116, 124, 133, 135 | 116, 124, 133, 135 | ||
− | inherent existence, 91, 107, | + | [[inherent existence]], 91, 107, |
111 | 111 | ||
− | initiation, 15, 33, 34, 38, 69, | + | [[initiation]], 15, 33, 34, 38, 69, |
109, 122 | 109, 122 | ||
fourth, 69 | fourth, 69 | ||
interpretable meaning, 48 | interpretable meaning, 48 | ||
− | Ja- -½gak ( | + | [[Ja]]- -½gak ( |
− | sngags), 23, 24, 25, 99, 108 | + | [[sngags]]), 23, 24, 25, 99, [[108]] |
Jam- -Ôhay-Ìyen ( | Jam- -Ôhay-Ìyen ( | ||
gshes gnyen), 37 | gshes gnyen), 37 | ||
Jam-gön-»ong-«rül Ío-drö-taye | Jam-gön-»ong-«rül Ío-drö-taye | ||
( | ( | ||
− | blo gros mtha' yas) , 16, 17, | + | blo gros [[mtha' yas]]) , 16, 17, |
− | 23, 108 | + | 23, [[108]] |
Jam-Âang-kyen-«zay-wang- | Jam-Âang-kyen-«zay-wang- | ||
( | ( | ||
− | dbang po), 16, 18, 19, 20, | + | [[dbang po]]), 16, 18, 19, 20, |
− | 22, 23, 25, 26, 108 | + | 22, 23, 25, 26, [[108]] |
− | Precious Treasury, 15 | + | [[Precious Treasury]], 15 |
Ju-Ûön Jik-may-dor-je ( | Ju-Ûön Jik-may-dor-je ( | ||
), 17 | ), 17 | ||
Kålachakra, 14, 113 | Kålachakra, 14, 113 | ||
− | Kam (khams), 13, 15, 19, 21, | + | Kam ([[khams]]), 13, 15, 19, 21, |
25, 26, 29 | 25, 26, 29 | ||
− | Khetsun Sangpo Rinbochay, 7, | + | [[Khetsun Sangpo]] Rinbochay, 7, |
8, 31, 59 | 8, 31, 59 | ||
Autobiography, 9 | Autobiography, 9 | ||
− | Biographical Dictionary of | + | [[Biographical Dictionary of Tibet and Tibetan Buddhism]], 7, 9 |
− | Tibet and Tibetan | + | [[Tantric Practice in Nyingma]], 9 |
− | Buddhism, 7, 9 | ||
− | Tantric Practice in | ||
− | Nyingma, 9 | ||
Lap-»yap-gön Ùang-chengyay- | Lap-»yap-gön Ùang-chengyay- | ||
− | rap-dor-je (lab skyabs | + | rap-dor-je ([[lab skyabs mgon]] [[dbang chen]] dgyes rab |
− | mgon dbang chen dgyes rab | + | [[rdo rje]]), 15 |
− | rdo rje), 15 | ||
leap-over, 26, 28, 81, 82, 115 | leap-over, 26, 28, 81, 82, 115 | ||
− | Ío-«e-Ûang- blo gter dbang | + | Ío-«e-Ûang- blo [[gter]] [[dbang po]]), 18 |
− | po), 18 | + | [[logic]], 48, 49 |
− | logic, 48, 49 | ||
Lord of Laºkå, 92 | Lord of Laºkå, 92 | ||
− | luminosity, 7, 55, 56, 72, 74, | + | [[luminosity]], 7, 55, 56, 72, 74, |
100, 123, 124, 125 | 100, 123, 124, 125 | ||
− | luminous, 54, 55, 56, 63, 66, | + | {{Wiki|luminous}}, 54, 55, 56, 63, 66, |
71, 74, 76, 81, 88, 91, 99, | 71, 74, 76, 81, 88, 91, 99, | ||
112, 113, 127, 135, 136 | 112, 113, 127, 135, 136 | ||
− | luminous and knowing, 71 | + | {{Wiki|luminous}} and [[knowing]], 71 |
− | Mad Elephant Tantra, 97, 114 | + | Mad [[Elephant]] [[Tantra]], 97, 114 |
− | Maitreya | + | [[Maitreya]] |
− | Ornament for Clear | + | [[Ornament for Clear Realization]], 42 |
− | Realization, 42 | + | Ornament for the [[Great Vehicle]] SÒtras, 75 |
− | Ornament for the Great | + | [[Sublime Continuum]] of the |
− | Vehicle SÒtras, 75 | + | [[Great Vehicle]], 75, 149 |
− | Sublime Continuum of the | ||
− | Great Vehicle, 75, 149 | ||
Mañjughoøha, 136 | Mañjughoøha, 136 | ||
Mañjushr¦, 14, 24, 37 | Mañjushr¦, 14, 24, 37 | ||
Line 5,686: | Line 5,491: | ||
Vådasiôha, 14 | Vådasiôha, 14 | ||
white, 15, 16 | white, 15, 16 | ||
− | mantra, 22, 33, 34, 156 | + | [[mantra]], 22, 33, 34, 156 |
− | Mantra, 15, 16, 17, 22, 23, | + | [[Mantra]], 15, 16, 17, 22, 23, |
33, 34, 38, 40, 42, 45, 46, | 33, 34, 38, 40, 42, 45, 46, | ||
50, 69, 72, 74, 92, 93, 113 | 50, 69, 72, 74, 92, 93, 113 | ||
Line 5,694: | Line 5,499: | ||
111, 112, 114, 115, 116, | 111, 112, 114, 115, 116, | ||
117, 120, 121 | 117, 120, 121 | ||
− | matrix | + | [[matrix]] |
self-arisen, 73, 76, 79 | self-arisen, 73, 76, 79 | ||
− | matrix of all phenomena, 75, | + | [[matrix]] of all [[phenomena]], 75, |
88 | 88 | ||
− | matrix of enlightenment, 81 | + | [[matrix]] of [[enlightenment]], 81 |
matrix-of-one-gone-to-bliss, | matrix-of-one-gone-to-bliss, | ||
75, 99, 113 | 75, 99, 113 | ||
Index 167 | Index 167 | ||
− | maturation and release, 17 | + | {{Wiki|maturation}} and [[release]], 17 |
− | meditative equipoise, 109, | + | [[meditative equipoise]], 109, |
110, 131, 132 | 110, 131, 132 | ||
− | mental isolation, 90, 99, 126, | + | [[mental isolation]], 90, 99, 126, |
127 | 127 | ||
− | mentality, 66, 67, 68, 83, 84, | + | [[mentality]], 66, 67, 68, 83, 84, |
85, 86 | 85, 86 | ||
mere negative, 52 | mere negative, 52 | ||
milk, 49, 91, 96 | milk, 49, 91, 96 | ||
− | mind | + | [[mind]] |
− | compounded, 56, 71, 99, | + | [[compounded]], 56, 71, 99, |
115, 126, 127, 128, | 115, 126, 127, 128, | ||
129, 130 | 129, 130 | ||
Line 5,718: | Line 5,523: | ||
75, 77, 93 | 75, 77, 93 | ||
momentary, 63 | momentary, 63 | ||
− | subtle, 99, 100, 110, 111, | + | {{Wiki|subtle}}, 99, 100, 110, 111, |
124, 126, 128, 129, 135 | 124, 126, 128, 129, 135 | ||
− | ultimate, 44 | + | [[Wikipedia:Absolute (philosophy)|ultimate]], 44 |
unmistaken, 43, 44, 45, 46, | unmistaken, 43, 44, 45, 46, | ||
47, 81, 93 | 47, 81, 93 | ||
− | mind of clear light, 47, 52, 54, | + | [[mind of clear light]], 47, 52, 54, |
62, 68, 75, 96, 111, 113, | 62, 68, 75, 96, 111, 113, | ||
127, 131 | 127, 131 | ||
Line 5,729: | Line 5,534: | ||
fundamental innate, 69 | fundamental innate, 69 | ||
natural, 54, 55 | natural, 54, 55 | ||
− | mind of enlightenment, 55, | + | [[mind of enlightenment]], 55, |
56, 57, 78, 86, 88, 91, 94, | 56, 57, 78, 86, 88, 91, 94, | ||
97, 98, 113, 114 | 97, 98, 113, 114 | ||
− | ultimate, 56 | + | [[Wikipedia:Absolute (philosophy)|ultimate]], 56 |
− | mind-basis-of-all, 64, 66, 73 | + | [[mind-basis-of-all]], 64, 66, 73 |
− | mind-class, 56, 57, 85, 91 | + | [[mind-class]], 56, 57, 85, 91 |
mind-emptiness, 38 | mind-emptiness, 38 | ||
mindless, 73, 78, 79, 80 | mindless, 73, 78, 79, 80 | ||
− | Mind-Only School, 43 | + | [[Mind-Only School]], 43 |
− | mind-vajra, 54, 55 | + | [[mind-vajra]], 54, 55 |
− | Mi-pam-gya-tso (mi pham rgya | + | [[Mi-pam-gya-tso]] ([[mi pham rgya mtsho]]), 7, 99, [[108]], 136, |
− | mtsho), 7, 99, 108, 136, | ||
137 | 137 | ||
− | biography, 13 | + | {{Wiki|biography}}, 13 |
commentary on | commentary on | ||
Commentary on | Commentary on | ||
Compilation | Compilation | ||
− | of Prime Cognition 21 | + | of [[Prime Cognition]] 21 |
commentary on the | commentary on the | ||
− | perfection of wisdom, | + | [[perfection of wisdom]], |
18 | 18 | ||
− | Explanation of the Eight | + | Explanation of the [[Eight Pronouncements]] , 23 |
− | Pronouncements , 23 | + | Ketaka [[Jewel]], 23 |
− | Ketaka Jewel, 23 | + | {{Wiki|purpose}} of [[book]], 51 |
− | purpose of book, 51 | ||
Response to Objections | Response to Objections | ||
− | Concerning the Chapter | + | Concerning the [[Chapter]] |
− | on Wisdom in | + | on [[Wisdom]] in |
Engaging | Engaging | ||
− | in the Bodhisattva | + | in the [[Bodhisattva]] |
− | Deeds 21 | + | [[Deeds]] 21 |
Three Cycles on | Three Cycles on | ||
− | Fundamental Mind, 7, | + | [[Fundamental Mind]], 7, |
29 | 29 | ||
− | Miraculous Secret Essence , 96 | + | Miraculous [[Secret Essence]] , 96 |
− | Miraculous Transcendence | + | Miraculous {{Wiki|Transcendence}} |
− | Great Tantra, 96 | + | [[Great Tantra]], 96 |
− | Mirror of the All-Good Exalted | + | [[Mirror]] of the All-Good [[Exalted]] |
− | Mind Tantra, 85 | + | [[Mind]] [[Tantra]], 85 |
− | mistake and release, 53, 112, | + | mistake and [[release]], 53, 112, |
120, 121 | 120, 121 | ||
mode of subsistence, 41, 49, | mode of subsistence, 41, 49, | ||
Line 5,776: | Line 5,579: | ||
119, 120, 121, 126, 131, | 119, 120, 121, 126, 131, | ||
133 | 133 | ||
− | noumenal, 61 | + | [[noumenal]], 61 |
− | Monarch of Multitudinous | + | {{Wiki|Monarch}} of Multitudinous |
− | Expanse Tantra, 86 | + | Expanse [[Tantra]], 86 |
mutability, 75, 110, 113 | mutability, 75, 110, 113 | ||
− | Någårjuna | + | [[Någårjuna]] |
− | Refutation of Objections, 41 | + | [[Refutation of Objections]], 41 |
− | 168 Fundamental Mind | + | 168 [[Fundamental Mind]] |
− | Treatise on the Middle, 41, | + | [[Treatise on the Middle]], 41, |
55 | 55 | ||
Nam-kay-½ying- nam | Nam-kay-½ying- nam | ||
), 14 | ), 14 | ||
− | New Translation Schools, 19, | + | [[New Translation Schools]], 19, |
92, 93, 126 | 92, 93, 126 | ||
nirvåòa, 61, 76, 96, 97, 111, | nirvåòa, 61, 76, 96, 97, 111, | ||
120, 124, 130 | 120, 124, 130 | ||
− | non-duality, 53, 54, 55, 56, | + | [[non-duality]], 53, 54, 55, 56, |
63, 90, 92, 106, 135 | 63, 90, 92, 106, 135 | ||
− | non-thing, 63, 71, 72, 96, | + | [[non-thing]], 63, 71, 72, 96, |
114, 117, 132 | 114, 117, 132 | ||
− | noumenal knowledge, 74 | + | [[noumenal]] [[knowledge]], 74 |
− | noumenal mind, 36, 74, 75 | + | [[noumenal]] [[mind]], 36, 74, 75 |
− | noumenon, 26, 39, 55, 56, 61, | + | {{Wiki|noumenon}}, 26, 39, 55, 56, 61, |
62, 63, 68, 76, 79, 81, 82, | 62, 63, 68, 76, 79, 81, 82, | ||
83, 87, 91, 93, 96, 109, | 83, 87, 91, 93, 96, 109, | ||
Line 5,806: | Line 5,609: | ||
naturally flowing, 57 | naturally flowing, 57 | ||
obstructions | obstructions | ||
− | afflictive, 39 | + | {{Wiki|afflictive}}, 39 |
− | karmic, 34, 47 | + | [[karmic]], 34, 47 |
− | to omniscience, 39 | + | to [[omniscience]], 39 |
− | Old Translation School, 20, | + | [[Old Translation School]], 20, |
92 | 92 | ||
One-Gone-Thus, 40 | One-Gone-Thus, 40 | ||
One-Gone-to-Bliss, 40 | One-Gone-to-Bliss, 40 | ||
− | operative consciousnesses | + | operative [[consciousnesses]] |
six, 67 | six, 67 | ||
− | Padmasambhava, 14, 19, 37, | + | [[Padmasambhava]], 14, 19, 37, |
100 | 100 | ||
Paò-chen Padma-Ûang-gyel | Paò-chen Padma-Ûang-gyel | ||
( | ( | ||
− | dbang rgyal ) | + | [[dbang]] rgyal ) |
− | Ascertainment of the Three | + | [[Ascertainment of the Three Vows]], 13 |
− | Vows, 13 | + | [[path of method]], 69, 131, 132 |
− | path of method, 69, 131, 132 | + | [[path]] of [[release]], 69 |
− | path of release, 69 | + | [[perfection of wisdom]], 41, 42, |
− | perfection of wisdom, 41, 42, | ||
57 | 57 | ||
− | Perfection of Wisdom SÒtras, | + | [[Perfection of Wisdom]] SÒtras, |
56 | 56 | ||
− | permanence and annihilation, | + | [[permanence]] and {{Wiki|annihilation}}, |
117 | 117 | ||
− | permanent, 76, 83, 116, 133 | + | [[permanent]], 76, 83, 116, 133 |
− | powers | + | [[powers]] |
four, 35 | four, 35 | ||
predispositions, 52, 53, 57, 62, | predispositions, 52, 53, 57, 62, | ||
73, 82, 83, 86, 113, 132 | 73, 82, 83, 86, 113, 132 | ||
− | primordial, 7, 29, 52, 57, 62, | + | [[primordial]], 7, 29, 52, 57, 62, |
63, 74, 89, 110, 111, 115, | 63, 74, 89, 110, 111, 115, | ||
132 | 132 | ||
− | primordially, 53, 61, 62, 63, | + | [[primordially]], 53, 61, 62, 63, |
64, 65, 74, 76, 79, 84, 88, | 64, 65, 74, 76, 79, 84, 88, | ||
92, 95, 97, 109, 112, 115, | 92, 95, 97, 109, 112, 115, | ||
116, 121 | 116, 121 | ||
− | pristine wisdom, 42, 44, 45, | + | [[pristine wisdom]], 42, 44, 45, |
48, 54, 55, 56, 57, 58, 62, | 48, 54, 55, 56, 57, 58, 62, | ||
63, 65, 68, 69, 71, 74, 77, | 63, 65, 68, 69, 71, 74, 77, | ||
Line 5,850: | Line 5,652: | ||
133 | 133 | ||
innate, 26, 57, 69 | innate, 26, 57, 69 | ||
− | of clear light, 74 | + | of [[clear light]], 74 |
self-arisen, 7, 54, 55, 56, | self-arisen, 7, 54, 55, 56, | ||
57, 62, 65, 73, 74, 76, | 57, 62, 65, 73, 74, 76, | ||
Line 5,860: | Line 5,662: | ||
91, 114, 115, 116, 123, | 91, 114, 115, 116, 123, | ||
130, 133, 134 | 130, 133, 134 | ||
− | Pure Land, 36 | + | [[Pure Land]], 36 |
− | purification, 35, 61, 84, 93 | + | [[purification]], 35, 61, 84, 93 |
Quintessence of the View of the | Quintessence of the View of the | ||
− | Great Completeness: The | + | [[Great Completeness]]: The |
− | Broad Expanse of Space | + | Broad Expanse of [[Space]] |
Index 169 | Index 169 | ||
− | Tantra, 102 | + | [[Tantra]], 102 |
quintessential instruction, 8, | quintessential instruction, 8, | ||
16, 17, 22, 45, 57, 58, 69, | 16, 17, 22, 45, 57, 58, 69, | ||
Line 5,876: | Line 5,678: | ||
Råhula, 42 | Råhula, 42 | ||
reading-transmission, 14, 18 | reading-transmission, 14, 18 | ||
− | reasoning concerning the | + | {{Wiki|reasoning}} concerning the |
− | noumenon, 62 | + | {{Wiki|noumenon}}, 62 |
− | reasoning of dependence, 157 | + | {{Wiki|reasoning}} of [[dependence]], 157 |
− | reasoning of nature, 158 | + | {{Wiki|reasoning}} of [[nature]], 158 |
− | reasoning of performance of | + | {{Wiki|reasoning}} of performance of |
function, 157 | function, 157 | ||
− | reasoning of tenable proof, | + | {{Wiki|reasoning}} of tenable [[proof]], |
157 | 157 | ||
reasonings | reasonings | ||
four, 17 | four, 17 | ||
− | rtog ge, 49 | + | [[rtog ge]], 49 |
− | ða-»ya (sa skya), 16, 18, 19, | + | ða-»ya ([[sa skya]]), 16, 18, 19, |
− | 39, 58, 108, 112 | + | 39, 58, [[108]], 112 |
ða- | ða- | ||
− | Treasury of Reasoning on | + | [[Treasury of Reasoning]] on |
− | Valid Cognition, 18 | + | Valid [[Cognition]], 18 |
− | Samantabhadra, 79, 109 | + | [[Samantabhadra]], 79, 109 |
− | Sanskrit, 11, 16, 23, 27, 37, | + | [[Sanskrit]], 11, 16, 23, 27, 37, |
38 | 38 | ||
Sarvarvarman | Sarvarvarman | ||
Line 5,907: | Line 5,709: | ||
self-effulgence, 44, 45, 54, 55, | self-effulgence, 44, 45, 54, 55, | ||
81, 83 | 81, 83 | ||
− | self-knowing, 67, 77, 81, 94, | + | [[self-knowing]], 67, 77, 81, 94, |
95 | 95 | ||
− | self-knowledge, 66, 114, 115 | + | [[self-knowledge]], 66, 114, 115 |
self-luminosity, 123, 135 | self-luminosity, 123, 135 | ||
self-luminous, 53, 73, 74, 76, | self-luminous, 53, 73, 74, 76, | ||
85, 106, 109, 111, 115 | 85, 106, 109, 111, 115 | ||
− | self-release, 83, 84 | + | [[self-release]], 83, 84 |
Shåntideva | Shåntideva | ||
− | Engaging in the Bodhisattva | + | Engaging in the [[Bodhisattva]] |
− | Deeds, 15, 21, 23 | + | [[Deeds]], 15, 21, 23 |
− | Shay-chen Gye-«zal (zhe chen | + | Shay-chen Gye-«zal ([[zhe chen]] |
− | dgyes rtsal ), 29 | + | dgyes [[rtsal]] ), 29 |
short-sighted, 50 | short-sighted, 50 | ||
− | Shr¦ Sinha, 37 | + | Shr¦ [[Sinha]], 37 |
SÒtra, 14, 16, 17, 22, 23, 38, | SÒtra, 14, 16, 17, 22, 23, 38, | ||
40, 42 | 40, 42 | ||
− | space, 13, 17, 27, 36, 42, 53, | + | [[space]], 13, 17, 27, 36, 42, 53, |
54, 55, 63, 64, 74, 75, 76, | 54, 55, 63, 64, 74, 75, 76, | ||
78, 80, 87, 88, 91, 94, 97, | 78, 80, 87, 88, 91, 94, 97, | ||
116, 121, 127, 129, 137 | 116, 121, 127, 129, 137 | ||
space-vajra, 54, 55 | space-vajra, 54, 55 | ||
− | space-vajra pervading space, | + | space-vajra [[pervading space]], |
54, 55 | 54, 55 | ||
− | sphere of reality, 41, 54, 55, | + | [[sphere of reality]], 41, 54, 55, |
56, 57, 61, 62, 94, 97, 109, | 56, 57, 61, 62, 94, 97, 109, | ||
113, 114, 119, 129, 132 | 113, 114, 119, 129, 132 | ||
− | suchness, 42, 45, 61, 69, 72, | + | [[suchness]], 42, 45, 61, 69, 72, |
83, 91, 92, 93, 95, 103, | 83, 91, 92, 93, 95, 103, | ||
110, 112, 113, 114, 115, | 110, 112, 113, 114, 115, | ||
117, 119 | 117, 119 | ||
− | noumenal, 113 | + | [[noumenal]], 113 |
− | suffering, 27, 38, 39, 57, 73, | + | [[suffering]], 27, 38, 39, 57, 73, |
135 | 135 | ||
superimposition, 87, 103, 104 | superimposition, 87, 103, 104 | ||
− | Svarodaya, 14, 15 | + | [[Svarodaya]], 14, 15 |
− | Tantra Containing the | + | [[Tantra]] Containing the |
− | Definitive Meaning of the | + | [[Definitive Meaning]] of the |
− | Great Completeness, 73, 75 | + | [[Great Completeness]], 73, 75 |
− | Tantra of Great Luminous | + | [[Tantra]] of Great Luminous |
Meaning Devoid of | Meaning Devoid of | ||
− | Proliferation, 63, 64, 65, 72 | + | {{Wiki|Proliferation}}, 63, 64, 65, 72 |
− | 170 Fundamental Mind | + | 170 [[Fundamental Mind]] |
− | Tantra of Quintessential | + | [[Tantra]] of Quintessential |
− | Instructions of the Precious | + | Instructions of the [[Precious Lamp]] of Secret [[Pristine Wisdom]], 107 |
− | Lamp of Secret Pristine | + | [[Tantra]] of the Expanse of the |
− | Wisdom, 107 | + | All-Good [[Pristine Wisdom]], |
− | Tantra of the Expanse of the | ||
− | All-Good Pristine Wisdom, | ||
78 | 78 | ||
− | Tantra of the Great | + | [[Tantra]] of the [[Great Completeness]] {{Wiki|Equal}} to [[Space]], |
− | Completeness Equal to Space, | ||
78, 105, 106 | 78, 105, 106 | ||
− | Tantra of the Great Self- | + | [[Tantra]] of the [[Great Self]]- |
− | Dawning Basic Knowledge, | + | Dawning Basic [[Knowledge]], |
80 | 80 | ||
− | Tantra of the View of the Great | + | [[Tantra]] of the View of the [[Great Completeness]] |
− | Completeness | ||
The Complete Depth of | The Complete Depth of | ||
− | Pristine Wisdom, 79 | + | [[Pristine Wisdom]], 79 |
things and non-things, 114 | things and non-things, 114 | ||
− | Translated Word of Buddha, | + | [[Translated Word]] of [[Buddha]], |
22 | 22 | ||
Tri-Ôong-day-«zen (khri srong | Tri-Ôong-day-«zen (khri srong | ||
), 37, 156 | ), 37, 156 | ||
− | unchanging, 36, 39, 110 | + | [[unchanging]], 36, 39, 110 |
uncompounded, 7, 56, 58, 62, | uncompounded, 7, 56, 58, 62, | ||
63, 68, 71, 72, 78, 79, 87, | 63, 68, 71, 72, 78, 79, 87, | ||
Line 5,981: | Line 5,779: | ||
73, 113, 115, 120 | 73, 113, 115, 120 | ||
unfabricated, 42, 63, 92, 94, | unfabricated, 42, 63, 92, 94, | ||
− | 96, 108 | + | 96, [[108]] |
unhindered, 63, 66, 67, 74, 76 | unhindered, 63, 66, 67, 74, 76 | ||
union, 7, 57, 63, 69, 71, 109, | union, 7, 57, 63, 69, 71, 109, | ||
115, 119, 123, 125 | 115, 119, 123, 125 | ||
− | noumenal, 112 | + | [[noumenal]], 112 |
− | noumenal uncompounded, | + | [[noumenal]] uncompounded, |
100 | 100 | ||
− | Vairochana, 37 | + | [[Vairochana]], 37 |
− | Vajrasattva, 33, 34, 35, 36, 91, | + | [[Vajrasattva]], 33, 34, 35, 36, 91, |
92 | 92 | ||
− | valid cognition, 47, 157 | + | valid [[cognition]], 47, 157 |
VirÒpa | VirÒpa | ||
Utterly Without | Utterly Without | ||
− | Proliferation, 112 | + | {{Wiki|Proliferation}}, 112 |
− | visionary appearances, 58 | + | [[visionary]] [[appearances]], 58 |
− | vows, 38 | + | [[vows]], 38 |
− | winds, 68, 69, 126 | + | [[winds]], 68, 69, 126 |
− | adventitious karmic, 112 | + | adventitious [[karmic]], 112 |
− | karmic, 26 | + | [[karmic]], 26 |
− | wisdoms | + | [[wisdoms]] |
five, 54, 55 | five, 54, 55 | ||
− | yab-yum, 34, 35 | + | [[yab-yum]], 34, 35 |
− | yidam, 38 | + | [[yidam]], 38 |
</poem> | </poem> | ||
Latest revision as of 02:39, 28 June 2020
Fundamental Mind: The Nyingma View of the Great Completeness Mi-pam-gya-tso
With Practical Commentary by Khetsun Sangpo Rinbochay
Translated and edited by Jeffrey Hopkins
Preface
This is the first translation of The Meaning of Fundamental Mind, Clear Light, Expressed in Accordance with the Transmission
of Conqueror Knowledge-Bearers: Vajra Matrix1 by
the great Tibetan scholar-yogi Mi-pam-gya-tso2 (1846-
1912) of the Óying-ma order. This text on the Óying-ma
view of ultimate reality is the first of Mi-pam-gya-tso
trilogy, called Three Cycles on Fundamental Mind, which
explains the Great Completeness, the basal nature in which
spiritual development is grounded.
Through commenting on the text, Khetsun Sangpo
Rinbochay expands on his ground-breaking presentation
of the preliminary Tantric practices in Tantric Practice in
Nying-ma.3 He begins with a biography of Mi-pam-gyatso,
drawn from and contextualizing his thirteen-volume
Biographical Dictionary of Tibet and Tibetan Buddhism,4
and then gives expansive, practical commentary on Mipam-gya- the book the differentiation of mistaken mind from fundamental mind. The main theme is primordial enlightenment
in the basal clear light, self-arisen pristine wisdom.
Then, in four chapters Mi-pam-gya-tso:
presents basic mind, or vajra matrix, drawing on myriad
explanations in Tantras;
details how fundamental mind is an uncompoundeda
union of luminosity and emptiness;
refutes Ja- Do-½gak
Completeness as a compoundedb mind;
and draws distinctions about the nature and appearance of fundamental mind prior to and after realization. The emphasis is on introducing fundamental mind in naked experience through a l ctions.
Khetsun Sangpo Rinbochay is a Óying-ma lama trained in Tibet and capable of transmitting in complete form the special precepts of the Óying-ma order. A lay priest and renowned yogi-scholar, he was trained in all four lineages of Tibetan Buddhism. He is among the most senior lamas and Great Completeness masters in the Óying- ma Tibetan Buddhist tradition and is the most eminent Óying-ma historian alive today.
He was born in 1920 in Yak-de (g.yag sde) on the border
between the central and western provinces of Tibet
and came to India in 1959. He was soon asked by His Holiness the Dalai Lama to represent Dudjom Rinbochay,
head of the Óying-ma school, in Japan, where he spent ten
years in this capacity from 1960-1970, teaching in Tokyo
and Kyoto Universities and becoming fluent in Japanese.
