Instructions on Three Stages of Training of Sems-Nyid Ngal-gSo

This book has two parts. Part I is an introduction which includes extensive quotations from various sütras, tantras, and writings of great Buddhist scholars, notably of the Nyingma school of Tibet. The introduction is followed by an account of the life of Longchen Rabjam.

It is an anthology of translations of Longchen Rabjam’s writings on Dzogpa Chenpo and on sütras and tantras as the basis of Dzogpa Chenpo and the steps leading to it. The translations are preceded by a summary of the thirteen sections. Each section is preceded by a few lines of my own in smaller type to introduce it. At many places in the translations I have added lines to make the meaning clear, and they are printed in smaller type.

Throughout both sections of the book I have added words in parenthesis for clarification. I have also put some synonyms in square brackets. The letter S. in parenthesis means Sanskrit.

The titles of texts quoted are indicated by abbreviations, for example NKC meaning gNyis-Ka’i Yang-Yig Nam-mKha’ Klong-Ch’en by Longchen Rabjam. They are listed alphabetically in the bibliography. When a text is quoted, the letters signifying the title are followed by the folio number, then the letters a or b meaning the front or back side of the folio, and then the line number. For example, NKC

Sometimes in this book the same Tibetan term is translated in several different ways according to the context. For example A’od-gSal or gSal is variously translated as “luminous absorption,” “luminescence,” “luminescent,” “clarity,” or “clear.” In some instances, when I was not sure of the proper English equivalent, I have put the Tibetan term in parenthesis.

In this book the ordinary mind {Sems, S. citta) is translated as “mind” and the essential nature of mind Sems-Nyid, S. cittata) is translated as “Mind.”

I have capitalized the root-letters (Ming-gZhi) of each word in the transliterated Tibetan in order to ensure a correct reading. When the root letters are not capitalized, it is possible to confuse two entirely different words. For example, “Gyang” means “wall,” while the meaning of “gYang” is “luck.”

In the emptiness, ultimate sphere, the essence-mother, Dwells the clarity,intrinsic awareness,the nature-father. To the union of the primordial mother and father, the continuum of Great Perfection,

I pay homage in the state of naturally liberated Buddha Mind

This book contains an anthology of the writings of Longchen Rabjam (Klong-Ch’en Rab-’Byams, 1308-1363) on Dzogpa Chenpo (rDzogs-Pa Ch’en-Po, S. mahàsandhi). The translations are preceded by a detailed introduction based strictly on the scriptures and traditional interpretations of the innermost esoteric aspect of Buddhism.

The teachings of Dzogpa Chenpo (or Dzogchen), the Great Perfection, are the innermost esoteric Buddhist training preserved and practiced to this day by the followers of the Nyingma (rNying-Ma) school of Tibet. The main emphasis of Dzogpa Chenpo is to attain and perfect the realization

of the true nature of the mind, the ntrinsic Awareness (Rig-Pa), which is the Buddha Mind or Buddha-essence. Thereby one attains and perfects the realization of the true nature of all phenomenal existents, all of which are the same in their essence.

According to Dzogpa Chenpo scriptures, all forms of Buddhist training lead to the same goal, the realization of the Intrinsic Awareness, which is taught in Dzogpa Chenpo, and further, that the essence of all the Buddhist teachings is completed in Dzogpa Chenpo meditation and its results. Many accomplished

Dzogpa Chenpo meditators, in addition to their attainment of the utmost mental peace and enlightenment in this very lifetime, physically display signs of extraordinary accomplishments at the time of death. For example, they dissolve their gross bodies without remainder or transform their mortal bodies into subtle light bodies.

Dzogpa Chenpo meditation is the method of training of utmost simplicity in order to reach the most simple state free from conceptual elaborations. But for ordinary people like us, to attain the state of utmost simplicity and ease is the hardest goal to accomplish. Thus, to prepare for the Dzogpa Chenpo

training, one has to do various preliminary studies and training in order to learn the path and purify the stains of negative emotions with their traces; to generate positive energy through the force of virtues; and to realize, refine and perfect the ordinary meditative attainments taught in the common

Buddhist paths. When one is ready, in accordance with the strength of one’s spiritual experiences, one should be instructed in the Dzogpa Chenpo meditation by a qualified master.

For the happiness and enlightenment of beings, Buddhism works with the root, the root of gaining joy and dispelling misery, which lies in individuals; for society is a collection of individuals. For an individual, the mind is the main factor and the forerunner of all activities. So the improvement and

perfection of the mental state is the primary emphasis of Buddhist training. If one has improved and perfected one’s mind, all one’s physical activities will be naturally perfect and one’s presence and activities will become a source of true happiness and enlightenment for others. From the moment of

becoming a Mahayana Buddhist, one is expected to exert oneself in the service of others. The whole aspiration in spiritual training is for the sake of others. But at the beginning, the emphasis will be on the spiritual progress of oneself, deriving from one’s own mind. Without spiritual strength within oneself, trying to serve others will be as a Tibetan proverb says: “A falling person cannot give his shoulder to another falling person to rely on.”

The meditations of tantra and of Dzogpa Chenpo taught and transmitted by Guru Padmasambhava are a training on the balanced path of the view of primordial wisdom and the activities of meritorious applications. They are neither a contemplation on mere view, although some interpret them thus, nor training on just meritorious activities. Guru Padmasambhava said to King Thrisong Deutsen (790-858) :YM

Please do not lose the view in favor of activities. If you do, being tied to existential characteristics, you will not attain liberation. Please do not lose activities in favor of the view. If you do, there arises (a situation of) absence of both virtues and vices (and one falls into the extreme of)

nihilism, and (one’s spiritual life) becomes irreparable. O great king, as my tantras possess extensive (teachings on) view, in the future many people who know the words [textual expression] of the view but lack the confidence of the view in their mental continuum could stray into inferior realms.

In Dzogpa Chenpo meditation itself there are numerous stages of training which must be taught and practiced step by step. Each step is taken only when the trainee is ready for it. In Dzogpa Chenpo, a subtle and esoteric meditation which transcends intellectual and mental fabrications, one doesn’t study or

read the teachings on a particular aspect until one is ready for that particular step of experience and for training on it. And one is definitely excluded from “instructions on experiential meditation” (Nyams-Khrid or dMar-Khrid'). If, without being ready for the particular meditative experiences, one reads

about or studies them, one could just build up fabricated images of intellectual understanding about a particular meditative experience. Thereby, before

or pure realization, one could fall into the pit of mental creations. Then the trainee will find it hard even to distinguish whether it is a true experience of realization or a mentally created image. This way of

introduction applies not only to Dzogpa Chenpo, but also to general tantric training. In sutric teaching, first you study and then enter into the training. But in the tantras, when you have matured through the common preparatory virtues and are

ready for the esoteric training, you will receive the transmission of the realization through an Empowerment (dBang, S.,abhisekha') ceremony. Only then will you be introduced to the course of study

and training in the tantra by using the Primordial Wisdom, the meaning of the empowerment(dBang-Don Gyi Ye-Shes), which is realized during the transmission of empowerment, as the means and the basis of meditation.

Some people do not need to undergo any common training but are ready for higher training such as Dzogpa Chenpo. But such people are a bare possibility in this world of ours.

Therefore, in this book I have tried to avoid including any “instructions on the stages of experiential meditation,” since one should get them individually from a true master in person, stage by stage, according to one’s own experiential abilities. I have tried to present here only, or at least mainly, the

teachings on view, the outline of the meditation, and the result of Dzogpa Chenpo.

Nowadays, as the cultural context of the traditional teachings is changing, the tantric teachings and even the Dzogpa Chenpo teachings are being given in public to many people who may have little belief, who have done no preliminary training or have received no introductory empowerments. The main focus of

attraction and the goal of many so-called masters and disciples unfortunately have become worldly or sensual attributes. On the other hand, there are many serious Dharma people who wish to study Dzogpa Chenpo teachings out of pure Dharma interest, and who are prepared for such teachings through preliminary

study and training. But the lack of instruction and reading material in Western languages is preventing them from making much progress on this path. In this situation, it is a serious decision whether or not to write

and translate such teachings and to make them public. Realistically, in this modern age, there is no way that these teachings could be preserved and practiced traditionally only by those who are ready for them. So the alternative is to consider

what will be the best possible way to present the teachings to the public so that they will be of most benefit to the people whom they will reach.

After all these considerations, I reached the conclusion that I would attempt to translate and present these original scriptures, the very words which came from the wisdom minds of the Enlightened Ones, unstained by the contemporary intellectual thought of this modern materialistic world of ours.

I have translated and written this book not because I am an authority on such an esoteric teaching as Dzogpa Chenpo. I feel proud of having the courage to admit it without trying to create stories that I was born with wisdom or that I absorbed an ocean of scriptures in no time. But as a Tibetan proverb says: “The behavior of a servant of a cultured family will be better than that of the head of an uncultured family.” I was fortunate to grow up at Dodrup Chen

(jDo Grub-Ch’eri) monastery, a famous institution of learning and enlightenment drawing upon hundreds of years of spiritual tradition. There, although I became neither a scholar nor a [[Wikipedia:Sage

(sophos|sage]], I lived with the wisest and most peaceful spiritual masters, such as Kyala Khenpo Chochog (Kya-La mKhan-Po Ch’os-mCh’og, 1893-1957), and I heard the true Dharma words that came from the depth of their most pure and enlightened minds. As the blessing of having been at

such a great institution, I always feel traces of the strength of courage and the light of wisdom which enable me to see and respect the pure teachings and their true traditions as they are, without any need of adjusting them to the dimensions of my own intellectual judgment or using them as tools to glorify my ego. It doesn’t matter where I go or live, in the academic, materialistic or spiritual worlds.

For Dzogpa Chenpo teachings,first there are many original scriptures, called the tantras of Dzogpa Chenpo. Unfortunately, they are very difficult to understand, and most of them do not have any commentaries and are in need of interpretation. So, if I were to translate such texts, it would become unavoidable for me to indulge my own interpretations, and these could be very wrong.

After the tantras, there are the texts and commentaries on Dzogpa Chenpo tantras written or discovered by great adepts of the Dzogpa Chenpo lineage. Of these the writings and discovered texts and commentaries of Longchen Rabjam are respected as the most detailed, much clearer than the tantras, and as

authentic as the tantras without any dispute throughout the Nyingma world since the fourteenth century. For all these reasons, I have produced this book, an anthology of Longchen Rabjam’s writings on Dzogpa Chenpo.

This book has two parts. The first part is the introduction, and in it I have tried to present the whole scope of Buddhism in such a way as to show that the common Buddhist teachings are the basis of Dzogpa Chenpo doctrine and that Dzogpa Chenpo is their essence. I have also tried to explain the

similarities of Dzogpa Chenpo to some other Buddhist schools of thought as well as its unique distinction from them. For each point I have extensively quoted tantras, texts, and commentaries written by the greatest Nyingma writers to present the true traditional views and values.

The second part provides a complete structure of Dzogpa Chenpo teachings in the words of the Omniscient Master Longchen Rabjam, from the delusions leading to Samsara through the attainment of liberation.

It is organized in three sections:

view,

meditation, and

result.

There are thirteen sections which contain excerpts from Shingta Chenpo (SC), Pema Karpo (PK), Tshigdon Rinpoch’e’i Dzod (TD), Gewa Sumgyi Donthrid (GD),Ch’oying Dzod (CD), Namkha Longch’en (NCK), Namkha Longsal (NKS) and the complete texts of Sem-nyid Rangtrol (SR) and its commentary {LN) by Longchen Rabjam.

To develop trust and inspiration in the teachings, it is important to know about the author, his scholarship, and his realization of the teachings on which he is writing. So I have written a detailed life of Longchen Rabjam gathered from his various biographies. I have also quoted his writings extensively to

illustrate his view of nature. As a poet he depicts nature in images of beauty, joy, and peace; as a common trainee of Buddhism, he sees them as the demonstration of impermanence and as false reflections; and as a Dzogpa Chenpo philosopher, he views all in the sameness of utmost peace, the Primordial Awareness.

My main aim in preparing this book is to provide the following clarifications:

(a) The common Mahayana Buddhist views are the basis of Dzogpa Chenpo teachings,

(b) All the essential aspects of Buddhist training are condensed in Dzogpa Chenpo, and Dzogpa Chenpo is the essence of Buddhist teachings.

(c) To become a Dzogpa Chenpo trainee one needs to train through the common preparatory studies and meditations. As Dzogpa Chenpo is the highest and the most simple training, it requires earnest preparation and meditation.

Until a few years ago, I was against being involved in publishing or presenting any tantric texts to the uninitiated public. Then one day I saw a manuscript of a tantric ritual text translated by a scholar who intended to publish it. To my surprise, I was convinced that my own translation of the same

text was a little more accurate. It encouraged me to send my translation for publication to preserve the sacred text in a better form. Since then, my view of translating and publishing scriptures has changed.

For translating and publishing this book, I received the blessings of the two highest living authorities on Dzogpa Chenpo in the world today. Kyabje Dodrup Chen Rinpoche said: “In my view, it seems that ours is most probably the last generation in which there are people who really have the opportunity to have

direct realization or understanding of real Dzogpa Chenpo and to receive the training and transmissions from a true Dzogpa Chenpo master in the light of traditional wisdom. Therefore, as I have kept saying, the most important task for people like you is to propagate this tradition through teaching

or writing, in whatever way you can, whenever there are appropriate circumstances for preserving this tradition purely and making it available to future generations.” Kyabje Dilgo Khyentse Rinpoche said: “I think that it is not only permissible but very important to publish your work on Kunkhyen Longchen

Rabjam’s writings on Dzogpa Chenpo as you will make sure to present them as they are. I truly think so.” And so I worked hard on this book to provide a sense of the scope of Dzogpa Chenpo teaching in the realm of Buddhism for the sincere Dharma friends in the West.

I pray to the Buddhas, the lineal masters, and the Dharma protectors and Dharma protectresses for their forgiveness of any mistakes of omission and commission and of the improper disclosure of the secret essence of the

teachings which have been committed in preparing this book. May all the merits accumulated from this work cause happiness and enlightenment for all mother beings, and may it spread the pure Dharma in the world.

I would like to express my thankfulness to Harold Talbott for his [[[wisdom]]]] and patience in editing every line of this work, to Michael Baldwin for taking care of all the needs of life, providing the golden opportunity for me to work on these expressions of Dzogpa Chenpo wisdom, to the members and patrons of

the Buddhayana, U.S.A., under whose sponsorship I have been able to work on my scholarly projects for the last many years, and to the Center for the Study of World Religions, Harvard University, where I started my work on this book when I was a visiting scholar there. I am highly grateful to Kyabje Khyentse

Rinpoche for providing many important clarifications and to Kyabje Dodrup Chen Rinpoche for conferring the transmission of the teachings of Longchen Rabjam.

I am also thankful to Khenpo Palden Sherab and Lama Golok Jigtshe (d. 198T) for their scholarly interpretations of many points. Thanks also to Helena Hughes and Linas Vytuvis for preparing the index, and to John Cochran for the cover photograph.

I would like to thank Jeanne Astor of Snow Lion Publications for her thorough editorial work. I am deeply in debted to Victor and Ruby Lam for providing me with a lovely apartment in which to Eve and work on this book.

Tulku Thondup Cambridge December, 1987

INTRODUCTION

In Tibetan Mahayana Buddhism there are four major schools. The Nyingma (rNying-Ma) began in the seventh century a.d. and was fully established in the ninth century by Guru Padmasambhava, Santaraksita, and King Thrisong Deutsen. The Kagyud (bKa’-rGyud) and Sakya (Sa-sKya) schools were founded in the eleventh

century a.d. respectively by Marpa Chokyi Lodro {Mar-Pa Ch’os-Kyi Blo-Gros, 1012-1099) and Khon Konchog Gyalpo (’Khon dKon-mCh’og rGYal-Po, 1034-1102). The Gelug (dGe-Lugs) was founded by Je Tsongk-hapa (rje Tsong-Kha-Pa, 1357-1419) in the fourteenth century

a.d. The differences in the sutra (mDo, exoteric scriptures) aspect of the four schools are mainly a matter of emphasis on particular scriptures and ways of interpretation. In regard to tantra (rGyud, esoteric scriptures), the Nyingma school has unique teachings which were brought to Tibet, translated, and

propagated mainly between the ninth and eleventh centuries. They are known as the “Old Tantras” (sNgags rNying-Ma). The other three schools have common tantric scriptures which reached Tibet in and after the eleventh century, and those tantras are known as the “New Tantras” (sNgags gSar-Ma). The Nyingma is the oldest school and the mother of the other schools. According to Nyingma tradition the entire Buddhist sutric and tantric teachings are classified as “Nine Yanas” (Theg-Pa dGu):

The Three Sutric Yanas:

a. Sravakayana (Nyan-Thos), Hinayana

b. Pratyekabuddhayana (Rang-Sangs-rGyas), Hinayana

c. Bodhisattvayana (Byang-Ch’ub Sems-dPa’), Mahayana The Three Outer Tantric Yanas (Phyi-rGyud sDe-gSum):

a. Kriyayoga (Bya-rGyud)

b. Caryayoga (sPyod-rGyud)

c. Yogatantra (rNal-’Byor rGyud)

The Three Inner Tantric Yanas (Nang-rGyud):

a. Mahayoga (rNal-’By or Ch’en-Po)

b. Anuyoga (rJes-Su rNal-’By or}

c. Atiyoga (Shin-Tu rNal-’Byor)

The unique teachings of Nyingma are the three Inner Tantras, especially Atiyoga. The various levels ofjwm are not a system that presents contradictory

theories or leads to different goals: the yanas are all processes for growing in the same path of training. They lead, directly or indirectly, to the ultimate goal and awaken the enlightened state, which is Buddha-hood. Because of the differences in intellectual sharpness and predispositions of trainees,

some may start from the lower yanas and progress according to the strength of their experiences. A common follower practices a lower yana and continues to practice it until he is ready to move to a higher training. People who have exceptionally brilliant minds and strong karmic foundations from the past may

directly enter the highest yanas, such as Atiyoga, and may even attain the result instantly. To introduce a gifted person into a common training is a waste of life, energy and opportunity, but, equally, to start from a higher training is not only unproductive but an error. So, to be realistic or to have a wise guide is most essential for entering into different types of training.

In Sravakayana the view is the realization of selflessness of persons. The main goal of attainment is the achievement of cessation, the peace and happiness of oneself. The practice is to observe any of “the eight categories of precepts of individual emancipation” } [[So-Thar Ris-brGyad]}. The meditation is to

maintain one’s mind in tranquillity (Zhi-gNas} and to realize the insight (JJiag-mThong} of “the four noble truths” (’Phags-Pa’i bDen-Pa bZhi) with their “sixteen aspects” (Khyad-Ch’os bChu-Drug). The result is the attainment of “the eight stages of levels” (sKyes-Bu Zung-bZhi Ya-brGyad), the eighth being the attainment of the state of the Arhat Subduer of Foes or Worthy One.

In Pratyekabuddhayana the view is the realization of the selflessness of persons and phenomena, but the shortest, indivisible moment of mind is held to be real. The main goal is the attainment of the Arhathood of a Pratyekabuddha for oneself through one’s own efforts. The practice is to observe any one of the

eight categories of precepts. The practitioners meditate on tranquil abiding and on the “four noble truths with their sixteen aspects,” and especially on “the twelve links in the chain of interdependent causation” (rTen-’Brel Yan-Lag bChu-gNyis) sucessively and in reverse order (JLugs-Byung-lDog). The result that is attained is Arhathood.

In Bodhisattwayana the view is the realization of the selflessness of all phenomenal existents. The main goal is to lead all living beings to the fully enlightened state or Buddhahood. The main practice is training on the six perfections: generosity, ethical discipline, patience, diligence, contemplation,

and wisdom. The practitioners meditate on the “twofold selflessness” (bDag-Med gNyis) and “fourfold path of training” (Lam-bZhi]]) with “thirty-seven wings of enlightenment” (Byang-Phogs Kyi Ch’os Sum-bChu rTsa-bDuri). The result is that they attain Buddhahood with “two bodies” (sKu-gNyis), the formless body for themselves and form-bodies for the sake of others.

DISTINCTIONS BETWEEN SUTRA AND TANTRA

Perna Ledrel Tsai explains the distinctions between sutra and tantra in the following lines:

In Tshulsum Dronme (Tshul-gSum sGron-Me, Nayatraya-pradipa) it is said:

“(Although) the goal is the same (as in Mahayana sutra), (in tantra) there is no ignorance,

There are many skillful means and less hardship.

It is for people of sharp intellect.

Hence, the tantrayana is superior.”*

Both sutric and tantric traditions have the same goal of final attainment, the state of fully perfected enlightenment. (However, the tantra) is distinctive for superior means of attaining (that goal) .They are the superiority of view free

from ignorance, the superiority of meditation with many skillful means, the superiority of activities of no hardship, and the person of sharp intellect....

(1) The Characteristic Causation (sutric) Yana ascertains that (a) the ultimate nature, the absolute truth (is) free from elaborations of eight extremes, but it does not realize the nature of the union of the ultimate sphere and primordial wisdom, as it is. (Tantra,) having dispelled (that ignorance), realizes the nature of the union of the ultimate sphere and primordial wisdom; so the tantra is not ignorant of the view of the ultimate nature,

(b) The Characteristic Causation Yana ascertains phenomena, the things of relative truth, as the nature of interdependent arising like a magical apparition (maya), but it is ignorant because of not yet having ascertained (phenomena) as the (Buddha-) bodies and primordial wisdoms, (but having ascertained them as just) impure (like) magical apparitions. Vajrayana tantra ascertains (that all are):

the play of the (Buddha-) bodies and primordial wisdoms, the meaning of non-duality of the ultimate sphere and primordial wisdom, the non-duality of the two truths and the supreme ultimate body. So (tantra) is superior in being free from ignorance.

(2) The meditation (of tantra) is superior because of the two stages: the skillful means of the development stage and the wisdom of the perfection stage.

(3) Superiority of activities with no hardship: In the Characteristic Causation Yma there is no path to attain enlightenment which does not abandon the objects of desire. Whereas in this (tantra), having taken the objects of desire, without abandoning, as the path (of training) which protects the mind-consciousness easily and blissfully, one becomes able to attain the state of Vajradhara in this very lifetime with this single body.

(4) The superiority of the person of sharp intellect:

Tantra is the training for exceptional persons who possess superior qualities.

The general (quality is) the superiority of having special fivefold powers (dBang-Po) which generate enlightenment;

and the special (quality is) the wisdom of realizing the profound view of Vajrayana tantra as well as a strong power of faith with “no fear in the heavy activities” (of tantra}.

The goal in both Mahayana siitra and tantra is the attainment of enlightenment. The differences are the means that lead to the goal directly. In tantric teachings, the view is indivisibility of cause and result. The appearances of the five external elements are five female Buddha consorts, the appearances of the five inner aggregates are five male Buddha consorts, the hosts of thoughts are five primordial wisdoms, and the world and beings are equally as pure as the Buddhas and Buddha-fields.

Since the practitioners of tantra realize all phenomena as totally pure, they enjoy everything in the indivisible nature of the two truths. Since the practitioners of sütra perceive things as good and bad, they are unable to take every aspect of phenomena as the support of training, whereas tantrists can transform everything as the means of training.

The view of the inner tantras, and particularly of Atiyoga, is the actual indivisibility of cause and result. While the outer tantras are more concerned with indivisibility than the sutric teachings, the inner tantric yanas are superior to the outer ones in this respect. Therefore, the sütric yanas are

known as the yanas of causation, since the practitioners train in the path as the cause to attain the goal as the result. The tantric yanas are called the resultant yanas because by using the realization of primordial wisdom, which is the significance of empowerment (dBang-Dori) and which is transmitted at

the time of empowerment, tantrists perceive the world and beings as the Buddhas and Buddha-fields, and they develop and perfect the realization. Tantra perfects the result in a short time by using the state of the three hayas as the path of training by profound skillful means.

Tantra is a path of transformation of unenlightenment and emotions as the Buddha-essence and Buddha-virtues. But this is not a transformation of something into something else, like iron into gold, as some recent scholars have understood; it is transforming, purifying, or perfecting (gNas-Su Dag-Pa) something which is stained into its own true state.

The tantric teachings are to be understood and followed by people of high intellect and excellent karma. Longchen Rab-jam summarizes the distinctions between sütric and tantric teachings as follows:

The sütric teachings of Bodhisattvayana (or Mahayana) assert that (beings) possess the Buddha-essence (Tathagatagarbha). With the Buddha-essence as the seed and with training on the two accumulations, the accumulations of merits and primordial wisdom, as the conditions during numerous lives, the Buddha-

essence will blossom, and (as a result) fully enlightened Buddhahood will be achieved. It is called “theyana of causation” since it asserts that cause and result are successive.

In the tantric view (wherein cause and result are indivisible, dByer-Med) the Buddha-essence is naturally present in all living beings with its virtues complete, like the sun with its lights, and that is the “basis of purification.” The eight consciousnesses with appearances [[[percepts]]], like clouds, the

obscurations of the Buddha-essence, are the things “to be purified.” Empowerment and meditation on the “development and perfection stages” (bsKyed-Rim and rDzogs-Rim) causing, as clouds are dispelled by air, the obscurations to be purified and the light of virtues to shine forth, are the “means of

purification.” Thereby, the attainment of the absolute universal ground (Don-Gyi Kun-gZhi) shining forth, as it is, like the sun, is the “result of purification.” At that time, since there are no longer the previous defilements, although the names and habituations of the universal ground have been transformed (as Buddhahood and its virtues), in reality they manifest without differentiation or succession. In Tag-nyee (brTags-gNyis of Hevajratantra) it is said:

“Beings are the very Buddha (in their true nature),

But their (nature) is obscured by adventitious obscurations.

When the obscurations are cleansed, they themselves are the very Buddha.”

Do-ngag Tenpa’i Nyima explains that according to Nyingma scholars, the sutras and tantras do not differ regarding the view of emptiness, the absolute truth, but that their differences lie in the view of appearances, the relative truth:JG lla/5

According to the view of Ngagyur Nyingma, there are no differences between the sutras and tantras in respect to (their views of) emptiness, the ultimate sphere. Because the absolute great emptiness of the great Madhyamaka, the absolute great equalness of the great Mahayoga, the absolute Samantabhadra, the

mandala of “as it is” (Ji-bZhin-Pa), and the absolute great primordial purity (Ka-Dag) of Atiyoga are synonyms for the same truth. In the general canonical and commentarial scriptures of Ngagyur (Nyingma) and especially in Ngeshey Dronme Rinpoche (Nges-Shes sGron-Me Rin-Po-Ch’e by Mipham) it is said: “Both Glorious Candrakirti) of the Noble Land [[[India]]] And Rongzom Chozang of Tibet In one voice and mind

Prove that the primordial purity (Ka-Dag) is the great emptiness.”

However, if you analyze from the standpoint of appearances: according to the view of the glorious Mahayoga tradition, the aspect of appearances is the luminous nature, the relative truth of great purity (Dag-Pa Che’n-Po). (According to the view of) Anuyoga, the aspect of appearances is Samantabhadra, the

mandala of the three divine seats (gDan-gSum). (According to) the view of Atiyoga, (the appearances) are the profound “appearances of the basis” (gZhi-sNang), the spontaneously accomplished mandala. These views are unknown, even the terms for them being absent, in the Characteristic [sutnc] yanas. So there are great differences between the views of sutras and tantras (comparable to the distance between the) sky and the earth.

DEFINITION OF TANTRAS (rGyud)

The meaning of tantra is continuum

Sogpo Tentar gives the definition in the following lines:

In Dorje Tsemo (rDo-rJe rTse-Mo tantra) it is said:

“Tantra means continuum.

Samsara is the tantra,

And nirvana is the later tantra (rGyud Phyi-Ma).”

Tantra has three aspects, which depend on the connection between sansara and nirvana, a continuum like the strings of a lute:

(a) The Buddha-essence is the tantra of basis,

(b) the union of the view and meditation is the tantra of path and

(c) the bodies and primordial wisdoms are the tantra of result.

As (tantric teaching) is union of skillful means and primordial wisdom by means of the development and perfection stages, its entrance is wide. Unlike sdtric training it is without the hardship of asceticism, and it is a training (that produces its result) extremely swiftly for trainees of sharp intellect.”

Jigmed Tenpa’i Nyima defines the tantras:

The (attainments which) are to be realized are the tantra of cause or basis. That by which one realizes and proceeds (along the path) is the tantra of skillful means or path. The (goal) which one perfects is the tantra of result.... In this way the basis, path and result are linked in the same continuum. So it is called tantra [[[Wikipedia:continuum|continuum]]]. In Gyud Chima (rGyu-Phyi-Ma) it is said:

“Tantra means continuum of The cause (basis), skillful means (path) and result.”

DIVISIONS OF TANTRA

According to the Nyingma lineage there are six classes of taniras.

Kriyàyoga,

Caryâyoga or Upayoga, and

Yogatantra

are the three Outer Tantras and

Mahâyoga, Anuyoga, and Atiyoga or Mahàsandhiyoga are the

three Inner Tantras.

In Rigpa Rang-shar tantra it is said:

Vajrayana has two (divisions): Outer Tantra of discipline and Inner Tantra of skillful means… .

Outer Tantra has three (sub-divisions):

Kriya,

Upa, and

Yoga

Inner (Tantra) has three sub-divisions:

Maha,

Anu, and

[Ati]] .

DIFFERENT CLASSES OF TEACHINGS ON TANTRA

There are different classes of scriptures that discourse on the tantras :

The tantras are expounded by;

scriptures (Lung),

instructions (Man-Ngag) and

reasoning (Rigs-Pa).

(a) Scriptures: (In the case of Guhyagarbhamâyàjâla-tantra) they include the four “explanatory tantras” (bShad-rGyud) and the “later tantras” (Among the four explanatory tantras, the first two) on gradual

and instant ways of “the liberation path” (Grol-Lam) are Yeshey Nyingpo (Ye-Shes sNying-Po) and Dorje Melong (rDo-rJe Me-Long). The other two tantras on gradual and instant ways of “the path of skillful means” (Thabs-Lam) are Gyatsho (rGya-mTsho) and Thalwa (Thai-Ba). Although there are many interpretations

of “root” (rTsa-rGyud) and “explanatory tantras” (bShad-rGyud), according to Rog Desheg Nyingpo (Rog bDe-gShegs sNying-Po) the tantras which were expounded earlier and have become the matter to be explained (by other tantras) are the “root tantras” and the tantras which appeared later and which explain (the root tantras) are the “explanatory tantras”. ...

(b) Instruction: The commentaries and miscellaneous writings (Thor-Bu), either of superior writers who have the ability to teach through foreknowledge as a result of attainment of (the realization) of the noble path of anuttaratantra, or of mediocre writers who are able to interpret the tantras because they are blessed by the tutelary deities directly, or by lesser writers who possess the authentic transmission of the lineage of the instructions of earlier knowledge-holders. Examples of these texts (in the case of

Guhyagarbha) are Parkhab (sPar-Khab) and the brief commentary called Pindârtha, etc., as well as Lamrim (Lam-Rim), Thugthig (Thugs-Thig), and Tathreng (ITa-’Phreng). (c) Reasoning: Interpreters of the profound vajra-subjects of the tantras who are reckless, and who arrogantly rely on logical knowledge,

succeed only in mixing their own fabrications with the doctrine. Although in those interpretations there may be much dry understanding in the form of quotations—“This is said in such and such a text”— they do not show with any certainty that they are not twisting the meanings of the tantras into

something that they are not. So, it is very important to have certainty (of the meaning of the tantras) in oneself and the ability to teach the “root tantras’ ’ with proper and pure reasoning by relying on the “explanatory tantras” and the instructions of adepts.

DEVELOPMENT AND PERFECTION STAGES OF TANTRA

The YSnus of tantra differ from each other in respect to their view and techniques of practice, but the practice of two stages is essential to each of them.

Longchen Rabjam explains :

Development Stage: By meditating (or visualizing) the external world as the mansions (etc. of the deities), one purifies the ordinary apprehension of the appearances as (truly existing) in their own nature (or reality) as stones and earth. By meditating on beings as male and female deities, one purifies

attachment to beings as (truly existing) in their own nature (or reality) and abandons attachment to and hatred of them. By visualizing one’s own aggregates

(Phung-Po\ elements (JChams) and sources (sKye-mCh’ed) as the deities, which is what they are from the primordial state, one obtains many benefits. These include purification of the obscurations to the form-body (S. rupakaya\ perfection of the accumulation of merits (bSod-Nams) and generation of the contemplation of tranquillity (Zhi-gNas).…

Perfection Stage:

It purifies even the aspect of slight clinging to the meditation of the development stage as well as that of seeing phenomena as illusions. As it is free from all perception as and concept of “this is this,” it purifies the obscurations of the ultimate body (S. Dharmakaya) and perfects the inconceivable contemplation and the accumulation of primordial wisdom (Ye-Shes). By concentrating the mind one-pointedly on any contemplation (dMigs-Pa), one remains in

the state of bliss, clarity and no-thought, and this leads to the realization of the meaning of innate wisdom, the mahamudra that is the essence (Ngo-Bo') of the perfection stage. In order to view the true nature as it is, having realized the nature of the primordial basis, the nature of the vajra body, and

the ultimate nature of the Mind, one then meditates on it. There are two ways of (training in the perfection stage, which rely respectively on) one’s own body and on another’s. (The training by means of) one’s own body is mental effort such as the yogas of heat, illusory-body, dream, luminous absorption,

intermediate state, and transference of consciousness. Those are the trainings in the perfection stage which bring enlightenment without relying on others. (The training by means of) another’s body is the way of taking bliss as the path by a yogi who is skilled in (the yogas that use the) channels, air [[[energy]]], and essence.

Gyurmed Tshewang Chogdrub summarizes the meaning of the Development Stage and the Perfection Stage :

To meditate [[[visualize]] and perceive] all the appearances without differentiation as the Buddha-bodies of the deities, (in form or structure) similar to the phenomena of the three existents [[[worlds]]], combined with great compassion and contemplation of the bliss of melting, which causes the three Buddha-bodies

to mature (within oneself) is the essence (Ngo-Bo) of the development stage.... To merge the energy/air, mind and thoughts (rLung Sems Yid) into the central channel and to actualize the blissful and empty primordial wisdom directly is the essence of the perfection stage.... The stage of the training

[[[yoga]]] on channels, energies and subtle essence and the stage of (training in using) consorts (S. mudra) which cause the energies to enter, be maintained and dissolve into the central channel is not the actual perfection stage, but since it causes one to achieve it, it is (also) called the perfection stage.

Training in the Two Stages applies to all six levels of tantras. But in comparison to the higher tantras, the lower ones are lacking in the perfection stage, and especially in the union or indivisibility of the Two Stages. Longchen Rabjam writes as follows on this matter:SC II>4b/3 (In the Yoga Tantra of Outer Tantra) one meditates on skillful means and wisdom successively. So one (practices) the stages of development and perfection separately.

The Three Outer Tantras

(A) KRIYAYOGA (Bya-rGyud)

Longchen Rabjam describes Kriyayoga:

In the tantras of Kriyayoga one realizes that all the phenomena of aggregates (Phung-Po), elements (Khams), and sources (sKye-mCh’ed) which appeared in the relative level are subject to being purified. The ultimate sphere, naturally pure Mind, is the basis of purification. One Eves in pure livelihood and

meditates, as the path, on the suchness of the deities by means of seeing the deity as the lord and oneself as the servant, and one wishes for the attainments (as the blessings).

Mipham summarizes the view and meditation of Kriyayoga as follows:

View (Z Ta-Ba}

It asserts that in absolute truth all phenomenal existents are equal in the indivisible nature of the two truths, appearances and emptiness. But in relative truth, it views the tutelary deities as lords, who are free from all faults, are perfect in all the virtues, are the manifestation of the clarity

of the ultimate sphere as the form of the primordial wisdom and who grant the temporary and final attainments. It views oneself as the devotee to be blessed, as one who has still not reached the goal and who has coverings. So, in absolute truth all are equal and in relative truth the interdependent

causation is incontrovertible. Therefore, its view is to believe that through practicing and accepting all (phenomena) as signs of the body, speech, and mind of the deities themselves, for the time being one achieves the power of numerous activities, and finally one attains the essence of the deities itself.

Meditation (bsGom-Pa)

By one-pointed contemplation on the six divine powers (or deities) of Kriya yogá) (Kri-Ya Lha-Drug)—the gestures of the body (of the deity), syllables of speech, implements of the mind, the mansions and the projections and withdrawals of lights, etc.—-and by invoking the deities by reciting their heart-essences (mantras) one receives the blessings (and perfects oneself as the deities as) iron is transmuted into gold through alchemical skills.

Longchen Rabjam explains the six divine powers of Kriya-yoga

(a) Having seen the appearances as the illusory divine bodies, one transcends the extremes of singularity and plurality, and the appearances are liberated as the divine body, (b) Having seen the syllables (Yig-’Bru) as divine sound, the wheel of recitation of (the union of) sound and emptiness continues and

the syllables are liberated as divine syllables. (c) Having contemplated on the implements (signifying) the divine mind, the recollections and thoughts arise as contemplation and the concepts are liberated as divine contemplation, (d) Having seen the projections and withdrawals as the colors of the

deities, they are liberated as divine lights, and the letters are liberated as divine, as the primordial wisdom-nature, (e) Having seen the clarity as divine postures, seats, thrones, and costumes, whatever appears is liberated as divine mansions,

(f) Having seen the phenomenal existents as Dharmakáya, the divine liberation of primordial wisdom (emptiness), the (things) to be abandoned are liberated as the primordial wisdom. Likewise, having liberated the six attachments to the six objects and having realized the six aspects, such as seeing appearances as the divine body (or bodies of deities), one purifies the defilements.

According to Sogpo Tentar :

(The six Kriya divine powers) are the divine powers of:

letters,

gestures, and

In Nal-jor Kyi Guyd (rNal-’Byor Gyi rGyud) it is said: “They are emptiness, letters, sound, form, gestures and signs.” In common Kriyáyoga there is no visualization of oneself as the deities, but in the uncommon (or higher) Kriyáyoga practices there are visualizations of oneself as the deities.

Mipham summarizes the practice and result of Kriyáyoga as follows :

Practice (sPyod-Pa)

Kriyáyoga asserts that the practice of tantra will only be accomplished if all parts of the ritual (C/i’o-Ga) are observed completely. Otherwise it will not produce any result, as it will be like sowing a seed without water and manure. So it emphasizes the performance of ritual actions of body and speech

and living a clean and pure life by bathing and changing clothes three times a day (etc.), making offerings and performing fire ceremony (sByin-bSreg, S. Homa') as instructed by the tantras

Result (’Bras-Bu)

For the time being one achieves many common accomplishments such as the life of a knowledge-holder whose fortune is comparable to that of the beings in the form and formless realms, and finally one attains the Vajradhara hood of the three Buddha families [[[Tathágata]], Vajra, and Padma families, which are endowed with three Buddha-bodies and five primordial wisdoms] within sixteen lives.

(B) CARYAYOGA OR UPAYOGA (sPyod-rGyud)

Caryayoga is also known as the “dual tantra” since its practice is similar to Kriyayoga’s and its view is similar to Yogatantra's. Mipham summarizes Caryayoga as follows:

Caryayoga emphasizes equally outer [[[physical]]] cleaning such as bathing and inner mental contemplation. It relies on receiving attainments by seeing the deities as friends and siblings.

View

In absolute truth all phenomena are equalness. In relative truth, because of unceasing appearances through interdependent causation, Caryayoga believes in relying on the deities for temporary and final attainments. As it is more advanced than Kriyayoga, it sees the deities as a friend. It has the view of believing in the two profound truths.

Meditation

One visualizes the deities in front of oneself and with recitation concentrates on the turning of the chain of mantras, and that is called the meditation with signs. At the end of the meditation period one bids farewell to the deities and contemplates on the ultimate state, free from conceptualization, and that is called the meditation without signs.

Practice

(As in Kriyayoga) it is to lead a pure and clean life.

Result

It actualizes infinite attainments for the time being and finally attains the state of Vajradharahood of the four Bud-dha-families \Tathagata., Vajra, Ratna (Karma is combined with Ratna) and Padma families] with the endowment of three Buddha-bodies and five primordial wisdoms in seven lifetimes.

(C) YOGATANTRA (rNal-’Byor rGyud)

Yogatantra emphasizes mental contemplation and uses physical training such as pure and clean living only as a secondary support. Mipham summarizes Yogatantra as follows:

As its strength of realization of equalness is superior to that of the two previous yanas, one gains certainty in the realization of equalness of oneself and the deities in their true nature. As the blessing of that (realization), in relative truth, by meditating oneself as inseparable from the deities like

water into water, one accomplishes oneself as the deities. As all phenomena are mere perceptions of mind, if one uses the contemplative power, one will become the visualized deity oneself. Yogatantra has the view of extraordinary certainty that by practicing the fourfold signs (Phyag-rGya}, which are the

nature of the divine body, speech, mind, and actions of the deities, one actualizes oneself as the deities. Meditation

After taking refuge and developing the mind of enlightenment, from the emptiness state one visualizes oneself as the mandala of deities with five actualizations (mNgon-Byang) and (then invites and merges the primordial wisdom deities or actual deities into the visualized form, and) one seals (rGya-bTab) them by meditating one’s body, speech, mind, and action as the divine body, speech, mind, and actions of the deities, the four signs (Phyag-rGya).

The five actualizations are:

1. Seat of lotus and moon (and sun), the seed or cause of auspicious dwelling and Buddha-field.

2. Syllables [[[Wikipedia:vowels|vowels]] and consonants] of speech, the seed of auspicious teachings.

3. Signs [[[vajra]], jewel, etc.] of mind, the seed of auspicious presence for eternal and inconceivable time.

4. Wheel of Mandala [[[Vairocana]], etc.] of body, the seed of auspicious retinues and teachers.

5. Primordial Wisdom Deity (Jnanasattva}, the seed of auspicious essence of the body and primordial wisdom (of the deities).

The four signs

1. Great sign (mahamudra), the gestures of body.

2. Teaching (Dharma} sign, the form of speech.

3. Esoteric link (samaya) sign, the form of mind.

4. Action (Karma} sign, perfecting actions through such means as emanation of lights.

Practice

Occasionally it carries on the practice of cleaning, etc., but mainly it is more relaxed about physical disciplines than the previous two yanas, and it emphasizes the inner yoga.

Result

For the time being it develops the virtues of experiences and realizations, and ultimately the five aggregates, five senses, and five defilements will be purified and the Buddhas of five families, the nature of five primordial wisdoms, will be achieved in three lifetimes.

DISTINCTIONS BETWEEN OUTER TANTRAS AND INNER TANTRAS

The following is a summary of explanations given by Long-chen Rabjam and Mipham.

Concerning view, the outer tantras view the two truths alternately or separately. In most of the outer tantras one meditates the appearances, the relative truth, as deities and at the end, when one dissolves the appearances of the deities, one contemplates on the absolute truth, free from conceptualizations and elaborations. Whereas in inner tantras, one views the two truths as union and meditates on them

simultaneously. In inner tantras, the basis is the sphere of realization of total purity without discrimination, knowing all phenomenal existents as the three mandalas, the mandala of body, speech, and mind of the Buddhas from primordial time. For outer tantras this is not the basis. Regarding the two

stages, in inner tantras one meditates on the development and perfection stages in union, as one sees all as total purity without discrimination; but in outer tantras one meditates on them separately. Regarding empowerments (dBang), in outer tantras the “vase empowerment” (Bum-dBang) is the main one and in

the inner tantras the “secret empowerment” (gSang-dBang), “wisdom empowerment” (Sher-dBang), and “verbal empowerment” (Tshig-dBang) are the main ones.

In practice, in outer tantras one enjoys purity and cleanness of food, clothing, dwelling, and so on, but in inner tantras one enjoys all with equalness. For visualizations, in inner tantras the deities are in union with their consorts and in outer tantras they are not.

For place, in outer tantras one perceives clean and beautiful places such as palaces and the top of Mt. Sumeru, etc, and in inner tantras one perceives cemeteries, the land of Oddiyána, and so on. For vessels, outer tantras use clean vessels made of precious metals and inner tantras mainly use skulls. For

substances of enjoyment, in outer tantras one enjoys three white or pure substances, milk, butter, and curd, and three sweet substances, molasses, honey, and sugar. In inner tantras one enjoys five meats—the flesh of man, cow, dog, horse, and elephant—and five nectars: excrement, semen, brain, blood (seminal

fluid of female), and urine. For result, through inner tantras one will be able to attain Buddhahood in this very lifetime and through outer tantras in the next lives.

The scriptures of the three outer tantras are common to both Old and New Translated Tantric (gSang-sNgags sNga-’Gyur Dang Phyi-’Gyur) traditions of Tibetan Buddhism.

But the scriptures of the three inner tantras, Mahayoga, Anuyoga, and Atiyoga, are unique to the Nyingma school, while most of the three divisions of Anuttaratantra, the Matrtantra, Pitrtantra, and Advitiyatantra, are unique to the Kagyud, Sakya, and Gelug schools of Tibet.

DISTINCTIONS BETWEEN THE THREE INNER TANTRAS

In Dorje Sempa Nying-gi Melong Tantra it is said:

Mahayoga, the developing stage, is like the foundation of all the Dharmas. Anuyoga, the perfection stage, is like the path of all the Dharmas. Atiyoga, the great perfection, is like the quintessence (gNad) of all the Dharmas. Texts and scholars have different ways of distinguishing the three inner tantras. Lochen Dharmasri summarizes some of the different interpretations:

In an answer to the questions of Lenchab Parpa (Glan-Ch’ab Bar-Pa, Je Zurchung rje Zur-Ch’ung) said: “(Realizing all phenomena to be appearing as the miracles (Ch’o-’Phrul (Yul? of intrinsic awareness is Anuyoga and to be appearing as the self-appearances of intrinsic awareness is Atiyoga. Because Ru Garab Dorje Ru dGa’-Rab rDo-rJe) said, “They are appearing as miracles, power, and self-appearances.”

The meaning is that in Mahayoga one realizes all phenomena as the miraculous display of the Mind, the indivisibility of appearances and emptiness (sNang-sTong). In Anuyoga one realizes all phenomena as the power of the Mind, the indivisibility of the ultimate sphere and primordial wisdom dByings-Ye). In

Atiyoga one realizes all phenomena as the self-appearances of the Mind, the primordially self-arisen primordial wisdom, free from birth and cessation. Da (mDa’) and Len {Gian) both cherish this view.

According to Kyo Kongbupa sKyo Gong-Bu-Pa), Mahayoga puts more emphasis on practice, Anuyoga on contemplation, and Atiyoga on view. According to Lhaje Rog (Lha-rje Rog), Mahayoga (which emphasizes the) development stage, visualizes the deities gradually through three contemplations (Ting-Nge ’Dzin gSunv,

emptiness, all pervading compassion and seed letters), Anuyoga (which emphasizes the) perfection stage, does not rely on gradual visualization but on instant contemplation of deities, and Atiyoga or great perfection has no visualization as it transcends both stages.…

Menyag Jungtrag (Me-Nyag ’Byung-Grags) says: “Although in all the three inner tantras one trains on the two stages, Mahayoga emphasizes the development stage, Anuyoga the perfection stage, and Atiyoga freedom from efforts.” Challo (dPyal-Lo) and Kundor (Kun-rDor) both think that this is the best

definition. The Great Omniscient One (Kun-mKhyen Ch’en-Po, i.e., Longchen Rabjam) asserts that Mahayoga is the father tantra. It concerns appearances and skillful means and is for the trainees who possess more concepts and emotions of anger. Anuyoga is the mother tantra. It concerns emptiness and primordial wisdom and is for the trainees who possess more stable mind and emotions of desire. Atiyoga concerns non-duality and is for the trainees who possess more ignorant emotions.…

In Semnyid Ngalso, Longchen Rabjam writes:

Mahayoga is mainly concerned with air, the development stage and skillful means.

Anuyoga is mainly concerned with essence, the perfection stage and wisdom.

Atiyoga is concerned with everything, non-duality and primordial wisdom.

Do-ngag Tenpa’i Nyima briefly explains how the view of the three Inner Tantras is based on the Mahayana view of the two truths

Mahayoga presents the appearances and emptiness as the two truths: the aspect of appearances as the relative truth of great purity [[{Dag-Pa Ch’en-Po]]) and the aspect of emptiness as the absolute truth of great equalness (mNyam-Pa Ch’en-Po). Likewise, Anuyoga presents the two truths: the aspect of appearances

as the relative truth, Samantabhadra, the mandala of the three divine seats (gDan-gSum), and the aspect of emptiness as the absolute truth, Samantabhadri, the mandala of primordial suchness K Ji-bZhin-Pa). In Ati also, the aspect of appearances is the relative truth,

“appearances of the basis” (gZhi-sNang), the spontaneous accomplishment, and the aspect of emptiness is the absolute truth, ultimate sphere at the basis (gZhi-dByings), the primordial pure essence. In all the tantras) there is no other way (of presenting the philosophical views) except in terms of the two truths of appearances and emptiness.

In Shingta Chenpo Longchen Rabjam describes the unique character of the three [[inner tantras] in the following lines:

In Mahayoga, the father tantras of skillful means, one achieves the common and supreme attainments mainly by training on the two means. They are skillful means, the development stage of the mandalas of the deities; and primordial wisdom means, the freedom from thoughts, which is (the union

of) clarity and emptiness (that produces the result of) purifying the air (rLung) of five elements. In Anuyoga, which is the mother tantra, the primordial wisdom means, there is little training on the development stage. In it the great blissful essence (Khams) reaches enlightenment through the (training on the) great bliss

of the primordial wisdom of fourfold joy (dGa’-Ba bZhi’i Ye-Shes) by means of syllables and the Bhaga mandala, through the stages of enlightened womb, relying on a consort, another’s body, and on skillful means, one’s own body. In Advitiya Yoga, one achieves enlightenment by emphasizing (the union of) the

two stages, and especially the great primordial wisdom, the ultimate nature with clarity, which is tied to (the postulations neither of) singularity nor plurality.

In Palchen Zhalung Jigmed Lingpa writes:

Dzogpa Chenpo is for the supreme,

Anuyoga is for the mediocre

And Mahayoga is for those of lesser intellect. (Mahayoga) develops (the mandala) gradually.

It is like the basis of all the tantras.

(Anuyoga) perfects (the mandala) instantly.

It is like the path of all tantras.

Dzogpa Chenpo, which is free from mental phenomena, Is said to be the result of all the tantras.

In Mahayoga:

Through the miracles of the three contemplations,

The power of ultimate nature, the unborn absolute truth. To purify clinging to the world and beings,

It [the power] arises as the mandala of the basis Buddha-fields and the based [[[deities]]].

Jigmed Lingpa continues

In the great teachings of Anuyoga:

From the pure vast womb

Of Samantabhadri, the absolute ultimate sphere, Arises Samantabhadra, the intrinsic awareness. Without relying on words,

In the state of spontaneously accomplished view Of indivisibility of the ultimate sphere and intrinsic awareness,

Through the power of recollecting awareness, The conventional mandala of the deities develops. By means of spontaneously perfected profound contemplations, The two obscurational defilements are purified

And the four Buddha-bodies develop.…

In the absolute Dzogpa Chenpo:

It is the realization that the deities are the enlightened mind And the Mind is the Buddha.

There is nothing to develop, as they are (Buddhas) from primordial time.

Whatever uncertain (phenomena) arise,

Dzogpa Chenpo does not prevent or create them. In the natural clarity,

The natural glow (mDangs) which is free from conceptions and expressions,

Appear all the signs of the major and minor characteristics (of the Buddhas).

They are emptiness, at the very moment of their arising.

Jigmed Tenpa’i Nyima gives a brief outline of the three Inner tantras :

In Anuttara Tantra, there are the tantras of the divisions of [[[Maha]], Anu, and Ati. The ultimate essential meaning of all those tantras is the sole suchness of the luminous innate (nature), which has the characteristics of non-duality of profundity [[[emptiness]]] and clarity. There are three entrances to that practice:

(a) the elaborate ritual of the development stage for taking the three kayas as the path,

(b) the ritual of the development stage which is not elaborate but trains in the two aspects of taking the intrinsic wisdom and the ultimate sphere gradually as the path, and

(c) actualization of the intrinsic wisdom by means of natural contemplation without effort and without reliance on fabricated rituals of the development stage. These tantras which mainly emphasize the first, second, and third entrances are identified respectively as Maha, Anu, and Ati.

Jigmed Tenpa’i Nyima explains the main emphasis of training in the three Inner Tantras-

(a) In father tantra (or Mahayoga) by the power of control over the air/energy (rLung), one brings about the clarity [[[Wikipedia:luminous|luminous]] absorption] (A’od-gSal) nakedly or empowers oneself with the clarity. To the extent that one controls and increases the air, the clarity will become stable,

(b) In Mother tantra (or Anuyoga), by the power of perfecting the essence (Thig-Le), one controls the yoga of clarity. To the extent that (the bliss) of blazing up and flowing down of the essence increases, the force of arising and increasing of the radiance of clarity grows. To the extent that one gains control over the air and

that the bliss blazes up, concepts will be eliminated and the clarity will become clearer. Both (the father and mother tantras') possess (the practice) on both (air and essence), but (the difference lies) in which one is emphasized,

(c) In Atiyoga, in the clarity, one maintains the aspect of intrinsic awareness or the knowledge which ascertains the ways of being present (of the clarity) nakedly without dissolving. This clarity is free from the defilements of delusions, uncreated by new conditions, present from primordial time and (now) awakened through the inspirations of air of the clarity

itself. As the ultimate cognition which sees clearly the presence of the ultimate sphere and intrinsic wisdom, the realization of clarity radiates and shines like millions of suns.

SUBDIVISIONS OF THE THREE INNER TANTRAS

Each of the three inner tantras could again be subdivided into three categories according to their particular characteristics of view and meditation.

Jigmed Lingpa explains briefly:

Within each of the Three Inne Yogas,

By dividing them subtly,

There are nine (subdivisions):

The development of the mandala gradually Is called the Mahayoga of Maha yoga.

The accomplishment of the mandala spontaneously Is called the Anu of Maha

The unborn ultimate sphere

Is known as the Ati of Mahayoga').

Instant completion of the mandala

Is named the Maha of Anu.

In the mandala of the relative deity, Perfection of the ultimate sphere] Is called (Anu of Anu).

Indivisibility of the deity and self-awareness

Is the - Ati of Anu.

Realization of samsara and nirvana as the mandala from primordial time

Is the - Maha of Ati.

Spontaneous accomplishment of one’s mind as the body of the deity

Is the - Anu of Ati.

Mind is the ultimate sphere with no entity:

Freedom from all elaboration

Is the - Ati of Ati

By the aspects of the development and perfection stages Of the basis, path, and result,

I have explained the nine subdivisions.

SOURCES OF THE MAJOR TANTRIC SCRIPTURES

According to the history of the tantric scriptures, most of the tantras of the New Translation School of Tibet—such as Guhyasamaja and Kalacakra and the tantras belonging to the division of Outer Tantras were expounded by Sákyamuni Buddha. But the tantras of the three Inner Tantras of the Old Translation School did not originate with Sákyamuni Buddha.

The original tantras of Mahayoga and Anuyoga first appeared in the human realm when they were received by a group of five Buddhist adepts called the Five Excellent Beings (Dam-Pa’i Rigs-Chan Dra-Ma INga) from Vajrapani Buddha in a pure vision on Mt. Malaya [Sripáda, Srilahka?] twenty-five years after the

Mahaparinirvana, the passing away of Sákyamuni Buddha. They were then transmitted to King Jha (Dza} of the Oddiyána kingdom by Trimed Tragpa (Dri-Med Grags-Pa, Vimalakirti) of the Licchavi tribe, who was one of the Five

Excellent Beings

In Mahayoga, in addition to the tantras there is another category of scriptures known as the sâdhanas [propitiations]. The following eight categories of scriptures of the sàdhana section of Mahayoga were received in two ways, in canonical (bKa*-Ma) form and discovered Dharma treasure (gTer-Ma) form.

(a) The following scriptures were received by different masters by means of canonical transmission, which means transmission from person to person:

Vajra Heruka (or Ying-Dag) scriptures received by Hümkâra, Yamântaka by Manjusrïmitra,

Hayagriva by Nâgârjuna, Vajramrta (bDud-rTsi ’Khyil-Ba) by Vimalamitra, and

Vajrakila by Prabhahasti and Padmasambhava.

