Uhhuu

The Practice of Dzogchen in the Zhang-Zhung Tradition of T1bet

With regard to experiences of the vital winds: The mind may feel very light and unstable and there may come odd sensations of itching or one may feel restless and ungrounded. With regard to the experiences of the bindus: One's body may feel flexible and experience pleasurable sensations and when touched, it will tickle. The bindus may be experienced to descend, drop down, become concentrated, drawn up again, and scattered (diffused into the lesser channels). All (of these methods) will be made known later. With regard to the experiences of mind: One opens a little the mouth of the central channel and one comes to control the essential points of the vital winds and the mind. Because the bindus are drawn up again into the upper part (of the body, experiences) will arise distinctly and possess a clarity (like clairvoyance), but without becoming recognizable individually. These phenomena, both external and internal, are not able to be covered over or obscured. While in the state of Rigpa, they abide without distractions and without any grasping at bliss or emptiness. All thoughts of whether they are good or bad are straightforwardly cut off at the root by their inherent power. One is alertly relaxed, free of all effort, and undistracted, but one is able to fixate on this continuous creative process (of the arising of these phenomena). Without grasping at any thing, they come forth as clear and empty, joyous and blissful. So it is expounded in the A-gsa!. And according to the gZer-bu, it is said, "There is no deviation (nor mistake) on this path because one has purified (and cleansed) the channels in terms of Awareness." This represented the guiding explanation for the development in terms of vital wind and mind. [118] U-YA SMAR-RO!

C3. Sleep and Dream Practice Third, in terms of the instructions for the visions in the night time, there exist three considerations, namely, 1.

The integrating of sleep with the Clear Light,

2.

The modes for the arising of both the defects and the virtuous

3.

Apprehending the essential point which is fixating on the A.

qualities from that, and

[119]

The Pnncpal Practice cfngos-gzhi

197

C3.1. Integrating Sleep with the Clear Light With regard to the first (among these considerations, that is to say, the integrating of sleep with the Clear Light), it is said according to the sNyan-rgyud chen-mo, "With reference to the Bardo of the Dream State, the instruction is that the inter-weaving together of the karmic traces is like the central current of a river." [120] Because it is expounded (in that way), with regard to practice (lag­ len), on top of a comfortable seat and a thick cushion, one assumes the position of the sleeping lion (seng-ge'i nyal stabs), where the right side of the body is laid below and with the thumb, index, middle, and ring fingers, one obstructs the openings (of the various orifices) and thereby one obstructs (and closes) the doors for the vital winds and the gateways of the channels of the kleshas, or emotional defilements, on the right side. [121] Then one should think happily that one's seat (or mattress is supported on) a lion, an elephant, a horse, a dragon, and a garuda, and that one's pillow is the sun and the moon. Then one expels the poisons with the three exhaustions of the inner breathing. The Rigpa that resides inside the central channel is clearly visible as a ball of threads of light just about the size of a peacock's egg (located in) the navel of the throat center (ag-sho 'khor-lo). One should not emanate the masses of thoughts that think about the past or which speculate upon the future. One should close the eyes. [122] Then, with regard to that, because one falls asleep without disturbances, for the individual of superior capacity, all of the delusory visions (or manifestations) of the dream state will arise as Clear Light (visions). [123] Furthermore, when going to sleep, one will retain the nectar of memory (or mindfulness and thereby recognize the dream to be a dream) and one will never become separated from pious practices (dge-sbyor) (by sleep or unconsciousness). Because they meditate as above, these above practitioners will uninterruptedly see visions of the Clear light. All of them, becoming aware of their own dreams (as being dreams), will cut off the current of all their ordinary (dreams) instantly and pious activities will come to increase more at night (in their dreams) than during the daytime. At night, these pious activities will come forth increasingly. But even by day, the profit from this becomes greater and greater. Also, at that time, without deciding from memory, it is very important to practice with diligence. Finally, on occasion

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after occasion, when one is dreaming, one comes to recognize them as being dreams. Practice will come forth (spontaneously) just as a memory. Because one purifies oneself, and having gone into increasing this more and more, one will come in the end to recognize them very well. At that time, one should make the effort (as described). C3.2. Recognizing Dreams as Dreams Second, in general, there exist a number of causes for not recognizing dreams (as dreams), [124] namely, (1) not having devotion (flourishing) within one's mind-stream, (2) or not producing within oneself a certain and sure knowledge with regard to the instructions. (3) By means of diligence (alone), one may not be capable of striving for it. (4) The mind-stream may be stirred up with discursive thoughts. As for these four, because they represent faults or defects of the mind, they should be renounced. Then again, (1) the elements (of the body) may not be balanced because of eating certain foods. (2) Or one may feel very tired from engaging in strenuous labor (or other physical activities to excess). (3) Or again, sexual desires and lustful thoughts with regard to males and females. (4) Or the strength of the elements (of the body) have become old (and weak). In terms of these four: Because there exist such defects of the body, one should stay (quietly in bed) and on occasion after occasion at the beginning, one should fixate (the mind) only a little. And at the time when for the most part, one is not fixating, one gradually falls into sleep. And at the time when one has not directly awakened, one trains with the essential points of the body and with the previous visualization. One causes these masses of thoughts not to go elsewhere, (but to dissolve) and so one falls asleep. One may do this at such times as the evening, the very early morning, and even in the daytime. Consequently, all visions (or appearances) in the present, even though they manifest, they will appear only as dreams. Even though they may seem to exist, they will be dreams. Even though they may exist, one thinks the thought that they are only dreams without real activities such as being karmic traces and so on. Then in the middle, (sometimes) there is grasping at memories. On those occasions when (dreams) arise as half as many and are not remembered, one should fixate on any that do. And with regard to that, one should remember the practice. It is very important to become habitual in this and act with diligence.