In 1971 he returned to India and founded a school to
educate Tibetan monastics in his tradition, called the
Nyingmapa Wishfulfilling Center, in Bouda, Nepal. Over
more than thirty years he has accepted numerous invitations
to teach in Japanese and U.S. universities and to
teach students in retreats in Dordogne, France. He taught
at the University of Virginia during the spring semester,
1974, and returned in 1986 to lecture on the Óying-ma
presentation of the two truths and to give a series of lectures
and meditations at the Union of the Modern and the
Ancient (UMA) in Boonesville, Virginia, on Mi-pam-gyaition
of fundamental mind, on which this book
is based.
In Tibet, Khetsun Sangpo Rinbochay received teachings on the Heart Essence of the Great Expanse tradition from the famous Lady Master Jetsun Shuksep Rinbochay (d. 1953) of Shuksep Nunnery, Tibet s main institution for female practitioners of the Great Completeness. His other teachers include Dudjom Rinbochay, Kangyur Rinbochay, and Dilgo Khyentse Rinbochay.
His writings feature an account of his spiritual journey and attainments, titled Autobiography of Khetsun Sangpo: Memoirs of a Nyingmapa Lama from the Yamdok Area of Tibet 5 and a thirteen-volume Biographical Dictionary of Tibet and Tibetan Buddhism, an edited compilation of biographies of the masters of all Tibetan Buddhist traditions. His Tantric Practice in Nyingma has been used by thousands of students around the world as a guide to the foundational practices. Jeffrey Hopkins
Emeritus Professor of Tibetan Studies
Technical Note
In this work, the transliteration of Tibetan follows the system formulated by Turrell Wylie,6 except that here no letters are capitalized. Also employed here is a system of essay phonetics, 7 developed to reflect the pronunciation of words in the central dialect. A macron over a letter indicates that its sound is high in tone.
In the conversion table below, the Wylie transliteration form of Tibetan letters is on the left of each column and the Hopkins essay phonetics form on the right.
kha = ka ga = ga nga = nga or Ìga*
ca = Á cha = cha ja = ja nya = nya or Ìya
ta = «a tha = ta da = da na = na or Ìa
pha = pa ba = ba ma = ma or Îa
tsa = «za tsha = tsa dza = dza wa = wa
zha = sha za = sa ya = ya
ra = ra la = la sha = Ôha sa = Ôa
ha = ha a = a
high tone only when affected by a prefixed or superscribed letter.
At the first occurrence of a number of technical terms, Tibetan equivalents are given, accompanied by the Sanskrit when available. These terms appear together in the Glossary, in English alphabetical order. The four chapter divisions and titles have been added to the translation to facilitate accessibility.
Biography of Mi-pam-gya-tso by Khetsun Sangpo Rinbochay Within adjusting your motivation to seek highest enlightenment for the sake of all sentient beings throughout space, listen to the doctrine today, which is about the lifeand- liberation story of the omniscient Mi-pam-jam-Âang- ½am-gyel-gya-tso.8 He was born in 1846 in the Kam9 Province of Tibet in Ya-chu-ding-chung10 on the banks of the gently flowing [Yalu] River. A very learned uncle on his , Padma-dar-gyay,11 gave him the name Mipam- gya-tso.12 When he was very young, unlike other children, he was naturally endowed with faith, discipline, renunciation, intelligence, and compassion. In the midst of children he was keen to be helpful and caring, and when children were playing hard and so forth, picking on others, he was protective and encouraged them to be compassionate.
At age six or seven he memorized the root text of Ógari
Paò-chen Padma-Ûang-gyel 13 Ascertainment of the Three Vows 14 and so forth, and studied introductory books on
white and black astrology. Able to write not only in capital
and cursive Tibetan but also in other alphabets, such as
Lantsa, at age ten he composed a poem, which when scholars
saw it, they were amazed. Thus, in the Kam area, various
scholars passed his poem amongst themselves, and
even at that age he became famous for his intelligence.
At age twelve he entered ordinary monastic life at Jume-
hor ðang-½gak-chö-Èing15 Monastery, which is a subsidiary
of Se- -½yi-dar-gyay-Èing Monastery,16 which
itself is a branch monastery of O-gyen Ïin-dröl-Èing Monastery.
17 Everyone called him little monk scholar
At age fifteen, when he was trying to read an ancient
text of white astrology of Svarodaya18 of the Kålachakra
system, he had some difficulty, at which point he made a supplication to Mañjushr¦, whereupon he understood all the words and meaning vividly. He realized that Mañjushr¦ was his particularly special deity and that to repay Mañjushr¦ gain meditative achievement. So, at Ju-nyung19 hermitage he practiced Mañjushr¦ Vådasiôha20 for eighteen months and performed the activity rites of sacred Mañjushr¦ pills, and so forth, for the sake of increasing intelligence. He was successful such that upon the opening of the vast mental expanse all that he
had to do with respect to any topic was to receive its reading-
transmission,21 whether it was a book of ritual, philosophy,
or debate in the categories of SÒtra, Tantra, or
sciences;22 he would not have to study and be taught as we
do. He would know immediately the words and meaning.
When he was seventeen, because of disturbances in
Nyak-rong23 all the nomads moved to Go-lok,24 due to
which he also went there. Around this age he became renowned
for his great skill in arithmetic.
At age eighteen, on a pilgrimage to central Tibet with
his maternal uncle Gyur-sang,25 he went to Ganden Monastic
University, where he spent about a month engaged
in reasoning in the debating courtyard. He traveled extensively
in southern Tibet, during which he went to Hlodrak
Kar-chu,26 almost to the border of Bhutan, where
there are many important holy places associated with
Padmasambhava. This was also the location of the monk
Nam-kay-½ying- ,27 one of the twenty-five great disciples
of Padmasambhava,28 who became such a great adept that
he climbed aboard the rays of the sun traveling from
mountain to mountain.
Without intentionally entering into study or meditation,
just from the blessings of the place ordinary appearances
and conceptions vanished, and Mi-pam-gya-tso
experienced various joys of the stage of generation and the
Biography of Mi-pam-gya-tso 15
stage of completion, in which all appearances dawn as solely
the sport of great bliss and emptiness. Since at that time
he did not know much about the practice of Mantra, he
remarked that it was probably due to the empowering
blessings of the area. On the way back north in a vision of
pure appearance a book titled Crystal Mirror of the Great
All-Seeing Svarodaya29 arrived in his hands, as is described
clearly at the end of that text.
Having finished his pilgrimage and returning to Kam,
he went to receive teachings from the famous adept Lap-
»yap-gön Ùang-chen-gyay-rap-dor-je,30 who immediately
said, under the care of white Mañjushr¦; therefore,
you need do only a rite of approximation meditation
of white Mañjushr¦ in accordance with the ma-ti system
and he bestowed on him the permission rite to conduct
this practice. Both during the initiation and during the
ritual activities31 subsequent to the practice, signs of adepthood
manifested, due to which the lotus of his intelligence
blossomed.
Then from Õa-«rül O-gyen-jik-me-chö-»yi-Ûang- 32
Mi-pam-gya-tso took teachings on the wisdom chapter of
Shåntideva Engaging in the Bodhisattva Deeds over five
days, at which point he completely understood the words
and the meaning of the text. Having given what was mostly
an oral transmission reading, Õa-«rül Rin- -chay finally
said, I have nothing particular to teach you. You know
more about this
Later, Mi-pam-gya-tso composed a commentary on the
chapter on wisdom,33 and so forth.
Based on karmic connections over lifetimes, his main
teacher for both SÒtra and Mantra was one of the most
famous lamas of Kam, named Jam-Âang-kyen-«zay-wango,
34 who put together a collection of works called the Precious
Treasury,35 which used to be sixty-four volumes and
now is around double that number. Though Jam-Âang16
kyen-«zay-wang- o own lineage was ða-»ya, he was skilled in the doctrines of all Tibetan lineages, and he considered Mi-pam-gya-tso to be his unique inner spiritual child. Just as the former lama had done, Jam-Âang-kyen- «zay-wang- o conducted a permission ritual for Mi-pamgya- tso to practice white Mañjushr¦ in accordance with the ma-ti system, since he saw that Mi-pam was under the care of Mañjushr¦.
Jam-Âang-kyen-«zay-wang- o conferred on him many
approaches of common and uncommon scriptures; extraordinary
texts of SÒtra and Mantra that had been passed
to him in direct transmission; and the maturations, releases,
supports, quintessential instructions, practical techniques,
and experiential instructions of the entire scope of
the Word Transmissions, Treasure Transmissions, and
Visionary Transmissions of the greatly secret Vajra Vehicle.
Having conferred on him the transmissions of all of
the three scriptural collections of the discipline, sets of discourses,
and manifest knowledge, as well as the four tantras
Action, Performance, Yoga, and Highest Yoga and
their initiations, Jam-Âang-kyen-«zay-wang- o announced,
of education in
the manner of pouring from one vessel into an
very quickly also taught Mi-pam-gya-tso his style of intonation
and cadence, and so forth, of various rites.
At various times Mi-pam received from Jam-gön-
»ong-«rül Ío-drö-ta-ye36 instructions on the common topics
of knowledge such as Chandragomin Sanskrit grammar37
and the five euphonic combinations,38 through the
study of which he was able to understand, without being
taught, other texts of Sanskrit grammar, such as AnubhÒtisvarÒpåchårya
Òtra,39 Sarvarvarman
KalåpasÒtra,40 and so forth. His teacher told him
that he must have been an Indian paòçita over many
lifetimes in order to be able to understand Sanskrit gramBiography
of Mi-pam-gya-tso
mar so well likely being the only person in Tibet at that
time who could understand it so fully and that in order
to help sentient beings he should study medicine. So, he
studied the four medical tantras, including how to use purified
mercury in medicine.
From the same master he received the collections of
exalted activities of pacification, increase, subjugation, and
control of Black Mañjushr¦ Lord of Life,41 a Óying-ma
Highest Yoga Tantra deity, and so forth together with all
of the quintessential instructions for maturation and release
involved in those practices. Once this transmission
was complete, Jam-gön-»ong-«rül Ío-drö-ta-ye announced
that, like a father to his child, he would bestow on Mipam-
gya-tso the full scope of Óying-ma doctrines, including
ritual activities and quintessential instructions that he
had acquired in direct transmission including those never
written down.
From many spiritual guides such as Padmavajra,42 preceptor
of Dzok-chen Monastery, Mi-pam-gya-tso heard
endless cycles on SÒtra, Mantra, and the topics of knowledge.
He did not just leave them as something heard but
put them into practice effectively. The causes these being
the potentialities of auspicious lineage from having trained
well and having familiarized with these practices over
countless lives were thoroughly activated by the condie
of magnificent
blessings of compassion and thought. Through this he
comprehended all modes of profound and vast essentials of
Bud scriptures without contradicting the four reliances43
in the manner of the four correct reasonings.44 By
attaining dominion with regard to the appearance of selfarisen
qualities equal to space, he attained the eight great
treasures of confident exposition.
When the spiritual guide Ju-Ûön Jik-may-dor-je45
bestowed on him the oral reading-transmission of the root
18 Fundamental Mind
text of the Condensed Perfection of Wisdom SÒtra, he immediately
was able to generate understanding regarding the
features of the view of the Perfection of Wisdom, such that
from merely reading texts in that field there was nothing
he could not understand. Ju-Ûön Jik-may-dor-je conversed
with Mi-pam-gya-tso about the text, and seeing that Mipam
was more skilled than he was in the difficult and profound
points, he asked Mi-pam-gya-tso to teach him those
profound points, which he did. Ju-Ûön Jik-may-dor-je
said, hough I have studied until old age, I have not
heard anything better than what I have heard from him.
His teaching is the Even nowadays, among Óyingmas
Mi- commentary on the perfection of wisdom is
considered to be the best and the clearest.
Bum-Ôar Ge-Ôhay Nga-Ûang-jung-½e46 bestowed on
Mi-pam-gya-tso an oral reading-transmission of Chandrak
¦rt d
Mi-pam told the Ge-Ôhay that except for a readingtransmission
he need not trouble himself; and so as soon as
the Ge-Ôhay finished, he quizzed Mi-pam on the difficult
terms and meanings of the text, the relevant commentaries
on particular topics, and their explanations. The Ge-Ôhay
was amazed, praising him in the presence of his retinue,
declaring that even though he had gained the name GeÔhay
(doctor professor), he did not have even a mere portion
of the understanding that Mi-pam-gya-tso had.
From the great professor of Ngor, Ío-«e-Ûang- ,47
who was also a student of Jam-Âang-kyen-«zay-wang- o
and famous among the ða-»ya School, Mi-pam received a
reading-transmission on the Treasury of Reasoning on Valid
Cognition48 by ða- a Paò .49 From Ío-«e-Ûangmanager,
Padma,50 he received the Five Doctrines of Maitreya
Grounds of Bodhisattvas and so forth.
After these, Mi-pam-gya-tso taught at length to the great
ða-»ya scholars of this monastery the five great treatises of
Biography of Mi-pam-gya-tso 19
Maitreya, Chandrak¦rti Supplement to (Någår
and so forth. They considered
him to be a very bright young scholar who had an extraordinary
capacity to explain both words and meaning; at ða-
»ya monasteries there was no one who could rise in debate
against him. He was also invited to lecture at places of
study of all of the orders of Tibetan Buddhism within
Kam Province, whereby he became renowned as a highly
developed scholar, at the peak of fame among all scholars
in Kam.
When he was young, it was easy for him to study the
texts of the New Translation Schools of ða-»ya, a-gyu,51
and Ge-luk.52 It seemed that there was nothing in their
texts that he did not understand. He did have difficulties
with certain Óying-ma tantric texts, but still he determined
that these were precious and valid pure transmissions
and did not even for a moment generate any doubts
or wrong ideas about Óying-ma, figuring that the difficulties
were due to his own lack of comprehension. Due to
this, in time, when his meditation developed and his understanding
and so forth advanced with age, he gained
particularly strong ascertainment that these tantras and
Padmasambhava explanations contained supremely fantastic
profound meaning.
At this stage of his full development he was called by
his root lama Jam-Âang-kyen-«zay-wang- o to his monastery,
where he advised Mi-pam-gya-tso to write many
commentarial explanations that would set forth the Óyingmas
he wrote many commentaries setting forth Óying-ma presentations
of the view, meditation, and behavior. Because
he composed these texts within putting great emphasis on
Óying- own perspective, many scholars wrote texts
attempting to counter what he had said. A great deal of
controversy developed.
However, his intention was to further the Óying-ma teaching at a time when it was quite weak; he did not intend to criticize other teachings. His hope and intention was, within Óying-ma, to develop more persons who were interested in study, it being the case that within Óying-ma most people, out of realization that life is impermanent and so forth, withdraw from the world and do not engage in an active way in such activities. Nevertheless, since he was emphasizing the Óying-ma presentation on these topics, certain scholars from other orders, such as Ge-luk, got worked up about it.
Thus, he was carrying out the word of his lama, JamÂang-
kyen-«zay-wang- o, who had advised him to write
many commentaries, and he was seeking to encourage
more Óying-mas to develop in a scholarly way at a time
when, as he said, the teachings of the Old Translation School were close to being a mere picture of a butter-lamp.
He did not have any sense of showing absence of faith toward
other schools. Mi-pam-gya-tso himself said,
look into my own compositions and see whether I have
written them out of the pride of thinking that I was a very
smart scholar, or whether they were written to help other
be
Thinking that it might even be beneficial to those who
were debating against what he had explained, he wrote
careful and honest replies to their objections; he decided
that he could from his own point of view perhaps discover
points that he did not realize, or that he had understood
improperly, and from other points of view his responses
might cause these scholars to realize points that they had
not understood before, or had misunderstood. And he
thought that if those scholars answered back, he might be
able to use their answers like medicine. Therefore, he
engaged in such written debates without an intention to be
partisan in any sense, whether in terms of family line, area,
Biography of Mi-pam-gya-tso
or order of Tibetan Buddhism.
One of the greatest Ge-luk- scholars, -ri Ío-sangrap-
Ôel,53 wrote a two hundred page criticism of Mi-pamgya-
tso, called Rap-sel ations.54 Many
times they wrote criticisms back and forth, developing
great respect for each other, because their compositions
served to eliminate their qualms and so forth. This culminated
in writing letters of praise of each other.
Also, in response to the Ge-luk master Drak-gar-«rül-
»u Ío-sang-«en-dzin-½yen-drak55 from Kam, Mi-pam-gyatso
wrote a shorter set of critical answers, called Response to
Objections Concerning the Chapter on Wisdom in (Shåntide-
) Engaging in the Bodhisattva Deeds : Sunshine Illumination.
While Mi-pam-gya-tso was writing a commentary on Dhar Prime Cognition, 57 ða- ò appeared to him in a dream in the guise of an Indian paòçita with a slightly hooked nose, asking him, could there be in the Commen Compilation of Prime Cognition that you do not understand? It is just refutations and proofs. ða- ò took text and divided it into two parts, one half in one hand and one half in the other, saying, these two together, you will understand. In the dream Mi-pam-gya-tso put the two together, and immediately the book turned into a long sword, whereupon all knowables appeared in front of him. ða- ò said, it will penetrate
all phenomena, all knowables, from forms to omniscient
con when Mi-pam wielded it, it cut
through everything at once. From then, he was able to
write commentary on text just spontaneously.
When he looked into Guòaprabha Aphorisms on
Discipline,58 there were some points that he did not under22
stand, but after reading once through the Translated Word of Buddha,59 he reported that from his single reading of the thirteen volumes on discipline, he was able to understand everything in the Aphorisms on Discipline without impediment. Concerning profound quintessential instructions and other matters such as the differences between earlier and later Tibetan schools, when he remained in solitary meditative retreat, performing the approximation of a deity by repeating mantra, understanding of these would spontaneously and vividly arise through the opening of channels of awareness and the blessings of his lamas and favored deities, without reading any texts or the like. He reported that due to this there was no way for him not to write these down.
On a particularly virtuous date, Jam-Âang-kyen-«zaywang- o had volumes of SÒtra, Mantra, and topics of knowledge whose transmissions were rare and containing crucial points arranged on a large, high altar and made extensive offerings. He had Mi-pam-gya-tso sit on a platform- throne slightly lower than the altar. He announced, all of my authority with respect to holding, sustaining, and increasing teachings through
explanation, debate, and composition. Make them shine in
the world for a long time. Conducting a ritual called
Blazing Jewel of Lordship of Speech, 60 he made him his
regent, passing his transmission to him and bestowing a
scroll-painting of white Tårå. He made a supplication for
his long, steady life, which he himself composed in connection
with Mi-pam-gya- several names, and gave
him many old representations of exalted body, speech, and
mind. As a symbol of Mi- power and stature, he took
off his own long-eared hat and bestowed it on him,
marking a marvelous event.
Later when speaking to others, Jam-Âang-kyen-«zayBiography
of Mi-pam-gya-tso 23
wang- o announced that Mi-pam-gya-tso was the greatest
of the scholars of that era on earth, since he knew all of the
doctrines of the various orders of Tibetan Buddhism, and
all of the topics of scholarship included in SÒtra and Mantra
right through to the Great Completeness, as well as
Sanskrit grammar, poetry, and so forth. Whereas some
scholars might be better than him in a particular area, they
did not have his depth and breadth of knowledge. Jamgön-
»ong-«rül Ío-drö-ta-ye also praised him as a
mahåpaòçita (a great scholar) and, though he was Mipam-
gya-tso a, he requested from him instruction on
his Clear Exposition of the Text of (Dhar mand
Explanation of the Eight Pronouncements 61 as well as
others.
Ja- -½gak,62 a [Óying-ma] scholar versed in the
new traditions, criticized Mi- commentary on the
chapter on wisdom in Engaging in the Bodhisattva
Deeds, also known as the Ketaka Jewel. So, Õa-«rül
O-gyen-jik-me-chö-»yi-Ûang- , supreme in scholarship,
holiness, and adepthood, was made the judge, and those
two debated in front of him. Though they contested all
day and into the night, they were not able to come to any
definite conclusion; they were over and over again debating
about difficult points concerning Hearers entry to the
Great Vehicle path, a topic on which Indian paòçitas
themselves could not come to any agreement, and other
such difficult topics.
A lama in the audience named Rik-chok63 asked Õa-
«rül O-gyen-jik-me-chö-»yi-Ûang- to indicate who was
the victor, since he and others considered both of them to
be great scholars and thus found it difficult to determine
who won. Õa-«rül Rin- -chay responded
how to determine the victor. It would not be proper if I
indicated who is the better scholar. To cite a worldly
proverb, son is not praised by his father but by an enemy; a daughter is not praised by her mother but by the neighborhood. If a lama praises his own student, it would be like a father who indeed would definitely praise his own son, or like a mother who, even if her daughter is not very pretty, will My daughter is very pretty and energetic.
In a similar way, if I indicated who was better, no one
would believe me. However, Do-½gak
that during the early part of debate they clearly saw rays of light issue forth from the heart of Lama Mi-
Mañjushr¦, his meditational deity, on the altar and enter
into his heart and into mine. From that you can understand.
At one point Õa-«rül Rin- -chay intervened saying,
scholars could not settle it? This is to be settled by natural
reasoning, and thus it will not help to debate about
They were both probably very thirsty at that point, and tea
was brought to them. Over tea, Õa-«rül Jik-me-chö-»yiÛang-
remarked, Ja- Do-½gak has written a text on
the basis, path, and fruit of the Óying-ma Great Completeness.
Some people praise it, but others criticize it; it
would be better for you two to talk about this while taking
tea.
Mi-pam-gya-tso immediately rose up to debate, saying,
64 In
just several minutes Mi-pam-gya-tso was able to defeat Ja-
Do-½gak in debate, at which point Õa-«rül Rin- -chay
declared to Ja- Do-½gak, You have been defeated. Such
faulty reasoning would ruin the path; it would be best to
burn the
Õa-«rül Rin- -chay added, That is enough debate.
Bring them some food. Ja- Do-½gak was
eating his food, he was thinking of the tough spot that he
Biography of Mi-pam-gya-tso 25
was in that his root lama had his book burned and not
Mi-pam-gya-tso and tears streamed down his cheeks.
The many monastics and yogis who had gathered to listen
to the debate noticed that he was crying, and he became
famous throughout the two eastern provinces of Tibet,
Kam and Am-do, as the person whom Mi-pam made cry.
Ja- a Do-½gak was the only person who actually met
in debate with Mi-pam-gya-tso. Ge-luk- scholars from
great centers of learning sent essays of criticism against Mi-
It is
reported that, later on, a Ge-Ôhay was sent from Ío-Ôel-Èing
College of Dre- onastic University to find Mi-pamgya-
tso and debate against him, but when they met, the
Ge-Ôhay talked with him without actually debating, later
reporting that he was a very amazing lama. Much later,
Den-ma Rin- -chay (the predecessor of the present one)
upon hearing this was provoked and decided that he
would go and debate with Mi-pam-gya-tso. However, he
arrived when Mi-pam-gya-tso was about to die, and so
they never got a chance to debate.
After the debate with Ja- Do-½gak, Mi-pam-gya-tso
went into meditative retreat in the Tiger Den of Àar-mo
in Kam Province for a period of thirteen years. He reported
that during that period he was never distracted
from the yogic approximation of Black Mañjushr¦ Lord of Life, due to which all signs of achievement described in the
texts arose. At one point, he went to see his lama, JamÂang-
kyen-«zay-wang- , who asked him, is your
practice going in Mi-pam-gya-tso answered,
hen I studied the great texts, I understood them thoroughly,
but I am concerned that in meditative retreat on
my favored deity I will not bring the stage of generation to
fulfillment, so I am taking great care in practicing it with
energy and earnestness.
Jam-Âang-kyen-«zay-wang- remarked, Doing it
26 Fundamental Mind
that way is very difficult. As the omniscient Íong-chenrap-
jam66 said, hout doing anything, remain in your
That is what I did, and though I did not see
anything with white flesh and a ruddy complexion that
have the
slightest of Mi-pamgya-
tso took this as advice that he should now just cultivate
the view of the Great Completeness. Later, he reported
that this was very helpful to him.
With respect to his meditative achievements, through
putting penetrative focus on important points in the vajra body during the completion stage of Highest Yoga Tantra,
he purified most of the movements of karmic winds in the
central channel, and his mind experienced the metaphoric
and actual clear lights the great bliss of the fundamental
innate pristine wisdom induced by the four joys and four empties. In particular, in dependence upon the Great Completeness yoga of breakthrough-to-essential-purity
and spontaneous leap-over,67 he arrived at direct perception
of the noumenon,68 attaining mastery over appearance and
behavior as the sport of exalted body and exalted wisdom.
Through the force of purifying his internal channels
and essential constituents into a cloud-wheel of syllables,
exalted knowledge arisen from meditation burst forth from
the expanse. By cultivating the view of the Great Completeness,
he received texts within the expanse of thought,
and he wrote them down. He did not have to do research,
comparing this and that; expositions just naturally
emerged from the expanse of reality.
However, he did not announce that these were
Thought-Treasures, texts received in thought-transmission
from the great expanse, but just said that they were his
compositions. Thirty-two such books just as a Buddha
has thirty-two marks were published in Kam, but there
are also many notes as well as a number of texts about
Biography of Mi-pam-gya-tso
black and white astrology, medicine, and Sanskrit that
were never published and have not arrived in India. He
expressed the hope that the collection of thirty-two texts
would serve as a way of reviving and furthering the Óyingma
teaching, which had come to a point of deterioration
like a person about to die.
In the Water Mouse Year (1912) on the thirteenth day
of the first month (Friday, March 1), he left meditative retreat, and on the twenty-first, as a sign that he was about
to die, he called his manager and asked him to bring a
piece of paper. He wrote that after dying he would assume
the aspect of a youthful Bodhisattva in the pure land of
Manifest Joy mpassion
for all sentient beings throughout space I will remain
helping sentient beings as long as there is space. This
is my prom
It appears that Mi-pam-gya-tso was sick during a great
deal of his life, and so he wrote, n exponent of the
Buddhist doctrine at this time of the five ruinations was I,
suffering continuously for seventeen years from a chronic
disease of the channels. Even though I have suffered a great
deal from disease until now, I have stayed here in this land,
but I think that now it would be better to die, and thus I
his manager, Lama Ö-Ôel, who himself was a great scholar,
to hide.
Near the time of his death he said to his manager,
am not an ordinary being. I am a Bodhisattva who
through the power of wishes took rebirth in order to help
sentient beings. What I was seeking to do was to help the
teaching, and especially to help the teaching of
the Great Completeness, but in general since the Óyingmas
are of very little merit, they undergo a great deal of
harm from interrupting factors, and thus through the
dependent-arising of certain circumstances I have had to
28 Fundamental Mind
suffer a lot physically and have not been able to achieve the
level of assistance that I was seeking to bring. However, I
have mostly achieved what I wanted to do in terms of
commentaries, even though I have not been able to write
an extensive general-meaning commentary on Madhyamaka,
as I had hoped, but that does not matter much. However,
if I were able to finish writing on the fundamental mind in accordance with my wish to fully express my own
thought about it, I think that it would be of immense benefit
to all of the orders, Old and New, but I have not able
to finish this His point was that he had written a considerable
amount on the topic of the fundamental mind, but
had not completed it.
Then he announced, will not be taking actual rebirth
in this world any more, because outlying barbarians
will arrive and make a mess out of the teaching. Therefore,
I will remain just in pure lands but will send emanations to
impure lands. It is the responsibility and wish of Bodhisattvas
in pure lands to send forth inconceivable emanations
to impure lands to help sentient beings in whatever
way would be suitable to tame them, and thus innumerable
That evening he indicated that his long-term illness
did not seem to be with him any more, that he had been
cured of it, not feeling any pain, and most of the mistaken
appearances of cyclic existence had disappeared, and he
was perceiving pure appearances of rainbows, drops, exalted
bodies, pure lands, and so forth associated with the
meditative process of leap-over. He had instructed his
manager not to let people into his room, but now he said,
on how they should practice and made prayer-wishes for
each of them. Those who had come for audience told him
that he was not very old and should stay and help others.
He said, not
going to take rebirth. One of my emanations will proceed
to Shambhala in the north. In his sixty-seventh year, on
the twenty-ninth day of the fourth month of the Water Mouse Year (June 14, 1912), he assumed meditative posture,
his mind entering into equipoise in the primordial
basal expanse.
Mi-pam-gya-tso had a great many famous students,69 the
most renowned being his manager, but during the course
of his life he did not establish a big monastery or have
many images constructed, and in the latter part of his life
he stayed entirely in a hermitage in Kam, composing texts
and so forth. As he said in his will, he considered the
Three Cycles on Fundamental Mind to be very important,
and although he was unable to complete them in the way
he wanted, he had set them down in a rough way, which
were then edited by Shay-chen Gye-«zal.70
Just as Mi-pam-gya-tso felt that his exposition on fundamental mind would be helpful to scholar-practitioners
of all orders of Tibetan Buddhism, I also, hoping that it
will be of use to those interested in the nature of reality,
will comment in this book on the difficult points and so
forth of the first of the Three Cycles on Fundamental Mind.