(b) Discovered Treasure Sâdhanas-

The following scriptures were concealed and entrusted by Dâkini Lekyi Wangmo (Las-Kyi dBang-Mo) to the following masters, and those scriptures are known as the discovered treasure Sâdhanas-. Heruka (Ch’e-mCh’og) scriptures entrusted to Vimalamitra, Vajra Heruka to

Hümkâra, Yamarâja to Manjusrimitra, [[[Hyagriva]]]] to Nâgârjuna, Vajrakila to Padmasambhava, Mamo (Ma-Mo) to Dhanasamskrta, [Chod-tod]] (mCh’od-bsTod) to Rombhuguhya, and Trag-ngag (Drag-sNgags) to Sântigarbha. She also entrusted theDesheg Dupa (bDe-gShegs ’Dus-Pa) to Padmasambhava. Those masters transmitted the teachings to their disciples and most of them are in practice today.

The original tantras of Atiyoga were received in pure vision by Garab Dorje (dGa’-Rab rDo-rJe, S. Prahevajra), the first human master of Atiyoga, directly from Vajrasattva, a Buddha in Sambhogakâya form. He transmitted them to Manjusrimitra. The teachings of Atiyoga were brought to us through various lineages and are known in Tibetan as Dzogpa Chenpo, the Great Perfection, which is the subject of this book.

SOME MAJOR TANTRIC SCRIPTURES OF THE THREE INNER TANTRAS

ANTHOLOGY OF LONGCHEN RABJAM’S WRITINGS ON DZOGPA CHENPO

VIEW (BASIS):

1. HOW samsAra AND NIRVANA ORIGINATE FROM THE “BASIS” AS “THE APPEARANCES OF THE BASIS”

The first chapter is on the arising of the “appearances of the basis” (gZhi-sNang), samsara and nirvana, from the “basis” (gZhi). This philosophical view is unique to Dzogpa Chenpo. The chapter is composed of excerpts from the first four chapters of Tshigdon Dzod (TD 1-63), which is based on the Dzogpa Chenpo tantras including Thal-’Gyur, Klong-Drug-Pa, Rig-Pa Rang-Shar, Mu-Tig Phreng-Ba, Seng-Ge rTsal-rDzogs and rDo-rje sNying-Gi Me-Long.

The “basis” is the primordial purity, free from expressions and concepts. It has the threefold nature of primordially pure essence (Ngo-Bo), spontaneously accomplished nature (Rang bZhiri), and omnipresent compassion power (Thugs-rje). Compassion, the “spontaneous appearances of the basis,” arises from the “basis” with “the eight modes of arising of spontaneous accomplishments” (Lhun-GrubKyi ’Ch’ar-Tshul brGyad). If, when they arise, one does not realize them to be

self-appearances, that is, the “basis” and “the appearances of the basis,” but sees them as other than self-appearances, one will become associated with three unenlightenments (Afa-Rig-Pa). One will be distracted into the distinctions between samsara and nirvana and will be trapped in them. The “eight modes

of arising of spontaneous accomplishments” of the “appearances of the basis” arise from the “basis.” If, when they arise, one realizes them to be self-appearances, no distraction will occur, and the appearances will dissolve into the primordial purity. That is the attainment of primordial Buddhahood. The

“appearances of the basis” are the basis of liberation if one realizes them as self-appearances. They are the basis of delusion if one perceives them as other than self-appearances.

The “basis” in Dzogpa Chenpo is totally different from the “universal ground” (Kun-gZhi) of the Cittamatra school. “Universal ground” is the basis of the distinctions between samsara and nirvana. The “basis” here has three aspects: essence, nature, and compassion, which are the Primordial Wis-doms(yfc-Sfos)

of the Ultimate Body (Ch’os-sKu). It is the spacelike Intrinsic Awareness (Rig-Pa), unstained by samsaric phenomena. It is also crucial to know the differences between the mind (Sems) and Primordial Wisdom (Ye-Shes). Mind is a samsaric phenomenon having the stains of

karma and its traces. Mind’s objects are the delusory appearances of samsara, the sixfold objects. When the true nature of mind, the Intrinsic Awareness, becomes free from mind, that is the attainment of enlightenment. Primordial Wisdom is the virtues of nirvana; it is free from samsaric karma, traces and

concepts. The object of Primordial Wisdom is the space-like Ultimate Nature and Luminous Buddha-fields of Buddha-bodies and Primordial Wisdoms. For the attainment of liberation, the “appearances of the basis” are the basis of liberation; and the “basis” is the goal at which one attains liberation.

2. KARMA OF SAMSARIC DEEDS, THE CAUSE OF WANDERING OF BEINGS IN DELUSORY SAMSARA

The second chapter is on the karma of samsaric deeds (Srid-Pa sGrub-Pa’i Las'). This chapter is an abridged translation of the first section of the fourth chapter of Shingta Chenpo (SC I, 78b-97d), which is based on Mahayana sutras and texts including Karmasataka, Mahayanaratnakuta-sutra, Suvarnaprubha-

sottama-sutra, Avatamsaka-sutra, Uttaratantra-sastra, RatnavaR, Madhyamakdvatara, Abhidharma-kosa and Abhisamdyalamkara. In their view of karma—the ways of wandering in samsara after delusion—Dzogpa Chenpo and other Mahayana scriptural traditions are identical. Ordinary people, after being deluded into samsara because of their unenlightenment, begin to cling to their egoistic selves, enveloped in the darkness of ignorance and soaked in poisonous negative emotions. As a result, they are bound to the torment of samsara by the chains of karma. Buddhists believe that as long as one is not enlightened or liberated, one will wander in the world endlessly through the interdependent causations of

one’s own deeds and the traces created by those deeds, the basis of which is one’s mental apprehensions and unenlightenment. The ten negative and ten positive deeds of body, speech, and mind with their traces produce painful and pleasant births in different migrations. The systematic functioning of cause

and result is called karma. This chapter also illustrates the causation of external phenomena and internal phenomena as the chain of interdependent causation.

3. KARMA OF LIBERATIVE VIRTUES, THE MEANS OF LIBERATION FROM SAMSARA

The second chapter is on the karma of samsaric deeds (Srid-Pa sGrub-Pa’i Las). This chapter is an abridged translation of the first section of the fourth chapter of Shingta Chenpo (SC I, 78b-97a), which is based on Mahayana sutras and texts including Karmasataka, Mahayanaratnakuta-sutra, Suvamaprabha-sottama-sutra, Avatamsaka-sutra, Uttaratantra-sastra, Ratnavali, Madhyamakavatara, Abhidharma-kosa and Abhisamayalamkara.

maitreya praepitcha-sutra, ’[[Phags-Pa gZungs-Kyi rGyal-Pos Zhus-Pa, dPal-’Phreng Seng-Ge’i Nga-Ro sGras Zhus-Pa, Bu-Mo Rin-Ch’en Gyis Zhus-Pa, Bu-Mo Dri-Ma Med-Pas Zhus-Pa, Aspisdhasrikdprajndpdramitd-sutra^ Prajndparamita-sancai agatha Uttaratantra-sastra, Ratnavah^ Guhyagarbhamdyajala-tantra and Dvikalpa-tantra of Hevajra.

Beings possess the Buddha-essence (S. tathagatagarbha\ the absolute truth, although it has been obscured by karma and its traces created by their apprehending a self, so that unenlightened mind and negative emotions cover the Buddha-essence like clouds before the sun. They have the potential to

become Buddhas, should any one of them pursue the path of realizing and perfecting the Buddha-essence. To dispel the obstructions and to attain liberation, one must train in the dual accumulations, the accumulations of merits and primordial wisdom. By perfecting the dual accumulations, one purifies negative karma and its traces together with the unenlightened mind. Thereby one realizes the Buddha-essence, and by perfecting the realization by meditating on it

one attains Buddhahood. This view is common to the Dzogpa Chenpo tradition and many other Mahayana sutric and tantric traditions. It is important to note here, as I explained in the introduction, that Dzogpa Chenpo asserts that all beings possess the Buddha-essence, as the sutras of

the “second turning of the Dharma Wheel” and their followers including the Yogacarya school maintain, and as the tantras also teach. But, instead of viewing the Buddha-essence as “thoroughly established” (Yongs-Grub) as Yogacarya does, Dzogpa Chenpo views the Buddha-essence as free from extremes of

elaborations, expressions, designations, and conceptions as Prasahgika Madhyamaka does. Longchen Rabjam concludes that in comprehending the freedom from extremes, Dzogpa Chenpo is similar to the views of Prasahgika Madhyamaka.

4. PHILOSOPHICAL VIEW OF PHENOMENAL EXISTENTS

The fourth chapter is on the philosophical view of the realization of the “basis,” the Primordial Wisdom which does not dwell in either of the two extremes, eternal or nil. The chapter is an abridged translation of the tenth chapter of Shingta Chenpo (SC-II, 60a-92a), which is based on Mahayana sütras, tantras, Dzogpa Chenpo tantras, and their commentaries.

They include:

Arya-ratnakara-sütra,

Arya-samadhinirmocana-sütra,

Lañkavatara-sütra,

Arya-ratnamegha-sütra,

Avatamsaka-sütra,

Ratnaküta-sütra,

Arya-maitreya pariprekshya-sütra,

Prajñá-páramitáhrdaya,

Arya-samádhirája-sütra,

Dohákosa,

Guhyagarbha-máyájála-tantra,

Padma rNam-Par Rol-Pa,

sPyan-Ras-gZigs brTul-Zhugs,

rMad-Byung rGyal-Po,

dGongs-’Dus,

Kun-Byed rGyal-Po,

Mülamadhyamakakárika-prajña and

Mülamadhyamaka-vrtti-prasanna-padá.

The chapter explains the essence of phenomenal existents, which is unborn (emptiness); the view of realization; the unenlightened mind that is to be purified; and the Awareness Wisdom, the true nature of the mind free from extremes, which purifies obscurations. It emphasizes that through theoretical or

intellectual words and understanding one will neither realize the essence nor perfect the realization of the “basis.” This chapter lays the foundation of the views common to Dzogpa Chenpo and other Mahayana sütric and tantric traditions.

MEDITATION (PATH):===

5. MEDITATION ON THE MEANING OF THE VIEW

The fifth chapter is on the meditation on the view. It is an abridged translation of the first section of the eleventh chapter of Shingta Chenpo (SC-II, 92a-123b), which is based on Mahayana sütras, tantras and Dzogpa Chenpo tantras and their commentaries. They include Samadhiraja-sütra, Ratnaküta-sütra,

Ratnamegha-sütra, Prajñapáramita-sütra, Upalipariprccha-sütra, Tattva Prakasha-sütra (?), Sañcayagathá-sütra, Ye-Shes Rol-Pa, Ye-Shes mNgon-Par ’Byung-Pa’i rGyud Phyi-Ma, sGyu-’Phrul rDo-rJe, Kun-Byed rGyal-Po, Abhisamayá-lamkara-sastra, Catuhsataka-sástra, Doha, Caryamelápaka-pradipa, and Bodhicaryavatara.

After determining the view, one needs to meditate on it in order to attain the realization of its meaning. This chapter summarizes the different levels of meditations for meditators of higher, mediocre, and lesser intellect. Meditators of high intellect attain liberation at the realization of the natural

state of the mind, the ultimate state. Meditators of mediocre intellect train in and realize the innate wisdom through five aspects of meditation and eight ways of contemplation. Meditators of lesser intellect train in and attain virtues of various modes of absorption through meditations in tranquillity,

insight, and their union. These meditations directly or indirectly introduce to, lead to, or lay the foundation for the tantric and Dzogpa Chenpo meditations and realizations.

6. TWENTY-SEVEN COURSES OF TRAINING IN DZOGPA CHENPO

The sixth chapter is on Dzogpa Chenpo meditation. It is an abridged translation of Changchub Lamzang (BL 43a-52a). It is an instruction condensing the training in Dzogpa Chenpo meditation given in Semnyid Ngalso (SN), Relaxation in the Natural State of Mind, arranged in meditation periods. It consists of

twenty-seven courses of training: four courses in determination of the view, twenty courses in meditation on maintaining the realization of the view, and three courses on the attainment of confidence in the result of the meditation. The instruction is that meditators who are ready for this training should meditate on each course for five days, three days, or at least one day.

===7. NATURALLY LIBERATED MIND, THE GREAT PERFECTION (DZOGPA CHENPO)

The seventh chapter is the complete translation of Naturally Liberated Mind (Sems-Nyid Rang-Grol) (SR). This text is hard to understand in many places, and there is no commentary to clarify it. It elucidates the view of the Mind Division (Sems-sDe) of Dzogpa Chenpo teachings, the view that all phenomenal existents are nothing but the Mind, which is free from all

defilements and elaborations. The text consists of three chapters totaling seven hundred and forty-three lines of verse. It provides instructions on the view, meditation, and result of the naturally liberated and enlightened mind, which is unborn and free from concepts, perceptions, and apprehensions. The

first chapter is on the attainment of self-liberation by realizing the view of the “basis.” The second chapter is on the attainment of self-liberation through the experiences of the path of meditation. The third chapter is on the attainment of selfliberation by achieving the great spontaneously accomplished result of Dzogpa Chenpo.

8. INSTRUCTIONS ON THE MEDITATION ON NATURALLY LIBERATED MIND, THE GREAT PERFECTION {DZOGPA CHENPO)

The eighth chapter is the complete translation of Lamrim Nyingpo’i Donthri (f the Meaning Instruction of the Essence of the Stages of the Path (NDK 17b-28a). It expounds the ways of training on the essential teachings given in Naturally Liberated, Mind (SR). It divides the training into three categories.

The first is the instructions for meditators of higher intellect on the attainment of self-liberation in this lifetime. It covers the preliminary trainings, the actual introduction and meditation, and the turning of various activities of off-meditative periods into training or support of training.

The second is the instructions for meditators of mediocre intellect on the attainment of self-liberation by contemplation on the luminous absorptions, the basis for arising of the Intermediate State {Bar-Do). The third is instructions for meditators of lesser intellect for generating virtuous perceptions and

meditations in the Intermediate State to attain self-liberation or at least a better rebirth. The final result of these trainings is the attainment of Buddhahood endowed with three Buddha-bodies and five Primordial Wisdoms.

9. TRAININGS AND ATTAINMENTS OF FIVE PATHS OF MAHAYANA

The ninth chapter is on the stages of the five paths (Lam-lNga) taught in the sutras. It is an abridged translation of the last section of the eleventh chapter of Shingta Chenpo (SC-II, 123b-136a), which is based on Mahayana sutras, texts and commentaries. They include Ratnakuta-sutra, Avatamsaka-sutra, Arya-subahupari pracha-sutra, Commentary of Pancavimsatisa-hasrikd-prajndpdramita, Great Commentary of Arya-astasahasrikd-prajhaparamita, Uttaratantra-sastra, Abhisamayalamkara-sastra, Mahayanasutralamkara-sastra, and Madhyanta Vibhaga-karika.

It explains the trainings and perfections of the “thirty-seven aspects of enlightenment” (Byang-Ch’ub Kyi Phyogs Ch’os Sum-Chu rTsa-bDuri) in the stages of the first four paths—the paths of accumulation, application, seeing, and meditation—and, as the result, the attainment of the path of “no more training,”

which is Buddhahood. It is important to note that there are great differences between the methods of training employed in the stages of the paths of sutras, tantras, and Dzogpa Chenpo tantras. But they all train in and perfect the “thirty-seven aspects of enlightenment” in the stages of “the five paths.” Therefore, to understand the path of training in Dzogpa Chenpo it is important to study the aspects, stages, and paths in this chapter and in other common scriptures.

10. TRAININGS AND ATTAINMENTS OF PATHS AND STAGES OF TANTRA

The tenth chapter is on the stages of the path of tantric training. It is an abridged translation of the twenty-first chapter of Perna Karpo (PK-II, 175a-183a), which presents a comparative study of sutric and tantric paths relying on both sutric and tantric texts including: Samadhiraja-sutra, sGyu-’Phrul Dam-Pa, Abhisamayalamkara-sastra, Mahayanasutralamkara-sastra, and Catuhasataka-sastra.

By perfecting the mind (Sems) and energies (rLung) in the four wheels of channels (rTsa-’Khor bZhi), one perfects the

“thirty-seven aspects of enlightenment” in the first four levels of the path and arouses the virtues of the ten stages. As the final result, one attains the path of “no more training,” Buddhahood itself, and having pacified the mind and mental events into the ultimate sphere, one remains with the Buddha-bodies and Primordial Wisdoms.

11. ATTAINMENTS OF THE PATHS, STAGES, AND VISIONS OF DZOGPA CHENPO

The eleventh chapter is on the attainments of the paths of Dzogpa Chenpo. The following are excerpts from ChoyingDzod (CD), Namkha Longchen (NKC), Namkha Longsal (NKS) of Lama Yangtig (Vol-II), Sem-nyidRangtrol (SR), and Tshigdon Dzod (TD). They explain the attainment of Enlightened Mind ([[Byang-Ch’ub [Sems]]')

and the “four visions” (sNang-Ba bZhi), the attainments of Thodgal and Thregchod trainings of Dzogpa Chenpo. By training in and perfecting the “enlightened mind” and “four visions” of Dzogpa Chenpo one accomplishes the paths and stages with the “thirty-seven aspects of enlightenment.” The mind and mental events dissolve into the ultimate sphere and from the sphere of the Ultimate Body arise the Form Buddha-bodies with all the other Buddha-virtues. They serve the needs of beings, assuming the appearance of various manifestations with the primordial wisdom of dual Knowledge (rnKhyen-gNyis).

This chapter is very brief. I did not include any texts of Longchen Rabjam which give detailed explanations of the “four visions.” The main purpose of this chapter is just to show the principles of the path of training which are common to Dzogpa Chenpo tantras and other common sutras and tantras. It is appropriate to present full details of such teaching only to those who have been matured by the common trainings.

RESULT

12. ATTAINMENT OF THE RESULT, THE BUDDHA-BODIES AND PRIMORDIAL WISDOMS OF BUDDHAHOOD IN MAHAYANA SUTRAS AND TANTRAS

The twelfth chapter is on the result of the path of training. It is an abridged translation of the twenty-second chapter of Perna Karpo (PK-II, 183a-192b). It is based on Mahayana sutras and tantras including Avatamsaka-sutra, Aryamanjusnnamasa-mgiti-tantra, Cakrasamvara-mula-tantra, Padma Mukuta-tantra, Mahaguru-guhyagarbha-tantra, Guhyagarbha Mayajala-tantra, Uttaratantra-sastra, Mahayana-sutralamkara-sastra and Madhyamakdvatara.

When one completes the tenth stage (Sa-bChu-Pa) and the fourth path, one attains the result, the fifth path, which is Buddhahood. Buddhahood consists of Buddha-bodies (sKu) as the basis and the Primordial Wisdoms (Ye-Shes) as the essence.

This chapter, based on Manjusnnamasamgiti-tantra and Guhyagarbhamaydjala-tantra, classifies the Buddha-bodies into five aspects. They are the three Buddha-bodies: the Ultimate Body (Ch’os-sKu), Enjoyment Body (JLongs-sKu), and Manifested Body (sPrul-sKu). In addition to the three Buddha-bodies, the Great

Blissful Body (or Enlightened Body) (bDe-Ba Ch’en-Po’i sKu or mNgon-Par Byang-Ch’ub Pa’i sKu) and the Changeless Vajra-body (Mi-’Gyur rDo-rJe’i sKu) constitute the Five Buddha-bodies. In many scriptures, such as Suvarnaprabhasottama-sutra, the Buddha-bodies are classified as three Buddha-bodies.

Mahayanottaratantra-sastra and Mahayana-sutralamkdra, and so forth, classify them into four Buddha-bodies—the three Buddha-bodies and the Essence body (Ngo-Bo-Nyid sKu). Dvikalpa-hevajra-tantra classifies them into four Buddha-bodies; the three Buddha-bodies with the Great Blissful Body. These classifications are made on the basis of the varieties of virtues of the Buddha-bodies, but they are all one in essence and the same in the phenomena of Buddhahood. ba Shingta Chenpo it is said

The (different systems of dividing Buddha-bodies) are just ways of dividing and condensing the classes and virtues (of the Buddha-body). In actual meaning they do not differ, as they are merely the different ways of classifying the dharma of the Buddha-stage. Their essence is one.

Primordial Wisdom, the essence of the Buddha-bodies, has five divisions. They are the Primordial Wisdom of the Ultimate Sphere, Mirror-like Primordial Wisdom, the Primordial Wisdom of Equanimity, Discriminative Primordial Wisdom, and the Primordial Wisdom of Accomplishment. This chapter concludes with the description of Buddha-actions, which fulfill the needs of beings spontaneously.

13. THE BUDDHA-BODIES AND PRIMORDIAL WISDOMS OF DZOGPA CHENPO

The thirteenth chapter is on the result of the path of training. It is an abridged translation of the eleventh chapter of Tshig-don Dzod (TD 227b-240a). This chapter is based on Thal-’Gyur and Rang-Shar, two of the ancient tantras. It also includes quotations from other scriptures including Avatamsaka-sútra Mahâ-yâna-sütralamkâra, Abhisamayàlamkâra, Mahâyânottaratantra, and Madhyamakâvatâra. It describes the attainment of the Buddha-bodies and Primordial Wisdoms, the results of the path of training. The Buddha-body consists of three aspects:

the Ultimate Body, the Enjoyment Body, and the Manifested Body. The Ultimate Body is endowed with three Primordial Wisdoms, which are called “the Primordial Wisdoms at-the-basis” (gZhi-gNa Kyi Ye-Shes'). They are the Primordial Wisdoms of originally pure essence, spontaneously accomplished nature,

and omnipresent compassion. This classification of the Primordial Wisdom of the Ultimate Body is based exclusively on the Dzogpa Chenpo tantras. The Enjoyment Body is endowed with five Primordial Wisdoms, which are called the “Primordial Wisdoms Endowed with Characteristics” {mTshan-Nyid ’Dzin-Pa’i Ye-Shes). They are the Primordial Wisdom of the Ultimate Sphere,

Mirror-like Primordial Wisdom, the Primordial Wisdom of Equanimity, Discriminative Primordial Wisdom, and the Primordial Wisdom of Accomplishment. The Manifested Body is endowed with two Primordial Wisdoms, which are called “the Primordial Wisdom of Omnipresence” (Kun-Khyab Kyi Ye-Shes). They are the

Primordial Wisdoms of the two kinds of Knowledge (mKhyen-gNyis)’, the Knowledge of “suchness” (Ji-lTa-Ba) and of the “varieties” (Ji-sNyed-Pa). Dzogpa Chenpo tradition agrees with the Mahâyâna sütras and tantras in their interpretations of general view, meditation, and result concerning relative truth and their presentation of the general meaning of absolute truth. But concerning the most definitive meaning of the innermost essence of the Absolute Truth, Dzogpa Chenpo has a unique interpretation of view, meditation, and result. Essentially these unique aspects of Dzogpa Chenpo are: View: The “basis” is the absolute purity and the “appearances of the basis” are the source and way of arising of the delusions as samsara and nirvana.

Meditation: The innermost essence of the way of training is that one distinguishes the Intrinsic Awareness (.Rig-Pa), the Buddha-essence, from the mind, and remains in it without stains and waverings; and one accomplishes the appearances as the power, play, and vision of the Intrinsic Awareness.

Result: The attainment of the Ultimate Body, the union of the primordially pure essence (emptiness), the spontaneously accomplished nature (clarity), and the omnipresent compassion (power).

VIEW (BASIS)

1. How Samsara and Nirvana Originated from the “Basis” as “the Appearances of the Basis” According to the Innermost Dzogpa Chenpo Teachings In Thegchog Dzod, Tshigdon Dzod, and other works, Longchen Rabjam gives the interpretations of the “basis,” the primordial purity, and the arising of the

“appearances of the basis” and the delusions through the chain of twelve interdependent causations, according to the Innermost Esoteric teachings of Dzogpa Chenpo. He explains the distinction between the fourfold “universal ground,” and the “Dharmakâya” (the ultimate body) and between “mind” and “primordial wisdom” (Jññna). The following are abridged translations of selected passages from [[Tshig-Don Rin-Po-Ch’e’i mDzod9 9 (TD):

THE BASIS (gZhïy)

THE PRIMORDIALLY PURE ESSENCE (Ka-Dag)

The primordial purity of the original basis transcends the extremes of existence and non-existence, and it is the great transcending of (the objects of) conception and expression. As the essence (Ngo-Bo) (of the basis) is primordially pure, it transcends the extreme of existence, eternalism, and it is not

established as the phenomena of things or characteristics. As the nature (of the basis) is spontaneously accomplished, it transcends the extreme of non-existence, nihilism, and it is present as the purity, the ultimate nature (fCh’os-Nyid) of emptiness clarity, as the nature of the primordial Buddha, as

the state (dGongs-Pa) of changeless ultimate body (Dharmakaya), as non-existent either as samsara or nirvana, and as the selfarisen great intrinsic wisdom which is present from primordial time like space.

Rangshar (Rang-Shar tantra') it is said: “The primordial purity, the basis, is present (in the mode of) essence [[[entity]]], nature [[[character]]], and compassion [power]. The essence is the ceaselessness of the changeless intrinsic wisdom, and it is called the nature of “the youthful vase body” (gZhon-Nu Bum-sKu). The nature is the ceaseless appearances of the five lights. The appearances of compassion are (pervasive) like the cloudless sky. These are called the nature of primordial purity as they do not fall into any (extremes) of dimensions or partialities.

(Ka-Dag) HOW THE APPEARANCES OF THE BASIS (gZhi-sNang) ARISE (Ka-Dag)

Having broken the shell (rGya) of the “youthful vase body,” the primordial basis of the originally pure inner ultimate sphere, by the flow (gYos-Pas) of the energy/air of primordial wisdom, the self-appearances of the intrinsic awareness flash out (’Phags) from the basis as the “eight spontaneously accomplished doors” (Lhun-Grub Kyi sGo-bGyad).1

As everything (nirvana and samsara) is spontaneously arisen from the appearances of the “eight spontaneously ac-

The Eight Spontaneously Accomplished Doors (Lhun-Grub sGo-brGyad or IHun-Grub Kyi ’Ch’ar-Tshul brGyad) are:

(1) As (in the basis, the original purity) the space for the arising of (the appearances of the basis) as compassion (Thugs-rje) is ceaseless, there arises compassion towards living beings.

(2) As the space for arising as the light (A’od) is ceaseless, there arise the self-lights of the primordial wisdom like the colors of the rainbow and they pervade all the appearances.

(3) As the space for arising as the primordial wisdom (Ye-Shes) is ceaseless, it remains in the state of no-thoughts.

(4) As the space for arising as the bodies (sKu) is ceaseless, the bodies of clarity [[[Wikipedia:luminous|luminous]] absorption] (in the form of) peaceful and wrathful (Buddhas) fill space.

(5) As the space for arising as non-duality (gNyis-Med) is ceaseless, there is no analysis (of things) as plural or singular.

(6) As the space for arising as the liberated from extremes (mTha’-Grol) is ceaseless, the spontaneous accomplishments are clear as the self-essence.

(7) As the space for arising as the door of pure primordial wisdom (Dag-Pa Ye-Shes) (i.e., nirvana) is ceaseless, the appearances of the originally pure essence, the cloudless sky-like appearances, appear above.

(8) As the space for arising as the door of impure samsara (Ma-Dag ’Khor-Ba) is ceaseless, the appearances of the six classes of beings appear below.

How Samsara and Nirvana Originated 207 accomplished doors,” it is called the “great simultaneous arising of the appearances of samsara and nirvana.” When they (the appearances) spontaneously arise from the inner clarity (Nang-gSal) as the outer clarity (JPhyi-gSat), the appearances of (their) essence ÇNgo-

Bo) are self-clarity, which is the space of unobstructedness, the appearances of (their) nature (Rang-bZhiri) are the original (or natural) glow(g£)angs) as the five lights, and the appearances of compassion (Thugs-rje) are the aspect of providing the cloudless sky-like space. (This is the arising of the appearances of the basis from the basis.)

When (the appearances of the basis) arise, phenomenal existents arise as the lights and (Buddha-) bodies. It is called the appearances of everything as the spontaneously accomplished (Buddha-) field (Lhun-Grub Kyi Zhing-sNang). From the power of the essence of that (field) arise the appearances of

Sambhogabâya, from the power of their qualities arise the appearances of Svabhavanirmànakàya, and from their power of compassion arise the door (aspects) of samsara, like dreams.

LIBERATION AS THE PRIMORDIAL BUDDHA

the very movement of the arising of (the intrinsic awareness) from the basis, “the eight spontaneous appearances of the basis” arise naturally. (At that moment) by not apprehending those appearances as others and by realizing them as the natural glow (or self-radiance) (gDangs) with a pure mind (gZu-Bo’i Bios), the movements (’Gyu-Ba) (of the intrinsic awareness) cease in themselves. At the first movement, by realizing the self-essence of the self-appearances, the realization (of the true meaning) develops.... At the second movement, the delusions are dispelled and the (perfection) of primordial wisdom develops. That is the development of the basis (itself) as the result (of enlightenment). It is called the re-enlightenment (or self-liberation) through the realization of the essence, the primordial Buddhahood. Having dissolved the self-appearances into the primordial purity and become enlightened at the basis before all, it is (also) called the Lord Universal Goodness (the primordial Buddha).

ARISING OF DELUSION (’Khrul-Tshut)

Through the aspect of not realizing the essence of the “appearances of the basis” themselves (as they are), one becomes distracted into the delusions.... When (phenomena) arise as the “appearances of the basis,” there arises the cognition which is the power of compassion arisen naturally (in

the nature of) clarity and awareness with the ability of analyzing the objects. (At that point,) owing to (ITos-Nas) not realizing itself (as it is), it (i.e., the essence of the “appearances of the basis”) becomes associated (mTshungs-lDan) with three unen-lightenments (Ma-Rig-Pa'): (a) The not knowing of

the arisen cognition (itself) as (the primordial purity) is the unenlightenment of single self, the cause (rGyu bDag-Nyid gChig-Pa'). (b) The simultaneous arising of the cognition and the not knowing of the self-essence (watching the spontaneously accomplished appearances, not knowing that they are self-

appearances without existence) is the “innate unenlightenment” (IHan-Chig sKyes-Pa). (c) The analyzing of the self-appearances as others (i.e., apprehended and appréhender) is the unenlightenment of imaginarles (Kun-lù brTags-Pa). These three are one in essence (Ngo-Bo) and have different aspects (IDog-Pa).

So, when one analyzes the self-appearances, because of not realizing the “basis” and the “appearances of the basis,” that the “basis” (as the) essence, nature, and compassion and the mode of spontaneous accomplishments is the “appearances of the basis,” and because of apprehending the (self-appearances) as others, one becomes distracted into delusions. When, through the aspect of the cause, (namely) the three unenlightenments, and because of the four conditions,1 the impure concepts, the appearances (of the basis), one becomes deluded into the appear-

Four conditions (of delusions): (1) (Because of the three unenlightenments) not knowing the “appearances of the basis” has arisen (from) itself and is the condition of cause (of the delusions). (2) The arising (of the appearances of the basis) as the objects is the condition of conceptually

(observed) object. (3) Apprehending them as “I” and “my” is the empowering condition. (4) Simultaneous arising of these three (conditions) is the immediately preceding condition of the delusions.

How Samsara and Nirvana Originated 209 ances (of the basis) as the (dualistic) cognitions of apprehended and apprehender; (then) six thoughts (Yid) arise as the ceaseless apprehenders; and the six emotional defilements2 arise in the (form of) dormancies; they bind the intrinsic awareness, and one becomes

deluded into the appearances of six objects.3 24a/4The intrinsic awareness having flashed out (’Phags) from the “basis” and not (yet) having ripened (through realizing it as it is), one wanders in the three realms and six migrations of beings through the chain of twelve interdependent causations because of the karmas of individual (beings).... (The twelve interdependent causations are:)

(1) When the “appearances of the basis” arise from the “basis,” mental cognition arises from the power of the intrinsic awareness, and as this (cognition) is accompanied by not realizing its own essence, it is unenlightenment (Afa-jRig-Pa).

(2) From which arise the delusions, and that is the compositional factor [formation of karma} (’Du-Byed).

(3) From which arise the analyses of the modes of the objects, and those are the consciousnesses (rNam-Shes).

(4) (From which arise) the distinguishing (of the objects) by designations such as “this is an object” and “this is an appearance,” and then the consciousness apprehends the named objects as forms. That is the primary delusion into the existents (samsara), and it is name-and-form (Ming-gZugs).

(5) From which arise the senses and projections towards the six objects, and those are the six sources [[[sense organs]]] (sKye-mCh’ed Drug).

(6) From which arises the apprehension of the objects, and that is the contact (between objects, faculties, and consciousnesses) (Reg-Pa).

(7) From which arise attachment, hatred (or happy, unhappy) and neutral experiences, and that is feeling [[[sensation]]] (Tshor-Ba). (8) From which arises attachment to the objects, and that is craving [[[desire]]] (Sred-Pa).

===Six thoughts (Yid):===

The thought associated with unenlightenment,

thought of mind-consciousness,

thought of seeking,

thought of ascertaining,

the gross (emotional) thought, and

the thought of contemplation.

ix emotions:

pride, and

Unenlightenment prevails in all the five poisons, and ignorance is one of the five poisons. So they are counted separately.

’TD 21a/6 The six objects: Form, sound, smell, taste, feeling, and mental objects (dharma).

(9) From which arise the grasper and grasping of the objects, and that is grasping [[[attachment]]] (Len-Pa).

(10) From which arise the (formation of) uncertain appearances and...experiences of numerous delusions, and that is becoming [[[existence]]] (Srid-Pa).

(11) From which arise births in the desire, form, and formless realms, and that is birth (sKye-Ba).

(12) From which arise old age and sickness up to death (and that is old age and death) (rGa-Shi). In that process, one wanders again and again (in samsara).

That is the first arising of the chain of twelvefold interdependent causation, the cause of samsara, from the “appearances of the basis.” Then the (various succeeding chains of) twelvefold interdependent causation take place, while one wanders in different existences (of samsara').

Thus, the delusory appearances manifest as samsara because of the strength of the traces (Bag-Ch’ags) of not knowing (the true nature of the appearances) themselves (as they are), and apprehending them as self. Thereby the appearances become established as the (five) aggregates, (eighteen)

elements, and (twelve) sources [[[sense organs]]] of the body of the individual being, who wanders through successive (lives) and remains in samsara forever.

The Buddha-essence is present and pervades the nature (Khams) of living beings.... In rDo-rJe Sems-dPa’ sNying-Gi Me-Long Gi rGyud it is said: “In all living beings of the world, the Buddha-essence is present and pervades like oil in sesame seeds.”

SOME CRUCIAL POINTS OF THE DZOGPA CHENPO VIEW: THE DISTINCTION BETWEEN THE UNIVERSAL GROUND AND DHARMAKAYA

the universal ground (Kun-gZhi) is the root of samsara, it is the foundation of all the traces, like a pond. As the Dhar-makdya (ultimate body) is the root of nirvana, it is the freedom from all traces, and it is the exhaustion of all

contaminations....

In the state of clear ocean-like Dharmakaya, which is dwelling at the basis, the boat-like universal ground filled with a mass of passengers—mind and consciousnesses, and much cargo, karmas and traces—sets out on the path (of enlightenment) through the state of intrinsic awareness, Dharmakaya.

In some sütras, and tantras, the aspect of the “basis” is termed the universal ground. Here, some people who did not understand the actual meaning asserted that the basis and the universal ground are the same. This is a grave mistake. If they are the same, then there are many faults: since the universal ground

has traces, the Dharmakaya would also have traces; since the universal ground changes, the Dharmakaya would also change, and since the universal ground is temporary, the Dharmakaya would also be temporary.

UNIVERSAL GROUND

53a/5The entity: It is unenlightenment and a neutral state, which belongs to the (category of) mind and mental events, and it has become the foundation of all karmas and traces of samsara and nirvana...

. Definition: It is called universal ground (Kun-gZhi), as it is the basis of masses of traces.

Divisions: There are four,

(a) The aspect of (unenlightenment, the not knowing the intrinsic awareness which is) simultaneously arisen with the intrinsic awareness, like gold and its oxide from primordial time is the “ultimate primordial universal ground” (Ye Don-Gyi Kun-gZhi). This unenlightenment (is defined as such) in relation to (ITos-Pa’i) enlightenment. This is the aspect of being the primary foundation of all sam-sdric phenomena,

b) A neutral state which is the foundation of the aspect of action (karma') and the root foundation that connects (one) to samsara and nirvana through different deeds is the “ultimate universal ground of union” (sByor-Ba Don-Gyi Kun-gZhi).

(c) A neutral state which is the aspect of various dormant actions of the mind and mental events that create the (births) in samsara is the “universal ground of various traces” (Bag-Ch’ags sNa Tshogs-Pa’iKun-gZhi).

(d) The aspect of unenlightenment, which is the foundation of the arising of the three different aspects of appearances of bodies: the appearances in the gross body with limbs and secondary parts, formed of atoms (of the desire realm), the clear light body (of the form realm), and the body appearing as the absorption (of the formless realm) are the “universal ground of the body of traces” (Bag-Ch’ags Lus-Kyi Kun-gZhi).

DHARMAKAYA (THE ULTIMATE BODY)

55a/4The entity: It is the space-like intrinsic awareness unstained by samsara.... Definition: In Thalgyur (Thal-’Gyur tantra) it is said: “By definition, the Dharma (Ch’os) means the perfect path. Body (sKu) means the accomplishment derived from it [the path]

Division: Again it says: “It is classified into káyas of the Dharma, Sambhoga, and Nirmánakaya. ...” According to (the Dzogpa Chenpo interpretation), the Dharmakaya is described as the ultimate body, pure in nature and dwelling at the basis with the characteristics of essence, nature, and compassion. In Rangshar (Rang-Shar tantra) it is said: “Essence, nature, and compassion are the characteristics of the Dharmakaya.”

DISTINCTIONS BETWEEN MIND AND PRIMORDIAL WISDOM

Whatever is mind, that is the phenomena of samsara. When the faults, the mode of karma and traces, arise as stains and are associated with its intrinsic awareness, it is called a being. Through mind beings are deluded in six migrations of beings (’Gro-Drug). When one’s intrinsic awareness becomes

free from the mind, one is called the Buddha, who has become detached from the adventitious defilements. Whatever is intrinsic awareness, that is (the phenomena) of nirvana. It burns up the karma and traces like a fire. As it is detached from all conceptions, its nature is emptiness and clarity like space.

Mind According to Innermost Dzogpa Chenpo The entity of mind (Sems) is a cognition (in the mode) of apprehender and apprehended and (in the form of) the mentalities of any of the three realms. Mind has three aspects: mind (Sems), which is the consciousness of the universal ground; thought (Yid), which

enters into everything and enjoys the objects; consciousness (rNam-Shes), which is the consciousnesses of the six entrances. These three are cognitions of one entity, which is rooted in not knowing itself (and accompanied) by five poisons.

Primordial Wisdom

It is the luminous intrinsic awareness, the Buddha-essence (Tathdgatagarbha)....

Definition: It is primordial wisdom as it is present primordially (Jfc) and it is the holy cognition (Shes)... . Division: There are three: The primordial wisdom which dwells at the basis; the primordial wisdom which is endowed with characteristics; and the primordial wisdom which pervades all phenomenal objects....

The essence, nature, and compassion are the intrinsic wisdom which dwells at the basis. The primordial wisdoms of the ultimate sphere, mirrorlike, equanimity, discriminative, and accomplishment are the primordial wisdom which is endowed with characteristics. Knowing (the ultimate truth, quality) as it

is (Ji-lTa-Ba mKhyen-Pa) and knowing all phenomena (of relative truth as they appear, quantity) (Ji-sNyed-Pa mKhyen-Pa) is the primordial wisdom which pervades the phenomenal objects.... The dwelling places: The dwelling place of mind is the universal ground and of primordial wisdom is the Dharmakaya.

2. Karma of Samsaric Deeds, the Cause of Wandering of Beings in Delusory Samsara

In chapter four of Shingta Chenpo (SC Vol. Z), on the cause and effects of actions (karma'), Longchen Rabjam divided karma into two categories, samsaric deeds and liberative virtues. To clarify samsaric deeds he terms the ultimate sphere (dByings) “the universal ground”, which is a neutral state with

respect to samsara and nirvana. He differs from the interpretation in the previous section and divides it into two aspects instead of four: the ultimate universal ground of union (sByor-Ba Don-Gyi Kun-gZhi) and the universal ground of various traces (Bags-Ch’ags sNa-Tshogs-Pa’i Kun-gZhi) of samsara with its

root, unenlightenment (Ma-Rig-Pa, S. avidya) and the eight consciousnesses. Although the universal ground itself is one entity and has no differentiations, it appears as two because of the two aspects which are based on it, just as the earth remains the same but because of day and night it appears clear and

dark. He also explains the process of the cause and effect of actions in the case of the ten non-virtuous deeds with their root, unenlightenment. The Perna Karpo (PK 5a4-) and Thegchog Dzod) have different ways of classifications and different meanings for the universal grounds. For further details of the categories of Karma, see Appendix I.

THE NATURE OF KARMA (Ngo-Bo)

What js reason for the various occurrences of happiness and suffering to every individual while wandering in the painful cyclic existence? It is because of karma.... The fruit of different karmas, composed of different causal conditions, of each individual being ripened in the form of various migrations and resources, as well as happy and painful experiences. In Karmasataka it is said:

E-ma-ho!

The world has arisen from Karma.

Happiness and suffering are the drawings of karma.

The formation of karma takes place when the conditions are completed.

Karma (in turn) produces the happy and painful (results).

and

The karma for hundreds of eons

Will not be exhausted, and when the time comes

And (circumstances) gather, by embodied beings

It is certain that the effects will be experienced.

In {Saddharmanpuridanka sutra) it is said:

Karma creates all like an artist,

Karma composes like a dancer.

There are two categories of samsaric karma from the point of view of their effects. The first is the karmas of evil or non-virtuous deeds, which create suffering. The second is the karmas of virtuous deeds associated with merits, which create the happiness of samsara.

SAMSARIC KARMA

79a/A Samsara is produced by the ten merit-making virtuous deeds and the ten non-virtuous deeds.... Non-virtuous deeds generate sufferings and birth in the inferior migrations and by virtuous deeds one obtains birth in high migrations and among happy beings. In the {Arya-saddharma^smrtyupasthdna it is said: “By non-virtuous deeds one obtains (life in) inferior migrations and suffering. By virtuous deeds one obtains happiness and (birth in) high migrations.”

THE GROUND OF KARMA, THE UNIVERSAL GROUND AND CONSCIOUSNESSES

Briefly: Where are the karmas based and being stored?... All the karmas both of samsara and enlightenment are based on the universal ground as the seed. In the ’Jam-dPal Ye-Shes Dri-Ma Med-Pad sidra it is said: “The universal ground is the ground of all. It is the basis of samsara and its cessation (nirvana) and the basis of enlightenment.”

The ultimate sphere of suchness (dByings De-bZhin Nyid) has been designated as the universal ground, the basis of divisions, and it is the aspect of the (mere) indivisible neutral state (in respect to samsára and nirvana).

The aspect of intrinsic awareness (Rig-Pa), the nature of which is primordially uncompounded, and spontaneously based on the state (of the ultimate sphere), is called the ultimate universal ground of union (sByor-Ba Don-Gyi Kun-gZhi).

Because of not realizing it (the intrinsic awareness of the ultimate sphere of suchness), the samsaric elements such as the eight consciousnesses and their habitual tendencies are (established and conjoined by) being based on it (the ultimate sphere) .This aspect is called the universal ground of various traces (Bags-Ch’ags sNa-Tshogs-Pa’i Kun-gZhi). With all the compounded categories of virtuous and non-virtuous actions based on it (the universal ground of traces), the various experiences of happiness and suffering arise...

. In Detail: All the phenomena of non-virtuous karmas and of the lesser virtuous karmas, which are the causes and effects of samsara, are based on the neutral universal ground (Kun-gZhi Lung-Ma bsTari), and all the virtuous karmas associated with liberation, which cause the freedom of nirvana and

realizations of the path of enlightenment, are also based on it. The (aspect of) virtuous karmas associated with liberation and belonging to the truth of the path, which are compounded and adventitious, is based on the universal ground of traces as the cause of freedom. The result of freedom is based on the lineage (or essence—Rigs), as the sun’s clarity because of (clouds) clearing is based on the sun itself....

In the Mind, which is naturally free like space, are present primordially the pure lands and the qualities of Buddhas in the form of two lineages (which are) the beginningless virtuous nature (Thog-Ma Med-Pa’i Ch’os-Khams dGe-Ba, i.e., Buddha-essence). It is the basis of freedom, and it is the basis of nirvana.

In this matter (the attainment of freedom) there are four aspects to be understood:

(a) The basis of freedom is the essential nature or essence (Khams or sNying-Po).

(b) The cause of freedom is the means of virtues associated with liberation and the means of purifying the defilements from it (the essential essence),

(c) The result of freedom is to become the Buddha-essence (Tathdgagarbha) free from all the defilements and having attained the qualities (of the Buddha-essence).

(d) The aspect from which to be freed is the eight consciousnesses with their habits, as they are based on the universal ground of traces.

In tantric scriptures these (four aspects) are known as the basis of purification {sByang-gZhi), the means of purification (sByong-Byed), the result of purification (sByang-’Bras), and the aspect which is to be purified (sByang-Bya). The terms are different but their meaning is the same. Thus, upon the

unenlightened nature of the universal ground of traces, the cause of impure samsara with the consciousnesses and the compounded virtuous aspects which lead to liberation appear to be based for a long time without (actually) being based (anywhere). From the point of view of being, it (the ultimate sphere) is the base of the qualities of nirvana, and it is called the absolute universal ground.

The (absolute universal ground’s) essence (Ngo-Bo) is voidness, its nature Rang-bZhin) is clarity, its compassion (i.e., manifestative power) is all-pervading, and its qualities are spontaneous accomplishment like wishing-jewels. It is neither stained nor free from stains. It is the absolute meaning, luminous from the primordial state, the vision of non-fusability and inseparability (fDu-’Bral Med-Pa) of the bodies and wisdoms. Although from

the point of view of the purity of its nature it is designated as space-like, free from characteristics, voidness, uncompounded, and so forth, it is not nothing, an extreme of voidness, because it is a spontaneously accomplished state of luminous bodies and wisdoms, and it is the liberation and voidness of all elements of samsara.

In the Ghanavyuha sutra it is said:

The immaculate disc (mandala) of the moon

Always is unstained and completely full.

But in relation to the days of the world

It is perceived as waxing and waning.

Likewise, the ultimate universal ground also Has always been with the Buddha-essence (Tathagatagarbha),

And this essence in terms of the universal ground Has been taught by the Thus-Gone (Tathagata, i.e., Buddha).

The fools who do not know it,

Because of their habits, see even the universal ground As (having) various happiness and suffering And actions and emotional defilements.

Its nature is pure and immaculate,

Its qualities are as wishing-jewels;

There are neither changes nor cessations.

Whoever realizes it attains liberation....

There are numerous synonyms for (the ultimate universal ground) according to its basis, source, and its being the cause of freedom, such as the absolute universal ground, virtue of beginningless ultimate nature, Buddha-essence, nature (Khams), luminous nature of the mind, ultimate sphere, the meaning of the suchness nature, naturally pure thatness, transcendental wisdom, and so on.

The aspect of the habits of samsara being based on the Mind ({{Sems-Nyid[[, i.e., neutral state of universal ground) is called the universal ground of traces. Why? Because it is the basis of accumulation of the karmas (which generate the) virtues, non-virtues, liberation, and enlightenment, which do not exist in

the true nature from the primordial state but arise adventitiously. It is the basis of both virtuous and non-virtuous karmas, its nature ({{Ngo-Bo[[) is ignorance (gTi-Mug), and it is neutral (in respect to both virtuous and non-virtuous karmas').

Some say that this is not ignorance because it is the basis of all the five poisons (including ignorance) as well as of enlightenment. That is just a misunderstanding. This is not the ignorance of the five poisons. (But) it is the innate unenlightenment ({{Lhan-Chig sKyes-Pa’i Ma-Rig-Pa[[) arisen from the

time of the delusion leading into samsara, and it has also been called ignorance. Also, it is subject to examination whether this is the basis of enlightenment. This is the basis of neither the essence nor the wisdom of the Buddha, which possess two purities, the purity from the primordial state and

the purity of adventitious defilements, because the universal ground has to transform (into wisdom). In the {{Suvarnaprabhdsottama sutra]] it is said: “The

transformed universal ground is the essence, the ultimate body (Ngo-Bo Nyid-Kyi Ch’os-Kyi-sKu)^ In ’Byung-bZhi Zad-Pa’i rGyud it is said: “The purified universal ground is the ultimate sphere (fJh’os-dByings).” (The universal ground of traces) is

not the basis of the nature {Khams'), as it is (only) the basis or the cause of freedom from the defilements. So it does not act other than as the basis merely of (becoming) enlightened through the training on the compounded path of accumulation of merits and wisdom. They (the accumulations) belong to the

category of the “truth of the path,” and they are delusory and temporary, because of their being based on the universal ground of traces. How can it (the training) be harmful to (the universal ground of traces) while depending on it? As fire based on wax bums down the wax itself and fire based on firewood

burns the firewood itself, by being based on the universal ground of traces the path of two accumulations purifies the habits of samsara and dispels the stains from the essential nature, and causes enlightenment to be fully attained, as it is, primordially. Therefore, the (two accumulations) are known as

the pure conditions(rKyen Dag-Pa). Then later on, the antidotes, the means of purifications (the two accumulations) themselves, will also be burnt down because they are the virtues imagined by the mind...

In Madhyamahdvatdra it is said: “The peace (achieved) by burning the entire fuel of knowable subjects is the ultimate body of the Buddhas.... Synonyms for the universal ground of traces are: innate unenlightenment (Lhan-chig sKyes-Pa’i Ma-Rig-Pa), the universal ground of traces, beginningless and endless obscuration, great darkness, originally present unknowing, and so on.

The Mind (Sems-Nyid), the beginningless sphere, present like space: from the point of view of liberation being based on it, it is known as the ultimate (universal ground) and from the point of view of its being the basis of samsara, it is known as the (universal ground of) habits. And (from the

beginningless sphere) the happiness and suffering of various appearances of samsara and nirvana and the faults and virtues arise. In the commentary of Uttaratantra it is said:

The (ultimate) sphere of beginningless and endless time Is the abode of all the Dharmas.

Because of the presence of this (in them), every living being Is able to attain nirvana.

THE DIVISION OF THE UNIVERSAL GROUND AND THE EIGHT CONSCIOUSNESSES

The universal ground of various traces, the neutral state (with respect to virtues and non-virtues), is like a mirror. Of the consciousness of the universal ground (in the ’Jam-dPal Ye-Shes rGyari)^™1’^! it is said: “Mind (Sems) is the consciousness of the universal ground. Apprehending selfhood is thought (Yid).” It is like the aspect of clarity of a mirror. The five consciousnesses of entrances are like the arising of reflections (in a mirror).

Arising first, the analysis of the preceding percept (Don) or raising of the (recognition of the) percept of the five sense-doors (as just) “this is this” is (thought or) mind consciousness. Following it, the arising of hatred, attachment, or neutral emotions towards the objects is the defiled-mind-consciousness.

Some earlier masters have said that the six consciousnesses (i.e., mind and the five sense-faculties) do not accumulate karma if one does not analyze (the percepts) with defiled-mind-consciousness, because they are not composed of any of the three poisons. But this (observation) needs to be examined. While

one is pursuing (the path of) view, meditation, and conduct, after the realization of the (ultimate) nature of phenomenal existents, there will be such a state (of not producing any karma), but people whose minds have not yet reached such a level have ignorance and they produce evil karmas.

The means of producing karma are the faculty of mind and the five faculties of the sense-entrances with their bases. The producers of karma are the defiled mind, the virtuous mind, and the mind that is neutral (in respect to virtues and nonvirtues). The basis on which the karmas are being accumulated is the universal ground (of neutral state). The consciousness of universal ground provides the space for the developing, maintaining, decline, and so forth, of

karma. In the great commentary on the Mahaydnasiar^mkdra by Acarya Sthiramati it is said: The mind and the five faculties, such as that of the eyes, are the entrance, the doors of karma. The virtuous, non-virtuous, and neutral minds are the

producers of karmas. The six percepts, such as form, are the objects of karma. The consciousness of the universal ground provides the space for (producing karmas). The universal ground is the basis, like the place and the house (where and in which the karmas are stored).

Here, the consciousness of the universal ground is the aspect of the sense which is clear but cognizes neither object nor subject. From this the senses (consciousnesses) of the five entrances arise. The eye-consciousness is the aspect of a sense which sees (the object) as the form, but no (analytical)

thoughts have arisen yet. Likewise, the senses which (just) see generally (the respective objects), sound, smell, taste, and touch as the objects by the (senses of) ear, nose, tongue, and body while no thoughts have yet arisen (are their consciousnesses).

The clear (appearances) arisen from the object of percept of the five entrances or a similar form of percept arising (before the senses) is phenomena (Ch’os, S.dharma), and it is also the mind-consciousness. Here, the aspect of object is phenomena and the aspect of the arising of those phenomena in the

senses is called the (mind-) consciousness.... The consciousness which has arisen immediately at the point of cessation of the aspect of the universal ground-consciousness and six senses, the five entrance-consciousnesses of (perceiving) the previous object is called thought (Yid). In the Abhidharmakosa

it is said: “The consciousness (arisen) immediately after the cessation of the six (consciousnesses) is the Mind.” For example, when a form is perceived, the aspect of the object seeing clearly but without apprehending is the consciousness of the universal ground, and

the aspect of the arising of the form to the senses is the eye consciousness. Leaving (or moving out from) those two states is called the cessation of them, and then the arising of the momentary thought, “This is form” is thought (Yid) or mind (Sems). (In some contexts, Sems was explained as the

consciousness of the universal ground.) This momentary thought moves very fest and doesn’t think subtly, so it is called “no-thought” (rTog-Med). It is also called percept (or objective thought) (gZung-Ba’i rTog-Pa) as it sees the object first. After this, the subtle analysis (of the percept arises and) is

called perceiver (or subjective thought ’Zkin-Pa’z rTog-Pa). Even if one first sees the percepts, if one doesn’t continue it by analysis (through the perceiver), it will not produce any karma. All the lords of the sages agree on this.

Longchen Rabjam made two statements on how consciousnesses produce karma. His earlier observation, quoting earlier masters, is that although there is no defiled-mind-consciousness, still the six consciousnesses (mind and the [[five sense consciousnesses) produce karma because the mind-consciousness is complete with both its aspects, percept [[[objective]] perception] and perceiver [[[subjective]] percep

tion] and it is based on ignorance. Here the point is made that although the percepts are appearing in the mind-consciousness, there is neither the aspect of analysis by perceivers nor any contemplations, so it does not produce any karma.

HOW THE CONSCIOUSNESSES PRODUCE KARMA

virtuous, non-virtuous, and neutral karma with discriminative thoughts of gross apprehended and apprehender, one falls into (or takes birth in) the desire realm. Contemplation in the state of an absorption (Ting-Nge ’Dziri) which is not the essential nature (gNas-Lugs and in which the percept {s Nang-Yuf

appears but no thought has yet arisen, accumulates karmas in the universal ground to take rebirth in the form-realm. Contemplation on no-thought by preventing percepts, sows the karmic seed in the universal ground to take birth in the formless realm....

(One’s mind) flowing one-pointedly without any thoughts toward any object is the state (sKabs) of the universal ground. The stage of seeing percepts clearly yet remaining without any thoughts about them is the consciousness of the universal ground. The stage of perceiving any of the various percepts

which have arisen clearly (before any of the senses) is the consciousnesses of the five entrances. (When one perceives) any object, in the first stage, for a moment, they arise as a percept, then in the second stage the analyzer mixed with emotional defilements arises as the perceiver, and they are (respectively) the mind-consciousness and the defiled-mind-consciousness.