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Finally, at the time of integrating sleep with the Clear Light, because there may come forth experiences

and other psychic

phenomena (or apparitions) from non-human spirits, their modes of arising as visions that are seen, originate in whatever ways, but one should become familiar with them as self-manifestations that are like illusions. Therefore, one's thoughts should not be allowed to become delighted, cheerful, nor conceited. At the end, one's dreams will become dissolved into the vast expanse of space and one's awareness will attain independence (and its own power) and the memories that cause movements (of thought) will cease to lead one anywhere. [ 123] By merely thinking that every thing is located higher or lower, or is good or bad, any visions (or dreams) like that are (immediately) transformed. Because (these visions or dreams) are indeed pure self-manifestations, one is able now to transform them at any time, anywhere into anything. They come to arise into manifestation according to these transformations. Even the delusory visions (or appearances experienced in) the Bardo can be interrupted (and transformed) in this way. Eventually all appearances go into reverse, even the flesh reverts and the hair reverts, and one is no longer afraid of the Bardo of Dying or of rebirth. At that time, others also, all diverse visions, become forcefully purified in terms of the condition of dreaming. By carrying on along this path, one dispatches them directly. One integrates defeat and victory, laziness and strenuous conduct. Thereafter it will be easy to transform karmic traces by means of the Awareness in dreams. [ 126] At that time, whatever one does in terms of pious activities there will be (produced clairvoyant powers) nine times more than at present and they will develop greatly. C3.3. Fixating on the White A With regard to the third, even though one practices in whatever manner, if one does not recognize them (dreams), but falls asleep contentedly like above, in terms of fixation on the visualization. [127] one should control a little the 'Phar-rtsa channels of enjoyment (on the sides of the neck), and having obstructed the visions (or appearances) of one's own mind-stream (by pressing on these channels for too long), one will feel strange and because there exists the danger of not remembering, awareness should be controlled very much. And then

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one relaxes the channels just a little. Even though one does not awaken directly, one purifies in that way. If one controls for a long time the 'Phar-rtsa (the two channels at the sides of the neck), one must grasp the full measure (and not press them for too long), because there exists the danger of the consciousness transmigrating (involuntarily and one dies). Therefore, it is impossible that one will not come to recognize one's dreams. This has been the guiding explanation for the integrating of sleep with the Clear Light. [128] U-YA SMAR-RO!

Colophon Like that, the nectar of the Mind, the Upadesha which is the innermost essence of the Oral Tradition, the ultimate instructions on the essential points of the profound Meaning, the handbook for the principal practices has been felicitously arranged herein. [129] May this come forth as a benefit for all suitable vessels (disciples) and mature their mind-streams and bring them (eventually ) to liberation! The instructions for the principal practices is hereby completed. Gy a Gy a U-YA AG-THAM!

Chapter Four

The Explanation of the View: lTa-khrid

Here is contained "The Guiding Explanation of the View through Seeing Nakedly, which represents the Direct Introduction to one's own Primordial Base" (gzhi rang ngo-sprad-pa gcer-mthong lta-ba'i khrid). Homage to Kuntu Zangpo, the all-pervading and all-encompassing Guide of Beings who is (in reality ) one's own intrinsic Self-Awareness become visibly manifest. [1] As for Book Three: [2] Having come to understand one's own mind-stream and this understanding having become manifest (in one's practice of contemplation and of vision), there then exist four supplementary branches (or ancillary texts of the teaching) for continuing in this state, [3] namely, 1.

The Explanation of the View through Seeing Nakedly

that

represents the direct introduction to one's own Base, or Primordial State (gzhi rang ngo-sprad-pa gcer-mthong lta-ba'i khrid); 2.

The Explanation of the Meditation on the Clear Light that represents the practice of the Path (lam ny ams su len-pa 'od-gsal bsgom-pa'i khrid);

102\ 3.

The Practice of Dzogchen 1n the Zhang Zhung Tradition of T1bet

The Explanation of the Activity or Conduct consisting of the forceful

purifications

that purify

the

secondary

conditions

encountered along the Path (rkyen lam du byangs-pa rtsal sbyong spyod-pa'i khrid); and 4.

The Explanation of the Fruit where one clearly and definitively decides upon the Trikaya, which remains in its own original condition ('bras-bu rang sa bzung-ba sku-gsum dmar thag-bcad­ pa'i khrid).

The Explanation of the View As for the first (of these four supplementary texts, namely, "The Explanation of the View where one Sees Everything Nakedly," this representing the direct introduction to one's own Base or Primordial State), there are three parts: I.

Relying upon the Essence and the Nature of the the Primordial Base, one is introduced thereby directly to it (gzhi'i rang-bzhin ngo-bo Ia brten nas ngo-sprad-pa);

II.

Relying upon certain special activities, one is further introduced to it (byed las khyad-par Ia brten nas ngo-sprad-pa); and finally,

III. There is the extensive explanation regarding (the origins of)

Liberation and of Delusion respectively (grol 'khrul rgyas-par bshad-pa).

I. Direct Introduction to the Primordial Base Within this first part, there are four sections that need to be considered: A.

The direct introduction to the Mother (ma'i ngo-sprad-pa),

B.

The direct introduction to the Son (bu'i ngo-sprad-pa),

C.

The direct introduction to the Energy or Potentiality (rtsal gyi ngo-sprad-pa), and

D.

The direct introduction to the unity and inseparability of all three, namely, the Mother, the Son, and the Energy (rna bu rtsal gsum dbyer-med zung-'brel du ngo-sprad-pa).

Tho ExpiEmatiOil of trle V1ew 1Ta-khnd

1103

A. Direct Introduction to the Mother Now, with respect to the first section (the direct introduction to the Mother), the Mother is, in fact, the Kunzhi, "the basis of everything," which represents the Natural State of the real disposition of things, (that is to say, the state of emptiness, or Shunyata). [4] Indeed, it is the base and the root (or source) of everything in both Samsara and Nirvana. And therefore, it is the First Great Ancestor of all the Buddhas, as well as of all sentient beings. But if one were to try to illustrate it in words, any name or designation would be appropriate. However, if one would try to distill the actual meaning in words, this would not be found to exist anywhere. As for the first of these (eight possible) designations: Its essence is without any obscurations whatsoever. Furthermore, one may say that it is self-luminous or inherently clear, empty, and without a source. It is naked and without clothes; from the very beginning it was not attired in any delusions or any obscurations or any passions. Therefore, it may be called the Great Primordial Purity (ka-dag chen-po) (that is to say, the state of total primordial purity). [5] Because it is not been obscured by anything whatsoever, it is colorless and unchanging. It is completely pure and everywhere it is directly penetrating. It is not produced from a primary cause, nor is it modified or changed by any secondary causes. It cannot be realized or created by any kind of effort. And because it does not fall into any limitations or extremes as represented by conceptual elaborations, it may be called the Great Self-Origination (rang-byung chen-po) (that is to say, it is totally self-created, self-manifested, and self-originated). Because everything that is known to living beings in both Samsara and Nirvana is complete and perfect just as it is in that (Natural State), [6] one may say that at this present moment, nothing has been karmically ripened and nothing will be liberated (because there is nothing to be ripened nor to be liberated). And because this situation is not something understandable (in terms of conceptions by way of the rational intellect), this may be called the Great Spontaneous Perfection (!hun-grub chen-po) (that is to say, all things are totally and spontaneously perfected in themselves just as they are when they come into visible manifestation). [7] In terms of recognizing (the Mother), it may be said that it does not display any particular form, or shape, or color, or size as its