In the Introduction, Khetsun Sangpo Rinbochay expansive oral commentary is at the margin, and Mi-pam-gya- ndented. After that, the four chapters that form the body of the text are at the margin, and oral comments on difficult points are in footnotes.
Introduction
Countering Unfavorable Forces
Because this is Secret Mantra, listeners should attain initiation
beforehand. However, if the circumstances for this
have not come together, it would be good, for the sake of
avoiding interrupting factors, to recite the one-hundredsyllable
mantra:
-
tiøhîha, hyo me
bhava, anurakto me bhava, sarva-siddhiô me prayachchha,
sarva-karmasu cha me chittaô shr¦yam kuru, hÒô ha ha ha
ha ho¯, bhagavan-sarva- - uñcha,
- (Oô Vajrasattva,
71 keep [your] pledge. Vajrasattva, reside [in me].
Make me firm. Make me satisfied. Fulfill me. Make me
compassionate. Grant me all feats. Also, make my mind
virtuous in all actions. HÒô ha ha ha ha ho¯, all the supramundane
victorious Ones-Gone-Thus, do not abandon
phaî.)
This should be done at least every day before going to
sleep at night.
Or, you could recite the mantra oô vajrasatva hÒô. In
each of the syllables, there is one of the five lineages of
Vajrasattva:
oô is the white Vajrasattva
vajra is the red Vajrasattva
sa is the yellow Vajrasattva
tva is the green Vajrasattva
hÒô is the blue Vajrasattva.
Accumulating at least a hundred repetitions of this mantra every day helps in purifying karmic obstructions. Vajrasattva contains all of the hundred lineages. If you are able to recite this mantra for at least one rosary each day, whatever ill deeds you have accumulated will not increase in force. This is Secret Mantra and, unlike SÒtra, requires taking many pledges and so forth beforehand; I suggest the recitation of this mantra every day, especially if you have not received initiation. Imagine a lotus on the top of your head, and upon it imagine Vajrasattva yab-yum;72 both male and female are white. Then imagine that at the heart of the male is a small flat moon disc, the size of a mustard seed, that has the hundred-syllable mantra around its edge. The letters of the mantra are standing upright, facing inward, circling around the edge.
Take your recitation of oô vajrasatva hÒô as a prayer to it to activate it. Just as when a child cries to its mother, the mother powerlessly gives what is required, so here through the repetition of the mantra the minds of Vajrasattva yab-yum are stirred. As you recite the mantra, this stirs them, and the letters set around the edge of the moon begin melting like butter put out in the sun, flowing from both male and female. The continuum of melted ambrosia comes down into the lotus on the top of your head, then into the stem of the lotus which is four finger widths inside your head. These drops gradually fill your entire body. As this nectar comes into your body, imagine that all of your sicknesses, ill-deeds, obstructions, and so forth in the form of various types of black awful things go down to the bottom of your body and then out through the lower holes and hair pores. All of the evil spirits and so forth that are in you come out in the form of black scorpions, toads, and so on.
Then imagine that all of the factors that would cause
Introduction 35
interruption to you, bringing havoc to your life and so
forth, manifest as a red bull, down nine stories below the
earth, that has its mouth open upwards. Imagine that all
beings to whom you owe a debt incurred over your beginningless
lifetimes beings whose flesh you have used,
debts of money that you have not paid back, and so
forth all of these beings gather in a great assembly with
their mouths gaping upwards. Imagine that all of these
awful black substances that have come out of your body
scorpions, toads, and the like transform into whatever
any of these beings want, such that they get whatever they
want.
Then imagine that every being has a Vajrasattva yabyum
on top of his or her head and is engaged in the same
process of purifying ill-deeds and obstructions.
For the purification of ill-deeds you need to have four powers. The first power is that of the basis, which in this
case is Vajrasattva yab-yum. The second power is contrition
for ill-deeds you have done in the past:
such and such terrible things; I will not do them any-
-deeds. The third
power is that of restraint, feeling that in the future you will
keep from any of these ill-deeds. The fourth, the power of
an antidote, is the recitation in the long form of the
hundred-syllable mantra or, in the briefer form, of oô vajrasatva
hÒô. Recite it one-pointedly within visualizing the
purification of ill-deeds, sicknesses, and so forth in the
complete form that I have just described.
Do the recitation-visualization for one rosary length,
that is, a hundred times, and then change your visualization.
Imagine that Vajrasattva has become extremely
your ill-deeds and obstructions are puri ajrasattva
and consort dissolve into light and melt into you,
whereby you become Vajrasattva. Imagine that there is a
blue hÒô at the center of your heart you do not need to visualize a moon disc as its base. There is a white oô in front, and on the right side is a red vajra, in the back a yellow sa, and on the left a green tva. Then imagine that all sentient beings have turned into Vajrasattvas and that the whole area surrounding you is not your usual local area but like the Eastern Pure Land of Vajrasattva. With a loud voice recite oô vajrasatva hÒô.
Then the syllable oô turns into light and dissolves into
vajra; vajra turns into light and dissolves into sa; sa turns
into light and dissolves into tva; tva turns into light and
dissolves into hÒô. The syllable hÒô dissolves into space
like breath disappearing on a mirror; imagine that your
mind is undifferentiable from this great emptiness. Stay in
this state of immaculate vacuity as long as you can, and
then when some conceptuality begins to stir in your mind,
into Vajrasattva and establish all sentient beings in the
state of Va
Title of the Text
I will give an explanation of fundamental mind based on a
text by Mi-pam-gya-tso.73 Let us begin with his title, The
Meaning of Fundamental Mind, Clear Light, Expressed in
Accordance with the Transmission of Conqueror Knowledge-
Bearers: Vajra Matrix. a ,
unchanging. Fundamental mind,74 immutable mind,75 clear
light,76 and noumenal mind77 are synonymous. The topic
of this book is the meaning of the ultimate clear light.
Knowledge-
Bearers
Completeness,78 which was passed from Ga-rap-dor-je,79
Jam- -Ôhay-Ìyen,80 and Shr¦ Sinha to Vairochana and
Introduction 37
Padmasambhava, and thereby to Tibet. Among Padmaudents
were King Tri-Ôong-day-«zen81
and his twenty-five ministers, and it continues down to
present lamas through to you today. There has been a
transmission from lama to student, lama to student, without
break. The main topic Mi- ajra
matrix
Homage
First Mi-pam pays homage to Mañjushr¦ in Sanskrit:
Namo gurumañjushr¦ye.
There are three styles of preliminary homage: just in Sanskrit,
in both Sanskrit and Tibetan, and just in Tibetan.
This is an example of the first an expression in Sanskrit.
If we associate the two languages, namo is homage or
bowing down (phyag tshal ); guru is lama (bla ma);
mañjushr¦ is Mañjushr¦ ( l ); ye is to (la). Thus it
mage to the guru
You might wonder why a statement is made in an Indian
language at the beginning of a Tibetan text. It is for
the sake of gaining belief in the source of the teaching, that
being in India. It is to indicate that texts composed in India
and in Tibet do not differ in the quality of their topics
expressed.
Next he makes an expression of worship: Obeisance with homage by way of knowledge In which the supreme lama and special favored deity Body of vajra essence that has come to be endowed with the glory of smoothness Are undifferentiable within the fundamental 38 Fundamental Mind great bliss, mind-emptiness. There are many ways of identifying a lama; here, because this is an occasion of Secret Mantra, it is the one who confers initiation. The word lama, or guru, is used only in Mantra, not in SÒtra. In the SÒtra system when vows are given, the reference is made to the abbot82 or to the master83 who confers the vows. Although you can find in- SÒtra system,
these are cases of the Mantric term being brought over to
SÒtra.
The syllable la (bla) in the term lama has the sense of
that high place where all of the teaching of the Buddha
abides; ma is to be understood as the mother of all these
mother. The Sanskrit term guru (literally
to have the weight of good qualities. How is it that a person
comes to be weighty? This person has taken upon
himself or herself the burden of freeing all sentient beings
from suffering. The lama does that.
Among lamas there are the best, middling, and lower
ones, and here the reference is to the best, or supreme, lama.
What is a yidam? A special favored deity. For those
persons who cannot be tamed by a peaceful aspect, a lama
appears in fierce aspect, this being a yidam. It is called a
special deity because among the various yidam this is a deity
that is particularly powerful with respect to taming trainees.
cloth, but here in this context it refers to the smoothness of
not having any of the roughness of afflictive emotions.
becomes free from suffering, cyclic existence, and so forth; the other type of glory is that of compassion it is a glory n indicating that the one being talked about here has attained this. vajra refers to immutability, the immutable noumenon, or final nature of phenom -emptiness way of the artifice84 the activity of knowledge on the one hand and ignorance on the other that one is either a Buddha or a sentient being. With knowledge, one is a Buddha; with ignorance, one is a sentient being wandering in cyclic existence. noumenon,
the nature of phenomena. ða-»ya 85 Tibetan
spelling book says that emptiness is a ga nyug, that is, a
nyug with a ga prefix
(gnyug ma) and he says that bamboo (snyug ma) is sa
nyug it is spelled with a sa superscription. [The two
words sound alike, but are spelled differently and have
different meanings.]
that is
immutable because, unlike ordinary happiness that is
present one moment and gone in another moment, this is
unchanging inu
nti
mind as undifferentiable from the qualities enumerated
above. From among types of homage, the best is with the
view of reality, within knowledge.
is seeking the highest enlightenment of a Buddha through
uprooting, or completely eradicating, the two obstructions
the afflictive obstructions and the obstructions to
omniscience. That is a general meaning of homage.
Here, in particular, one should understand the nature of
ndicates that one is
bowing down to the feet
the transmission of this view.
Aim of the Composition
Mi-pam continues:
Concerning this, the essentials of all doors of doctrine
of the Great and Small Vehicle
inconceivably set forth in accordance with the
dispositions, faculties, and thoughts of trainees in
the ten directions and three times through the inconceivable
secrecy of speech of the One-Gone-
Thus are included in the two vehicles, cause and effect.
-Gone-
Thus 86 alternatively could be One-Gone-to-Bliss. 87
e Secret Mantra. One
could include Mantra within the sets of manifest knowledge
of the SÒtra system from among the three scriptural
divisions sets of discourses, sets of discipline, and sets of
manifest knowl
just Secret Mantra
secrecy of speech of the Ones-Gone-Thus is beyond the
verbalization and realization of our mistaken minds.
The ten directions are north, east, south, west,
northeast, southeast, northwest, southwest, zenith, and
nadir. The three times are past, present, and future.
g trained by
the Bud
accordance with the dispositions, faculties, and thoughts of
trainees; to those of low interest he set forth the low
vehicle; to those of middling interest he set forth the middling vehicle; and to those of great interest he set forth the Great Vehicle the 84,000 bundles of doctrine that Buddha taught. The essentials of all these doors of doctrine are included in the two vehicles, cause and effect. Furthermore, the thought of the perfection of wisdom, which is the peak of all views of the causal path of the perfections, meets back to the sphere of reality88 devoid of all extremes of proliferation,89 emptiness endowed with all supreme aspects, known by oneself individually.
The causal vehicle is the vehicle of the path of the perfections
the six perfections of giving, ethics, patience, effort,
concentration, and wisdom. The peak of all of the views of
the path of the perfections, that is, of the causal vehicle, is
the thought of the perfection of wisdom. Then Mi-pam
speaks of that which is devoid of all of the extremes of proliferation.
One way of taking proliferation is set forth at
the beginning of Någår Treatise on the Middle, when
he speaks of that which is free from the eight proliferations
production, cessation, annihilation, permanence,
coming, going, sameness, and difference. Also Chandrak
¦rt Sup
speaks of a mode of subsistence free from the proliferations
of the four extremes of production production from self,
production from other, production from both self and
other, and causeless production. The Middle Way view is
called a view having no assertions, devoid of all such extremes.
As Någårjuna says in his Refutation of Objections,90
rtions
What is this view devoid of all assertions? It is the
sphere of the nature of phenomena, the sphere of reality.
This sphere of reality is identified as emptiness endowed
42 Fundamental Mind
with all supreme aspects. Because it is free from all assertions
of all directions of north, south, east, west, and so
forth it is emptiness, but it is endowed with the supreme
of all aspects. It is understood individually by oneself.
, Råhula, made a praise of the
mother, the perfection of wisdom, he called it inconceivable,
unfabricated, the perfection of wisdom, unproduced,
unceasing, the entity of space itself, that which is realized
individually by oneself, the perfection of pristine wisdom.
And because all Buddhas of the three times past, present,
and future are born from it, he paid obeisance to the
mother of the Buddhas of the three times having all of
these quali Ornament for Clear Realization
describes emptiness as the mother of all Buddhas because if
persons realize emptiness, they can become Buddhas, and
if they do not realize emptiness, there is no way at all to
become a Buddha. That is the reason why the perfection of wisdom is treated as the mother of all Buddhas. Just as a
river meets back to, or derives from, a snow mountain, so
the view derives from this which is realized individually.
The finality of the thought of all profound, resultant
mantric tantras meets back to this which is
described in the Compendium of the Thought of the
SÒtras
clear light, the suchness of Secret Mantra The Mantra system is profound in that it is deep and cannot to be understood immediately. The reason why Mantra is called resultant, the effect, is that whereas SÒtra paths work on the causes of enlightenment, Mantra paths are based on the effect. With respect to the tantras, there are many different ways of enumerating them 64,000 tantras and so forth and Mi-pam is about to talk about the ultimate thought of all the tantras. There are two Compendium of the Thought of the
SÒtras, one related with the Mind-Only School and one related with the Great Completeness. This is the one from the Great Completeness. As long as you cannot make a difference between mistaken mind and unmistaken mind, you cannot understand anything that is said here. What are we accustomed to? Night and day, during the six periods of an entire day, what we are accustomed to is mistaken mind. In all of our activities the agents and objects with which we are involved every day it is as if the mind of reality, the reality of the unmistaken mind, is dormant, and we are engaging in activities from within mistaken mind. Performing all of these actions, or works, are the six main consciousnesses and fifty-one mental factors. Who indicated that these are mistaken minds? Buddha said in the Descent into Laêkå SÒtra,92 an exag form realm, and formless realm.
Therefore, beginners initially learn about the conventionalities
and then use those conventionalities as means
for ascending to the higher level of the ultimate like the
steps of stairs. If you do not train originally very finely in
the presentations of conventional phenomena, then when
you come to the difficult level of the ultimate, you cannot
understand anything. When you become very skilled in
conventional phenomena, then you can, through gradual
changes in perspective, quickly understand the ultimate.
This is why Buddha, upon becoming enlightened, first
taught the four noble truths and then taught the Great Vehicle. If he had taught the doctrines of the Great Vehicle
in the beginning, no one would have understood.
Since almost all of the things we are doing and all of what
we are thinking are bogged down in mistaken mind, we
have to study conventional mistaken mind, and then,
when we turn to the ultimate, we can give up entirely all of
these activities lodged in the mistaken mind. The situation of our mind now is that we are so used to mistaken mind that we cannot understand what ultimate mind is. You might think that if you gave up all of these activities of mistaken mind, you would become like a dead body. Hence, we instruct a person who retreats to a solitary place on a mountain to cultivate this view of the Great Completeness to think in the beginning that it probably would be that if you cut off all of the activities of the mistaken mind you would end up being just like a dead body. After considering this for a while, the person comes to think that it could not be that the Supramundane Victor Buddha set forth something that was just like a dead body; there must be something beyond that, there must be an unmistaken reality. At that point the person begins seeking unmistaken reality.
How is it that mistaken mind overwhelms the unmistaken
mind, unmistaken reality? To give an example, during
the day when the sun is shining one does not see any
stars and thus one would think that there are no stars at
all, that they just plain do not exist. Just so, afflictive emotions
shine so brightly and are so powerful that it is as if
unmistaken reality, unmistaken mind, does not exist at all.
When you seek out this unmistaken mind from within,
you come to understand that there is an unmistaken
mind a reality of the mind that does not die, that does
not scurry after pleasure and pain. This mind that does not
follow after pleasure and pain has a mode of being that is
emptiness but not an emptiness in the sense of an empty
house or an empty vessel; rather, it is endowed with the
inconceivable self-effulgence93 of unmistaken reality, of
pristine wisdom.
When you search for this that is beyond mistaken
mind, mistaken mind just stops; gradually like dawn there
comes to be a time when pristine wisdom manifests a little.
With the beginning of dawn there is not just darkness but some light, and so it is when the self-effulgence, the self-color, the self-nature of the pristine wisdom shows itself a little; one generates a suspicion that there is wisdom beyond mistaken mind. As Åryadeva nerate doubt thinking that there might be such a reality, cyclic existence 94 How does cyclic existence come to be torn to tatters, or wrecked, made into a mess by doubt? For instance, if a table is wrecked, broken up, it cannot perform the function of a table; just so, when the self-effulgence of unmistaken pristine wisdom begins to dawn with this state of doubt, cyclic existence is wrecked and torn to tatters.
This mandala, this sphere, of the mind that is naturally
clear light is suchness, only set forth in Secret Mantra
and thus a distinguishing feature of Secret Mantra. Because
whether one is caught in cyclic existence or not depends
upon being able to differentiate between mistaken
mind and unmistaken mind, great emphasis is put on this
point, and that is why I have explained it in some detail.
Therefore wise scholars (who, having completed
vast hearing, thinking, and meditating, generated
ascertaining knowledge from proper explanation
through scriptures and reasonings by those perceiving
the definitive meaning) or yogis (who,
though they are not endowed with the great wisdom
of having trained in hearing and thinking,
generated conviction in accordance with having
been introduced well to basic mind by a lama
who, endowed with experience of the quintessential
instructions, has totally mastered the essentials
of basic mind, pristine wisdom) will not fall from
the essentials of the teaching with respect to the
meaning of those two.
mind itself, and the clear light of Secret Mantra. In order to realize those two, it is necessary to engage in the beginning in vast hearing, then in the middle in vast thinking, and in the end in vast meditation. When you have brought vast hearing, thinking, and meditation to completion, you become a wise person. When Buddha taught, he set forth sÒtras requiring interpretation for those persons who were not capable at that time of understanding the definitive Great Vehicle teachings, gradually leading them that way, pements endowed with the blessings n rigs with the second suffix sa) is to be understood as rational reasoning. Although scribes have used different spellings and thus created some confusion, the word that means reasoning must have the secondary suffix (rigs pa), whereas when we speak about knowledge, basic mind, or basic knowledge (rig pa) of the unmistaken mind, it has no second suffix sa. One generates ascertaining knowledge from proper explanations, these explanations being by way of blessed statements and reasoning.
you choose either the first
way or the second way. Either in the mode of a great scholar
you bring to full development hearing, thinking, and
meditating, or even if you do not possess the great wisdom
of having trained fully in hearing and thinking, you manifest
from within in the manner of a great meditator the
meaning of the reality of unmistaken mind
means that through gradually becoming accustomed to the
reality of unmistaken mind, to emptiness, the person becomes
fully enlightened such that realization is there from
within. If you do not have a lama with experience such
that he or she has mastery penetrating
enlightenment, it is very difficult. The lama should be someone who through becoming accustomed to the reality of unmistaken mind has become enlightened. Because the lama has experience, the lama can introduce and identify for the student how to meditate so that basic mind will become manifest. How does the lama introduce the student to reality? There are three phases basis, path, and fruit. First, the lama introduces the student to the basis, the mind of clear light, the reality of unmistaken mind. At this time you must generate valid belief in the clear light karmic obstructions, the karmic background, due to which there are varieties among students some able to generate conviction, some not, as well as varieties in the strength of belief and so forth.
In any case, you must develop conviction to the level
of valid cognition, realizing that since beginningless time
all of your activities have been bogged down in mistakenness.
When you generate conviction in the reality of unmistaken
mind to the level of valid cognition, you become
a yogi, one who has arrived at the natural state of reality.
Yogis who have identified their own face, their own basic
entity, will not stray from the essentials of the teaching.
Otherwise, as sÒtras and tantras prophesy, there
are many who, having abandoned the profound meaning through dry analysis that seems so plentiful
and so good, distribute quasi-doctrine for material
gain, leading those of low merit and small
intelligence on a perverse path at this time of the
end of the era.
If you abandon the reality of unmistaken mind and engage
in many dry analyses that seem to you to be so good, so
good, and are so multitudinous, so multitudinous, having
no end, nothing will come of it. Once you become totally
48 Fundamental Mind
absorbed just in conventional verbiage, it is as if the
profound ultimate reality has dried up. Then you use this
quasi-religious doctrine as a means of gathering money, of
getting things.
Such people of small mind and low merit at this degenerate time when the five degeneracies have set in, lead other people on a mistaken path, not directing them in the least to ultimate reality. This happens frequently; many people have ended up this way. Buddha prophesied in sÒtras and in tantras that such would happen in the future that there would be a time when people of low mind would sell religious doctrines in order to gain money. [Hence] those of good lot should seek the profound thought of the transmission of Conqueror Knowledge-Bearers with profound intelligence endowed with the four reliances. Buddha spoke of four reliances:
1. Rely not on the person, but on the doctrine.
2. Within the doctrine, rely not on the words, but on the meaning.
3. Within the meaning, rely not on interpretable meanings, but on the definitive meaning.
4. Within the definitive meaning, rely not on mere consciousness, but on pristine wisdom.
People of good fortune should seek out the profound
thought of the transmission of the Conqueror Knowledge-
Bearers with profound intelligence endowed with these
four reliances. If you do not understand it right away, you
should keep working and working at it with such profound
intelligence.
It is not suitable to get involved with what is proIntroduction
pounded with superficial logic, but due to the era, humans are weak in wisdom and effort; their merit and lot are small; virtuous spiritual guides who have perceived the ultimate are few; those who propound all sorts of conceptual fabrications are many; also the doctrine, having been polluted with their own mind, has become weaker and weaker like milk watered down to market, such that quasi-doctrines are very plentiful at this time of the degeneration of the teaching. Still, it is rare for anyone to know this.
The word logic (rtog ge) has two basic meanings, one is
correct logic, and the other is wrong logic, but here the
reference is to those who pay attention just to logic, without
getting at the meaning.
(zol ma) also means deceit; it refers to just making up seemingly
logical vocabulary and arguments that are not in
the great treatises. Though it is not suitable to get involved
with what is propounded with deceitful logic, due to the
time, that is, due to the fact that we are in the era of the
five degenerations, humans have little wisdom and little
effort, and therefore are drawn into deceitful logic.
If you have great merit, you have the lot of being able
to absorb much doctrine, but if you have little merit, you
have the lot of being able to absorb only a little doctrine.
Also, nowadays there are few virtuous spiritual guides who
perceive the ultimate, the mode of subsistence of phenomena.
And many people just make up things to say from
their imagination, and end up just blabbing, fabricating
their own vocabulary and polluting the doctrine with their
own perspective, unable to leave the doctrines just as they
are. For instance, when milk is sold, sellers often mix in
water, making it very weak, and in the same way the doctrines
have become weak with admixtures. This is a time
when the doctrine has degenerated, like milk mixed with water, and thus there are many propounding quasidoctrines, but there are very few who practice the real thing. At such a time it is rare to find anyone who knows the situation. Aside from those endowed with the best of accumulations of the collections [of merit and wisdom], ordinary beings cannot even understand the profound meanings. Even those who gain understanding from deliberate earnest analysis and investigation are few.
The profound meanings of Mantra are to be realized by
those who have great accumulations of the collections of
merit and wisdom. Aside from people who have the highest
level of the accumulations of merit and wisdom, ordinary people cannot even understand these doctrines. And
there are only a few who are able to gain understanding
from analyzing and investigating intensely and earnestly.
At such a time when, despite the fact that the
modes of appearance to the ordinary conceptual awarenesses of the short-sighted are contradictory
with the innermost profound meaning, [[[people]]]
voluntarily take up [these superficial, false modes
of appearance] with enthusiasm like a dog coming
upon lungs
card the profound, saying,
such a time the very profound is difficult to fathom.
Also, engagement of the mind in the essentials
of the path so meaningful when understood
is very rare.
People like us, who only know what is nearby them and do
sighted tshur mthong), those with limited sight. The
mode of appearance to our ordinary conceptual awarenesses
is contradictory with the innermost profound meaning; and since we are limited to this superficial level,
we are in a state of contradiction with the more profound.
We immediately feel that this is all there is that the superficial
is all that exists.
When a dog comes upon lungs, it considers them to
be so delicious it wants immediately to gobble them up;
just the same, when we meet with any superficial teaching,
whatever it is, we voluntarily sink ourselves into it or grab
on to it. We discard the more profound, thinking that it is
something unknowable. During such a era when we have
discarded the more profound in favor of the more superficial,
indeed the profound is extremely difficult to plumb.
When the profound is understood, it is very meaningful,
but we live at a time when those who engage their minds
in the essentials of the path, which when realized are very
meaningful, are very rare.
Therefore, I do not see much purpose in writing
about this, but with the good intention that even
at the end of an era it might help a few persons a
bit, I will speak a little about central points concerning
profound meanings very difficult to understand
that are a little clear to my mind due to
the kindness of excellent lamas and profound
scriptures.
Mi-pam-gya-tso is saying: I do not see much purpose in
writing about such profundity; however, I think that at
this time at the end of an era there definitely will be a few
who will want to hear about such topics, and thus I think
it might help. With this beneficial attitude, I will write
about these profound meanings extremely difficult to understand.
Through the kindness and force of the excellent
lamas and the profound scriptures by the former great Conquerors, I will talk briefly about central meanings that appear somewhat clearly to my mind. The central meanings are the basis, path, and fruit, and here I will talk about the basis. The Basal Clear Light About this, just this original (ye thog) basal clear light, the primordial (gdod ma) mode of subsistence, is the final reality of all phenomena. All appearances of cyclic existence and nirvåòa shine forth from within it, and when they shine forth, there is not a single phenomenon that is other than continuously abiding in it.
Ye has the sense of original, and thog ma means first,
so the reference here is to the original basal clear light. The
basis, here in the system of the Great Completeness, is not
just a non-existence, or a mere negative, but is the clear light that is the primordial subsistence of things. It is the
final reality of all phenomena.
From within the basal clear light, all appearances of
cyclic existence and nirvåòa shine forth. And when they
shine forth from within the mind of clear light, they do
not become separate from it but are like the effulgence of
that mind of clear light. Thus there is no phenomenon
other than ones that remain abiding within that mind of clear light when it shines forth.
Since this is the final place of release, it is called
body of attributes that is the ultimate mode
of subsistence ntitious obstructions
as well as their predispositions are
nature body endowed
with the
the supreme vehicle. Because this basal mind of clear light is the final place of body of attributes that is the ultimate mode of subsistence he body of attributes is complete within this basal mind of clear light. Thus, what defiles it and prevents its manifestation? An example of this situation is the sun and the clouds: the sun is the basal mind of clear light, and the clouds are our own adventitious and temporary predispositions blocking realization, or manifestation, of the sun. When we are unable to see the sun, we think that only clouds exist; just so, due to our predispositions we think that those things that come forth from these predispositions are all that there is. When these adventitious predispositions and obstructions finally become purified, this basal mind of clear light nature body endowed with the two purically
free from defilements but also is the purity of being
free from adventitious defilements. It is the final true cessation
taught in the supreme vehicle. The supreme vehicle is
the Vajra Vehicle and, within that, the Great Completeness.
In that foundation, mistake and release are nondual.
Just that foundation is the essential purity95
from the viewpoint of being without any [[[Wikipedia:conceptual|conceptual]]
and dualistic] proliferations and is spontaneity96
in that it is not a mere emptiness like space but
is self-luminous without partiality, not limited in
its vastness, and not fallen into limitation. Since it
is the source of all appearances of cyclic existence
and nirvåòa, it is called all-pervasive compassion.
Within that basis, that is to say, within that basal body of
attributes, since it is primordially buddhafied, there is no
such thing as error, and there is no such thing as release.
Within that basis, error and release are non-dual, and thus it is the great natural equality. Just that basis the basal body of attributes of the mind of clear light is the essential purity from the viewpoint of its being totally without any dualistic and conceptual proliferation. It is not just a mere emptiness like space or like an empty house, but has a self-arisen spontaneous nature of self-illumination. It is not partial, not limited anywhere in its extent not ruptured due to being too vast not fallen to any extreme. Being the source of all appearances of cyclic existence and nirvåòa, it is the place from which they arise. Because it pervades everything right through Buddhahood, it is called all-pervasive compassion.
In the doctrinal vocabulary of the tantras of the
Great Completeness, it is the triply endowed pristine wisdom residing as the basis. Similarly, in the
sÒ 97 and
98 from the viewpoint of being without
observation of marks and being devoid of all aspects
of prolif -arisen pristine wisdom
selfeffulgence,
99 and ndamental mind 100 ndamental
cognition 101
102 -vajra 103
space-vajra pervading space 104 and so forth due to
not changing in any aspect.