DIFFERENT STATES OF COGNITIONS

There are (different levels of) cognitions (Shes-Pa) which have no connection with liberation (from samsara) and which are in the state of the universal ground. They are (a) the cognition which is in the state of contemplation, a stable one-pointed tranquillity, (b) the cognition which is in the

contemplation of clarity and no-thought, stable and a partial insight (´Lhag-mThong and (c) the cognition which is gross cognition arisen after (the appearances) of objects with the dominant conditions (bDag-rKyeri), the six sense faculties. The virtuous and non-virtuous karmas accumulated through those

three kinds of cognitions delude beings (respectively) in the formless realm, form realm, and desire realm.... The reason is that they do not lead to liberation and do not transcend the appréhender and apprehended (duality). Here the state of contemplation of no-thought (itself) is the apprehended and

contemplation on that one-pointedly without wavering is the appréhender. Pure contemplation is (as follows): although it is a meditation on the skillful means of compassion and on the wisdom free from extremes, it has no conceptualization of subject and object and there is no meditation designating “in this

state.” So it relates to the inconceivable nature. Although in this contemplation one achieves joy, bliss, miracles, and foreknowledge, there will not be attachment to the pleasure of it, nor are they apprehended in characteristic form.

WHICH CONSCIOUSNESSES HAVE MAJOR ROLES IN THE THREE DIFFERENT REALMS

The various consciousnesses have their various roles as principal and subordinates in their own and others’ realms.... In the commentary of Kun-gZhi Dang Ye-Shes brTag-Pa by Àcârya Buddhaguhya it is said:

In the realm of desire the seven consciousnesses, such as that of the eyes, are principals and the others (universal ground and the consciousness of the universal ground) are subordinates. In the form realm the consciousness of the universal ground and the consciousnesses of entrances (consciousnesses of

five faculties, of mind and of defiled mind) are the principal and the other (the universal ground) is subordinate. In the formless realm the universal ground itself is the principal and the others (the eight consciousnesses) are inactive.

DISSOLUTION OF THE CONSCIOUSNESSES

A person of the desire realm goes to sleep, (first) the consciousnesses of five entrances and of defiled-mind dissolve into mind-consciousness. The mind-consciousness dissolves into the consciousness of the universal ground and (then a state of) clarity and no-thought arises for a while. Some masters

of New Tantra (gSar-Ma) assert that those who are able to realize this state and can contemplate on it, enjoy the ultimate nature of clarity without having any dreams. The consciousness of the universal ground dissolves into the thoughtless universal ground. Then upon the dissolving of the universal ground

into the ultimate sphere (Jh’os-dByings), the gross and subtle perceptions dissolve and the ultimate nature, (union of) emptiness and clarity, free from elaborations, arises. If one realizes this, then (all) the delusions will be repulsed.... Then they regenerate again. From the ultimate state arises the

universal ground, from the universal ground arises the consciousness of the universal ground and from that the mind-consciousness arises alone. At this point, various kinds of dream (-like phenomena) arise and one apprehends the phenomena, the objects of the mind of habituations.

UNITY AND PROJECTION OF THE CONSCIOUSNESSES IN DIFFERENT STATES

Sleep is the time when all the consciousnesses are in union with the universal ground, and there is no outward projection (of any consciousness). While dreaming, the mind consciousness has arisen from the consciousness of the universal ground. So it is the time when the consciousness projects outward slightly and the universal ground and the consciousnesses of the universal ground and of the mind are in one entity. When one awakens, one’s consciousnesses have projected outward from the universal ground and the universal ground and the eight consciousnesses are in one entity.

CONCLUDING SUMMARY

The luminous Mind (Sems-Nyid) is the basis and source of all existents. In Mind there is no differentiation of samsara and nirvana, and they are inseparable and changeless. So it is the.. .ultimate nature of union (sByor-Ba Don-Gyi gNas-Lugs), the Buddha-essence and the source of samsara and nirvana. In Doha it is said:

Mind alone is the seed of all.

For beings it projects samsara and nirvana', It provides the fruit of wishes: Wish-fulfilling gem-like Mind, to you I pay homage. in the Gandavyuha sutra it is said:

Various stages (of the path) are the universal ground. The Tathagatagarbha (Buddha-essence) is also that. That essence, designated as the universal ground, The Tathagata (Buddha) has expounded.

l ground. (But) people of foolish intellect do not understand it.

As this nature (gShis) is the cause of perfections such as the bodies and wisdoms (of Buddhahood), it is called the stainless ultimate universal ground (Don-Gyi Kun-gZhi). As it is the basis of samsara, it is called the universal ground of traces with stains. The essence (Ngo-Bo) of the basis, the universal ground, is one, but it is divided (into two) because of the different qualities which are based on it....

In the nature of the moon there is neither increase nor decrease, but because of circumstances, in the four continents we see the differences of waxing and waning. Likewise, in the nature of the luminous Mind after becoming enlightened there is neither real happiness nor real suffering, but beings in samsara perceive different entities, such as high and inferior migrations. If one has trained in (or attained) the absolute meaning, it is called reaching the perfection of the universal ground as the absolute meaning.....

Karmas are produced by the delusions of the unenlightened mind-consciousness. In the (Udanavarga) sutra it is said: “Mind is the chief and it is swift. Mind is the forerunner of all things.”

Because of imaginaries {Kun-bTags) and not knowing the thoroughly established nature (ybngs-Grub), one becomes dependent (gZhan-dBang) on various impure delusory appearances. To overturn the dreamlike delusory samsara, one has to realize the thoroughly established Mind and meditate on the infallible path of the development and perfection stages, skillful means and wisdom, to attain the essential nature in the primordial state, as it is.

THE ROOT OF KARMA, UNENLIGHTENMENT

All beings are deluded in samsara by laying the foundation of apprehended (object) and apprehender (subject) through not realizing the self-face of the Mind. In (Prajndparamita)sancayagathd it is said: “All living beings of low, medium and excellent (type) have arisen from unenlightenment. Thus it is said by the Blessed-Gone.”

The beings of the lower, the inferior migrations, medium, the human migration, and higher, the god migration are all experiencing happiness and suffering (produced) by their own different karmas. The root of karma is enlightenment accompanied by the three poisons and followed by the non-virtuous karmas as well as the merit-making virtues which create the happy results of samsara.

THE PRODUCER OF KARMA, THE MERIT-MAKING VIRTUES AND NON-VIRTUOUS DEEDS

Virtuous (merit-making) karmas produce happiness and birth in the happy migrations (in samsara'), and non-virtuous karmas produce suffering and births in the inferior migrations (in samsara).

(A) THE NON-VIRTUOUS KARMAS

There are ten non-virtuous deeds which cause one to fall into the inferior migrations from the higher migrations and which generate only suffering.

They are:

The three non-virtuous karmas of the body:

Killing, taking what is not given, and sexual misconduct. The four non-virtuous karmas of speech:

Lies, divisive talk, harsh words, and senseless speech.

The three non-virtuous karmas of mind: Covetousness, ill-will, and wrong view.

Effects of the Non-Virtuous Karmas

Briefly: Non-virtuous karmas are generated through non-virtuous object, intention, thought, and efforts. They produce three categories of effects. In the great scriptures they are classified as the effects of maturation (rNam-Par sMin-Pa) (which is the principal effect), compatibility (rGyu-mThun), and dominance (or environment) (bDag-Pof In the instructional teachings (commentaries) there are four effects with the addition of cumulative effect (Byed-Pa’i ’Bras-Bu)....

(1) [[The effect of maturation: In (Arya-saddharma)smrty-upasthana (sutra) it is said]]:

The maturation of the effect of a minor karma (of any of the ten non-virtuous deeds) produces birth in the animal realm, of a medium deed produces birth in the hungry-ghost migration and of a grave deed develops into birth in the hell migration.

After completion of the experience of the actual effect of the evil karmas, as the effect of maturation in one of the three inferior migrations, even if one takes rebirth in a higher migration because of one’s other virtuous deeds, one still has to experience three more after-effects:

(2) The effect of compatibility:

It has two categories: the effect of compatibility of cause (Byed-Pa rGyu-mThun) and the effect of compatibility of experiences (rNam-sMin rGyu-mThun) ....

(a) [[Concerning the effect of compatibility of cause, in Karnataka sutra) it is said]]:

Since a person has been habituated to the non-virtuous karmas even after (he has already experienced the effect of maturation), he will take birth where he will rely on non-virtuous deeds and will perform and follow them.

(b) The effect of compatibility of experience:

in this effect there are two types for each of the ten non-virtuous karmas....

In the Karnataka sutra) it is said:

Even if a person takes rebirth in the god migration or human migration (because of his other, virtuous deeds), still he will experience the following after-effects: having a short life and many illnesses because of (the non-virtuous karmas of) killing (in the past), having few possessions and sharing

them with enemies because of taking what is not given, having an unattractive spouse and sharing one’s spouse with others because of adultery, being abused and deceived by others because of lying, having bad and unharmonious companions because of slandering, hearing insults and (even if one speaks gently)

provocations because of harsh speech, one’s words not being considered worthy of respect and oneself not inspiring confidence in others because of foolish chatter, becoming greedy and discontented because of covetousness, becoming the object not of benefits but harm because of ill will, and being around evil views and cunning because of wrong view....

(3) The effect of dominance: (In Semnyid Ngalso (SN) it is said:)

The effect of dominance refers to the effects on the environment.

While one is in the impure (samsara) controlled by external factors:

By killing (one takes rebirth as the after-effect) in a land which is unattractive,

Where the medicine, trees, crops, flowers, food, drink, and so on

Will provide little nourishment, will be hard to digest and will be life-threatening.

By taking what is not given, in a land where no crops are harvested,

Where there are the dangers of frost, hail-stones, and famine, one will take rebirth.

By adultery, among pits of excrement and urine,

Filth, dirt, and stench,

In a narrow, fearful, and unenjoyable land, one will take rebirth.

By lies, in a hostile and frightening land

Where wealth is insecure and one is deceived by others, one will take rebirth.

By divisive speech, in a land where travel is difficult, which is uneven,

With deep rugged chasms and narrow ravines, etc., Various uncomfortable conditions, one will take rebirth. By harsh words, in non-virtuous lands (full of) logs, sharp pebbles, and thorns,

Dust, rubbish, poor crops, a rough and

Saline (environment), and so on, one will take rebirth.

By senseless speech, in lands where crops and fruit do not ripen and the seasons are inconsistent,

Where nothing is stable and durable, one will take rebirth.

By covetousness, in lands where there is little harvest but many husks,

Seeing good times turn to bad, one will take rebirth.

By ill-will, in a land where the grain and fruit will have a burning, bitter taste,

Where there are rulers, robbers, wild men, snakes and so on,

Many circumstances of a harmful nature, one will take rebirth.

By wrong view, in lands where there is no source of precious substances

And few medicinal trees, flowers, and fruit,

orce, one will take rebirth....

(4) The Cumulative Effect: In the short (Arya-saddharma-smrttyupasthana it is said: “Those who are ignorant and have committed evil deeds (in the past) will further increase their evil deeds and will suffer more.”

The differences between effects of compatibility and cumulative effects: In compatibility one will be involved in doing the same karma or deeds as an effect of that which one has committed and of which the results previously have been experienced; and in cumulative, the evil deeds and the experiences of the same karma increase as after-effects.

Conclusion

the Vinayagama it is said:

Non-virtuous karmas are like poison, which even in small doses creates great suffering. They are like wild men who destroy the accumulated merits. Therefore, one should try to abandon non-virtuous deeds and devote oneself to virtuous karmas.

(B) THE VIRTUOUS KARMAS

The mere absence of the ten non-virtuous karmas does not become the ten virtuous karmas because the disciplining of the mind by acting according to them is lacking. The abandoning of the ten non-virtuous deeds is the ten virtuous deeds (associated with the accumulation of merits).

The Effects of Virtuous Karmas

In respect to their maturation effects, the minor virtues produce rebirth in the human realm, the medium ones among the gods of the desire realm, and the major ones, combined with contemplation, in the (two) upper realms, the form and formless realms. By the virtuous deeds one achieves (the happiness of) higher migrations and seals the doors of inferior migrations.

The after-effects of the virtuous karmas will be the experiences of the reverse of the results of the ten non-virtuous deeds. The ten virtuous deeds are the means of perfecting the accumulation of merits.

INTERDEPENDENT CAUSATION

According to Mahayana Buddhist philosophy, nothing is present with true existence. In relative truth, however, all things appear through the law of interdependent origination, like reflections in a mirror or appearances in a dream. An external phenomenon such as a flower is subject to arising through

the interdependent causation of arising, in the process of succession of its seed, new shoots, leaves, stem, flower, and so forth, and with the coming together of the conditions of earth, water, fire,

air, space, and time. The internal phenomena, the mind, mental events, and the bodies of beings in samsara arise and function or cease through the interdependent causation of the successive reverse process of the twelve-linked interdependent causation. A set of twelve links of causation completes

itself in two or more lives. Also, in one life and at one time there are many more sets of twelve-linked causations that are starting, are in progress, and are ceasing. The internal phenomena arise, function, or cease depending on the coming together or separation of the six interdependent conditions: earth,

water, fire [heat], air, space, and time. That is broadly or roughly known as karma or causation, the process of cause and its effects. Through it beings wander in samsara endlessly, like counting on a rosary, or they attain nirvana by its cessation. Longchen Rabjam touches on the subject of interdependent origination in his Shingta Chenpo.

External Interdependent Causation

sc-i, 3oia/3it is objective appearances of the mind, the appearances as the external phenomena such as the appearances in the form of mountains, walls, earth, water, fire, air, and space, which are designated as the secondary qualities of the elements (’Bywng-’Gyur) or the forms of the elements (’Bywtg-gZugs). These develop in various types of material through their own common and specific causes and conditions, as cloth (from) thread and woolen cloth (from) woolen thread. It is called the interdependent causation of external phenomena, because they arise by depending on each other and appear as external inanimates (Bem-Po).

Internal Interdependent Causation

(a) Interdependent Causation by which from unenlightenment arise the formations (and so forth in succession) through old age and death is internal interdependent causation....

The twelve (interdependent causations) are:

(1) Unenlightenment:

It is the (aspect of) not knowing perfectly the absolute essence, the ultimate nature, the nature which is primordially pure, and also the phenomena (dharma) characterized (mTshon-Pa) by it (unenlightenment). From this arises the formation of karma.) since it formulates the karma of samsara.

(2) Formation of karma

The virtuous deeds which are associated with merits, the ten unvirtuous deeds, and the neutral karmas of body, speech, and mind, which are obscured by unenlightenment, are formation. Virtuous (karma formulates birth in) high migrations and non-virtuous in inferior migrations. Neutral (karma) contributes to both (births) and is associated with non-virtuous karma....

3) Consciousness:

Then, in accordance with the formulated karma (which has been sown in the consciousness of the universal ground), one enters into one of the (six) migrations and develops the cognition of that (particular migration). This is consciousness. ...

(4) Name and Form:

Then, when consciousness enters into its (particular) migration by means of the coming together of the mind, energy (rLung}, and the (parental) white and red essences, one establishes the (five) aggregates: “four names”—the feeling, discrimination, formation (of karma), and consciousness—and the “form”. . .

When one enters into the womb of the mother, “name” and “form” are established. ...

(5) Sense Organs:

Then the sense organs (sKye-mCh’ed') of eye, ear, nose, tongue, body, and mind develop....

(6)Contact:

Then, the coming together of the objects, sense faculties (dBang-Po), and mental application (Yid-La Byed-Pa) is contact. ...

(7) Feeling:

From contact arises feeling. The arising of happy, unhappy, and neutral experiences with desirable, undesirable, and neutral objects respectively is feeling....

(8) From feeling arises craving for it

There are three cravings: craving the feeling of (for example the taste of) the sweetness of brown sugar is the craving for happiness (or craving of desire). Having experienced unhappiness, wanting to abandon it is craving for happiness (or craving of fear). From neutral (objects) craving develops for (remainingin) neutral (feelings)....

(9) Grasping:

From craving arises grasping (of the objects directly) for which one is craving....

(10) Becoming:

From grasping arises becoming. The arising of the five aggregates, form, feeling, discrimination, formation, and consciousness (for birth in the next life in one of the six migrations) is becoming. ...

11) Birth: From becoming arises birth....

12) From birth arises youth, old age, and cessation of life, which is death. . . .

The Mind Only school asserts that a cycle of cause and result (of the twelve-linked causation) is completed in two lives.

In the first life the six causes are completed and in the second life the six results.... The six causes are unenlightenment, formation, consciousness, craving, grasping, and becoming. The remaining six are results. According to Sravakayana, a cycle of the entire cause and result (of the twelve-linked

causation) is completed in three lives. Based on the causes, the unenlightenment and formation of the previous life, the five results arise, such as consciousness (name and form, sense organs, conduct, and feeling) in the present life, and the craving, grasping and becoming of this life generate the birth and death of the next life.

According to rTen-sNying ’Grel-Ba by the third Dodrup Chen (based on Nagarjuna’s Pratityasamudpadahrdaya), 2a: Unenlightenment, craving, and grasping are the three emotional defilements. Formation and becoming are the two means of karma. Those are the five causes. Consciousness, name and form, sense organs, contact, feeling, birth, old age, and death are the seven results.

(b) Internal Dependent Condition

because those (twelve-linked) causations, the preceding ones cause the succeeding ones to arise, it is called interdependent causation. Because those (interdependent originations) are developed on condition of the coming together of inner earth, fire, air, space, and consciousness, they are called origination from interdependent conditions (in the formation of the fives of beings).

3. Karma of Liberative Virtues, The Means of Liberation from Samsara

The karma of virtuous deeds associated with liberative virtues leads the person to enlightenment. Kunkhyen Longchen Rabjam explains in his Shingta Chenpo (SC, The Great Chariot), auto commentary on Semnyid Ngalso (SN, “Relaxation in the Natural Mind”) the presence of two lineages (Rigs) of the Buddha-essence

(Tathagatagarbha) in all living beings, because of which we have the potential to become Buddhas if we train ourselves in the virtuous karmas which lead to Buddhahood. The first of the two lineages is “the naturally present lineage” (Rang-bZhin gNas-Rigs), which is the aspect of the lineage or essence which

is primordially present as the absolute nature of beings. The second is “the developed lineage” (sGrub-Pa Las Byung-Ba or rGyas-’Gyur Gyi Rigs]]), which is the aspect of the essence which has been developed by dispelling the coverings, which are the defilements. He explains who should awaken the lineage and by what means, or else how one strays into samsara if one does not realize the lineage, and how it is important to train in the liberative virtues in order to realize the lineage.

GENERAL LIBERATIVE VIRTUOUS KARMA

The virtuous karmas which transcend both merit making virtues and evil deeds and are free from all the stains that are causes of taking rebirth in samsara are (the karmas), the causes of liberation. Of these, the virtues with conception ([[sNang-bChas] such as the ten virtuous deeds and the first

five of the six perfections of the accumulation of merits, are deeds of the level of relative truth. The virtues without conception, the wisdom free from the two extremes, is the accumulation of primordial wisdom (the absolute truth). The unity of these two accumulations, which is embodied in the stages of

the five paths, leads one to Buddhahood. So it transcends the samsaric virtues. Samsaric beings perceive (the virtuous deeds) as substantial and as having characteristics. But in respect to the (liberative virtues), from the beginning of the training there is no perception (of them) as substantial or as

having characteristics. They are free from the concepts of merits or demerits, and they have the essence of voidness and compassion.... Generosity, and so forth, the (first) five (of the six perfections) are for the accumulation of merits, and wisdom is for the accumulation of primordial wisdom. Through the combined (training) in these two (accumulations one) attains the two bodies (of the Buddhas).

THE VIRTUES, THE CAUSE OF LIBERATION

The actual liberative virtues belong to the “truth of the path” (of liberation), the cause of cessation (Bral) (from suffering). Although they are based on the universal ground of habits, the result, cessation itself, which is achieved through the cause (of cessation of suffering and samsara), is based on the lineage (Rigs) or the (BwJiZAd)-essence (sNying-Po). That is why the virtues become the cause of changeless supreme liberation.

(In the root-text [SN] it is said):

The basis of the virtues is the lineage (Rigs)

That is the luminous natural (Rang-bZhin) state of mind, The immaculate nature (Khams), and it is “the naturally present lineage” (Rang-bZhin gNas-Rigs). The appearance aspect (sNang-Ch’a) of the (nature) is the two bodies,

Which have been characterized by nine examples.

It is the nature of compassion present primordially, and It is “the developing lineage” (rGyas-’Gyur Gyi Rigs). This was said by the Bliss-gone (Buddha)....

The scriptures of the third turning of the Dharma wheel expound the definitive meaning and show the great secret (qualities) of all the Buddhas, as they are.

These scriptures are:

Krya-dhàranesvaràja-pariprcchâ-sütra.

Krya-srimaladevi-simhanàda-pariprcchà sütra. Bu-Mo Rin-Ch’en Gyis Zhus-Pa’i mDo.

Vimaladevï pariprcchd. Arya-ahgulimdla sütra.

Arya-mahâparinirvàna sütra.

Krya maitreya pariprcchd sütra.

Krya tathàgatagarbha sütra, and so on.

In these scriptures are given the explanations of the nature (Khams) or the natural state (Rang-bZhin) of the mind, which is present primordially in all living beings, and is the Buddha-essence (Tathàgatagarbha'). It is present from primordial time and is changeless. In this (nature) are present

primordially the spontaneous accomplishment of its appearance aspect as the source of major and minor signs of the form-bodies (gZugs-sKu) and its voidness aspect as the freedom of the ultimate-body (Ch’os-sKu) from all the elaborate extremes. This nature is explained by examples: the spontaneous accomplishment of virtues by the wish-fulfilling jewel, changelessness by space, and omnipresence in all living beings by clear water. In Uttaratantra it is said: “As a wish-fulfilling jewel, space and water, the (Buddha) nature is always free from defilements.”

In its essence (Rang-N go) there is no defilement from the very moment of obscuration (of the essence) by stains, and it remains (pure) as it is. In (Arya)-astasdhasrika (prajndpdramita sütra) it is said: “In mind there is no mind, as the nature of the mind is luminous.”

It is the nature or lineage of the Buddhas and it is present in every living being. In Uttaratantra it is said: “Because they are indivisible from suchness, and because they possess the lineage, living beings always possess the Buddha-essence.”

The (lineage) is also called “the beginningless (or omnipresent) virtuous ultimate nature” because it is Buddha from the primordial ground. In Mañjusrmdmasamgiti it is said: Buddha Mind ha has neither beginning nor end, the primordial has no partiality.”

In (Hevajra^dvikalpa-tantra it is said: “Living beings are the very Buddha. No matter that they have been obscured by adventitious defilements, when the obscurations have been cleared, they are the very Buddha.”

When one is a living being, in the suchness of one’s mind one possesses the perfection of the virtues of the form-body (of the Buddha) in its aspect of appearances and the virtues of the ultimate body in its aspect of voidness. But (the Buddha-essence) has been obscured by defilements and the virtues have

become manifestatively unclear. So it is called nature (Khams) or lineage (Rigs). When one becomes Buddha, one will be free from all obscurations. So it is called enlightenment.The difference is just whether the power (Nus-Pa) of the

nature of the mind is manifested completely. We do not assert that it is a development of a new virtue which did not exist when one was (an ordinary) living being, because the nature is changeless.

In sNying-Po Rab-Tu brTan-Pa sütra it is said:

The ultimate sphere (Ch’os-dByings) of beginningless time Is the abode of all phenomenal existents.

Because of the presence of that, all living beings Are able to achieve nirvana.

The suchness (tathata) is changeless.

It was and will be as it is.

The luminous nature of the suchness (Ch’os-Nyid) of the mind is never defiled by emotional obscurations. In Uttaratantra it is said:

The nature of the mind, which is luminous,

Is changeless like space.

By attachment and the rest, which came from defiled concepts,

The adventitious obscurations do not defile it.

DIVISION OF THE LINEAGE

There are two divisions (in the lineage):

(a) The naturally present lineage (Rang-bZhin gNas-Rigs), which exists primordially, and

(b) the developed lineage (bsGrub-Pa’i Rigs'), which is generated depending on the cleansing of the adventitious defilements.

(1) In the naturally (present lineage there are two aspects):

(a) The naturally present lineage of the ultimate nature of phenomena (Ch’os-Nyid), which is voidness, free from all elaborations, the Mind (Sems-Nyid), and the cause of freedom of the essence-body (Ngo-Bo Nyid-sKu).

(b) The naturally present lineage of phenomenal existents (Ch’os), which is the cause of freedom of the form-bodies (gZugs-sKu). They abide as phenomena and their nature from primordial time. In the Mahaparinirvána sütra it is said:

O son of good family!

The nature of the mind, which is naturally luminous and naturally non-existing essence, is not separate from the appearances, the radiant attributes of major and minor signs and marks (of the Buddha-bodies) of the naturally pure mind. In any case, they are classified by (the denominations) appearance and voidness.

(2) The developed lineage:

through training in the development of the mind of enlightenment and so on, the skillful means and wisdom of the “path of training” and the “dual accumulation,” the accumulation of merits and primordial wisdom, perfect one into the naturally present lineage. In the Gan-davyüha sütra it is said:

‘O son of the victorious one! That which is known as the lineage of enlightenment is the attainment of the ultimate sphere (Ch’os-Kyi Byings) by realizing the space-like vastness and natural luminosity and by training in the great accumulations of merit and primordial wisdom.

In Uttaratantra it is said:

As a treasure and as the fruit of a tree

The two lineages should be known.

They are (a) the naturally present lineage which exists primordially and

(b) The excellent (lineage) which arises by development— From these two lineages the three bodies

Of the Buddhas will be acquired.

From the first (lineage) one acquires the first (essence-body).

From the second (lineage) one acquires the two later (form bodies).

The beauty of the essence-body should be understood as a gem,

Because it (the essence-body) is naturally uncreated, and Is the treasure of virtues.

Because it has the greatness of lordship of phenomena, The enjoyment body is like the universal king.

As it is the nature of the reflection of (the enjoyment body), The manifested body (sPrul-sKu) is like a golden image.

The essence-body, the naturally present lineage of the Mind (Sems-Nyid), has been accomplished spontaneously as a gem. From this basis (the essence-body) arises the reflection of the naturally present lineage of phenomena (Ch’os-Chari), the enjoyment-body, the universal lordship, and the manifestative body

for living beings. But the bodies have become invisible and obscured by defilements while one remains as a living being. Thus the accumulation of merits through the development of the enlightened attitude, and so forth, cleanses the obscurations to the form bodies, and the accumulation of wisdom through

meditation on voidness, and so forth, cleanses the obscurations to suchness, the essence-body. The two lineages are present primordially, relating as the basis and the based. The naturally present lineage is the basis, like clear water. The developed lineage is that which is based on it, comparable to the arising of various reflections (in the water).

The naturally present lineage of the nature of phenomena

and (the naturally present lineage of) phenomena exist as the cause of freedom but not as the result, freedom (itself). The developed lineage, which purifies the defilements, functions as antidotes and not as the actual causes of the two bodies, as cause and result of a creator and creature.

In the Mahayanasutralamkara it is said:

One should understand that natural and developed (lineages) Are the basis and the based.

(The natural lineage) exists (as cause but) not (as result). Through the virtues one attains liberation.

ILLUSTRATION OF THE PRESENCE OF THE BUDDHA-ESSENCE IN BEINGS BY NINE EXAMPLES

The Buddha-essence pervades all living beings. Nine examples show how it is present in the midst of emotional defilements. ... (The following is an abridged translation):

The Buddha-essence is present in the midst of four defilements in lay people (So-So sKye-Bo) who have not entered the path (of enlightenment) and who have entered the path of accumulations (Tshogs-Lam) and the path of application (mThong-Lam):

(a) The Buddha-essence is present in the midst of quiescent (Bag-La Nyal) desire (’Dod-Ch’ags} like a Buddha in an unattractive bud,

(b) in the midst of quiescent anger like honey in the midst of honey-bees,

(c) in the midst of quiescent ignorance like grain in a husk, and

(d) in the midst of the arising of strong desire, anger and ignorance, the manifest emotions, like gold in a pit of filth,

(e) The Buddha-essence is present in the midst of habits of ignorance of Arhats, Sravakas, and Pratyeka-buddhas like a treasure in the earth. There are two examples illustrating the presence of the Buddha-essence in the midst of (objects of) abandonment in the path of insight of Bodhisattvas:

(f) It is like the seed of a mango (which has the potential to give fruit) and

(g) like a Buddha-image made out of a gem wrapped in rags. There are two examples illustrating the presence of the Buddha-essence in the midst of (objects of) abandonment in the path of meditation of Bodhisattvas.

(h) It is like the embryo of a royal child in the womb of a poor and unattractive woman, and (i) like a piece of gold in the mud.

QUOTATIONS FROM THE SCRIPTURES EXPOUNDING THE BUDDHA-ESSENCE

in Ârya-atyayajnàna sütra it is said:

The water in the earth

Remains clean.

In the emotional defilements primordial wisdom Likewise abides unstained.

In Guhyagarbha (màyâjâla tantra) it is said:

In any of the four times and ten directions Enlightenment will not be found

Except in the Mind, which is the fully enlightened state. Do not seek the Buddha in any other source.

(Otherwise) even if Buddha (himself) searches, it will not be found.

In brief, .. .one should understand that in all living beings the bodies and wisdoms of the Buddhas are present without any separation, primordially, like the sun and its rays. The {Buddha-} nature {Khams) is always and naturally pure, its essence is changeless, and its defilements are changing, adventitious, and imaginary.

VIRTUES OF THE BUDDHA-ESSENCE

The Buddha-essence is pure gTsang-Ba because there has never been any stain on it. It is self-sacred (bDag Dam-Pa) because it is changeless. It is eternal (rTag-Pa) because it is present at all the times. And it is the perfection of bliss (transcending mundane bliss) because it will not be subdued

by suffering even if one fells (takes rebirth) into the totally suffering samsara. In Uttaratantra it is said: “Pure, self, bliss and eternal—The perfection of these is the result.”

The Buddha-essence is omnipresent. The Mahâyânasùtra-lamkara says, “People assert that space is always all-pervading. As space pervades all forms, it also pervades all beings.”

Thus, although the Buddha-essence is obscured by emotional defilements, it remains unstained like the sun in clouds. This essence remains indestructible from primordial time to enlightenment.

WHO REALIZE THE BUDDHA-ESSENCE

Who realize (or attain) the lineage as it is? People who have not realized the natural state (gNas-Lugs) yet (but) are guided by a virtuous teacher,the Sravakas, and Pratyeka buddhas, who have appreciation (Mos-Pa) for the Mahayana, and the Bodhisattvas who have attained stages can have a general understanding of it. Bodhisattvas who are in the tenth stage have a partial realization of it. But except for the Buddhas no one else (fully) realizes it as it is....

The (Buddha) nature or essence abides in the form of one’s own Mind’s {Sems-Nyid) wheel of prosperities [riches] of the Buddha-fields with three bodies and primordial wisdoms. If one realizes it, that is enlightenment.... People who are in the path of training {Slob-Lam) have a general understanding (of the Buddha-essence) through faith.

Uttaratantra says:

The ultimate truth, (the object of) spontaneously arisen (wisdom),

Is to be realized by faith alone,

(As) the brightness of the disc of the sun Cannot be seen without eyes.

The Buddhagarbha sütra says:

Beings who are lay people, Sravakas, Pratyeka-buddhas, and [[[Bodhisattva]]s do not realize the Buddha-essence as it is. For example, a blind person asks others, “What does the color of butter look like?” A person answers, “It looks like snow.” The blind person touches snow and feels the coldness of it, and

he assumes that the color of butter is cold. Another person answers, “It is like the wing of a swan.” He hears the sound of swans’ wings and assumes that the color of butter is “oor-oor.” Another answers, “The color of butter is like a conch.” He feels the smooth touch of the conch and assumes that the color of butter is smooth. As a blind person cannot know color as it is, the Buddha-essence is also very difficult to realize (for anyone other than the realized ones)....

The difficulties of ordinary people in realizing the Buddha-essence have been (further) illustrated in the same text (Buddhagarbha):

A king summons many blind people and asks them to describe the shape of an elephant. The person who touches the trunk describes the elephant as a hook, the

one who touches the eye describes it as a bowl, the one who touches the ear describes it as a winnowing basket, the one who touches the back describes it as a mount, and the one who touches the tail describes it as a rope. Their descriptions are not unrelated (to the elephant), but they did not have complete understanding. Likewise the Buddha-essence will not be understood by different interpretations, such as voidness, apparition-like, and luminescent.

PURPOSE OF TEACHING THE BUDDHA-ESSENCE

what is the use of teaching the Buddha-essence, which is subtle and difficult to analyze, since it won’t be realized by ordinary people? There are five merits in pointing out the presence of the Buddha-essence: (a) The fear (in a person’s mind) will be removed and he will become eager to achieve

liberation, knowing that it is not difficult (to realize), (b) contempt for other beings will be removed and he will become respectful to all, who are equal to the Buddhas, as to our teacher (Shakyamuni Buddha), (c) ignorance concerning the presence of the absolute meaning, the visions of the bodies and

wisdoms, will be removed from our minds, and the wisdom of the realization of the ultimate sphere (JDon-Dam-Pa’i dByings) will arise, (d) By understanding the nature in this

way one removes the exaggerations and diminishments of existing and not existing and eternal or nil, and the primordial wisdom of the realization of perfect meaning (Yang-Dag-Pa’i Don) will arise, (e) and the sense of the importance of self and of attachment to self will be removed, one will see self and others as equal, and will develop great loving-kindness towards others.

[[DISTINCTION BETWEEN THE (BUDDHA-ESSENCE OF) yogacara AND THE SELF OF SOME OTHER SCHOOLS]]

The view of the “self’ in the perverted schools is not similar to (the Buddha-essence). For they impute a self without any knowledge of it. (According to them) this self does not exist in its natural state. They assign it limits of size and do not assert that it has the virtues of the (Buddha-)

bodies and primordial wisdoms. Your (Madhyamaka) view clings to no-self and voidness as just an antidote to (the view of) self and non-voidness, but it is not the absolute meaning. Therefore, the Mahaparinirvana sutra says: (Abridged translation:)

A woman’s infant son who is breast-feeding gets sick and the worried mother calls a physician. The physician mixes medicine with milk and brown sugar, gives it to the infant, and instructs the mother, saying, “I have given medicine to the child. Until the medicine has been digested, do not feed the child

milk.” The woman applies bile to her breast so that the infant will not have milk, and she tells the infant, “You can’t have milk as I have applied poison to my breast.” The child tries to get milk but he can’t stand the bitter taste of bile. When he has digested the medicine, the mother washes her breast and

says to her son, “Come here, have some milk.” The infant is suffering from thirst but he doesn’t want to have milk even if he is invited, because of the previous taste of bitterness. The mother insists again, explaining the details, and only then does the child relax and come and take milk. So, son

of good family! The Buddha likewise, for the sake of liberating all living beings, emphasizes the teachings of no-self to all living beings. By his emphasizing it, the thought of self will not remain (with the trainees) and they will attain the cessation of sorrow (Parinirvana). So in order to dispel

the wrong views of Lokayata (nihilism) and to teach the transformation into a perfect body through the meditation on voidness, the Buddha taught that all phenomenal existents have no self and he taught (his disciples) to meditate on voidness. The Buddha said it just as the woman applied bile to her breast

for the sake of her son. As the woman washes her breast and asks her son to take milk, I, the Buddha, teach you the Buddha-essence. O Bhiksus! Do not be afraid, as the mother calls her son and lets him have milk, Bhiksus, you also should identify (yourself with the infant). The Buddha-essence is not

nonexistence. You should understand that in the past I taught all phenomena as voidness in the Prajnaparamita teachings and that it was meant merely to teach the non-existence (of phenomena) in (their true) nature {Rang-bZhin Med-Pa). Otherwise, by meditating on the voidness of nothing, the bodies and wisdoms of the Buddha will not be developed, since results follow causes.

The voidness is the voidness of conceptualizations (sPros-Pa) of perceiving phenomena from the very moment of their appearance as one or many (gChig Du-Ma), and it is the voidness in their own essence (Ngo-Bos sTong-Pa), like a reflection in a mirror. But it doesn’t mean that ultimately there will be nothing and that there was and is nothing in the past and present but just illusory appearances .The Prajnaparamita Hrdaya says:

Form is voidness, Voidness is form, Form is not other than voidness, Voidness is also not other than form.

Likewise feeling, perception, compositional factors and consciousnesses are void....

Uttaratantra says:

In this Buddha-essence there is nothing to abandon, There is nothing to maintain.

If you view the perfection (nature) properly,

And if you realize it, that is liberation.

The (Buddha-)essence is voidness of the characteristics Of adventitious (defilements) with discriminations,

But it is not voidness of the supreme attributes (of Buddhahood),

Which have the character of differentiations....

The two bodies of the Buddhas are present primordially and the obscurations (in them) are dispelled by the two accumulations, but they (the accumulations and bodies) are not the cause and result of a creator and creation. Otherwise the ultimate body and enjoyment body become composite, and therefore they will become transitory. Concerning the changelessness of the ultimate body the MadhyamakävatcLra (MDA 57a) says:

The peaceful (pacified of conceptualization) body is clear as a wish-fulfilling gem,

As a wish-fulfilling gem it doesn’t conceptualize (anything). It is always present until all beings are liberated.

It appears for (Bodhisattvas') who are free from conceptualizations....

One should understand the meaning of no-self, voidness, and non-duality and so forth as follows: The Arya-mahäparinirväna sütra says: I teach you that the totally pure nature of the Buddha, the secret essence of the Thus-gone (Tathagata^ i.e., the Buddha) is unchanging and inexhaustible

(Mi-’Pho-Ba). But if I say that it does exist, it is not correct for learned and wise people to cling to it (its existence). If I say that

it does not exist, then I am not speaking the truth, and uncultivated people would propagate nihilism and would not know the secret essence of the Thus-gone (i.e., Buddha-essence). If I talk about suffering, they won’t know of the existence of the blissful nature of the body. Foolish people take the body

to be like an unfired clay pot, thinking, “All bodies are impermanent.” Wise people make distinctions, and they do not say that all are impermanent by all means. Why? Because in one’s body is present the seed, the Buddha nature. Foolish people apprehend that the attributes of the Buddha are no-self. The view

wise people is that the term no-self is purely a conventional expression and that it is “untrue.” By understanding thus they won’t have any doubts (about

the Buddha-essence). If I say that the Buddha-essence is voidness (sTong-Pa\ when foolish people hear it, they will develop the view of nihilism or of non-

existence. Wise people will determine that the Buddha-essence is unchanging and inexhaustible. If I say that liberation is like an apparition (Jlaya), foolish people perceive liberation as the teachings of Mara (the devil). The wise discern that among men, like a lion (among animals), the Thus-gone alone

is eternal, present, changeless, and inexhaustible. If I say that because of unenlightenment (Ma-Rig-Pa) the compositional factors (’Dw-Byed) arise, foolish people by hearing it distinguish a duality between enlightenment and unenlightenment. Wise and learned people realize the non-duality (gNyis-Med)

(of enlightenment and unenlightenment); and what is nondual, that is perfect.... If I say that phenomenal exis-tents have no self and even the Buddha-essence has no self, foolish people perceive the duality (of self and no-self). Wise and learned people realize that they are naturally nondual. Both self and no-self in their nature do not exist as dual. All the fully enlightened Buddhas praised the meaning of the Buddha-essence as inconceivable, inmmeasurable, and endless, and I also discoursed elaborately on its virtues in the sutras.

SIGN OF AWAKENING OF THE LINEAGES

There are two signs of the awakening of the lineages (Rigs Sad-Paf. The first is the awakening of the natural lineage, the ultimate body. The Madhyamakavatara™^ says:

Even at the time that one is an ordinary person, by hearing of voidness

Great joy is generated in one again and again.

Tears of joy moisten one’s eyes.

The hairs rise from the pores of the body. That is because In one is the seed of wisdom of the Buddha.

One is a potential vessel for receiving the teachings on it (voidness).

So one should be given the (teachings on) supreme absolute truth.

The second is the awakening of the lineage of phenomenal (qualities) (Ch’os-Chari) (of developed lineage), the form bodies. The Mahayanasutralamkara says:

(Even) before entering (into the training) for having compassion,

Devotion, patience, and

Devoting oneself properly to virtues

Are said to be the definite signs of (possessing) the lineage.

THE VIRTUES OF THE AWAKENING OF THE LINEAGES

Concerning the virtues of the awakening of the lineage, the Mahayanasutralamkara says:

After a long time, even if one has to take rebirth in an inferior migration (because of past karmas'), One will be liberated quickly.

(Even in the inferior migrations one) will experience little suffering

And will develop revulsion and help to mature other beings.

After the lineage has been awakened, even if one has to take rebirth in inferior migrations, one will be liberated as quickly as the touch of a silken ball. There will be little suffering, in one will arise strong revulsion, and one will help to ripen other living beings (into the right path). If beings did not possess such a lineage, they would have no revulsion from suffering, and they would have no wish for renouncing samsara and attaining nirvana, and

it would be impossible for the wish for liberation to arise in them. So developing compassion toward other suffering people without being taught by anyone, and developing revulsion by experiencing suffering, and so on, occur because of the power of possessing the “beginningless virtuous ultimate nature” (i.e., the Buddha-essence). Uttaratantra says:

If there were no Buddha-nature,

There would be no revulsion from suffering; One would not have the wish for nirvana, and One would not have aspirations for it nor would one seek for it.

To recognize suffering and happiness and the virtues and faults of samsara and nirvana

Is a result of possessing the lineage.

For if one did not have the lineage, one would not have these (faculties).

BEINGS ARE WANDERING IN SAMSARA BECAUSE OF NOT RECOGNIZING THE LINEAGE

Even though everyone possesses the lineage of that nature, they wander in samsara. Why is that so? The causes of beings wandering in samsara are that they do not realize the presence (of the Buddha-essence in themselves) and they apprehend self without reason; and the conditions are successive emotional defilements, (influences of) of evil friends, poverty and external control. The Mahayanasutralarnkdra says:

The experiences of emotional defilements, the force of evil friends,

Poverty, and external control-

in brief these are the four faults (obscuring) the lineage Which you should understand.

Od-Rim says:

Not realizing the luminous primordial wisdom,

Perceiving mind as “I” and being attached to the selfhood (of it),

Perceiving objects as “others” and apprehending the selfhood (of them),

Because of these, beings are wandering in samsara

And experiencing varieties of happiness and suffering.

HOW THE WANDERING IN SAMSARA DEVELOPS

The primordial Mind is luminosity, voidness, clarity, and self-arisen wisdom. Its essence (Ngo-Bo') is voidness like space, its nature (Rang-bZhiri) is clarity like the sun and moon, its radiance (mDangs') of compassion is ceaseless arising like the surface of a stainless mirror. It is the Buddha-essence,

the nature of the ultimate body, enjoyment body, and manifested body, and it is free from falling into the partiality of samsara and nirvana. (Anyhow,) in that state, the delusions develop (as follows, because of not realizing the spontaneously arisen awareness wisdom as it is and the appearances as its

manifestative power:) (The aspect of) void essence ([[Ngo-Bo]) opens (or provides) the door (or opportunity) of arising; from (the aspect of) clear nature appear the five spontaneously arisen lights as objects (by not realizing the lights as the power of awareness wisdom); and (the aspect of) compassionate awareness wisdom arises as the analytic cognition. The Guhyagarbhamâyajàlatantra says: “Wonderful! From the Buddha-essence beings are deluded by concepts and karma.”

THE TWO UNENLIGHTENMENTS

ii5b/4At the time (of distraction into delusions), the aspect of one’s not realizing the wisdom (which dwells in) oneself is called innate unenlightenment (Lhan-Chig sKyes-Pa’i Ma-Rig-Pa). The aspect of perceiving self-percepts as others is called imaginative unenlightenment (Kun-Nas brTags-Pa’i Ma-Rig-Pd).

By not realizing that (the delusions have) arisen from the natural state, and by clinging to the apprehended selfhood (bDag-’Dziri) (of the percepts) as objects, beings are deluded by them as the external world and internal beings having individual bodies (created by) the maturation (of their karma') and habituations, and minds with the five poisons....

The root (of delusion) is unenlightenment. (Prajnâpàramita)-sancayagàthà says: ‘All beings of lesser, middle, and excellent (intellect) arise from unenlightenment. Thus said the Buddha.”

Concerning apprehending duality, the condition of delusion, ÇPrajnâpâramità-)astasâhasrikâ says: “By apprehending “I” and “my” beings are wandering in samsara.”

HOW BEINGS ARE WANDERING IN SAMSARA

Sentient Beiugs are wandering in samsara through the twelve (links in the chain of interdependent causation). From the two unenlightenments arise the formation (of one’s life process) in samsara, and from this arise successively becoming, name and form, and so on. Then, after the completion of the body, starting from the stages of “aquatic creative” (Mer-Mer-Po) to birth, (they experience) contact, feeling, the six sense entrances, and old age and death, and they wander in samsara.

WHY BEINGS ARE WANDERING IN SAMSARA

if y0U think that it is not correct that the wandering (in samsara) occurs from the Buddha-essence, the primordial state which does not exist as samsara, it is wrong. Even clear, unpolluted, and unhindered water becomes ice, hard as stone, because of the winter wind. Likewise, because of the arising of apprehended and appréhender, from the primordial state delusory appearances appear in various forms as being solid. Dohâkosa-nàma-caryâgiti says:

By being blown and stirred by the wind, Even soft water becomes (hard) like stone.

Stirred by thoughts, the non-existent but delusory forms Become very firm and solid.

In the Mind is present the state of ultimate body, which is primordially pure essence (Ngo-Bo), called the ultimate universal ground of union, with the attributes of form bodies, Buddha-fields, and wisdoms. But when one is distracted (JKhrul) from the Buddha-essence, those attributes (of Buddhahood) will

be obscured because of the deluded unenlightenment of (seeing) them as apprehended and apprehender, thereby sowing the seed of various delusory habits from beginningless time in the universal ground of habits. Thereafter, depending on the strength (of various habits), beings will experience the happy and

inferior realms, and so on. While beings are wandering in samsara as in a dream, they apprehend (the perceptions as) “I” and “self,” become involved in hatred and desire and the rest, the five poisons, and accumulate karma and habits. They become deluded without any reason and indulge in various types of

attachment (perceiving them) as real, and they wander continuously in the round of delusory appearances, day and night without cessation. But the continuity (of wandering in samsara) has no basis. So (although) it seems that they are distracted from liberation (the Buddha-essence), they are wandering

with happiness and sufferings like the delusion of a dream. For example, when a prince wanders through the streets, suffering from the loss of his princely state, although he naturally possesses the excellent wealth inherited by birth in the royal lineage, he might be suffering temporarily.... Likewise, at the very moment when one is wandering aimlessly in samsara, the Buddha-essence is present in living beings.

ATTAINMENT OF LIBERATION BY AWAKENING THE LINEAGE

The Mind, the wisdom of the Buddhas, which is the naturally pure and immaculate essence (Ngo-Bo), is present primordially. Through the manifestative aspect of the luminous nature of the mind (the Buddha-essence), the attributes of the form-bodies of the Buddha have been spontaneously accomplished. This

has been explained by nine examples (as given earlier in this section). The aspect of voidness (of the luminous mind) is the attributes of the ultimate body, which has been explained by the example of space in all the tantras and sutras. The inseparability (of appearances and voidness) is the “virtues of

the beginningless ultimate nature” of all phenomena. Although it is called the “naturally present lineage” because it is changeless, and it (the lineage) is also called the “developed lineage” because it manifests the development of virtues by the purification of defilements, its root is the luminous self-

awareness wisdom itself. When, by accomplishing the two accumulations, one awakens the two lineages, the obscurations of the two lineages are dispelled and their virtues become capable of manifesting, and finally one obtains the two bodies with their virtues. The six perfections are included in the two accumulations, as are also the stages of “development” (bsKyed-Rim) and “perfection” (rDzogs-Rim).... The three empowerments (dBang), the vase (Bum-Pa), secret (gSang-Ba), and wisdom (Shes-Rab) empowerments, are for perfecting the “development stage.” So they belong to the accumulation of merits, which

includes the visualization of the mandalas of deities, and so on, all the (spiritual trainings) associated with conceptualization. The precious verbal empowerment (Tshig-dBang Rin-Po-Ch’e) is for perfecting the “perfection stage.” So it belongs to the accumulation of wisdom, which includes all the

contemplations on luminescence and all the (trainings) associated with freedom from conceptualization. By undergoing training in these (two accumulations), one purifies the obscurations of the lineages, and from the womb of obscuration the Buddhahood which abide in oneself arises like the sun from the midst of clouds.

PERFECTION OF THE TWO ACCUMULATIONS COMBINED

The ten virtuous deeds and (contemplations of) absorptions ([[Sam-gTan], of the form realms) and (the contemplations of) the formless realms belong to merit-making virtues (and not liberative virtues). But if a person is able to apply the mind of enlightenment through skillful means and wisdom, then the ten virtuous deeds and the absorptions (of the form realm) and (the contemplations of) the formless realm, and so forth, will become liberative virtues.

The Middle Prajriàpàramitâ says:

O Subhuti! When one develops the excellent mind of enlightenment, even the ten virtuous deeds, the four absorptions (of the form realm) and the four (contemplations of) the formless realm, the practices of an ordinary person, will become (the training associated with) liberative virtues. So, it will become the cause of omniscience....

TRANSCENDING BOTH THE EXTREMES OF SAMSARA AND PEACE

if yOU think that since the merit-making virtues cause wandering in samsara, the liberative virtues, too, might cause samsara, (the answer is) no. Training in understanding the nonreality of karma leads one to liberation, and this has been explained by examples. It is a method to attain liberation from samsara but not to generate it. Because of great compassion, even if one remains in samsara for the protection (of others), one will not be defiled by the faults of samsara because of one’s realization that all phenomena are unborn, and because of one’s not falling into the bias of peace (or nirvana for oneself) because of skill of great compassion. The Abhisamayâlamkâra says: “Because of realization one does not remain in samsara, because of compassion one does not remain in peace (for oneself).”

THE FOUR RESULTS OF LIBERATIVE VIRTUES

(There are one main and three subordinate effects:) (a) Maturation Effect: (The liberative virtues) will never be exhausted, unlike the merit-making virtues. For the time being one will experience happiness in the human and gods’ realms and finally one will attain enlightenment.

The {Prajnapamita astasahasrika says:

O Venerable Sariputra! Because of such root-virtues, after taking birth in realms of gods and human beings, they (those who perfected the two accumulations) attain supreme enlightenment. Why? Because the ten virtuous deeds, four absorptions, four contemplations of the formless realms and six perfections, which were generated with the supreme mind of enlightenment, will never be exhausted mid-way (until the attainment of the goal).

(b) Effect of Compatibility:

The Dasa Kusala Nirdesa-sutra says: One will keep endeavoring in the ten virtuous deeds and the effects of virtues will keep increasing. They will have long lives, great prosperity, harmonious spouses, no opponents, no one slandering them, they will be pleasant for all to see, their words respectable, having charming speech for all to hear, contented minds, affection for each other, and right view.

(c) The [[effects of Dominance]:

(As the effect of) refraining from killing, one will take rebirth in an excellent and pleasant land, refraining from taking what is not given, one will take rebirth in a land with nutritious and tasty food and drink and effective medicines, refraining from adultery, one

will take rebirth in a clean land with scented medicinal trees, refraining from lying, one will take rebirth in a land where there is no deception and danger from enemies, robbers and so forth, refraining from divisive speech, one will take rebirth in a land with few sharp pebbles and thorns, where people will be living harmoniously, refraining from harsh words one will take

rebirth in a land where the seasons will be regular and the crops and fruit will ripen in time, refraining from senseless speech, one will take rebirh in a smooth land ornamented with lakes and ponds, refraining from covetousness, one will take rebirth in a land where one will witness the best harvests, fruit

and flowers, refraining from ill will, one will take rebirth in a land with many good-tasting medicinal herbs and fruits, and refraining from wrong view, one will take rebirth in a land of great resources of crops and gems, prosperity of protection and strength....

(d) The Cumulative Effect: The Lalitavistara says:

One will become eager for virtues, will increase the accumulation of merits, and

Will possess the accumulation of excellent enlightenment.

HOW KARMA AND EMOTIONAL DEFILEMENTS APPEAR

Although karma and the defilements do not exist in their true nature, their appearance is ceaseless .Karma and the defilements are rooted in unenlightenment, they arise through the circumstantial conditions of objects, and are related to the cause, the three poisons. The Arya-sadharma smrtyupasthana sutra) says:

The basis of karma is unenlightenment because if one knows (or is enlightened), one will not be influenced by karma. Karma produces various (creations) like a painter. Its circumstantial condition is the conceptualizing of the objects. Karma acts in various manners like a monkey, and it remains in the

samsaric ocean like a fish. It accumulates various types of habits like a householder, and appears without (even) existing like an apparition. Karma follows beings like a shadow. It does not alternate like suffering and happiness.Karma is difficult to reverse, like the flow of a river, and it dictates the (experiences) of happiness and suffering like a king. Karma is vast like space and (the effects) are not interchangeable as the masses of blue lotus (S. utpala) and white water-lily (S. kumudd) (are not).

KARMA AS THE RESULT OF INTERDEPENDENT CAUSATION

Even if one searches for karma and defilements in the inner sphere (sense-faculties, etc.) and in external phenomena by thought and analysis, they can never be found.

The Bodhicaryavatara says:

The defilements exist neither in objects, sense-faculties, in between, nor

In any other place. So where do they abide and harm all beings?

It is like an apparition, so one should try to understand (how to) free the heart of fear (of them).

Although karma does not exist in its true nature, in the dreamlike relative truth the virtuous and non-virtuous deeds create happiness and suffering separately.

OPPOSING CONTEMPT FOR THE CAUSE AND RESULT OF DEEDS

Some foolish and arrogant people who do not know the (various) meanings of the Dharma say, “There is no karma and no effects of karma. In suchness there is nothing. It is like space;” and they abandon virtuous deeds and indulge in evil deeds. They say, “Beings are self-appearance like a dream. They do not exist as an external factor. So even killing is not an evil deed, since they are like a piece of wood.” Those are nihilists and not followers of the Dharma. The Subahu-sutra says,

Some say, “There is no karma and no effect of karma. The (karma theory) is taught (by the Buddha) to lead the simple-minded people,” and they five with hosts of non-virtuous deeds. You should know that they are not followers of this Dharma but are boasting. They are based on the path of atheists and are deceived by maras (devils).

DENIAL OF NIHILISM

Some say (from Root Text, SN):

Cause and effect, compassion and merits

Are the Dharma for ordinary people, and it will not lead to enlightenment.

O great Yogis\ You should meditate upon

The ultimate meaning, effortless as space.

These kinds of statements are

The views of the utmost nihilism.

They have entered the path of the most inferior. It is astonishing to expect the result while abandoning the cause.

OPPOSING THE MIND OF THE SUMMIT OF THE WORLD

is (your meditation) like space? If it is, then there is no use in meditating upon it since it has already been established (as space). If it is not, then even if one meditates upon it, it is useless, since one cannot create anything that is not there as space, which is empty and changeless. So what is

the use of it? If you say that it is for attaining liberation, freedom from defilements, you have represented suchness as the result of a cause. Now do not say that there is no cause and result. If you attain liberation by meditating upon non-existence (Chi-Yang Med-Pa}, then even the existentialists

(Tshu-Rol mDzes-Pa) will achieve liberation for the same reason. Because of that Doha says: “The Archer (Saraha} said: for space-minded people there is no liberation at all.”

HE CORRECT VIEW OF CAUSE AND RESULT OF DEEDS

Enlightenment is achieved through the apparition-like dual accumulations, which appear but do not exist in (their true) nature.

The Bhadramayakara-pariprccha sutra says:

By acquiring the apparition-like accumulation, One attains apparition-like enlightenment.

For the sake of apparition-like beings

(One) performs apparition-like services.

4. Philosophical View of Phenomenal Existence

Longchen Rabjam explains the philosophical views of common Mahayana as well as of Dzogpa Chenpo and how to realize them in the tenth chapter of Shingta Chenpo (SC Vol-II). The view of the ultimate nature of all phenomenal existents is unborn and non-existent in its true nature from the beginning, and the innate primordial wisdom is the essential nature of all.