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defining characteristic. Because nothing is asserted anywhere regarding its essence, it may be called the Great Transcendence of Limitations (mtha' bra! chen-po) (that is to say, it is totally beyond all conceptual limitations and extremes). Indeed, it falls neither on the side of Samsara nor on the side of Nirvana, and it cannot be divided into parts. From Kuntu Zangpo, who is the highest among all beings, downward to the smallest most insignificant insect, it does not increase nor does it decrease. In these terms, it is neither more subtle nor more gross, neither more dense nor more ethereal. Yet, because it encompasses everything and everyone, it may be called the Great All-Pervasiveness (kun khyab chen-po) (that is to say, it totally pervades everything). Everything originates from that state, has its existence in it, and dissolves back again into it. Even though, within that state (that is, the Natural State), all things arise as different kinds of apparitional displays, in itself it does not thereby become diminished nor filled up and congested. It does not become constructed in any way. And because nothing transcends nor goes beyond it anywhere, it may be called the Great Nature (bdag-nyid chen-po) (that is to say, the total state of being). [8] With regard to that state, the conduct of the Buddhas does not proceed to what is called good nor does the conduct of Samsara proceed to what is called bad. Within it there exists no hope of ascending upwards (into the spirituality of Nirvana) nor fear of descending downwards (into the carnality of Samsara). Because it does not draw near to anything (as virtuous) nor does it reject anything as improper (and non-virtuous), it may be called the Great Universality (spyi-blugs chen-po) (that is to say, it is totally universal and all-inclusive). Even though one cannot attach a specific name to it, because it does not go beyond this singular and unique meaning (which is emptiness), it is seen to have a single essence. Nevertheless, distinctive individual appearances come forth from it (unceasingly). Within this single Base there exist great multitudes of particular pleasures and sorrows. Even though diversity may arise everywhere, what is called just this (Natural State) does not reveal nor display itself openly anywhere, but rather, it remains concealed everywhere. It is not seen by anyone and it does not come forward to present itself, although it is always with us. T herefore, it goes mostly unrecognized. Because it encompasses and pervades everything, but nothing else encompasses it, it may be called

I

The Expl:mat1on of the View 1Ta-khnd

1105

the state totally that transcends Conception and Expression (blo 'das brjod med chen-po) (that is to say, it totally transcends the intellect and is totally inexpressible in words). According to the sGron-ma drug, "The (individual) Nature of Mind originates from the Kunzhi, the basis of everything. Its Clear Light is empty, unfabricated, and unadulterated (by anything in Samsara). [9] Moreover, it is the Dharmakaya and the state of total primordial purity, being in no way tainted or defiled by anything whatsoever (belonging to Samsara) and is untouched by any conceptual limitations or extremes. Nevertheless, its Nature (rang-bzhin) is the Sambhogakaya which is spontaneously perfection. Indeed, it is completely perfect, entirely perfect, perfect in every way. [10] However, the Nirmanakaya is a neutral state (beyond virtue and defect) that is uncertain and unpredictable (in its manifestations). It may arise anywhere as an apparitional display without any partialities (or judgments). But it does not exist distinctly and individually (as something separate from the Natural State). [11) Yet it encompasses and pervades in their entirety both Samsara and Nirvana. It pervades and encompasses everything everywhere like the singular condition of the clear open sky. In the clear luminous sky which is without partialities (or limits), everything arises from this single great vast expanse of space. In the vast expanse of emptiness, there is neither broadness nor narrowness. In this single great dimension, everything abides (and has its existence). In this dimension which is the same everywhere, there is no higher or lower (in relation to anything else). And in those terms, it may be called the Bodhichitta, but with reference to the conventional meaning, it may be explained as being threefold." [12] When the text speaks in this way, the three referred to above represent the example, the meaning, and the indication. Thus there exist two sets. Similarly, even though one may demonstrate it in words, there will occur in the mind-stream of the individual a condensing or distillation of the meaning whereby discursive consciousness and mere intellectual knowledge will become exhausted. [13] When one takes it (the Natural State) up into one's hand (to examine it concretely), one finds that its essential point consists of nothing whatsoever. Then in terms of practicing with a confident belief (in the Natural State), like before one establishes a regime of practice (lag-len) consisting of the three essential points (of the body, speech, and mind) and gazes with open eyes (cer-re lta-ha) into (the empty space of) the Kunzhi

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which abides cleanly as inherent clear luminosity and which is entirely devoid of discursive thoughts. And in terms of that, there will be a confident belief, a direct experience, and an intense definitive decision (regarding the Natural State without any doubts). The procedure of explanation that was demonstrated above is very well known and very prudent. [14] The Nature of Mind, at just this immediate present moment, does not grasp at anything whatsoever and it is inherently luminous and clear like the purity of the sky. Indeed, it represents the self-appearance of the Trikaya and it is a primary cognition that is spontaneously perfected, self-aware, and inherently luminous. [15 J Again, according to the gZer-bu, "As for the King who is Awareness being luminously clear and self-originated, it is a non-apprehending primal awareness that transcends any colour, shape, or form. This inexpressible primal awareness or cognition is beyond names, words, and letters. This non-discursive primal awareness is beyond thoughts, analysis, and intellect. [16] And according to the dGongs-lugs, "It simply exists and one gazes open-eyed into it (the empty space of the Natural State)." [ 17] It is asked in the text, where does (Rigpa) now abide? Even though it is said that it pervades all of the physical body in general terms, in particular (Rigpa) resides inside of the hollow heart-nerve (she­ thun rtsa 'dzin gyi nang) at the center of the reddish brown carnelian pervilion with projecting crystals that is the physical heart. At the center of a canopy-like pavilion of five (rainbow) lights, it abides in a state of total primordial purity that is unmixed with anything else (relating to Samsara). [18] Again, according to the sGron-ma drug, "In the middle of the physical heart, which is free of all darkness and which is like the sun itself, one's own Awareness (Rigpa) abides as totally self-arising." [19] Moreover, it is said, "It (Rigpa) abides like a butter lamp set inside of

a

vase. One does not see it (Rigpa or the flame of the lamp) from

the outside because it is obscured by the physical body. But when Awareness separates itself from the corpse (at the time of death), it is explained that it will clearly come into view." [20] Thus it is said. On this occasion (when the master reads aloud the text, the disciples) will be directly introduced to "the Cycle of the Base," (gzhi'i 'khor-lo'i ngo-sprad-pa). [26]

Tile Explamt1on of the View

1 Ta-khnd

l1

07

B. Direct Introduction to the Son

Second, with regard to the Son who represents the primal cognitions of Awareness (bu rig-pa'i ye-shes), there are two considerations: 1.