In the tantras of the Great Completeness, it is said to be
endowed with the three pristine wisdoms residing as the
basis. The three are the mirror-like wisdom, the wisdom of
the sphere of reality, and the wisdom of individual
realiza , here
Mi-pam-gya-tso mentions only three because he is speaking
about the clear light that is the basis, rather than when
manifested at Buddhahood as the five wisdoms. The
remaining two, the wisdom of equality and the wisdom of
the accomplishment of activities, are attained with Buddhahood
and are endowed with the two purities natural purity and purity of adventitious defilements.
In the sÒ
emptiness eing
without observation of any marks, being devoid of all
aspects of proliferation, such as production, cessation,
coming, going, and so forth, as mentioned at the beginning
of Någår Treatise on the Middle, and for the
i evoid of all
marks and signs, which are like smoke being the sign indicating
the presence of fire.
From its factor of luminous self-effulgence, it is called
-arisen pristine wisdom
nd
mind of clear utability,
it is called -vajra
change. The mind-vajra pervades wherever space is
present, and thus this basal mind of clear light is called
ndowed with the space-vajra pervading space
Though it is taught with such synonyms, all of
them are not different in fact from only the nondual
sphere of reality and pristine wisdom, the
noumenon of the mind, the ultimate mode of
subsistence, the vajra-like mind of enlightenment
it
of
empty sphere but as emptiness endowed with all
supreme aspects, without any conjunction with or
disjunction from luminosity. Though it is called
-arisen m56
pounded awareness endowed with marks, a subject realizing emptiness within a division of object and subject but as having a luminous nature without even a particle of any mark to be designated as compounded.
The different names come by way of emphasizing different
qualities. Though it is taught with various terms, all of
them are not different in fact from only the vajra-like mind of enlightenment, the noumenon of the mind, or ultimate
mode of subsistence, the non-duality of the sphere of reality
and pristine wisdom. Although there are these many
different names, their meanings do not exist as separate
factualities; it is just this vajra-like ultimate mind of enlightenment,
the mode of subsistence of things.
nderstood
as just a mere empty sphere. Rather, it is luminous.
The sphere does not come together with luminosity
or separate from luminosity, but is beyond coming together
with anything and separating from anything. It is emptiness
endowed with all supreme aspects.
It -arisen pristine wisdom some kind of subject that is the counterpart of an object not a mere awareness that is a subject realizing emptiness from within a division into subject and object. It is immutable mind, not to be confused with compounded mind having marks. Although it has a luminous nature, it does not have even a particle of a mark that is to be designated as compounded; it is uncompounded. Within the Great Completeness, in the mind-class and so forth e mind of enlightenment the expanse-class and so forth it is called
- in the quintessentialinstruction-
class it the Perfection of Wisdom SÒtras it is called
ements there are different names due to the force of certain needs, but the meaning to be understood is the union of basic knowledge and emptiness, the actual pristine wisdom that is what is being characterized, the mode of subsistence of all phenomena. Hence, it is the primordial innate pristine wisdom. In the Great Completeness there are three classes of teachings mind-class, expanse-class, and quintessentialinstruction- class. In the mindenlightenment the expanse-class, reality ntial instruction -arisen pristine wisdom the Perfection of Wisdom texts the perfection of wisdom being the mother that gives rise to all Buddhas it is called , it is called stances,
needs, purposes, and intentions there are different names, but when you come down to it, what is to be understood is a union of basic knowledge and emptiness, the actual pristine wisdom; this is what is being characterized. Since it is the final mode of subsistence of all phenomena, it is the primordial innate pristine wisdom. Not being produced through the fluctuations of the predispositions of the three appearances, it is naturally flowing noumenon.105 Because of being devoid in all ways from the pangs of suffering of these mutations, it is designated great bliss. There are many different identifications of the three appearances. In texts on death, intermediate state, and rebirth, the three appearances are identified as appearance, increase, and near-attainment the minds of vivid white
appearance, vivid red or orange increase of appearance, and vivid black near-attainment, called the minds of white, red, and black appearance. In the vocabulary of the ða-»ya system, the three appearances are identified as 1) impure appearance, 2) visionary appearance, and 3) pure appearance. Applying this division of three appearances to the basis, path, and fruit, the basis is the impure appearances that you are currently perceiving. Then, when you endeavor at the spiritual path and so forth, there are visionary appearances. When you advance and have purified the visionary appearances, there is pure appearance of the state of the effect in which everything is limitless purity these being natural appearances that come from meditating on emptiness. As long as you have not identified actual pristine wisdom, all cases of mental imputations and apprehensions in which you have a sense of:
a subject that is a compounded awareness and
an object that is uncompounded mere emptiness
a changeable compounded bliss
a similar [that is to say, changeable and compounded]
sense of clarity and so forth
and a sense of not conceptualizing anything,
you have not gone even in the direction of the definitive meaning, and consequently need to rely on
the quintessential instructions of an excellent lama.
Dry analysis without the orally transmitted
quintessential instructions is, with respect to this
topic [of the fundamental reality], like the blind
looking at the sun.
If you remain with stale analysis, you are like a blind person
trying to look at the sun.
(That concludes Khetsun Sangpo Rinbochay expansive commentary on the Introduction. Hereafter, Mi-pam-gya-tso with comments by Khetsun Sangpo Rinbochay in footnotes.)
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 apprehendingsubjects106
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 buddhafied. 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 actual108 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 Vajra Matrix 63
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
64 Fundamental Mind
I have been explaining the great self-arisen wisdom.
and:
The immutable basis is primordially buddhafied;
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 apprehendingsubject,
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.
Vajra Matrix 65 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.
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 e66
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
Vajra Matrix 67
and so forth; this describes how basic knowledge is beyond
mentalitya 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 selfknowing
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
Vajra Matrix 69
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.
2. Uncompounded Wisdom
Those who understand as the actual pristine wisdom
something that is a new putting together of (1) a momentary
compounded mind and (2) an uncompounded mere
emptiness make evident their own internal poverty of not
having identified basic knowledge due to not having a lanstructions.
From the perspective of
all those who have not been introduced to the entity of
actual innate basic ntial
instructions, it is thought that although emptiness is
uncompounded, how could it be possible for what is luminous,
knowing, and blissful to be anything other than
compounded? That they think this only arises due to the
force of not having realized the unified mode of subsistence.
Here, with respect to and knowing 112 if
this involves apprehension in the context of having marks,
then indeed it would be suitable for it to be compounded.
However, although [basic knowledge] is expressed in
113 not even a speck of a
mark of those two being different is observed, due to
which essentially pure basic knowledge impartial and
signless has nothing about it that serves as a reason for
calling it m
When such a union is not identified, and persons hear
nothing other than something compounded
dawns to their mind, and when they hear nothing
other than a non-thing dawns to their mind.a When
a When it is said that it is luminous, nothing appears to that
- when it is said that
is uncompounded. The two get separated. Thus, when union is
they hear union they do not understand that these are of one taste; rather, all that they understand is a mere collection together of a thing and a non-thing. Due to this, they apprehend suchness to be just a mere emptiness, a non-thing, and they understand the knower of that suchness to be a compounded awareness. When they set forth the emptiness of the sÒtra system, that is what they describe, and even when they explain the innate [[[wisdom]]] of the Mantra system, they cannot draw out even a speck of anything more developed beyond what was explained before, except for just different techniques of paths. Even until the final point of their deaths, they remain without being able to generate any understanding concerning how suchness is beyond the extremes of things and non-things, this being evident in their own treatises.a However, when basic knowledge is introduced and identified as it is, it is decided in evident experience that it is uncompounded. The Tantra of Great Luminous Meaning Devoid of Proliferation says:
The body of attributes, self-arisen basic knowledge,
Is not established as the entity of anything.
Hence any doubt that it is a compounded thing
with marks is eliminated.
and:
mentioned, they do not recognize that luminosity and emptiness
are of one taste, and understand nothing other than a mere coming
together of something that is compounded and something
that is uncompounded.
a That they cannot generate even a verbal understanding of
something beyond that can be understood when one looks into
their texts.
Uncompounded Wisdom 73 In the body of attributes, self-arisen pristine wisdom, There are no causes and conditions and hence nothing compounded. This is called noumenal fundamental mind.114 From the viewpoint of being self-luminous, it is indicated with the ot a mind included within the eight collections of consciousness that are compounded phenomena. The Tantra Containing the Definitive Meaning of the Great Completeness says:115 Self-arisen body without earlier and later Is not arisen from mind it is buddha. Due to being immutable, it is devoid of suffering. and: You who are the essence of retinues, listen! With respect to the definitive meaning, the distinctive buddha,
Since there is no basis-of-all, there is no appearance.
Hence, this basal mindless knowledge
Is not arisen from mind it is buddha
The supreme from among the doctrines of the
nine vehicles.
and:
Because of being without the eight collections of consciousness, it is devoid of mind,
The self-arisen matrix, the body of attributes.
Since within that mode of subsistence of the undifferentiable
sphere [of emptiness] and basic knowledge known
individually by oneself there is no mutable mind holding
the various predispositions [from actions], how could this
basic knowledge be the mind-basis-of-all?
Since it is absent the external objects of the six collections of consciousness and absent awareness apprehending the internal self or even a little bit of the marks of their objects, how could it be the consciousnesses of the five doors of the senses, the mental consciousness, or the afflicted mentality?
While, like space, it is without any of the phenomena
of effective things or marks such external and internal
marks are not observed it is empty, unhindered,116 selfluminous,
and seen directly. Although it is such, in this
entity of luminosity and knowledge there primordially
does not exist even a particle of an aspect of marks, which
would be what one was aiming at [in conceptuality]. It is
not imputable as having arisen from any causes and as having
been produced from any conditions; therefore, it is
self-arisen great primordial emptiness, self-luminous, and
hence self-arisen pristine wisdom.117 It is noumenal mind
or pristine wisdom of clear light.
Although those who do not have quintessential instructions
do not believe in this, it is not that there is no
such noumenal knowledge. [For it is taught] not just in
Mantra but also in the common vehicle; Ornament
for the Great Vehicle SÒtras says:119
It is said that aside from the noumenal mind
Any other mind has a nature that is not clear
light.a
Sublime Continuum of the Great Vehicle
says:
The clear light nature of the mind
a Minds that are other than the noumenal mind are not the
clear light that is the fruit of having practiced, but are expressed
as having a nature of emptiness.
Uncompounded Wisdom 75
Is immutable, like space.a
The matrix-of-one-gone-to-bliss also refers to this mind of clear light.
The Tantra Containing the Definitive Meaning of the
Great Completeness says:121
Because mistaken mind involves the three times
[[[Wikipedia:past|past]], present, and future],
There comes to be earlier, later, and present in
Because the mind has mutability, the body has
birth and death.
Because the varieties of sickness, pleasure, and
pain
It ripens as cyclic existence.
Therefore mind is not buddha. and: Because the causes [of mind] are compounded and impermanent, They can be destroyed by antidotes, and hence [[[mind]]] proceeds according to causation. Therefore the immutable self-arisen body of attributes That is not produced by conditions Is the matrix of all phenomena. a Ornament for the Great Vehicle SÒtras speaks of these mistaken minds that is, minds other than the noumenal mind as not being the clear light of truth, his Sublime Continuum of the Great Vehicle says that the mistaken mind transforms into the manifested state of the nature of the mind. His descriptions appear to be contradictory but are not: the first emphasizes the empty nature of the mind, while the second emphasizes the clear light nature of the mind, which is manifested as a fruit of the path.
and: The self-arisen matrix which is the body of attributes Is the self-arisen body not arisen from causes; Fruit not appropriated by conditions; Empty basic knowledge, not produced by causes; Self-luminous, not produced by causes. Pristine wisdom with unhindered vividness, not produced by causes. Hence the noumenon, the permanent body, Self-arisen pristine wisdom, is not produced by causes. Conditionless, it is uninterruptedly self-luminous, Not affected by conditions that are antidotes. and so forth, and: Because the matrix of phenomena, the self-arisen body, Is the root of cyclic existence and of nirvåòa,a Buddhas and sentient beings arise from it. Therefore, it is the self-arisen basis-of-all. and:
This body of attributes that is the self-arisen basic
knowledge
Has no production or cessation in the three times.
Without going and coming it abides primordially.
A concordant example is great uncompounded
space.
and:
The factuality of the basis-of-all is compounded.
a If one does not understand it, one is sunk in cyclic existence,
and if one understands it, one gains nirvåòa.
Uncompounded Wisdom 77
It is not without an antidote.a
The self-arisen pristine wisdom that is special insight
Destroys the basis-of-all from the root.
and:
Beclouded persons lacking realization
Say that even the body of attributes itself is mind.
Therefore, they do not understand the meaning
from the words.b
It is rare to understand the definitive meaning just
from [[[thinking]] about] words.
From this the mind does not become buddhafied.c
This indicates that without understanding the mode of
subsistence, self-arisen pristine wisdom, one does not become
buddhafied through mind.
Then, is it that all paths of the nine vehicles at the
end of which one is to become enlightened upon having
performed hearing, thinking, and meditating with the
mind are senseless? To indicate that this is not so, it says:
Through searching for imprints an elephant is
found.
When you search for the fact from the direction of
the mind, you will find royal self-knowing pristine
wisdom.d
a It is not something that cannot become non-existent due to
an antidote.
b Even though they hear the words in their ears, they do not
understand their meaning.
c Because the mind is mistaken, it is not enlightened.
d If you search for that from which mistaken mind arises, you
will likely find its reality.
78 Fundamental Mind
When you find it, you separate from apprehending
it as mind.
Having become separated from [such] apprehension,
you will attain self-arisen mindless body,
Buddha that is not arisen from mind.a
This indicates that at the end of the practices of taking the
mind as the path in the eight vehicles,b you take pristine wisdom as the path and, realizing the meaning of the
Great Completeness, become fully buddhafied, and until
you have realized self-arisen pristine wisdom the basic
knowledge of the Great Completeness you are not
buddhafied. The Tantra of the Expanse of the All-Good Pristine Wisdom: Refined Gold of Great Value says:122
This uncompounded nature body,
Nature of the body of attributes,
Unpolluted basic knowledge, not produced
By causes and conditions, immutable, is like
space.
The Tantra of the Great Completeness Equal to Space says:123
Just as lotuses [grow from mud, but] are not polluted
by mud,
So the entity of the mind of enlightenment, the
basis,
a Since mind is mistaken, what you are to attain is not arisen
from mind; rather, what you will attain is a state of Buddhahood
that is not arisen from mind.
b Being unable to abandon mistaken conventional mind, one
uses that mind itself as the path. The nine vehicles are the three
external vehicles (Hearer, Solitary Realizer, and Bodhisattva vehicles),
the three internal vehicles (Action, Performance which is
ehicles
(Mahåyoga, Anuyoga, and Atiyoga vehicles), the Great Completeness being the same as the last.
Uncompounded Wisdom
Is without the stains of apprehended-object and
apprehending-subject.
Therefore, this self-arisen pristine matrix
Is not made by anyone and is not fabricated.
It is royal self-arisen basic knowledge.
Hence, this uncompounded exalted mind
Is not destroyed by any antidote.
It cannot be left aside or taken up.
A yogi realizing this meaning has buddha-mind
while in a human body.
In the self-arisen body [the yogi] has pure speech
And immediately [at death] is the all-good Samantabhadra
itself.
and:
The Buddhas of the three times are devoid of
mind.
Since they are without the eight consciousnesses, they are mindless. The self-arisen matrix, the body of attributes, Is pristine wisdom not arisen from mind. Pristine wisdom is not arisen from mind, but is the mode of subsistence of the mind, the clear light nature. This is to be understood as similar to how the emptiness that is the noumenon of all things is the mode of subsistence of all things, but is not arisen from those things.a The Tantra of the View of the Great Completeness: The Complete Depth of Pristine Wisdom says:124 Since this self-arisen matrix that has subsisted primordially a The emptiness that is the mode of subsistence of phenomeependence, but emptiness does not arise from those things.
Is not arisen from causes and is not produced from conditions, There is also conviction that the body of attributes Not made by any exertion is self-arisen pristine wisdom. and the Tantra of the Great Self-Dawning Basic Knowledge says:125 This great body of attributes devoid of possibilities of predication Dwells in all but none realize it. In it there is no sentience, no mind, and none of the mistakenness of ignorance. and: In basic knowledge devoid of mind, The appearances of various [[[phenomena]]] are completed instantaneously.a and:
If you know immutable basic knowledge, that is
the fruit of all doctrines.126
If you know mindless basic knowledge, that is the
stainlessness of all doctrines.
If you know what ties upb basic knowledge, that is
what is to be abandoned through all doctrines.
If you know insentient c basic knowledge, that is
the baselessness of all doctrines.
and:
a This is like all phenomena melting into space.
b Like the rope that the Tibetan nomads use to tie up the feet
of their animals so that they cannot move.
c That is, without the mental consciousness and so forth.
Uncompounded Wisdom 81
How could there be any mistake in the immutable
mind of enlightenment?
The unmistaken mind of enlightenment pervades
all transmigrating beings.
This matrix of enlightenment pervading all sentient beings is equal to [that pervading] all
Buddhas.
This self-knowing lamp, self-illuminating object
of light,
Dwells in all but is self-secret, revealed by methods.
It is the supreme meaning of the thought of all
Buddhas of the three times,
Abiding equally without fluctuation in all Buddhas.
a
While fundamental knowledge abiding as the basis, selfarisen
pristine wisdom, does not fluctuate from the noumenon
that is without any apprehensions, its selfeffulgence
self-dawning spontaneous appearances and
luminous appearances of marks manifests from techniques.
b At that time it is the practice of leap-over to recognize
these as the effulgence of the noumenon through
self-arisen wisdom lamps without the apprehended-objects
a There are two kinds of secrecy. In the first kind you know
something and keep it hidden from others, but in the other if,
for instance, somebody in a past generation put a treasure under
this house, it would be secret to us, hidden from us, and would
not help us at all. Similar to this latter type, this self-knowing
lamp, this self-illuminating object of light, is with us at all times,
but is secret from us, though right within us now. If someone
identifies it, it is the same as the supreme meaning of the thought
of the Buddhas of the three times.
b The techniques are ways of sitting, ways of gazing, and so
forth that cause these to appear.
and apprehending-subjects of object and subject. Their basis of dawning is the fundamental mind abiding as the basis.a That previous tantra says: The cause of realization is basic knowledge. The means of realization is wisdom. and: Mind and predispositions are not the actual buddha. a When these appearances occur, you are on the level of -arisen king as your objects the external objects of the five senses, you are beyond that level. Not involved in apprehended-objects and apprehending- subjects, these being the sphere of the five senses and mind, there are appearances of self-arisen lamps, dawning as the effulgence, color, or complexion of the noumenon. -over thod rgal ) comes from within the context of breakthrough and leap-over gnition of the essential purity that is the nature of phenomena, and is posited from the viewpoint of emptiness, whereas leapover is posited from the viewpoint of spontaneity. The word leap-over asionally in the sÒtra system, and in general it means that instead of proceeding according to the stages of the path, one jumps over certain levels. Just as breakthrough is associated with the essential purity which is the emptiness of phenomena, so leap-over is associated with the spontaneous lamps that are beyond object and subject these appearances being understood as the effulgence, complexion, or color of the noumenon.
The basis of the dawning of these leap-over factors, the
spontaneous leap-over appearances of the self-arisen lamps, is the
fundamental mind abiding as the basis
inner channels and so forth, this inner reality lets forth an effulgence
that appears out through the eyes, whereby these appearances
appear to the eyes.
Uncompounded Wisdom 83
Pristine wisdom, basic knowledge, is devoid of
mind and predispositions.
and:
In self-arisen pristine wisdom there are no words,
no letters, no grounds and paths, no mentality, no mind, no ignorance, no adventitious arisings, no
rising up [of conceptuality], no dormancies, no
aspects, no visionary experience.a Therefore, this
[[[inconceivable]] reality without any proliferations]
is called the view not limited in its extent and not
fallen to any quarter.b
It is thus: pristine wisdom not over-extended
such that it has become ruptured; view not fallen
into any quarter; noumenon pervading all [from
sentient beings up through Buddhas]; unimpeded
wisdom;c self-release127 without apprehension; nonconceptual
self-effulgence; pristine wisdom without
having to cease anything;d fivefold light without
attachment; noumenon in which there is release
on that spot itself; spontaneously established
buddha; basic knowledge devoid of mind; buddha
devoid of breath; vivid non-conceptual meditation;
lifestyle without grasping and attachment;
view without assertions [of hopes and fears]; fruit
of seeing suchness; [natural, spontaneous]
activities not achievable [through exertion];
a There are no various types of visions appearing to the mind.
b It is not permanent, impermanent, and so forth.
c Though it is self-arisen basic knowledge, in the sÒtra system
it is identified as wisdom from among the six perfections, unimpeded
wisdom.
d When this non-conceptual self-effulgence occurs, it is not
necessary to stop anything.
84 Fundamental Mind
pristine wisdom of great self-purification [in
which defilements are purified of their own accord].
and:
Furthermore, mentality does not perceive pristine wisdom, nor make it clearer. In pristine wisdom
there is no conceptuality. Because mentality involves
the coming and going [of conceptuality], it
obstructs the path of Buddhahood.
and:
Whoever has apprehension
Does not have self-arisen pristine wisdom.
When one comes under the influence of meditatively
cultivating
Self-arisen pristine wisdom,
[All] theses are contradicted from the start.
and:
If in that way you realize self-arisen pristine wisdom,
you are primordially released; it is not necessary
[to be released] again. Being self-releasing,
there is no [need for] antidotes [to cause release].
Regarding this statement of the mode of arising of the four
releases,a these do not occur from being introduced to
and identifying the minds of the eight collections of
a Primordial release and self-release are the first two of four
releases. The third is naked release; when conceptuality appears,
if you just watch its entity, it is nakedly released. The fourth is
dawning release; just as in writing on water, whatever you write
immediately disappears, so as conceptuality dawns, it immediately
disappears and immediately is released.
Uncompounded Wisdom 85
consciousness.a The Mirror of the All-Good Exalted Mind
Tantra says:
If you assert that the basis-of-all is the body of attributes, you have deviated from me. If you assert that Buddhahood is [[[attained]]] from the mind, you have deviated from me. If you assert meditation that has an object, you have deviated from me. If you adhere to an empty object, you have deviated from me. If you meditate on something other-arisen having marks, you have deviated from me. and so forth.
In brief, in all of the divisions of the Great Completeness
mind-class, expanse-class, and quintessentialinstruction-
class a self-luminous factuality, pristine wisdom
beyond mind, is delineated. The fundamental selfarisen
clear light is introduced and identified upon differentiating
basis-of-all and body of attributes, mind and
pristine wisdom, mentality and wisdom; hence, no more
than a small number of scriptural passages are cited here.
Because [such differentiation] is vastly well renowned
in the great omniscient [Íong-chen-rap- asuries
and so forth, the assertion that the Great Completeness
is compounded and is consciousness is very deviant.
The former scripture says:
Whereas all phenomena have the nature of basic
knowledge,
Those who see phenomena as mind have deviated
from you.
a The minds of the eight collections of consciousness are
mistaken minds perceiving something that does not exist as
existing and therefore cannot be a source of release.
86 Fundamental Mind
The Great Completeness Lion of the Culmination of Artifice
Tantra says:
The self-voice of the Great Completeness,
Is beyond the objects of appearance and emptiness,
Beyond mind, mentality, and phenomena.
and the Inlaid Jewels Tantra says:130
Mind is the root of all predispositions.
It is indicated as the initial defilement of all sentient beings.
Mentality, like wind, gathers together the predispositions.
It is described as the second defilement of sentient beings.
Breath, like water, is the abode of all predispositions.
It is the third defilement of all sentient beings.
The five poisons, like fire, increase appearances
with respect to objects.
It is the fourth defilement of all sentient beings.
These four thoroughly abide in all transmigrating
beings.
In the body of attributes pure of defilements, how
could there be any mental defilements or marks!
The pristine wisdom body pure of defilements
Is the mind of enlightenment devoid of actualities
of marks;
Hence the pristine wisdom of basic knowledge is
not anything.a
and the Monarch of Multitudinous Expanse Tantra says:131
a The pristine wisdom of basic knowledge does not have any
of the defilements that were explained above.
Uncompounded Wisdom 87
Those who view the unproduced noumenon within
the dualism of causes and conditions
Have turned away from the uncompounded,
Making superimpositionsa and deprecations regarding
the meaning of reality.
They are deceiving themselves how pathetic it is!
and:
Through being set in its own place just as it is,
The meaning of immutability appears in basic
knowledge, like space.
Hence in that there is no distraction or nondistraction.
No matter what one does, one is within that
state.b
and the Foremost Powerful Excellent Great Completeness
Tantra says:132
Its entity is undemonstrable, uncompounded,
a Superimpositions are to consider what does not exist to exist,
and deprecations are to consider qualities, for instance, that
do exist not to exist. The Tibetan word for superimposition (sgro btags
without any feathers on it will not go very far; however, if you
put four sets of feathers on it, it will go extremely far. Similarly,
with superimposition once you start adding on to what actually
exists, it just increases greatly.
b Because the meaning of immutability appears in basic knowledge
which is like space due to allowing it to be set in its own
place just as it is, in that there is no distraction nor nondistraction.
For a beginner, there can be distraction, but once the
basic mind has manifested itself in fullness, there is no distraction
or non-distraction. No matter what one does, one remains within
that state. No matter what appears, no matter what one does,
it is like the movement of basic reality that is like space.
Beyond words, the matrix, the mind of enlightenment. and the All-Creating Monarch says:133 Self-arisen, it arises without causes and conditions, Pristine wisdom unimpededly luminous. and: When my nature is known, All phenomena are known, Whereby one is beyond actions and agents, and achievement through exertion. [[[Buddha]] qualities] are established without exertion. a and: In this mind of enlightenment, the matrix of all phenomena, There is no need to seek and accomplish it with the ten natures.b As an example of my entire nature it is like space. In pure space no exertion is to be made. and:
a You might think that if it is beyond all action, agent, and
exertion, and beyond all expression and so forth, then it would
be like nothing, like just space itself, but it is not; it is replete
with good qualities.
b The ten natures are factors such as the five paths and ten grounds. Because this mind of enlightenment is the fruit state of
pristine wisdom, the qualities of Buddhahood and so forth are
spontaneously established within it; there is no need to seek them
through techniques of paths.
Uncompounded Wisdom 89
Because I am primordially devoid of apprehendedobject
and apprehending-subject,
I am not a
I am primordial self-arisen pristine wisdom.
I am not to be ascertained by another [practice].b
and:
The scriptures of monkey-like teachers who are
not valid
Are beset by conceptuality of mistaken teachings
and paths.
Therefore since masters using a black mineral on
gold
Are invaluably precious treasures teaching reality,
they are suitable to be bought.c
and:
a Because there is no basis of designation in this body of
attributes of basic knowledge, there is nothing to be imputed as
being subtle.
b Since I am the pristine wisdom that is the fundamental reality,
when this is manifested, it does not need to be delineated by
any other path.
c Proper teachers are like persons who use a black mineral
(nag mtshur) that causes the color of gold to come forth in great
brilliance even if it has become befouled and so forth. They are
like precious treasures who teach correctly. Just as when one puts
this black mineral on gold, it makes the gold look even worse but
when one then puts it in fire its color comes out in its full brilliance,
so when such a teacher teaches about the Great Completeness,
at first the student does not understand much of anything
at all, but when implemented in the fire of practice, it
flames forth with all of its brilliance. Since the gold has become
purified, it is of tremendous value, and hence is suitable to be
bought.
Those propounding that there is cause and effect In the Great Completeness, the highest of all yogas, Are not imbued with the meaning of having realized the Great Completeness. When the conventional and the ultimate are propounded as dual, These are words of superimposition and deprecation. Realization of them as non-dual is lacking. Realization of the Buddhas of the three times Is not seen dualistically, but is asserted as just natural placement. And it says that in comparison with the path of the Great Completeness, in which basic knowledge is directly perceived without exertion, there is little progress through cultivating the stage of completion involving marks of mental apprehension: If one analyzes those seeking the path of mental isolation Imputed with the name of a subtle approach And keeping solitude in an isolated place, They are cultivating conceptuality.a a In Highest Yoga Tantra, the stage of generation is associated with method and is cultivation of oneself as a deity, whereas the stage of completion is associated with wisdom and is meditation on emptiness. The stages of generation and completion are below the level of Great Completeness of Atiyoga. Thus through cultivating certain levels of the stage of completion that involve marks of holding the mind, or mental apprehension, there is little progress compared to that of the Great Completeness. When you look into these levels of the stage of completion, it really seems that they involve cultivating conceptuality. Uncompounded Wisdom
and: Because the mind of enlightenment is without causes and conditions, It cannot be measured within the scope of worldly practices that are produced and cease. Because the [[[Wikipedia:Absolute (philosophy)|ultimate]]] mind of enlightenment is not produced by conditions, It cannot be exemplified with worldly phenomena involving production.