THE NATURE OF ALL PHENOMENA IS UNBORN

aspects (of training), starting from the entry (into the path of training) up to its perfecting, are for the purpose of learning the nature. The nature is unborn and it transcends the four extremes.

Attachment to external objects will be abandoned by realizing them as (the projections of) one’s mind, and so forth, or as the deities and their mansions. (Then) by realizing that the view (of phenomena being projections of the mind itself) is unborn, the antidote itself (becomes) nonexistent. So the nature of phenomena is unborn.

THE VIEW OF THE REALIZATION OF THE NATURE

Nature (gNas-Lugs)

(The nature of) all phenomena is emptiness and selflessness. But by not realizing it, because of apprehending “I” and “my,” beings are deluded in the dream-like samsara and they are experiencing varieties of happiness and suffering. So one should realize the non-existent nature of (phenomena).

Refutation of the Assertion That the (Phenomenal) Appearances Are Mind

Although forms appear to the mind, the (objective) appearances are not mind.... When the reflection of your face appears in a mirror, it appears as the face looks, because the clear surface of the mirror is capable of making the reflection appear and the face has the potential of appearing or of projecting

the reflection. At that time, the reflection of the face is not the face, nor is there any other face than the face which imprinted it. Likewise, various kinds (of phenomena) are appearing in the deluded mind because of the interdependent origination of the causes and conditions of delusion. The various

objective appearances, such as mountains, are not mind. Also there is nothing in the mind which truly exists, but (merely) appearances (created by the) delusory habituations of the mind. So they are the forms of delusory appearances. They are wrong appearances, just as a person who has “hairy vision” will see hair before his eyes....

Some (scholars) inquire: “What are the appearances of earth and stone and so on if they are neither external (objects) nor internal (senses)?” Response: I say—“You who think that all (phenomena) exist in the duality of (either) appréhender or apprehended are pigs!” Anyhow, it is said (in the scriptures) that all phenomena of Samsara and Nirvana are non-existent as external, internal, or in between, from the very time of their appearance, as (illustrated by) the eight examples of illusion....

From those appearances (of the objects in the mind), which are non-existent, arise the delusions of the apprehenders and the apprehended. Here, the apprehended means the thought arisen at the first instant (of encountering the appearances),through the apprehended objects. So it is the mind itself arisen as the apprehended.

Philosophical View of Phenomenal Existents 263 ing (thought) which arises after (the thought of the apprehended) and it arises from the mind (Sems). In sPyan-Ras-gZigs brTul-Zhugs it is said:

The apprehended arises from the mind which apprehends (the appearances) as the objects,

The appréhender arises from the mind which analyzes it (the apprehended objects).

Here, some foolish and arrogant people boast: “The apprehended is the appearances, such as mountains, and the appréhender is one’s senses.” Herdsmen! Enough of your inverted thoughts! If that is so, do the objects appear for a Noble [[[Realized]] ] One, who has renounced apprehender and apprehended? If they

appear, then the apprehender and the apprehended would appear (for them), as you have accepted that the object is the apprehended and the senses are the apprehender and that they (the objects) are appearing (for the Realized Ones). If the objects do not appear for him (the Realized One),then there are

numerous sources (in scriptures to refute it), saying, for example: “the appearances for the Noble Ones are like Maya” “the mountains seen by the Arhats of Smvakas” and “Appearing as the objects (the relative truth) of the knowledge of the all-knowing Buddha....”

The appearing objects [[[percept]] or things that appear] (sNang-Yul) are not mind (Sems), because the objects remain, even when the person himself is not there. The objects won’t move when the person moves elsewhere; and the (objects) possess various colors, and so on. If the objects are the mind itself,

then they should change as he changes. They should be present if he is present and if he is not, they shouldn’t be. As mind has no color and design, neither should the objects have them. The presence and absence of appearance are the projections of the mind. So the mere appearances can be classified as the mind. But boasting that the objects of appearance are the mind is a grave folly.

Phenomena Are Like Illusions

The reflections appear in a mirror without the face passing into the mirror, nor do the reflections occur separately from the face. Likewise, it should be understood that from the very moment that all phenomena appear in the mind, they exist neither as the mind nor as anything other than the mind, as illustrated by the eight illusory examples.

Non-Inherent Existence of Mind

All phenomena seem true while they are not analyzed. But if you investigate the external appearances, reducing them to (partless) atoms, they (will be found to be) non-existent in their nature; so the objects of the grasping are inconceivable. (If you analyze) the subject, the mind, there is no aspect of a moment of inner apprehender, so its essence is beyond apprehending, and the mind of the apprehender is inconceivable (Mi-dMigs). They are non-dual, free from elaborations, and beyond subject and object of expression.

Illustrations of Non-Existence (in True) Nature

Phenomena appear while they do not exist.... They are unborn from the very moment of their birth, like the watermoon (reflection of the moon in water) and the water in a mirage.

(The Ignorance) Which Is to Be Purified

For example, when a patient with phlegm (Bad-Kan) has “hairy visions,” he should receive treatment. Likewise, (the eyes of) all living beings are covered, from beginningless time, with the cataract (Ling-Tog) of ignorance and the concepts of “self’ and “of self.” Hence, they are not only not seeing

as it is the luminous Mind, the Buddha-essence which is present in themselves, but they see the appearances of external objects, such as mountains and rocks, and the internal passionate thoughts generated by emotional defilements like “hairy visions.” They do not exist from the very moment of their appearance, but they function like tricks to fool infants....

Philosophical View of Phenomenal Existence

Since the Aryas [the Realized Ones] see (phenomena) as nonexistent in their (true) nature, they realize them perfectly in accordance with the nature of the (Buddha-) essence and the non-existence of the true nature.

(THE MEANS) OF PURIFYING (IGNORANCE)

To Learn the Middle Way, Free from Extremes For dispelling the cataract of ignorance, the pure wisdom is the discriminative awareness wisdom. When one is observing the nature of phenomena through (discriminative wisdom), one attains liberation by means of the emptiness (openness) of seeing the karma, emotional defilements with their traces, appearing without truly existing in the manner of apparitions (sPrul-Pa) and so on....

The non-existence of separate relative and absolute truth is the indivisible truth. The suchness of the middle view is pure as the very essence of the non-existence of things (Ngos-Po Med-Pa) from primordial time. By learning this, one attains Nirvana, which is free from the categories of etemalism and nihilism and of Samsara and Nirvana. That is called the meaning of the Natural Great Perfection (Rang-bZhin rDzogs-Pa Ch’en-Po), which transcends actions and efforts.

Cutting the Root of the (Apprehending) Mind 70b/2The appearances themselves do not bind (you to the delusions of Samsara ) because if you do not attach by clinging to the appearances, they will not defile you, since there is no connection. The bondage is the attachment, and it is important to abandon that attachment....

Even if you renounced attachment to the appearances of form, sound, smell, taste, and touch by investigating their nonexistence and impurity in (their true) nature, the mind which becomes attached has itself not been liberated. If a stone is thrown at a dog, the dog chases the stone and does not catch the

thrower of the stone. That kind of (Dharma) training will not bring liberation from the emotional defilements. If a stone is thrown at a lion, the lion kills the thrower. Similarly, the

root of all the emotional defilements, such as anger and attachment, is the mind. So one should ponder inwardly and pacify (the mind) through the wisdom of (the realization of) non-existence in (the true) nature.

The Mind Which Is Projected at {the Objects of) the Six Consciousnesses Is Not Real

When your mind watches your mind, realizing that the essence of the mind is nowhere recognizable is the realization of its nature.... This nature transcends all concepts, thoughts, and elaborations.... This nature has no basis and root (of existence).

Mind Is Unfabricated

(Mind) seems to be projecting {’Ch’ar-Ba)^ but it is not an entity since it does not develop or decline during the three times. From the very moment of its arising, the past (of the mind) has ceased and its future has not yet arisen. In its present, there are no separate aspects of rising, dwelling, and cessation, and it doesn’t exist (even) if you search for it down to temporally indivisible moments. So the mind exists neither as the perceiver nor the perceived. Therefore, one should remain natural.

Mind Is Momentary

Whatever kind of thought arises in the mind, if you search for it, it will not be found, because (mind) itself is the searcher. The reason that when it is searched for by itself it will not be found is that they (searcher and searched) are not two. If the mind is perfectly investigated, not only (will it be seen that) the mind itself does not exist, but all the concepts will be pacified.

Mind Is Primordially Pure and Has No Birth

The Mind Sems-Nyid) is called emptiness as it is naturally pure and doesn’t have basis and root. (In the mind) the mode of the arising of a variety (of things) is ceaseless, and it is called appearance. Even if one investigates, it is free from the extremes of eternalism as it has no substance and

character, and it is free from the extremes of nihilism as the aspect of just awareness does not cease. There is no third aspect of “both” or “neither.” So it is beyond expression but merely can be called “the natural purity,” since it transcends recognition as “this is it.” It is the wisdom unstained by

extremes .... It has aspects such as being eternal, because it is free from change, it is free from the nets of reverse concepts, and it is enlightened. {In the Mind) There is Nothing to Be Abandoned When the mind is examined with many kinds of investigation it is proven to be non-existent in its

(true) nature; likewise it is non-existent while it is not being investigated. So the mind is non-existent. (In scriptures) It has been taught that one should remain in the state of non-continuity of analysis, recognition, and thoughts, as when the hungry Brahmans and elephants are satisfied with food, without renunciation or acceptance and expectations or doubts.

MIND IS UNREALIZABLE THROUGH THEORIES

It Will Not Be Realized by a Person Who Has Pride 3People who comprehend only the words of the theories will not understand the pure meaning of it “as it is.” Those people (logicians) who are stewing the concepts of calculating “the property of the subject (Phyogs-Ch’os)” “forward pervasion” and “reverse

pervasion” (rJes-Su ’Gro-lDogf and whether the reasoning has been applied to “similar classes” (mThun-Phyogs) or to “dissimilar classes” {Mi-mThun Phyogs) and so on, fan the fuel of emotional defilements with the bellows of perverted (views), ignite the huge fire of manifold suffering, and bum their minds and

those of others. Their pride is equal to a mountain.... (The teachings on the nature) are not like those (so-called) teachings in the form of elaborate nets of imagination (Kunblags) which have been multiplied into thousands by those peopie. The nature of the mind and of phenomena is primordially pure. Therefore, there is nothing to be established or rejected....

All phenomena are in their nature non-dual and pure. If you realize the insight of the very essence (Ngo-Bo-Nyid) which is non-existent in its real nature (Rang-bZhin Gyis Med-Pa), then you realize the natural state of (how things are) present (gShis-Kyi gNas-Lugs). If you realize the mind, free from goings

or comings, then there is no place where the emotional defilements are arising and ceasing. Thereby, you realize that the antidotes and the (defilements) which are to be abandoned are non-existent as two, and they will (spontaneously) be perfected in their own (natural) place....

(The attainment) of liberation by realizing the essential point does not rely on recognition of the objects. (It is as) when you are having a dream, if you recognize the object and perceiver itself (as a dream), you will at once spontaneously be awakened (from the dream). Although other (yanas) assert that

liberation will be achieved by renouncing the objects, one will not be bound by the mere appearances of the mind and the objects (Yul Dang Ch’os-Su sNang-Ba\ but will be bound if one attaches (Zhen-Pa) to them. So it is taught (in scriptures) that one should renounce apprehension and attachment, lilopa said:

“Appearances do not bind but attachments do. So, Naropa, cut off the attachments....” Mere appearance is not the entity to be rejected or accepted. So one should not apprehend and attach (to the objects). Except at the beginning, when one

realizes the mind as unborn essence, one does not make intellectual investigations all the time (about its being unborn). Because even if one analyzes, there is nothing more to realize than one has already, and it will (only) distract one with conceptualization.

(Mind) Will Not Be Realized through Theoretical Distinctions The real meaning of the nature, the Mind, is freedom from concepts and expressions. So it won’t be understood by conceptual tenets and expressions. It neither exists nor is non-

Philosophical View of Phenomenal Existents 269 existent and it is neither the extremes nor middle. So, in it there is nothing to be designated as tenets. It is non-dimensional like the nature of space, and has not fallen into any biased assertion that “this is the system of it....”

There are no words and letters because the (true) meaning of phenomena is beyond (the object of) mental conceptions and concepts, which cause delusions.... So it should be known that all phenomena are peaceful, natural, pure, and that they transcend all the characteristics of conceptualizations.

Example to Illustrate That the Basis Is Non-Existent and

It Will Not Be Realized by Investigation

What is the purpose of arguing about the meaning of the nature which is free from (the concept of) center and extremes? It is like arguing about whether the color of the lotus in the sky is yellow.

Instructions on How Intellectually Created Meditation Vitiates (the Mind)

Through the elaborate (training of) the development and perfection stages, the nature which is spontaneously present from primordial time will not be realized but will be deviated from, and the nature which is beyond rejections and acceptances will not be seen. So one has to reach (La-bZa-Ba) the great perfection of spontaneously present equality.... In nature (gShis) there is no path in which to be trained.

FOUR PERFECTIONS

The Perfection of the Nature Which Is (Changeless) Equal to Space

The Mind (Sems-Nyid) is enlightened from the origin and there is nothing new to be purified. So there is no need of clinging to rejecting and acquiring.... Since there is no apprehended and apprehender of either external or internal (aspects), there is no apprehending.... As there is not a single aspect which can be pointed out, saying, “this is it,” the attachment is uprooted.

When One Realizes, One Perfects (the Goal)

Totally through Confidence When one realizes (the nature), one will attain confidence and will perfect realization totally in the (changeless) nature of space.... In the state of one’s changeless mind, whatever joy or distress and happiness or suffering arise, at that very moment (of arising), if one

does not apprehend it, it will be liberated by itself. So there are no other antidotes. It is instant liberation, as it has no earlier and later aspects. Perfection (of the State), Free from the Watcher and the To Be Watched

watching whatever arises, the watcher loses (itself) in its own place. By searching where it has gone, not only will it be found nowhere or in any

direction, but the searcher itself will dissolve into non-conceptuality. Thereby, both the senses which do the searching and the rejections and acceptances of the objects of the search disappear without a trace. Absence of any thing to be recognized is my (Longchen Rab-jam’s) Mind, which is like space.

The Perfection without Dwelling Place by Reaching the Basis At that time, having spontaneously accomplished (for) one’s Mind the vision which is indivisible from space, one has secured the state of the Ultimate Body, which is present in oneself.... Whatever arises (in one’s mind, if) one has

attained the realization of liberation into the basis, like clouds clearing in the sky, the Mind will be unified with the ultimate sphere (dByings) and the naturally liberated wisdom of whatever arises. Therefore, there is no place or dwelling to which the Mind will return from the natural state. Since it is

the perfection of the dissolution of phenomena, it is freedom from the adventitious negating and accepting senses and (freedom) from the narrow path of grasping (things) as real and of characteristics. Now the perfection of the ultimate nature, freedom from goings and comings, has been achieved. Then where to go?

Nowhere. The yogi who has reached that kind of state has transcended the objects of delusion, and no one will return to the samsáric cities, because he has reached the space-like basis. Therefore, when my (Long Chen Pa’s) Mind has attained the (ultimate) sphere, the apprehending thoughts are purified into the

basis of the primordial state and my three doors are liberated without efforts. How can other people see in what state of (realization) I am? Even if I speak, those less fortunate people do not see it “as it is.” This is the occasion of having confidence in the (attainment of absolute) meaning.

CONFIDENCE (IN THE NATURE) THROUGH REALIZING (IT)

This is the time when I have no aspirations for other (teachings), since I have total confidence in my (realized) nature. Other yogis who have been liberated are, because of their realizations, as I (Longchen Rabjani) am. Now I do not have any more doubts to clear (through other sources), as there is

no one who has more to teach than I have already realized.... There are people who, in the past, through the levels and sequences of excellent views, meditations, and activities, and by relying on the higher and lower stages and paths like steps, have gained their intellects and the experiences of the

phases of development of the higher and lower training (yogas), but have now lost them all because they have lost the root-basis of the mind. Now, for me (Longchen Rabjani) there is no objective (gTad-So) or goal to aim for. However things appear, like a drunk, I have no apprehension. Although things appear,

like an infant, I do not identify (Ngos-gZung) them. For me all the activities arise as equalness, naturalness, openess, and aimlessness, and they are sameness because of transcending apprehension. It is said in the Doha, “The wish-fulfilling gem-like realization of the learned ones who have dissolved the delusions is wonderful....”

By the arising of whatever arises as the ultimate nature (Ch’os-Nyid), one attains liberation from Karma (actions) and the compounds, because one has cleansed the delusions into the basis

and perfected the state (dGongs-Pa) which has no object, like space.... Whatever one does, since (now) action has been liberated as having no aim (gTad-Med), it is naturally absence of grasping. So there is neither liberation nor bondage.... When one reaches such a stage, that is liberation by the transference of the blessings of the Lama’s realization dGongs-Pa) .... At the time (when the realization is perfected), one sings the innate absolute song of the self-arisen wisdom Mind. You should know that this (teaching, which is) the realization of the essential point, the great freedom from falling

into partialities, and (from labelling) whether it is the nature or not, is illuminated (discoursed upon) by the arising of thousands of Immaculate Rays of Light (Dri Med A’od-Zer) for intelligent seekers of liberation, and that he (Longchen Rabjam) has gone to the state of great blissful Samantabhadra.

THE APPEARANCES AND THE MIND ARE LIBERATED FROM THEIR ORIGIN

Reaching the Great Perfection

(i) The object of appearances is emptiness. he reflections arising in a mirror are identical to the clarity of the mirror’s face. Actually these are not forms distinct from the brightness of the mirror. Likewise, all phenomena do not exist separately from emptiness.

(ii) The mind which discriminates (the appearances') is emptiness. When one is enjoying the appearances which are nonexistent:

Watch the mind which distinguishes the appearances, The mind is like sky, free from rejecting and accepting. In the sky, although the clouds gather and disappear, The display of the sky is non-dual and pure. Likewise, the nature is unstained, primordial Buddha, Uncreated and spontaneously accomplished nature.

The watcher mind is liberated at the (arising of the) objects and the forms of the objective appearances are cleansed. It is the perfection of the three times into the nature of space as

Philosophical View of Phenomenal Existents the mind has been liberated at (the arising of) the objects. For example, when the clouds in the sky disappear, they dissolve into themselves and become invisible without going anywhere but the sky.... Always, all phenomena first arise from the unborn sphere, then dwell in it, and finally are liberated in it. Whatever senses arise, first they arise from the state of emptiness, the Mind, at present they dwell in it, and finally they will cease in it.

(iii) The objects and the mind are non-dual and emptiness. 85b/6The appearing object [[[percept]]] (sNang-Ba’i Yul) and the apprehending senses [[[Wikipedia:perceiver|perceiver]]] (’Dzin-Byed Kyi Shes-Pa) in actuality appear like a dream but do not exist as two. So they should be understood as free from abandoning and acquiring or

rejecting and accepting.... Therefore, by realizing whatever appears as empty of true (existents), like water in a mirage, one should train in the aimless mind (Bio gZa’-gTad Dang Bral-Ba), perceiving all phenomena as the same as reflections.

(iv) Uncertainty of the objects and the aimlessness of the mind. 86a/4As the appearances are (manifest in) various (forms) and are not certain in any (form), the mind which apprehends them is also aimless and (it attains its) liberation in the sole impartiality, the Natural Great Perfection.... Reason

(rGyu-mTshan): One should understand that all phenomena have no distinction of good or bad for one to accept or reject, since they are in fivefold equality,

(i) All phenomena are equal, for their past has ceased without returning,

(ii) They are equal, for their future has not yet been born, so they are not present,

(iii) For the present they are equal in appearing for an unexamining mind, and if they are examined, the means of recognizing their identities will not be found....

(iv) The time is equal in being emptiness, since the three times do not exist as times, for they are totally unrelated ('Brel..Med), (v) They are equal in being unborn and not existing anywhere since they have arisen from, are dwelling in, and cease in the unborn state.

(vi) The mind is changeless. Whatever appears are delusory traces, like the arising of reflections in a mirror.... All phenomena, the perishable container (world) and its dependent, the perishable contained (beings), are appearing like a dream, because of one’s experiences of the traces of the

deluded mind, and they are not established from (the very moment of) their appearing. Hence, one has to confirm that the appearances are delusions of the mind, and the mind which grasps the appearances is emptiness, like space.... Space is changeless .... The meaning of that changelessness is peace and nirvana from primordial time, and it is the nature of Samantabhadra.

Completion of All in the Great Marvelous (Nature)

(i) The appearances and emptiness are sameness from primordial time. All phenomena are completed in the primordial, infinite, marvelous Great Perfection.... All phenomena transcend the elaborations of single or plural and they are nonduality of emptiness and appearances. So there is no falling into partiality, as their meaning is as the nature of space.... Space is sameness in its meaning, in the same way that the appearances (of all phenomena

are) the same (mNyam-Pa) (in being) like a reflection in a mirror. The appearances (of all are) the same (in being) like (the reflections which ) do not have a real form. They are the same in (having) just the capacity to act for the deluded mind, as both a form and its reflections have the capacity to

create for the eye-consciousness the sense of apprehending the forms. They are the same in their falseness as, in the nature of nothingness, the delusory appearances appear, like the visions produced by eating datura. They are the same in their presence like the apparition (sPrul-Ba) of a cow. They are the

same in their non-presence as the water in a mirage. They are the same in transcending the extremes as (having a nature) like the sphere of the vastness of space. They are the same from primordial time, in the sphere (dBy-ings) of ultimate nature (Ch’os-Nyid), which transcends rejecting and dividing and is beyond examples. It is emptiness from primordial time.

(ii) All the assertions of the intellect are empty of entity. 88b/1The theories of aggregates and constituents (Phung Khams) and so Philosophical View of Phenomenal Existents 275 on are the assertions of the intellect (Blos-bTags), and as those (things) are asserted by the intellect,

they do not exist as things (Ch’os); they are emptiness of entity. All the attributions of names do not exist either externally or internally in relation to those things. So they are adventitious (Gio-Bur) and nonexistent. The attributions of specific characteristics to things are also pictures of the mind.

Although people consider that the object of attribution is like the fire (igniting) from fuel, it is the form of delusory appearance from habituation, like a fire in a dream, and it does not exist in its nature ([[[Shis']]). So all the phenomena which appear for deluded (mind) are appearances of mere attributions.

The objects (of the aspect of appearance) from their very moment of appearance, are the same in being only false, but (in their true nature) there is no duality, neither truth nor falsehood, in them. If the appearances of the objects and the senses which apprehend them are analyzed, since they do not stain

each other, there is actually no relation between them.If the objects and the subjects are analyzed, they are like space; there is no object related to and subject relating, so in reality there is no relation. Not only is there no relation (between the perceiver and perceived objects), but also the things

which are designated as general and specific by our intellects do not exist with their specific characteristics (Rang-mTshari), because they are equal in that no improvement or decline is made by designating them as general or specific. This analysis shows that the meanings (subjects) of expressions are

unrelated and that there is nothing to grasp the duality of grasped and grasper. So all the apprehensions by ignorance are delusions. (For example,) in the period of infancy (in one’s mind) there are no assertions of theories and divisions, but later the experience of assertions develops, and it is an obscuration which arises by learning the wrong theories.

The Middle Length Prajnaparamita (Him Bar-Ba) says: “Subhuti! All phenomena are mere indications and assertions. Whatever is mere indication and assertion, that is adventitious and empty of entity.”

(iii) The mind has not been transferred and the objects have not arisen. In a mirror, when the reflection of a face appears, it appears without the face and its reflection becoming two or the reflection being transferred Phos-Pa') from the face to the object. Likewise, various objects of the sense-

faculties appear for the six individual consciousnesses. At the time (that the objects appear to the mind), the mind does not transfer to the object because it is the forms of the object that are appearing to the sense-faculties. For example, the appearance of the face in the mirror is not that the face has been transferred to the mirror, but that the reflection or its

form is appearing in the mirror. So (beings) are deluded into cyclic existence (the world) because of apprehending the forms with their intellects when they appear. If (we) analyze the meaning further, it is not established that the mind has not been transferred (to the objects) but that the forms have

arisen to it; because (firstly,) the mind, to which the objects have arisen, itself does not exist externally, internally, or in between, and so the apprehender of the form does not exist. (Secondly,) if (we) analyze the form itself, its entity (Ngo-Bo) is non-existence, so that which arises is not established. Therefore, it is correct that the appearances are established with neither object nor subject.

In the Mulamadhyamakakarika:

Whatever arises by depending on others,

Is temporal, neither itself

Nor other than it.

Therefore, it is not nothing or eternal.

(iv) Mind and objects are naturally liberated since they do not exist naturally. All (the phenomena) which appear in various (forms) are the same in not existing in (their true) nature. They are like the various dreams which are the same as the state of sleep. The intellects in which the appearances

seem to be arising are the same in the state of unrecognizable being. They are like the waves which are the same as the nature of water. The mind and the appearances do not exist as two and they are the same in the ultimate nature. Similarly, shadowy (visions) and the eye-sense which apprehends them are

Philosophical View of Phenomenal Existents 277 the same in being delusions. There is nothing to analyze for anything. It is like the garden in the sky, which is beyond analysis. So (the objects and subjects) are (the same) in the nature of space.

(v) Whoever realizes the natural liberation of whatever arises is a learned one. ^^The rivers flowing in the four directions are the same in the ocean. Likewise,samsara and nirvana are the same in that they are the states of mind.... All the changes of the four elements are not (taking place) outside of

(the sphere of) space. Likewise, whatever experiences of view, meditation, activities, and effects arise, they are the same in the innate nature. ... The arisings of rejecting and accepting thoughts in the mind are the same in emptiness because they haven’t moved away from the innate wisdom. The waves are

the same in (being) water. Likewise, whatever arises is the same in the unborn (nature). (That is to say) that the elaborations of the mind are (the same) in the state of Mind, and that the Mind is the state which is primordially free from projecting and withdrawing .... The dissolving of the thoughts into the basis is like water being poured into water.

Conclusion

(i) Instructions on the meaning of the freedom from accepting and rejecting which has no apprehending and appréhender. 91a/3(All phenomena) arise as the play of “as-it-is” (suchness, the absolute truth), which is pure in its essence (Ngo-Bo). So, contemplate upon the non-dual great bliss, transcending activities, efforts, recollection, and thoughts.

(ii) Absence of grasping is the natural great apprehension. When contemplating on it, .. .on whatever (object) one negates or affirms, at that (very) time, the natural awareness arises free from grasping and the Great Perfection will spontaneously be accomplished.

MEDITATION (PATH)

5. Meditation on the Meaning of the View

For meditation, having realized the view free from extremes, one contemplates on it to purify the defiled emotions and to perfect the paths and stages in order to reach the ultimate goal. Longchenpa summarizes the meditation in three categories of approach to meditation for the three intellectual levels of trainees in the eleventh chapter of Shingta Chenpo (SC Vol-II).

MEDITATION AFTER HAVING ASCERTAINED THE VIEW

After having ascertained (the meditation) by (realizing the) view, it is necessary to contemplate in the meditative state. Otherwise, one will not achieve liberation from the hosts of emotional defilements and will not be able to perfect the stages and paths. So it is certain that one should practice meditation. (The meditation) is to contemplate in the natural state, which is naturally pure like space, by the means of freedom from conceptualizations, doubts, and expectations....

(First, one) should study (the path), then ponder upon it, and after that one should enter into the practice on it, as it is necessary to generate the essential meaning in oneself.

MEDITATIONS FOR DIFFERENT LEVELS OF INTELLECT

Meditation for People of High Intellect

(i) People of most gifted intellect attain liberation upon realization. Fortunate people of most gifted intellect,who have accumulated merits in the past, attain liberation merely upon realizing the natural state of the Mind, the space-like meaning, which transcends meditation and non-meditation, due to the circumstances (of the blessings) of the Lama. They remain naturally in the state of the yoga of the stream of the Mind, all the time, with no need of meditation with effort.

(ii) For a totally realized person, there is no meditation to be praticed. When a person attains the totally realized state (Klong-Gyur)... because he has been liberated from attachment to (the concept of) true (existence) (JbDen-Zheri), there will be no antidotes on which to meditate. So the

realized state is meditationless. Having remained in the continuity of the absence of attachment to the true (existence), it is a (meditative) play of indefinite (character) with no intervals, transcending dimensions, and it is enjoyment of the Buddha-field of self liberated Samantabhadra.... (In this

meditation) there are no signs and levels, as there are (in training on) materialistic and characteristic meditations.... (In it) there are no places of deviation, as it has gone nowhere. There are no obscurations of the watcher, as it has not been watched....

The occurrence of obscurations and errors: when the meditator watches the Mind, which is imperceptible by watching, that becomes itself the obscuration. Proceeding to (where there is) no place to go becomes itself the error.... By first having the certainty that one’s Mind is spontaneously the real Buddha

from primordial time, later one realizes that there is no need of aspiration for Buddhahood from any other source. At that very time one dwells in Buddhahood.

(iii) For people of mediocre and lower intellect it is necessary to meditate. For people who are of mediocre and lower intellect, it is necessary to meditate with great diligence, because

Meditation on the Meaning of the View 283 they have not been liberated from apprehension of self(W)ag-’Dziri), the cause of samsara. The distinction

between meditation and no-meditation is made according to whether or not (the concept of) apprehender and apprehended (subject and object) in the mind has been dissolved.

(iv) Rightness of doing meditation. 95a/2As long as the arisings (in one’s mind) are not self-arisen and self-liberated, all thoughts are ordinary concepts.... So they lead to rebirths in the inferior realms. ... By meditating to pacify those concepts, it is certain that wisdom, the liberation of phenomena, will arise later.

(v) Need of uniting tranquillity and insight. 95a/6(Root, SN:) “Tranquillity subdues the emotional defilements, insight uproots the emotional defilements....”

There are two aspects of the identities, (the sameness and separate identities of tranquillity and insight). For sameness: The aspect of abiding is the tranquillity and the aspect of clarity is the insight. The union of tranquillity and insight, the realization of clarity and emptiness free from extremes, liberates one from samsara....

For separate identity: etymologically, the mind concentrated on the meaning of what has been learned is tranquillity and the realization of the meaning is insight. According to the meaning, being able through meditation to concentrate (the mind) one-pointedly at the beginning is tranquillity, and then realizing that (contemplation) as absence of inherent existence (Rang-bZhin Med-Pa) is insight.

(vi) The reason (why the meditation is necessary). 96a/5For people of high intellect, just as on a golden island, even if you search, you won’t find earth or stone, whatever arises is liberated into the ultimate nature (CITos-Nyid). So the antidotes have been purified into the ultimate sphere (dByings)> and there is no longer a need for contemplative periods....

For people of mediocre intellect: after having realized the view, by contemplating without moving, in the state of birth-lessness and clarity which is free from torpor and elation, like an unpolluted pond, (one) unites tranquillity and insight and dissolves the concepts into the ultimate sphere, and space-like realization arises....

For people of lesser intellect, one should meditate and tame the monkey-like wild mind, which does not abide even for a while, by means of one-pointed tranquillity. When one becomes able to concentrate, then by meditating, as the antidote, upon the discriminative insight such as emptiness, the absence of inherent existence in phenomenal existence, and by meditating that all appearances are illusions, one realizes the meaning of birthlessness.

THE WAY OF CONTEMPLATION FOR PEOPLE OF MEDIOCRE INTELLECT

Method of Meditation

(i) Advice to contemplate on no-thought. When there are strong waves in water no reflections appear, although the water has the potential of having reflection. Likewise, mind spontaneously possesses the qualities such as foreknowledge, but because of the speed of the waves of discursive thought,

the qualities do not manifest. So it is important to contemplate one-pointedly.... If you contemplate, then the disturbing waves of concepts will disappear and the light of the luminous Mind-lamp will naturally shine forth. So contemplate without disturbing the mind-water.

(ii) Body postures and the way of contemplation. 97a/60ne should contemplate in the three unmoving states free from extremes....

(a) For a motionless body there are sevenfold physical posture: legs crossed, hands in the contemplative gesture, spine straight, tongue touching the (upper) palate, breathing slowly, eyes looking at the (level of the) tip of the nose and the neck slightly bent.

(b) For motionless sense-faculties: eyes (keep fixed) without moving and do not stop the sense-faculties of ear, nose, tongue, body, and mind. Whatever forms, sounds, smells, tastes,touch, and thought are encountered, neither block the door (of their arising) nor follow after them. If those sense faculties are blocked, then the five (enlightened) eyes, such as the divine eyes and the six fore knowledges of the mind, which are the virtues of the purified aspect of the sense faculties, will not be attained. If the thoughts are followed, the continuous chain of thoughts will never cease and (one will)

remain indistinguishable from an ordinary person. Therefore, one should contemplate in the motionless pond of the sense-faculties with ceaseless arisings

of various appearing objects (sNang-Yut), like reflections of the stars and planets. If the various objects are not apprehended by thoughts, then not only will the (objects of appearance) not harm (one’s contemplation), but their qualities will arise. It is called “the primordial wisdom with no thoughts”

(rNam-Par Mi-rTogs-Pa’i Ye-Shes), as the (forms) appear but there are no concepts. If there is no (appearance of) forms, then there is no intellect (that sees) them, and then there is no question of being with thoughts or without thoughts, and there won’t be “the primordial wisdom with no concept.”

Therefore, when the objects appear to the senses, by remaining in no-thought, the master (Lama) of discriminative awareness attains directly the cessation of goings and comings of the thoughts, and that is designated as “the cessation of breathing.” Although breathing through mouth and nose continues,

thoughts will not waver. The cessation of conceptualization is designated as the death of thoughts. When there is no conceptualization, there is no need of meditation as its antidote and there is no need of wisdom, the yogim of freedom from conceptualizations, which is the antidote of conceptualizations....

When one perfects that essential point (of cessation of breathing), it is called the (state of) the natural or unfabricated six consciousnesses. Since the objects are appearing to the senses, the senses do not conceive the objects, and although the “senses fall to the objects” or the objects become clear (in the senses), not only do the senses not affect the contemplation, the luminous vision, but they help it to progress....

(c) For a motionless mind: the contemplation (of the mind) in the freedom from extremes occurs spontaneously when the body and sense-faculties are motionless. It is the contemplation unmoving from the state of clear and luminous mind free from projections and withdrawals....

At that time, if you are distracted by conceptions to the substances of the external appearing objects (sNang-Ba’i Yul) and to the insubstantials of the internal mind, then a tie is created which obscures the Buddha-essence, the innate Mind. So one should not have the slightest apprehension and attachment

to samsara and nirvana as bad or good, and even to the contemplation. Thus, having no concepts of either substances or unsubstantial, there will be no thoughts of any other things. At that time, all the movements of thought dissolve into the Mind, the basis (Sems-Nyid gZhi). Then, when the mind becomes

changeless and stable, one attains liberation from samsara and will not have attachment to oneself and others and apprehension of duality. That is the attainment of the excellent Ultimate Body, transcendent to elaborations, conceptions, and expressions.

(iii) Way of developing virtues. " When contemplating (in that way), all the conceptualizations will be freed.... Then as the conceptions are transcended in the ultimate nature (Ch’os-Nyid) and all the thoughts are dissolved into the (ultimate) sphere, there arises the Luminous Great Perfection (A’od-gSal rDzogs-Pa Ch’en-Po), the realization of one-tasteness as the Dharmakaya, which transcends the signs and significances of bliss, clarity and no-thought with their experiences (Nyams).

(iv) Realization of the ultimate nature. At the time of arising of the self-arisen innate primordial wisdom in the mind of the yogi, .. .he sees completely the inseparable identity of emptiness and the appearances as the eight illusory examples, and the ultimate nature of phenomena, the unborn

nature.... The Mind arises as the play of non-duality of samsara and nirvana, the primordial wisdom of transcending existence and non-existence, and the changelessness of clarity.... At that time, the primordial wisdom which is non-dual in respect to the objects to be known and the knower intellect arises in the equalness (state).

(v) It is the direct cause of the primordial wisdom of the noble ones. After immense progress in the experiences of the primordial wisdom of non-conceptualization, as the result of deeds, the high attainments such as the Path of Insight will be achieved spontaneously. Method of Contemplation

(i) Contemplation in (the state of) unwaveringness and nonconceptualization. In the sky-like Mind, by letting the thoughts of the mental events remain naturally (Rang-Sor bZhag), they dissolve (Dengs-Pa) like clouds disappearing (in the sky). One should contemplate in the state of that view, the nature of the example (the sky), without wavering.

(ii) Contemplation in clearness and clarity without pollutions. Contemplate with clarity in the state which is unpolluted by concepts of apprehender and apprehended and in clarity without torpor and in calmness without elation, like a peaceful ocean, that remains where it is.

(iii) Contemplation without partiality, like space. Contemplate in the state of the Mind, which is emptiness from its origin like space, without projections and withdrawals of thoughts.

(iv) Contemplating naturally and effortlessly. 1 Contemplate on the mind in the state of changelessness like Mt. Meru, without (any concept of) preventing or defending and expectation or doubt.

(v) Contemplation of the objects of appearances without ceasing. in state of purity and clarity of mind, contemplate on the objects of appearances (which appear) before the senses, vividly without concepts of apprehending or wavering.

(vi) Contemplation in the originally liberated clarity and purity. 1 Contemplate in the vivid clarity and purity without torpor or elation.... Contemplating thus, one will realize the appearances as emptiness, like rainbow lights.

(vii) Contemplation in one-pointedness like an archer. Contemplate on the mind in the state of ultimate nature, nakedly and straight, without wavering, like aiming an arrow straight.

(viii) Contemplation in effortlessness and spontaneity. 1 (First) having confidence (in the realization of) the Ultimate Body in its own place by contemplating the mind naturally, later contemplate by relaxing in the state of freedom from expectations and doubts.... There is no need of very active

recollection, but of relaxing the three doors naturally and merely remaining,without wandering. Even if the (mind) is freely distracted, since it has folien into the ordinary state (of mind), contemplate naturally in the ordinary mind (Tha-Mal-Gyi Shes-Pa) without wavering.

(ix) Conclusion of the eight ways of contemplation. In those contemplations) there is no apprehended and appréhender, so they are the naturally pure contemplations. They are the union of tranquillity and insight. Although it is said that the aspect of their abiding in “what it is” is tranquillity and

the aspect of their clarity is insight, (actually) they are indivisible, and it is called the union. At that point, having no distinctions of either aspect, the concept of tranquillity subsides and the insight is no longer conceived as insight. It is the indivisible, the innate union.

The Progress of the Path in Seven Aspects

(i) The way of seeing the inexpressible (state) through eight contemplations. Explanation of the progress of the path through four levels of primordial wisdom as the result of contemplation. ... Having pacified the penetrations of the intellect into the state of Mind which transcends thoughts and expressions, the arising for the first time of the clear, bright and changeless primordial wisdom is

(1) the “manifesting primordial wisdom” (sNang-Ba’i Ye-Shes; i.e., the Path of Accumulations). It is the perfection of the luminous primordial wisdom.

(ii) Signs of attainment of the path of liberation. Having realized, (1) the luminous “manifesting primordial wisdom,” one has recognized the Mind, the innate wisdom. By having entered the path of liberation, the seed of enlightenment has been sown (in oneself).... When a person recognizes the

Mind, “the luminous ground primordial wisdom” (fVod-gSal gZhi’i Ye-Shes), the adventitious thoughts are liberated instantly and the son and mother luminescences are unified. Because all the activities have become solely virtues, he becomes free from attachment to various phenomena, the five external objects and the internal recollecting and aware mind of negating and affirming (thoughts). Through the state of self-clarity and emptiness mind, he enjoys the virtues of developing compassion toward all living beings without distinctions of distance and dimensions. He also inspires others to virtuous

(activities). He renounces distractions and entertainments and enjoys solitude in mountains and forests. Even in his dreams, there will be only pure, virtuous thoughts. Because his body, speech, and mind are highly trained, he develops the qualities of the “Path of Accumulation” and sees various luminous visions in his meditation cell.

(iii) Primordial wisdom of progress. When one has made great progress in the experiences through the previous meditation, and the obscurations to emptiness and clarity mind, “spontaneously accomplished primordial wisdom” Rang-Byung Gi Ye-Shes), have been reduced, wisdom, contemplation and

experiences become powerful. The external appearances will spontaneously be seen as dreams and illusions. The realization of (seeing) various phenomena as having the same taste will arise and remain in the space-like state. It is (2) the “primordial wisdom of progress” nCh’ed-Pa’i Ye-Shes, i.e., Path of Application).

(iv) The signs of attainment of heat. i(At that time,) as the realization is extraordinarily immaculate, one attains extraordinary signs of pliancy (Shin-sByang) of body and mind. Remaining day and night in the united extraordinary contemplation, one cannot possibly be separated from it. Because of

compassion one acts for the benefit of living beings and develops uncommon revulsion and definite emergence from samsara. Even in dreams, one sees phenomena as dreams and illusions and so on. There will be no worm inside the body nor lice and their eggs upon it. These are the attainments of the signs of the “Path of Application” sByor-Lam), and one soon reaches the “Path of Seeing {mThong-Lam).”

(v) The realized noble primordial wisdom. Having first seen the Mind, the uncontaminated Zag-Med) luminous primordial wisdom, one attains what is known as the (3) “realized primordial wisdom” Thob-Pa Zhes-Bya-Ba’i Ye-Shes). (At that time,) the hundred-petalled {’Dab-Ma) air which dwells in the cakras of the heart will be purified. The wisdom of clear essence {Khams Dangs-Ma) becomes highly luminous, and by radiating other cakras too, 1200 virtuous (aspect of) air and mental (events) will be stabilized and 1200 emotional airs will cease. Then (as a result) according to tantras, the

primordially present pure lands appear in (one’s) internal essence {Nang Gi Khams). According to Sutras, the external pure lands, such as the faces of hundreds of Buddhas, appear (before him). One will achieve a great many more pure and unobscured eyes and fore knowledges than the eyes and fore knowledges

of ordinary beings So-So’i sKye-Bo), which have obscurations and limitations of the stages. One has been liberated from the emotional defilements of imagination, the “objects of abandonment of the Path of Seeing” mThong-Bas sPang-Bya), and has actualized primordial wisdom, the luminous vision.

(vi) By training in what has been realized, the primordial wisdom arises. To train in what has already been seen (in the path of insight) is the “path of meditation” bsGom-Pa’i Lam). One attains lower, middle and higher (cycles of this path), and in each stage one achieves the previously mentioned

virtues manyfold and acts for the benefit of living beings. From the attainment of the first through the seventh stage, there will be concepts during the off-meditation periods and differences between meditation and off-meditation. In the three pure stages (eighth-tenth), as there are no direct mNgon-Gyur) thoughts, there is the unification (of meditation and off-meditation), and here everything is one taste in the very primordial wisdom.

(vii) Full perfection, the completion of the noble path. The primordial wisdom of the “meditation path” is called the “fully realized primordial wisdom” Nye-Bar Thob-Pa’i Ye-Shes).

Having meditated upon the eight noble paths, one has purified the defilements of the nine stages (of the meditation path). Generally, the virtues of the path and stages appear by relying on the proper veins, air, and essence. The accumulations of merits and primordial wisdom are generated through the perfections (of veins, air, and essence) and through the efforts of training in their perfection.

The Path for People of Lesser Intellect

(i) The stages of meditation.

(a) TRANQUILLITY (Zhi-gNas)

(1) TAMING THE THOUGHTS

First (the question) is how to find tranquillity.... One should contemplate in a place where there are no thorns (disturbances) of contemplation,

such as danger from people, entertainments, and noise, but where the mind will naturally be able to relax. Sit on a comfortable seat in the crossed-legged posture, cover the knees with the palms and visualize the three channels (in the body). While exhaling, think that one exhales through the white Roma

channel on the right (side of the body) and then the right nostril, and that all the sickness, harmful effects, and unvirtuous obscurations are cleared like smoke going out a chimney. While inhaling, think that the absorptions of the Buddhas, in the form of light have entered through the left nostril, the

red Kyangma (channel at the left side of the body) and then have emerged into the central channel. For a little while, hold the breath (directly) below the navel (by pushing the breath a bit) both downwards and upwards. Then slowly exhale as before, but hold in a little (of the remaining breath). During the

three spring months, the air is earth-air, and it is the time that phlegm develops. So, as its antidote, one should visualize it as air-of-air in green. During the three summer months, to dispel the heat-of-fire, visualize it as water-air in white. During the three autumn months, to dispel the movements of the bile, visualize it as earth-air in yellow. During the three

winter months, as the antidote of coldness-of-water, visualize it as fire-air in red. For the shape of the air, visualize the essence of the mind and air in the designs of a bow, triangle, circle, and square in the heart. (Visualize them) as having the same feeling. For the number (of breaths): count up to

seven cycles in the mind. A beginner should visualize the air in the form of a square and so forth, and while emitting it through the nostrils, it gradually grows bigger till it becomes the size of the three thousand world system, and so on. One should contemplate on it without one’s mind wavering.

When the elements are congested, it should be overcome by saying a forceful Ha! without holding in any breath. When bliss and devotion, and so forth, arise, one should hold in the breath (for a while). By practicing breathing for a few days and nights, the tranquillity of clear and radiant mind without

concepts will arise. At that time, as there will be no moment of gross air and there are no thoughts, the white and red moon and sun, the essence of the Roma and Kyangma channels, will become stable. In that (stability), there will not be (even a) subtle movement of air, because one remains in the state of no-thought in the central channel and thereby realizes the innate primordial wisdom.

(2) ONE-POINTED CONCENTRATION

After suppressing the gross thoughts, .. .one should train in the four boundless states of mind, such as loving-kindness, and in the two minds of enlightenment, which are aspirations and practice. The Bodhicaryavatara says: “Having pacified the thoughts, meditate on the Mind of Enlightenment.” Or

concentrate on the developing stage or on (objects such as) volumes and paintings of deities. The Samadhiraja-sutra says: “On the golden color of the image beautifying the world, whoever focuses his mind is a Bodhisattva who is in contemplation.” Briefly, a person who has not yet become experienced in the meditation of “no-thought” should contemplate on any virtuous objects without deviating to any other objects.

(3) THE ACTUAL ABSORPTION OF TRANQUILLITY

When there is no projection of thoughts as long as one doesn’t abandon the contemplation of concentrating on the object, mind and body are at ease, speech is lessened, words become gentle and the complexion becomes rich; then one has accomplished the one-pointed tranquillity.

(b) INSIGHT (Lhag-mThong)

(1) WAY OF TRAINING IN INSIGHT

Meditate on (perceiving phenomena as) non-existent from their origin but appearing like the eight illusory examples .... In their true meaning, all things, the world and beings, which are the impure perceptions of the deluded mind, and the triple gem, which are the pure perceptions, are non-existent

like a dream. But in the deluded mind they appear because of the accumulation of habituations. All appearances seem to be true, but they are false since they appear to the dualistic perceptions.... The Buddhas who have appeared to the deluded perceptions are false, as they have the nature of manifested

bodies like reflections of the moon in water, and as they are appearances (for ordinary people), while (the Buddhas themselves) do not descend from the spheres of the Ultimate Body and the Enjoyment Body. The pure nature of the Buddhas, however, which is present in the unexcelled pure sphere, is not false.

Because of deluded thoughts, it seems that one wanders in samsara during one life after another and experiences successive suffering and happiness, and that one goes through successive lives. But at that very moment (of wandering), according to the view of the unborn state of the Mind, there is no

distinction between wandering or not wandering in samsara. The dream-like appearances of delusion are non-existent at the very time of their appearing during the sleep of delusory habituations....

Briefly, the phenomena of appearance and imputation

are non-existent but appear like the eight examples of illusion. One should contemplate upon this with clarity but no apprehensions.

(2) WAY OF ARISING OF INSIGHT

it is the meditation of (seeing all) as space without having any conceptualization even of the perception (of things) as illusions.... Even the (view of) “appearing but being unreal” (sNang-La bDen-Par Med-Pa is itself a (mere) assertion. In meaning, it (the nature) is not an object of

conceptualizations about whether it exists or not in its true nature. So one should contemplate on this meaning. By this practice, the thought of viewing external phenomena as true or as untrue like illusions will also be arrested. So, when one realizes the non-conceptualization of the objects of

apprehension, since the thought of apprehended, the aspect of the attachment (to the object also) does not exist, subsequently (Zhar-La) one realizes the nonexistence of the apprehender. Contemplate on the realization of the nature of non-existence of any entities and the nature of the transcending of concepts.

(ii) Analysis of contemplation.

(a) ANALYSIS OF THE MIND

the mind, when the chain of thoughts of liking and disliking, true, and false, and happiness and unhappiness arises, one should make efforts to examine it without wavering even for a moment: where did the thoughts come from at the beginning, where do they remain now, where do they go in the end, what are their color, design, and characteristics?

(b) WAY OF SEEING THE NATURE

Perceiving the existence of the mind is a pollution by thoughts. Because in its (true) meaning it has no existence, (mind) has no cause of arising. So it is empty of the cause of arising. There is nothing which exists because nothing has been bom. So the presence (of the mind) is emptiness of entity. As (the mind) is not present, there is nothing to cease. So the cessation (of the mind) is empty of characteristics. (Mind) has no color, design, and there

is nothing to be shown or to find, even if one examines it and searches thoroughly outside, inside, or in between. This not finding (the mind) is a space-like state, clear, equal, free from designations and analysis, and detached from actor and acted upon. It is the vision of the nature of the Ultimate Body.

(c) CONTEMPLATION IN RELAXED STATE

Like resting after exhaustion from carrying heavy loads, it is, by abandoning the past experiences of applying gross and subtle analyses, to be in total ease, like reaching the goal or the resting place when one has been totally exhausted. In accordance with this tradition, contemplate by remaining in

total ease through relaxation, in the state in which all appearances show clearly, fully and perfectly, free from any memories or thoughts and without the ceasing of the natural glow (mDangs) of awareness and bliss.... Generally, it is natural that if you meditate and concentrate the mind one-pointedly, the

mind projects. If you ease the mind, thinking “Go wherever you like to go,” it will remain as it is, like a camel.... When you let the mind go, saying, “Do not return even for a while,” even if it seems to have gone, it will return inwardly and remain as the self-dwelling emptiness. It is like a crow in a

boat.... While the mind is being projected to the objects such as forms, since the objects are unreal, the mind will not continue to rely on them even for a moment. The mind will return and remain in the emptiness free from bonds of analysis. For example, a crow flying from a boat in the ocean will not land on other objects but will come down on the boat itself.

(d) WAY OF ARISING OF THE REALIZATION

By gaining experience in the significance of not finding the thought of attachment to “I” and “self’ by investigation, one realizes the non-existence of the appréhender “self of person” and thereby (one realizes) the

non-existence of the apprehender [[[subject]]]. One has already realized (in the previous lessons) the non-existence of the “self of phenomena,” since the apprehended (object) is non-existence in its essence. After realizing the two emptinesses of self, both the objects among which one takes samsaric birth

and the subject who takes birth are established as non-existent. The liberation of samsara as the non-existent in true nature (JKhor-Ba Rang-bZhin Med-Pa) is the attainment of the vision of nirvana, because samsara is nothing else than mind.... If one realizes thus, even if one could not attain liberation in this life, it is certain that one will do so in the next one.... It is like “the karma of definite effect,” by which, if one has committed a grave evil or a virtuous act, it is impossible that one will not experience its effects in the next life.

(e) ATTAINMENT OF STABILITY (IN TRANQUILLITY AND INSIGHT)

When the reflection of the moon appears in a pond, the water and the reflection of the moon are inseparable. Likewise, when (things) appear (before the mind) and when they are being apprehended (by mind), the mind is inseparable (from the appearances). It should be understood that the appearances (before the mind) are the apprehended (phenomena) (gZung-Ba) and not the appearing objects (¿Nang-YuT). The object of appearances and its emptiness are inseparable like water and the (reflection) of the moon in water.

(f) HOW TO LEARN THE MEANING OF NON-DUALITY

By apprehending the non-existent object as self, one deludes (oneself) into samsara, just as by perceiving water in a dream as fearful, fear is further aggravated. The creations of the stabilized habits of delusory perceptions are non-established (nothing but delusions). The basis of the arising of delusions, the mind, is naturally pure and its entity is non-existent. So it is never stained by defilements .... One should contemplate in the space-like

Meditation on the Meaning of the View 297 stained primordial wisdom, the core undefiled by extremes and the essence free from conceptualizations, without any search by examining or analyzing. If you search, the Mind will be defiled and thereby worldly thoughts (Kun-rTog) will increase. If you keep a poisonous snake in a cage by itself it won’t harm (anyone), but if you harass it, it will. Likewise, the mind (itself) is free from efforts, acceptances, and abandonments.

(g) WAY OF REALIZING THE MIDDLE PATH, FREE FROM EXTREMES

(Thereby) one pacifies the defilements of emotions, and through the non-conceptualizing absorption of primordial wisdom, which is free from duality of apprehended and appréhender, one achieves the eyes and fore knowledges (etc.),the virtues of realization and liberation.

===(h) THE FREEDOM FROM MEDITATION AND MEDITATOR IS THE REALIZATION OF THE BUDDHA===.

While a person is in contemplation, although the appearing object (sNang-Yul) appears, there is nothing in his mind but remaining in the space-like absence of projections and withdrawals. So for him there is no concept of apprehender(’Din-Pa). That is the non-dual primordial wisdom, since the concept of dual nature has not been applied, and it is the liberation from creator and creation since there is no duality of meditator and meditation. At that

time, one reaches the natural primordial sphere by dissolving the mind and mental events into the ultimate sphere, and one dwells in the realization of Mind, the absolute Buddha, the self-presence of the Ultimate Body.... At that time, the mind and mental events have dissolved in the natural purity of the Mind, like salt dissolving in water, and no more thoughts are flickering.

(i) WAY OF REALIZING THE ULTIMATE NATURE

By realizing the five external apprehended objects as reflections of the moon and as a mirage (Mig-Yor), there won’t be the slightest tendency to cling by apprehended

concepts to the (objects as) true. By realizing the internal apprehending senses as partless like space, the apprehender (subject) of them is emptiness in its entity. The sense which is natural, absence of apprehender and apprehended (object), and free from projections and withdrawal is the nectar-like

perfection of wisdom. It is profound, peace, freedom, natural luminescence and self-discriminating primordial wisdom.... It is the perfection of wisdom in which there is no samsara here, nirvana there, or the path of training between.

(j) WAY OF COMPLETION OF THE VIEW

Dwelling in the boat-like state of realization of the meaning of the great vast view, one crosses the samsaric ocean of conceptualization, and then without conceptions unifies one’s intellect with the ground which is primordially free from conceptualizations. Because the ultimate sphere and wisdom have become

inseparable, it is called the state of Great Perfection, and so it is called the perfection of it (the Great Perfection). It is the arising of the realization of the total perfection of self-arisen and uncreated meaning.

(k) RECOGNITION OF THE PERFECT TRANQUILLITY AND INSIGHT

When one contemplates thus, the mind dwells naturally with no projections and withdrawals .The aspect of no-thought and emptiness due to abiding (in contemplation) is the tranquillity. It is the accomplishment of the accumulation of primordial wisdom and the perfection stage of wisdom, the cause of the

Ultimate Body. The aspect of appearances due to clarity is the insight. It is the accomplishment of the accumulation of merits and the development stage of

skillful means, the cause of the Form Body. At that time one completes the six absolute perfections, the freedom from conceptualization.The train- ing on giving, and so forth, is the abiding in them and it is not the perfection or going beyond them. When the Bodhisattva transcends them, it becomes the perfection of

Meditation on the Meaning of the View them. At that time, one perfects the absolute discipline. In Arya-sushi tamati devaputra-pariprcchâ-nàma-mahâyàna-sùtra it is said: “In whom there is no concept of discipline nor stains of discipline (Jshul-Khrims), there is the perfection of discipline.”

(l) THE FUNCTION OF TRANQUILLITY AND INSIGHT

5Gaining experience ÇDris-Pa) in the previously realized insight depends on tranquillity. So one should certainly make efforts to accomplish the union (of tranquillity and insight).

(m) THE TIME OF REALIZING NON-CONCEPTUALIZATION AFTER GAINING EXPERIENCE

While practicing on the perfect meaning, to realize that the subjects and objects and the substances and nonsubstances (dNgos Dang dNgos-Med) are absence of inherent existence (Rang-bZhin Med-Pa) is the insight, which comes first. To remain in the state of that realization with no arising of forms in

the intellect is the tranquillity, which comes later. When the sphere (dByings) and the primordial wisdom (Ye-Shes) become inseparable, their inseparability should be known as the attainment of the result of the union.