The Natural State of the Son (bu'i gnas-lugs) and

2.

The direct introduction to that (de Ia ngo-sprad-pa).

B 1. The Natural State of the Son In terms of this first consideration (the Natural State of the Son), within the Mother, the Kunzhi, which is like the vast (open, limitless) sky, the Son who is Awareness (bu rig-pa) arises as the inhabitant (of that vast dimension), being like the heart of the sun (rising high into the sky). The essence of this arising is that it is without any obscurations whatsoever. Moreover, its luminous clarity is naked and entirely cleansed of all obscurations. However, its nature is emptiness itself and it abides immaculately, having no root (or source in anything whatsoever).

[22] Truly, (the Son) is a presence that is aware of

the object and all of its aspects just as they are in reality. (This Son) is a sudden awareness arising as a naked primary cognition that is completely unattired in any thoughts, actions, movements, or efforts (that occur subsequently to it). At just that moment, there exists only a startled awareness without any memories (or thoughts) intervening. It is a startled awareness without fixation (or focusing on anything), being naked and devoid of discursive thoughts, and totally present without apprehending or grasping at anything whatsoever. [23] And that is called the primal cognitions of self-originated Awareness (rang­ byung rig-pa'i ye-shes). According to the sGron-ma drug, "As for the so-called primal cognitions of Awareness (rig-pa'i ye-shes), they are said to be like the sun in the vast expanse of the sky. In the same way, Rigpa or Awareness arises from the vast expanse of the Kunzhi (which is the Natural State). Its essence is clear luminosity and its nature is emptiness; and in terms of its aspect, this knowing awareness is without any discursive thoughts." [24] B2. The Direct Introduction to the Natural State of the Son As for the second (consideration, the direct introduction to the Natural State of the Son), the essential point of the body brings about

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The Pract1ce of Dzogchen 1n the Z?lang-Zhung Tradition of Tibet

the unification (and harmonizing) of the psychic energies and the mind. One then proceeds to separate the purity of Awareness from the impurities (of the discursive mind) by way of expelling the clear radiance of awareness (from the heart center via the central channel in the form of a tiny sphere of radiant light that exits from the top of the head). At the time when confident belief arises (within one's mind-stream due to this experience), one engages in gazing with wide­ open eyes at this essence (which is empty space and clear luminosity). Thereby one is directly introduced to the Natural State. [25] Just this natural state of the primal cognition, which is Awareness itself, is Buddhahood in actuality. That awareness of the immediate present moment which is devoid of discursive thoughts is said to be clean and naked. And this primal cognition which is Awareness (rig-pa'i ye­ shes) arises entirely without obscurations and is everywhere directly penetrating. [26] According to the gZer-bu, "The six eyes of higher insight arise at the forehead (and so on). The primordial state, which sees everything nakedly, is entirely perfect (and complete with nothing lacking or needing development)." [27] Again, according to the same text, "This miniature-sized gnosis, or primordial awareness, (found in the heart) is the unmanifest Dharmakaya. It is also known as the Awareness which is itself the essence (ngo-bo nyid gyi rig-pa). As for that primal cognition which is itself intrinsic Awareness, even though it does not arise from anywhere outside, neither does it arise from the inside. Rather, it simply arises from within itself by itself alone (rang Ia rang shar-ba)." [28] So it was said according to the Prajnaparamita ('bum) and elsewhere; therefore, this represents the extensive direct introduction (rgyas-par ngo-sprad-pa). [29] C. The Direct Introduction to Energy

With respect to the three total manifestations that represent the potentiality of energy, namely, the sounds, the lights and the rays, there also exist here two considerations: 1.

The Natural State of Energy (rtsal gyi gnas-lugs) and

2.

The direct introduction to it (de Ia ngo-sprad-pa). [30]

The Explanat1011 of tl,?e V1ew iTa,khrid

1109

Cl. The Natural State of Energy

With respect to the first consideration (the Natural State), from the potentiality of energy (rtsal) and the radiant translucency (mdangs) of the primary cognitions of Awareness that is like what (has been described above as the Son), there arise unceasingly (and without impediments) the sounds, the lights, and the rays as self-manifestations. This occurs because of the absence of any secondary causes represented by the "I", or sense of ego, which is active (as an agent or creator). [31] From this translucency on the side of the clear luminosity of Awareness, which is indeed without any obscurations or coverings (due to discursive thoughts or conceptual elaborations), these lights, which represent the inherent lights of Awareness, arise like rainbows. From the power (or potentiality) on the side of the emptiness of Awareness, which is totally without any root or source, these sounds, which represent the inherent sounds of Awareness, arise like echoes. [32] And from the energy (rtsal) that represents the non-dual essence of clarity and emptiness, the rays, which represent the inherent rays of Awareness, arise like the rays of the sun (at dawn). Furthermore, (in terms of the unfolding of the visions in the Bardo), from this basis for arising (described above), where the inherent translucency (or radiance) of Awareness is linked and connected with the five primordial lights, all of the emanations of the unchanging Bodies (or divine forms) of the Buddhas arise (on the side of pure vision). But when these emanations arise (on the side of impure karmic vision), they are combined with the four kinds of beings (that is, the four kinds of rebirth for ordinary sentient beings). Similarly, from this same basis for arising, where Awareness becomes connected with the sounds, all the emanations of the Speech of the Buddhas arise (on the side of pure vision), whereas all the ordinary languages and voices of the speech of ordinary sentient beings arise (on the side of impure karmic vision). And with regard to this same basis of arising, where Awareness becomes connected with the rays, all the emanations of the primal awareness and knowledge of the Minds of the Buddhas arise (on the side of pure vision), whereas all the masses of thoughts and memories in the minds of ordinary sentient beings arise (on the side of impure karmic vision). Indeed, the Son, this primary cognition which is Awareness, is not created by anyone (because it arises spontaneously). Nevertheless, there exist the activities of the three total manifestations that arise as self-manifestations. [33]