In that way, in the tantras of the Great Completeness mind-class, expanse-class, and quintessential-instructionclass mind and basic knowledge are differentiated,a whereupon uncompounded pristine wisdom is taken as the path, and factors of compounded consciousness are not taken as the path. Taking the fruit as the self-arisen path without any exertion is the path of Atiyoga. Aside from just these scriptures [cited above], I will not write down more since it would take too many words, but through merely these it can be understood. Not only is such in the tantras of the Great Completeness, but also the Compendium of the Thought of the SÒtras in the doctrinal class of scriptural Anuyoga speaks extensively about the suchness of the mind:
With respect to delineating the luminous mode of subsistence that is the nature of the mind, the noumenon of the mind is the self-arisen pristine wisdom of Vajrasattva. That pristine wisdom has the nature of space since it is without inherent existence. a Just as a swan can take a mixture of milk and water and drink out just the milk, without drinking any of the water, so one is to differentiate between mind and basic knowledge. 92 Fundamental Mind and: Lord of Laºkå,a that which is the suchness of [your] mind and that which is the suchness of Vajrasattva are non-dual and not to be taken dualistically. and:
The suchness of Vajrasattva is unfabricated, unpolluted, unmade, unanalyzed, and just as it is. The suchness of the minds of all sentient beings also is unmade, unpolluted, and so on and primordially just as it is.b O Lord of Laºkå, those a Between the last Buddha, D¦paôkara, and the present Buddha, Shåkyamuni, there was an intervening period during which the Mantra teaching started, both the old and the new tantras. During this time lived the Lord of Laºkå, a winged monster who took over the whole world system. Eventually a certain deity entered his body and grew up within his body, causing him excruciating pain. From within this excruciating pain, the monster asked for help from the Buddhas, saying that he had done many terrible things, and now [in this quotation] a Buddha is speaking to him, causing him to identify his own mind. b The nature of the mind is unfabricated (ma bcos pa), which means that it is pure and clear. In a small pool of clear water, you could see down to all the small stones on the bottom. You might think that you could see more clearly by stirring it with a stick, but that would only stir up all the befoulment so that you could not see anything. Similarly, with the nature of the mind, when you get some sense of its clarity, and then you think with conceptuality cannot see anything.
Between the Old Translation School and the New Translation Schools there are many controversies, one of which concerns
just this unfabricatedness. Those who refute that we should seek
merely to manifest unfabricated mind are thinking in terms of
Uncompounded Wisdom 93
who wish to gain ascertainment of Secret Mantra
should recognize the suchness of the mind.
and:
The suchness of the mind is the door of purification.
It is the door of perceiving the doctrine. It is
mistaken mind that if you leave mistaken mind just as it is
without fabricating anything, without making anything new,
that would be a great fault. But that is not the unfabricatedness
we are talking about here. What we are saying is that you are to
leave the nature of the mind, the noumenon of the mind, as it is,
unfabricated, and once you have differentiated between mistaken
mind and unmistaken mind, you need to leave it unfabricated.
Since the
not differentiating mistaken mind and non-mistaken mind, the
refutation does not hit its mark at all.
If the noumenon of the mind, basic knowledge, is exemplified
with clear wa
establishment of your own position would be like putting the
stick of conceptuality in that water, stirring it up, just making a
mess. They will not let you get down to the fact. When the selfentity,
the own-face, of the Great Completeness is introduced to
a student, a quintessential instruction is to not invite thoughts
about the past or thoughts about the future; rather, set the mind
just in its own nature right in the present. Thus, it is not something
to be analyzed by the level of the mistaken mind. It is unpolluted,
unmade.
In the first instant, the mind appears as it is, and you are to
leave it as it is, without letting conceptuality get started. If conceptuality
gets started, the nature of the mind does not remain,
except for that one moment. It is entirely lost. The minds of all
sentient beings are on the level of superficial mistaken mind that
becomes happy so easily, sad so easily, and the like. But there is a
nature of that mind, an unmoving nature of the mind, and except
for the fact that you have not identified it, this nature of the mind is with you at all times.
94 Fundamental Mind
the sphere of reality.
and:
The secret sphere is self-knowing.a Hence, it is
called self-arisen pristine wisdom.
and so forth. The root of all phenomena is the mind of enlightenment.
The excellent quintessential instruction, the great
method with little difficulty,
Of immeasurable meaning, easy to do, difficult to
fathom,
and:
Therefore, the thought of the excellent ones
Is contained in that ultimate, unfabricated basic
mind.
The nature of the mind is unmade and self-arisen.
Hence it is meditative stabilization devoid of all
objects of observation.
In that mind of enlightenment ascertained thus
There are no places to be progressed tob and no
object to be viewed.
a dbyings), there are the
external sphere, the internal sphere, and the secret sphere. Some
identify the external sphere as space, which lacks obstructive contact,
but I think that the meaning should be associated with practice,
and thus I take it to be a sphere appearing to a meditator in
which there are various appearances, like honeycombs or little
boxes. The internal sphere is that very same ground of appearance
in which various things like vajra chains and so forth appear.
The secret sphere is self-knowing basic knowledge, which,
when manifested, makes one a Buddha.
b There is no sense of a traveler and something traveled, or
someone making progress and that over which progress is made.
Uncompounded Wisdom 95
Hence, it is devoid of all marks, and disadvantage
and advantage are primordially absent.a
It is the completion of the two great collections;
all doubts are annihilated,
Conclusively decided in unsurpassed Great Completeness.
b
and:
When the all-containing profound secret perspective
Self-arisen, self-knowing basic knowledge
appears vividly in direct perception,
This is called self-arisen pristine wisdom seeing
suchness.
When in that way the excellent perspective is seen,
The darkness of ignorance of the collections of
conceptuality is cleared away, being beyond objects
seen,
Set [in inconceivable reality] with nothing to be
done, no perception, no seeking.
and:
The factuality of all phenomena, illuminating selfarisen self-knowing pristine wisdom, Is unarisen, not produced, and will not be produced, Primordially devoid of anything to be designated as cause and effect. Those who know it in this way complete the two collections of merit and wisdom. a There is no place for hope and no place for fear. b Everything is decided, come to completion in the Great Completeness than which there is none higher. In the three top vehicles Mahåyoga, Anuyoga, and Atiyoga it is Atiyoga. 96 Fundamental Mind And the General Tantra of the Great Lotus Sovereign Gone to Bliss says:134 When the phenomena of cyclic existence of thorough affliction Are purified, there is nirvåòa. The root is contained in the noumenon of the mind.
Through abiding well in great enlightenment, The unmade, unfabricated, spontaneous Clear light nature of the mind, One becomes devoid of all activities involving exertion. Just as basic mind having clear light as its nature Is naturally unfabricated, In this all-encompassing great clear light Basic mind wish-granting jewel Abides without exception in all sentient beings Of the three realms, but is not seen, Like butter within milk. Those skilled in these two draws out the butter.a The Miraculous Secret Essence 135 also similarly delineates the and so forth, and the Miraculous Transcendence Great Tantra says:136 The nature of immutable great bliss Is not a thing nor a non-thing. Nor is it observed even as the mere middle. a When you look at milk, you do not see any butter at all, but the butter is there pervading it. When the milk is churned, the butter manifests. Just as someone who churns butter can get butter out of milk, so one who is skilled in these two, that is to say, method and wisdom, is able to draw out the butter of manifesting the mind of clear light. Uncompounded Wisdom 97 Great bliss is described as the great seal.137 and the Guhyasamåja says:138 The non-existence of a self of phenomena Is equal with regard to cognitions of self and aggregates;
produced
And has the character of emptiness.
and the Hevajra says:139
This meditative stabilization is very subtle
Like the center of vajra space.a
and:
In this there is no beginning, middle, or end.
There is no cyclic existence and no nirvåòa
There is nothing other than the selfless.
This is the supreme great bliss.
In brief, the Mad Elephant Tantra says:140
Obeisance forever to the equal mind of enlightenment
The nature of the mind being the great sky of the
sphere of reality,
Phenomena being pure primordially clear light
The sphere embedded in natural meaning beyond
proposition and thought.b
a Like a vajra, it is unbreakable and cannot be overcome. Like
the sphere of space, it cannot be said to be this or that.
b What is the nature of the mind like? It is unidentifiable. It is
the sphere of reality, like great space. Phenomena from forms
through to omniscient consciousnesses are naturally pure, and
hence are primordially clear light. Yoga realizing this is the
sphere of that which has arrived at this natural meaning and is
When such is ascertained, that is the unmistaken, the correct path of the Great Completeness. beyond propositions and faults. Obeisance forever to the mind of enlightenment that is the equal mode of subsistence of all phenomena! 3. Refuting a Contrary View Nowadays, Ja- Do-½gaka claims that the basic mind of the Great Completeness that is to be introduced is a subtle mind.b He does this clutching on so- at the point of the clear light when meditatively cultivating mental isolation from among the five stages of Guhyasamåja according to the Ge-luk- ction is a subtle mind. Since that subtle mind is a compounded phenomenon produced from four conditions, the Great Completeness would be compounded. There are also some who, following him, repeat this. This is extremely unsuitable. In general, fundamental mind is the luminous uncompounded nature of the mind, whereby the matrix-of-one-gone-to-bliss also is the same. Holding it to be a compounded mind is indeed a terrible error, but if there is some advantage to describing the clear light of the completion stage of the Guhyasamåja system as compounded, then let those people do as they like. I have a Ja- Do-½gak ( pa mdo sngags), known also as Ja- Ngel-wa A-lak ( pa ngal ba a lag ) and Ja- -»u ( pa sprul sku), was a fellow student with Mi-pam-gya-tso when both -«rül Rin- -chay. (For the story of their debate, see pp. 23ff. above.)
b Ja- -½gak had studied the Ge-luk view and had mixed
this into the Óying-ma view, whereas they differ in certain respects.
Specifically, Ge-luk identifies the clear light a subtle mind that manifests in the cultivation of mental isolation from
among the five stages of Guhyasamåja as being fundamental mind. Taking his lead from that, in his book on the basis, path,
and fruit of the Great Completeness Ja- -½gak says that the
basic mind of the Great Completeness that is to be introduced to
practitioners is such a subtle mind.
no wish to refute them, but there is no sense at all in mixing that with the Great Completeness. The description of the Great Completeness as a compounded subtle mind, far from helping the teaching of the Great Completeness, scars the teaching greatly. It contravenes the introduction and identification of basic mind as the noumenal uncompounded union of luminosity and emptiness, widely renowned down to the present day in all the doctrines of the Great Completeness tantras, oral transmissions, and quintessential instructions and in the statements by the great omniscient Íong-chen-rap-jam as well as the lineaged series of the lamas of the Word Transmission and the Hidden Treasure Transmission.a Indeed, the Great Completeness cannot be harmed by those who say that it is not Dharma, but when a mode of the path is set up saying that the Great Completeness is a compounded phenomenon, it is possible that due to the bad era some persons nowadays will repeat these very unsuitable proclamations by those of small intelligence who have not identified basic knowledge, have not realized the essentials of the tantras and oral transmissions, and like to run after whatever others say.b This is because in general a All Óying-ma doctrines are included within two classes: the Word (the famous Óying-ma tantras and so forth that were brought from India to Tibet by the Indian paòçitas and were translated into Tibetan by them) and the Hidden Treasure (texts later revealed from under the ground). Concerning the latter, Padmasambhava determined the types of quintessential instructions that would be needed in the future and put texts into the ground to be revealed later by his own incarnations. b When the Great Completeness is refuted by whosoever says that it is not Dharma, they cannot harm it, but when people set up a system saying that the Great Completeness is a compounded phenomenon, they really hurt the teaching. Persons nowadays do not identify the basic knowledge, and they do not Refuting a Contrary View
some even take up what is said in the bad systems of the
[[[non-Buddhist]]] Forders; Dhar Commentary on
ition says:
There are those who repeat even what is said in
these [[[non-Buddhist]] texts].
Thereby awful darkness is spread about.
And in particular, in this bad era there are many cases of
types of dark-side demons who, contemptuous of the
teaching, [enter inside people and] divert their minds such
that they generate hesitation with respect to the doctrine.
In particular, profound and decidedly secret doctrines
are very difficult to understand, due to which it is not suitable
to just propound whatever comes to mind. In this
way, the Compendium of the Thought of the SÒtras says:
Their minds have not become proficient
In the secret essence, the intended meaning,
And yet they make effort at propounding it.
If they did not speak about it, would it not be better?
Likewise, those who possess [improper] lifestyles
And who make proofs and perform analysis,
What would be wrong if they held back
Until gaining a mind ascertaining the meaning?
and:
In future eras their fabricated, perverse, secret a
words
realize the essentials of the tantras and the oral transmission of
quintessential instructions. Due to this terrible time in which we
live, it is possible that such people will repeat the unsuitable proclamations
of small minds.
a They use vocabulary that other people cannot make out. 102 Fundamental Mind Will disturb the stainless secret teachings; The Word will become polluted and proper texts discarded, Making senseless wrong doctrines widespread. and: Just as the blind who have set out on a path And try to measure their steps mentally Rush to a path bringing terrible fright, So these are making estimates from mere guesses. Accordingly, the Quintessence of the View of the Great Completeness: The Broad Expanse of Space Tantra141 says that this is the situation of those fancying themselves to be wise who have heard a great deal about textual systems and have generated scattered experience within the context of making use of the mind but have not identified basic knowledge through quintessential instructions of the eartransmission: Although the profound meaning of the birthless Great Completeness is profound,
There are those who, due to not having realized it,
make a lot of criticisms.
Just as it is difficult to find a precious jewel,
So bad humans in the future
Will be plentiful and, having quick dispositions,
will from sudden feelings
Not believe the meaning of the Word.
Criticizing the terms of many texts, they will foment
conceptions.
Rather than enlightenment, they will achieve profit
and fame.
Due to being very lazy, signs of actual achievement
will be very distant.
Refuting a Contrary View 103
Anxious to enter into practice, they will be quick
to give it up.
They will take on the great burden of finding contradictions
in the definitive meaning,
Making superimpositions and deprecations with
regard to words of truth,
Making fine distinctions in words but rough
about the meaning.
Prone to being satisfied with hearing and thinking,
Having understood [a little], they will not put it
into practice and will neglect it.
They will confuse and mix higher and lower texts,
Intent on doctrines made up by humans that are
not the Word.
Merchandising the profound quintessential instructions,
Unwilling to work hard at quintessential instructions
having few words
But having profundity taking one to the depths,
they will get angry, saying that these are opaque.
Not allowing instructive advice to penetrate their
minds,
They will not believe in what brings about realization
of suchness,
And therefore set up reasoning [for the sake of
criticism].
Though they will lecture a lot, it will be senseless.
People will speak of their good qualities, saying
they are wise.
About persons who deride lamas They will say, They are right, them. Not understanding secret quintessential instructions 104 Fundamental Mind They will not act properly as students, and so teachers will get fed up. Not valuing quintessential instructions From authentic sources as unerring, They will believe and hold to be holy What has been mixed with self-fabrications, Flattering those of low views. At such a [pathetic] time, In just that moment when they start teaching doctrine, Buddhas endowed with tantras and oral teachings will become concerned and fearful, And Hearer sÒtra followers will outright faint. Groups of gods, demi-gods, and monsters will bring about interruptions To the lives of those persons making superimpositions and deprecations, Who will completely fall into great hells, Undergoing various frights there With their heads and bodies split into thousands of pieces.
Those who hold the knowledge will forsake them.a Therefore, it will be difficult to find a student who is a suitable vessel For these very secret meanings. and: The teaching of the Great Completeness with quintessential instructions has arisen, And when groups of hypocrites with low view a Virtuous spiritual guides, seeing that these people are in such an awful state and are for the time being beyond being taken care of, will forsake them, since they cannot do anything for them for the time being. Refuting a Contrary View 105 Forders fancying themselves to be Måntrikas And those attached to provisional vehicles Become angry concerning its explanation of the definitive view, They will make derision and nasty criticism. and so forth, and: This definitive view of the all-good Is not hypocritically crafted to curry favor. Those who without discouragement can explain this holy doctrine, Unhesitating supreme of heroes, Will be blessed by Ones-Gone-to-Bliss To teach fearlessly, without mistake. What need is there to mention that the skytravelers and doctrine-protectors will do so too? They will not be affected by sources of harm, and their merit will increase. and so forth, and the Tantra of the Great Completeness Equal to Space says: If you do not possess quintessential instructions transmitted in the ear, No matter how much you analyze with your own analytical mind,
You will not realize this profound transmission.
Due to being without the instructive advice of the
definitive transmission,
A master without the ear transmission
Does not have the definitive meaning,
Whereby an attempt to save another will be for
both a cause to fall.a
a Just as when someone who is swept away by the current of a
river tries to help somebody else in the same situation, both of
106 Fundamental Mind
Also, there are many stories of the unfortunate who behaved
according to the literal words and were reborn in
bad transmigrations.a And [the Tantra of the Great Completeness Equal to Space also says]:
With respect to the self-luminous, non-dual pristine wisdom,
They make distinctions of is and is not
Due to its not according with their own conceptuality
them are drowned, so here when such a person teaches, it only
makes causes of downfall for both teacher and student.
a The unfortunate here are those who take non-literal terms
literally and thus make trouble for themselves. You have to make
a distinction between what is literal and what is non-literal. The
definitive is literal, and the non-definitive is to be taken nonliterally.
Consider Buddha Compilations of Indicative
Verse (XXIX.22 and XXX.73 in Gareth Sparham, The
Tibetan Dhammapada):
Those without ill deeds who, having killed father and mother, destroy the monarch, the two cleanly ones, and the area as well as the retinue are the pure. That father and mother are to be killed should be taken nonliterally as meaning that one should eliminate attachment and grasping. That the monarch should be destroyed should be taken non-literally as referring to overcoming consciousness that arises due to the condition of contaminated actions [in the twelve links of dependent-arising]. That the two cleanly ones should be destroyed should be taken as overcoming holding wrong views to be supreme and holding modes of conduct to be supreme. Destroying the area and retinue should be taken non-literally as overcoming the objects of afflictive emotions and the twenty secondary afflictive emotions. Through doing this, one will become pure, that is to say, will gain enlightenment endowed with the two types of purity natural purity and purity from adventitious defilements. Refuting a Contrary View 107 And only serve to increase controversy.a [This precious teaching] cannot be darkened by other [outside forces] But just as a lion is destroyed [by a worm] inside its gut, So this secret transmission is made to vanish By those asserting that they are my children.b How will this happen? and so forth, and: Although they meditate on the clear light basic mind
With mistaken worldly consciousness, They will not succeed, and their lives will be cut short. and the Tantra of Quintessential Instructions of the Precious Lamp of Secret Pristine Wisdom says:142 Wrong tenets are demons to the doctrine. They make apprehensions of inherent existence in that which has none; They seek for cause and effect in what is just selfarisen; a Although pristine wisdom is beyond the posi with respect to it, due to the fact that it does not accord with their own conceptuality, and through holding on to these proliferations with respect to that which is devoid of proliferations, they just serve to increase controversy. b A lion, being the king of beasts, cannot be killed by any other animal, but is destroyed by a worm generated inside its gut that then destroys the lion from within. Similarly, this secret transmission of the Great Completeness cannot be destroyed from the outside, but will be made to vanish by misinterpretation from within. 108 Fundamental Mind Concerning what is unfabricated and is not anything They analyze with thoughts holding on to this and that; Concerning the spontaneously established effect not involving any progression They pollute the non-progressive with the progressions of the eight paths.a Therefore, since no matter how much they analyze with a mind Holding on to wrong ideas about the unfabricated actuality, it is not so. It is understood by setting in the natural state without analysis.b
and so forth. In these ways, this awful talk of a tenet saying
the Great Completeness is compounded has arisen.c
My lama, the holy presence Jam-Âang-kyen-«zaywang-
,143 said that the single phrase that the Great Completeness
is compounded contradicts all of the essentials of
basis, path, and fruit of the Great Completeness.d As
illustrated by that, it displeases the minds of the holy, but
nowadays since we are at an end point [of the doctrine] in
which mere reflections of the teaching are considered to be
a These are the first eight of the nine vehicles, which, while
not the final vehicle, are mistaken for being final.
b Allow the clear water of the mind to remain clear without
stirring it up.
c When Mi-pam-gya-tso wrote this, the book by Ja- -
½gak had already been burned at Õa-«rül O-gyen-jik-me-chö-»yiÛang-
mmand.
d Mi-pam mainly heard ða-»ya teachings from Jam-Âangkyen-
«zay-wang- , Àa-gyu teachings from Jam-gön-»ong-«rül
Ío-drö-ta-ye, and the Great Completeness from Õa-«rül
O-gyen-jik-me-chö-»yi-ÛangRefuting
a Contrary View 109
doctrine, there are those who know how to say all sorts of
things without even making the slightest analysis as to
whether these accord or not with the essentials of Óyingma
doctrine. This shows signs that the teaching at the
heart of Samantabhadra will not remain for a long time
it is very sad.a
The Great Completeness is the pristine wisdom of
knowledge and emptiness, the meaning to be realized in
the fourth initiation.b It is that which is to introduced and
identified; it is the path to be delineated, and hence is the
basis of analysis as to whether it is compounded or uncompounded.
This is the noumenon of the mind,
self-arisen pristine wisdom. It is not different from the
sphere of reality, and since the sphere of reality is selfluminous,
it is the mode of subsistence that has primordially
abided as the noumenon of the mind; therefore, it is
the great uncompounded union. In terms of this mode of
a The body of attributes, Samantabhadra, is a huge Buddha
m thub pa gangs chen mtsho) with a
bowl of fragrant water resting on his hands that are in the posture
of meditative equipoise. A lotus with twenty-five levels of
petals on its stalk grows up from the bowl, and our world system,
Jambudv¦pa, is on the lotus petal right at the level of his heart. A
thousand Buddhas will appear in this auspicious era in Jambudv
¦pa. The current critical situation is similar to when during a
war you have been worn down to the point where there are only
a few of you left, and you feel there is just little that can be done,
since you are at a time of such ruination. There are very few
people capable of thinking, capable of appreciating the profound meaning, and there are so many people engaged in all sorts of
fault-finding.
b The four initiations are the vase initiation, the secret initiation,
the knowledge wisdom initiation, and the precious fourth initiation of the word, in which the Great Completeness is to be
identified.
110 Fundamental Mind
subsistence, all of the phenomena of the three times past,
present, and future do not pass beyond this immutable
equality, due to which it is to be understood as without the
proliferations of the three times and of dualistic phenomena.
A compounded and momentary consciousness is not
the mode of subsistence of all phenomena. Through identifying
it how could suchness be realized? Therefore, since
the pristine wisdom of basic knowledge and emptiness that
is the Great Completeness is the fundamental, unchanging,
and immutable clear light, it is to be comprehended
from the side of its being the mode of subsistence. No tantra
of the Great Completeness and no lineaged lama
Knowledge-Bearers144 such as Ga-rap-dor-je145 and so
forth has taught a compounded mode of subsistence.
The awful proclamation that the Great Completeness is
compounded is fit for laughter, not fit to be heard.
When yogis who have properly been introduced to
and have identified basic knowledge are set in meditative equipoise within the fundamental noumenon, they realize
it without even any of the consciousnesses of the eight collections
wavering from this state. There, objects to be realized
and realizers do not exist as different.a If it were the
case that a subtle mind were fundamental mind, it would
have to be primordial, original basal clear light because
of being the fundamental noumenon without the
changeability and mutability of the three times. And if it
is, it is said that at that time of the primordial, original,
basal clear light there are no Buddhas and no sentient beings, and it is said that in that mere basis there is no
mistake, and there is not even any imputation of release
a Just as the planets and stars dissolve into the sky in the light
of the bright sun, so objects realized and means of realization all
become of one taste in the great reality.
Refuting a Contrary View 111
from the viewpoint of the reversal of error. Hence, if there
is a subtle mind [in that state], why would it not be a sentient being, as is the case with a sentient being of the formless absorptions or a sentient being of no discrimination.a
Consequently, it would have to be asserted that there is
mistake in that state, and no release.
At that time of [[[realizing]]] the primordial original reality,
does that subtle mind have apprehension of and
have apprehension of duality, or not? If it does, then it is a
mind of cyclic existence associated with obstructions. How
could it be a mind of clear light devoid of obstruction?b If
obstructions exist in the fundamental mind, the basic disposition,
c then fundamental mind would be included within
cyclic existence and would not be included within
nirvåòa. In that case, this would contradict all of the many
scriptures, cited earlier, speaking of the clear light nature of the mind, and so forth.
Therefore, fundamental mind is the noumenon, emptiness,
and from the viewpoint of not being a mere
emptiness of inherent existence and of not being just an
emptiness of matter, it is mind of clear light and
self-arisen pristine wisdom Aside from only being selfluminous
emptiness, it is without even a particle of
any marks of being compounded or uncompounded.
a Although in the Form Realm there are no coarser consciousnesses,
there is a subtler type of consciousness, and thus
there are sentient beings, as is the case with sentient beings in
that level of cyclic existence
the coarser levels of consciousness have disappeared, but there is
a subtler type of consciousness, and thus there is a sentient being.
b How could it be the basic fundamental mind of clear light of
the time of the fruit?
c amental
disposition, or mode of subsistence.
112 Fundamental Mind
Consequently, it is beyond atomically established matter
and is beyond luminous and cognitive consciousness
having factors of apprehended-object and apprehendingsubject.
dual knowledge
perceiving suchness, not comparable in the least with
any of the consciousnesses of the eight collections.
In that noumenal union of basic knowledgea and emptiness
there are utterly and primordially no conceptual and
constructed apprehended-objects and apprehendingsubjects,
146 whereby within natural flow one abides in the
non-conceptual sameness of all phenomena. Hence, in it
there are primordially no marks147 of dualistic phenomena
cyclic existence and nirvåòa, mistake and release, self
and other, beginning and end, and so forth. This is the
suchness of mind described in the Hevajra Tantra and in
VirÒpa b Utterly Without Proliferation148 This has no
beginning, middle, or end .
From within the state of such a noumenon there is not
at all any fluctuation, but then appearances of conceptuality,
appearances of the artifice of the noumenon, dawn
upon association with adventitious karmic winds, at which
time mind having dualistic appearances operates, and there
is apprehension of I-self. Thereupon, the arising of the
eight collections of consciousness Due to
conceiving [of object and subject] as actualities, the cyclic existence of mistaken dualistic appearance in which the
fundamental suchness is not realized arises, and one roams
downwards in the process of dependent-arising.c
a Basic knowledge is that which, when known, one is a Buddha,
and when not known, one is in cyclic existence
b VirÒpa was an Indian master who was one of the great
sources and translators of the ða-»ya School.
c From ignorance comes action, and so on through the twelve links of dependent-arising.
When one perceives the fundamental meaning, the unmistaken path of the Great Vehicle,a the noumenon is realized, whereupon predispositions for mistaken dualistic appearance are extinguished,b this being called uddha Therefore, the fundamental noumenon, the dispositional mode of subsistence abiding without the changeability and mutability of the three times is taught by way of synonyms such as fundamental mind, mind of clear light, mind of enlightenment, sphere of reality, self-arisen pristine wisdom abiding as the basis, innate great bliss, noumenal suchness, and so forth.
In the minds of all sentient beings such exists in the
manner of the noumenon, and during states in which obstructions
remain fit to be abandoned [but are not yet
abandoned], it is called the -of-one-gone-to-bliss
because through realizing this noumenon of the mind one
is buddhafied. In the same way, you should also understand
the mode of designating it as fundamental mind and
so forth. In the Kålachakra -stupid emptiness
has the sense of luminous pristine wisdom that is not a
mere emptiness and is without any coming together or
separating apart. It is beyond the poles of the compounded
and the uncompounded. The suchness of things is not
apprehendable as an emptiness devoid of clear light, nor
apprehendable as a mind of clear light devoid of emptiness.
When those two [[[clear light]] and emptiness] are realized
as objects of your own individual knowledge realizing
suchness, they are realized to be undifferentiable. When
a Within the Great Vehicle, the reference here is to the path
of Secret Mantra, and within that, it is to the path of the Great Completeness.
b This extinguishment of predispositions is like the extinguishing of a butter-lamp upon the consumption of its oil. 114 Fundamental Mind this is not realized, a mere object of understanding wherein from the point of view of conceptual isolates there is an object, emptiness, which is a mere elimination of an object of negation and there is a consciousness, an objectpossessor, having marks may dawn to your mind. However, this does not pass beyond objects of conceptual dualistic consciousness apprehending phenomena with marks, that is to say, as things and non-things; hence, it is not the ultimate.