(in) Having gained experience, the way of perfecting the contemplation.

(a) THE VIRTUES OF THE CONTEMPLATION

in mind the virtues are present primordially, but while the mind has been covered by obscurations the virtues do not manifest. By meditating on tranquillity and insight, one purifies certain obscurations (such as adventitious concepts) and achieves

temporary attainments. When the mental concepts are dissolved into the ultimate sphere (dByings), .. .because of having purified the mental concepts, for the time being one achieves many virtues, such as the absorptions (sNyom-’Jug).

(b) THE NINE ABSORPTIONS

nine absorptions are the mind of cessation, four levels of absorptions (of the form realm), and four levels of the formless realm. They are the nine contemplations, the perfections of nine absorptions....

The one-pointed mind with the wisdom of bliss, clarity, and no-thought is achieved in the life of beings of the desire realm, such as human beings, through the training on tranquillity and insight, as explained earlier. It is achieved by means of precious human (Dal-’Byor) life, and that is why it is connected

to human beings.... The mind of (four) absorptions (of the form realms): (1) First absorption: When one practices one-pointed contemplation, the preliminary (Nyer-lDog) is the ability (to contemplate). It will (start) with the (gross) thought that I should contemplate, and through the application

(sByor-Ba) of analytic (subtle thoughts) recollections for contemplating in the state of no-thought, the wisdom free from conceptions, the actual (dNgos-gZhi) meditation arises. During the off-meditation period, one will have both (gross) thoughts and analysis (subtle thoughts). (2) Second absorption:

Through the preliminaries of the mental (stage) of the first absorption and by the application of no-(gross) thoughts but analysis (subtle thoughts), the actual absorption of clarity and no-concepts arises. (3) Third absorption: Through the preliminaries of the mental (stage) of the second absorption and (by

the application of) absence of (gross) thoughts and analysis (subtle thoughts), the extraordinary actual absorption of no-concepts arises directly. (4) Fourth absorption: Through the preliminaries of the mental (stage) of the third absorption (and by the application of the ) contemplations, the

extraordinary actual absorption of joy and bliss arises. Yum-Bar-Ba [Middle Length Prajnàpàramità-sütra] says: “An absorption with (gross) thoughts and analysis (subtle thoughts) is the first absorption. With analysis but no thoughts is the second absorption.With neither

Meditation on the Meaning of the View 301 thoughts nor analysis in the mind is the third absorption. Joyous mind is the fourth absorption.

(c) ATTAINMENT OF THE MIND OF THE ABSORPTIONS OF THE FORMLESS REALMS

means of the mind of (the four) absorptions (of the form realms) the extraordinary minds of (the four) formless realms are generated.

(1) The first is the (contemplative) state of space-like infinity. It is a stable conceptualization (Yid-La Byed-Pa) that the nature of all phenomena is pure and unstained like space (and the contemplating in it one-pointedly).

(2) The state of infinity of consciousness. It conceptualizes that even the space-like infinity is mere mind and that mind (consciousness) is infinite, free from beginning and end.

(3) The state of nothingness. It is the conception which does not observe even the infinity of consciousness and (in which) nothing is seen by the mind.

(4) The state of the summit of existence (the world). It conceptualizes the transcendence of both extremes of existing and non-existing (non-predication). The state of cessation: It is the cessation of all conceptualizations (sPros-Pa).... There are two cessations: the individual analytical cessation (So-Sor brTags-Pa’i ’Gog-Pa) (is attained through) discriminations and analysis by the mind. The non-analytical cessation (brTags-Min ’Gog) (is attained through) contemplating on the ultimate nature with no (mental) discriminations. In the case of the cessation (attained by the) Bodhisattvas, they (still) serve

living beings through (the power of) their compassion....

Question: (if he has compassion,) then how could he be free from conceptualizations?

Answer: There are no conceptualizations because he possesses the compassion of the wisdom of no-concepts.

(d) METHODS OF TRAINING IN THE NINE ABSORPTIONS

meditating on the final contemplations, one discovers the (five) divine eyes and (six) fore knowledges which he did not possess. He will see different stages of Buddha-fields and Buddha-virtues as he advances in his attainment of the stages of the path. He receives teachings and perfects his accumulations.

(e) THE TIME OF ATTAINMENT OF THE THREE CONTEMPLATIONS

1The single sun is known (by many names such as) “the illuminator” as it dispels darkness, “the thousand lights one” as it projects rays of brightness, and “the friend of the lotus” as it causes the lotus to open. Likewise, the contemplation is known (by the names) “the illusion-like

contemplation,” as it is the one-pointed contemplation on the realization of the appearances as illusions, “the moonlike unstained contemplation,” as it dispels the darkness and pain of emotions, “the space-like unobscured contemplation,” as it is the realization of all phenomena as space, and so on. The contemplation is of the same nature (rDzas), but in accordance with its progress, its virtues are increased and hundreds of thousands of more virtues will be obtained.

(f) ATTAINMENT OF THE UNITED CONTEMPLATION

he words and meanings of the Dharma are realized perfectly by discriminative insight, and they are maintained one-pointedly in the mind by tranquillity. So the insight is the recollection (gZungs, i.e., realization) and the tranquillity is the contemplation (Ting-Nge ’Dzin).

In Ye-Shes rGyas-Pa it is said:

Insight is the recollection (realization) of the Dharma, Tranquillity is the contemplation.”

6. Twenty-seven Courses of Training in Dzogpa Chenpo

In The Meaning Instructions on Three Virtues of Relaxation in the Natural State of The Mind (BL), Longchen Rabjam presents a hundred and forty-one courses of training divided into three chapters. The first chapter is on outer common teachings of Sutra, the second is on inner esoteric teachings of Tantra, and

the third chapter is on the innermost resultant teachings of the Great Perfection (rDzogs Pa Ch’en Po). The following is an abridged translation of the third chapter, which has twentyseven courses of training.

IDENTIFICATION (OF THE BASIS) THROUGH (UNDERSTANDING THE) VIEW

The External Apprehended Objects Are Non-Existent Emptiness

(i) The appearances are unreal reflections like the eight examples of illusion. Every aspect of the five objects, such as form, included in the phenomena of the world and beings, are mere appearances with no true existence. All the appearances which have appeared to both the pure perceptions of the Buddhas and the impure perceptions of deluded beings are the percepts of wisdom and the mind. While the appearances are appearing to both perceptions,they

are appearing with no inherent existence(Rang-bZhin), like a reflection in a mirror and rainbow rays in the sky. To the pure perception of wisdom the (appearances) transcend the extremes of existing and non-existing as there are no stains of apprehender and apprehended. As there is no creating, ceasing,

and changing, all are free from the characteristics of compounded phenomena, the appearances of uncompounded emptiness-form, and are totally free from conceptualizations. To the perception of the deluded mind, (the appearances) merely appear as the object of apprehension of self (bDag-’Dziri), which have

fallen into the extreme (concepts) of existing or non-existing, are detached from the characteristics of uncompounded (nature), and have strengthened the habituations of adventitious and circumstantial self-perceptions. So, here, one will understand that the objects, the delusory appearances of the mind, are

unreal. Various external appearances, such as white and red, are merely the percepts of rigid habits, like a dream created by the drunkenness of ignorant sleep. There is not the slightest existence (in them) as the object in the (true) meaning. Also, those appearances are not mind from the very point of

their arising, because their substantial characteristics, such as color, size, and distinctions, negate the character of the mind. At the same time, they are not other than the mind, because, in addition to their being merely the delusory perceptions (of the mind), no other object has ever been established

as such. The appearances to the mind are just types of experience of rigid habits continuing from beginningless time. It is like dreaming last night about a magic show one has seen yesterday. Therefore, one should think that whatever appears are appearances of nonexistence, and are without foundation, abiding

place, natural existence, and recognizable (entity) .They are merely a clear appearance of the empty nature like a dream, magical display, mirage, echo, shadowy view (Mig-Yor), water-moon (reflection), miracle, and the city of smell-eaters (a spirit world). Whatever appears, self or others, enemies or

friends, countries or towns, places or houses, food or drink or wealth, and whatever one does, eating or sleeping, walking or sitting, one should train in seeing them as unreal. One should devote oneself to this training in all its aspects: the preliminary, actual, and concluding practices.

(ii) The objects, if analyzed, are emptiness. 45a/3If the appearances are examined from gross to subtle down to atoms, they are partless and non-existent. So form is emptiness. (Likewise,) by examining color and recognition of sound, it (will be found to be) emptiness. By examining the form and essence of smell, it (will be found to be) emptiness. By examining the aspects of taste, they (will be found to be) emptiness. Especially, by examining the

sources (sense-objects), the emptiness of touch will be reached. Although they are different in appearance, they are the same in their nature in being emptiness, so the emptiness of various objects are not separate categories. Their nature, like pure space, transcends being either separate or the same. So the nature of objective appearances is emptiness in its essence.

The Ahprepender Has No Foundation and No Root

(i) The consciousnesses are self-clarity without foundation. (There are eight consciousnesses.) The five sense consciousnesses arise as the five objects such as form, the mind consciousness cognizes the general impression (of the appearing objects) and designates them as the objects, the defiled-

mind-consciousness is the sense of negating, accepting, hating and disliking (etc.), the mind-consciousness arises after the six consciousnesses (five senses and universal ground consciousness), .. .and the consciousness of universal ground is self clarity (JRang-gSaT) and no thought and is unrelated to

the objects: these are the eight or six consciousnesses. At the (very) time of (functioning of any of) those consciousnesses themselves, whatever consciousness it is, it is clear, vivid, and self clarity with no foundations. Although they appear clear, there is no substantial entity. They are

appearing without existence, like clear space and a breeze with no dust. Their clarity is present naturally like the sky without clouds. Their movements are like wind, not in distinguishable substances. From the (very) time of appearing, (the consciousnesses) as the apprehenders are self-clarity and

unrecognizable. Watch them when they are arising and when they are abiding. Relax naturally and watch the manner of appearing of the apprehender. Thereby one will realize the apprehenders as having the nature of merely an appearance of clarity with no existence, emptiness with no bias, and self-clarity with no foundation.

(ii) (The subject), if analyzed, is emptiness without root

By analyzing (whether) the self-clear, baseless mind (exists) in the external appearances, inner physical body, or intermediate movements, or if the entity of the self-dwelling mind itself (can be) recognized in (its) design, color, birth, cessation, and abiding, one will realize that its nature is non-existence, baseless and free from the extremes of either existence or non-existence. In this training the devotion to the Lama is the only important thing.

PROLONGING THE STATE OF (REALIZATION OF THE VIEW) BY CONTEMPLATION

Outline of the Contemplation (for the People) of Three Levels of Intellect

(i) The level (of contemplation) for people of lesser intellect

(si) SEEKING TRANQUILLITY

(1) TAMING THE THOUGHTS

First one should practice Guruyoga. Then sit in the seven-fold Vairocana posture. In particular, the palms should cover the knees and the neck should be held straight. Visualize the three channels (in the body), and when you exhale, from the lower ends of the Roma and Kyangma channels send out the luminous

air like a twisted smoky thread of (various colors and natures): white and clear, blue and spreading, red and deep, yellow and clear, green and rich, and blue and gray. When you inhale, count to five in your mind. Thus, by completing a rosary (108 cycles of breathing), the gross thoughts will be pacified.

(2) CONCENTRATION OF MIND

Keep an object such as an image, a book, a pebble, or a piece of wood in front of you. Remain watching the object without moving and concentrate on it without distractions. While concentrating, whatever animosity, smells,

Twenty-Seven Courses of Training in Dzogpa Chenpo thoughts, or so on arise, cut them off and let them go. Watch the object of concentration with a blank mind. If the mind remains one-pointed, then meditate one-pointedly by closing the eyes, and concentrate on the form of the object of concentration

(imprinted in the mind). If the mind becomes distracted, open your eyes and concentrate directly on the object itself. By practising in that way, develop tranquillity of mind, concentration on the appearances of the five objects of the five senses and phenomena (C/zbs), the object of mind.

(3) CONCENTRATION ON SOUND AND THE REST

Likewise, one should train on sound.... Contemplate by concentrating one’s ear one-pointedly on the sound of people, wind, or dogs, and so forth. Again, contemplate by turning inwardly, stop listening to the actual sound and listen to the imprinted sound. By repeating those (two) trainings (on sound) alternately, one will perfect the concentration on sound. In the same way, practice on smell, taste, and touch using the same techniques. By training in those practices, later, when one contemplates (on any meditation), the five objects will not be distractions but supports. So it is very important.

(4) TRAINING ON DHARMA

Visualize oneself as a deity and contemplate in that state without wavering. When one becomes able to maintain the concentration one-pointedly, change the (way of) contemplation to such (subjects) as blessing beings by projection and withdrawal (’PAw-’Dw) of rays of light, or the four boundless meditations, such as loving kindness (compassion, joy, and equanimity) towards beings, focusing on those meditations with clear and one-pointed mind without wavering. By repeating the two trainings (the mere concentration and the blessing of beings) alternately, one will develop tranquillity in maintaining the concentration on equalness in (circumstances of both) projecting and abiding (fPhro gNas) (of the mind).

(b) DEVELOPING INSIGHT

(1) CONTEMPLATING IN THE EQUAL STATE OF SPACE-LIKE ABSENCE OF EXTERNAL APPREHENDED OBJECTS

Various appearing objects are manifesting as dreams and magic, but if analyzed down to partless atoms, they are (seen to be) emptiness, as they do not exist. So contemplate naturally in the state of self-clarity and emptiness (of the objects) as well as of the apprehending senses, which comprehend the percepts of the objects. This is an important point for realizing the no-self of the objects and perceptions (gZung-Ba’i Shes-Pa).

(2) THE INNER APPREHENDER IS ROOTLESS AND IS EMPTINESS

When one searches for the nature of the mind, which comprehends (phenomena) as objects and subjects, one will not find that it has any existence, past or present, material or immaterial, coming, abiding and going, or color and design, and so on. At that point, remain naturally in the state of baseless mind without apprehension. This will bring the realization of the emptiness of apprehending as “I” and “self.”

(3) CONTEMPLATION ON THE UNION (OF TRANQUILLITY AND INSIGHT)

This is the unified training of tranquillity and insight, whereas in the previous training they were practiced separately.... Whatever appears (in the mind), contemplate in the state that is naturally even, blissfully smooth, tracelessly clear, vastly free, and limitlessly open without any bounds of

analysis. At that time the space-like realization arises, which has no (distinction of) outer, inner, or between. It is spontaneous accomplishment of tranquillity as it is abiding, of insight as it is clear, and of single union as it is inseparable.

(ii) The way of meditation for people of mediocre intellect

(a) MEDITATION ON SPACE-LIKE EMPTINESS

The body remains in the seven-fold Vairocana posture

Twenty-Seven Courses of Training in Dzogpa Chenpo 309 without moving, like Mt. Meru. The senses remain clearly in self-clarity without ceasing, like the

reflection of the moon in a pond. Whatever (appearance) arises (in the mind), do not focus (the mind) on the aspect of appearing but remain with the emptiness aspect of it, which is thorough clarity, floating and abundant without (differentiations and limitations of distinguishing) outer, inner, or between. Through that meditation one realizes all phenomena as emptiness with no break, like space.

(b) MEDITATION ON MIRROR-LIKE CLARITY

The posture of the body and focus of the sense faculties are similar to those in the previous meditation. Here one does not concentrate on the aspect of emptiness but contemplates on the state of self-clarity without apprehension of the percepts, clearly, vividly, and vigorously. Then the realization of undefining (perceptions or not defined appearances) (Khral-Ma Khrol) arises, in which all phenomena appear without being apprehended.

(c) MEDITATION ON WAVE-LIKE ARISINGS

The bodily postures and focus of the sense-faculties are the same as before. Here, one focuses especially on the arising of the thoughts of projecting and withdrawing, through the state of intrinsic awareness (Rig-Pa). Thereupon the realization of liberating (the thoughts) without basis and apprehension like waves dissolving in water arises (in oneself).

(iii) The way of meditation for beings of higher intellect. 48a/4jjere, (the state of meditation and realization) is a ceaseless continuum like the flow of a river. Because of one’s realization of the awareness as the Dharmakaya, the (mental) projections and withdrawals arise and dissolve as the play of the ultimate nature. Hence, (everything) arises as the clarifying training for the realization, without abandoning or acceptances and deviations or

obscurations. On an island of gold, ordinary stones and earth are hard to find even if they are searched for. Likewise, since whatever arises in the intellect has arisen as the spontaneously arisen wisdom, the subjective thoughts are

nothing but the realization of the primordially liberated Samantabhadra (Kun-lu bZang-Po). Whatever arises as the object has arisen as the emptiness-form. So, (for the yogi) the objective thoughts are nothing but the vast expanse of primordially liberated Samantabhadri (Kun-lii bZang-Mo). (For him) all the

phenomenal aspects, which were apprehended separately as the mind and the object, cease in the sphere of non-dual Great Perfection. (At that time, all the phenomenal existents have) arisen in the expanse of the wisdom without (distinctions of) outer and inner, have become equalness without top or bottom, have arisen as the self-arisen primordial wisdom without (distinctions of) directions and cardinal points, have arisen as the play of the ultimate nature without partiality, have perfected (themselves) into the state of the natural way of dwelling without (distinction of) self and others, and have reached

the primordial expanse without (distinction of) place and time. This is the time when the yogi, whose intellect has been exhausted, is happy in the state of exhaustion (of phenomena) in the ultimate nature. Here, having been introduced to the uninterrupted realization, and the awareness having become denuded, one maintains the pure meditationless natural mind, floating nakedly and completely without hindrance, and with confidence in it.

Explanation of the Skillful Means in Detail

(i) Tranquillity

(a) ACQUIRING TRANQUILLITY

(1) CONTEMPLATION ON VISIBLE OBJECTS

Contemplation on external visible objects such as a painted image is the same as discussed before. For the contemplation on inwardly appearing objects, when the senses are being distracted and are not remaining in concentration, visualize in the heart a white lotus or a crossed vajra and so on, and

visualize that its root (or end) extends downwards and reaches the “majestic golden ground” and becomes stabilized. When the mind becomes capable of contemplation, withdraw (the root or end) into the heart and

Twenty-Seven Courses of Training in Dzogpa Chenpo 311 remain one-pointedly.

By this practice (the realization of) “no-thought” arises.

(2) CONCENTRATION ON NON-APPEARING OBJECTS

It is contemplation in the state of no thoughts in the mind. It is a training on contemplation in the state of emptiness (in which), having dissolved all the internal and external phenomena, or by visualizing the face or hands and so forth of the deities, one dissolves all the other thoughts into the visualization, and then one contemplates on that thought also in the non-visual state. Through these practices arise the tranquillity of non-conceptualization (dMigs-Med).

(b) PROGRESSION

Take a little walk while focusing (the mind) on the previous contemplation (the tranquillity without conceptualization). By contemplating in the tranquillity, mixing it with little talking and thinking, the experience (of contemplation) will progress. If the contemplation becomes unclear, elevate it by letting the mind waver. Then the contemplation will become very clear.

(ii) Insight.

(a) ACQUIRING INSIGHT

(1) TRAINING IN APPEARANCES

It is to contemplate, thinking that whatever appears is unreal, as the appearances of the phenomenal objects are magical apparition and dreams. There is a big difference between the thoughts, “It is magical apparition” and “It is like magical apparition.” In the previous trainings it was taught that phenomena are like a magical apparition, and here it is taught that they are the actual (magical apparition).

(2) TRAINING IN EMPTINESS

At the very moment of the appearance of phenomena, whatever one watches, see them as emptiness nature without any traces and remain in the space-like nature without thinking anything. The previous trainings were on the emptiness arrived at by analysis and here it is on the emptiness (resulting from) the direct approach of self-clarity. So there is a great difference.

(b) PROGRESSION OF INSIGHT

Whatever one’s activities, meditate by unifying them with the emptiness (resulting from) concentrating on dissolving the appearances into the emptiness. Afterwards, without for a moment becoming distracted toward the objects, such as form, train naturally in the clarity, emptiness and absence of apprehension.

(iii) Union (of tranquillity and insight.

(a) ACTUAL (UNION)

it in the proper physical posture. Whatever appears or arises, at that very moment, without discriminations, watch totally the intrinsic awareness, the very ground of arising. Contemplate here (in the awareness state) without analyzing over there (objects). This is the most profound point. Then, because of remaining always in the state of equality of projecting and abiding (of thoughts), the movements (of the mind) will not harm the abiding (in the intrinsic awareness state). This is the arrival at the essence of intrinsic awareness, the union of emptiness, clarity, and arising. It is the realization of the original state of the three bodies.

(b) PROGRESSION OF THE UNION

When the sky is clear of clouds, turn your back to the sun and stare into the depth of the sky in “watching positions” (ITa-sTangs). As the external sky is clear, the internal sense-sky becomes clear. Then there arises instantly the ultimate nature (Ch’os-Nyid) of clear sky of the secret luminous essence, transcending (the differences of) extremes or the center. This is the supremely profound instruction given by Kdmasri of Nepal. If the (experiences) are unclear (ITings), train in the skill (rTsal) of tranquillity and insight; if they are dull, elevate them, and if they are excited, calm them down. To apply this method to all the daily activities is a very important point for perfecting the skill.

(iv) Perfecting (the skillful means of training). While meditating thus, all the experiences (Nyams), the abiding of mind in meditation, good thoughts, bad thoughts, pure perceptions, and impure perceptions, are of one taste in (being) baseless, great emptiness, the great exhaustion of phenomena,

transcending the intellect, the great equalness without partiality and the great openess free from basis. So do not hold on to anything, do not think about anything, do not ask anybody anything, do not depend on anything, and cut off fear and clinging to hopes and doubts, but attain the state of great transcendence of the intellect and dissolution of phenomena (into the ultimate nature), reach the great actionless sphere, and never return. This is to develop confidence in “what it is.”

THE RESULT, FREEDOM FROM EXPECTATIONS AND DOUBTS

The Self-Essence of the Ultimate Sphere of the Ultimate Nature It is the absolute truth, the ultimate sphere, which exists neither as samsara nor as nirvana. It does not fall into the extremes of any dimensions, but is the basis of arising of everything. It is also called the final goal of the

realization, source of the exhaustion, goal of the attainment, and ultimate sphere of the primordial state. It is not other than the spontaneously arisen wisdom. It is the self-awareness, free from conceptualizations and not having fallen into (the extremes of) dimensions, to which one has been introduced by

the Lama. This will not be found in other (external) sources, even if it is searched for.... Since the ultimate sphere of the Buddha has been obscured (for us) by the adventitious defilements, although it is defined as “natural purity in nature,” one should understand that in essence there is no (distinction of) good or bad in it. This is the attainment of confidence in the present (union of) awareness and emptiness as the great spontaneously accomplished ultimate sphere.

The Nature of the Bodies, the Appearances of the Ultimate Sphere In that ultimate sphere is present the realization (dGongs-Pa) of the union of the body and primordial wisdom. The aspect of the presence of the nature of that ultimate sphere, free from birth, cessation, and

changes and beyond speech, conceptions, and expressions is the Dharmakaya. The aspect of the spontaneous arising of the major signs and minor marks, transcendent to the extremes of eternalism and nihilism, in the luminous sphere, is the Sambhogakaya. The aspect of projecting compassion (power) without

partiality, as the sphere of ceaseless arising, is the Nirmanakaya. The aspect of spontanously possessing primordially pure virtues such as the ten powers and four fearlessnesses of the Buddha, as many as the sands of the river Ganges, in the ultimate sphere, is the Sam-bodhikdya. The aspect of the presence

of the realization of the ultimate nature of the ultimate sphere without changes in the three times is the “Eternal VafrakdyaT Whether or not the adventitious defilements have been purified, from the very time of one’s existence as an ordinary being, the essence of the awareness is emptiness, its

nature is clarity, its way of arising is ceaseless, everything (all the virtues) is present and changeless from the nature of awareness. Those are the aspects of the five bodies which are present (in us) right now. So one should believe that the five bodies are spontaneously present (in oneself) without

need of seeking them from any other source. That is to realize that the (union of) intrinsic awareness and emptiness is the five bodies. The Display of the Primordial Wisdoms from the Buddha Bodies The primordial wisdom of Dharmakaya is the great transcendence of speech, concepts, and

expressions. The primordial wisdom of Sambhogakaya is possessed of five characteristics. The primordial wisdom of Nirmanakaya is the knowledge of absolute truth and relative truth. Whether or not the defilements have been purified, those (primordial wisdoms are) naturally present completely in the ultimate sphere. So they are present in the awareness at this moment. The intrinsic awareness-emptiness and the discriminative awareness (wisdom), the five poisons and self-liberation without traces, are

the essences and qualities or the phenomena and the nature of phenomena, and they are complete in the awareness as its aspects. Especially when a thought of desire flickers in one although it is an ordinary emotional defilement, by recognizing it and contemplating on it, it arises as blissful without

apprehensions. That is the Discriminative Primordial Wisdom. Hatred arising toward an object is ordinary anger. By recognizing it, it arises as clarity, free from concepts. It is the Mirrorlike primordial Wisdom. The arising of unknowing is ignorance. By recognizing it, it arises as natural clarity with no

concepts. It is the ultimate sphere primordial wisdom. Boasting that I am better than others is ordinary pride. By recognizing it, one realizes non-duality and equalness. It is the Primordial Wisdom of Equanimity. The arising of competitive thought is ordinary jealousy. By recognizing it, it is cleansed as

free from partiality. It is the Primordial Wisdom of Accomplishment. In awareness, although the effect (rTsal) of not recognizing (the intrinsic awareness) itself arises as the five poisons, when it is recognized, the poisons arise as the power or the play of the five primordial wisdoms. So at this very moment

the meaning of the inseparability of the (Buddha-) bodies and primordial wisdoms is naturally present (within oneself). Develop confidence. Do not have doubt or expectations. Decide and generate courage. This is the introduction.

1. Naturally Liberated Mind, the Great Perfection

Sanskrit: Mahasandhicittatasvamutki-nama Tibetan: rDzogs-Pa Ch’en-Po Sems-Nyid Rang-Grol

This section is a complete translation of Naturally Liberated Mind (SR). It is one of the Three Cycles on Natural Liberation Rang-Grol sKor-gSum) in Dzogpa Chenpo by Longchen Rabjam. It consists of three chapters. The first chapter is on the views of the “basis,” the second chapter is on the path of meditation, and the third chapter is on the perfection of result. In this section we tried to maintain the sequence of Tibetan lines in the translation, but in some places it was impossible to avoid shuffling the words from one line to another.

Homage to the Glorious Kuntu Zangpo

From the utterly pure essence which transcends objective thought

Arisen as the glow of the essence of the spontaneously accomplished nature4

Pure from various characteristics of the duality of apprehended and apprehender, the Mind

Which is free from discriminations of dimensions and partiality: to you I pay homage.

Phenomenal existences are unborn, of equal nature;

In which the originally liberated appearances and mind prevail evenly without apprehensions;

Concerning that marvelous sovereign, Naturally Liberated Mind,

Listen while I tell you what I have realized.

“LIBERATION BY REALIZING THE BASIS,” the first chapter of NATURALLY LIBERATED MIND, THE GREAT PERFECTION

The utterly pure view has no extremes or center.

It cannot be indicated by saying “It is this,” nor is there in it any distinctions of height or width.

It transcends eternalism and nihilism, and it is free from the stains of the four assertions of extremes.

Sought, it will not be found; watched, it is not seen.

It is detached from directions and partiality, and it transcends all the objects of conception.

It has no standpoint, neither voidness nor non-voidness. There is no realized and unrealized, no counting, nor objective aim.

All phenomena are primordially pure and enlightened, so it is unborn and unceasing, inconceivable and inexpressible. In the ultimate sphere purity and impurity are naturally pure and

Phenomena are the great equal perfection, free from conception.

Since there is no bondage and liberation, there is no going, coming or dwelling.

Appearance and emptiness are conventions, apprehended and appréhender are like maya (a magical apparition).

The happiness and suffering of samsara and nirvana are like good and bad dreams.

From the very moment of appearing, its nature is free from elaboration.

From it (the state of freedom from elaboration), the very interdependent causation of the great arising and cessation

Appears like a dream, may a,10 an optical illusion, a city of the Gandharvas?

An echo, and a reflection, having no reality.

All the events such as arising, etc.,12 are in their true nature unborn.

So they will never cease nor undergo any changes in the three periods of time.

They did not come from anywhere and they did not go anywhere.

They will not stay anywhere: they are like a dream and may a. A foolish person is attached to phenomena as true,

And apprehends them as gross material phenomena, “I” and “self,” whereas they are

Like a maya-girl who disappears when touched.

They are not true because they are deceiving and act only in appearance.

The spheres of the six realms of beings and the Pure Lands of the Buddhas also

Are not aggregations of atoms, but merely the self-appearances of beings’ minds.

For example, in a dream Buddhas and sentient beings Appear as real, endowed with inconceivable properties. However,

When one awakens, they were just a momentary object of the mind.

In the same way should be understood all the phenomena of samsara and nirvana.16

There is no separate emptiness apart from apparent phenomena.

It is like fire and heat, the qualities of fire.

The notion of their distinctness is a division made by mind. Water and the moon’s reflection in water are indivisibly one in the pool.

Likewise, appearances 1and emptiness are one in the great Dharmatd 1

Naturally Liberated Mind, the Great Perfection

These appearances are unborn from the beginning, and they are the Dharmakaya.

They are like reflections, naturally unstained and pure.

The mind’s fabricating their existence or non-existence is an illusion,

So do not conceptualize whatever appearances arise; Those appearing objects are also reflections of mind. They are like a face and its reflection in a mirror. While there is no duality, the perception of duality is The natural characteristic of the experiences of beginningless habit.

The mind and dreams are not separate,

Rather it is like the appearance of dreams to a person who is drunk with sleep.

One should know that there is no essential distinction between (subject and object).

For example, like a baby seeing a mirror,

Ignorant people accept and reject external objects. When a mother sees the mirror she cleans it; similarly The Yma of Cause and Result alters external objects. A lady, seeing it, cleans her face; likewise

One who knows suchness looks at the Mind within. This is the immaterial, Essential Yma.

In the mind which has no essence, various things

Arise because of the objective conditions,

Like reflections appearing in a mirror or in the ocean.

The emptiness essence, unceasing nature, and Variously appearing characteristic, the magical display, is The dual projection of samsara and nirvana within a single Mind.

It is like the color of a crystal altered by a black or white cloth. The essence is without change, but because of conditional perceptions as the basis of arising,

Various perceptions seem to change at the time of their appearance;

But in reality it is unchanging like the purity of the crystal. The primordially empty Mind, which has no root,

Is not defiled by the phenomenal appearances of samsara and nirvana.

Throughout the three times and timeless time, the state of Kuntu Zangpo,

The essence of the changeless perfection at the basis is Undefiled by the appearances of the six objects,26 like the water moon [the moon’s reflection in water].

For the non-existent appearances of samsara and nirvana, like a magic display,

Do not make efforts of acceptance and rejection,27 negating and defending, or hope and doubt

Attaining liberation by knowing the nature of the (world’s) magical display:

It is as if, seeing the army of maya one is taken in, but

By knowing the reality there is no fear. Likewise,

It is not necessary to renounce objective appearances in particular.

The nature of samsara is the essence of the mind,

Which is primordially unborn and enlightened,

So by seeing the Mind, realization of the nature of existence is attained.

Then there is no other Peace to be accomplished.

(It is as if) being frightened of one’s own forces (mistaking them for) others’,

Later, by recognizing them, one is relieved.

Today by the blessing of the glorious Master, Worldly thoughts are realized as Dharmakaya. So

The natural great bliss arises within.

There is no need of acceptance and rejection since all existent phenomena arise as the Lama.

All the inexhaustible instructions are the support of enlightenment.

There is no end of satisfaction in happiness and peace.

All is happiness, prevailing in Dharmakaya, from which The play of unceasing varieties of phenomena is

The spontaneously accomplished Rupakaya^ and Dharmakaya, appearances and emptiness, the twofold accumulation,

Naturally Liberated Mind, the Great Perfection

Skillful means33 and wisdom,34 meditation and withdrawal from meditation

The unconstructed and natural Five Bodies and Five Primordial Wisdoms

Are perfected in the state of Intrinsic Awareness, free from grasping after perception and mind.

The stages, paths, recollection, and contemplation—

The qualities—are spontaneously perfected and are of the essence, the Dharmata.

The great self-arisen impartial Intrinsic Awareness is Unadulterated by an apprehended [[[object]]] and unbound by a subject.

It is like the nature of màyà, non-dual and pure. So

What is the use of pondering, discoursing, or contemplating?

There are no developing and perfecting stages, no duality, no union,

No standpoint or division of 'Yanas.

These are all conventions and drawings of the mind.

(All are of) the state of self-arising, just designated as self liberation.

The Awareness has no objective and cannot be defined as “this is it,”

So do not make efforts to apprehend it, thinking “it is,” for it transcends the mind.

The Mind is effortless and spontaneously perfected;

Do not adulterate it with antidotes of modification and transformation: let it go in ease.

If the Dharmatà, in which realization and non-realization are equal,

Is not adulterated by binding it with nets of contemplation, Then in the ultimate meaning there is neither “is” nor “is not,” neither phenomena nor emptiness.

It cannot be defined as “unity and multiplicity”41 and the rest.

It transcends view and meditation, free from assertion and negation, no coming and going,

Free from extremes, non-dual, like màyâ and a dream.

The purpose of [the teaching on the] Two Truths is the

prevention of attachment to (phenomena) as real.

In the actual meaning there is no absolute and relative.

Things are not present as they are (mentally and conventionally) construed,

(But) one is bound in the net of apprehending them as “this is.”

Whatever one asserts, he will fall into the extremes of attachment;

And through efforts and achievements, samsara will not cease. Good and bad karma cause wandering in this world, and The experiences of happiness and suffering, high and low, are like the revolving of an irrigation wheel.

In the samsara of the three times, beings of the three spheres wander in delusion;

They are tormented by the disease of ignorance, fabrications, and efforts—

No beginning or end to it—oh, pity the living beings!

Kye Ho! All are just like dreams and maya.

In the ultimate meaning there is no samsara and no wanderers in it.

All are originally liberated in the state of Kuntu Zangpo. There is no basis, root, or substance. How satisfying it is! The unmodified, primordially pure Mind

Is unstained by the phenomena of existence: it is like a reflection.

In the appearing object nothing is conceptualized to be apprehended;

in the self-arisen mind, nothing is conceived for an appréhender.

That non-dual primordial wisdom arises from the dualistic perceptions.

Therefore, the ceaseless mind and its object are the great attributes.

The elephant of non-apprehending roves freely on the plain at the pace of Self-Liberation, ornamented by the trappings of non-duality.

He destroys the swamp of acceptance and rejection, hope and doubt, and

He possesses the strength of realization and enters into the ocean of non-duality.

He wanders freely without different phases between arising and liberation, and

Unbound by the ropes of the objects of abandonment and antidotes.

He freely maintains the standpoint of powerful accomplishment.

By fully perfecting the great power, phenomenal existence arises as Dharmakaya.

When perceptions of the six objects are unceasing and the perceiver is essentially empty,

And Mind free from extremes attains aimless liberation, Then Intrinsic Awareness of the non-duality of samsara and nirvana reaches the (primordial) Ground. It is called the achievement of the supreme attainment. Because of perfect accomplishment of the purpose of self and others, It is the attainment of enlightenment in the unexcelled Pure Land.47

Alas!

the animal-like contemplators

Stop the perceptions and remain without any thoughts. They call this the absolute nature and become proud.

By gaining experience in that state (of concentration) they will be bom in the animal realm.

Even if they do not gain experience [in it], it is certain [that they will be reborn in the realms of] Absorption [[[Form]]] and the Formless.49

There will be no opportunity to get liberation from samsara. So, extremely proud ones,

Who are possessed by the harmful spirit of their own standpoint,

Follow mentally fabricated and deluded doctrines.

Because of their defiled fabrications, they will not see the Dharmatd.

Even if they analyze the Two Truths, they will fall into the extreme of eternalism or nihilism.

Even if they analyze the freedom from extremes, they will discover the view of [only] the summit of samsara.

Whatever they do, because of bondage to their standpoint, They will never actually see the natural Primordial Wisdom. The actual meaning is obscured by pondering, expression, and concepts.

By not understanding the proper (ways of) pondering, experiencing, and conceptualizing,

The error occurs by (turning) the meaning [[[object]]] of the search (into) the searcher [efforts].

Mind and primordial wisdom are like water and its moisture: At all times there is no separation between them, But they are adulterated by the discriminations of mental acceptance and rejection.

Mind and its object, whatever appears, is the essential nature, But by apprehending partiality, its openness is restricted. Now, if you wish for the meaning of the Dharmakaya free from conceptualization,51

The “sovereign of whatever arises”53 suspends attachments and concepts, Undiscriminated, and unrecognizable in terms of “this is it;” (In it phenomena) do not exist in the way that they arise. In their nature they do not exist as they appear.

Ordinary perception, unobstructed and liberated from the beginning,

Is the view of the Natural Great Perfection. The nature of phenomena is exemplified by space, But phenomena are not conceivable as the nature of space. “The Mind is unborn and phenomena are like space.” We speak thus, but it is only indication and imputation.

It is free from (the aspects of) “is” and “is not,” and it is beyond thought.

It cannot be indicated by saying “This is,” and it is totally perfected from the beginning.

Naturally Liberated Mind, the Great Perfection

Kye Ho! In the pure nature of phenomenal existence Arises the sudden purity, non-apprehending Intrinsic Awareness.

From the very point of arising it does not exist anywhere. The self-liberated Great Perfection—when will I be able to see that?

In the rootless Mind, pure from the beginning,

There is nothing to do and no one to do it—how satisfying! The Intrinsic Awareness of aimless phenomena,

In which deliberate apprehension such as “this is it” has dissolved—what happiness!

In the view and meditation which have no discrimination, There is no breadth or narrowness, height or depth—how pleasant!

In the action and result which have no acceptance and rejection, hope and doubt,

There is nothing to gain and nothing to lose—how warm! In the equally perfected màyà-Xïke nature,

There is no good to accept and no bad to reject I feel like laughing!

In the perceptions which are blurred, evanescent, undefined, Fragmentary, discontinuous, unobstructed and natural, Whatever appears, there is no

apprehension of “this is this” or “this is these appearances.”

“Is” and “is not” are apprehending mind; and being detached from that mind is Dharmakaya.

When in the aimless object the uncertain appearances arise, The unapprehending cognition attains liberation without duality;

Then all the phenomena of perception are the great play of the Mind.

In the Mind which is free from ground, root, and substance, The spontaneous uncreated qualities are fully perfected.

By liberating denial and assertion into Dharmakaya, happiness will be achieved.

All deliberate concepts are fabrications.

If whatever arises arises free from conceptualization, it is the real Primordial Wisdom.

By liberating acceptance and rejection in its own state, happiness will be achieved.

By liberating acceptance and rejection in its own state, the object of thought is transcended.

For the Buddhahood which is totally and naturally pure, Do not search anywhere but in your own mind.

Other than [in] the searcher (itself) there is no separate place to search for.

It is like the caste of m¿y¿-(people) and water in a mirage. There is no duality of samsára and nirvana as apprehension of duality has Ceased in the unadulterated self-arisen Intrinsic Awareness. He who sees the meaning of the equality of all phenomena And realizes the Mind as unborn like the sky

Is perfecting [[[realizing]]] the phenomena of the world and beings as the naturally pure Buddha-field,

The state of equanimity of unborn spontaneous accomplishment.

The essence of appearances and mind is emptiness, and that is the meaning of Dharmakáya',

Their nature is unceasing, and that is the appearance of Sambhogakdya,

Their characteristics are various and that is the Nirmánakaya^ By knowing this,

Everything is the three bodies, Primordial Wisdom, and Pure Land.

There is no [need of] modification, transformation, renunciation, and antidote, so it is completely satisfying.

E Ma! Living beings, by holding on to duality,

When they dwell in this dream-like delusory samsára, Whatever efforts they make are causes and effects of samsára. By experiencing the non-conceptual universal ground,63 they stray into the Formless Realm;

Experiencing the clear-empty consciousness of the universal ground, they stray into the Form realm;

Experiencing the six consciousnesses, they stray into the Desire Realm.

The changes of the mind are the steps [to different realms] of samsára.

For people who want enlightenment, the meaning of the unmodified absolute

Is to let the mind be at ease without effort.

The ordinary mind, unmodified and natural,

Unstained by apprehension of samsára and nirvana, attains liberation in its natural state.

By attaining liberation in that way, dwelling in the instantaneous nature

Without thought is the state of Dharmakáya',

The unceasing ground of arising, clarity, and emptiness is the Sambhogakáya, and

The emanation, liberation upon arising, is the Nirmánakáya. With confidence (in the foregoing)

It is certain that worldly thoughts will be enlightened.

Kye Ho! Since the character (Rang-bZhiri) of appearances and mind is changing,

Watch the mirror of the aimless Dharmakáya.

The arising of non-apprehender in the aimless phenomena Is the secret of mind; there is nothing else to be signified. It is the natural character of spontaneously accomplished Intrinsic Awareness, the essential meaning of whatever arises;

Do not make modifications and adulterations. Phenomena are the nature of substancelessness.

The sky of unapprehending mind has no center or end. Although they arise naturally without creation or cessation, Absence of denial, assertion, and of attachment to characteristics is the true meaning;

And they are changeless throughout the three times—this one should know.

The innate primordial wisdom free from the duality of percept and mind

Can [only] be signified by realizing, but there is nothing to be shown and nothing to see.

The absolute Mind is beautiful in its natural state.

By various [means]—unwavering contemplation, analytic wisdom, [and]

Precepts, intellectual knowledge and instructions—one will only gain theoretical understanding,

But one [will] never achieve the naked Primordial Wisdom. For example, even if one indicates by pointing, saying “This is space,”

it is not an object that can be seen, so it is merely a way of differentiating.

The arising of realization through the kindness of the Lama is Like the dispelling of darkness by the sun.

The moment one sees all (existents) as Dharmakàya by instantaneous Intrinsic Awareness, Ignorance is turned into Primordial Wisdom and defilements into indications (of the Five Primordial Wisdoms). One should devote oneself (to practice) by all means without wavering.

Common and uncommon attainments will be achieved in this life.

Fools hate samsara and seek nirvana

It is like throwing away a very rare wishing-jewel, Taking another wishing-jewel that needs cleaning, And after cleaning it, looking around for a trinket. The self-liberated Mind, the precious jewel, By realizing its own nature cleanses the deluded stains. Understanding that is the precious treasure of virtues And the heart of the achievement of the benefit of self and others.

When the meaning realization of the Mind arises

Like the water and waves, the projections and dwelling are in the state of Dharmakàya.

(Then) whatever takes place, there is no need of rejection and acceptance.

There is never any need of practicing rejection and acceptance. At all times for the joyous yogi

It is the great flowing-river yoga.65

Naturally Liberated Mind, the Great Perfection 329

In the state of all-equally perfected great nature.

Just upon the arising of the realization, [the mind] becomes naturally clear and luminescent.

Even when there is again projection, it will be in [the state of] Dharmata as before.

As luminescent Intrinsic Awareness has no extremes and center, There is no duality of defilements and antidotes . So, things to be rejected, antidotes, detachment, attainment, hope and doubt, are liberated in their natural state.

People who do not know how to distinguish jewels from lamps Think that the lamplight is the light of a jewel.

If one does not distinguish the absorption and experiences of self-liberation,

Then he will be bound by the attachment to liberation-upon-arising itself.

If one does not distinguish between experiences and realization, He will be deluded by holding on to the experiences as realization.

After realization there are at all times no changes of good and bad.

By gaining experience of that, the virtuous experiences arise. For example, space, by the changes within the four elements, Will not undergo any alteration: the space will remain as before. Likewise, for the yogi who has realized the Mind, There is no good and bad realization due to the increasing and decreasing of experiences.

If there is a good and bad, it is experience, not realization. Definite realization should be sought from a holy person. Thereafter, in accordance (with his teachings) one should remain in contemplation (without wavering).

To meditate this is the definitive absolute view.

By seeing it [[[Mind]]], the person of superior intelligence will attain liberation.

It will not depend on experiences, everything will arise as realization.

There is nothing to be rejected, so there is no antidote to meditate,

Just as for a healthy person there is no (need of) medicine. Thus, you should learn the unapprehended view, free from partiality. LIBERATION THROUGH EXPERIENCE OF THE PATH for people of middle and lesser intellect the second chapter of

NATURALLY LIBERATED MIND, THE GREAT PERFECTION

In the meditation which is great natural self-perfection, There is no need of modifications and transformations: whatever arises is the Great Perfection. There is no need of accepting and renouncing, as in the primordial state itself

The world and beings of samsara and nirvana abide evenly. In the “whatever-arises Intrinsic Awareness,” the spontaneous six consciousnesses, Maintain the “unfabricated Intrinsic Awareness” like an infant child.

If you reside in the groundless state through detachment from mind

You will accomplish, spontaneously and changelessly, the inconceivable sovereignty.

In the “ordinary mind,” uncreated and spontaneous,

The “natural mind”71 which is like water poured into water, Maintain the “non-dual mind”72 free from fabrications and adulterations; [whereupon] the “effortless mind” dwells in the great Dharmata.

In the naturally free openness, peace of mind, Remain naturally and gracefully like an old man. Through the great state of self-arising, in which there is no observance of meditative periods,

The great, careless “self-liberated Intrinsic Awareness” prevails.

In the “aimless Intrinsic Awareness”75 which is great unhinderedness,

Naturally Liberated Mind, the Great Perfection 331

Maintain the “unapprehending Intrinsic Awareness” like a madman.

Through “discipline Intrinsic Awareness”77 which has no discriminations,

The various evil circumstances arise as the play of Dharmata. The various [[[perceptions]]] are one’s own mind, the magic display of Intrinsic Awareness;

Remain fearlessly like a lion.

Through the great Primordial Wisdom, the suppressor of delusory perceptions,

The “spontaneously Intrinsic Awareness”78 arises as the great self-liberation.

Until one has fully attained the essence of realization, Contemplate as with the eyes of jackals,79 without differentiations of day and night. By gaining experience and familiarity, if the mother [fully enlightened state] and son [[[realization of the path]]] are united, Everything will arise simultaneously in the great carefreeness. In the “impartial Intrinsic Awareness” which has no middle and extremes,

Without indicating it as “this is it,” remain like space.

Then the significance of “meditationless Intrinsic Awareness,” unfabricated and unadulterated,

Which is “self-arisen Intrinsic Awareness,”82 arises within naturally.

In the great natural cleansing, free from the pollution of defilements,

Maintain the “naturally clear Intrinsic Awareness”83 like the ocean.

“Liberation-at-arising Intrinsic Awareness” arises like big waves, as

A face in the mirror and the reflection of planets and stars. In the unmoving and changeless Mind,

Maintain the unchanging Dharmata like Mt. Mem.

The “simultaneously perfected Intrinsic Awareness,”85 spontaneously perfected and uncompounded,

Neutrality [of good and bad] and non-duality of actions and efforts will be accomplished spontaneously.

In self-arising and self-liberating Innate Mind,

Remain without interruption like a river.

Whatever thoughts arise will be the same taste as Dharmakaya: No need of acceptance and renunciation, all are in total nirvana. Briefly, in whatever arises, the play of Dharmata, Freedom from conception and self-liberated contemplation is accomplished spontaneously.

By prolonged meditation without interruptions,

One should train in the exercises of realization without laziness.

For the ‘‘progress”87 of that practice which is the support of the path,

With the “maya actions,” free from acceptance or rejection, In order to turn unfavorable events into the path, and for uniting the meditation and withdrawal from meditation, Go to mountaintops, charnel grounds, islets, and fairgrounds, etc.,—

Places which make the mind waver,

And let the body dance, the voice sing songs,

And the mind project various thoughts:

Fuse them with the view and meditation of instantaneous selfliberation.

Then all arises as the path.

Sometimes do the devotional practice of (perceiving) phenomenal existents as (the mandala of) the Lama,

(And the practice of) accumulation of merits, purification of defilements, and (contemplation on) impermanence.

All existent phenomena are of the nature of a dream and maya. They are like an echo, a mirage, a reflection, and a miraculous display.

And, as an optical illusion and the moon’s reflection in water, their nature is empty.

Train on the various appearances as untrue and blurred, Instantaneously, without identifying them.

Having trained in the exercises of meditation and withdrawal from meditation day and night without straying,

Naturally Liberated Mind, the Great Perfection

In the state of bliss, clarity, and non-conceptuality, (which are) liberated-at-arising and are naturally present, Self-dwelling meditation [progresses] without ceasing.

By dissolving illusory dreams into their unreal and luminescent (nature)

Day and night, samsara and nirvana are liberated in their true nature.

By the view92 one expands the duration, by meditation one prevents wavering,

By the activities one copes with circumstances, and by the results (one) protects oneself (from) falling into errors.

The nature of realization, nonconceptual Primordial Wisdom, Dwells at all times without change.

At that time, there is the single nature, the primordial state;

In that “no-meditation-state”96 one secures permanence.97 Thereafter, there will be no (further) result, Great Bliss, to seek for.

“Whatever-arises Intrinsic Awareness”98 is the spontaneously accomplished Trikaya.

Without efforts the benefit of self and others will be achieved.

There will arise only the Intrinsic Awareness, which possesses the Qualities and is free from discriminations.

Thus, a yogi who is attaining liberation in this very life, Dissolves the earth-element into water, water into fire, fire into air, air into consciousness, and consciousness into luminescence;100

Then, uniting with Primordial Wisdom and the Dharmadhatu Secures permanence in the state of primordiality.

For the benefit of others, like a dream, Primordial Wisdom and the two Bodies

Appear to sentient beings, as the qualities for the purpose (of benefiting others).

This is the nature of Intrinsic Awareness, the secret of the mind,

And the supreme instantaneous self-liberation. By its realization,

(Comparable to) the waxing (of the moon) from the first of the month to the fifteenth (of the lunar calendar),

Which makes it appear to people that the moon is increasing, whereas

There is really no increase or decrease. Likewise,

Even if one sees the face of the realization and increases the power of the meditation,

The realization has no change, and yet the virtues of the experience arise.

Because of the brightness of the moon, the shadow on the moon (seems) small,

Or because of the smallness of the shadow, the moon (seems to) grow. Likewise,

Because of detachment from dualistic apprehension, experience and realization (seem) to be increasing. Or,

Because of the increase of realization, the defilements (seem to) be decreasing.

Even if one perfects the virtues of renunciation and realization, The essence does not change and the nature does not cease, (As) the Dharmatâ is pure and Eberated from any conditions. Briefly, if the defilements have not arisen as realization, Then after renouncing the five poisons there isn’t any exceUent alternative path (to pursue).

If you do not know the secret of the self-Liberation (of all into a) single Body,

Then you will be deceived by apprehending the duaLIty of defilements and antidotes.

If the appréhender and the apprehended were not Liberated in their own place at the crucial point,

Even if one spoke about a high standpoint, it would just be the secret words of mara [[[devil]]], and

Even if one had good contemplation, the result would merely be the happiness of the higher realms.

Whatever efforts were made would just be the causes of samsara. Broad view, aimless meditation,

Tamed behavior, and freedom from deliberate apprehension are important.

Naturally Liberated Mind, the Great Perfection

When, in whomever, the vast non-duality of liberation-at-arising

In the aimless phenomenal existents occurs without wavering, It is the sign of a yogi who has crossed the ocean of samsara. (Then there is) no tight bondage by the apprehended [[[object]]] and no attachment of the apprehender [[[subject]]],

All existents dwell in the blissful expanse of the simultaneously perfected Dharmakaya.

There is no fear in crossing the mountain passes, valleys, and narrow defiles (encountered along the path of practice).

It is the arrival at one’s own native land [the final result], which transcends all hopes and fears.

By gaining experience in that way, the [[[signs]] of] four elements as

The degrees of attainment of the path of non-apprehension will arise.

[a.] Previously accumulated (virtuous) karma 4 the kindness of the Lama,

Time and skill in means: when these interdependent causes come together,

Then unhindered, free, simple “self-arisen Intrinsic Awareness,”

Which is non-apprehending-at-arising, is directly realized,

It is the great vision of “Direct Realization of Dharmata.”™

[b.] By having confidence that [all the] external and internal imputations are Dharmakaya,

Whatever arises, there will be nothing to be accepted or rejected, modified or transformed.

Everything will arise solely as exercise of realization.

Then, when those experiences are increased,

One will be able to turn unfavorable circumstances of affirming and negating inner and outer existents into the path.

By the arising [of realization] liberation will be attained, and by dwelling [in it], bliss will be achieved.

By gaining experience, “eyes,” fore knowledges, miracles, and so on,

The various virtues of Intrinsic Awareness arise.

Then it should be known as “The Vision of the Development of Experience.”107

[c.] By further expanding the experience,

The Intrinsic Awareness [becomes] clarity, emptiness and naked Primordial Wisdom,

In which there are no torpor and elation,109 no wavering and unwavering,

There is no difference between meditation and withdrawal from meditation, but it is always (unceasing) like a river.

When such an extraordinary degree of virtues is achieved, It is the attainment of the “Vision of the Perfection of Intrinsic Awareness.”110

[d.] When one never moves from that state,

One becomes free from conceptualizations of apprehending characteristics,112 and transcends the objects of attachment, the (objects of) abandonment and their antidotes, and Everything is simultaneously perfected and free from deliberate apprehensions and

The attachment to external and internal existents are exhausted, Then that is the realization of the “Vision of the Dissolution into Dharmata.” Then, by bringing the Intrinsic Awareness to perfection in the four visions,

The Form Bodies dissolve into the Dharmakaya,

And one attains liberation by transcending the empty appearances and apprehensions—

That is the attainment of permanence in the primordial state. When one practices in that way, since one is not diverted from the (right) path, There are also [[[signs]] of] the three levels of dreams:

First, by getting training in the liberation of appearances (to the) mind at their arising,

When bad dreams are transformed into good dreams,

It is a sign of the one-tasteness of one’s merit because of the purification of bad karma.

It is like smoke coming from fire and crops from seeds. Secondly, by gaining experience, the recognition of dreams

Naturally Liberated Mind, the Great Perfection 337 And instantaneous liberation of them take place simultaneously. It is the sign of the liberation even of the antidote (recognition) itself into its own [natural] state.

[Thirdly], through complete insight the total experience is gained,

Dreams cease, and one dwells day and night in luminescence. It is a sign of having dissolved worldly thoughts into their nature.

Then one is close to attaining ultimate nirvana, and simultaneously

The attainment of permanence in the primordial state of cessation.

Having the three realms and the three doors119 liberated in the state of Trikaya

One attains the nirvana which does not remain in the extremes of the peaceful state.

In the Mind which has no establishings and abandonings from the beginning,

There is no need of modifying and transforming antidotes (because) it is in the innate nature.

It is free from all discriminative apprehensions, so

It is spontaneous accomplishment with neither meditation nor anything to be meditated upon.

Thus in the Self-liberated Ordinary Mind

There is no inner and outer, and it has gone beyond the extremes of appréhender and apprehended.

Affirmation and denial are self-liberated, and the defilements and antidotes have arisen as innate nature.

Liberation will be attained without any objective aim (such as) “what is” or “this is.”

There is no need of acceptance or renunciation. The omnipresent Primordial Wisdom is

Free from discriminations, [and is] great bliss, unsought for, and spontaneously accomplished.

It is the “great total liberation,” free from the beginning and natural,122

(In which) there is nothing to be recognized as “who” [[[subject]]], “this is” [[[action]]], or “they are” [[[objects]]].

It is aimless, free from apprehension, and it transcends the extremes of existence and non-existence.

Kye Ho! Because of its total liberation from the beginning, The effortless Awareness attains liberation in the state of equalness.123

The spontaneously accomplished sovereign is unborn and will not cease.

So it is non-dwelling and imperceptible, and its nature is inexplicable.

Everything is in the state of actionlessness and of the true nature.

Ah Ho! In the perception which is natural and pure from the beginning,

Arises the wonderful Intrinsic Awareness that makes one laugh.

There is no duality of mind and its object, and the perceiver is void in essence.