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According to the sGron-ma drug, "From that (Natural State which is Rigpa), there arise the three potencies that come into manifestations as visible appearances, namely, these three, the sounds, the lights, and the rays. The lights arise in the space of the sky that is totally clear. The sounds originate of themselves from the vast expanse of emptiness. And when (emptiness) is non-dual with Awareness, the rays come to emanate (as magical apparitions or holograms). Then they may be called visible objects (snang-ba'i yul)." [34] And again, it is said, "Even though this Essence is primordially pure and immaculate, still it is the basis for both the defects of Samsara and the virtues of Nirvana ('khor 'das skyon yon). When the lights are linked and connected with Awareness, they become the basis for both the physical bodies (Ius) (of ordinary deluded sentient beings in terms of impure karmic vision) and (the divine forms or) Bodies (sku) (of the enlightened Buddhas in terms of pure vision). When the sol!nds are linked and connected with Awareness, they become the basis for both the profane speech (ngag) (of ordinary deluded sentient beings) and for the (pure) Speech (gsung) (of the enlightened Buddhas as the teachings of the Dharma). And when the rays are linked and connected with Awareness, they become the basis for both the minds (yid) (of ordinary deluded sentient beings) and the Minds (thugs) (of the enlightened Buddhas)." So it was said. [35]

C2. The Direct Introduction to the Natural State of the Energy From the second consideration (the direct introduction), by means of uniting the vayu, or the vital winds, and the chitta, or the mind, after separating the purity of Awareness from the impurity, [36] as previously one forces the essential points of the body, such as moving upward the ocean, and so on, and gazing with open eyes at the clarity between the brows without blinking and without distraction. One apprehands and listens to the continuous production of the inherent sounds of the mind, and one fixates uninterruptedly on the inherent rays of Awareness and the memories which are like the rays of the sun. By that belief one produces awareness and one is directly introduced.

[37] From that primal cognition which represents Awareness (rig­ pa'i ye-shes), these three: the sounds, the lights, and the rays, arise as inherent translucency, or radiance (rang mdangs). From the very

lr1e f_xpli1r\ltrorl

tiiEJ Vrcw tTa-klmci

l111

beginning they are not created by anyone nor are they realized by any cause, being without any distortions (or exaggerations), the states of the primal cognitions of Awareness arise as unobstructed (and unceasing) self-manifestations. [3 8] According to the sGron-ma drug, "The mind which moves can be tamed by way of sounds. Moreover, the rays (or images), which are memories, can be purified. And as for the rays among the three {primal) energies, they also can be purified. Thereupon the Mandala of the Trikaya will arise by itself. [39] "And again, as for the sounds, they represent the inherent sounds of awareness. These inherent sounds of emptiness have the manner of echos. As for the lights, they represent the inherent lights of awareness. These inherent lights of emptiness have the manner of the lights of the sun. As for the rays, they represent the inherent rays of Awareness. These inherent rays of emptiness have the manner of the rays of the sun. This is the Natural State of the real disposition of things from the very beginning." [40] So it is said. This represents the extensive direct introduction.

D. The Unity and Inseparability of all Three Fourth, with respect to the unity and the inseparability of the Mother, the Son, and the Energy (rna bu rtsal gsum dbyer-med zung-'brel du ngo-sprad-pa), there are two considerations: 1. The Natural State (gnas-lugs) and

2. The direct introduction to it (de'i ngo-sprad-pa). 01. The Natural State

With respect to the first consideration {the Natural State), even though the three: the Mother, the Son, and the Energy, have revealed themselves to be like that everywhere, (in actual fact) their Essence represents the inseparability of the Mother and the Son from the very first in the individual mind-stream and the Nature represents their unity (or linkage together). There exists no distinction in terms of the characteristics between them. From the Mother Kunzhi, which is like the purity of the sky {that is, the Shunyata), [41] there arises the Son which is the primal cognition of Awareness, which is without obscurations and who is inherently clear (bu rig-pa'i ye-shes sgrib-med

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rang-gsa!), like the heart of the sun. From that unity (of Mother and Son), the sounds, the lights, and the rays arise as apparitional displays like the rays of the sun. Furthermore, they are in their own forms without any preconditioning. According to the sGron-ma, "The Base (gzhi), the heart-essence (snying-po), and the apparitional displays (cho-'phrul) are known as the Mother, the Son, and the Potentialty of Energy in the mind-stream of the individual. [42] As for the Natural State which is unconditioned, the Kunzhi is like the extent of the sky, the Rigpa is like the heart of the sun, and the Energy is like the rays of light of the sun." D2. The Direct Introduction to Their Inseparability With respect to the second consideration, [43] after one has practiced (being in contemplation, or the Natural State) rather tightly according to the rules (and not loosely) with respect to the threefold training: keeping the breath and the awareness concentrated, and after one has practiced (following that) the threefold relaxation, at that time when one looks at the state by means of the state itself, the Mother Kunzhi is emptiness. It is immaculate without a source (or root) and this is the Dharmakaya. The Son Awareness is inherent luminosity, totally naked, and exceedingly clear. This is the Sambhogakaya. The Energy (rtsal) is the apparitional display (of phenomena). It is self-originated and self­ arising. This is the Nirmanakaya. These three: the Mother, the Son, and the Energy, abide in their inherent forms without separation as the total nature of the Trikaya from the very beginning. [44] According to the gZer-bu, "The Kunzhi which is empty and clear like the vast expanse of the sky is the Dharmadhatu and the total primal awareness which is self-originated everywhere is the Dharmakaya." [451 And again, "One's own Awareness in the vast expanse of the physical heart is the Dharmakaya. Its Nature in the pathway of the channels is the Sambhogakaya. And its self-arising at the gateways which are the lamps (of vision, the eyes) is the Nirmanakaya." [46] According to the sGron-ma, "The great primordial purity is the Dharmakaya. It is untainted by anything whatsoever. It is untouched by limitations, and it rises like the sun in the sky devoid of clouds. The Mother and the Son arise on the path of the central channel in a manner that is inseparable." So it is said. This represents the the extensive direct introduction.