When fundamental mind, suchness, is actualized, this is the non-dualistic noumenon, known by individual selfknowledge, passed beyond all dualistic phenomena, such as thing and non-thing, emptiness and non-emptiness, and so forth. Consequently, making dualistic divisions within that, such as emptiness and clear light, or basic knowledge and emptiness, or appearance and emptiness, and so forth, are just cases of subsequent conceptuality expressing the mode of not abiding in any partial extremes.a In the entity of suchness there is no duality; it similarly is beyond all dualistic phenomena of object and subject, and so forth. This non-dualistic mind of enlightenment is, as was cited earlier [from the Mad Elephant Tantra, see p. 97 above], sphere of reality Aside from being actualized by one endowed with yoga in dependence upon quintessential instruction of method and release, it is not an object of analysis by logical reasoning. Hence, conviction in this is suitable to be generated in those who have decided that their own minds are without production,b whereas those who assert that the uncompounded mere emptiness that is taken to mind by a a Such expressions are used for beginners. b In those who have made such a decision, belief then develops from within.
compounded mind is suchness are only children whose judgment has not matured. Since not even a similitude of individual self-knowledge has been generated, nothing other than that can dawn to their minds, whereupon these tenets [made up] by conceptuality deceive childish beings;a therefore, you should give up pursuing that direction and, instead, should listen to instructions of the profound lineage, transmitted ear to ear, from the mouth of excellent knowledge-bearing lamas, getting at the tenets of the Great Seal and the Great Completeness.
In brief, since your own mind is primordially without production, it is beyond all proliferations of things and marks and hence is emptiness, but there is no blockage of the effulgence of the basic knowledge.b Aside from that, there is no difference between mere emptiness and a mind knowing that emptiness. The basic mind is self-empty, and emptiness is self-luminous. Luminosity and emptiness are undifferentiable and utterly without the conceptuality of apprehended-objects and apprehending-subjects. Such a noumenon that is this way due to its primordial disposition is nominally imputed fundamental mind. c It is primordially not established as the two, a mind that is the knower and the emptiness that is the object of knowing. Therefore, it is the great uncompounded union.d a Like one child telling stories to another child. b Our bodies and consciousnesses block up the effulgence of the basic knowledge. We have this basic knowledge within us, but our bodies and consciousnesses block it. Through the three modes of posture and the three modes of viewing in the practice of leap-over, these become unblocked, and it dawns. c For the sake of causing others to understand it, it is merely d Union here means that which is already unified; thus, it is union a state of already being unified and is uncompounded,
In the noumenon there are no causes and conditions, no production and cessation; hence, it is uncompounded, but it is not an uncompounded non-actuality.a In the great clear light of effulgent basic knowledge Primordially without production from the start, There are no continuums of momentary compounded things produced and ceasing; The three times are just equal. It is non-conceptual with no marks of proliferation. In that way, in all three times it does not develop and change; Hence, it is conventionally designated as fundamental mind Primordially abiding like space.
Compounded minds, momentarily produced
And ceasing, are adventitious;
Hence they are not suitable to be fundamental.
In consideration of this, even sÒtras say
That consciousness is impermanent and pristine wisdom is permanent.
About calling fundamental mind permanent,
There is no fluctuation within its own state at any
time,
And hence it is designated permanent.
Since it is rid of all proliferations of the marks of
things,
The ways of the words permanent and impermanent
Are divisions by dualistic phenomena.
and is not some small uncompounded thing and thus is great.
a Unlike space, which is a mere absence of obstructive contact,
it is not a mere absence.
Refuting a Contrary View 117
nature devoid of all
Proliferations of marks is comprehended,
One has passed beyond the objects of conceptions
of permanence and impermanence.
Likewise one has passed beyond all marks of dualistic
phenomena
Thing and non-thing, permanence and annihilation,
and so forth.
Hence, aside from being what is comprehended
By those endowed with yoga realizing
The suchness of mind by themselves individually,
It is not an object of comprehension through the
dualistic conceptuality
Of examples, reasons, and so forth.a
Therefore it is designated with the conventions
Of being devoid of thought and expression
And being beyond awareness and so forth.
Those who realize meaning of this know suchness.
a The reference here is to logical syllogisms in which a subject,
a predicate, a reason, an example, and so forth are stated.
4. Distinctions
Question: [Within differentiating between basal fundamental mind, path fundamental mind, and fruit fundamental mind,] does basal fundamental mind realize emptiness
or not?
Answer: With respect to fundamental mind residing in
the basal state [as distinct from when one is on the path or
in the fruit state,] there are no conventions of realizing
emptiness or not realizing emptiness.a [With respect to the
mode of subsistence of the basis itself,] its own entity is a
clear light emptiness or noumenon, which is a union of
basic knowledge and emptiness unpolluted by any conceptuality.
Therefore, it itself is suchness and the sphere of reality but not an object to be affixed with the conventions
or Realizing emptiness or not
realizing emptiness is not posited with respect to the basis
itself.b
Within the basis abiding as the suchness that is to be
realized, appearances of the basis shine forth, whereupon
there is realization of the basis as it is, or non-realization,
due to which release or mistake come to be. Hence, relative
to that, one is designated as a Buddha or as a sentient being. c
When the mental consciousness that is the means of
a Because this question concerns the basic state, fundamental mind is the reality of the mind, and thus all of us have it. Since
this is a neutral state, conventions of realizing emptiness or not
realizing emptiness do not apply.
b These distinctions have to be posited within the context of
basal appearances from that basis.
c If a person has release, that person is designated as a Buddha,
and if a person has error, that person is designated as a sentient being.
realization realizes the fundamental mind abiding as the basis, it is said that the realizer realizes emptiness. a Mistaken sentient beings who have not realized this have the noumenal fundamental mind,b but when, being without realization, they have conceptions of marks regarding dualistic appearances of the eight collections of subjectconsciousness, c - Upon the arising of the array of cyclic existence and nirvåòa, which are basal appearances as projections from the basis,d there are the conventions of the two, mistake and release. In the mere basis, there is nothing that could be designated as mistake or release, Buddha or sentient being, realization or non-realization. The two cyclic existence and nirvåòa are not established in the fundamental mind that is the basis.
Although it is the sole drope that is the great clear light
of essential purity, undifferentiable basic knowledge and
a At that time, the realizing mind has dissolved completely
into fundamental mind, or it can be said that simultaneous with
the removal of all defilements with respect to all phenomena
ranging from forms up to omniscient consciousnesses, the defilements
of that realizing mind are removed.
b Without realizing the fundamental mind they have not recognized
their own nature.
c This is how we are bound by conceptions of apprehendedobjects
and apprehending-subjects.
d The comparison here is like that between fire and smoke:
fire is like the fundamental basis, and smoke is like the projective
appearances (rtsal ) from that basis, which are also called effulgence
(gdangs). Within these projective appearances of cyclic existence and nirvåòa there come to be the conventions of error
and release.
e The sole drop is the single entity that is the mode of subsistence
of all phenomena.
emptiness,a in which the marks of dualistic phenomena are primordially non-existent, anything and everything are suitable to appear from within the clear light that is the nature,b and hence Projective appearances dawn, whereupon in the context of those basic appearances there are the two paths of mistake and release,c due to which [[[tantras]]] speak of d Therefore, Íong-chen- says that projective appearances are the basis of release and [the practice of] essential purity is the ground of release.e Consequently, within the essential purity that is the basis, there is no way of making a differentiation of a The sÒtra system speaks of wisdom differentiating phenomena, whereas this tantric system speaks of empty basic knowledge, which is more profound and quicker. b Like the constellations of the stars and so forth appearing in space, cyclic existence and nirvåòa are suitable to appear from within the clear light that is the nature. c When you recognize these projective appearances of the basis as such, there is release, and when you do not, there is mistake. d There is only one basis for the Buddhas who know and the sentient beings who do not know.
e These projective appearances of the basis are both the basis
of mistake and the basis of release through the practice of essential
purity, which, therefore, is called the ground of release. Just
as the ground of an airport is the place where the people of cyclic existence wander about and also is that from which the plane of
those who are released takes off to the heights the ground of
the airport being a single ground for those two activities so the
basic mode of subsistence serves as the basis of both activities of
mistake and release. Projective appearances of the basis are the
basis of release when you realize them as they are, and they are
also the basis of mistake when you do not recognize them properly.
realization and non-realization.a In terms of the mode of
appearance [of these projective appearances that dawn
from the basis], there must be a progression of improvements
of abandonments and realizations, ranging from
common beings up through Buddhas, and moreover there
is nothing fit [to do this] except for these eight collections
[of consciousness] in the continuum of the meditator.b
In particular, it is taken for granted that the mental consciousness must identify the meaning of [[[the fourth]]]
initiation.c Not only in the Great Completeness, but also
in any of the paths of the nine vehicles, all comprehensions
by the wisdoms of hearing, thinking, and meditating on
any of the paths of the nine vehicles are mainly by the
mental consciousness.d Hence, there is indeed not anything
that is not meditated on by the mind, but it is not that
whatever the mind meditates on must be the mind. Even
when emptiness is meditated on, it is indeed meditated on
by the mind, but emptiness is not mind; it is the object of
the mind,e and likewise although the Great Completeness
a With respect to the ground of an airport itself, you do not
say that it flies up in the sky, or that it walks around on the
ground.
b There is nothing suitable to do the meditating other than ctions of consciousness. There is nothing else suitable for the job. Basic reality is unthinkable and inexpressible it is not going to be what does the meditating. c It is basic that it is necessary that the meaning of the fourth initiation be recognized, understood, and identified by the mental consciousness. d It is the agent of realization. e It would be extremely absurd to say that whatever the mind meditates on must be mind itself. It is like the fact that although one meditates on emptiness with the mind, emptiness is not the mind, it is the object of the mind.
is meditated on by the mental consciousness, the mental consciousness is meditating on the noumenon of the mind,
the union of basic knowledge and emptiness, but this [union]
is not the mind that is within the six collections of
consciousness.
Just as when the mind meditates on the emptiness that
is selflessness, it is not necessary that the mind be or not be
emptiness and selflessness, so when the mind is realized as
without production or when the mind itself [that is meditating on emptiness] is realized as without production, a
mind that is different from the absence of production does
not exist even in the slightest,a but that absence of production
does not become the mind and does not become
compounded. [[[Meditating]] on the Great Completeness] is
similar.
ecided
as without production, that very mind is directly
perceived as without production from the start; not even a
particle of a factor of mind or consciousness that is other
than non-production is observed.b Similarly, the entity of
the union of luminosity and emptiness, which is the unimpeded
self-luminosity of the factor of luminosity and
a When the mind realizes the lack of production, that lack of
production similarly applies to the mind, and there is not any
mind that is left over separate from the absence of production
it, simultaneous with all other phenomena, is seen as just nonproduced.
b When the mind is realized in its basic reality of nonproduction,
there is not any mind left over the mind completely
disappears. An example of this is when you see a rope as a
snake. When you find out that it is a rope, the mistaken consciousness
of it as a snake utterly and completely disappears.
There is not any such consciousness left over at all. When the
mind is realized as having the basic reality of non-production,
there is no mind left over.
knowing of the mind,a is called the noumenon of the
mind. From within that noumenon, even all eight collections of consciousness abide as that to be known individually
by oneself, a multitude having an equal taste, devoid
of verbalization.
Within this, what is there to be identified as a compounded
Great Completeness, as subtle mind ?b There
is not any such thing. It should be explained just what sort
of system this is that says a subtle mind is the Great Completeness,
and that other, coarse minds and so forth the
eight collections of consciousness are not the Great Completeness.
Not only that, but also from within noumenal fundamental basic knowledge and emptiness, whether cyclic existence or nirvåòa appears, it appears from within this, and whether one is released, one is released from within this.c If this [[[noumenal]] fundamental basic knowledge and emptiness] is that which is to be realized in actual experience by yogis of the Great Completeness, then what value is there in identifying and meditating on a momentary subtle a In such an entity of luminosity and emptiness, luminosity is not one thing and emptiness another thing; those two are of one taste. This noumenon, or reality, of the mind is what is to be explained to trainees from beginning to end. It is what is left over when all of the consciousnesses involving apprehended-objects and apprehending-subjects cease.
b A subtle mind would be an impermanent phenomenon, and within that state in which everything is of one taste, how could there be any subtle mind that could be identified as a compounded Great Completeness? c For all appearances of cyclic existence and nirvåòa, whatever dawns dawns from within this fundamental basic knowledge and emptiness. When you are released in the path of omniscience, you are released right within the state of this fundamental basic knowledge and emptiness.
factor of mind as the Great Completeness and not the foundation and root of all phenomena, basic mind, the fundamental Great Completeness, fundamental mind? Therefore, the mental consciousness is the awareness that is the meditator on the Great Completeness. As long as one meditates with that awareness in the manner of the dualistic appearance of apprehended-object and apprehending- subject within observing verbal objects of observation of the path such as a union of the object, emptiness, and luminosity, and so forth that is a consciousness having apprehended-object and apprehending-subject and has not even gone in the direction of the Great Completeness, non-dualistic pristine wisdom. However, when you conclusively know in immediacy like a moist olive in the palm of your hand your own mind as noumenal empty basic knowledge without object and subject, the convention that the basic knowledge of the Great Completeness has been identified is designated.a The process is to be introduced to the basic nature of the mind right within the context of coarse mind and to meditatively get used to this again and again, thereupon coming to decisiveness.b a When you manifestly identify the basic nature of mind, not thinking that there is anything beyond what you are seeing, when you come to such decisiveness like the decisiveness that you have with respect to a moist olive placed in your palm, seeing everything about that olive, both inside and outside, understanding it completely when you come to such direct decisiveness, without any sense of object and subject with respect to the basic reality of the mind, then it is permissible to designate the convention that Great Completeness basic knowledge has been identified. face.
b The lama introduces the student to this basic mind right within the context of a coarse consciousness, and does this again and again, and the student gets used to this again and again, 126 Fundamental Mind Just this has been transmitted in quintessential instructions by all of the transmissions of the earlier Knowledge- Bearers, and in all of the fortunate, measures of warmth [that is, signs of success] become manifest.a While there still is this uninterrupted transmission of these profound essentials of prescriptive instructions, what is the use of describing a subtle compounded mind, wiping out the doctrinal language of the Great Completeness?
Even the clear light fundamental mind that is described on the occasion of the five stages [in the Guhyasamaja system] in terms of melting bliss, mental isolation, and so forth as techniques for realizing it for the sake of those who do not identify it in immediacy is the self-arisen pristine wisdom of noumenal clear light.b It is not a subtle mind that is an instance of one of the eight collections of consciousness; such a subtle mind is a momentary compounded factor. Therefore, how could a compounded factor be the noumenon and the mode of subsistence? Once you have been introduced to and have succeeded attaining decisiveness with respect to the nature of the mind. a This is the process that has been advised in quintessential instructions, these being easy techniques to bring about success for those who do not know how to meditate.
b For those who cannot identify the basic nature of the mind in immediacy, straight-on in this way, other techniques are explained for realizing it, such as melting bliss, mental isolation, and so forth, these being set forth not only in the New Translation Schools, but also in the Old Translation School. Melting bliss is the ignition of internal fire in order to melt drops of essential fluid and thereby cause the winds to enter into the central channel, inducing deeper states of consciousness. The term sems dben mind becomes isolated from coarser levels of appearance and consciousness and causes them to be pacified, extinguished, dormant.
in identifying the Great Completeness, then although you do not intentionally meditate with exertion on the objects of observation of mental isolation,a through familiarizing just with [the Great Completeness], the pure clear light like unpolluted space that dawns during thick sleep is manifest. This occurs for those who have previously developed any level of experience with respect to the path of the Great Completeness.b Since there is not any object of realization other than experiencing just this present naked basic knowledge without even a speck of pollution by conceptuality,c noumenal self-arisen pristine wisdom dawns. How could this be meditation on the emptiness that is an object understood by a subtle compounded mind left over after stopping the coarse six collections of consciousness? Aside from just abiding in the luminous and empty noumenond without end or middle, how could there be conceptuality that is performing analysis? There is not.
They assert that: With regard to delicate clear light149 and the clear light when meditatively cultivating mental isolation, three appearances dawn in the forward process [before the mind of clear light] and in the a That is to say, even if you do not intentionally try to stop the grosser levels of consciousness. b During deep dreamless sleep those who have not been introduced to the clear light are unable to actualize the clear light, even though it is there. c Naked basic knowledge is consciousness of the present moment, in which you do not follow after thoughts of the past, or follow after thoughts of the future, but is just naked present consciousness. At that time, you experience just thus naked present basic knowledge without even the slightest conceptuality. d It is internally luminous and externally luminous.
reverse process [after the mind of clear light], and there are subtle analyses identifying them.a Thinking just of experiencing that mere subtle mind [of mental isolation after the three appearances] without the cessation of the three modes of appearance and analytical identification of them, they assert that the noumenal basal clear light is a subtle compounded mind. This is like the story of a turtle in a well.b How could it be a The three appearances are the white, red, and black appearances. At death these occur in gross form and are much easier to recognize. Initially, your consciousness becomes somewhat vivid, but then in the white stage becomes very vivid, then it passes to a red stage, and then in the black stage it is as if a big pot has been placed over your head, and you suddenly have been encased, everything becoming absolutely black. In the forward process, you pass from the white to the red to the black to the clear light; in the backward process, you pass from the clear light to the black to the red to the white. A subtler version of these occurs when we sleep and we dream, but they are much harder to catch hold of because they are subtler, which also means quicker, but if you are able to get hold of these and cultivate them, then when you die it is very easy, because they appear more grossly. b There is a turtle in a well, and another turtle comes from a huge lake, and they meet. The one whose home is in the well homes. The thinks that this is impossible, and so both of them go off to the great lake to look at it, and when the one from the well gets to the ocean and looks at it, he is amazed, because the two are as different as sky and earth he is so amazed that he falls over and
that the Knowledge-Bearers, Ga-rap-dor-je150 and so forth,
taught the preceptual instructions of the Great Completeness
without having thought about or having realized
merely this! Switching the powerful sovereign of wishgranting
jewels, the thought of the Conqueror Knowledge-
Bearers,151 for the trinkets of conceptual fabrications by
logicians should be known as a manifest, true sign of a bad
era.a
The clear light self-arisen pristine wisdom is the spacelike
noumenon. Because it is the noumenon, which does
not exist as other than emptiness and the sphere of reality,
it is without causes and conditions uncompounded. A
subtle mind, however, is a compounded phenomenon, and
thus there are limitless fallacies:
It must be produced from the four conditions; hence,
it must be examined what its four conditions are, and
in particular what its observed-object-condition is.
If such [a subtle mind] is not continuous from beginningless
time through the end, it would not be a fundamental mind.
If it is continuous from beginningless time through
the end, then if a compounded mind not polluted by
coarse conceptuality exists in the continuums of all
sentient beings, does it know, or does it not know, the
objects of coarse minds? If it does, why are desire and
so forth not generated in it? If it does not know the
dies. In the same way, those who identify this mutable subtle consciousness as the Great Completeness are trying to compare it
to the inconceivable huge Great Completeness.
a Calling a subtle mind the Great Completeness is like switching
this best of wish-granting jewels for the fake jewelry that is
the conceptual fabrications of those who are addicted to superficial
reasoning, or to words. Such switching should be known as a
manifestation showing that this is a bad era.
objects of coarse minds, how could it train newly in
the coarse objects of understanding involved in analyzing
emptiness and thereupon meditate on emptiness?
When a Foe Destroyer has entered into cessation, has
this subtle consciousness ceased or not? If it has
ceased, it is not fundamental, since it is affected by
conditions. If it has not ceased, a continuum of this
fundamental compounded mind would exist at the
time of the nirvåòa in which there is no remainder of
mental and physical aggregates.
Similarly, at Buddhahood this continuum of moments
would not be reversed, whereby the causes of aggregates
that have a mental nature would not have disappeared.
and so forth.
Moreover, in terms of the mode of appearance, as was
mentioned earlier, from the level of a common being
through to the Buddha ground, abandonments and realizations
improve and improve; therefore, [that progress] also
is not suitable to be other than from the gradual cultivation
of the path within the streams of the consciousnesses
of the eight collections in the continuum of the meditator.a
Hence, mainly that must be done by the mental consciousness,
and therefore, since mental awarenesses, being
produced from three conditions (object, sense power, and
a consciousness) have production and cessation,b then
a Effort and exertion must be made in order to bring about
progress in the path, and this has to be done in the mind. There
is not any other suitable way that it could be done.
b This is the case with all of our sense consciousnesses there
is an object, a sense power, and a previous moment of consciousness
that act as the causes of a sense consciousness. Through the
coming together of these we develop attachment and so on, and
are drawn to cyclic existence bad transmigrations, and so forth.
Distinctions 131
sometimes one meditates, and sometimes one does not
meditate, and when one does meditate, it lasts for a certain
period, and does not exist outside of that period, and so
forth. There is no other way for it to occur, due to which
it is not suitable except to assert that the path is compounded.
a
Consequently, since the basal Great Completeness is
the mode of subsistence, basic knowledge, and is uncompounded,
all awarenesses and all phenomena do not pass
beyond being within the state of that uncompounded
mode of subsistence. However, if, in consideration of this,
you assert that the path is uncompounded, then it is not
necessary to mention that there would be limitless fallacies
such as that you would have to assert that the person who
is the meditator and all awarenesses that are the means of
meditation would be uncompounded.
Objection: b If this which is called path is naked basic
knowledge and emptiness at the time of meditative equipoise
abiding within the state of that basic knowledge or,
in accordance with the path of method,c is the natural clear light basic knowledge at the time of practicing the clear light appearing at the end of the three appearances,d how
could this in which there is not even a speck of something
to be apprehended as object and subject be
designated as compounded?
a You are practicing this path now, that path later; you are giving up this one, moving on to that one, and so forth, and therefore the paths are compounded. b This person is confusing the view with the path, and speaking of factors associated with the view as if they were the path. c That is to say, the path of the father tantras, such as the Guhyasamåja. d At the end of the white, red, and black appearances the mind of clear light manifests. 132 Fundamental Mind Answer: If this is considered from the viewpoint of the noumenon, it is not observed as either a compounded thing or an uncompounded non-thing. The noumenon, not abiding in the polarity of the compounded and the uncompounded, is to be known by oneself individually and is indeed immutable, not undergoing change even in any of the three times. However, since this is a person whose predispositions for dualistic appearance of apprehended- object and apprehending-subject with respect to the eight collections of consciousness have not been extinguished or, in the religious vocabulary of the path of method, since this is a person whose predispositions for the unfolding of the three appearances have not been extinguished, this, therefore, is an occasion of the path in which the primordial noumenon has not been released from adventitious defilements. At such a point all states of meditative equipoise and states subsequent to meditative equipoise in the continuum of the meditator do not pass beyond appearing in a continuum of moments. Hence, in terms of the mode of appearance [in such a situation, the is expressed as being compounded.
When the predispositions for the unfolding of the three appearances have been extinguished, this being at the time of Buddhahood, when the primordial noumenon manifests, the body of pristine wisdom a great permanence like a vajra never fluctuating from the sphere of reality is a great uncompoundedness; it is not compounded. You will be freed from the nets of doubt when you make distinctions concerning individual intended meanings in accordance with the general scriptures such as when: in terms of its mode of appearance, it is posited as like being newly arisen from the viewpoint of being a Distinctions 133 separative effect of earlier having meditatively cultivated the path;
and by way of the factor of engaging in sequence in the exalted activities of a Buddha for the sake of trainees, it is posited as like compounded, and so forth. In that fashion, most of the others [that is, most of those outside Óying-ma] also assert that a Buddha body and pristine wisdom are impermanent in entity but permanent in terms of their continuum [in the sense that their continuums go on forever. However,] those who assert that [a Buddha] body and pristine wisdom are a nature of fruitional emptiness endowed with all supreme aspects assert that [ ] body and pristine wisdom are permanent by way of their own entities, but impermanent and continuous in terms of how they appear to trainees, like what is said in the Compendium of the Thought of the SÒtras.a Thus, while in terms of how the mode of subsistence is there are not any phenomena included within the three times that deviate from the sameness of lacking production and cessation in their basic disposition, there is an unconfused dawning of all varieties of phenomena, such as self and other, cyclic existence and nirvåòa, compounded and uncompounded, past, present, and future, and so forth. It is not necessary from apprehending one of these two classes to abandon the other.b Those for whom the import of the non-contradiction of the two truths dawns thus in connection with the mode of realization of the a The continuum of the reality of Buddhahood is permanent, but in terms of how this manifests to trainees, it seems to be impermanent. b Apprehending the noumenon, it is not necessary to give up compounded phenomena, and apprehending compounded phenomena, it is not necessary to give up the noumenon. 134 Fundamental Mind eight profunditiesa come to have no doubt regarding the sÒtras and tantras of the Great Vehicle.b Alas, at this present time of degeneration of the view,c
Most of the beings who could serve as witnesses have flowed into the sphere of peace. Those of bad conceptualization, lacking analysis differentiating between what is and is not the doctrine, Have disturbed this supreme teaching. Hungry ghosts see even food endowed with a hundred tastes as awful vomit, And in the perspective of those with a bile disease a conch appears to be yellow; Just so, how awful is this situation in which The doctrine is infected with the faults of their own minds!
a These are the eight eliminations of proliferation the lack of cessation, production, annihilation, permanence, coming, going, difference, and sameness. b For beginners, the two truths appear to be contradictory, but those persons to whom the meaning of the noncontradiction of the two truths dawns well in this way easily generate ascertaining knowledge without doubt with respect to the import of the sÒtras and tantras. That concludes the text of the first book of the three cycles concerning fundamental mind, called The Meaning of Fundamental Mind, Clear Light, Expressed in Accordance with the Transmission of Conqueror Knowledge-Bearers: Vajra Matrix. c With he expresses sadness because people are not practicing the view, meditation, and behavior of this system. Distinctions 135 Look at this shameless assertion That a momentary, impermanent, mutable, subtle mind Which is an illustration of a true suffering Is the path and effect of the monarch of supreme secrecy. Though the Conquerors have caused the cool rain of the supreme doctrine Profound, peaceful, devoid of proliferation, luminous, uncompounded, And like ambrosia to fall on the realms of trainees, It has been wrecked by the salty filth of those of bad lot. Since all dualistic and conceptual proliferations are essentially pure, the extreme of existence is cleared away, And through spontaneous self-luminosity the extreme of annihilation is cleared away. Though expressed dualistically, it is non-dual equality, Union, basic knowledge and emptiness, fundamental vajra-mind.
This is the essence of the profound thought of the sÒtras and tantras of definitive meaning, Unraveled well by millions of scholar-adept Knowledge-Bearers. The groups of Conquerors and superior Conqueror- Children enlightened From this supreme path as their basis of release are the witnesses. 136 Fundamental Mind Through the fervent intention of my own mind, Ia have collected in one place The essence of the sacred word of the omniscient Mi-pam, Sole lion of proponents in the snowy ranges, appearance of Mañjughoøha, Sole father of all Conquerors, in the manner of a virtuous spiritual guide for transmigrators such as myself.
In this that I have assembled There is no pollution by the mess of my own words, But because my qualities of training and meditative familiarization are slight, If there are any mistakes, such as confusing the earlier and the later, and so forth, I confess. Through the stainless intense virtue arisen from this, Very white like a moon of autumn, May all the pangs of fever of decline in this age of the five ruinations be pacified, And may the grove of night lilies teaching blossom. T of this greatly luminous definite secrecy, May this good text bring the auspiciousness of joy to the worlds of the three levelsb a The person who wrote down this text was She-chen Gye- «zal (zhe chen dgyes rtsal ), not Mi-pam-gya-tso himself. b Below, on, and above the ground, or desire, form, and formless realms.
For as long as this great earth lasts,
Like a sun and moon lamp in darkness.
In this first book on fundamental mind, which was bestowed
by the foremost lama, the omniscient, greatly perceiving
Mi-pam-jam- el-gyay- ay-dor-je,152 I have filled in
hings.
In accordance with whatever I could figure out with
my own mind I, a mantrika monastic, the stupid Dor-jeÛang-
chok-gye- a-«zel,a wrote this in my own place of
residence, Place of the Spreading and Propagation of the
Two Teachings,153 during interstices between retreat sessions
in an isolation hut. May this also serve as a cause for
the long stability of the victory banner of the teaching of
the definitively secret.