It cannot be indicated by saying “this is it”—it is freedom in the great aimlessness.

It is a single state of simultaneously perfected skillful means and wisdom.

Everything is changeless and dwells equally as it is.

(In it the differentiations of) planets, stars, dates of the calendar, are not conceived of;

It transcends time and its calculation.128

The four continents do not exist, Mt. Meru and the sun and moon are empty;

No mandala is conceived of, and there is neither recitation nor practice of austerities.

No objects are conceived; they are empty [[[pure]]] in the form of channels, essence, and cakras.

Although the external objects themselves appear, they are not conceptualized.

So the entire sphere of the world, the five objects, are empty in essence.

Naturally Liberated Mind, the Great Perfection Everything is non-arisen, (as they are) the self-arisen mansion.

There is no creator,134 (as they are) the deity of absolute meaning.135

The projection and withdrawal of thoughts are the great play of Primordial Wisdom.

The objects are offering clouds; by offering them to the Primordial Wisdom-deities

The great accumulations are perfected; sounds and words are Great Mantra.

Defilements spontaneously arise as primordial wisdom; this is the self-bom Stage of Perfection.

There is no need of actions and efforts, as it is spontaneous and naturally accomplished.

It is the state of gone beyond,139 the perfection of the stages and paths.

It does not dwell as the middle, as it is pure union.140 There is not even an atom of defilement, antidote, or obscuring error.

So, the “meditation of whatever arises” is spontaneously accomplished without effort.

The phenomena of differentiations and non-differentiations and karmic causation of white virtues and black evils just function as interdependence: They are empty in essence but they do not cease (to appear) as reflections.

So one should know the total transcending self-liberation. Because of good and bad karma the higher and lower worlds are established. If karma is transcended, natural nirvana will be attained.

If one practices acceptance and rejection, one will certainly be liberated from unvirtuousness.

But even if one practices virtue, one should not be bound by attachment (to virtue).

Later one should search for the meaning of freedom from acceptance and rejection.

One should take the examples of holy persons and do practice.

Renounce the meaningless and deceptive, the childish activities. Always be together with holy persons.

Follow the inerrant preliminary practices of realization, (namely) hearing and pondering.

Steadfastly tolerate (harsh conditions) alone in remote mountain places,

With determination get the real essence.

Shorten your mental (plans143 by reflecting upon) impermanence and revulsion.144

To practice Dharma with efforts from the heart is essential. If in this life one cannot proceed along the path of liberation, Later on it will be difficult to find free and endowed human life and the Dharma.

Hoist the victory-banner of practice in a solitary place, And check what one has achieved if one dies now.

If in that way one spends day and night in (the practice of) Dharma,

Even if one loses the maya like body, Mind has no birth and death.

One will secure the reign of the changeless Dharmakaya.

This life will be meaningful and the supreme attainment will be achieved.

Even people of middling and lesser intelligence [respectively] Will attain liberation in the intermediate state or will achieve the result in the next life.

They will find the path of liberation from the causation of samsara

And attain the fortress of Mind in the land of Great Bliss. This is the heart of absolute meaning.

If a path of error is taken, there are many obscurations of deviation;

(So) one will never achieve the suchness of the essence.148 They are tiring for this life and fruitless for the next. Therefore one should seek the unerring view and meditation.

Naturally Liberated Mind, the Great Perfection

If (one’s training) has no thoughts of kindness, compassion and the mind of enlightenment,149

Then it is certain to be another path than the Mahayana.1** If to the extent that one practices, one’s mind becomes more rigid,

It is certain that Dharma practice and the person have gone separate ways.

If one is attached to the external, inner or middle meditations, It is certain that one has no opportunity to realize non-duality. If one does not remember the urge to escape and revulsion (towards samsara'),

One is certainly deceived by the devil1of attachment to this life.

If one does not gain any new attainment even if one meditates, It is certain that deviations and obscurations have occurred, such as torpor and elation. If the “moisture” of the tranquillity meditation does not permeate the insight meditation,

It is not insight meditation but only a picture of realization.

If one talks about non-duality from an intellectual understanding,

But cannot face unfavorable circumstances, then it is (just) a support for the growth of the five poisons.

If the power of insight meditation does not support the tranquillity meditation,

It is not tranquillity meditation but just the dwelling of the ignorant mind, and

Even if the absorption is stable, it is a cause of the upper realms.

To the absorption with torpor, elation, and dullness, the meditation of animals,

Never be attached. The power of the Primordial Wisdom of insight,

When realized without stains through the discourses of holy persons,

Turns all kinds of meditation into the supports of Enlightenment.

Uncreated bliss, clarity, and absence of thought will arise from within.

Otherwise, it is not the absolute essence.

If one does not understand the secret of Intrinsic Awareness now,

Then one becomes attached to meditation, and will be bound by the chains of acceptance and rejection.

Few favorable things will occur, and unfavorable ones will come like rain.

One’s expectations will not be achieved and one will always be harassed by fears.

Even the bliss, clarity, and nonconceptuality invented by the body, speech, and mind

Are, like a vase in a child’s hands, without benefit since they will be broken.

The uncreated, indestructible source of attainments,

The realization of the natural essence, to seek this is important. Even by posing the body, silencing speech, activating the mind, preventing thoughts, And piercing with the spear of vivid and clear awareness, It seems that by preventing concepts and feelings in the state of apprehension, One achieves the samsara of Form and Formless realms.

The apparent object of the senses, the nonconceptual and clear perceptions;

The state of great Primordial Wisdom, self-liberation of the five poisons, and

The subtle Intrinsic Awareness pure from elation and torpor Are regarded (by some people) as objects of abandonment, being called “very coarse, coarse, and subtle (abandonments).”

Those asses try to find ways of rejecting them.

One recollects the earlier thoughts by the succeeding thoughts, and

By just experiencing that, says that one saw the innate meaning. (Thus) one counts the arisings and cessations (of thoughts) and continues the thoughts, Naturally Liberated Mind, the Great Perfection And accepts them as the meaning of non-duality: this meditator is deluded. However much (meditative) effort one makes, if from the nets of thoughts

Later (thoughts) arise upon the cessation of the earlier ones, Although one considers that (cessation) as liberation, it is (just) thoughts coming in succession, not self-liberation.

In the path of “skill in means,” indulging in the bliss of the sense (-organs),

Is attachment to sensuality; so in most cases it is the cause of birth in the inferior realms.

Even if one reaches happy realms, one will be reborn in inferior births.

“Skill in means” is the path of only a very few yogis.

(In this path) there are great dangers of deviative obscurations, and it is very difficult to see the meaning of realization.

To alternate [but not to unite] the two accumulations or the development and perfecting stages, with (observations)159 and without (observations) Is claimed by some to be the true meaning [way], and they adhere to it; but there will be little benefit.

Only higher realms will be reached; it will not be possible to end samsara.

Briefly, people who have little previously accumulated good fortune,

And who have entered lower, diverted, and deviated paths, how pitiable they are.

At some time may all beings find excellent unerring paths And accordingly reach liberation !

Whoever possesses the unerring emptiness and compassion And instantaneous liberation is on the path to self-dwelling Dharmakaya. The arising of it is the denuded insight-wisdom, and

As it is the dwelling, it is the means of the equal state of tranquillity. It is natural, united, and free from all fabrications and adulterations.

Changing creates wavering and steadiness overcomes them. In the state where there is no torpor or elation, free from the root of defilements, Whatever arises is the self-liberated Dharmakâya.

However it presents itself, it is in the state of equal non-duality. There is no need of acceptance and rejection, it is the meaning of true mind. In the innate essence, the Primordial Wisdom of Dharmata, Please do the exercise of practice without interruption. This is the self-liberation of the absolute innate nature.

It is the excellent, deep supreme meditation, The essence of the heart, condensed again and again. It is the essence of all the summits of supreme truth.

THE GREAT SPONTANEOUSLY ACCOMPLISHED RESULT the third chapter of NATURALLY LIBERATED MIND, THE GREAT PERFECTION

Spontaneously accomplished result has two aspects: the immediate (or temporary) and the ultimate (result).

For the immediate, by meditating on the view, one will achieve virtues.

Defilements and dualizing mind will be liberated in their own natural state.

Stability in relation to internal and external phenomena will be achieved.

One will achieve “eyes,” fore knowledges, and miracles. Realization will develop, compassion for the sake of others will arise.

At that time, within the instantaneous Primordial Wisdom of Intrinsic Awareness,

If it is classified into its various aspects, the following virtues are present:

Appearances as the skillful means, and the stage of development (as) the accumulation of merits.

Naturally Liberated Mind, the Great Perfection

(Through it one attains) renunciation of the emotional concepts and apprehended [or perceptual] thoughts.

Emptiness (as) the wisdom, and the stage of perfection (as) the accumulation of Primordial Wisdom.

(Through it one attains) liberation of innate intellectual defilements and the apprehending thoughts.

Avarice, immorality, anger, laziness, distraction,

Faulty intellect, unskillfulness, weakness, lack of inspiration, and ignorance;

The pure states of those ten aspects are

The accomplishment of generosity, moral discipline, patience, diligence, contemplation, wisdom, skillful means,

Power, aspiration, and primordial wisdom, the Ten Perfections. When the realizations arise through the kindness of the Lama, The developing of supreme joy is the stage of “the Joyous.” The self-liberation of the defilements is the stage of “the Pure.” Blissful, clear, and thoughtless Primordial Wisdom is “the Light-maker.”

Self-liberation of the projected thoughts is “the Radiant.” The object of none but the Excellent Ones is “the Invincible.” Actualization of the realization is the stage of “the Actualization.”

Liberation from samsara is “the Far-ranging.”

Unmoving realization like Mt. Meru is “the Unshakeable.” The supreme of all is “the Excellent Wisdom.”

Pervading the sky of Mind, the Tenth Stage is “the Cloud of Dharma.”

The perfection of the accumulation of merits and of Primordial Wisdom are (the paths of) “accumulation” and “application,”164

Seeing and experiencing the meaning of realization are (the paths of) “seeing”165 and “meditation,”166

The liberation is called the stage of “the Result.”

Freedom from the three poisons (in intrinsic awareness) is the (meaning of the) “Three Scriptures.”

(Likewise, intrinsic awareness’s) purification of the three doors is the perfection of the “Three Trainings.”169

Liberation from everything (in intrinsic awareness) is Kriya Yoga, and that is (also) Carya Yoga.

To reach the realized insight is the Yoga Tantra and Anuttara Yoga.

So these four tantras are completed in (intrinsic awareness). The benefit of self (in intrinsic awareness) is (the yanas of) Sravakas and Pratyekabuddhas,

The benefit of others is the Mahayana, and realization is Kriya Tantra,

Experience (of meditation) is Upatantra, and enjoyment of it is Yoga Tantra-,

And skillful means and wisdom are Mahà Yoga and Anu Yoga-, All the nine yanas corresponds to the self-perfection of Ati Yoga

The recollection and contemplation with the essence of Primordial Wisdom

Present (in intrinsic awareness) as the divisions of “instantaneous self-liberation”

Signifies that the stages, paths, and Enlightenment are the same (in intrinsic awareness).

The innate Primordial Wisdom, enlightened mind, the Great Seal,172

Are equally perfected (in intrinsic awareness) as the great spontaneous accomplishment.

[a. Dharmakâya]: In the ultimate result, the primordial state which does not dwell in extremes,

Is the Buddha-Field of the Dharmakaya, which is inconceivable and inexpressible.

When the Dharma-space and Primordial Wisdom have become inseparable,173

Full Enlightenment is attained and the Three Kayas are spontaneously accomplished.

In Subtle Primordial Wisdom which dwells in the sky-like sphere,

The omniscient nature dwells (in the state of) arising.

It is without accomplishments and renunciations, so it is the spontaneously accomplished Dharmatâ,

Naturally Liberated Mind, the Great Perfection 347

Unborn, unceasing, of the nature of Space.

[b. Sambhogakâya: from that state appears

[1] the pure and “beautifully arrayed Buddha-Land,”

The luminescently self-apparent and spontaneously accomplished mandala,

(Along with )

(2) the Teachers of the Five Classes with fully perfected signs of excellence, radiating light,

Each of whom enjoy the nature of Ultimate Sphere, Mirrorlike, Equanimity, Discriminating

And Accomplishing Primordial Wisdom, the Five Primordial Wisdoms,

(3) With the self-percept retinues of disciples of the ten directions and four times,

The mandalas of the Teachers of the Five Classes, numerous as a vessel filled with sesame seeds,

Who dwell, pervading all the zenith and nadir, the quarters and cardinal points of space.

Doors, embrasures, pediments and railings [of the mansions], are

Resplendently beautiful in accordance with each distinct class [of teachers].

Everything is spontaneously accomplished in the nature of a single mandala.

(4) Everywhere, without limits or center, is pervaded by the equally perfected teachings.

(5) The three times and timeless time is Kuntu Zangpo time, And it is the originally accomplished and changeless state, [c. Nirmânakâya]: From that state (are manifested) (1) the Five

Classes of Pure Lands of the “Natural Nirmânakâya Buddhas”:

Ogmin, Ngon-ga, Rinchen Yongkang, Pematseg, and Lerabtrub,

In which the Teachers of the Five Classes, to the Disciples of the Ten Stages In all the three times, display the Excellent Minor-(like) Form. By their rays the disciples are purified of the obscurations to the Tenth Stage,

And are enabled to attain the (eleventh) stage of “the All Radiant.”

These Pure Lands appear for the pure Sons of the Victor (Buddha).

From the rays emitted from the mouths of the Sambhogakdya forms

In the six realms of gods, demi-gods, men, animals, Hungry spirits, and hell

Are manifested the forms of [the six Buddhas:] Gyachin, Theg-zang, Shakyamuni,

Seng-ge Rabten, Khabar Deva, and

Awa Lang-go.

They act for the benefit of impure beings, and are based on the peaceful ultimate sphere.

The “Various Nirmanakayas” such as forms of art, birth (as beings),

Ponds, bridges, lotuses, wish-fulfilling trees,

Medicine, jewels, and lamps

Provide the source of happiness and joy for beings and

Bring about the ultimate good [[[enlightenment]]] as the final result.

After exhausting the (population of) disciples, the Teachers will dissolve into the Dharma-sphere.

This should be understood in terms of three aspects:

(a.) the dissolution of “Various Nirmanakayas” and the “Subduer-of-Beings Nirmanakayas” is As when there is no water vessel [[[disciple]]], the reflections dissolve.

The projection and withdrawal of the play of the Natural1 (Nirmanakaya) is just play.

(b.) When those who are in the position of disciples have attained peace,

The Teacher, the five classes of “Natural Nirmanakaya”

Automatically dissolves into the self-manifested Sambhogakdya without separation,

Just like the dissappearance of the new moon into space.

Naturally Liberated Mind, the Great Perfection

(c.) The “Self-manifesting Sambhogakaya” dissolves into the sphere of Dharmakàya.

Then it does not appear externally, but in its essential nature it is the great mandala.

It dwells without before or after, increase or decrease, or change;

Just as in spite of the apparent wax and wane, the moon remains the same.

Again, if there is a disciple, they will appear again as before. These are the results of the fully perfected Liberation.

[COLOPHON]

Thus this teaching, the essence of the sun, illuminated by the rising of Immaculate Radiance Today in the struggling age (when people) are enveloped in the darkness of wrong views,

In order to dispel (those conditions), this absolute path is composed.

By the virtue of writing this, may all living beings, who are like myself,

Attain Liberation in the primordial state simultaneously, without any remaining.

May they fully perfect the qualities of abandoning and realization,

And become the Sovereigns of the Dharma who spontaneously accomplish the benefit of others.

This Dzogpa Chenpo teaching on the Naturally Liberated Mind written by Yogi Trimed Odzer (i.e., Longchen Rab-jam, 1308-1363), who was blessed by the glorious great Âcârya Padmasambhava of Orgyen, for the benefit of future generations at the excellent holy place, the Fortress of Orgyan, at the crest of Kangri Thodkar is completed. Virtue!

NOTES TO SECTION VII

1 Kun-Tu bZang-Po, S. Samantabhadra. Name of the Primordial Buddha: the union of the ultimate sphere and the primordial wisdom of the absolute truth.
2 Ngo-Bo, S. bhava. Nature, the identity and nature of existents. In the text we have mostly translated it merely as “essence.”.

3 gDangs (or mDangs): Inner or natural glow, ultimate or subtle clarity, luminous nature; inner ultimate or subtle force, profundity.

4 Rang-bZhin, S. svabhava. Signifies the character of existents. In the text it is mostly translated merely as “nature.”.

5 gZung-’Dzin: grasping and grasper, apprehended and apprehender, subjective and objective perception or apprehension.

6 Sems-Nyid, S. citata. It is the absolute nature of the mind; mindness; mind as such; the true nature of the mind; intrinsic awareness; essence of mind. In the text it is simply translated as “Mind.”.

7 sNang-Sems: appearances and mind, “percept and mind,” objective appearances and subjective perception. In this text mostly translated as “perception.”.

8 Is, is not, both, and neither.

9 dByings (Ch’os-Byings), S. dharmadhatu; the ultimate sphere.

10 sGyu-Ma, S. may a. An apparition created by a magician who with meditative power utters a mantra over certain specific materials such as sandalwood, etc. It is one of the eight examples of the illusory nature of phenomena.

11 Dri-Za’i Grong: a city of a class of spirits who live on odors.

12 cessation, coming, and going.

13 past, present, and future.

14 Sangs-rGyas, S. Buddha. The Fully Enlightened or Awakened One.

15 ’Khor-Ba, S. samsara. The world; the cycle of birth and death; cyclic existence.

16 Myang-’Das. S. nirvana. The cessation or transcendence of suffering, the liberation from samsara ; the three goals of attainment of the yanas of sravaka, pratyekabuddha, and bodhisattva; Buddhahood.

17 sNang {-Ba), S. avabhasa. The appearances; percept; apparent or delusory phenomena, the relative truth.

18 sTong {-Nyid), S. sunyata. The emptiness; true nature; openess; the absolute truth.

19 Ch'os-Nyid, S. dharmata. The absolute nature of existents; suchness.

20 Ch’os-sKu, S. dharmakaya. The ultimate or Truth-Body or Absolute Body of the Buddha, the formless Body of the Three Bodies.

21 Bag-Ch’ags, S. vasana. The traces or the habituation caused by past actions and experiences.

22 Myos: madness, intoxication.

23 Theg-pa, S. yana. Vehicle; path of spiritual training.

24 rGyu-’Bras Kyi) Theg-pa: the vehicles of cause and result. The vehicle of cause is the common path of Buddhist training, Hinayana and Mahayana. The vehicle of result is the path of tantric or vajrayana training, including ati yoga, or Dzogpa Chenpo .

25 De-Nyid, S. tathata; thatness; true nature.

26 Yul-Drug: the six objects of the senses: form, sound, smell, taste, touch, and mental events.
Naturally Liberated Mind, the Great Perfection

Blang-Dor: discrimination; accepting and rejecting. dGag-sDrub: discrimination; refuting and defending, negating and proving. Re-Dogs: hope and fear; expectations and doubt.

bDe-Ch’en, S. mahâsukha: Great Bliss; Great Joy. gZhugs-sKu, S. rùpakâya. The form-body of the Buddha, which is the sam-bhogakâya and the nirmânakâya.

Tshogs-gNyis: the accumulations of primordial wisdom and merit. Thabs, S. upâya.

Shes-Rab, S. prajñá.

mNyam (-bZhag): absorption.

rjes (-Thob).

bDe-Ba Ch’en-Po’i-sKu, Ngo-Bo-Nyid sKu, Ch’os-sKu, Lcngs-sKu, and sPrul-sKu. S. mahâsukhakâya, svabhâvikakâya, dharmakâya, sambhogakâya, and nirmânakâya.
Ch’os-dByings Ye-Shes, Me-Long ITa-Bu’i Ye-Shes, mNyam-Nyid Ye-Shes, Sor-rTogs Ye-Shes and Bya-Grub Ye-Shes: The Primordial Wisdoms of Ultimate Sphere, Mirror-like Primordial Wisdom, the Primordial Wisdom of Equanimity, Discriminative Primordial Wisdom, and Actionaccomplishing Primordial Wisdom.

bKyed (-Rim), S. utpannakrama. rDzogs (-Rim), S. sampannakrama.

gChig-Dang Du Bral, S. ekatvaviyuktaviniscayamarma and anekatvavi-yuktaviniscayamarma: lack of being one or many. .
Absolute Truth and Relative Truth.
’Di-Zhes.

Khams-gSum: the realms of desire, forms and the formless.

Kun-bTags (brTags), S. parikalpanâ. mCh’og-Gi dNgos-Grub: Buddhahood.

A’og-Min, S. akanistha. bSam-gTan, S. dhyâna. gZugs-Med, S. ârûpadhâtu. rNal-Ma’i Don .

dMigs-Med, S. niravalamba: unobservability, aimlessness. gNyug-Ma: absolute, essential, and innate nature.

Gang-Shar rGyal-Po.

Zang-Ka-Ma.

Rang-bZhin rDzogs-Pa Ch’en-Po . sNang-Srid.

gTad-Med.

rTsal: manifestative power.

Tshol-mKhan.

Longs-sKu: the Buddha-body of Enjoyment, one of the two Form-Bodies of the Buddha.

sPrul-sKu: the Created or Manifested Body, one of the two Form-Bodies of the Buddha.

Perceiving from the subject-object standpoint.

Kun-gZhi, S. âlaya.

The six senses (rNam-Shes, S. vijñána) oí the eye, ear, nose, tongue, body, and mind.

Ch’u-Bo rGyun-Gyi rNal-’Byor.

Yang-Rab dBang-Po.

Phyam-brDal.

Gang-Byung Rig-Pa
.
352 Buddha Mind

69 Ma-bChos Rig-Pa.
70 Tha-Mal Shes-Pa.
71 Rang-Bab Shes-Pa.
72 gNyis-Med Shes-Pa.
73 Byar-Med Shes-Pa.
74 Rang-Grol Rig-Pa.
75 gTad-M.ed Rig-Pa.
76 ’Dzin-Med Rig-Pa.
77 brliil-Zhug Rig-Pa.
78 Shugs-’Byung Rig-Pa.
79 IChe-sPyang Mig.
80 Phyogs-Bral Rig-Pa.
81 bsGom-Med Rig-Pa.
82 Rang-Byung Rig-Pa.
83 sNang-Dangs Rig-Pa.
84 Shar-Gwl Rig-Pa.
85 mNyam-rDzogs Rig-Pa.
86 gNyug-Ma’i Sems-Nyid.
87 Bogs-’Byin.
88 bSre-Ba.
89 mNyam-rJes.

90 sPrul-Pa: a miraculous creation by powerful gods, spirits, or human beings.

91 Mig-Yor.
92 ITa-Ba, S. darsana.
93 sGom-Pa, S. bhavana.
94 sPyod-Pa, S. carya.
95 ’Bras-Bu, S. phala.
96 sGom-Med Don. ,<
97 glan-Srid.
98 Gang-Shar Rig-Pa.
99 Yon-Tan, S.guna.

100 A’od-gSal, S. dbhasvara, prabhasvara: clarity, clear light, luminous absorption.

101 sKu-gNyis: the two Bodies of the Buddha, the formless absolute body (S. dharmahdycL), and the form body (S. rupakaya).

102 Dug-lNga: the five passions or defilements are ignorance, lust, anger or hatred, jealousy or envy, and pride.

103 sGom-Pa Kha-Zlum.

104 Las, S. karma- the dynamic pattern of cause and effect, the causation which always conditions every good and bad action, linking past, present, and future lives of all individual beings.

105 [[rTen-'Brel], S. pratityasamutpada: dependent arising.

106 Ch’os-Nyid mNgon-Sum sNang-Ba.

107 Nyams-sNang Gong-’Phel sNang-Ba.

108 Bying- dullness, depression, laxity.
.
109 rGod: excitement, distractedness, lethargy, discursiveness.

110 Rig-Pa Tshad-Phebs sNang-Ba.

111 Mi-dMigs.

112 mTshan-’Dzin.

113 Ch’os-Nyid Zad-Pa’i sNang-Ba.

114 [[bZhi: In the text it is spelled gZhi (basis), but according to Khyentse inpoche it should read as bZhi, i.e., Four Visions of Dzogpa Chenpo.

115 gZugs-sKu, S. rupakaya.

===Naturally Liberated Mind, the Great Perfection===

116 Tshad.
117 Meaning that there is only the taste of merit in one’s character.
118 Zin-Pa.
119 sGo-gSum: body, speech, and mind.
120 sKu-gSum, S.trikaya: dharmakaya, sambhogakaya, and nirmanakyana.
121 Kun-Khyab Ye-Shes.
122 Sor-bZhag.
123 mNyam-Pa’i Ngang.
124 Lhun-rDzogs rGyal-Po.
125 sNang-mKhan.
126 gZa\ rGyu-sKar, Tshes-Grangs.
127 Dus.
128 sByor-Ba.
129 rTsa, S. nadi.
130 Khams.
131 ’Khor-Lo.
132 Yul-lNga: form, sound, smell, taste, and touch.
133 gZhal-Yas Khang.
134 Byed-Po.
135 sNying-Po Don-Gyi Lha.
136 rNam-rTog ’Phro-’Du.
137 gSang-sNgags.
138 rDzogs-Rim, S. sampannakrama.
139 Pha-Rol Phyin-Pa, S. paramitd.
140 Zung-’Jug, S. yuganaddha.
141 Dam-Pa, S. parama.
142 sNgon-'Gro.
143 Blo-sNa bslung.
144 sKyo-Shes.

145 Dal (-Bay. Free human life has eight aspects: freedom from taking birth in the realms of hell, hungry ghosts, animals, long-lived gods, barbarous people, people with wrong views, in a world in which no Buddha has appeared, and as a stupid person.

146 ’Byor (-Bay A fortunate human life has ten endowments: being born as a human being, possessing all the faculties, bom in a land that is central in relation to the Dharma, not reverting to wrong living, having faith in the Buddha’s doctrine, the Buddha having appeared and having expounded the Dharma, the Dharma is remaining, one has entered into it, and one has been accepted by a holy teacher.

147 Bar-Do: the intermediate state between death and rebirth.

148 sNying-Po’i De-Nyid.

149 Byang-Ch’ub Sems: the intention to benefit others, to attain Enlightenment for all sentient beings, and to practice accordingly.

150 Theg-Chen: the Great Vehicle, one of the two main paths and schools of Buddhism, the other being the Hinayana.

151 Nges-’Byung, S. nihsarana.

152 bDud, S. mara: it is the personification of the forces obstructing the practice of Dharma and realization.

153 Zhi-gNas, S. samatha.

154 Lhag-mThong, S. vipasyana.

155 gNas (-Pa).

156 bSam-gTan, S. samadhi: contemplation, deep meditative absorption.

157 bTsug.

Thabs-Lam, S. upàyamârga: esoteric training involving the vajra-bodies of oneself and others.

dMigs-Pa.

rDo-rJe, S. vajra: diamond, symbolizing the supreme and indestructible. gNas-sKab.

mThar-Thug.

Tshogs (-Lam), S. sambhâramàrga.

sByor (-Lam), S. prayogamarga.

mThong (-Lam), S. darsanamârga.

sGom (-Lam), S. bhâvanâmârga.

Dug-gSum: ignorance, lust, and hatred.

sDe-sNod gSum, S. tñpitaka: vinaya (the monastic discipline), sütra (discourses), and abhidharma (psycho-metaphysics).

bSlab-gSum, S. trisiksâ: sila (discipline), samàdhi (contemplation), and prajñá (transcendental wisdom).

rGyud-sDe bZhi: the four levels of tantra: kriya tantra, carya tantra, yogatantra, and anuttârâyogatantra.

rDzogs-Pa Ch’en-Po, S. mahasandhi.

Phyag-rGya-Ch’e, S. mahâmudrâ.

Ro-gChig.

Pra-Ba’i Ye-Shes.

sTug-Po bKod-Pa’i Zhing.

Rigs-lNga’i sTon-Pa: S. aksobhya, amoghasiddhi, ratnasambhava, amitabha, and vairocana.

Phyogs-bChu: east, south, west, north, northeast, northwest, southeast, southwest, zenith and nadir.

Dus-bZhi: past, present, future, and timeless time.

Rang-bZhin sPrul-sKu.

sNa-Tshogs sPrul-sKu.

’Gro-’Dul (sPrul-sKu).

Rang-bZhin Rol-Ba.

Longs-sKu: one of the two form bodies of the Buddha.

gDul-Bya: literally one who is capable of being trained in the path of enlightenment.

Dri-Med A’od-Zer: one of the names of Kunkhyen Longchen Rabjam. rTsod-Dus.

Nges-Pa’i Lam.

Ch’os-Kyi rGyal-Po.

===8. Instructions on the Meditation on Naturally Liberated Mind, the Great Perfection===

This is a translation of a complete short text by Longchen Rabjam entitled The Quintessential Meaning—Instructions on the Stages of the Path of Naturally Liberated Mind, the Great Perfection. (NDK). It is a summary of Naturally Liberated Mind (SR), arranging the teachings into courses of training, starting

from preliminaries to the highest level of Thregchod meditation. As it is very brief and compact, in many places it is hard to comprehend. Although it explains the means of training, it is appropriate to engage in this practice only after having full instructions and proper transmissions from a well qualified master.

===QUINTESSENTIAL MEANING-INSTRUCTIONS ON THE STAGES OF THE PATH OF NATURALLY LIBERATED MIND, THE GREAT PERFECTION===

===Homage to the Glorious Vajrasattva===

Whose nature from the beginning is unborn, Inexpressible, inconceivable, non-dual, the Ultimate Body, The compassionate Mind, spontaneously present Kuntu Zangpo,

(Who is) the Perfection at the basis without changes: to you I pay homage.

The teachings to yogis for their certain attainment in this very lifetime,

The direct blessings of the holy beings,

The meaning of the self-liberation of whatever arises without accepting or rejecting,

I shall teach (here) in writing.

The fully enlightened Buddha has discoursed upon inconceivable doors of vehicles and kinds of teachings with his great compassion and skillful means appropriate to the natures and intellects of beings. The meaning of all these teachings is encompassed in the intrinsic awareness, the enlightened mind.

Although there are many teachings (that are supposed to be) practices on it, there are very few paths which (actually) lead to liberation in a single lifetime, because those (other paths) are bound by attachments to apprehending the extremes. This instruction on Naturally Liberated Mind of Great Perfection is the most secret method of instant realization of the acceptances and rejections as the liberation at the basis. This teaching transcends all the (other) yânas. To learn it, there are three parts:

(a) the lineage of teachers,

(b) the teaching transmitted through them, and

(c) the command to entrust the teaching (to protectors) because of its importance.

===The Lineage of Teachers===

This teaching is transmitted through:

1. Samantabhadra, the Ultimate Body of the Unexcelled Buddha field

2. Amitâbha, the Enjoyment Body

3. Padmasambhava, the Manifested Body

4. Dakini Yeshey Tshogyal

5. Guru Silamati

6. Khedrub Geleg Gyatsho

7. Choje Monlam Odzer

8. Myself (Longchen Rabjam)

The Teaching Transmitted through Them

==(i) Teaching of practice for self-liberation in this very lifetime==

===(a) PRELIMINARIES===

===(1) UNIFICATION WITH THE GIM’FOR RECEIVING THE BLESSINGS===

Sit on a comfortable seat. Take refuge (in the triple gem) and generate the mind of enlightenment. Then visualize (the following) instantly: Above the crown of one’s head is the great master Padmasambhava, inseparable from one’s root Gwru, sitting on a lotus, sun and moon seat. He is in the Heruka

costume, blazing with major and minor auspicious signs and marks. His complexion is blue. He holds a vajra and bell in his hands and embraces his consort. He is ornamented with precious jewels and bone ornaments. In his lap is the Lady of the Kharchen family ( i.e., Yeshey Tshogyal). She has a reddish

complexion. She holds a curved blade and a skull and embraces her consort. They are surrounded by all the teachers of the lineage and inconceivable (numbers and immensity of) Buddhas, Bodhisattvas, Dakas, and Dakinis. Before them, in one’s mind: pay homage, make offerings, purify (by confessing) one’s

evil deeds, rejoice (in others’ virtuous deeds), pray (to the teachers) to turn the wheel of Dharma and request (them) to remain without entering into the cessation of sorrow. Then supplicate them saying:

O precious Guru (the embodiment of all the enlightened ones)! Please bestow your blessings upon me (and all beings) (to) purify the obscurations of my (our) body, speech, and mind, to obtain the accomplishments of the body, speech, and mind (of the enlightened ones) and to be able to attain Buddhahood in this very lifetime.

Then think, “Lights are emitted from the body of the Guru (and the rest). (Just by being touched by the lights), the obscurations of body, speech, and mind of all living beings are purified and the whole universe is transformed into the nature of the Guru. Then lights are emitted from

the body, speech, and mind of all (the objects of devotion) and they enter the crown of one’s head and generate the primordial wisdom of bliss, clarity, and no-concept, which is the extraordinary realization, the instantaneous self-liberation.” Hold one’s breath for a while. Practice by expanding the

meditation (gradually). At the end, dedicate the merits by (understanding) the state of magical apparition (Maya). If one trains thus for seven days, the extraordinary blessings and signs of accomplishment of the Guru will suddenly be received.

===(2) TRAINING ON THE MANDALA OFFERING TO PERFECT THE TWO GREAT ACCUMULATIONS===

Visualize hosts of Gurus and the mandalas of tutelary deities in the sky in front of oneself. Arrange the heaps of Mandala offering (materials). Think, “All the (world and the Buddha-fields of the ten directions are symbolized by

the world system of four continents and are made of various precious gems. They are filled with various human and celestial objects of enjoyment.” Then offer them to the guests of offering with one’s own body, wealth, and merits, and think that they are all pleased. Continue the mandala offering for seven days. The purpose, by performing the two accumulations, the accumulation of merits and of primordial wisdom, is to generate the extraordinary realization in one’s mind.

===(3) TRAINING ON THE HUNDRED SYLLABLE MANTRA FOR PURIFICATION OF THE TWOFOLD OBSCURATION===

From the (meditative) state of emptiness, visualize instantly Vajrasattva with white complexion and one face. He has two hands holding vajra and bell. He is ornamented with precious jewels and sits with crossed legs. At his heart, in the middle of a lotus and moon disc, is a “HUM” letter surrounded by a

hundred syllables. Rays of light are emitted (in all directions from the syllables) and the obscurations of all beings are purified (at the mere touch of

Instructions on the Meditation on Naturally Liberated Mind 359 the rays). Recite the hundred syllable mantra as much as one can for seven days. The purpose of this training is to purify the obscurations of evil deeds and to realize the Wikipedia:Absolute (philosophy) ultimate nature swiftly.

===(4) PRACTICE ON IMPERMANENCE OF LIFE (TO) GENERATE DEFINITE EMERGENCE (FROM) AND REVULSION (FROM SAMSARA)===

Think, “Human life is adorned by the precious freedoms and endowments, but its nature is certain impermanence and swift destruction. The externally appearing objects are impermanence since they change with the times of days, months, and years. No living being has ever transcended death.” Think about

“the occurence of death to one’s relatives and friends.” Think about “the certainty of one’s own death since life is impermanent. One’s body is going to disintegrate and be dispersed like a bubble breaking, and there is no certainty that one will not die even today.” Think, “Today is my last day in this

world, and the elements (one’s body) are dissolving and the mind and the body are being separated.” Meditate on this from the heart for seven days. The purpose of this meditation is to induce (awareness of) impermanence in one’s mind, reduce mental planning, and enable one to enter into and exert oneself in Dharma training.

===(5) THE PRACTICE OF GOING FOR REFUGE, WHICH INITIATES THE PATH OF TRAINING===

Visualize in the sky in front of oneself the triple gem, such as the Buddhas of the three times and ten directions with Bodhisattvas, hosts of mandalas of tutelary deities, and the Arhats of the Sravakas and Pratyeka-buddhas. With the intention of taking them as the refuges until one attains enlightenment,

recite the (prayers of) going for refuge to the Guru and the rest. Doing so, think, “As parents are loving and kind to their children, the (refuges) are looking (at beings) with a compassionate mind.” Reciting the (prayers of) refuge from the depth of the heart’s core,

think, “All living beings are loudly repeating the refuge prayer after me.” Dedicate oneself to this practice for seven days. The purpose is to pacify the obstructions of Dharma training and to develop realization.

===(6) THE PRACTICE OF DEVELOPING THE MIND OF ENLIGHTENMENT, WHICH IS ADVANCEMENT ON THE PATH OF DHARMA===

Think of the suffering of freezing and burning torments of the hell realm, the hunger and thirst of the hungry ghost realm, the servitude of the animal realm, birth, old age, sickness, and death of the human realm, the combat of the demi-gods’ realm and the death and fall of the gods’ realm, and so on, in front of oneself. Thus, beings are suffering all the time, and the nature of samsara is nothing but suffering. So think, “May all living beings, who are

worn out by the sufferings of samsara, by means of my merits, body and wealth, and so on, remain in the four measureless experiences of enjoying happiness, freedom from suffering, (not being separated from happiness free from suffering and the equanimity of) having neither hatred nor attachment. Ultimately, may they attain the state of Buddhahood.” Vocally take (the vow of) developing the mind of enlightenment with a simple ritual and recite:

O lords, with your (spiritual) children, please pay attention to me!

As the Buddhas of the three times

Developed the mind of enlightenment, Likewise, for the sake of living beings, I generate the mind of enlightenment in myself.

In the disciplines as they are taught (in the scriptures), I properly train myself gradually.

May I be able to destroy the sufferings of living beings, And whatever I do, may it cause the benefit of others to be fulfilled.

Also meditate on the training of taking others’ suffer-

Instructions on the Meditation on Naturally Liberated Mind ings upon oneself and giving away one’s happiness to them. Meditate on heartfelt compassion for seven days. Its purpose is that whatever one does physically and vocally may become solely for the benefit of others, and thereby become the training in the path of Mahayana.

===(7) TRAINING ON THE ESSENTIAL PATH OF ASCERTAINED MEANING TO GENERATE THE REALIZATION OF THE ULTIMATE NATURE===

===(a) SEEKING TRANQUILLITY===

Sit in the cross-legged posture. Contemplate in the state in which thoughts of the past have ceased, thoughts of the future have not arisen, and for the present there are no conceptualizations in any of the senses. Contemplate on this for seven days. The purpose is to suppress the ordinary evil thoughts, the obscurations, and to make it easier to recognize whatever adventitious thoughts arise by distinguishing the aspects of clarity and the impurities in the intrinsic awareness.

===(b) GENERATING INSIGHT===

At a time when the thoughts are projecting more grossly then before, one should analyze them. When the thoughts are scattering, search for where they arise. Search the body from top to bottom and the phenomena inside, outside, and in between. Search for the color, design, and identity of the thoughts. As

they arise from nowhere, (they lead) one to realize the state of unborn Mind, free from roots. When a thought is present, analyze what is its color, design and identity and whether it dwells inside, outside, or in between (phenomena). (This analysis will lead) one to realize the great ceaseless clarity and

emptiness Mind, the great presence at the basis. The thoughts arise suddenly and then disappear without trace of where they go. At the time of cessation (of the thoughts), by analyzing where they go, one will realize the meaning of the intrinsic awareness, the liberation in its own state, without any traces, by transcending any recognitions.

===(c) RECOGNITION OF THE UNION OF TRANQUILLITY AND INSIGHT===

Having relaxed the body and mind naturally, remain in equalness, peace, clarity, and distinctiveness, in the state of mind which transcends thoughts and recollections. (As a result,) the aspect of pacifying the movement of the thoughts and recollections is “tranquillity” and seeing it clearly and vividly is “insight.” Experiencing both aspects simultaneously is the “union.” The purpose of this training is to recognize the absorption with skillful means.

Meditate for one day on each of them.

(ii) The actual path, introduction (to the realization). Place both mind and body in total relaxation. The recognition takes place at the point of the present instant mind. All the external and internal world and beings are the modes of arising of one’s own mind. They are like dreams. The mind itself is

also emptiness in its essence, clarity in its nature and variously arising in its character, like the appearances of forms in an unstained mirror. They are

free from all the elaborations of extremes of existents and non-existents as they appear, but at the same time they are free from being recognizable. It means that there is no separate ultimate nature Ch’os-Nyid) other than the present mind projecting in various forms.

The Great Master {Padmasambhava) said:

If one understands that the very mind is the ultimate nature,

Then there is no other ultimate sphere to meditate (upon). (Merely) knowing the methods for realization and liberation is enough,

As the very mind is the Ultimate Body.

This excellent path is uniqely superior (to others).

This is the universal Yana of Samantabhadra.

Whoever performs the so-called renunciation of thoughts, meditation on no-thoughts,

And sees the universe as the enemies of liberation and as delusion, falls (into the extremes).

So relax naturally and spontaneously in the present mind itself without any efforts and imputations. Whatever thoughts arise, contemplate in it (the present mind) by relaxing ordinarily, as it is, and nakedly without rejections and acceptances. Being in the essence which is liberation upon seeing; in

the nature which is liberating upon realizing; and in the characteristic which is self-liberating is the natural state of the mind. Whatever arises (in the mind), treat it without paying much attention, then the mind remains in the naturalness of the intrinsic awareness and the self-completion arises

naturally. At that time, without the influence of any attachments either to rejecting or accepting, remain in the state of changeless intrinsic awareness,the instantly liberated primordial wisdom, (the union) of bliss, clarity and no-concepts. When not apprehending the present mind with assertions

of “this is this,” the intrinsic awareness itself becomes self-liberated, and simultaneously it dissolves. When the intrinsic awareness is dissolved, remain in the state of no imputations and pollutions until the next intrinsic awareness arises. When it arises again do not prolong the unrecognizable

intrinsic awareness but remain in it freely (Yan-sTabs), maintain it openly (Yengs-sTabs), and let it go without holding on to it (’Dzin-Med). Like putting things in a bottomless vessel, gain experience in the intrinsic awareness which is transparent {Zang-Thai), instantaneous (sKad-Chig), self-liberated

{Rang-Grol), unhindered {Thal-Grol), and having no objective point of “this is this.” In brief, as the view and meditation of liberation-upon-arising happen in (the manner of) self-arising and bursting forth from the depth (Klong-rDol), both the object of abandonments and the antidotes are liberated

through self-dissolution. Then, as all phenomenal existents have arisen as the ultimate nature, the meditation has no interruption. As the intrinsic awareness and emptiness are liberated without apprehensions, the defilements are purified as primordial wisdom. As the virtues are present as the spon

taneous perfection, one transcends efforts and accomplishments. As all have arisen as the nature, it is the self-attainment of the ultimate nature, pure from all errors and obscurations. Therefore, all the present ordinary thoughts and recollections are the state of self-nature of the Ultimate Body. The Great Master (Padmasambhava') said:

==In the Mind free from concepts:==

Remain in equalness (Phyam-Me) with no meditation.

Even (if you) meditate, remain naturally (Khril-Le) with no negating.

Remain in instantness (Tsen-Ne) with no wavering,

Even (if you) waver, remain freely (Khril-Lè) with no negating.

Remain in suspension (Chog-Ge) with no watching.

Even (if you) watch, remain blank (Che-Re) with no negating.

Remain in instinctiveness (Hrig-Ge) with no projecting.

Even (if you) project, remain “herely” (’Di-Gar) with no negating.

Remain in distinctiveness (Wal-Le]) without withdrawing. Even (if you) withdraw, remain clearly (Ting-Nge) with no negating.

Remain in openess (Khrol-Le) with no exertions.

Even (if you) exert, remain restrained (dlüd-Dé) with no negating.

Remain in lucidness (Sa-Le) with no modifications.

Even (if you) modify, remain purely (Sang-Nge) with no negating.

Remain in effortlessness (rTsol-Med) with no acquiring.

Even (if you) acquire, remain spontaneously (Lhun-Gyis) with no negating.

Remain in spontaneity (Rang-Byung) with no rejecting.

Even (if you) reject, remain in the unborn (sKye-Med) with no negating.

Remain in alertness (Hu-Re) with no limits.

Even (if you) are limited,remain naturally (Lhan-Ne) with

Instructions on the Meditation on no negating.

Remain in relaxation (JBol-Le) with no efforts

Even (if you) make efforts, remain spontaneously {[Shugs-’Byung]]) with no negating.

Remain in no-basis (gZhi-Bral) with no contemplation

Even (if you) contemplate, remain spontaneouly (Lhug-Par) with no negating.

The present mind having been released freely into the state of naturalness, the unmodified spontaneous perfection of whatever arises, there is no attachment toward external and internal phenomena. (In the present mind,) as there are no thoughts of rejecting or accepting, the state of non-duality of

the mind remains ceaselessly. As there are no gross thoughts, the wildly roaming mind has been liberated from the thoughts of the desire (realm). As the projecting thoughts have arisen in naturalness, the mind has transcended all diversion to the form and formless realms. Having no apprehension as “this,”

the tranquillity has been accomplished spontaneously. As the naturalness (So-Ma) (of the mind) has arisen spontaneously, the insight has been accomplished spontaneously. As there is no separate projecting and dwelling, their union has been accomplished spontaneously. As it has been liberated in the

instantaneous state itself (or instantaneously in its own state), the wisdom has been accomplished spontaneously. As there is no dwelling, the absorption has been accomplished. As there is no apprehension of liberation-upon-arising (of intrinsic awareness), the primordial wisdom has been accomplished

spontaneously. As all the faults are present through the aspect of apprehension, they are liberated in freedom from apprehension and hindrances. As all the virtues arise in the awareness wisdom, they are progressing. It is the mind perfected in its own naturalness, and it is the attainment of supreme accomplishment of the Great Seal (Mahamudra), in this very lifetime.

Remain in the uncreated, natural, and unobstructed awareness,

The state of whatever arises, through great self-arisen (realization).

The supportlessness king (-mind) is content with no apprehensions

And has attained the unborn Ultimate Body, the eternal state.

===(iii) Conclusion===.

===(a) THE MEDITATIVE EXCERCISES===

In the off-meditation periods—of training on actual contemplation, the naturalness of the present mind of whatever arises—train clearly in the power of exercises of (seeing that) all the external appearances and internal awareness, as well as the training experiences, are nonexistent at the very point of their arising, like a dream, illusion, mirage, water-moon (reflection), and apparition. These exercises liberate the attachment to all existents as real. Even in sleep one remains in Dharmakaya, the absence of apprehensions.

===(b) DISPELLING THE OBSCURATIONS, SUCH AS SICKNESS AND HARMFUL EFFECTS===

If sickness and harmful effects, the manifestations of the thoughts, are examined, it is certain that they do not exist anywhere outside, inside, or in between. So, with a joyful attitude because of (the opportunity of) turning the obstructions into the means of practice on the path of the unborn, meditate (by thinking and visualizing): on piercing into and relieving the pains of sickness, and on the power of exercises of compassion and of (realization of) the non-existence in their true nature (of the obstructions) causing the harmful effects. It will certainly pacify them.

===(c) PROGRESSING IN THE EXERCISES===

If the virtuous training becomes slow, or if there is no progress, pray strongly to the Guru, generate strong emergence and revulsion (from samsara) in the mind, accumulate merits by feasts of offering (Tshogs) and meditate on loving kindness, compassion, and the mind of enlightenment. Go to a totally

solitary place such as a cemetery, an empty valley, or mountain peaks. Visualize the Guru on the crown of the head, and run and jump (around spontaneously), utter words (whatever comes out), and mentally project various experiences of happiness or suffering and rejecting or accepting. Then unite

the experiences naturally with the instantaneous self-liberation. Training thus for many days produces various extraordinary realizations. These are the very crucial points of training.

A trainee who has gained such experiences attains confidence in having no fear of death and liberates apprehender (subjective) and apprehended (objective perception) in their natural state. He realizes directly the common and uncommon attainments in this very lifetime. This is a brief condensation as it

would be endless to explain this training in detail. The teachings for the attainment of liberation in this lifetime are completed.
The Teaching on Clarity, the Arising-Basis of the Intermediate State

Because of experiences in the crucial points of instant liberation of birth and death (through meditation) in the past, also at the time of the dream intermediate state (rMi-Lam Bar-Do), the natural state (gNas-Lugs) of primordial liberation, free from apprehensions, arises. At the time of a yogi's

death, by dissolving (or transferring the focus of the energy of) earth (element of the body) into water, he loses the physical energy, by dissolving water into fire the liquid of the water dries up, by dissolving fire into air heat withdraws (starting) from the extremities, and by dissolving air into

consciousness he ceases breathing. By dissolving (or transferring the focus of energy of) form into sound he won’t see forms with his eyes, by dissolving sound into smell he won’t hear any sound, by dissolving smell into taste he won’t feel smell with his nose, by dissolving taste into touch he won’t feel taste with his tongue, by dissolving taste into phenomena he won’t feel touch, and

by dissolving phenomena into mind his gross subjective and objective thoughts cease. This is similar to becoming unconscious. It is the dissolution of the eight consciousnesses into the universal ground. At the very point of contemplating in the absorption, one liberates oneself as the bodies of the five families (of Buddhas) and attains the primordial state. It is the state which endows the five (Buddha-families) and the great perfection.
At the very moment of contemplating naturally without support on the blue light as the Primordial Wisdom of the Ultimate Sphere, he liberates his self-

awareness as the body of Vairocana Buddha. Likewise, contemplation on the white light as Mirror-Like Primordial Wisdom liberates him as Aksobhya, the yellow light as Primordial Wisdom of Equanimity liberates him as Ratnasambhava, the red light as Discriminative Primordial Wisdom liberates him as

Amitabha, and the green fight as Primordial Wisdom of Accomplishment liberates him as Amoghasiddhi Buddha. Then through the manifested body he serves living beings. This is the attainment of full enlightenment at the primordial ground. This is the (method of) instant liberation by unifying (the

primordial wisdom) with the clarity of the intermediate state by recognizing the spontaneously present and unsearched for primordial wisdom of bliss, clarity, and no-thought, which has naturally arisen and has been naturally recognized when one gained experiences in this crucial point of instant self-

liberation in the past. As the essence of intrinsic awareness is emptiness, it dwells nowhere. As the nature of intrinsic awareness is clarity, the basis of arising is unceasing. As the character of intrinsic awareness is various, it is present in the state of all-arising, free from discriminations. These

are (called) the three endowments (of intrinsic awareness). Then four separate visions of the dissolution of the four elements (appear and they) are the four endowments. Then (one attains) liberation as the five bodies (of the five Buddha families) by realizing the clarity as the primordial wisdoms. They

are the five endowments (of intrinsic awareness). Then one acts for the benefit of beings through manifestations. It
Instructions on is the endowment of total perfection. Then, by dissolving the Enjoyment body into the Ultimate Body and securing the state of changeless

ultimate nature, one dwells in the great equalness perfection. It is the endowment of great total perfection That is the instruction on liberation in the intermediate state for trainees of mediocre (intellect).

Supplementary (Instructions) for Continuing the Karmic Process in the Intermediate State of Existence (Srid-Pa Bar-Do
If one cannot recognize or maintain the clarity at death, then (one will take the subtle or) mental body which appears for the first half of the duration

(of the life in the intermediate state) in the form of one’s previous birth and for the last half in the form of the next birth. This body possesses all the sense faculties, and it reaches anywhere (in samsara} by thinking because of its karmic force. The possessor passes without hindrance thorough

(everything) except his mother’s womb and the Uz;ra-seat (Enlightened State). He goes through many happy and unhappy experiences like appearances in a dream. The duration of this is uncertain. Some take rebirth faster while others remain as long as 49 days. When they realize they are dead, they experience

sorrow. At that time, if they remember the previously received instructions and train in the great ap-prehensionlessness of the appearances and the mind, and if they pray to the Guru, then there are trainees among them who attain liberation. At that juncture, it is also very important to reflect upon pure lands with the mind, to understand that the perceptions of the intermediate state are unreal, and to remember devotion and veneration (toward enlightened ones). It is said (in scriptures) that such trainees then take rebirth in pure lands and there attain enlightenment.

The best way (of training to turn the intermediate state into the means of higher attainments) is the (understanding) that (phenomena) do not truly exist. The second best way is (to perceive the appearances as) the development stage, perfection stage, and pure lands like a magical apparition (Maya}. The least good way is to train in sealing the doors of (inferior)

wombs. For sealing the doors of birth (one should recognize their symbolic images). The (door of birth) of the gods’ realm appears as a garden or a mansion, of the demi-gods’ realm as a wheel of light, of the human realm as a house, either a house of enjoyment or one full of people, of the animal realm

as a cave or hut, of the hungry ghosts’ realm as a dry ravine, a cave or filth, and of the hell realm as darkness and a rainstorm and so on. At that time, do not be attached to any of those doors of birth. Perceive a special birth door, either of the gods’ realm or the human realm, as a celestial mansion and

in it visualize a letter such as “HUM.” Then make one’s consciousness enter the letter. Then thinking, “I will meet Dharma and attain the supreme accomplishment in the next life,” visualize oneself as one’s tutelary deity. By this method one takes rebirth in a precious birth in the human or gods’

realm, possessing the qualities of freedom and endowments, one meets holy, virtuous friends as spiritual masters and attains the supreme accomplishment in that lifetime. The instruction on the intermediate state is completed.

===The Instructions on the Result, the Perfection===

Whether one attains liberation in this lifetime, in the intermediate state, or in the next life, the result is certain (to be) unexcelled Buddhahood. By making one’s mind become totally pure by being self-liberated, and by realizing the meaning of the clarity directly, one will secure the stronghold in the

state of the unstained Ultimate Body (Ch’os-sKu). At that time, as the sun and moon arise in the sky, from the state of the Ultimate Body the Enjoyment Body (Longs-sKu) appears with five certainties and serves the beings who have attained (any of) the ten stages. Through various forms of Manifested Bodies

(sPrul-sKu), one accomplishes the benefits of various beings spontaneously. Particularly,

(a) if one realizes the selfappearances of the intermediate state as clarity of the basis, one secures the state of the Ultimate Body. Then, from that state, the benefits for living beings take place through Enjoyment Bodies and Manifested Bodies,

(b) If one realizes the self appearances as the appearances of the fivefold primordial wisdom, one secures the state of the Enjoyment Body and fulfills the welfare of beings by Manifested Bodies. And then the Manifested Bodies dissolve into the Enjoyment Bodies, which dissolve
into the Ultimate Body, and there one remains in the primordial basis. (Again) from that (primordial) state, one serves beings through the appearances of the two Form Bodies.

(c) If one realizes the self-appearances as the pure bodies and Buddha-fields of Manifested Bodies, (one secures the state of the Manifested Body and) the apparances of the Enjoyment Bodies and Manifested Bodies dissolve into the Ultimate Body, and (from it) one accomplishes benefits of beings (through the two form bodies).

In this very present intrinsic awareness, both samsara and nirvana are completed. So, if one could not realize it, various kinds of happiness and suffering arise (for one) in the dreamlike appearances of the samsara of ignorant sleep, and one wanders in the three realms and six classes of beings. If one gains

experiences of the realization, the visions of nirvana., like dreams, appear as the various pure lands of the Enjoyment Body and serve beings as in dreams. Whatever colors appear, at the very moment of their appearance (by realizing that they) do not exist in reality, they disappear just as dreams disappear

when one awakens and then become one taste within the Ultimate Body, free from elaborations, like appearances in daytime.
So if one does not realize the emptiness, the essence of the present intrinsic awareness, then because of ignorance, one becomes deluded into mind and the

formless realm. These are of the no-thought (nature). (Likewise, if one does not realize) the clarity [luminescence], the nature (of the present intrinsic awareness), then because of anger one becomes deluded into speech and the form realm. (These are of the clarity nature.) (If one does not realize) the
varieties, the character (of the present intrinsic awareness), because of desire one becomes deluded into the body and the desire realm. These are of the bliss nature.

Subsequently, from unvirtuous deeds one will suffer in the hell realms, from contaminated virtuous deeds unrelated to contemplations (one will suffer) in the human and gods’ migrations, from clarity of contemplation (one will suffer) in the form realms and from dwelling in stable contemplations (one will suffer) in the formless realm.