The Explanation of the V1ew ;Ta-ktmd

1113

II. Direct Introduction Through the Special Activities of the Base Second, with respect to the direct introduction through the special activities of the Base (gzhi'i byed las khyad-par gyi ngo-sprod), there are four sections: A.

The direct introduction through thoughts and memories that are like clouds in the sky (bsam dran nam-mkha'i sprin ltar ngo-sprad-pa),

B.

The direct introduction through the masses of thoughts that are like gentle breezes in the atmosphere (rtog tshogs bar-snang gi ser-bu ltar ngo-sprad-pa),

C.

The direct introduction through the emotional defilements that are like the waves on the sea (nyon-mongs mtsho dang rba-rlabs ltar ngo-sprad-pa), and

D.

The

direct

introduction

through

the

six aggregates

(of consciousness) that are like the rainbows spanning the sky (tshogs drug mkha' yangs gzha'-tshon Itar ngo-sprad-pa).

A. Direct Introduction Through Thoughts and Memories In the first section, there ar two considerations: 1.

The teaching on the Natural State (gnas-lugs bstan-pa) and

2.

The direct introduction to it. (de Ia ngo-sprad-pa). With respect to the first consideration (the Natural State),

Awareness (rig-pa) is like the heart of the sun in the sky and the primal cognitions (ye-shes), which are thoughts and memories, are like the rays of the sun. In these terms, whatever is possible (as thoughts and memories) arises unceasingly. Furthermore, because the activity of the mind creates its own objects, in terms of thinking, the meaning of that object is remembered just as it is. And because that (conventional) meaning is experienced thereafter, it is called intelligence (rig-pa).

[47]

According to the sGron-ma, "Even though the King who is

knowing awareness (shes rig gi rgyal-po) is without thoughts, yet it is the base for the arising of various different thoughts and memories. For example, it is like the rays of light from the energy of the sun.

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From the potency of Awareness, it arises as the thought process." [48] So it is said. After one has forced awareness by means of the three essential points (of practice), one settles down into relaxation by way of relaxing. At that time, one gazess, staring with wide-open ey es (cer-re Ita), [49] looking at thoughts such as the one who is forcing, the one who is relaxing, and the one who is settling down (that is to say, looking and searching for them as something concrete and real and not finding any thing). At that time, when one apprehends and examines such memories, one will know them (and be aware of them as memories). But when one does not examine them, these memories that are not clear become uninterrupted and ordinary, (even overwhelming). And these two are called the knowing awareness that consists of thoughts and memories. There will exist masses of thoughts that may be good or bad, subtle or coarse. Nevertheless, all thoughts and actions of past thoughts and of future thoughts are created by mental processes, and that condition itself abides as the essence of self-originated primal awareness from the very beginning. [50] According to the sGron-ma, "From the potential energy of awareness there arises as the thought process (rig-pa'i rtsal las blo du shar). The six aggregates and the six objects arise as energy. With respect to that, it is called the thought process that thinks. Because it remembers and is aware, it is called memory. Because its activity moves to its object, it is called mind." [51] So it is said. B. The Direct Introduction Through the Masses of Thoughts

Second, with respect to these hosts of thoughts (rtog tshogs), from the state of Awareness which is without thoughts and which is like the (clear empty ) sky, [52] when one produces thoughts of whatever kind, they come forth suddenly. Because, in the beginning, one examines the secondary causes that originated and are produced, it is free of a base and a root (or source). In the middle, because one examines their essence initially, they are without shape and color (that is, one sees that they have neither shape nor colour). At the end, they are purified into self-purification as the state of the Nature of Mind, destroy ed into self-destruction, lost into self loss, and liberated into self-liberation. These empty movements become like gentle breezes in the atmosphere. And it arises as primal awareness which is self-originated and without thoughts. [53]

T?1c Explanat'on of t?1e V1evv ;7n-klmd

1115

According to the gZer-bu, "Primal awareness without thoughts represents the Base, but the delusion-system ('khrul-lugs) is the following after the potentiality (or energy) of various different memories and thoughts. (Indeed, following after them represents delusion itself.) But looking at this as a fault is (itself) a deviation. Rather, the proper method is just relaxing into one's original condition. They are liberated at the end into the vast expanse. That is the non­ dual understanding." [54] So it is said. Or again, "(All) the various different thoughts and memories are exhausted into the space without thoughts. And whatever is created by the thought process (or actions of thought) is exhausted into the space that transcends the thought process. Sectarian philosophical tenets that grasp at one side (only) are exhausted into this space without partiality." [55] So it is said. According to the sGron-ma, "One should just settle down into non-apprehending (and non-grasping) where there are no thoughts or memories!" [56] So it is said. This represents the extensive introduction (rgyas-par ngo-sprad­ pa).

C. The Direct Introduction to the Self-liberation of the Defilements Second, with respect to the direct introduction to the self-liberation of the emotional defilements, or negative emotions (nyon-mongs-pa rang­ grot du ngo-sprad-pa): From the state (that is, the Natural State) of the total Clear Light without thoughts, [57] one may create (and produce) deliberately such (defilements) as anger, and so on, and then looks directly at them arising on the path. (One sees that these emotional defilements) self-originate, self-arise, and self-liberate, becoming like the waves on the sea. Therefore, the passions are liberated into primal awareness, the poisons are purified into their own original condition, and the defects (skyon) arise now as virtuous qualities (yon-tan). And thus poison is called the nectar which arises on the path, (having no need any longer) to be renounced. According to the gZer-bu, "Self-originated primal awareness is the Base, but if one follows after the energy (rtsal) of the poison of the passions, this represents the delusion-system. But looking at it (judging it) as a fault is also a deviation. Relaxing into its own original condition is the proper method. Liberation into the vast expanse is the

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path itself. And this non-duality represents understanding." [58] So it is said. According to the Lugs dr ug, "If we realize the actual nature of the five poisons, then the activity of the five poisons represents the supreme conduct (or practice)." [59] And according to the Gab 'grel, "In the state of the energy of anger, one will ultimately arrive at non-anger." [60] So it is said.