Through the virtue of publishing this distilled essence
of the secret speech of the omniscient lama,
May all sentient beings, transmigrators equal to
space, myself and others,
Be taken care of by the supreme lamab and thereupon
Become monarchs of doctrine spontaneously
achieving the two aims.c
a rdo rje dbang mchog dgyes pa rtsal, which is the poetic name
of She-chen Gye-«zal.
b That is to say, Mi-pam-gya-tso.
c don gnyis) could be taken as the body of
attributes which is the f elfare and the
Glossary
English Tibetan Sanskrit
abbot mkhan po
actual rang mtshan pa
apprehended-objects and
apprehending-subjects
artifice rtsal
basic knowledge rig pa
clear light
compounded saôsk¸ta
Conqueror Knowledge-
Bearer
delicate clear light
element of attributes/ sphere of reality
chos kyi dbyings dharmadhåtu
emptiness stong pa nyid
empty and luminous stong gsal
essential purity ka dag
fundamental cognition
fundamental mind /
gnyug sems
Great Completeness rdzogs chen
great seal phyag rgya chen po mahåmudrå
immutable mind
Knowledge-Bearer
leap-over thod rgal
luminous and knowing gsal rig
mark mtshan ma
master slob dpon
mind-basis-of-all kun gzhi rnam par shes pa
ålayavijñåna
mind-vajra sems kyi rdo rje
natural mind of clear light
140 Fundamental Mind
English Tibetan Sanskrit
naturally flowing noumenon rang bzhin bab kyi
chos nyid
noumenal fundamental mind
sems
noumenal mind chos nyid kyi sems
noumenon chos nyid dharmatå
One-Gone-Thus de bzhin gshegs pa tathågata
One-Gone-to-Bliss bde bar gshegs pa sugata
phenomena and noumenon chos dang chos nyid
pristine wisdom of clear light
proliferation spros pa prapañca
reading-transmission bshad lung
reasoning of dependence apekøåyukti
reasoning of nature chos nyid kyi rigs/rig
pa
dharmatåyukti
reasoning of performance of
function pa
kåryakåraòayukti
reasoning of tenable proof
rigs pa
upapattisådhanayukti
sciences rig gnas
self-arisen matrix rang byung snying po
self-arisen pristine wisdom rang byung ye shes
self-dawning rang shar
self-effulgence rang mdangs
self-knowing rang rig
self-luminous rang gsal
self-release rang grol
sphere of reality/ element of
attributes
chos kyi dbyings dharmadhåtu
sphere dbyings
spontaneity lhun grub
that endowed with the spacevajra
pervading space yi rdo rje can
Translated Word of Buddha
uncompounded asaôsk¸ta
unhindered zang thal
List of Abbreviations
sde dge edition of the Tibetan canon published
by Dharma Press: the Nyingma Edition of the sDe-dge
bKa'-'gyur and bsTan-'gyur (Oakland, Calif.: Dharma Press,
1981).
(Sichuan,
sde dge
Facsimile Edition of the 18th Century Redaction of Si tu chos
ction of H.H. the 16th
rgyal dbang karma pa (Delhi: Delhi Karmapae Chodhey
Gyalwae Sungrab Partun Khang, 1977).
The Tibetan Tripitaka
(Tokyo-Kyoto: Tibetan Tripitaka Research Foundation,
1955-1962).
stog Tog Palace Manuscript of the Tibetan
Kanjur (Leh, Ladakh: Smanrtsis Shesrig Dpemdzod, 1979).
The Tibetan and Himalayan Digital Library
of the University of Virginia at www.thdl.org. (The identifications
in the endnotes of THDL numbers for tantras are
tentative.)
A Complete Catalogue of the Tibetan Buddhist
Canons, edited by Hakuju Ui et al. (Sendai, Japan: Tohoku
University, 1934), and A Catalogue of the Tohoku University
Collection of Tibetan Works on Buddhism, edited by Yensho
Kanakura et al. (Sendai, Japan: Tohoku University, 1953).
sde dge sDe dge Tibetan Tripiîaka bsTan
edited by Z. Yamaguchi et al. (Tokyo: Tokyo University
Press, 1977-1984).
Bibliography
SÒtras and tantras are listed alphabetically by English title in the
f irst section of the bibliography. Indian and Tibetan treatises are
listed alphabetically by author in the second section; other works
are listed alphabetically by author in the third section. Works
mentioned in the f irst or second section are not repeated in the
third section.
1. SÒtras and Tantras
All-Creating Monarch
kun byed rgyal po/ chos thams cad rdzogs pa chen po byang chub kyi sems
kun byed rgyal po
THDL Ng1.1.2.1
Compilations of Indicative Verse
udånavarga
P992, vol. 39
English translation: W. Woodville Rockhill. The Udånavarga: A Collection
of Verses from the Buddhist Canon. London: Trübner, 1883. Also: Gareth Sparham. The Tibetan Dhammapada. New Delhi: Mahayana Publications,
1983; rev. ed., London: Wisdom Publications, 1986.
Compendium of the Thought of the SÒtras
dus
pa'i rgyud
THDL Ng2.3.3
Descent into Laºkå SÒtra
laºkåvatårasÒtra
P775, vol. 29
Sanskrit: Bunyiu Nanjio. Bibl. Otaniensis, vol. 1. Kyoto: Otani University Press, 1923. Also: P. L. Vaidya. SaddharmalaºkåvatårasÒtram. Buddhist Sanskrit Texts 3. Darbhanga, India: Mithila Institute, 1963.
English translation: D. T. Suzuki. The Lankavatara Sutra. London: Routledge
and Kegan Paul, 1932.
Foremost Powerful Excellent Great Completeness Tantra
rdzogs pa chen po rje btsan dam pa
THDL Ng4.1.16
144 Fundamental Mind
General Tantra of the Great Lotus Sovereign Gone to Bliss
padma dbang chen bde gshegs spyi dril gyi rgyud/ de bzhin gshegs pa thams
cad kyi dgongs pa spyi dril gyi rgyud
THDL Ng2.3.4
Great Completeness Lion of the Culmination of Artifice Tantra
rdzogs chen seng ge rtsal rdzogs kyi rgyud/ seng ge rtsal rdzogs chen po'i
rgyud
THDL Ng1.3.3.8
Guhyasamåja Tantra
sarvatathågatakåyavåkcittarahasyaguhyasamåjanåmamahåkalparåja
de bzhin gshegs pa thams cad kyi sku gsung thugs kyi gsang chen gsang ba
P81, vol. 3; D442, vol. ca; Dharma vol. 29
Hevajra Tantra
hevajratantraråja
P10, vol. 1
English translation: D. L. Snellgrove. Hevajra Tantra, Parts 1 and 2. London:
Oxford University Press, 1959. Also: G. W. Farrow and I. Menon.
The Concealed Essence of the Hevajra Tantra. Delhi: Motilal Banarsidass,
1992.
Inlaid Jewels Tantra
nor bu phra bkod/ nor bu phra bkod rang gi don thams cad gsal bar byed
pa'i rgyud
THDL Ng1.3.3.16
Mad Elephant Tantra
glang po rab bog gi rgyud
THDL Ng3.1.3.3.5
Miraculous Secret Essence
sgyu phrul gsang ba snying po
THDL Ng3.1.1.8
Miraculous Transcendence Great Tantra
sgyu phrul thal ba'i rgyud chen po
THDL Ng3.1.2.1.4
Mirror of the All-Good Exalted Mind Tantra
kun tu bzang po thugs kyi me long gi rgyud
THDL Ng1.3.3.14
Monarch of Multitudinous Expanse Tantra
klong chen rab byams rgyal po'i rgyud
THDL Ng1.2.1
Monarch of Tantras: The Vajrasattva Magical Net
rgy phrul dra ba/ rdo rje sems dpa'i
sgyu phrul dra ba gsang ba thams cad kyi me long zhes bya ba'i rgyud
THDL Ng3.1.2.1.2
Bibliography 145
Quintessence of the View of the Great Completeness: The Broad Expanse of Space
Tantra
THDL Ng1.5.20
Tantra Containing the Definitive Meaning of the Great Completeness
rdzogs chen nges don
che rnam par bkod pa
THDL Ng1.5.17
Tantra of the Expanse of the All-Good Pristine Wisdom: Refined Gold of Great
Value
kun tu bzang po ye shes klong gi rgyud rin chen gser gyi yang zhun/ rdzogs pa chen po nges don dus pa'i yang snying
THDL Ng1.5.23
Tantra of Great Luminous Meaning Devoid of Proliferation
THDL Ng1.5.1
Tantra of the Great Completeness Equal to Space
THDL Ng1.5.24
Tantra of Quintessential Instructions of the Precious Lamp of Secret Pristine Wisdom
THDL Ng1.2.7
Tantra of the Great Self-Dawning Basic Knowledge
THDL Ng1.3.3.3
Tantra of the View of the Great Completeness: The Complete Depth of Pristine Wisdom
rdzogs chen lta ba ye shes gting rdzogs kyi rgyud
THDL Ng1.1.3.21
2. Other Sanskrit and Tibetan Works
AnubhÒtisvarÒpåcårya
SÒtra
sårasvatavyåkaraòa / sårasvat¦prakriyå
dbyangs can sgra mdo/ dbyangs can ma
P5886, vol. 148; P5911, vol. 149; P5912, vol. 149
Þryadeva ( second to third century C.E.)
Four Hundred / Treatise of Four Hundred Stanzas / Four Hundred Stanzas on
the Yogic Deeds of Bodhisattvas
P5246, vol. 95
Edited Tibetan and Sanskrit fragments along with English translation: Ka146
Fundamental Mind
ren Lang. i
Merit and Knowledge. Indiske Studier 7. Copenhagen: Akademisk
Forlag, 1986.
English translation: Geshe Sonam Rinchen and Ruth Sonam. Yogic Deeds of Bodhisattvas: Gyel- Hundred. Ithaca, N.Y.:
Snow Lion Publications, 1994.
udi
n-
Rivista degli Studi
Orientali 10 (1925): 521-567.
Asaºga (thogs med, fourth century)
Five Treatises on the Grounds
1. Grounds of Yogic Practice
yogåcårabhÒmi
rnal
P5536-5538, vols. 109-110
Grounds of Bodhisattvas
bodhisattvabhÒmi
byang chub sem
P5538, vol. 110
Sanskrit: Unrai Wogihara. BodhisattvabhÒmi: A Statement of the
Whole Course of the Bodhisattva (Being the Fifteenth Section of
YogåcårabhÒmi). Leipzig: 1908; Tokyo: Seigo KenyÒkai, 1930-
1936. Also: Nalinaksha Dutt. Bodhisattvabhumi (Being the XVth
bhumi). Tibetan Sanskrit Works
Series 7. Patna, India: K. P. Jayaswal Research Institute, 1966.
English translation of the Chapter on Suchness, the fourth chapter of
Part I of what is the fifteenth volume of the Grounds of Yogic
Practice: Janice D. Willis. On Knowing Reality. New York: Columbia University Press, 1979; reprint, Delhi: Motilal Banarsidass,
1979.
2. Compendium of Ascertainments
rnam par gtan la dbab pa bsdu ba
P5539, vols. 110-111
3. Compendium of Bases
vastusaôgraha
gzhi bsdu ba
P5540, vol. 111
4. Compendium of Enumerations
paryåyasaôgraha
rnam grang bsdu ba
P5543, vol. 111
5. Compendium of Explanations
vivaraòasaôgraha
rnam par bshad pa bsdu ba
Bibliography 147
P5543, vol. 111
Grounds of Hearers
nyan sa
P5537, vol. 110
Sanskrit: Karunesha Shukla. õråvakabhÒmi. Tibetan Sanskrit Works Series
14. Patna, India: K. P. Jayaswal Research Institute, 1973.
Two Summaries
1. Summary of Manifest Knowledge
abhidharmasamuccaya
chos mngon pa kun btus
P5550, vol. 112
Sanskrit: Pralhad Pradhan. Abhidharma Samuccaya of Asaºga. Visva-
Bharati Series 12. Santiniketan, India: Visva-Bharati (Santiniketan
Press), 1950.
French translation: Walpola Rahula. La compendium de la super-doctrine
(philosophie) (Abhi Paris: École Française
ême-Orient, 1971.
English translation: Walpola Rahula. Abhidharmasamuccaya: The Compendium
of the Higher Teaching (Philosophy) by Asaºga. Trans. Sara
Boin-Webb. Fremont, Calif.: Asian Humanities Press, 2001.
2. Summary of the Great Vehicle
mahåyånasaôgraha
theg pa chen po bsdus pa
P5549, vol. 112
French translation and Chinese and Tibetan texts: Étienne Lamotte. La
. 2 vols. Publications de
Orientaliste de Louvain 8. Louvain: Université de Louvain, 1938; reprint,
1973.
English translation: John P. Keenan. The Summary of the Great Vehicle by
Bodhisattva Asaºga: Translated from the Chinese of Paramårtha. Berkeley,
Calif.: Numata Center for Buddhist Translation and Research,
1992.
-ri Ío-sang-rap-Ôel ( 1840-1910?)
Raprab
gsal dgag lan
n.d.
Chandragomin
P5767, vol. 140
Sanskrit edition: Cåndravyåkaraòaô. Jodhapura, 1967.
Chandrak¦rti (candrak¦rti, zla ba grags pa, seventh century)
d
madhaymakåvatårabhåøya
dbu ma la grel
148 Fundamental Mind
P5263, vol. 98. Also: Dharmsala, India: Council of Religious and Cultural
Affairs, 1968.
Tibetan: Louis de La Vallée Poussin. Madhyamakåvatåra par Candrak¦rti.
Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970.
English translation: C. W. Huntington, Jr. The Emptiness of Emptiness: An
Introduction to Early Indian Mådhyamika, 147-195. Honolulu: University of Hawaii Press, 1989.
French translation (up to chap. 6, stanza 165): Louis de La Vallée Poussin.
Muséon 8 (1907): 249-317; Muséon 11 (1910): 271-358; Muséon 12
(1911): 235-328.
German translation (chap. 6, stanzas 166-226): Helmut Tauscher. Candrak
¦rti-Madhyamakåvatåra¯ und Madhyamakåvatårabhåøyam. Vienna:
Arbeitskreis für Tibetische und Buddhistische Studien, Universität
Wien, 1981.
Supplement to (Någår
madhyamakåvatåra
dbu ma la jug pa
P5261, P5262, vol. 98
Tibetan: Louis de La Vallée Poussin. Madhyamakåvatåra par Candrak¦rti.
Bibliotheca Buddhica 9. Osnabrück, Germany: Biblio Verlag, 1970.
English translation (chaps. 1-5): Jeffrey Hopkins. Compassion in Tibetan Buddhism. London: Rider, 1980; reprint, Ithaca, N.Y.: Snow Lion Publications,
1980.
English translation (chap. 6): Stephen Batchelor. Echoes of Voidness by
Geshé Rabten, 47-92. London: Wisdom Publications, 1983.
e-
Dharmak¦rti (chos kyi grags pa, seventh century)
Seven Treatises on Valid Cognition
1. Analysis of Relations
sambandhapar¦køå
P5713, vol. 130
2. Ascertainment of Prime Cognition
tshad ma rnam par nges pa
P5710, vol. 130
3.
pramåòavårttikakårikå
tshad ma rnam
P5709, vol. 130. Also: Sarnath, India: Pleasure of Elegant Sayings Press,
1974.
Sanskrit: Dwarikadas Shastri. Pramåòavårttika of Þchårya Dharmak¦rtti.
Varanasi, India: Bauddha Bharati, 1968. Also, YÒsho Miyasaka.
- Acta Indologica 2
(1971-1972): 1-206. Also, (chap. 1 and autocommentary) Raniero
Bibliography 149
Gnoli. The Pramåòavårttikam of Dharmak¦rti: The First Chapter with
the Autocommentary. Rome: Istituto Italiano per il Medio ed Estremo
Oriente, 1960.
English translation (chap. 2): Masato rrvard
University, 1957.
English translation (chap. 4, stanzas 1-148): Tom J.F. Tillemans. Dharrttika:
An Annotated Translation of the Fourth
Chapter (parårthånumåna), vol. 1. Vienna: Verlag der Österreichischen
Akademie der Wissenschaften, 2000.
4. Drop of Reasoning
nyåyabinduprakaraòa
P5711, vol. 130
English translation: Th. Stcherbatsky. Buddhist Logic. New York: Dover
Publications, 1962.
5. Drop of Reasons
hetubindunåmaprakaraòa
gtan tshigs kyi thigs pa zhes bya ba rab tu byed pa
P5712, vol. 130
6. Principles of Debate
vådanyåya
P5715, vol. 130
7. Proof of Other Continuums
saôtånåntarasiddhinåmaprakaraòa
P5716, vol. 130
Guòaprabha (yon tan od )
Aphorisms on Discipline
vinayasÒtra
P5619, vol. 123
Maitreya (byams pa)
Five Doctrines of Maitreya
1. Sublime Continuum of the Great Vehicle / Great Vehicle Treatise on the Sublime Continuum / Treatise on the Later Scriptures of the Great Vehicle
the
P5525, vol. 108; D4024, Dharma vol. 77
Sanskrit: E. H. Johnston (and T. Chowdhury). The Ratnagotravibhåga
Mahåyånottaratantra tra. Patna, India: Bihar Research Society, 1950.
English translation: E. Obermiller.
Acta Orientalia 9 (1931): 81-306. Also: J. Takasaki. A
Study on the Ratnagotravibhåga. Rome: Istituto Italiano per il Medio ed
Estremo Oriente, 1966.
150 Fundamental Mind
2. Differentiation of Phenomena and Noumenon
dharmadharmatåvibhaºga
chos dang chos nyid rnam par byed pa
P5523, vol. 108; D4022, Dharma vol. 77
Dharmadharmatåvibhaºga and the
Dharmadharmatå-vibhaºgavætti, Tibetan Texts, Edited and Collated,
Based upon the Peking and Derge Edi Studies in Indology and
Buddhology: Presented in Honour of Professor Susumu Yamaguchi on the
Occasion of his Sixtieth Birthday, edited by Gadjin M. Nagao and Jßshß
Nozawa. Kyoto: Hozokan, 1955.
English translation: John Younghan Cha. A Study of the Dharmadharmatåvibhåga:
An Analysis of the Religious Philosophy of the Yogåcåra,
ntary.
Ph.D. diss., Northwestern University, 1996.
English translation: Jim Scott. ng Phenomena and
Pure Being with commentary by Mipham. Ithaca, N.Y.: Snow Lion Publications,
2004.
3. Differentiation of the Middle and the Extremes
madhyåntavibhaºga
byed pa
P5522, vol. 108; D4021, Dharma vol. 77
Sanskrit: Gadjin M. Nagao. Madhyåntavibhåga-bhåøya. Tokyo: Suzuki Research
Foundation, 1964. Also: Ramchandra Pandeya. Madhyåntavibhåga-
. Delhi: Motilal Banarsidass, 1971.
English translation: Stefan Anacker. Seven Works of Vasubandhu. Delhi:
Motilal Banarsidass, 1984.
Also, of chapter 1: Thomas A. Kochumuttom. A Buddhist Doctrine of Experience.
Delhi: Motilal Banarsidass, 1982. Also, of chapter 1: Th. Stcherbatsky.
Madhyåntavibhåga, Discourse on Discrimination between
Middle and Extremes Ascribed to Bodhisattva Maitreya and Commented
by Vasubandhu and Sthiramati. Bibliotheca Buddhica 30 (1936). Osnabrück,
Germany: Biblio Verlag, 1970; reprint, Calcutta: Indian Studies
Past and Present, 1971. Also, of chapter 1: David Lasar Friedmann.
Sthiramati, Madhyåntavibhågaþ¦kå: Analysis of the Middle Path
and the Extremes. Utrecht, Netherlands: Rijksuniversiteit te Leiden,
e-
Monumenta Nipponica 9, nos.
1-2 (1953): 277-303 and Monumenta Nipponica 10, nos. 1-2 (1954):
227-269.
4. Ornament for Clear Realization
abhisamayålaôkåra
P5184, vol. 88; D3786, vol. ka; Dharma vol. 63
Sanskrit: Th. Stcherbatsky and E. Obermiller, eds. Abhisamayålaôkåra-
Prajñåpåramitå- -õåstra. Bibliotheca Buddhica 23. Osnabrück,
Germany: Biblio Verlag, 1970.
Bibliography 151
English translation: Edward Conze. Abhisamayålaôkåra. Serie Orientale
Roma 6. Rome: Istituto Italiano per il Medio ed Estremo Oriente,
1954.
5. Ornament for the Great Vehicle SÒtras
mahåyånasÒtrålaôkåra
P5521, vol. 108; D4020, Dharma vol. 77
Sanskrit: Sitansusekhar Bagchi. Mahåyåna-SÒtrålaôkåra¯ of Asaºga [with
ts 13. Darbhanga,
India: Mithila Institute, 1970.
Sanskrit text and translation into French: Sylvain Lévi. Mahåyåna-
SÒtrålaôkåra, exposé de la doctrine du Grand Véhicule selon le système
Yogåcåra. 2 vols. Paris: Bibliothè Hautes Études,
1907, 1911.
English translation: L. Jamspal et al. The Universal Vehicle Discourse Literature.
Editor-in-chief, Robert A.F Thurman. New York: American Institute of Buddhist Studies, Columbia University, 2004.
Mi-pam-gya-tso (mi pham rgya mtsho, 1846-1912)
Clear Exposition of the Text of ( )
Compilation of Prime Cognition
tshad ma rnam grel gyi gzhung gsal bor bshad pa legs bshad snang ba'i
gter
Collected W - -pham-rgya-mtsho : Comprising a collection
of the works of the scholar-saint selected for their rarity from recently
unpublished xylographic prints and MSS. from the libraries of Dudjom Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen
by Sonam Topgay Kazi. Gangtok: Kazi, 1972
Explanation of the Eight Pronouncements
khreng tu'u: si khron mi rigs dpe skrun khang, 2000
- -pham-rgya-mtsho : Comprising a collection
of the works of the scholar-saint selected for their rarity from recently
unpublished xylographic prints and MSS. from the libraries of Dudjom Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen
by Sonam Topgay Kazi. Gangtok: Kazi, 1972.
The Meaning of Fundamental Mind, Clear Light, Expressed in Accordance with
the Transmission of Conqueror Knowledge-Bearers: Vajra Matrix
gnyug sems od gsal gyi don rgyal ba rig dzin brgyud pa'i lung bzhin brjod
pa rdo rje'i snying po
Edition cited: Varanasi: Tarthang Tulku, 1965.
hings
upon the nature of mind and an elucidation of the most difficult points
of Buddhist philosophy taught by Jam-mgon Bla-ma Mi-pham and written
by Ze-chen Rgyal-tshab Gyur-med-pad-ma-rnam-rgyal. Paro, Bhutan :
Kyichu Temple, 1982.
Gñug sems skor gsum: notes on Jam-Mgon Mi-Pham-Rgya-Mtsho's Lectures
152 Fundamental Mind
on the Nature of the Primordial Mind in the Context of Dzogchen
Psychology, as Transcribed by his Disciple Ze-chen Rgyal-tshab Padma-
Rnam-Rgyal. Gangtok: Sonam Topgay Kazi, 1972.
Collected writings of Jam-mgon Ju Mi-pham-rgya-mtsho : Comprising a collection
of the works of the scholar-saint selected for their rarity from recently
unpublished xylographic prints and MSS. from the libraries of Dudjom Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen
by Sonam Topgay Kazi. Gangtok: Kazi, 1972.
Response to Objections C
Sunshine Illumination
spyod jug sher le brgal lan nyin byed snang ba
Collected Writings of Jam-mgon Ju Mi-pham-rgya-mtsho : Comprising a collection
of the works of the scholar-saint selected for their rarity from recently
unpublished xylographic prints and MSS. from the libraries of Dudjom Rimpoche, Luding Khen Rimpoche, and other religious teachers and laymen
by Sonam Topgay Kazi. Gangtok: Kazi, 1972.
Óga-ri Paò-chen Padma-Ûang-gyel ( l )
Ascertainment of the Three Vows
sdom gsum rnam nges
n.d.
ða- ò kun dga rgyal mtshan, 1182-1251)
Treasury of Reasoning on Valid Cognition
The Complete Works of the Great Masters of the Sa-skya Sect of the Tibetan Buddhism, vol. 5, 155.1.1-167.2.1. Tokyo: Toyo Bunko, 1968.
Sarvarvarman
KalåpasÒtra
kalåpasÒtra
P5775, vol. 140
Shåntideva (zhi ba lha, eighth century)
Engaging in the Bodhisattva Deeds
bodhi[[[sattva]]]caryåvatåra
jug pa
P5272, vol. 99
Sanskrit: P. L. Vaidya. Bodhicaryåvatåra. Buddhist Sanskrit Texts 12.
Darbhanga, India: Mithila Institute, 1988.
Sanskrit and Tibetan: Vidhushekara Bhattacharya. Bodhicaryåvatåra. Bibliotheca Indica 280. Calcutta: Asiatic Society, 1960.
Bodhicaryåvatåra. Bauddha-Himålaya-Granthamålå, 8. Leh, Ladåkh:
Central Institute of Buddhist Studies, 1989.
English translation: Stephen Batchelor. A Guide to the
Life. Dharamsala, India: Library of Tibetan Works and Archives, 1979.
Also: Marion Matics. Entering the Path of Enlightenment. New York:
Macmillan, 1970. Also: Kate Crosby and Andrew Skilton. The
Bibliography 153
Bodhicaryåvatåra. Oxford: Oxford University Press, 1996. Also: Padmakara Translation Group. The Way of the Bodhisattva. Boston: Shambhala, 1997. Also: Vesna A. Wallace and B. Alan Wallace. A Guide to the Bodhisattva Way of Life. Ithaca, N.Y.: Snow Lion Publications,
1997.
Contemporary commentary by H.H. the Dalai Lama, Tenzin Gyatso.
Transcendent Wisdom. Ithaca, N.Y.: Snow Lion Publications, 1988. Also:
H.H. the Dalai Lama, Tenzin Gyatso. A Flash of Lightning in the
Dark of the Night. Boston: Shambhala, 1994.
VirÒpa
Utterly Without Proliferation
suniøprapañcatattvopade a-nåma
shin tu spros med/ shin tu spros pa med pa de kho na nyid kyi man ngag ces bya ba
P2876, vol. 67
3. Other Works
Dorje, Gyurme, and Matthew Kapstein. The Nyingma School of Tibetan Buddhism:
Its Fundamentals and History. Vol. 2. Boston: Wisdom Publications,
1991.
Dudjom Rinpoche. The Nyingma School of Tibetan Buddhism: Its Fundamentals
and History. Vol. 1. Trans. and ed. Gyurme Dorje and Matthew Kapstein.
Boston: Wisdom Publications, 1991.
Goodman, Steven D. -pham rgya-mtsho: An Account of His Life, the Printing
of His Works, and the Structure of His Treatise Entitled mKhastshul
la jug- . In Ronald M. Davidson (ed.), Wind Horse: Proceedings
of the North American Tibetological Society, 58-78. Berkeley: Asian Humanities Press, 1981.
Kapstein, Matthew. - . In Donald S. Lopez, Jr. (ed.), Buddhist Hermeneutics, pp. 149-174. Honolulu: University of Hawaii Press, 1988.
Pettit, John. Mi- . Boston: Wisdom Publications,
1999.
Endnotes
1 gnyug sems od gsal gyi don rgyal ba rig i lung
bzhin brjod pa rdo rje'i snying po. I have added the chapter headings.
2 . His names, as
listed in TBRC (Tibetan Buddhist Resource Center) P252, are
mi pham rnam rgyal rgya mtsho, mi pham rgya mtsho, ju mi pham rnam rgyal rgya mtsho, and jam mgon mi pham rgya mtsho.
3 Edited and translated by Jeffrey Hopkins, co-edited by Anne
C. Klein (London: Rider/Hutchinson, 1982; Ithaca, N.Y.: Snow Lion Publications, 1983; German edition, Munich: Diederichs
Verlag, 1988; Chinese edition, Om Ah Hum, 1998).
4 Dharamsala, India: Library of Tibetan Works and Archives,
1973.
5 Dharamsala, India: Library of Tibetan Works and Archives,
1973.
6 Harvard
Journal of Asian Studies, 22 (1959): 261-267.
7 See the technical note in Jeffrey Hopkins, Meditation on Emptiness (London: Wisdom Publications, 1983), pp. 19-21.
8 This is an oral expansion, and sometimes condensation of
Mi-pam-gya- ; see Khetsun Sangpo, Biographical Dictionary of Tibet and Tibetan Buddhism, vol. 4 (Dharamsala,
India: Library of Tibetan Works and Archives, 1973), 531-547.
For a splendid translation of a similar biography, as well as helpful
notes, see Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, vol. 1, trans. and ed. Gyurme Dorje and Matthew Kapstein (Boston: Wisdom Publications, 1991), 869-880. For
helpful additional material, see Steven D. -pham
rgya-mtsho: An Account of His Life, the Printing of His Works,
and the Structure of His Treatise Entitled mKhasjug-
, , Wind Horse: Proceedings
of the North American Tibetological Society (Berkeley: Asian Humanities Press, 1981), 58-78; and John Pettit, Mi-
Beacon of Certainty (Boston: Wisdom Publications, 1999), 19-39.