When one sees and realizes the present awareness, then its emptiness essence is the Ultimate Body free from elaborations, its clear nature is the Enjoyment Body with five certainties, and its character, appearing in various forms, is the Manifested Body appropriately appearing to perfect the welfare of beings

spontaneously. The Ultimate Body is the freedom from all elaborations, like space, and from that state (appears) the “unexcelled Buddha-field’ of the Enjoyment Body, with the teachers of Peaceful and Wrathful Buddhas of the Enjoyment Body adorned with major and minor marks. They please endless self-

appearing Buddhas and Bodhisattvas of the ten stages with the teachings of the Great Vehicle until samsara is emptied. From that (Enjoyment Body) state, through inconceivable Manifested Bodies of inexhaustible body, speech, and mind with the (two) wisdoms of knowing the absolute truth and conventional

variations, one performs enlightened deeds for the beings in all six classes of beings of the ten directions, in accordance with their different perceptions. This is the great compassion of the immeasurable enlightened actions.

(In) the manifesting aspect of Buddha’s primordial wisdom there are (two categories:) the five greatnesses of the Enjoyment Body (Sambhogakaya), which is the essence appearing inwardly; and the two greatnesses of the Manifested Body (Nir-manakaya), which are the forms appearing outwardly. The five inner

(primordial wisdoms) are: the primordial wisdoms of the ultimate sphere, mirror-like, equanimity, discriminative, and accomplishment. The two outer

(primordial wisdoms) are: the primordial wisdom of knowing every detail of conventional phenomena separately without confusing them, and the primordial wisdom of knowing the one-taste ultimate nature as it is. The explanation of the stages of arising of the result,

Instructions on the Meditation on Naturally Liberated Mind 373 the perfection of the path, is completed.

The excellent path and the great chariot of fortunate beings-

The nondual self-liberated innate primordial wisdom

Is the self-liberated and instant present mind.

It is liberated simultaneously at-the-arising and is liberated naturally without (distinction of) earlier or later.

It is uncontaminated by being apprehended and unstained by apprehenders.

It is the arising of all the emotional defilements as the very primordial wisdom.

As (this teaching was) transmitted to me by the grace of the Guru,

For the sake of future followers, I have put it together as written instructions.

People who wish to be liberated from this existence should rely on this.

In any case, whoever makes assertions of rejecting and accepting

Does not have the good fortune of non-dual teachings. On this path, as all experience is the very wisdom, One attains the eternal state of the Ultimate Body, the perfection at the basis.

O friends! In this quintessential mansion free from extremes,

Get the wealth of ultimate Mind.

It is certain that one will attain the great blissful result in this lifetime.

And later, the benefits of others will be accomplished naturally.

Our life is changing like clouds,

The body is essenceless like a bubble.

It is hard to hear teachings and it is harder to practice what one has heard.

So quickly generate the energy of exertion (for practice). By ripening the fruits and flowers of virtuous efforts in time,

May all beings attain the state of the Buddha.

At Kangri Thodkar (White Peaked Snow Mountain), the fortress of the Ogyen (Oddiyâna, i.e., Padmasambhava), This is written by Trimed Odzer (Immaculate Radiance, i.e., Longchen Rabjam).

By the merits, may the three realms together without remainder

Achieve the state of All Goodness (Kun-lit bZang-Po).

The quintessential meaning instruction of the path of stages of the Naturally Liberated Mind of Great Perfection, written by Longchen Rabjam (Infinite Vast Expanse), is completed.

The Command of Entrusting the Teaching Because of Its Importance

As this teaching is an extraction of the most secret instructions, if it is taught to more than three fortunate people, it will bring the Dâkinis’

punishments. So keep it strictly (secret). O glorious protector Legden Nagpo (Legs-lDan Nag-Pdf the protectress of the tantras Ekajati (E-Ka Dza-Ti) and Rah-ula, the sage of the Za (class), please protect this teaching strictly. May it be virtuous!

===9. The Training and Attainments of Five Paths of Mahayana===

In the Sutric (exoteric) teachings of Mahayana the levels of spiritual attainment in the process of training are categorized as the ten stages and five paths. In the sutras the Ten Stages and Five Paths with Thirty-seven Aspects of Enlightenment are discussed in detail and that structure is the common

basis for tantric teaching and for Dzogpa Chenpo. In Shingta Chenpo (SC) Longchen Rabjam summarizes the training on “thirty-seven aspects of enlightenment” for perfecting five paths.

===THE PATH OF ACCUMULATION===

(Tshogs-Lam) contemplation on and the realizations of, for example, hearing, pondering and meditation with (their) hosts of virtues, which start from the developing of the mind of enlightenment in Mahayana (and proceed) until the development of heat (of the path of application) in ones’ mind, which leads to the island of liberation, is the path of accumulation.

Cause: The awakening of the lineage (Rigs), which is the basis (rTeri) for developing the mind of enlightenment
.
Result: The four following paths.

Etymology: The path of accumulations, as it mainly accumulates the hearing (study), pondering and merits.

Division: There are three:

Small (Sub-Division of the Path of Accumulation) practice one meditates on the fourfold awareness (Dran-Pa Nye-Bar bZhag-Pa bZhi) in both meditation and postmeditation periods.

These are the contemplations on:

(i) (Seeing) the bodies (Phung-Po) of oneself and others as space during the

meditation period. During the post-meditation period seeing the body as Maya (sGyu-Ma). One also meditates on the filthiness (of the body) as the antidote to attachment,

(ii) (Seeing) feeling (Tshor-Ba) without conceptions in the meditation period, and during the post-meditation period as (unstable) like a

water-tree. One also meditates on seeing them as mere sufferings,

(iii) (Seeing) the mind (Sems) as unborn (during the meditation) and as impermanent (during the postmeditation).

(iv) (Seeing) that phenomena (Ch’os) are merely nominal (during the meditation) and that they are mere Maya (during the post-meditation period).

===Mediocre (Sub-Division of the) Path of Accumulation===

It is the meditation on the four perfect purifications [efforts] (Yang-Dag sPongs-Pa bZhi), which are the highest degree of progress of experiences achieved through the previous (contemplations). They are (i) not to generate any unwholesomeness which has not been generated (in the past), (ii) removing any unwholesomeness which has been generated,

(iii) generating virtues which have not arisen, and (iv) developing virtues which have arisen in oneself through the four means: admiration (’Dun-Pa), exertion (’Bad-Pa ), efforts (rTsol-Ba), and diligence (brTson-’Grus).

===Great (Sub-Division of the) Path of Accumulation===

It js contemplation on the four miraculous feet (rDzu-’Phrul Gyi rKang-Pa bZhi):

(i) Admiration (’Dun-Pa),

(ii) investigation (dPyod-Pa),

(iii) concentration (Sems-Pa), and

mindfulness Dran-Pa/brTson-’Grus)....

Meditation: During the training in the Path of Accumulation, with the intention of achieving enlightenment, one makes efforts in the disciplines of sealing the doors of the sense-

Trainings and Attainments of Five Paths of Mahayana faculties, eating modestly, and not sleeping during the early and later parts of the night. The meditator is joyous because of being mindful in the efforts of accepting and rejecting. He advances on the path which leads to the Path of Application with

no regrets about virtuous deeds but with joy, faith and admiration (Mos-Pa}, and so on, with all the other virtues, which are the cause of liberation. He devotes (his life to) study, pondering, and meditation.

Time: The Small (sub-division of the) Path of Accumulation is the beginning of the three countless eons of training (in the path of enlightenment). At the time of the practice on the fourfold awareness (Dran-Pa Nyer-bZhag), the time of attainment of the Path of Application is uncertain. At the time of

practice on the four perfect efforts (Yang-Dag sPong-Pa bZhi), it is certain that the attainment of the Path of Application will take place in the next life. At the time of training on the four miraculous feet, it is certain that one will attain the Path of Application in this very lifetime.

Antidote: In the Path of Accumulation, one trains on the antidote of assaulting (the defilements) (Sun-’Byiri) by seeing the compositional factors (’Du-Byed) as faults.

Abandonment: One renounces all the direct attachments by seeing the contaminated phenomena (Zag-bChas Kyi Ch’os) as faults.

Realization: One realizes generally (Don-sPyi) the twofold no-self mainly by study and pondering and in some cases by meditation.

Virtues: One attains the virtues of eyes and fore knowledges and so on.

Meditation: One meditates on the (following) trainings: disciplining oneself in concentration on entering and withdrawing from (proper and improper) physical and vocal (activities); wisdom of studies, pondering and meditation concerning the words and meanings of the scriptures and the recollections of

the triple gem. One meditates on the four Dharma seals, seeing that all compounded things are impermanent, that everything with flaws (Zag-bChas) is suffering, that all phenomena

are emptiness and all beings are no-self. Meditate on the five liberative virtues: confidence, diligence, recollection, contemplation, and wisdom, which are not yet developed in the form of (five) faculties (dBang-Po). One contemplates on disciplines, generosity and recollections on precious human life, death, birth, inhaling and exhaling.

Activities: While acting one meditates on (nine) impurities and eight concepts of great beings. One meditates on them beginning with going for refuge and developing the mind of enlightenment and dedication of the merits. The meditations on the nine impurities are seeing one’s own and others’ bodies as

decaying, eaten by worms, reddish, bluish, dark, scattered, burnt, and putrid. As (the antidote) to desire one meditates on filthiness, for hatred on loving-kindness and for ignorance on interdependent causation.

i
The eight conceptions (rNam-Par rTog-Pa) of the great beings: In Nyi-Khri gZhung-’Grel it is said:

They are the thoughts,

(1) When may I dispel the sufferings of living beings?

(2) When may I lead people who are in danger of poverty to great wealth?

(3) When may I fulfill the needs of living beings with my body of flesh and blood?

(4) When may I benefit living beings by living in hell for a long time?

(5) When may I fulfill the wishes of beings through the great prosperities both of the world and the transcendence of the world? (6) When may I become a Buddha and uproot the sufferings of beings? (7) When may I never have rebirths which are not beneficial to beings, in which I exclusively analyze the taste of absolute truth, speak words that are uncaring of (the benefit of) beings, have life, body, intellect, wealth or majesty that are not beneficial to others and am eager to harm others? (8) When may I experience the results of others’ non-virtuous deeds and may others experience the results of my virtuous deeds?

===THE PATH OF APPLICATION ENDEAVOR===

The basis (of life): It is the beings in any of the six realms in whom the final stages of the great (sub-division of the) Path of Accumulation has been generated. In the sutras it is said that in numerous beings among the gods, nagas, and demi-gods (the Path of Application) has been generated
.
Basis of intention: It is the (mind) of the desire realms or of the six stages of absorption.

Cause: It is the final stage of the great level of the Path of Accumulation.

Essence (Ngo-Bof It is the worldly wisdom generated by meditation.

Division: There are four: heat ([[Drod]), climax(r7$0-Aio), forbearance ([Zod-Pa]] and supreme (mundane) realization (yCh’os-mCh’og).

Meditation: In heat and climax one practices on the five faculties (dBang-Po): confidence (Dad-Pa), diligence (brTson-'Grus'), awareness (Dran-Pa),

contemplation (Ting-Nge ’Dzin), and wisdom (Shes-Rab'). They are called faculties as they directly enforce the generating of enlightenment.... (In forbearance and supreme (mundane) realization one practices on the five powers (sTobsf. confidence, diligence, awareness, contemplation, and wisdom.)

===Primordial Wisdom: In the four divisions of the Path of Application there are four primordial wisdoms:===

(1) The attainment of fight of primordial wisdom of “heat” (Drod sNang-Ba Thob-Pa’i Ye-Shes) of Mahayana is the antidote to apprehending the objects as real, by seeing all phenomena as merely the lights of the mind, a little light generated by mundane meditation.... Here, light means the forbearance of definite concentration on Dharma....

(2) The increase of the light of primordial wisdom of “climax” (rTse-Mo sNang-Ba mCh’ed-Pa’i Ye-Shes) is the attainment of the mediocre light generated by mundane meditation through the efforts of meditation on no-self for the purpose of increasing the light of the Dharma itself....

(3) The primordial wisdom of entering partially into the suchness of the “forbearance” (bZod-Pa De Kho-Na-Nyid Kyi Phyogs-gChig-La Zhugs-Pa’i Ye-Shes) is the antidote of distractions toward external phenomena (viewing them) as the objects, through the attainment of the great light generated by meditation on abiding in mere mind....

(4) The primordial wisdom of supreme (mundane) realization (is achieved) “immediately before” (Ch’os-mCh’og De-Ma Thag-Pa’i Ye-Shes} (the attainment of the Path of Seeing without interruption (of any other attainments). This primordial wisdom is the completion of the visions generated by mundane contemplations, as there is no distraction by apprehension of the objects.

(Sub-division): Each of the four aspects of the Path of Application (Nges-’Byed) has three sub-divisions, classified as small, mediocre, and great....
Antidote: It is the renunciation (sPong-Ba) of the defilements by suppressing (mGo-gNon-Pa} them. Generally there are four kinds of antidotes: the antidote of assault (Sun-’Byin-Pa'), renunciation (sPong-Pa\ the basis (rTen), and the uprooting (fTsa-Ba Nas sPong-Pa), like the uninterrupted path which uproots from the root....

Abandonment: It diminishes the seed and the direct obscurations, and liberates from the decline and poverty of ordinary beings (So-So’i sKye-Bo.

Realization: General realization (JDon-sPyi) of the two noselves through the primordial wisdom generated by mundane meditations.

Virtues: In Ratnamegha-sutra many virtues such as contemplations, recollections (gZwngs), and fore knowledges are mentioned.
Supreme over the Path of Accumulation: There is no difference (between this and the Path of Accumulation) generated by meditation (bsGom-Byung, but in this the primordial wisdom of no-thought is clearer, and it is closer to the Path of Seeing.

===THE PATH OF SEEING {mThong-Lam)===

primordial wisdom of the Path of Seeing arises at the end of the great supreme (mundane) realization (of the Path of Application) and it is in sixteen moments (sKad-Chigf They are the forbearance of knowledge of the attributes {dharmas), the knowledge of the attributes, the forbearances of subsequent knowledge, and the subsequent knowledge of each of the four truths: suffering, source of suffering, cessation (of suffering), and the path (of cessation)...

The basis (of life): The basis of arising of primordial wisdom is the same as in the case of great highest (mundane) realization (of the Path of Application) and it could be any being from any of the six realms.

The basis of mind: It is the fourth absorption.

Cause: The highest (mundane) realization (of the Path of Application) is the direct cause and other aspects of the Paths of Accumulation and Application are the indirect causes.

Result: It is the development of the two later paths.

Essence: There are sixteen moments related to the (levels of) purification of the defilements of the nature by the divisions of the four truths.
Abandonments: There are ten defilements: five defilements related to view and five defilements unrelated to view. The five related to view are: views of

transitory collections (I and mine as real)((7igs-7sAogs-La ITa-ba view holding to extremes (mThar-’Dziri), wrong view (Log-lTaf viewing (a wrong view) as supreme ITa-Ba mCh’og-’Dziri) and view that ethics and asceticism are supreme (Tshul-Khrims brTul-Zhugs mCh’og-’Dziri). The five unrelated to view are: desire, hatred, pride, ignorance, and doubt.

In the desire realm, the ten abandonments become 40 by multiplying each of them by the four truths. For the two upper realms (the form and formless realms), excluding hatred, there are nine defilements, and by multiplying them (by the four truths) they become 72. So in total there are 112 defilements (of the three realms) to be abandoned in the Path of Seeing....

In the four absorptions (form realms) and four formless realms, hatred is not applied, as the beings’ minds are moistened by tranquillity, because they do not possess the nine bases of hatred, the thought of harming. The nine are: (thinking that this person) harmed me in the past, is harming me at present,

and will harm me in the future. In the same way, three towards one’s friends and three towards one’s enemies, (thinking that he) benefited my enemy and so on. These (ten) emotional defilements lead the wrong way. For example, in the case of the truth of suffering (samsara): (1) by the view of transitory collection one apprehends the truth of suffering as “I” and “my.” (2) By the view of holding to extremes one apprehends the truth of suffering as existent or non-existent and eternal or nil. (3) By wrong view one apprehends that the truth of suffering is non-existent. (4) By ignorance one enters into it

without knowing its characteristics. (5) By doubt one enters into it.. .with doubt that there is a truth of suffering. There are those five ways of relating to the truth of suffering. (6) Desire generates attachment. (7) Pride generates haughtiness and boasting. (8) Apprehending (wrong views) as the

supreme view generates apprehending them as supreme. (9) The view of apprehending ethics and asceticism as supreme generates apprehending them as the way of purity and liberation. (10) Hatred creates ill will toward whatever is not in accord with those five ways of relating. As they (the ten defilements) are applied to the truth of suffering, they are applied to the other three truths as well. In the case of the truth of cessation, the nominal (aspect) is related to, but is not the meaning....

Antidote: All the emotional defilements {Nyon-Mongs-Pa) of the three realms, which are the abandonments of the Path of Seeing, are to be purified together. The four forbearances of the knowledge of the attributes (C/z’os Shes-Pa’i bZod-Pa) of the fourfold truth, namely, suffering [[[samsara]]], source of suffering [[[emotions]]], cessation of suffering

[[[nirvana]], and the path of cessation are one in their being mental phenomena (Blo-sDzas), but they are four in their isolated factors (IDog-Pa').
Trainings and Attainments of Five Paths of Mahayana 383 When it (the antidote) arises, in a single (instant of a) moment,« becomes the uninterrupted path

(Bar-Ch’ad Med-Lam), the antidote of renouncing the abandonment of the Path of Seeing from the root. It renounces the 112 abandonments of the Path of Seeing in a moment. (The process of abandonment: In the first instant,) the secondary cause (Nye-rGyu) of the forbearances and the knowledge of the

attribute (Ch’os-bZod) of each of the four truths and their respective active (Nus-IDari) abandonments encounter (each other). In the second instant, the actual cause (dNgos-rGyu) (of the forbearances of the knowledge of the attribute of the four truths) and their respective (Ngo-sKal) inactive (Nus-Mect) abandonments encounter (each other). In the third instant, the four forbearances of the attributes (Ch’os-bZod) arise and the cessation of the entirety (up to the) subtle abandonments takes place spontaneously....

The four attributes (Ch’os) of the individual four truths are the same mental phenomena. So the liberation from defilements of the forms (rNam-Pa) of the four truths of the three realms is the path of liberation (rNam-Grol Lam, i.e., the Path of Seeing), the antidotes. Likewise, the four subsequent forbearances (rJes-bZod) and four subsequent knowledges (rjes Shes) are the distinguishing path, the far-abandoning antidote. ... Those abandonments are (included in) the two obscurations, and the (antidotes) liberate (one) from them....

The distinction of the two (obscurations) is: The nature (Ngo-Bo) of misery and so forth, of unvirtuous or neutral obscurations (bsGrib-Pa Lung-Ma-bsTari) which make the mind very unpeaceful are the “emotional obscurations” (Nyon-bsGrib). The subject and object of the concept of apprehender and apprehended

with the nature (Ngo-Bo) of contaminated (Zag-bChas) virtues or unobscuring neutrality, which is not free from the attachment to the truth of the three cycles (subject, object, and action), is the “intellectual obscuration” (Shes-brGrib). Among them the imaginary obscurations of emotions are the abandonments of the Path of Seeing, and the innate emotions (JHan-sKyes) are the abandonments of the Path of Meditation.

The gross concept of appréhender and apprehended, the intellectual obscurations, are the abandonments of the Path of Seeing, and the subtle ones are the abandonments of the Path of Meditation....

Realization: It is the direct realization of the two no-selfs through the transmundane primordial wisdom.

Virtues: The twelve hundred, and so on, of the first stage, which have been mentioned earlier.

Time: First, the four forbearances of the attributes of the four truths arise simultaneously. After that, the four knowledges of the attributes arise simultaneously. After that, the four subsequent forbearances arise simultaneously. After that, the four subsequent knowledges arise simultaneously. So, in
four sets of “instants in which an action can be completed” {Bya-rDzogs Kyi sKad-Chig-Ma) arise all four kinds of entities {Ngo-Bo) with their sixteen

isolated factors {IDog-Pa), because the realization of the four truths arises instantly and their (two sets of) four forbearances and (two sets of) four knowledges are developed successively {Rim-Pas). The abandonments of the Pàth of Seeing are renounced in a moment by the forbearances of the attributes {Ch’os-bZod), and the Path of Seeing arises in four parts successively....

===Meditation: During the first stage, one meditates on the seven branches of enlightenment Byang-Ch’ub Kyi Yan-Lag bDuri)===

The Aryabodhipaksanirdesa-sutra says:

(1) O Manjusn, whoever sees all phenomena as no-thing {dNgos-Med), because there are no concepts and recollection is the awareness {Dran-Pa) branch of enlightenment.

(2) O Manjusn, whoever remains isolated from all phenomena without conceptualizations, as he never establishes either virtuous, unvirtuous or neutral (deeds), is the discriminative Ch’os rNam-Par Byed-Pa) branch of enlightenment.

(3) O Manjusn, whoever neither abandons nor accepts the three realms Khams-gSum), as he has destroyed the perception {’Du-Shes) of the body {Lus), is the

Trainings and Attainments of Five Paths of Mahayana 385 diligence (brTson-’Grus) branch of enlightenment.

(4) O Manjusn, whoever does not generate joy in the formations (’Du-Byed), as he has destroyed joy and distress, is the joy (dGa’-Ba') branch of enlightenment.

(5) O Manjushri, whoever has total pliancy of mind in all phenomena, as there are no conceptualizations of non-conceptualized things, is the pliancy (Shin-sByang') branch of enlightenment.

(6) O Manjushri, he whose mind is not conceptualizing, as he subsequently conceives the destruction of phenomena, is the contemplation (Ting-Nge-’Dzin) branch of enlightenment.

(7) O Manjushri, whoever does not abide in, rely on, is not attached to and not bound to any phenomena and remains neutral about not subsequently seeing any phenomena perfectly and acquiring joy is the equanimity bTang-sNyoms') branch of enlightenment.

THE PATH OF MEDITATION (bsGom-Lam)

Blb/6It is (the meditation which) advances the experiences of the meanings of the (trainings and realizations) of the aspects which are concordant with the “definite differentiations” (Nges-’Byed Ch'a-mThun) (i.e., Application) and of the Path of Seeing, which has already been realized....

There are nine levels in this path; small, mediocre, and great, each of which are sub-divided into small, mediocre, and great (levels)....
(Objects of) Abandonments: In the Path of Meditation there are great, mediocre, and small (objects of) abandonment and they are divided into nine subdivisions; the great of great, mediocre of great, small of great, great of mediocre, mediocre of mediocre, small of mediocre, great of small, mediocre of small, and small of small (objects of) abandonment. These (objects of) abandonment are abandoned in the nine levels of stages, such as the “immaculate”

(Dri-Ma Med-Pa, the second ) stage. By the small of the small level of the Meditation Path, the immaculate stage, are abandoned the (objects of) abandonment of the great of the great level of the Meditation Path, and the (objects of) abandonment of the small of the

small level of the Meditation Path are renounced by the great of the great level of the Meditation Path, the tenth stage. Here, the gross defilements are called the great (objects of) abandonment and the subtle ones are called the small....

The basis of birth: The basis of birth for the arising of the Path of Meditation is similar to the Path of Seeing. Most of the births are of the men and women of the three continents, but they are also possible among (the births of) other (realms). Any (life) is appropriate if it maintains the attainments which have already been generated in oneself....

Basis of mind: Mostly (the attainments of the path of meditation) are based on the fourth absorption, but they could also be based on other absorptions.

Cause: The first three paths are its cause.

Result: It is the path of “no more training....”

Essence (?Vgc?-jB(?): From the point of view of abandoning the defilements of the individual nine stages there are four levels; the preliminary (sByor-Ba), the uninterrupted path (Bar-Ch’ad-Med Lam), the liberation path (rNam-Grol Lam), and the special path (Khyad-Par Gyi Lam). The preliminary and

uninterrupted paths are the antidotes of renouncing (the objects of abandonment) (sPong-Ba’i gNyen-Po). The path of liberation is the basis of the antidote (rTen-Gyi gNyen-Po). The special path is the far-abandoning antidote (Thag-b Sting Gi gNyen-Po). For example, (1) by the end of the first stage (“the

preliminary path”), which is the last moment (before) the arising of the wisdom of the second stage, “one suppresses (mGo-gNon) the manifesting emotions,” which obscure the arising of the second stage, (2) by the “uninterrupted path,” which is the arising of the second stage, one “abandons the faults of

discipline” (Tshul-’Cha’l) of its stage “from the root,” (3) the “path of liberation,” which starts from the second moment (of the arising of the second stage), is the “basis of the antidote,” and (4) the “special path,” the final one of the stage, is the “far-abandoning antidote.” Thus all the respective
defilements of this stage are abandoned by starting from the first moment till the completion of the stage. All the defilements
Trainings and Attainments of Five Paths of Mahayana 387 of those (respective) stages are abandoned at the time the (particular) stage ends.

These days some coarse scholars of the Prajnaparamita say:

The (objects of) abandonment (i.e., the defilements) of the Path of Insight are to be abandoned by the path which is to be developed. The (objects of) abandonment of the Path of Meditation are to be abandoned by the path which is to be ended.

It is clear that they are very ignorant of the subject of antidotes.

Virtues: Explained before....

Way of Abandoning the Nine Defilements of the Nine Stages: There are six innate (Lhan-Chig sKyes-Pa) defilements; desire, hatred, pride, ignorance (lack of knowledge), the view of the transitory collection (I and mine as real), and the view of holding to extremes. They can be subdivided in two different ways,

(a) According to the point of view of realms, there are sixteen defilements. They are the six defilements of the desire realm, and for the absorptions (form realms) and formless realms there are five defilements each, excluding hatred,

(b) According to the levels

(5a), there are forty-six defilements. Six are for the desire realm, five each for the four absorptions and four formless realms. If each of them are subdivided again into nine degrees of great, mediocre and small, then the six defilements of the desire realm become fifty-four and the five defilements,

excluding hatred, of the four absorptions become four sets of forty-five (= 180) abandonments. Likewise, in the formless realm there are four sets of forty-five (=180) defilements. So in total there are four hundred and fourteen (objects of) abandonment in the Path of Meditation.

The “(path of) preliminaries” subdues the abandonments, the “uninterrupted path” abandons them directly, the “liberation path” creates the basis of the antidote and the “special path” abandons the antidotes to a far distance....

In these stages they practice on the Eightfold Noble Path

’Phags- Lam brGyad).... In Arya Bodhipaksa Nirdesa-sutra it is said:

(1) O Manjusri, whoever sees all phenomena (C/zbs) without lack of equanimity and with non-duality has the right view {ITa-Ba). (2) O Manjusri, whoever sees that all phenomena are never existing, very never existing and totally never existing through the way of not-seeing has right thought rTog-Pa). (3) O

Manjusri, seeing all phenomena as inexpressible is right speech {Ngag). (4) O Manjusri, seeing all phenomena as free from creator and creation is right action Las Kyi mTha). (5) O Manjusri, seeing all phenomena as free from increase or decrease is right livelihood ’Tsho-Ba). (6) O Manjusri,

accomplishing all phenomena in the manner free from efforts and creating is right effort rTsol-Ba). (7) O Manjusri, seeing all phenomena with no concepts and recollections is right recollection {Dran-Pa). (8) O Manjusri, seeing all phenomena in natural contemplation without commotion and conceptualizations

because they are free from conceptualizations is right contemplation Ting-Nge Dziri). These stages are, according to their nature Ngo-Bo), free from concepts and thinking.... But (they are designated) separately because the realization of enlightenment, which is the transformation into (gNas Gyur-Pa)

the ultimate nature {Khams), depends on the purification of the degrees of obscurations of the nature {Khams). At the time of ultimate purity Dag-Pa mThar-Thug), one sees the self-clarity of the primordial sphere or the Luminous Buddha, (like) seeing the (fullness of the) moon because of the day (of the full moon).

===THE PATH OF NO MORE TRAINING {Mi-Slob-Lam)===

(Objects of) Abandonment:

It renounces the twofold obscurations with their traces.

Special Realization: It realizes the complete Dharmakaya directly.

Virtues: They complete the endless qualities of both mundane and transmundane virtues.

Purpose of the Paths and Stages 135b/2The unexcelled Buddhahood is impossible to attain until one completes the paths and stages....

Whether Buddhahood is attained in sixteen lives, etc., or very fast as in one life time, one has to proceed through the levels of the paths and stages as they are, because it is necessary that the defilements (of the different levels) be abandoned, and the virtues need to be achieved. Today there are people

who say that even without relying on the paths and stages, Buddhahood will be attained, and that without completion of accumulations and purification of the obscurations, the paths and stages and enlightenment will be achieved. It is clear that they are possessed by someone else [[[Mara]]]. Because they

contradict the scholars, adepts, great sutras, tantras and the great scriptures. Therefore, one should endeavor in the training of the pure stages and paths.

10. The Training and Attainments of Paths and Stages of Tantra

In tantra the attainment of paths and stages, which were mentioned in Section IX in relation to the sutric training, are achieved through extraordinary skill in means of training. In tantra, through the practices on the two stages, the development stage and perfection stage, one attains the results. In the

twenty-first chapter of Pema Karpo (PK Vol-II), Longchen Rabjam explains that by releasing the knots of the central channel by maturing the mind and air/energy of the four wheels, gradually one attains the ten stages and five paths.

I am explaining by combining the inner (tantric) and outer (sutric) ways of training. The tantras expound the “thirty-seven aspects of enlightenment” as the means of transformation (rNam-Dag) (of the perceptions) as the mandalas', and this means is in some ways similar to the inerrant teachings of the characteristic (sutric) approach....

Both the old and new (translated) tantric traditions (of Tibet) agree that by gradually maturing (Las-5w Rung-Ba) the air and mind in the four cakras of channels (of the body), the virtues of the perfection of the “four paths” arise. They are the paths of accumulation, application, seeing, and meditation.

Upon releasing two of the twenty-one knots of Roma and Kyangma channels around the central channel for each of the “ten stages,” one attains the virtues of the “ten stages” in succes-

Trainings and Attainments of Paths and Stages of Tantra sion; and by releasing the last knot, one attains the state of Buddhahood. This is the view of scholars and adepts such as the masters, Vimalamitra and Padmasambhava....

This training has two categories: maturation of the air/energy and mind (rLung-Sems Las-Su Rung-Ba) and the perfection (’Byong-Ba) of them. The admission (of the air and mind) into them (the respective cakras of channels) is the maturation, and the releasing of their knots, including the knots of their branches, is the perfection.

With the maturing of the air and mind in the petals (or spokes) of the “cakra of creation” at the navel (ITe-Ba sPrul-Pa’i ’Khor-Lo) arise the heats (Drod), the signs of small, mediocre and great levels of the “path of accumulation.” Then one sees the faces of the Buddhas in Nirmdnakaya form and becomes

able to exhibit manifestations, and miracles because one has achieved minor (divine) eyes, fore knowledges and miracles as the result of one’s meditation and by gaining control over (dBang Thob-Pa) admiration (Dun-Pa) and the rest, the “four miraculous feet” of contemplation. Some people of gross intellect assert that in the “path of application” one achieves miracles but not on the great level of the “path of accumulation.” That is not correct.

===PATH OF ACCUMULATION (Tshogs-Lam)===

maturing (Las-Su Rung-Ba) the air and mind in the “cakra of creation” at the navel, there arise signs of heat [[[experience]]] of small, mediocre and great levels of the Path of Accumulation. One possesses the power of creating manifestations as one has achieved the attainment of minor “eyes,” foreknowledge, and miracles.

Small Level of the Path of Accumulation

Qn the smau ievei of “(the Path of) Accumulation,” one perfects the fourfold awareness (Dran-Pa Nye-Bar bZhag-Pa):

(a) Visualizing the body as the divinity is the awareness of the body and it is the development stage.

(b) Transformation of the thoughts of feeling as primordial wisdom Is the awareness of feeling.

(c) [Contemplation on the total pacification of elaborations of the mind and mental events

Is the awareness of the mind; and they (b and c) are the perfection stage
.
(d) Realizing that the phenomena of perceptions and imputations are like maya

Is the awareness of phenomena. Thus it is said in the tantras.

In (Guhyagarbha)mayajala-tantra it is said:

By a trainee of tantra', (a) to bless his (body) is the “awareness of the body,” as he perceives (himself) in the form of the deity, like a reflection, (b) (to transform) his thoughts into the state of great primordial wisdom is the nature of the “(awareness of) feeling,” the great bliss, (c) victory over the elaborations is the “(awareness of) mind,” freedom from conceptualizations, and (d) realization of (phenomena as unreal) as reflections is “(awareness of) phenomena.”

Mediocre Level of the Path of Accumulation One practices on the “four perfect purifications” {Yang-Dag sPong-Ba bZhi).
i76b/5gy remaining in (the training and perfection of) the “development” and “perfection stages,” one purifies the attachments to the “four (objects of) abandonments” and their four antidotes as real. One contemplates the following in one-pointed mind with physical, vocal, and mental joyful efforts

(a) not to generate any unvirtuousness which has not arisen,

(b) to purify the unvirtuousness which has already arisen, (c) to develop virtues which have not arisen, and (d) to develop the virtues which have already arisen.

Trainings and Attainments of Paths and Stages of Tantra

Great Level of the Path of Accumulation

One practices on the “four miraculous feet” (rDzu-’Phrul Gyi rKang-Pa bZhi).

While making exertions in the practice on the developing and perfection stages day and night, one

(a) apprehends the trainings by awareness without losing their meaning,

(b) contemplates with “admiration,”

(c) distinguishes by analysis which is erroneous and which is correct training, and (d) contemplates one-pointedly without waverings of mind. Thereby, having perfected the contemplation, and through the “miracles,” which one has achieved by the maturing of air and mind, one goes to the manifested Buddha-fields such as Perna Chen, receives teachings from the Buddhas, purifies the defilements of the nature (Khams-Kyi Dri-Maf and receives prophecies from the tutelary deities in pure visions.

===PATH OF APPLICATION (sByor-Lam)===

By maturing the air and mind in the Cakra of Dharma

(Ch’os-Kyi ’Khor-Lo') (at the heart), The virtues of the “path of application” arise....

With the “five faculties” one meditates on the meaning of the previous training of union of the development and perfection stages: the faculties of

(a) faith,

(b) diligence,

(c) awareness,

(d) contemplation, and

(e) wisdom.

One achieves control over (one’s training) and (the faculties) become capable of destroying the abandonments.

Through the training on the faculties, one attains (the first two of the four levels of the “path of application”): (a) Nothought, the fight of primordial wisdom (sNang-Ba’i Ye-Shes) is the “heat” (Drod) levels with the signifying characteristics of exhaustion of doubts and lack of freedom and so on, and (b) stability of the virtues, the “increase of primordial wisdom” nCh’ed-Pa’i Ye-Shes is the “climax” (Tse-M.o') level (with the characteristic of) realizing all phenomena as a dream...

(As the sign of perfection,) whatever word of truth one utters becomes accomplished and one always fives in the twelve virtuous trainings (sByang-Ba’i Yon-Tan bCh’u-gNyis)....'

When the effects of faith and so forth (diligence, awareness, contemplation and primordial wisdom) become very powerful and capable of destroying the abandonments, they are the “five powers” (sTobs-lNga') (and one attains the last two of the four levels of the “path of application”): (a) The “realized

primordial wisdom” (Thob-Pa’i Ye-Shes), and partial attainment of the primordial wisdom of suchness, is the “forbearances” (bZod-Pa) level (with the characteristic that) birth in inferior realms has ceased. The “thoroughly realized primordial wisdom” (Nye-Bar Thob-Pa’i Ye-Shes), the contemplation of the

immediate moment (before the insight), is the “supreme (mundane) realization” (Ch’os-mCh’og) level (with the characteristics that) one’s virtues do not change from being the cause of enlightenment, and one attains contemplations and miracles and so forth superior to previous ones.

===PATH OF SEEING (mThong-Lani)===

maturation of mind and air in the “cakra of enjoyment” at the throat (mGrin-Pa Longs-sPyod Kyi Khor-Lo), one realizes the “path of seeing” and attains the first (of the ten) noble stages with twelve hundred virtues. (As a result) one is able to go and listen to the teachings in the pure lands of

the Buddhas of five classes of the enjoyment body. The twelve hundred virtues are: the simultaneous achivements of 100 contemplations, seeing 100 Buddhas, knowing the receiving of 100 blessings, going to 100 world systems, going to 100 pure lands, projecting lights to 100 worlds, maturing 100 beings,

remaining for 100 kalpas, applying one’s primordial wisdom to 100 (events of) the past and future, expounding 100 teachings, manifesting 100 forms, each one accompanied by the auspiciousness of 100 virtues....

In this path one (trains in and) perfects the “seven branches of enlightenment”: faith, diligence, awareness, contemplation, equanimity, joy, and pliancy.

===PATH OF MEDITATION (bsGom-Lam)===

i78b/4gy maturation of air and mind in the “cafera of great bliss” at the crown of the head (sPyi-Bo bDe-Ch’en ’Khor-Lof one attains the nine stages (in the nine levels) of the path of meditation. (In this path one trains in and perfects the “noble eightfold path of enlightenment.” From the first to the

tenth stage, one also mainly perfects each of the ten perfections (S. paramita) in succession and the other perfections secondarily. The ten perfections are the perfections of generosity, moral discipline, patience, diligence, contemplation, wisdom, skillful means, power, aspiration, and wisdom....

In those (ten) different stages, once the subtle knots of the petals of the channels are liberated, the primordial wisdom air is admitted into the channels and it dries up or cripples the worldly defiled mind and air with their basis, the channels....

The question of going to other pure lands and remaining in contemplation simultaneously is not contradictory, because in the three pure stages (eigth through tenth) one has the power of control over the contemplation of no-thought.... In the eighth stage one also attains control over no-thought as the

mind-consciousness has been transformed, in the ninth stage one attains control over pure lands as the consciousnesses of the five doors have been transformed, and in the tenth stage one attains control over the prosperous enlightened actions as the consciousness of the universal ground has been transformed....

(Out of the twenty-one knots of the channels,) by the releasing of the first two knots of the three channels (central, Roma., and Kyangma) one attains the first stage (and likewise by the releasing of the rest of the knots one attains the stages) through the tenth. By releasing the last (the twenty-first) knot one attains the stage of Vajradhara, the “supreme stage of the crown of the head” (gTsug-Tor rTse-Mo’i Sa)....

As when the sun rises the rays appear simultaneously, when

one attains realizations of the paths and stages, it is natural that one obtains without fail the (divine) eyes and fore knowledges, the virtues of abandonment and realization.

===(CONCLUSION)===

i82b/5As one moves up to the advanced stages and paths, the virtues increase like green grass, plants, forests, and crops (growing) in summer. When one attains Buddhahood like wish fulfilling gems, vases, and trees, although there are no concepts, the spontaneously accomplished bodies, primordial wisdoms,

and enlightened actions appear for the sake of beings, filling the expanse of space. These are examples (of the appearing aspect of the enlightened manifestations of actions for beings), but not (indicating that Buddhahood does) not possess the ten powers, compassion, and loving kindness without

concepts. Therefore, although the mind and mental events are dissolved into the ultimate sphere, the realization of the bodies and discriminative wisdoms are eternally and spontaneously present in the nature of luminescence like the sun and moon.

===11. Attainment of the Paths, Stages and Visions of Dzogpa Chenpo===

Dzogpa Chenpo training perfects the paths and stages of attainment of the sutric and common tantric trainings outlined earlier in sections 9 and 10. The following are excerpts from Choying Rinpoche’i Dzod (CD), Namkha Longchen (NKC), Tshigdon Dzod (TD), Semnyi dRangtrol (SR), and Namkha Longsal (NKS). In

these passages Longchen Rabjam explains the attainments of the realization of “the enlightened mind” (Byang-Ch’ub Sems') and the “four visions or realizations” (sNang-Ba) attained by the practice of Thregchod and Thodgal. “Four visions” are a technical term for the levels of attainment in Dzogpa Chenpo. Longchen Rabjam compares the “enlightened mind” and “the four visions” of Dzogpa Chenpo with the attainments of the five paths and with the perfections of the ‘thirty-seven aspects of enlightenment’ and the Buddha-bodies as they are explained in the common Buddhist scriptures.

===ALL THE YANAS ARE ENCOMPASSED IN THE ENLIGHTENED MIND OF DZOGPA CHENPO===

In Choying Rinpoche’i Dzod (CD) Longchen Rabjam states that the meaning of the teachings and attainments of all the nine yanas are encompassed in the Enlightened Mind (^Byang-Ch’ub Sems'), the realization of Dzogpa Chenpo meaning;

The teachings of (the Yanas of) Hearers, Self-Buddhas, and Bodhisattvas are the same in that

By ascertaining the non-existence of “self (of person)” and “self of (phenomena),”

One realizes the space-like freedom from elaborations. According to the teachings of the supremely secret and great yoga, the Ati,

In the space-like vastness free from distinctions of self and others

One naturally maintains the self-awareness wisdom, as it is. So All the realizations of those (Yanas) are encompassed in this supreme essence (the Enlightened Mind).

The three classes (of the outer tantra), kriya, Upa (or Cary a), and Yoga are the same in that

By the means of suchness, deity, and offering clouds of contemplation

One attains the accomplishment of the purifications of the three doors.

In this secret, vajra-summit, king of the teachings,

The percepts, sounds, and thoughts are pure; they are deities from the origin and

It is the accomplishment of the perfection of the three doors. So The realization of those (yanas) is encompassed in this supreme essence.

Maha, Anu, and Ati also agree

That by (realizing) the world and beings of phenomenal existence as the male and female deities and their pure lands,

And by (training in) the indivisibility of primordial wisdom and the ultimate sphere,

One attains the changeless ultimate nature, the self-arisen primordial wisdom.

In this most supreme secret, everything is (primordially) perfected as

The uncreated mansion, the pure land of blissful primordial expanse,

Which has no outer or inner divisions and is omnipresent and omnipervading.

There are no characteristic elements to be accepted or rejected. All are liberated in the infinite origin in the expanse of Dharmakaya.

So all the realizations of these (yanas) are encompassed in this great secret essence.

===THE ATTAINMENTS OF THE FOUR VISIONS, PATHS AND STAGES OF THODGAL===

Longchen Rabjam writes:

Experiences of that (meditation), one attains the four (levels of) visions (sNang-Ba).

(1) First, in the vision of) “direct (realization of) the ultimate nature” (Ch’os-Nyid mNgon-Sum),

One achieves the experiences of realization equivalent to (that of) the “path of accumulations.”

One becomes naturally free from the attachments to the body, feelings, mind, and phenomena (i.e., Dran-Pa Nyer-bZhag-bZhi),

The virtues increase in one and so the non-virtues will spontaneously decrease (i.e., Yang-Dag sPong-Ba bZhi), and

By perfecting contemplations one achieves fore knowledges and miracles (i.e., rDzu-’Phrul rKang-bZhi).

(2) Then in the (vision of) the “increase of experiences” (i.e., Nyams-sNang Gong-Phet),

Which is similar to the “path of application,” one achieves the (five) faculties (dBang-Po INgaf. faith, diligence,

===Awareness, contemplation and wisdom===.

And one also achieves the great (five) powers (sTobs-lNga'), the antidotes which eliminate the aspects of defilements.

One does not have lice and eggs of lice and one’s dreams are pure.

Rebirth in inferior realms ceases and one’s words of truth become actualized.

(3) Then in the vision of “perfection of the intrinsic awareness” (Rig-Pa Tshad-Phebs\

In the first, middle, and final stages (of it),

One realizes (the paths of) “Seeing” and “Meditation” (up to the eighth stage). The vision of pure lands, contemplations, miracles, and the rest

Increases and one realizes the virtues of the essential nature (Khams).

(One perfects the “seven branches of enlightenment,” i.e., Byang-Ch’ub Kyi Lam Yan-Lag bDuri)....

(4) Then (one attains) the vision of “cessation (into the) ultimate nature” ( Ch’os-Nyid Zad-Pa).

Because in the “three pure stages” (eighth through tenth), the hosts of conceptual defilements

Are manifestly exhausted and the gross bodies are exhausted, And the delusory perceptions are exhausted, this vision is called the dissolution.
This vision is the great luminous intrinsic wisdom,

(In which) the mind (consciousness), apprehensions (consciousnesses of the five sense doors), and concepts (the consciousness of the universal ground) are dissolved.

One attains control over the wisdom (of no thought), pure lands, (the illusory body of) primordial wisdom and the virtuous elements (of enlightened activities).

===THE ATTAINMENTS OF THE FOUR VISIONS AND THE TEN STAGES===

Basing himself on tantras, in Tshigdon Dzod (TD) Longchen Rabjam writes that in the “four visions” the attainments of the ten stages are embodied.TD 169b/l
The ten stages embody (the attainment of the “four visions” of Dzogpa Chenpo).... When the person who has been introduced (to the realization) first

realizes the truth, the arising of joy in him is the attainment of “the Joyous,” the first stage. Recognizing (the realization of the truth) as self-visions is the attainment of “the Pure,” the second stage. Gaining experiences in it is the attainment of “the Light Maker,” the third stage. Having the

visions of lights is the attainment of “the Radiant,” the fourth stage. Having gained experiences in the seeing of the light of primordial wisdom and
having purified all the emotional defilements naturally, to see the primordial wisdom is the attainment of “the Invincible,” the fifth stage. Actualizing (or seeing) the light-bodies directly is Trainings and Attainments of Paths and Stages of Tantra the attainment of “Actualization,” the sixth stage.

Having perfected the experiences, going far away from emotional defilements is the attainment of “the Far-ranging,” the seventh stage. After fully perfecting the virtues of the visions, no movement of thoughts is the attainment of “the Unshakable,” the eighth stage. Seeing the complete mandala (the

Buddhas and Buddha-fields) is the attainment of “the Excellent Wisdom,” the ninth stage. Having maintained one’s senses in the visions of primordial wisdom, the visions arise naturally; then, seeing all the phenomenal existents as clouds is the attainment of “the Cloud of Dharma,” the tenth stage.

===THE ATTAINMENTS OF THE PATH OF FOUR VISIONS IN THREGCHOD===

Generally, the four visions are the attainments resulting from Thodgal training. But Thregchod also provides a system for attaining the four visions according to Long-chen Rabjam. So, through the training in Thregchod, too, one perfects the “four visions” as well as the attainments of five paths and ten stages.

Longchen Rabjam summarizes:

(1) Previously accumulated (virtuous) karma, the kindness of the Guru, And skill in means: when these interdependent causes come together,

Then unhindered, free, simple “self-arisen awareness” Which is non-apprehending-at-arising, is directly realized. It is the great vision of “direct realization of Dharmata.”

(2) By having confidence that all the external and internal imputations are Dharmata,

Whatever arises, there will be nothing to be rejected or accepted and modified or transformed,

Everything will arise solely as exercise of realization.

Then, when those (experiences are) increased,

One will be able to turn unfavorable circumstances of affirming and negating inner and outer existents into the path.

By the arising (of realization) liberation will be attained, and by dwelling (in it), bliss will be achieved.

By gaining experiences, “eyes,” foreknowledge, miracles and the rest,

The various virtues of intrinsic awareness arise.

Then it should be known as the vision of “increase of the experiences.”

(3) By further expanding the experience,

The intrinsic awareness (becomes) clarity, emptiness and naked primordial wisdom,

In which there are no torpor and elation, no wavering and unwavering,

(There is) no (difference) between meditation and withdrawal from meditation, but it is always (unceasing) like a river. When such an extraordinary degree of virtues is achieved, It is the attainment of the vision of the “perfection of intrinsic awareness.”

(4) When one ever moves from that state, One becomes free from the conceptualizations of apprehending characteristics, and transcends the objects of attachment, the (objects of) abandonment and their antidotes, and

Everything is simultaneously perfected and free from deliberate apprehensions,

The attachment to external and internal existents exhausted, Then that is the realization of the vision of the “dissolution (into) Dharmatà.”

Then, by bringing the intrinsic awareness to perfection in the four visions,

The form bodies dissolve into the Dharmata,

And one attains liberation by transcending the empty appearances and apprehensions—

That is the attainment of permanence in the primordial state.

===ATTAINMENT OF THREGCHOD AND THODGAL===

As the practice on the union of the ultimate sphere and intrinsic awareness through the training of Thregchod and Thodgal without separation is the Dzogpa Chenpo, the “four visions” are the attainments of Dzogpa Chenpo, both Thregchod and Thodgal.

Lonchen Rabjam writes:

Trainings and Attainments of Paths and Stages of Tantra

The appearances of clarity are the primordial wisdom of Thodgal, and

The self-present peace (free) from projection and withdrawal Is the spontaneously accomplished emptiness of Thregchod. The aspect of cessation of mind is the Thregchod.

The spontaneously accomplished self-clarity is the Thodgal. The union of (both), which is the self-arisen intrinsic wisdom, Is the secret path of Nyingthig (Innermost Essence).

When all the elaborations are completely pacified,

At that time the self-awareness intrinsic wisdom will naturally arise....

People who cling to Thregchod and Thodgal

Separately and practice accordingly

Are similar to a blind person examining forms.

They have not understood the (meaning of) the ultimate sphere and intrinsic awareness.

They are the friends of donkeys.

By gaining the experiences of the ultimate nature, the supreme luminous absorption,

The attainment of the universal supreme (rNam-Kun mCh’og-lDan),

One perfects the (Four Visions:) the Direct (realization of the Ultimate Nature), Increase (of experiences), Perfection (of intrinsic awareness)

And Dissolution (into Dharmata),

And one actualizes the primordial nature.

ATTAINMENT OF THE FINAL RESULT

Having perfected the Dzogpa Chenpo path, one attains the ultimate sphere and obtains the three bodies.

Longchen writes :

This is the way of liberation, the perfection of the result: When one has exhausted the path (of training) and the objects of abandonments,
One’s mind, mental events with their basis, Is exhausted totally into the ultimate sphere.

(Then) like clouds uncovering the sun in the sky,

From the sphere of the ultimate body, one manifests the mandala of form bodies

In the nature of luminosity.

At that time, in the sky of the ultimate sphere, which is emptiness free from conceptualizations,

Shines the luminescent Enjoyment Body with major signs and minor marks.
It is the attainment of enlightenment, the enlightened nature. It is the perfection of (the virtues of the Ultimate Body): the ten powers, (four) fearlessnesses, and (eighteen) uncommon virtues,

(The virtues of the Manifested Body:) the inconceivable compassion, spontaneously completed virtues,

And the knowledges of seeing the absolute and relative truths. Hence, it is the perfection of ocean(-like) virtues of the Buddha. From that state, the projections for the world of trainable beings,
The inexhaustible manifestations in various forms, Appear for all, as the reflection of the moon in water. Because of the interdependent causation of Karma of the trainees and the blessing-power of the enlightened ones,

They appear as it is appropriate.

===RESULT===

12. Attainment of the Result, the Buddha-Bodies and Primordial Wisdoms of Buddhahood in Mahayana Sutras and Tantras
This is an abridged translation of the twenty-second chapter of the Pema Karpo (PK) and a quotation from Shingta Chenpo (SC) on the result of the path of training. It describes the five Buddha-bodies and the five Primordial Wisdoms, the final result of training according to general Buddhist sütras and tantras.

Buddhas of ^0 ten directions confer the empowerment of the Great Light (A’od-Zer Ch’en-Po) on the Bodhisattvas who have (reached) the end of the tenth stage. Immediately, (the Bodhisattvas') achieve numerous absorptions such as Vajra-like Absorption (rDo-rJe ITa-Bu’i Ting-Nge ’Dziri), which they have not obtained previously.

Thereby, they attain Buddhahood and spontaneously achieve the (state of the) Universal Dharma King. At that time, the universal ground with its traces ceases, as well as the process of mind and mental events. When the stains are cleansed, simultaneously all the spontaneously accomplished virtues, the nature of luminous essence (which is present) within oneself, develop, like the fully developed disc of the sun in the cloud less sky....

At that time, the Bodhisattvas attain the accomplishment of the Ultimate Body, the cessation of elaborations and the wish fulfilling jewel-like Enjoyment Body, which is spontaneously accomplished or arisen (from the state of the Ultimate Body) and is free from concepts. Their Buddha activities, the inexhaustible manifestations, pervade all the realms of trainable beings and appear before every individual being....

By having liberated the obscuration of appearances of the bodies of the three realms, the Bodhisattvas appear in the form of five Vajra-bodies. By having liberated the subjects, the eight consciousnesses, the Bodhisattvas appear in the essence of the five Primordial Wisdoms....
Concerning the result (of the path of training), there are three aspects: the Buddha-bodies, (which are) the basis; the Primordial Wisdoms (which are) based (on the bodies) and the Buddha activities.

===THE FIVE BODIES===

There are many ways to classify (the Buddha-bodies); for example, into three, four, and five bodies. Here, following May ájala, the non-dual (class of) tantra, they are classified into five classes. In Mañjusñnamasangiti it is said:

Buddha is the nature of the five bodies.

Universal Lord is the nature of the five Primordial Wisdoms....

(a) Ultimate Body]: It is the freedom from elaboration and it is the supreme source, the vast (open) sphere like the sky for (the arising of various Buddha-) virtues,

(b) Enjoyment Body: From the state (of the Ultimate Body), it appears as the five classes of Buddhas, like the sun and moon shining (in the sky). For the Bodhisattvas who are in the tenth stage, it appears as a (duplicate of the) five classes (of Buddhas) and their Buddha-fields, similar (to the actual ones),

(c) Manifested Body: For impure beings it appears in three categories (of display); for example, as the Manifestation of the Supreme Enlightened One, like the arising of the reflections of the sun and moon in clear water.... The three categories of Manifested Body are: The Manifested Body of Art, the forms (rTeri) of body, speech, and mind (of the Buddhas) such as paintings, which are made or which arise spontaneously as the object of generation of merits for

beings.... The Manifested Body of Birth, the manifestation as a noble person (Des-Pa'. i.e., Bodhisattva) and so on, to protect beings from such things as famine and sickness. The Manifestation as the Supreme Enlightened One, the manifestation (as sages) who display the twelve (Buddha-) deeds....

The next two bodies are the same as the first three bodies in essence, but from the point of view of virtues (they are categorized as two separate bodies). The uncontaminated Great Blissful Body is the (aspect of) omnipresence or the essence of the (three) bodies. The Bodies of Great Bliss and Essence are

synonymous. The Vajra-body is the (aspect of) the indestructible nature of the fully enlightened state.... (d) Great Blissful Body: It is the nature of the Three Bodies, the essence of non-existence as singular or plural, and it is the inconceivable Great Bliss, the uncontaminated essence which pervades and

(remains) inseparably in all the Buddha-bodies and Primordial Wisdoms. So it is nothing else than the Great Bliss.... (e) Vajra-body: As it has abandoned all the dual obscurations and has developed all the virtues, it is the Body of Full Enlightenment. As it never diminishes from (being) totally liberated, and as it is changeless, it is the Vajra-body....

The five bodies are not present as separate substances. They are the discriminating self-primordial wisdom of the Buddha and are one ultimate sphere.... The aspect of the emptiness essence of the luminous absorption, which has been realized (upon the attainment of enlightenment), is called the Ultimate Body.

Its clarity-nature is called the Enjoyment Body. Appearing in various (forms and activities), it is called the Manifested Body. The inseparability of the (defilements which) are to be purified and the realization of it is called the Vajra Body. The one-tasteness of its great bliss is called the Great Blissful Essence Body....

\
===THE FIVE PRIMORDIAL WISDOMS===

The five Primordial Wisdoms are based (on the five Bodies) .... The Primordial Wisdom of the Ultimate Sphere is the wisdom of the Ultimate Body. The Mirror-like Primordial Wisdom is the wisdom of the Enjoyment Body. The Primordial Wisdom of Equanimity is the wisdom of the Blissful Body. The Primordial Wisdoms of Discriminative and Accomplishment Wisdom are the wisdoms of the Manifested Body. They are all in the form of Full Enlightenment (or the Vajra-) Body. The five Primordial Wisdoms are present in the intrinsic awareness, the spontaneously accomplished essence (in all beings). But they do not manifest

as they are obscured (for people who are still) on the path of training. There are two ways for the Primordial Wisdoms to manifest: to be (selfarising) upon the purification {Dag-Pa') of the five obscurations, and by dispelling (the obscurations to the primordial wisdoms) with five means:

(a) The dissolution of the universal ground and so on.