D. The Direct Introduction Through the Six Aggregates Fourth, with respect to the direct introduction through the six aggregates (of consciousness) which are like the rainbows spanning the sky: From the state (that is, the Natural State) of the total Clear Light without thoughts, the six aggregates, once having arisen, move to the objects which are inherently pure in themselves. At that time, when (everything) is proceeding in the normal way with respect to the awareness of the one who acts, the six aggregates look with presence,

[61] and they arise from the state that is unobstructed. From this basis which is without any source (or root), it (the phenomenon) arises in emptiness and is liberated again into emptiness, like the rainbow in the sky. [62] These various different manifestations of the six aggregates of consciousness, which arise through liberation, abide as the essence of the gnosis of one's own Awareness from the very beginning. According to the sGron-ma, "From the primal cognitions of one's own Awareness, the energy (rtsal) arises as the six aggregates and the six objects of consciousness, thus creating the various activities of the body, speech, and mind. Because they arise as the Nirmanakay as, they abide in themselves as the realms of the Nirmanakay a. If one does not understand this, then they arise variously as the six realms of rebirth.

[63] According to thegZer-bu , "Because one comes to a thoroughly clear and definitive decision regarding Rigpa, delusions and obscurations (are understood to be) pure from the very beginning. And because one thoroughly clarifies and definitively decides with respect to the thought process, primal awareness arises as energy." [64] So it is said. And according to the Lugs drug, "With respect to these phenomena or dharmas (bon), they are without any base or source (or root). Any that are let go (without interference from the mind), they manifest like this." [65] So it is said.

The Explanation of the View 1Ta-khrid

1117

III. The Extensive Explanation of Liberation and Delusion With respect to the extensive explanation of delusion and liberation from them (grol 'khrul rgyas-par bshad-pa), there are two sections: A.

The method of delusion where one does not understand (rna rtogs

B.

The method of liberation where one does understand (rtogs de

'khrul tshul) and grol tshul).

A. The Method of Delusion With respect to the first (the method of delusion), there are two considerations: 1.

The co-emergent or spontaneously-born ignorance (lhan-skyes

2.

The ignorance which conceptualizes everything (kun brtags kyi

rna rig-pa) and rna rig-pa). Al. Spontaneously Born Ignorance With

respect

to

the

first

(co-emergent,

or

spontaneously-born

ignorance): Without their creating as much as a single hair-tip of sin, sentient beings have become deluded. At the beginning, when they became deluded in whatever manner, from the above Kunzhi, which is like the sky, there arises the primal cognitions of Awareness. With respect to that, there manifest memories that are moving and thoughts which are vibrating and one is ignorant (of the fact that) the appearances of the sounds, the lights, and the rays, which represent the inherent translucency (rang mdangs) of the Natural State are (in reality) self-manifestations. In this case, one is like the lion (gazing into the pool), who is deluded by his own reflected image, (thinking that it is another lion). [66] And because one behaves thereafter (in a deluded fashion), nevertheless, in an apparenttly normal and ordinary way, the three self-potencies arise before one as enemies. In this case, because the primal cognitions of Awareness become obscured, the situation is like the face of the sun in the sky being obscured by clouds, or a naked person donning clothes. This represents a veritable a wrapping up of the light of Rigpa in a net. [67] When there is only a little movement of grasping at a self, or "I", then the essence is just the very subtle part

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(that is, the essence which is just spontaneously born ignorance). As these above mentioned obscurations to the Kunzhi are very difficult to purify naturally (indeed, because they are very subtle), they represent ignorance and nothing other (than ignorance). Because the delusion and the Base exist simultaneously, this is called the spontaneously born, co-emergent ignorance. According to the sGron-ma, "As for the reason that delusion exists for sentient beings in whatever fashion, (one may ask how do sentient beings become deluded?). At the time when the three visible objects arise manifestly, the memories and thoughts which are the actual objects of the awareness (and knowledge) of the thought process become darkened (and obscured). But not knowing these self­ manifestations to be illusions, one sees these appearances as being due to other (extrinsic causes) and therefore one thinks that they are real. [ 68] This obscures the actual meaning of awareness, so that the thought process sees other things (as being due to extrinsic causes and as inherently existing). Not knowing Rigpa, one does not understand the actual meaning of the Kunzhi. As for that situation, this represents co-emergent spontaneously-born ignorance (lhan-cig skyes-pa'i rna rig-pa)." [ 69] So it is said. A2. The Ignorance which Conceptualizes Everything With respect to the second (kind of ignorance, that which conceptualizes everything): It is this original spontaneously-born ignorance that turns the primal cognitions of Awareness (rig-pa'i ye-shes) to the other side (that is to say, to the object side, whereby consciousness moves toward what appear to be actually existing external objects). Having caused these movements (of consciousness), the distractions only become greater. Because the sounds, the lights, and the rays, which are in themselves self-manifestations, come to be apprehended (and grasped at) in a coarse manner (thereby appearing to mental consciousness as solid, opaque, and real), [70] and possessing uncertainty (in terms of their manifestations), they thereupon arise as subject and object. And at that time, (because the individual does not know the Natural State), there will emanate the functional mind which moves, arising from the condition which does not recognize the knowing of objects. And because these (cognitions) are aroused (and stirred up) by the vital winds that move (g.yo-ba'i rlung), and because the three visible objects (of the sounds, the lights, and the rays) are disturbed like

Tile Explanat1on of tl1o View 'Ta-khrid

1119

lassos of wind whipping the clouds about in the sky, the visible lights (of consciousness, at first subtle), become like a network (that is a snare and a trap). [71] Thereupon, the five lights, which are visible (and manifest), arise coarsely (and more grossly) as visible colours (or coloured lights). They arise in a five-fold manner, namely, as lights that are white, green, red, blue and yellow. [72] This process is called the ignorance which conceptualizes everything (kun brtags gyi rna rig­ pa). According to the sGron-ma, "The sense faculties thatare ignorant move to the objects of knowledge. They examine them discursively and appropriate the visible objects. Because they move to the objects of knowledge, they do not remain in their own original condition. Because they do not remain in their own original condition, they disturb the visible objects. Because the three visible objects are disturbed, there arise the five elements which represent the five causes. As for this (process), it represents the ignorance that conceptualizes everything." [73] So it is said. With respect to the lights that are like that, there arise the five great elements. And with respect to that, there arise the five poisons that are the roots (sources) of the passions. From that arise one's own five elements. And with respect to that, they mature (and ripen) into the five skandhas which are fruitional. Thus originate the five internal organs which rely upon them (the elements). [74] With respect to that, there are created the five limbs which arise as potentiality of energy and there originate the five cavities (within the body), and so on. There are created five sense organs which are active with respect to that. There arise five sense consciousnesses which apprehend that. There are created five objects which are active with respect to that. There originate five activities which are secondary causes with respect to that. From that originate the five gateways to impure rebirth. With rspect to that, they ripen into the five diseases that afflict humans. And from entering into the five paths which are connected to that, the five realms which are created are ripened. One is tied to (and connected with) the five realms which arise with respect to that. Thus one should be introduced extensively to the cycle of interdependent origination which represents the mode (or method) of delusion. [75] With respect to all of them, in the very beginning at the time when karma is not (manifest), but it only exists as latent propensities or karmic traces, (humanity collectively found itself) deluded (into