156 Fundamental Mind
9 khams.
10 this place is located
in the present sde dge county, dkar mdzes prefecture.
11 pad ma dar rgyas.
12 mi pham rgya mtsho.
13 s paò chen padma dbang rgyal.
14 sdom gsum rnam nges.
15
16 ze/zhe chen bstan gnyis dar rgyas gling.
17
18
19
20
21 bshad lung; these can include occasional discussion of important
points but tend to be the reading of a text, constituting
transmission passed down orally from another master.
22 rig gnas.
23 nyag rong/ nyan rong.
24 mgo log.
25
26 lho brag mkhar chu.
27 po.
28 King Tri-Ôong-day-«zen (
btsan) and twenty-
29
30 lab skyabs mgon dbang chen dgyes rab rdo rje, born 1832.
31 Gyurme Dorje and Matthew Kapstein (The Nyingma School of Tibetan Buddhism, vol. 2, 85 n. 1210) identify
this as bean- of White
-brown makøaka bean is held in
the mouth. If the bean sprouts, this is a sign of successful accom-
32 rdza dpal sprul o rgyan jigs med chos kyi dbang po, 1808-1887.
33 spyod jug shes rab le u i tshig don go slar bshad pa.
34 mkhyen brtse i dbang po, 1820-1892.
Endnotes 157
35 rin chen gter mdzod.
36 jam mgon kong sprul blo gros mtha' yas jam mgon yon tan rgya mtsho, 1813-1899.
37 cåndravyåkaraòasÒtra; P5767, vol. 140.
38 The Rangjung Yeshe Dictionary lists the five as:
1. sgra rig pa'i ming gi mtshams sbyor, :
sandhi of grammatical terms
2. dbyangs kyi mtshams sbyor, svara-sandhi: sandhi of vowels
3. rang bzhin gyi mtshams sbyor: (?)
4. gsal byed kyi mtshams sbyor, vyañjana-sandhi: sandhi of consonants
5. rnam bcad kyi mtshams sbyor, visarga-sandhi: sandhi of visarga.
Thanks to Prof. Karen Lang for the Sanskrit and the English.
39 dbyangs can sgra mdo, sårasvatavyåkaraòa; P5886, vol. 148;
P5911, vol. 149; P5912, vol. 149.
40 P5775, vol. 140.
41
tshe bdag lca
42 1867-1934.
43 See p. 48.
44 The four reasonings are:
1. The reasoning of dependence ( , apekøåyukti
) is from the viewpoint that the arising of effects depends
on causes and conditions.
2. The reasoning of performance of function (bya ba byed
, kåryakåraòayukti ) is from the viewpoint that
phenomena perform their respective functions, such as
fire performing the function of burning. One examines,
rforms
this func
3. The reasoning of tenable proof (
pa, upapattisådhanayukti ) is to prove a meaning without
contradicting valid cognition. It is an examination within
considering whether the meaning has valid
cognition direct, inferential, or believable scripture.
158 Fundamental Mind
4. The reasoning of nature (chos nyid kyi rigs pa, dharmatåyukti
) is to examine from the viewpoint of natures
renowned in the world, such as heat being the nature of
fire and moisture being the nature of water; inconceivable
natures such as placing a world system in a single
hair-pore, and so forth.
45
46
47 blo gter dbang po, 1847-1914,
48 tshad ma rig gter; in The Complete Works of the Great Masters
of the Sa-skya Sect of the Tibetan Buddhism, vol. 5, 155.1.1-
167.2.1 (Tokyo: Toyo Bunko, 1968).
49 kun dga rgyal mtshan, 1182-1251.
50 gsol dpon padma.
51
52 dge lugs.
53 1840-1910(?).
54 rab gsal dgag lan.
55 hor brag dkar sprul sku blo bzang dpal ldan bstan dzin snyan
grags, 1866-1928; two texts are mi pham rnam rgyal gyi klan ka
bgyis pa dang po and mi pham rnam rgyal gyi rtsod pa'i yang lan log
lta'i khong khrag don pa'i skyug sman. Thanks to Gene Smith for
the identification.
56 spyod jug sher le brgal lan nyin byed snang ba.
57 tshad ma rnam grel gyi gzhung gsal bor bshad pa legs bshad
snang ba'i gter.
58 P5619, vol. 123.
59 This is an enormous collection of Tibetan translations
of sÒtras and tantras in 108 volumes.
60
61 bka brgyad rnam bshad.
62 ja pa mdo sngags.
63 bla ma rig mchog.
64 For an extensive presentation of Mi-pam-gyaon
this, see Chapter Three.
65 Douglas Duckworth, on reading the manuscript for this
Endnotes 159
book, pointed to another debate in person mentioned in Karma Phuntsho, ebates on Emptiness
(London: RoutledgeCurzon, 2005), 53:
mKhan po Jigs med Phun tshogs reports a debate with
Mongolian dGe lugs pa scholar Blo bzang Phun tshogs
in the presence of
po, the rNying yi
ma, the Sa skya scholar Blo gter dBang po, and the dGe lugs master Mi nyag Kun bzang Chos grags.
66 1308-1363.
67 thod rgal.
68 chos nyid. The term refers to the final reality and is often
found in the pair, phenomena and noumenon (chos dang chos nyid ).
69 For a list of the more important students, see Dudjom Rinpoche,
Nyingma School, vol. 1, 879, and TBRC P252.
70 zhe chen dgyes rtsal.
71
and thus I am using the latter in the mantras.
72 That is, father and mother, or male and female deities.
73 1846-1912.
74 gnyug sems.
75
76
77 chos nyid kyi sems.
78 rdzogs chen.
79
80
81
82 mkhan po.
83 slob dpon.
84 rtsal.
85 kun dga rgyal mtshan, 1182-1251.
86 de bzhin gshegs pa, tathågata.
87 bde bar gshegs pa, sugata.
160 Fundamental Mind
88 chos kyi dbyings.
89 spros pa, prapañca.
90 vigrahavyåvartanÐkårikå,
in stanza 29; P5229, vol. 95, 15.1.1. Sanskrit text in Bhattacharya,
Johnston, and Kunst, Dialectical Method, 14 and 61: yadi
kåcana pratijñå syån me tata eøa me bhaved doøa
91 mdo dgongs de bzhin gshegs pa thams cad kyi dgongs pa dus pa'i rgyud, Ng2.3.3.
92 P775.
93 rang mdangs.
94 Paraphrasing Four Hundred Stanzas on the Yogic Deeds of Bodhisattvas, stanza 180 (VIII.5); sde dge 3846, 9a.7.
See Karen Lang, o
Cultivation of Merit and Knowledge, Indiske Studier 7 (Copenhagen:
Akademisk Forlag, 1986), 81; and Yogic Deeds of Bodhisattvas:
Gyel- commentary by Geshe Sonam Rinchen, translated and edited by Ruth Sonam (Ithaca,
N.Y.: Snow Lion Publications, 1994), 188. The entire stanza is:
Those of little merit would not even generate
Mere doubt about this doctrine.
Even through merely coming to doubt it
Cyclic existence is torn to tatters.
95 ka dag
96 lhun grub.
97 dbyings.
98 stong pa nyid.
99 rang mdangs.
100
101
102
103 sems kyi rdo rje.
104
105 rang bzhin bab kyi chos nyid.
106
107 chos nyid kyi rigs/rig pa.
Endnotes 161
108 rang mtshan pa.
109 rgy phrul dra ba/ rdo rje sems dpa i sgyu phrul dra ba gsang ba thams cad kyi me long zhes
i rgyud, THDL Ng3.1.2.1.2.
110 spros bral don gsal che , THDL Ng1.5.1.
111 kun gzhi rnam par shes pa, ålayavijñåna.
112 gsal rig.
113 stong gsal.
114 chos n
115 rdzogs chen nges don / lta ba thams cad kyi snying po rin po che rnam par bkod pa, THDL Ng1.5.17.
116 zang thal.
117 rang byung ye shes.
118 .
119 XIII.19cd; Sanskrit in Sylvain Lévi, Mahåyåna-SÒtrålaôkåra,
exposé de la doctrine du Grand Véhicule selon le Système Yogåcåra,
tome 1 (Paris: Bibliothè autes Études, 1907),
88:
vidhÐyate //.
120 I.63ab.
121 rdzogs chen nges don
po rin po che rnam par bkod pa, THDL Ng1.5.17.
122 kun tu bzang po ye shes klong gi rgyud rin chen gser gyi yang
zhun/ rdzogs pa chen po nges don dus pa'i yang snying, THDL
Ng1.5.23.
123 , THDL
Ng1.5.24.
124 rdzogs chen lta ba ye shes gting rdzogs kyi rgyud, THDL
Ng1.1.3.21.
125 , THDL Ng1.3.3.3.
126 chos, dharma; this could
127 rang grol.
128 kun tu bzang po thugs kyi me long gi rgyud, THDL
Ng1.3.3.14.
129 rdzogs chen seng ge rtsal rdzogs kyi rgyud / seng ge rtsal rdzogs
chen po'i rgyud, THDL Ng1.3.3.8.
162 Fundamental Mind
130 nor bu phra bkod/ nor bu phra bkod rang gi don thams cad gsal
bar byed pa'i rgyud, THDL Ng1.3.3.16.
131 klong chen rab byams rgyal po'i rgyud, THDL Ng1.2.1.
132 rdzogs pa chen po rje btsan dam pa, THDL Ng4.1.16.
133 kun byed rgyal po/ chos thams cad rdzogs pa chen po byang chub kyi sems kun byed rgyal po, THDL Ng1.1.2.1.
134 padma dbang chen bde gshegs spyi dril gyi rgyud/ de bzhin gshegs pa thams cad kyi dgongs pa spyi dril gyi rgyud, THDL Ng2.3.4.
135 sgyu phrul gsang ba snying po, THDL Ng3.1.1.1.
136 sgyu phrul thal ba'i rgyud chen po, THDL Ng3.1.2.1.4.
137 phyag rgya chen po, mahåmudrå.
138 gsang ba dus pa; P81, vol. 3.
139 kye rdo rje; P10, vol. 1.
140 glang po rab bog gi rgyud, THDL Ng3.1.3.3.5.
141
kyi rgyud, THDL Ng1.5.20.
142 ,
THDL Ng1.2.7.
143 .
144
145 .
146 rnam rtog dang
147 mtshan ma.
148 shin tu spros med/ shin tu spros pa med pa de kho na nyid kyi
man ngag ces bya ba (suniøprapañcatattvopade a-nåma); P2876.
149 od gsal.
150 ,
151
152 mi pham jam dpal d .
153 bstan gnyis dar rgyas gling.
Index
abiding as the basis, 63, 81,
82, 113, 120
afflicted mentality, 66, 67, 74
afflictive emotions, 38, 44,
106
AnubhÒtisvarÒpåchårya
,
16
appearance and emptiness, 86,
114
appearances
three, 57, 58, 127, 128,
131, 132
apprehended-objects and
apprehending-subjects, 61,
64, 66, 79, 82, 89, 112,
115, 120, 124, 125, 132
artifice, 39, 61, 66, 67, 68,
112
Åryadeva
Four Hundred, 45
Atiyoga, 78, 90, 91, 95
Õa-«rül O-gyen-jik-me-chö-
»yi-Ûang- rdza dpal
kyi dbang po), 15, 23, 24,
108
-ri Ío-sang-rap-Ôel (
blo bzang rab gsal ), 21
basic knowledge, 46, 57, 65,
66, 67, 68, 71, 72, 73, 76,
78, 79, 80, 82, 83, 85, 86,
87, 89, 90, 91, 93, 94, 95,
100, 102, 110, 112, 114,
115, 116, 119, 120, 121,
123, 124, 125, 127, 131,
135
noumenal empty, 125
noumenal fundamental,
124
basic mind, 7, 45, 46, 47, 61,
62, 63, 87, 94, 96, 99, 100,
107, 115, 125
basis, path, and fruit, 24, 47,
52, 58, 99, 108
basis-of-all, 67, 73, 76, 77, 85
bliss
compounded, 58
great, 15, 26, 38, 39, 57,
96, 97, 113
bliss and emptiness, 15
bodies
three, 65
body
complete enjoyment, 65
emanation, 65
nature, 52, 53, 65, 78
of attributes, 52, 53, 54,
65, 72, 73, 75, 76, 77,
78, 79, 80, 85, 86, 89,
109, 137
self-arisen, 73, 76
buddha, 73, 75, 79, 82, 83,
113
buddhafication, 61
buddhafied, 62, 77, 78, 113
primordially, 53, 64
Bum-Ôar Ge-Ôhay Nga-Ûangjung-
½e ( bum gsar dge bshes
), 18
cause and effect, 40, 41, 68,
90, 95, 107
causes and conditions, 66, 73,
78, 87, 88, 91, 116, 129,
164 Fundamental Mind
157
Chandragomin, 16
Chandrak¦rti
Treatise on the Middle
18, 19, 41
clear light, 36, 42, 45, 46, 47,
52, 54, 61, 62, 74, 75, 79,
85, 96, 97, 99, 107, 110,
111, 113, 114, 116, 119,
120, 121, 126, 127, 128,
129, 131
basal, 7, 52, 63, 110
delicate, 127
noumenal, 126
noumenal basal, 128
self-arisen, 85
ultimate, 36
clear light and emptiness, 113
clear light basal sphere, 61
clear light nature of the mind,
74, 75, 111
collections of consciousness
eight, 62, 64, 66, 67, 68,
73, 85, 112, 120, 122,
124, 126, 132
seven, 67
six, 74, 123, 127
compassion, 13, 17, 27, 39,
53, 54, 65
Compendium of the Thought of
the SÒtras , 42, 43, 91, 101,
133
compounded, 7, 56, 58, 63,
65, 71, 72, 73, 75, 76, 85,
91, 99, 100, 108, 109, 110,
111, 113, 115, 116, 123,
124, 126, 127, 128, 129,
130, 131, 132, 133
awareness, 56, 58, 72
consciousness, 91
conceptuality, 36, 61, 67, 68,
74, 83, 84, 89, 90, 92, 93,
95, 106, 107, 112, 114,
115, 117, 119, 127, 129
conditions
four, 99, 129
Conqueror Knowledge-
Bearers, 48, 129, 134
consciousness
mental, 64, 66, 67, 74, 80,
119, 122, 123, 125, 130
cyclic existence, 28, 39, 45,
52, 53, 54, 61, 63, 65, 67,
68, 75, 76, 96, 97, 111,
112, 120, 121, 124, 130,
133, 160
cyclic existence and nirvåòa,
52, 53, 54, 61, 63, 65, 112,
120, 121, 124, 133
defilements, 62, 84, 86, 120
adventitious, 53, 55, 106,
132
four, 86
intrinsically free from, 53
definitive meaning, 45, 48, 58,
73, 77, 103, 105, 135
degeneration, 49, 65, 134
degenerations
five, 49
dependent-arising, 28, 106,
112
deprecation, 87, 103, 104
Descent into Laêkå SÒtra, 43
Dharmak¦rti
Compilation of Prime Cognition 101
Dor-je-Ûang-chok-gye- -«zel
(rdo rje dbang mchog dgyes
pa rtsal ), 137
dualism, 53, 54, 61, 62, 110,
Index 165
112, 113, 114, 116, 117,
120, 121, 125, 132, 135
effulgence, 45, 52, 81, 82,
115, 116, 120
emptiness, 7, 36, 39, 41, 42,
44, 46, 54, 55, 56, 57, 58,
63, 66, 68, 72, 73, 74, 79,
82, 90, 97, 100, 109, 110,
111, 112, 113, 114, 115,
119, 120, 121, 122, 123,
124, 125, 127, 129, 130,
131, 133, 135
endowed with all supreme
aspects, 41, 42, 55, 56,
133
mere, 53, 54, 58, 63, 71,
72, 113, 114, 115
empty and luminous, 71
entity, nature, and
compassion, 65
essential purity, 53, 54, 82,
120, 121
essentially pure, 71, 135
expanse-class, 56, 57, 85, 91
external objects, 66, 67, 74, 82
extreme, 54, 114
of annihilation, 135
of existence, 135
extremes
four, 41
of proliferation, 41
of things and non-things,
72
fabrication, 49, 104, 129
Foe Destroyer, 130
Foremost Powerful Excellent
Great Completeness Tantra,
87
fundamental cognition, 54, 55
fundamental mind, 7, 8, 28,
29, 36, 54, 55, 57, 82, 99,
110, 111, 113, 114, 115,
116, 119, 120, 125, 126,
129, 134, 137
basal, path, and fruit, 119
noumenal, 73, 120
-gyu ( d ), 19
Ga-rap-dor-je (
rje), 36, 110, 129
Ge-luk (dge lugs), 19, 20, 21,
25, 99
General Tantra of the Great
Lotus Sovereign Gone to
Bliss, 96
gnyug ma, 39
Great Completeness, 7, 8, 9,
23, 24, 26, 27, 36, 43, 44,
52, 53, 54, 56, 57, 62, 63,
68, 69, 75, 78, 85, 86, 89,
90, 91, 93, 95, 98, 99, 100,
102, 104, 107, 108, 109,
110, 113, 115, 122, 123,
124, 125, 126, 127, 129,
131
Great Completeness Lion of the
Culmination of Artifice
Tantra, 86
great seal, 97
Great Vehicle, 23, 41, 43, 46,
74, 113, 134
Guhyasamåja Tantra, 69, 97,
99, 131
Guòaprabha
Aphorisms on Discipline, 22
guru
etymology, 37, 38
Hevajra Tantra, 97, 112
homage, 37, 39
hundred-syllable mantra, 33,
34, 35
ignorance, 39, 64, 80, 83, 95,
112
166 Fundamental Mind
immutability, 39, 55, 63, 87
immutable, 36, 39, 56, 63, 64,
73, 75, 78, 80, 81, 96, 110,
132
immutable mind, 36, 56, 81
impermanent, 20, 63, 75, 83,
116, 124, 133, 135
inherent existence, 91, 107,
111
initiation, 15, 33, 34, 38, 69,
109, 122
fourth, 69
interpretable meaning, 48
Ja- -½gak (
sngags), 23, 24, 25, 99, 108
Jam- -Ôhay-Ìyen (
gshes gnyen), 37
Jam-gön-»ong-«rül Ío-drö-taye
(
blo gros mtha' yas) , 16, 17,
23, 108
Jam-Âang-kyen-«zay-wang-
(
dbang po), 16, 18, 19, 20,
22, 23, 25, 26, 108
Precious Treasury, 15
Ju-Ûön Jik-may-dor-je (
), 17
Kålachakra, 14, 113
Kam (khams), 13, 15, 19, 21,
25, 26, 29
Khetsun Sangpo Rinbochay, 7,
8, 31, 59
Autobiography, 9
Biographical Dictionary of Tibet and Tibetan Buddhism, 7, 9
Tantric Practice in Nyingma, 9
Lap-»yap-gön Ùang-chengyay-
rap-dor-je (lab skyabs mgon dbang chen dgyes rab
rdo rje), 15
leap-over, 26, 28, 81, 82, 115
Ío-«e-Ûang- blo gter dbang po), 18
logic, 48, 49
Lord of Laºkå, 92
luminosity, 7, 55, 56, 72, 74,
100, 123, 124, 125
luminous, 54, 55, 56, 63, 66,
71, 74, 76, 81, 88, 91, 99,
112, 113, 127, 135, 136
luminous and knowing, 71
Mad Elephant Tantra, 97, 114
Maitreya
Ornament for Clear Realization, 42
Ornament for the Great Vehicle SÒtras, 75
Sublime Continuum of the
Great Vehicle, 75, 149
Mañjughoøha, 136
Mañjushr¦, 14, 24, 37
black, 17, 25
Vådasiôha, 14
white, 15, 16
mantra, 22, 33, 34, 156
Mantra, 15, 16, 17, 22, 23,
33, 34, 38, 40, 42, 45, 46,
50, 69, 72, 74, 92, 93, 113
marks, 26, 54, 55, 56, 61, 71,
72, 74, 81, 85, 86, 90, 95,
111, 112, 114, 115, 116,
117, 120, 121
matrix
self-arisen, 73, 76, 79
matrix of all phenomena, 75,
88
matrix of enlightenment, 81
matrix-of-one-gone-to-bliss,
75, 99, 113
Index 167
maturation and release, 17
meditative equipoise, 109,
110, 131, 132
mental isolation, 90, 99, 126,
127
mentality, 66, 67, 68, 83, 84,
85, 86
mere negative, 52
milk, 49, 91, 96
mind
compounded, 56, 71, 99,
115, 126, 127, 128,
129, 130
mistaken, 7, 43, 44, 45, 69,
75, 77, 93
momentary, 63
subtle, 99, 100, 110, 111,
124, 126, 128, 129, 135
ultimate, 44
unmistaken, 43, 44, 45, 46,
47, 81, 93
mind of clear light, 47, 52, 54,
62, 68, 75, 96, 111, 113,
127, 131
basal, 53, 55, 61
fundamental innate, 69
natural, 54, 55
mind of enlightenment, 55,
56, 57, 78, 86, 88, 91, 94,
97, 98, 113, 114
ultimate, 56
mind-basis-of-all, 64, 66, 73
mind-class, 56, 57, 85, 91
mind-emptiness, 38
mindless, 73, 78, 79, 80
Mind-Only School, 43
mind-vajra, 54, 55
Mi-pam-gya-tso (mi pham rgya mtsho), 7, 99, 108, 136,
137
biography, 13
commentary on
Commentary on
Compilation
of Prime Cognition 21
commentary on the
perfection of wisdom,
18
Explanation of the Eight Pronouncements , 23
Ketaka Jewel, 23
purpose of book, 51
Response to Objections
Concerning the Chapter
on Wisdom in
Engaging
in the Bodhisattva
Deeds 21
Three Cycles on
Fundamental Mind, 7,
29
Miraculous Secret Essence , 96
Miraculous Transcendence
Great Tantra, 96
Mirror of the All-Good Exalted
Mind Tantra, 85
mistake and release, 53, 112,
120, 121
mode of subsistence, 41, 49,
52, 53, 55, 56, 57, 61, 62,
63, 65, 68, 71, 73, 77, 79,
91, 98, 109, 110, 111, 113,
119, 120, 121, 126, 131,
133
noumenal, 61
Monarch of Multitudinous
Expanse Tantra, 86
mutability, 75, 110, 113
Någårjuna
Refutation of Objections, 41
168 Fundamental Mind
Treatise on the Middle, 41,
55
Nam-kay-½ying- nam
), 14
New Translation Schools, 19,
92, 93, 126
nirvåòa, 61, 76, 96, 97, 111,
120, 124, 130
non-duality, 53, 54, 55, 56,
63, 90, 92, 106, 135
non-thing, 63, 71, 72, 96,
114, 117, 132
noumenal knowledge, 74
noumenal mind, 36, 74, 75
noumenon, 26, 39, 55, 56, 61,
62, 63, 68, 76, 79, 81, 82,
83, 87, 91, 93, 96, 109,
111, 112, 113, 114, 115,
116, 119, 123, 124, 126,
127, 129, 132, 133
fundamental, 110, 113
naturally flowing, 57
obstructions
afflictive, 39
karmic, 34, 47
to omniscience, 39
Old Translation School, 20,
92
One-Gone-Thus, 40
One-Gone-to-Bliss, 40
operative consciousnesses
six, 67
Padmasambhava, 14, 19, 37,
100
Paò-chen Padma-Ûang-gyel
(
dbang rgyal )
Ascertainment of the Three Vows, 13
path of method, 69, 131, 132
path of release, 69
perfection of wisdom, 41, 42,
57
Perfection of Wisdom SÒtras,
56
permanence and annihilation,
117
permanent, 76, 83, 116, 133
powers
four, 35
predispositions, 52, 53, 57, 62,
73, 82, 83, 86, 113, 132
primordial, 7, 29, 52, 57, 62,
63, 74, 89, 110, 111, 115,
132
primordially, 53, 61, 62, 63,
64, 65, 74, 76, 79, 84, 88,
92, 95, 97, 109, 112, 115,
116, 121
pristine wisdom, 42, 44, 45,
48, 54, 55, 56, 57, 58, 62,
63, 65, 68, 69, 71, 74, 77,
78, 79, 83, 84, 85, 86, 88,
89, 91, 95, 106, 107, 109,
110, 113, 116, 125, 132,
133
innate, 26, 57, 69
of clear light, 74
self-arisen, 7, 54, 55, 56,
57, 62, 65, 73, 74, 76,
77, 78, 80, 81, 83, 84,
89, 91, 94, 95, 109,
111, 113, 126, 127, 129
uncompounded, 91
production, 41, 55, 64, 76,
91, 114, 115, 116, 123,
130, 133, 134
Pure Land, 36
purification, 35, 61, 84, 93
Quintessence of the View of the
Great Completeness: The
Broad Expanse of Space
Index 169
Tantra, 102
quintessential instruction, 8,
16, 17, 22, 45, 57, 58, 69,
71, 74, 93, 94, 100, 101,
102, 103, 104, 105, 114,
126
quintessential-instructionclass,
56, 57, 85, 91
Råhula, 42
reading-transmission, 14, 18
reasoning concerning the
noumenon, 62
reasoning of dependence, 157
reasoning of nature, 158
reasoning of performance of
function, 157
reasoning of tenable proof,
157
reasonings
four, 17
rtog ge, 49
ða-»ya (sa skya), 16, 18, 19,
39, 58, 108, 112
ða-
Treasury of Reasoning on
Valid Cognition, 18
Samantabhadra, 79, 109
Sanskrit, 11, 16, 23, 27, 37,
38
Sarvarvarman
KalåpasÒtra, 16
self-arisen, 7, 17, 54, 55, 56,
57, 62, 64, 65, 66, 68, 72,
73, 74, 75, 76, 77, 78, 79,
80, 81, 82, 83, 84, 89, 91,
94, 95, 107, 109, 111, 113,
126, 127, 129
self-color, 45
self-dawning, 81
self-effulgence, 44, 45, 54, 55,
81, 83
self-knowing, 67, 77, 81, 94,
95
self-knowledge, 66, 114, 115
self-luminosity, 123, 135
self-luminous, 53, 73, 74, 76,
85, 106, 109, 111, 115
self-release, 83, 84
Shåntideva
Engaging in the Bodhisattva
Deeds, 15, 21, 23
Shay-chen Gye-«zal (zhe chen
dgyes rtsal ), 29
short-sighted, 50
Shr¦ Sinha, 37
SÒtra, 14, 16, 17, 22, 23, 38,
40, 42
space, 13, 17, 27, 36, 42, 53,
54, 55, 63, 64, 74, 75, 76,
78, 80, 87, 88, 91, 94, 97,
116, 121, 127, 129, 137
space-vajra, 54, 55
space-vajra pervading space,
54, 55
sphere of reality, 41, 54, 55,
56, 57, 61, 62, 94, 97, 109,
113, 114, 119, 129, 132
suchness, 42, 45, 61, 69, 72,
83, 91, 92, 93, 95, 103,
110, 112, 113, 114, 115,
117, 119
noumenal, 113
suffering, 27, 38, 39, 57, 73,
135
superimposition, 87, 103, 104
Svarodaya, 14, 15
Tantra Containing the
Definitive Meaning of the
Great Completeness, 73, 75
Tantra of Great Luminous
Meaning Devoid of
Proliferation, 63, 64, 65, 72
170 Fundamental Mind
Tantra of Quintessential
Instructions of the Precious Lamp of Secret Pristine Wisdom, 107
Tantra of the Expanse of the
All-Good Pristine Wisdom,
78
Tantra of the Great Completeness Equal to Space,
78, 105, 106
Tantra of the Great Self-
Dawning Basic Knowledge,
80
Tantra of the View of the Great Completeness
The Complete Depth of
Pristine Wisdom, 79
things and non-things, 114
Translated Word of Buddha,
22
Tri-Ôong-day-«zen (khri srong
), 37, 156
unchanging, 36, 39, 110
uncompounded, 7, 56, 58, 62,
63, 68, 71, 72, 78, 79, 87,
91, 99, 109, 111, 113, 114,
115, 116, 129, 131, 132,
133, 135
great, 63, 76, 109, 115
undifferentiable, 36, 37, 39,
73, 113, 115, 120
unfabricated, 42, 63, 92, 94,
96, 108
unhindered, 63, 66, 67, 74, 76
union, 7, 57, 63, 69, 71, 109,
115, 119, 123, 125
noumenal, 112
noumenal uncompounded,
100
Vairochana, 37
Vajrasattva, 33, 34, 35, 36, 91,
92
valid cognition, 47, 157
VirÒpa
Utterly Without
Proliferation, 112
visionary appearances, 58
vows, 38
winds, 68, 69, 126
adventitious karmic, 112
karmic, 26
wisdoms
five, 54, 55
yab-yum, 34, 35
yidam, 38