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rebirth) in the Arupadhatu, or Formless Realm. Then (in the course of time) it evolved into itself little by little, and at the time when there was produced great attachment and grasping, it was deluded (into rebirth) in the Rupadhatu, or Form Realm. Then (again in the course of time) at the time when it had evolved very extensively (becoming more and more gross and material) and in the usual and normal way (of potential human existence), it was deluded (into rebirth) in the Kamadhatu, or Desire Realm. In this way (the individuals belonging to the future humanity of this earth) transmigrated through the three realms of existence. Individuals took up embodiments within the six destinies of rebirth successively and so the individual transmigrates from one rebirth to the next one. [76] According to the sGron-ma, "Since one sees (the world and other beings) by way of the power of the karmic traces of that (particular destiny of rebirth), discursive thoughts create, in terms of visible manifestation, a mind-body. Because of the power of the defilement of confusion, one becomes deluded (into being reborn) in the Arupadhatu, or Formless Realm. Because one sees everything by way of the power of these (particular) karmic traces from that (standpoint), there is created in visible manifestation the appearance of having a body of light. Because of the power of the defilemt of anger, one becomes deluded and transmigrates into the Rupadhatu, or Form Realm. Because one sees everything by way the great power of the karmic traces from that (particular standpoint), one becomes deluded, and in terms of visible manifestation, one is reborn into a material body of flesh and blood. Thus, by the power of defilement of desire, one becomes deluded and is reborn in the Kamadhatu, the Desire Realm." So it is said. Similarly, the other emotional defilements or passions (grow and evolve) from that subtle condition, becoming more and more coarse, and one becomes (increasingly) deluded (by Samsara). [77] At the beginning, one trains oneself slowly by degrees. And finally (one is guided to the point) where the explanation is given regarding the profound meaning (of the Natural State). (Having thus been introduced directly) thereafter one is liberated and finds oneself being without delusions. And because this single essential point at the very outset purifies (the mind-stream) with respect to Samsara, if one continues practicing, ultimately liberation is realized. All of them (those who attained liberation in the past) asserted just this single essential point. [78]

The Explanation of the View: tTa-khnd

!121

B. The Method of Liberation Through Understanding Second, with respect to the method of liberation where one does understand (the Natural State) (rtogs te grol tshul), there are two sections: 1.

The method of liberation in whatever fashion at the very beginning

2.

The extensive direct introduction to the system of liberation

(dang-po ci !tar grol tshul), and (grol-lugs rgyas-par bshad-pa). B 1. The Method of Liberation at the Beginning With respect to the first (the method of liberation at the very beginning), when Kuntu Zangpo was liberated (from the very beginning) without doing so much as a hair-tip of virtue or merit (dge-ba), the three, namely, the sounds, the lights, and the rays, which represent inherent energy (rang rtsal), arose unobstructedly (and uninterruptedly) from the primal awareness of Rigpa, which is like the sun. Without his entering into the grasping or apprehending (of them) by way of the thought process, these three potencies were liberated as self-manifestations.

[79] Because one encounters the self-face of the Base and Rigpa (that is, because one meets one's own face which is the Base and Awareness) and the separation between the Mother and the Son (is overcome and the Son returns to the Mother), [80] one continues (and remains) here in the Kingdom of Kuntu Zangpo, which is the Nature of Mind. And since one continues in that, the contents of consciousness (sems 'byung), arise transcendently as primal cognitions without pollution. At that time, the virtuous qualities of the total Body, Speech, and Mind of Nirvana (arise naturally as pure visions, and all Nirmitas, or emanations of Compassion and Skilfull Means, which accomplish enlightened activities, arise naturally without looking to any effort or exertion. According to the sGron-ma, "As for the conclusion that understands matters in whatever way, because the three visible objects (the sounds, the lights, and the rays) have arisen as energies (rtsal), by means of the consciousness associated with the thought process (blo'i shes-pa), as represented by memories and thoughts, one comes to see with a higher insight that these self-manifestations are really illusions. Because there

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are created secondary conditions which are one's own visible objects, a denuded Awareness arises nakedly. Now, the Kunzhi is without obscurations and one understands clearly. Because one understands, Rigpa remains in its own original condition and one does not follow after visible objects. At that time, one's own independence, or self­ power (rang dbang), becomes manifest. The Nirmitas, or emanations of Nirvana, arise by way of that power without (the effort) to create or realize anything." [81] So it is said. B2. The Extensive Explanation of the System of Liberation Second, the primal cognitions of Awareness represent the inherent translucency (or self-luster) of becoming liberated into the essence of the Base. And from the potentiality of the capacity for pure vision arise the five inherent clear lights that manifest. From them arise the five spaces which originate and produce everything. From that arise the five vast expanses which are without substance (or a self). [82] From that arise the five Deities which are realized (created). From that arise the five Bodies which abide. From that originate the five Realms which manifest. From that arise the five bases which rely upon them. From that are created the five limbs which are mudras. From that arise the five treasures which originate everything. From that arise the five sense faculties which are unpolluted. From that arise the five primal cognitions which are without obscurations. From that arise the five primordial cognitions which are completely pure. From that arise the five objects which are completely pure. From that arise the five powers (or faculties) representing the matrix for the experience of "1". From that arise the five primal cognitions which are clear. From that arise the five fruits which are unsurpassed. From that arise the five perfect mandalas. From that arise the five realms which visibly manifest. This represents the method for understanding extensively the direct introduction to the cycle of interdependent origination. [83] Moreover, without looking at the practice of the path, those virtuous qualities, which understand and are aware of the real meaning of the Mother, the Son, and the Potentiality of Energy, were present from the very beginning. [84] and thus Kuntu Zangpo realized Buddhahood (without recourse to practicng the Path). According to the sGron-ma, "(In terms of Kuntu Zangpo), the two accumulations were never accumulated, but they originated solely

The ExplanatiOn of the V1ew iTa khrid