In Kâyatrayâ vatâraj-sütra it is said:

The dissolution of the universal ground into the ultimate sphere is the Primordial Wisdom of the Ultimate Sphere. The dissolution of the consciousness of the universal ground into the ultimate sphere is the Mirror-like Primordial Wisdom. The dissolution of the mind-consciousness into the ultimate sphere is

the Primordial Wisdom of Equanimity. The dissolution of the defiled mind into the ultimate sphere is the Discriminative Primordial Wisdom .The dissolution of the consciousnesses of the five doors into the ultimate sphere is the Primordial Wisdom of Accomplishment.

Also, upon the purification of the five emotional defilements, the five Primordial Wisdoms arise.... The purification of desire is the Discriminative Primordial Wisdom. The purification of hatred is the Mirror-like Primordial Wisdom. The purification of ignorance is the Primordial Wisdom of the Ultimate

Sphere. The purification of pride is the Primordial Wisdom of Equanimity. The purification of jealousy is the Primordial Wisdom of Accomplishment. The aspect of (defilements) which are to be purified and transformed is like clouds.

(b) The five means of dispelling the (obscurations) are: ... By learning the words and meaning of the dharma one dispels the obscurations to seeing the Mirror-like Primordial Wisdom. Likewise, meditation on the mind of enlightenment, equanimity toward all beings, is for the Primordial Wisdom of Equanimity.

Giving teachings to others is for the Discriminative Primordial Wisdom. Serving others’ needs is for the Primordial Wisdom of Accomplishment. By contemplating on suchness one dispels the obscurations to seeing the Primordial Wisdom of the Ultimate Sphere.

The Essence (Ngo-Bo) of the Primordial Wisdoms: The knowledge of the essence of the ultimate nature, the cessation of elaborations, is the Primordial Wisdom of the Ultimate Sphere. Knowledge of the nature of phenomena as luminous absorption is the Mirror-like Primordial Wisdom. Knowledge of everything as

equalness and of one taste is the Primordial Wisdom of Equanimity. Knowledge of all the details of phenomena without confusion is the Discriminative Primordial Wisdom. Knowledge of all knowable phenomena without obscurations is the Primordial Wisdom of Accomplishment....

(The five Primordial Wisdoms can be included in two Primordial Wisdoms of Knowledge:) The Primordial Wisdoms of the Ultimate Sphere and of Equanimity are included in the Primordial Wisdom of the Knowledge of Suchness (as it is). It does not conceptualize the phenomena of samsara and nirvana as one or

separate. It dwells indivisibly in the Ultimate Body, which is like space free from elaborations. The Mirrorlike, Accomplishment and Discriminative Primordial Wisdoms are encompassed in the Primordial Wisdom of the Knowledge of (all) Varieties. It sees and knows all the endless knowable phenomena. As the compassion of the Buddha) has no limits, it sees the whole universe. Even in something the size of a mustard seed, a system of immeasurable worlds and beings appears and the Buddha serves their needs....

===THE BUDDHA ACTIONS===

191a/5The Buddha activities are the manifestative play of the Primordial Wisdom of Accomplishment. They instantly appear everywhere, wherever there are beings, in the form of Buddha-bodies, teachings, and so on for whomever is trainable.

===DISSOLUTION OF FORM BODIES===

When there is a vessel filled with water, the reflections of the moon dissolve spontaneously into the moon itself. Likewise, if there is no water-vessel of receptive beings, the moon-reflection of manifested bodies of the Buddhas, which has appeared in beings’ perceptions, will not exist any

more. There is nothing but the state of self-appearing Sambhogakdya. The dissolution (of the Nirmanakaya') into the Sambhogakaya is just a nominal (process) and it is not like something dissolving into something else. The moon also dissolves into its own inner clarity (Nang-gSal) during the days of

the new moon. Likewise, the self-appearing present Sambhogakaya dissolves into the inner clarity of the sphere of Sambhogakaya, and that is called remaining (’Khyil-Ba') in the sphere of primordial wisdom. At this point the discriminative self-awareness wisdom (So-So Rang Rig-Pa’i Ye-Shes) reaches the most subtle primordial wisdom, and this is the time of the utmost contemplative state.

===13. The Buddha-Bodies and Primordial Wisdoms in Dzogpa Chenpo===

This section is an abridged translation explaining the Buddhahood presented in the 11th chapter, entitled The Stages of Perfection of Results, from Tshigdon Dzod (TD). In this section Longchen Rabjam explains the division of three Buddha-bodies and the Primordial Wisdoms of the three Buddha-bodies according toDzogpa Chenpo.

ten the Intrinsic Awareness becomes free from all the adventitious defilements, one attains the naturally pure Ultimate Body (Dharmakaya) and achieves the ultimate sphere, the union of the Buddha-bodies and Primordial Wisdoms. Then, without moving from the Ultimate Body, one manifests (as) lamps

for all existence, extending in all directions, and fulfills the dual benefits through the (form Buddha-bodies,) the Enjoyment Body Sambhogakaya), and the Manifested Body (Nirmanakaya) through the mind of enlightenment (compassion). This is the ultimate result (of this path of training). This (enlightenment)

endows one with infinite qualities, but in brief it can be explained in two categories: (a) the essence (Ngo-Bd) of the Buddha-bodies, the abode of ocean-like attainment of enlightenment, and (b) the nature (Rang-bZhin) of Awareness Wisdom, the victory banner of wish-fulfilling gems....

===THE THREE BUDDHA-BODIES===

228a/2The essence (of the Buddha-bodies) is their being the basis or the bodies of the virtues of the Buddhas. The essence of the Ultimate Body is the great purity from its origin, because of its being free from conceptions and expressions. The essence of the Enjoyment Body is the great spontaneity

because of its being self-clarity free from extremes of concepts. The essence of the Manifested Body is the compassion (power) (as it is) the basis of the arising of appropriate (manifestations) ....

Characteristics (mTshan-Nyid): The two ultimate purities (Dag-Pa), functioning as the bodies of the Buddhas, are the general characteristics of the (Buddha-bodies). For the characteristics of the individual Buddha-bodies, in Senge Tsaldzog Seng-Ge rTsal-rDzogs ^tantra it is said:
The inconceivable is the characteristic of the Ultimate Body.

The clarity without concepts is the characteristic of the Enjoyment Body.

The manifestation in various forms is the characteristic of the Manifested Body..

..
Their way of being present {bZhugs-Tshuïy. The Ultimate Body is present free from characteristics, like space. The Enjoyment Body is present free from mortal form, like a rainbow. The Manifested Body is present in indefinite and various forms, like the play of illusions....

The Buddha-field {Zhing-Khamsy. The Buddha-field of the Ultimate Body is purity from the origin, freedom from concepts. The Buddha-field of the Enjoyment Body is the clarity of the five Buddha-bodies and Primordial Wisdoms. The Buddha-field of the Manifested Body is the trainable beings appearing as the world and beings throughout the extent of space....

Trainable Beings (or Disciples) (gDul-Bya'y. The disciple of the Ultimate Body, the pure self-essence, is the Intrinsic Aware-
The Buddha-Bodies and Primordial Wisdoms 415 ness which transcends movements and efforts. The disciple of the Enjoyment Body is the self-appearances of the assemblies of masters and disciples. The disciple of the Manifested Body is ordinary beings of the six realms....

Activities (Byed-Las)'. Having perfected the goal for oneself in the Ultimate Body, without moving from it, and remaining in the state of the ultimate sphere, one arises in the form Buddha-bodies for others, and provides the accomplishment of the dual benefits till the end of samsara by leading beings forward (or towards the goal).... The benefits of others are brought forth without one’s moving from the ultimate sphere, like the water-moon (the reflection of the moon in water)....

Perfection of Confidence (gDengs-Tshad): It is the attainment of the three Buddha-bodies by perfecting the virtues of both abandonings and realizations. Similarly, the fulfillment of wishes is the perfection of a wish-fulfilling gem. The (quality of being) unmoving and free from conceptualizations is the perfection of the Ultimate Body. The self-clarity, the completion of major and minor marks, is the perfection of the Enjoyment Body. Causing the accomplishment of the dual purposes is the perfection of the Manifested Body.

===THE NATURE OF THE INTRINSIC AWARENESS PRIMORDIAL WISDOM===

pjiere are three aspects: (a) The Essence (Ngo-Bo) of Intrinsic Awareness Primordial Wisdom (Rig-Pa Ye-Shes): The sun-like Intrinsic Awareness dwells as the Omniscient Intrinsic Awareness (mKhyen-Rig) primordially, and it is free from all the cloud(-like) adventitious obscurations. So it is the

vision of undefiled Primordial Wisdom and is present as the essence of the Buddha-bodies.... (b) The aspect of primordial (Ye) awareness knowledge (mKhyen-Rig) is spontaneously luminescent. Realizing (Shes) this awareness knowledge directly liberates (one) from all the obscurations and makes the mandala of all the virtues blossom. So the Buddha-bodies and the primordial wisdoms are present in union in the expanse of bliss,

===(c) [[Division (dBye-Ba)'. There are two divisions of Primordial]]===

Wisdom, the general and specific.

The General Primordial Wisdom

There are three aspects, the “Primordial Wisdom-at-the-basis” of the Ultimate Body (Ch’os-sKu gZhi gNas Kyi Ye-Shes), the “Primordial Wisdom Endowed with Characteristics” of the Enjoyment Body (JLongs-sKu mTshan-Nyid ’Dzin-Pa’i Ye-Shes), and the “Primordial Wisdom of Omnipresence” of the Manifested Body

(sPrul-sKu Kun-Khyab Kyi Ye-Shes). The Primordial Wisdom of the Ultimate Body is like the disc of the sun, and it provides the basis of arising for the Enjoyment Body and Manifested Body, like the sun and its rays. The Primordial Wisdom of the Enjoyment Body is like a mirror and it displays the reflections

of the complete “Primordial Wisdom Endowed with Characteristics,” clearly without confusion. The Primordial Wisdom of the Manifested Body is like a water-moon (or reflection), and it appears appropriately for the receptive vessels (i.e., disciples)....

Of the Ultimate Body, “the Primordial Wisdom at-the-basis” dwells in (the nature of) emptiness and clarity, the ground of arising (of the form Buddha-bodies), and it is like a crystal ball which is present as it is (without external influences). From the state (of “the Primordial Wisdom at-the-basis”)

nothing manifests directly, except the aspect of providing the sphere of arising of the “Primordial Wisdom Endowed with Characteristics” (of the Enjoyment Body) and the “the Primordial Wisdom of Omnipresence” (of the Manifested Body).

In the (state of “the Primordial Wisdom) Endowed with Characteristics” (of the Enjoyment Body), the “Primordial Wisdom at-the-basis” is merely present as the basis of arising (of the form Buddha-bodies), and the “Primordial Wisdom of Omnipresence” merely radiates as the rays. So they are present directly.

The nature of “the Primordial Wisdom Endowed with Characteristics” is present as the five (colored) fights appearing from the crystal ball.
In the state of the Primordial Wisdom of the Manifested Body, “the Primordial Wisdom at-the-basis” is unmoved from

The Buddha-Bodies and Primordial Wisdoms the ultimate sphere like the disc of the sun, and the “Primordial Wisdom Endowed with Characteristics” dwells in the Bud-dha-field of the Enjoyment Body like rays and rainbow colors. So they are not manifestatively present. The “Omnipresent Primordial Wisdom,” like

a reflection of the moon appearing (in vessels), appears (directly) for the disciples individually. These divisions of Primordial Wisdom are made (merely) in respect to phenomenal existents {Ch’os) according to how they appear. In respect to the nature of phenomena (Ch’os-Nyid), all are of the sameness essence, which transcends being one or separate.

The Specific Primordial Wisdoms of the Buddha-Bodies ]iere are three: (the Primordial Wisdoms) at the basis of the Ultimate Body, endowed with characteristics of the Enjoyment Body, and of omnipresence of the Manifested Body.

The primordial wisdom of the ultimate body. The Ultimate Body, which is the liberation in the liberated state, is pure from the origin and of one taste, like space.

In it are present three Primordial Wisdoms:

(i) the “Primordial Wisdom of Originally Pure Essence” (Ngo-Bo Ka-Dag), which transcends all concepts and expressions like a transparent crystal ball,

(ii) the “Primordial Wisdom of Spontaneously Accomplished Nature” (Rang-bZhin Lhun-Grub), which is merely the basis of the arising of the virtues of appearances, a subtle clarity, and has no substance, and

(iii) the “Primordial Wisdom of Omnipresent Compassion” (Thugs-rje Kun-Khyab), which is the aspect of the mere power (rTsal) of the essence, which unceasingly (is present) as the basis of arising (of the two form Buddha-bodies), and is the aspect of the Awareness Wisdom (Shes-Rig) which doesn’t analyze the objects directly.

If the Ultimate Body has gross aspects, it falls into (the extremes) of substances(dNgos-Po) and characteristics (mTshan-Ma) and it won’t be peace from conceptualizations. If there is not the (presence of) a subtle aspect of profound clarity as the basis of arising (in the Ultimate Body), it falls into (the extreme of) nihilism like space. So the Ultimate Body, contrary to both these extremes, is a subtle Primordial Wisdom, (the union) of emptiness and clarity, which is present as the basis of arising.

The Primordial Wisdom of the Enjoyment Body. 235b/4It is the Primordial Wisdom Endowed with Characteristics and it has five divisions:
(i) Primordial Wisdom of the Ultimate Sphere (CAbs-dByings):

Essence (Ngo-Bd): It is the inseparability of the three aspects: (a) the emptiness, the primordially pure sphere, which is the ground of liberation, (b) the self-clarity of Primordial Wisdom, which is the basis of the self-light, and (c) the ultimate sphere of Awareness Wisdom....
(ii) Mirror(-like) (Me-Long ITa-Bu) Primordial Wisdom:

Essence: It is the clarity, which is the unobstructed sphere for the arising (of the Buddha-qualities) in (the union of) the emptiness and clarity of Intrinsic Awareness....

===(iii) Primordial Wisdom of Equanimity (mNyam-Nyi===

Essence: It is (the state of equalness) without falling into (the extremes of) partiality and dimensions. The cause of equanimity is the primordially liberated great equanimity in the (ultimate) sphere of samsara and nirvana. The condition of equanimity is the dwelling in the great equanimity of the three doors, the (enlightened) body, speech, and mind (of the Buddhas), and the essence, nature, and compassion (power) (of the Ultimate Body)....

===(iv) [[Discriminative (Sor-rTog) Primordial Wisdom]]:===

Essence: (It is the Primordial Wisdom of) discriminating all the phenomenal existents directly without confusion....

===(v) Primordial Wisdom of Accomplishment of Actions===

Essence: Having achieved the goal for self in the state of intrinsic awareness, it fulfills the needs of others as wish fulfillment gems, without effort.

Primordial Wisdom of the Manifested Body. It is the “Primordial Wisdom of Omnipresence” of the Manifested Body, and it has two aspects. The manifested bodies (which

The Buddha-Bodies and Primordial Wisdoms appear) for others, the trainable beings, are not like mere inanimate beings or reflections, but are spontaneously (manifested) through the twofold Primordial Wisdom for the spontaneous fulfillment of the goals of beings.

(i) The Primordial Wisdom of the Knowledge of Suchness of (phenomena as they are) (Ji-lTa-Ba) is the knowledge of the absolute truth, the essence of phenomena without error. Through this, the Buddha teaches (the disciples) the absolute nature free from elaboration of arising and cessation, like space,

(ii) The (Primordial Wisdom of the) Knowledge of Varieties (of phenomena) (Ji-sNyed-Pa) is the knowledge of the relative truth, the details of all phenomena without confusion. Through these (knowledges), the Buddha teaches the faculties (dBang-Po'), elements (CAbs), karma, and the path of training, and so forth (to trainable beings), (in the manner of) the eight examples of illusion....

===(i) Primordial Wisdom of the Knowledge of Suchness (Absolute Truth):===

Essence: It is the knowledge without error of how phenomena are present (in their true nature)....
Division: It has two divisions: They are the (Primordial Wisdom of) the knowledge of suchness, the nature of phenomenal appearances, and the (Primordial Wisdom of) the knowledge of suchness, the empty nature of the absolute nature. Does it know the varieties of appearances (also)? In the appearances there are two aspects, the essence and the form. (This knowledge) knows both the essence, the suchness, and the forms, the varieties. It is like (perceiving) the blue lily (utpala) and its (details such as) its blue color etc....

===(ii) Primordial Wisdom of Knowledge of Varieties (Relative Truth):===

Essence: It is the knowledge of all the details of phenomenal appearances, such as dispositions (khams) and dormancies (Bag-La-Nyat), of the habits of trainable beings....

Division: (There are two aspects:) The knowledge of all the aspects of pure qualities of the Buddhas that are perceivable by the Manifested Body and (the knowledge of) the entire aspect of impure elements of mundane beings: (the Manifested Body) fulfills the dual goals spontaneously like a wish-fulfilling gem, until samsara is emptied....

Therefore, through the inseparable union of the Buddha-bodies and Primordial Wisdoms, the Buddhas perfect their goal of self in the (ultimate) sphere and fulfill the benefits of others, and it is the result. In Longtrugpa {Klong-Drug-Pa ) it is said:

From the space-like Ultimate Body arise spontaneously the Enjoyment Body like the hosts of stars and the cloud-like Manifested Body. They gather spontaneously and provide (light and rain-like) benefits for living beings without ceasing.

===Appendix===

The following are some passages on Karma from the Commentary on Khejug (LNA) by Khenpo Nuden of Khathog monastery.

===CAUSE OF SAMSÄRA===

lna iooa/5The cause which produces birth in samsära is the truth of the source (of suffering) (Kun-’Byung bDen-Pa). The contaminated forms of samsära do not develop without any cause as the Lokäyata (school of Hinduism) asserts. They do not develop from any other improper cause such as from self, time, and

god as the Vaisesika (school of Hinduism) and other schools assert. They arise from the cause of contaminated karmic and emotional defilements. So (the defilements) are the truth of the source (of suffering i.e., samsära}.

===KARMA AND EMOTIONAL DEFILEMENTS===

There are two aspects of the truth of the source (of suffering): Karma and emotional defilements.... First, beings of the three realms Khams-gSum} develop through the cause of accumulation of karmas in the past. The pure and impure external world has developed through the cause of common karma of similar types of beings. The bodies, and the happy and unhappy experiences of individual beings based on

them, which are not common to other beings, develop through the karmic causes which are not common to other (beings). econd karmas which produce the samsara of beings of the three realms are generated first by the emotional defilements; then, if one does not maintain (the karmas) by defilements such

as clinging, no rebirths will take place in this world as the effect. Similarly, water is necessary for the Nagas to live, and roots for trees, seeds for shoots, trees for fruit and flowers. Emotional defilements are the cause of generating samsara.

===SOME DIFFERENT CATEGORIES OF KARMA===

===[[Virtuous, Non-Virtuous, and Neutral Karma[[===

What kinds of karmas are there? There are three, (a) Virtuous karmas with stains (Zag-bChas Kyi dGe-Ba), which generate rebirths in higher realms (of samsara), such as the god and human migrations (’Giv-Ba), and so forth, and (worldly) happy experiences, (b) Non-virtuous karmas, which generate rebirths

in inferior migrations, such as hell, and all unhappy experiences. (3) Neutral karmas are neutral with respect both to virtuous and non-virtuous karmas, and they do not create the basis (i.e., rebirth) or happy or unhappy experiences.

===Virtuous Karmas===

(Nagarjuna said: “Non-attachment, absence of hatred and ignorance, the karmas generated by these are virtues.”) The actual virtues are the “eleven (virtuous) mental events” such as faith (shame, embarrassment, non-attachment, non-hatred, non-deludedness, diligence, pliancy, conscientiousness,

equanimity and nonviolence).. The related (JBrel-Ba) virtues are the mind and mental events associated (jnTshungs-lDan) with the eleven (virtuous) mental events. The follow-up (rjes-’Breb) virtues are habits of that virtuous mind and those mental events which are planted in the universal ground. The generated (Slong-Ba) virtues are the visible and invisible deeds of the body and speech produced by them (the virtuous mind

and mental events). The absolute (Don-Dam-Pa) virtue is suchness, the nature of phenomena, and the result, nirvana.

===Non-Virtuous Karmas===

(Nagarjuna said: “Attachment, hatred and ignorance, the karmas generated by these are non-virtues.”)

The actual non-virtuous karmas are the (six) roots (i.e., desire, anger, arrogance, unenlightenment, doubt, (defiled view) and (twenty) subordinate emotional defilements (i.e., hatred, resentment, spite, violence, lack of compassion, jealousy, dishonesty, deceit, shamelessness, slyness or concealment,

avarice, pride, lack of confidence, laziness, lack of conscientiousness, forgetfulness, inattentiveness, gloominess, wildness, and desultoriness), which create all the misdeeds. The related un-virtuous karmas are the mind and mental events associated with these root and subordinate emotional defilements.

The followup non-virtuous karmas are the habits of these emotional defilements planted on the universal ground. The generated non-virtuous karmas are all
the (non-virtuous) deeds committed by the body and speech, such as killing, generated by them (the non-virtuous mind and mental events and habits).

===Neutral Karmas===

112a/5All the deeds which are caused by the mind neither by the three poisons, such as attachment, nor by (the three nonpoisons), such as non-attachment, are neutral in respect to both virtuous and non-virtuous deeds.

===MENTAL AND PHYSICAL KARMAS===

(As it is said in Abhidharmakosa: “Thinking is the karma of mind, (there are two karmas) created by it: the karma of body and speech.”)
Karmas first are thought in the mind and then acted by the body and speech. So there are two karmas, the karmas thought by the mind and the karmas of body and speech which have been generated by thought.

===Contaminated and Uncontaminated Karmas===

101b2Virtuous and non-virtuous karmas which generate worldly happiness and unhappiness are the contaminated karmas (Zag-bChas). The karmas which belong to the truth of the path and generate any of the three nirvanas (cessations) as the result are the uncontaminated karmas, (Zag-Med) and these are the

antidotes which exhaust the contaminated karmas. Although they do not belong to the category of the truth of the source of suffering, they are mentioned here to explain the different categories of karma. The uncontaminated karma is for transcending karmic effects through the karmic law of the truth of the path, and it is not for producing a chain of samsaric karmas. So it does not belong to the truth of the source.
Meritorious, Demeritorious, and Changeless Karmas eritorious karma is the virtuous deeds which produce happy experiences in the god and human

migrations of the desire realm (’Dod-Khams). Unmeritorious karma is the un-virtuous deeds which produce the experiences of suffering in the three inferior migrations of the desire realm. Changeless (Mi-gYo-Ba) karma is the virtuous deeds associated with contemplation in tranquillity, which produce (the

births) in the two upper realms (Khams), the contemplative (or form) realm and the formless realm. It is called changeless karma because a particular contemplation will only lead to birth in that particular realm and there will be no change to others.

Four Aspects of Karmas According to the Time of Experiencing i°7a/5(a) Very strong karmas which have result in the same lifetime (mThong-Ch’os mNgon-gSum).... (b) Karmas of which the effect will be experienced in the next life without any interruption by any other lives (sKyes-Nas Myong-’Gyur). It is

the effect of karmas such as the five uninterruptable karmas (mTsham-Med-Pa’i-Las).... (c) Karmas the effect of which will be experienced during any fives after the next one (Lan-Grangs gZhan-La Myong-’Gyur).... (d) Karmas the effect of which are uncertain ever to be experienced (Myong-Bar Ma-Nges-Pa’i
Appendix Las). Even if one has committed certain karmas, because of training in the antidotes such as purification it becomes uncertain that the effect will ever be experienced.

===Bibliography of Works Cited===

<poem>

BGT Bla-Ma rGyang-’Bod Tshig-’Grel (f. 16a-59b, Upadesa Rin-Po-Ch’e’i Za-Ma-Tog) by Ah-Bu Hral-Po (alias dPal-sPrul Rin-Po-Ch’e, 1808-1887). Publisher unknown.

BL rDzogs-Pa Ch’en-Po Sems-Nyid Ngal-gSo’i gNas-gSum dGe-Ba gSum Gyi Don-Khrid Byang-Ch’ub Lam-bZang (f. 53) by Dri-Med A’od-Zer (Klong-Ch’en Rab-’Byams, 1308-1363). Published by (the 4th) Dodrup Chen Rinpoche.
BN gNyug-Sems A’od-gSal Gyi Don-La dPyad-Pa rDzogs-Pa Ch’en-Po gZhi-Lam ’Bras-Bu’i Shan-’Byed Blo-Gros sNang-Ba (f. 76) by rDo-rJe dBang-mCh’og dGyes-Pa rTsal (Zhe-Ch’en rGyal-Tshabs).

BP Byang-Ch’ub Sems-dPa’i sPyod-Pa-La ’Jug-Pa (f. 140) by Santideva. A xylographic copy from Dodrup Chen Monastery.
BZ bTsan-Po Khri-Srong IDe-bTsan Dang mKhan-Po Slob-dPon Padma’i Dus.. .mDzad-Pa’i sBa-bZhed Zhabs-
Bibliography 427
bTags-Ma. Published by Shes-Rig Par-Khang, Dharam-sala, India (1968).
CD Ch’os-dByings Rin-Po-Ch’e’i mDzod (f.26) by Klong Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
DC rDzogs-Ch’en (f 58) by ’Jigs-Med bsTan-Pa’i Nyi-Ma (1865-1926). Published by Dodrup Sangye Lama.
DCT rDzogs-Ch’en Thor-Bu (f. 7) by ’Jigs-Med bsTan-Pa’i Nyi-Ma. Published by Dodrup Sangye Lama.
DL Dris-Lan (f. 1-11, Vol. Kha, rDo-Grub Ch’en gSung-’Bum) by ’Jigs-Med bsTan-Pa’i Nyi-Ma. Published by Dodrup Chen Rinpoche.
DM Bar-Do sPyi’i Don Thams-Chad rNam-Par gSal-Bar Byed-Pa Dran-Pa’i Me-Long (f.40) by sNa-Tshogs Rang-Grol (1608?-?) of rTse-Le. A xylographic copy from rGyal-Gyi Sri sNeu-sTeng.
DNMrDo-rJe Sems-dPa’ sNying-Gi Me-Long Gi rGyud (f.265b-291a, Vol. 10, rGyud bChu-bDun of rNying-Ma rGyud-’Bum). Published by Jamyang (Dilgo) Khyentse, 1974.
DNN Rang-bZhin rDzogs-Pa Ch’en-Po’i Lam-Gyi Ch’a-Lag sDom-gSum rNam-Par Nges-Pa (f. 16) by Padma dBang-Gi rGyal-Po (1487-1542), Published by Kham-tul Rinpoche.
DO Zhal-Ch’em Dri-Ma Med-Pa’i-A’od (f. 132-140, Vol. Hung, mKha’-’Gro Yang-Tig, Ya-bZhi collection) by Dri-Med A’od-Zer. Published by Sherab Gyaltsen Lama.
DRT Byang-Ch’ub Kyi Sems Kun-Byed rGyal-Po’i Don-

Khrid Rin-Ch’en Gru-Bo (f. 71-89, Don-Khrid) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
DIG De-bZhin gShegs-Pas Legs-Par gSung-Pa’i gSung-Rab rGya-mTsho’i sNying-Por Gyur-Pa Rig-Pa ’Dzin-Pa’i sDe-sNod Dam-Pa sNga-’Gyur rGyud-’Bum Rin-Po-Ch’e’i fTogs-Pa brJod-Pa ’Dzam-Gling Tha-Gru Khyab-Pa’i rGyan (f.336) by ’Jigs-Med Gling-Pa (1729-1798). Published by Jamyang Khyentse.
DTM Deb-Ther dMar-Po by Tshal-Pa Situ Kan-dGa’ rDo-rJe (1309-1364) Published by Mi-Rigs dPe-bsKrun-Khang, Peking, 1981.
DTN Deb-Ther sNgon-Po (Vol. I & II) by ’Gos-Lo gZhon-Nu dPal (1392-1481). Published by Si-Khron Mi-Rigs dPe-bsKrun Khang, 1984.
DZ mTshungs-Bral rGyal-Ba’i Myu-Gu O-rGyan ’Jigs-Med Ch’os-Kyi dBang-Po’i rTogs-brJod Phyogs-Tsam Gleng-Ba bDud-rTsi’i Zil-Thig (f. 101-136, Vol. Nga, rDo-Grub-Ch’en gSung-’Bum Collection) by ’Jigs-Med bsTan-Pa’i Nyi-Ma. Published by Dodrup Chen Rinpoche.
GB rJe-bTsun Mi-La Ras-Pa’i rNam-Par Thar-Pa rGyas-Par Phye-Ba mGur-’Bum (f. 319) by Mi-La Ras-Pa. A zylo-graphic copy from Chitra monastery, India.
GC Yon-Tan Rin-Po-Ch’e’i mDzod dGa’-Ba’i Ch’ar by ’Jigs-Med Gling-Pa. Published by Sonam T. Kazi.
GCD Klong-Ch’en Nam-mKha’i rNal-’Byor Gyi gSung-’Bum Thor-Bu Las, bsKyed-rDzogs bsGom-Phyogs Dris-Lan Dang Zhal-gDams rNams Phyogs-Su sDeb-Pa (f. 174) by ’Jigs-Med Gling-Pa. Published by Sonam T. Kazi.

GCG Thegs-Pa Ch’en-Po rGyud Bla-Ma’i bsTan-bChos Zhes-Bya-Ba’i mCh’an-’Grel (f. 53) by Zhan-Phan (Ch’os-Kyi sNang-Ba, 1800?-?). Published by Ven. D. G. Khoch-hen Tulku, India.
GD Theg-Pa Tham-Chad Kyi Don gSal-Bar Byed-Pa Grub-Pa’i mTha’ Rin-Po-Ch’e’i mDzod (f. 206) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
GN rDzogs-Pa Ch’en-Po sGyu-Ma Ngal-gSo (f. 23) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
GNE Guide to Nyingma Edition (Vol. I & II), edited by Tarthang Tulku. Published by Dharma Publishing.
GP Klong-Ch’en sNying-Gi Thig-Le-Las, rDzogs-Pa Ch’en-Po’i rGyud Phyi-Ma (f. 5, Vol. Hung, Klong-Ch’en sNying-Thig Collection) discovered by ’Jigs-Med Gling-Pa. Published by Jamyang Khyentse.
GPK rDo-rJe Thegs-Pa’i sMin-Grol Lam-Kyi Rim-Pa-Las ’Phros-Pa’i rGyab-brTen Padma dKar-Po (f. 27, Vol. Hung, Klong-Ch’en sNying-Thig Collection) by mKhyen-brTse’i A’od-Zer (alias ’Jigs-Med Gling-Pa). Published by Jamyang Khyentse.
GT Rin-Po-Ch’e ’Byung-Bar Byed-Pa sGra Thal-’Gyur Ch’en-Po’i rGyud. (f. 193b-265b, Vol. Tha, rGyud bChu-bDun, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse, 1974
.
HZB History of Zen Buddhism by Heinrich Dumoulin. Boston: Beacon Press.
JG ITa-Grub Shan-’Byed gNad-Gyi sGron-Me Yi Tshig-Don
eNam-bShad ’Jam-dByangs dGongs-rGyan (f. 105) by mDo-sNgags bsTan-Pa’i Nyi-Ma (Bod-Pa sPrul-sKu).
430 Buddha Mind
KBG Ch’os Tham-Chad rDzogs-Pa Ch’en-Po Byang-Ch’ub Kyi Sems Kun-Byed rGyal-Po (f. 1-110, Vol. Ka, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse, 1974.
KG Klong-Ch’en sNying-Gi Thig-Le-Las, Kun-Tu bZang-Po’i dGongs-Nyams (f. 5, Vol. Hung, Klong-Ch’en sNying-Thig Collection) discovered by ’Jigs-Med Gling-Pa. Published by Jamyang Khyentse.

KGT Dam-Pa’i Ch’os-Kyi ’Khor-Lo bsGyur-Ba rNams-Kyi Byung-Ba gSal-Bar Byed-Pa mKhas-Pa’i dGa’-sTon (part 1-5, Vol. I & II) by dPa’-Bo gTsug-Lag Phreng-Ba. Published by Mi-Rigs dPe-bsKrun-Khang. China. 1986.
KRD rDo-rJe bKod-Pa Kun-’Dus Rig-Pa’i mDo (f. 1-138, Vol. Na, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse.
KRG Klong-Ch’en Rab-’Byams rGyal-Po’i rGyud (f. 128-197, Vol. Ga, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse, 1974.
KS Yid-bZhin mDzod-Kyi dKa’-gNad Chi-Rigs gSal-Bar Byed-Pa (f. 38) by Mi-Pham rNam-Par rGyal-Ba, 1846-1912). Published by Dodrup Chen Rinpoche.
KT rDzoga-Pa Ch’en-Po Ye-Shes Bla-Ma’i sPyi-Don, sNying-Thig Ma-Bu’i IDeu-Mig Kun-bZang Thugs-Kyi Tikka (f. 271) by Padma Las-’Brel-rTsal (alias mKhan-Po Ngag-Ch’ung, 1879-1941).

KTT Shin-Tu gSang-Ba Ch’en-Po Thod-rGal sNyan-brGyud Kyi Zin-Bris Kun-Tu bZang-Po’i dGongs-rGyan Yig-Med Upadesa mKha’-’Gro’i Thugs-Kyi Tikka (f. 40) by Padma Las-’Brel-rTsal.
Bibliography 431
KYL Klong-Ch’en sNying-Gi Thig-Le-Las, rDzogs-Pa Ch’en-Po Kun-Tu bZang-Po Ye-Shes Klong-Gi rGyud (f. 12, Vol. Hung, Klong-Ch’en sNying-Thig Collection). Published by Jamyang Khyentse.

KZ Rig-’Dzin ’Jigs-Med Gling-Pa’i Yang-Srid sNgags-’Ch’ang ’Ja’-Lus rDo-rJe’i rNam-Thar mKha’-’Gro’i Zhal-Lung (Autobiography of mDo mKhyen-bfTse, Ye-Shes rDo-rJe, 1800-?) (f. 199). Published by Dodrup Chen Rinpoche.
KZD Kun-mKhyen Zhal-Lung bDud-rTsi’i Thig-Pa (f 14, Vol. Hung, Klong-Ch’en sNying-Thig Collection) dis-coverd by ’Jigs-Med Gling-Pa. Published by Jamyang Khyentse.

KZG sMin-Byed Kyi dBang Dang Grol-Lam Phyag-rGya Ch’en-Po’i gNad-Don Gyi Dri-Ba Lan-Du Phul-Ba sKal-bZang dGa’-Byed bDud-rTsi’i ’Dod-’Jo (f. 101) by sNa-Tshogs Rang-Grol (1608-?). A xylographic copy from rGyal-Gyi Sri sNeu-sTeng.
KZZ rDzogs-Pa Ch’en-Po Klong-Ch’en sNying-Thig Gi sNgon-’Gro’i Khrid-Yig Kun-bZang Bla-Ma’i Zhal-Lung Gi Zin-Bris (f. 205) by Perna Ledrel Tsai.
LC rDzogs-Pa Ch’en-Po sNying-Thig Gi Lo-rGyus Ch’en-Mo (f. 90, Vol. Ma, Vima sNying-Thig, Ya-bZhi). Published by Sherab Gyaltsen Lama.
LG Ngal-gSo sKor-gSum Gyi sPyi-Don Legs-bShad rGya-mTsho (f. 60) by Ngag-Gi dBang-Po (alias Klong-Ch’en Rab-’Byams). Published by Dodrup Chen Rinpoche.
LGY Lo-rGyus (of sNying-Thig) by rGyal-Ba gYung (f 203-211, Vol. Warn, from mKha’-’Gro sNying-Thig of Ya-bZhi). Published by Sherab Gyaltsen Lama.
432 Buddha Mind

LN sNga-’Gyur rDo-rJe Theg-Pa’i bsTan-Pa Rin-Po-Ch’e Ji-lTar Byung-Ba’i Tshul Dag-Ching gSal-Bar brJod-Pa Lha-dBang gYul-Las rGyal-Ba’i rNga-Bo-Ch’e (f. 410) by ’Jigs-Bral Ye-Shes rDo-rJe (1903-1987). Published by Dudjom Rinpoche.
LNA mKhas-Pa’i Tshul-La ’Jug-Pa’i msGo’i mCh’an-’Grel Legs-bShad bNang-Ba’i A’od-Zer (f. 351) by Nus-lDan. Published by Lama Gyurtrag.
LNG gSang-sNgags sNga-’Gyur rNying-Ma-Pa’i bsTan-Pa’i rNam-bZhag mDo-Tsam bJod-Pa Legs-bShad sNang-Ba’i dGa’-sTon (f. 232) by ’Jigs-Bral Ye-Shes rDo-rJe. A xylographie copy from Zangdog Palri monastery, Kalimpong, India.

LNT bDe-Bar gShegs-Pa’i bsTan-Pa Thams-Chad Kyi sNying-Po Rig-Pa ’Dzin-Pa’i sDe-sNod rDo-rJe Theg-Pa sNga-’Gyur rGyud-’Bum Rin-Po-Ch’e’i rTogs-Pa brJod-Pa Lha’i rNga-Bo-Ch’e ITa-Bu’i gTam (Vol. I & II) by ’Gyur-Med Tshe-dBang mCh’og-Grub (1764?-?). Published by Jamyang Khyentse.
LNTT Blo-gSal Ri-Bong Gi rTogs-Pa brJod-Pa’i Dris-Lan Lha’i rNga-Bo-Ch’e ITa-Bu’i gTam (f. 45, Vol. I, gSung-Thor-Bu) by Ngag-Gi dBang-Po (alias Klong-Ch’en Rab-’Byams). Published by Sanje Dorje.
LRT Lo-rGyus Rin-Po-Ch’e’i Phreng-Ba (f. 5-30, Vol. E, Lo-rGyus, Bla-Ma Yang-Tig, Ya-bZhi) by Klong-Ch’en Rab-’Byams. Published by Sherab Gyaltsen Lama.
LSM Grub-mTha’ Thams-Chad Kyi Khung-Dang ’Dod-Tshul sTon-Pa Legs-bShad Shel-Gyi Me-Long by (Thos-kvan) Ch’os-Kyi Nyi-Ma (1737-1802). Published by Ngawang Gelek Demo.
B

LT Ch’os-dByings Rin-Po-Ch’e’i mDzod Kyi ’Grel-Ba Lung-Gi gTer-mDzod (f. 212) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
MC Ch’os-Tshul sNa-Tshogs Las brTsams-Te ’Bel-gTam-Tu bGyis-Pa’i Rabs Me-Tog Ch’un-’Phyang (f. 75) by sNa-Tshogs Rang-Grol. A zylographic copy from rGyal-Gyi Sri sNeu-sTeng.

MD Man-Ngag Rin-Po-Ch’e’i mDzod (f. 78) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
MK bsKyed-Rim Zin-Bris Yoga sPyi-’Gros ITar bKod-Pa Man-Ngag Kun-bsTus (f. 80) by mKhar-sPrul bsTan-Pa’i Nyi-Ma. A xylographic copy.
MN Mi-La Ras-Pa’i rNam-Thar by rNal-’Byor-Pa Rus-Pa’i rGyan-Chan. Published in China.
MT Mu-Tig Gi ’Phreng-Ba Zhes-Bya-Ba’i rGyud (f. 234-289, Vol. Ta, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse 1974.
NCC gZhi Khregs-Ch’od sKabs-Kyi Zin-Bris bsTan-Pa’i Nyi-Ma’i Zhal-Lung sNyan-brGyud Ch’u-Bo’i bChud-’Dus (f. 67) by Padma Las-’Brel-rTsal. Publisher unknown.

ND gNas-Lugs Rin-Po-Ch’e’i mDzod (f. 16) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
NDG sDe-gSum sNying-Po’i Don-’Grel gNas-Lugs Rin-Po-Ch’e’i mDzod Ches-Bya-Ba’i ’Grel-Ba (f. 93) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
NDK rDzogs-Pa Ch’en-Po Sems-Nyid Rang-Grol Gyi Lam-
4Buddha Mind
Rim sNying-Po’i Don-Khrid (f. 17-28, Don-Khrid) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
NK Nyi-Ma Dang Zla-Ba Kha-sByor-Ba Ch’en-Po gSang-Ba’i rGyud (f. 192-218, Vol. Ta, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse, 1974.
NKC gNyis-Ka’i Yang-Yig Nam-mKha’ Klong-Ch’en (f. 105-116, Vol. E, Bla-Ma Yang-Tig, Ya-bZhi) by Klong-Ch’en Rab-’Byams. Published by Sherab Gyaltsen Lama.
NKT Nags-Tshal Kun-Tu dGa’-Ba’i gTam (f. 66-72, Vol. I, gSung Thor-Bu) by Ngag-Gi dBang-Po. Published by Sangje Dorje.
NKS Thod-rGal Gyi Yang-Yig Nam-mKha’ Klong-gSal (f. 98-105, Vol. E, Bla-Ma Yang-Tig, Ya-bZhi) by Klong-Ch’en Rab-’Byams. Pub by Sherab Gyaltsen Lama.
NM gDams-Ngag Sangs-rGyas Lag-bChang-Ma’i sByong-Thabs gNad-Kyi Man-Ngag (f. 71-84, Upadesa) by Mi-Pham. Publisher unknown.
NMT bChing-Grol Med-Pa gShis-Kyi gNad-brTags-Pa Sems-Nyid Nam-mKha’i Me-Long blTa-Ba (f. 119-123, Upadesa) by ’Jam-dPal rDo-rJe (alias Mi-Pham rNam-rGyal). Publisher unknown.
NN rDzogs-Pa Ch’en Po Bla-Ma Yang-Tig Las, gNyis-Ka’i Yang-Yig Nam-mKha’ Klong-Ch’en Gyi rNam-Par bShad-Pa Nyi-Ma’i sNang-Ba (f. 114) by Padma Las-’Brel fTsal. Publisher unknown.
NS Yon-Tan Rin-Po-Ch’e’i mDzod-Las, ’Bras-Bu’i Theg-Pa’i rGya-Ch’er ’Grel rNam-mKhyen Shing-rTa (f. 440)
Bibliography 435
by mKhyen-bfTse’i Lha (alias ’Jigs-Med Gling-Pa). Published by Pema Thrinley for Ven. Dodrup Chen Rinpoche, Sikkim National Press, Gangtok, Sikkim, India. 1985
NTG rGyal-Ba gNyis-Pa Kun-mKhyen Ngag-Gi dBang-Po’i gSung-Rab-Las, mDzod-bDun Ngal-gSo gSang-Tik rNams rMad-Byung ’Phrul-Gyi Phyi-Ch’os Ji-lTar bsGrub-Pä’i-Tshul Las mTshams-Pa’i Ngo-mTshar gTam-Gyi Gling-Bu sKal-bZang rNa-Ba’i dGa’-sTon (f. 79) by ’Gyur-Med Kun-bZang rNam-rGyal (1713-1769). Published by Dodrup Sangyey Lama, 1976.
NGR A’od-gSal Rin-Po-Ch’e’i sNying-Po Padma Las-’Brel rTsal Gyi rTogs-brJod Ngo-mTshar sGyu-Ma’i Rol-Gar (f. 147) (Autobiography of mKhan-Po Ngag-Ch’ung, 1879-1941). Published by Sonam T. Kazi.
NTD Kun-mKhyen Dri-Med A’od-Zer Gyi rNam-Thar mThong-Ba Don-lDan (f. 46, Vol. Ya, Vima sNying-Thig, Ya-bZhi) by Ch’os-Grags bZang-Po (14th century). Published by Sherab Gyaltsen Lama.
OT mThong-sNang Rin-Po-Ch’e A’od-Kyi Drva-Ba (f. 101-132, Vol. Hung, mKha-’Gro Yang-Tig, Ya-bZhi) by Padma Las-’Brel rTsal (alias Klong-Ch’en Rab-’Byams). Published by Sherab Gyaltsen Lama.
PK Theg-Pa Ch’en-Po’i Man-Ngag-Gi bsTan-bChos Yid-bZhin Rin-Po-Ch’e’i mDzod Kyi ’Grel-Ba Pama dKar-Po (Vol. I & II) by Tshul-Khrims Blo-Gros (alias KLong-Ch’en Rab-’Byams). Published by Dodrup Chen Rinpoche.
PKD sNga-’Gyur rDo-rJe Theg-Pä gTso-Bor Gyur-Pa’i sGrub-brGyud Shing-rTa brGyad-Kyi Byung-Ba brJod-Pa’i gTam mDor-bsDus Legs-bShad Padma dKar-Po’i

rDzing-Bu (f. 284) by Zhe-Ch’en rGyal-Tshab Padma rNam-rGyal (19th cent.). Published by T. Y. Tashigangpa.
PS The Platform Sutra of the Sixth Patriarch. The Text of the TUN-HUANG manuscript, translated, with notes, by Philip B. Yampolsky. Published by Columbia University Press.
PZ Klong-Ch’en sNying-Gi Thig-Le-Las, Yoga gSum-Gyi sPyi-Ch’ings dPal-Ch’en Zhal-Lung (f. 6, Vol. Om, KLong-Ch’en sNying-Thig Collection) by ’Jigs-Med Gling-Pa. Published by Jamyang Khyentse.
RDD dPal-gSang-Ba sNying-Po’i rGyud-Kyi sPyi-Don Nyung-Ngu’i Ngag-Gis gSal-Bar ’Byed-Pa Rin-Po-Ch’e’i mDzod-Kyi IDeu-Mig (f. 107) by ’Jigs-Med bsTan-Pa’i Nyi-Ma. Published by Dodrup Chen Rinpoche.
RG Byang-Ch’ub Kyi Sems Kun-Byed rGyal-Po’i Don-Khrid Rin-Ch’en Gru-Bo (f. 71-89, Don-Khrid) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
RK Byang-Ch’ub Kyi Sems Rig-Pa Khu-Byug (f. 109, Vol. Ka, rNying-Ma rGyud-’Bum). Published by Jamyang (Dilgo) Khyentse, 1974.
RR Rig-Pa Rang-Shar Ch’en-Po’i rGyud (Pp. 1-167, rNying-rGyud, Vol. 10). Published by Jamyang khyentse, 1974.
RT De Kho-Na Nyid Rin-Po-Ch’e’i Phreng-Ba by Avad-hutipa gNyis-Su Med-Pa’i rDo-rJe. rGyud,, Vol. VI, page 115 A/6-120 A/l, Dege Edition.
SC rDzogs-Pa Ch’en-Po Sems-Nyid Ngal-gSo’i ’Grel-Ba
Bibliography 437
Shing-fTa Ch’en-Po (Vols. I & II) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
SD Sems-Don gDams-Ngag (f. 129-131, Upadesa) by ’Jam-dPal rDo-rJe.
SDN gSang-Ba’i sNying-Po De-Kho-Na-Nyid Nges-Pa (f. 1-31, Vol. Pha, rNying-Ma rGyud-’Bum). Published by Jamyang Khyentse, 1974.
SKG Shes-Bya Kun-Khyab ’Grel-Ba (Vols. I-IV) by Kong-sPrul Yon-Tan rGya-mTsho. Published by Jamyang Khyentse.
SM gNubs-Ch’en Sangs-rGyas Ye-Shes Rin-Po-Ch’es mDzad-Pa’i sGom-Gyi gNad gSal-Bar Phye-Ba bSam-gTan Mig-sGron (f. 253) by gNubs-Ch’en Sang-rGyas Ye-Shes (9th cent.). Published by ’Khor-gdon Gter-sprul ’Chi-med-rig-dzin, India.
SN rDzogs-Pa Ch’en-Po Sems-Nyid Ngal-gSo (f. 56) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
SND bSam-gTan Ngal-gSo’i ’Grel-Ba Shing-fTa rNam-Dag (f. 46) by Klong-Ch’en Rab-’Byams. Published by Dodrup Chen Rinpoche.
SR rDzogs-Pa Ch’en-Po Sems-Nyid Rang-Grol (f. 17) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
ST Yon-Tan Rin-Po-Che’i mDzod-Kyi dKa’-gNad rDo-rJe’i
rGya-mDud ’Grol-Byed Legs-bShad gSer-Gyi Thur-Ma (f. 306) by Sog-Po bsTan-Dar (1759-?). Published by Jamyang Khyentse.

STN rDzogs-Pä Ch’en-Po bSam-gTan Ngal-gSo (f. 13) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
SYD Sems-Dang Ye-Shes Kyi Dris-Lan (f. 66-74, Vol. I, gSung-Thor-Bu), by Tshul-Khrims Blo-Gros. Published by Sange Dorje.
SZ rDzogs-Pa Ch’en-Po sGyu-Ma Ngal-gSo’i ’Grel-Ba Shing-rTa bZang-Po (f. 87) by Dri-Med A’od-Zer. Published by Dodrup Chen Rinpoche.
TCD Theg-mCh’og Rin-Po-Ch’e’i mDzod (Vol. I & II) by Ngag-Gi dBang-Po. Published by Dodrup Chen Rinpoche.
TD gSang-Ba Bla-Na Med-Pa A’od-gSal rDo-rJe’i gNas-gSum gSal-Bar Byed-Pa Tshig-Don Rin-Po-Ch’e’i mDzod (f. 243) by Ngag-Gi dBang-Po. Published By Dodrup Chen Rinpoche.
TRG Zab-Pa Dang rGya-Ch’e-Ba’i Dam-Pa’i Ch’os-Kyi Thob-Yig Rin-Ch’en sGron-Me (bKa’-’Gyur and rNying-rGyud Thob-Yig) by ’Jigs-Bral Ye-Shes rDo-rJe.
TRL gTer-’Byung Rin-Po-Ch’e’i Lo-rGyus (f. 53, Vol. Om, Mkha’-’Gro Yang-Tig, Ya-bZhi) by Dri-Med A’od-Zer. Published by Sherab Gyaltsen Lama.
TSC dBu-Ma rTsa-Ba’i Tshig-Leur Byas-Pa Zhes-Bya-Ba’i mCh’an-’Grel (f. 63) by gZhan-Phan (Ch’os-Kyi sNang-Ba). Published by Ven. D. G. Khochhen Tulku, India.
TT Gangs-Chan Du Byon-Pa’i Lo-Pan rNams-Kyi mTshan-Tho Rags-Rim Tshig-bChad-Du bsDebs-Pa Mahäpan-dita Silaratna’i gSung (or mTshan-Tho) (f. 238) by mKhyen-brTse’i dBang-Po (1820-1892). Published by Jamyang (Dzongsar) Khyentse, India.
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TTN The Tantric Tradition of the Nyingmapa by Tulku Thon-dup. Published by Buddhayana, U.S.A.
YB rDzogs-Pa Ch’en-Po Klong-Ch’en sNying-Thig-Gi gDod-Ma’i mGon-Po’i Lam-Gyi Rim-Pa’i Khrid-Yig Ye-Shes Bla-Ma (f. 83, Vol. Hung, Klong-Ch’en sNying-Thig Collection) by ’Jigs-Med Gling-Pa. Published by Jamyang (Dilgo) Khyentse.
YD Theg-Pa Ch’en-Po’i Man-Ngag-Gi bsTan-bChos Yid-bZhin Rin-Po-Ch’e’i mDzod (f. 78) by Tshul-Khrims Blo-Gros. Published by Dodrup Chen Rinpoche.
YDGD Yid-bZhin Rin-Po-Ch’e’i mDzod-Kyi Grub-mTha’ bsDus-Pa (f. 38) by Mi-Pham rNam-rGyal. Published by Dodrup Chen Rinpoche.
YM Slob-dPon Sangs-rGyas gNyis-Pa Padma ’Byung-gNas Kyi rNam-Pär Thar-Pa Yid-Kyi Mun-Sel Zhes-Bya-Ba bZhugs (f. 128) by Sog-bZlog-Pa Blo-Gros rGyal-mTshan. Published by Ogyen Tshering, India.
YTD Yon-Tan Rin-Po-Ch’e’i mDzod dGa’-Ba’i Ch’ar Zhes-Bya-Ba bZhugs. (f. 51) by ’Jigs-Med Gling-Pa. Published by Perna Thrinley for Ven. Dodrup Chen Rinpoche, Sikkim National Press, Gangtok, Sikkim, India. 1985.
ZDS Zhus-Lan bDud-rTsi gSer-Phreng (f. 203-211, Vol. Warn, mKha’-’Gro sNying-Thig, Ya-bZhi). Published by Jamyang Khyentse.
ZL dPäl gSang-Ba’i sNying-Po De-Kho-Na-Nyid Nges-Pa’i rGyud-Kyi rGyal-Po sGyu-’Phrul-Dra-Ba sPyi-Don Gyi sGo-Nas gTan-La ’Bebs-Par Byed-Pa’i Legs-bShad gSang-bDag Zhal-Lung (f.419) by Lo-Ch’en Dhar-mashri (1654-1717). Published by Ven. D. G. Khoch-

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Index
1. TECHNICAL TERMS IN ENGLISH
absolute truth, 6, 9, 15, 16, 18, 20, 24, 25,37,49, 90, 101, 194, 202, 236, 249,265, 277, 313, 314, 350, 351, 372, 378, 419
absorption, 13, 27, 53, 69, 74, 90, 157, 163, 176,212, 223, 300, 301, 351, 352, 353, 368, 379, 381, 386, 403, 407, 409
absorptions, 197, 299-301, 386 (sNyom-’Jug), 299 four, 255, 256, 382, 387 nine, 300, 301
accumulation, 13, 76, 77, 198, 218, 219,231, 235, 236,239,240,254, 257,260, 289,293,298, 320, 332, 344, 345, 358, 375-377, 379-381, 390, 391, 392, 393, 421
accumulations, 8, 65, 77, 78, 103, 120, 194, 236, 241, 247,254, 259, 302, 358, 375, 399 dual, 77, 78, 120, 194, 259 of merits and primordial wisdom,
8, 194, 291
two, 8, 65, 219, 220, 236, 247,
254-256, 343, 358 actions of instructional natural contemplation, 71 action-free, 57 actions, Buddha, 412 actualization, 79 actualizations, 19
five, 19 aggregates, 12, 15,20, 73, 210, 233
three, (Tshogs-Pa), 73
five, (Phung-Po), 13, 15, 376 and constituents (Phung-Kham), 274
aimless, 273, 323, 325, 327, 330, 334, 335, 338
(gTad-Med), 272
air. See also energy, 8, 13, 23, 24,
27, 58, 59, 168, 232, 234, 291, 292, 333 airs, 71, 290 antidote, 284, 291, 326, 337, 339,
383, 386
antidotes, 44-46,92,100,120,181, 186, 220,241, 268, 270,282, 283, 321, 323, 329, 334, 336, 337, 363, 380, 383, 386, 387, 392, 399,402,

423, 425 far-abandoning, 383, 386 appearances, 7-9,12,13,15-18,20,
22-24, 36, 37, 39, 42, 44, 45, 48-55, 57, 58, 59-64, 67, 68, 70-75, 77, 80, 88, 101, 104, 106, 127,180, 184, 186, 187, 191, 192, 202,205-210,212,220,222,223, 226, 231, 232, 238, 239, 246, 251-254, 262-265, 268, 272-276, 284, 286,287,289,293, 295,296, 298, 302-307, 309, 311-313, 317-320, 325-327, 332, 336, 344, 350, 362, 366, 369-371,402,403, 408, 415, 417, 419 of the basis (gZhi-sNang), 9,24, 52-54, 57-59, 62, 63, 88, 191, 192, 202, 205, 206, 207-210 apprehended, 40,49, 54, 55, 59,63,
82, 95, 99, 103, 104, 153, 208,
209,213, 223, 224,227,252, 253, 262,263,269,283,285, 287,288, 294, 296, 297, 298, 303, 304, 308-310, 316, 317, 321, 322, 334, 335, 337, 345, 350, 367, 373, 383, 384
apprehender, 40, 49, 54, 55, 59, 63, 74, 82,95,99,101, 103, 104,153, 208,209, 213,223,224,227, 252, 253,262-264,269,276,277,283, 287, 288, 294-298, 304-306, 308, 316, 317, 322, 327, 334, 335, 337, 350, 367, 383, 384 apprehending senses. See also per-ceiver, 273, 298, 308 (’Dzin-Byed Kyi Shes-Pa), 273 aspect, 3, 7, 9, 13, 24, 27, 45, 49, 52-55, 58, 62, 64, 69, 76, 77, 79, 81, 111, 207, 208, 211, 212, 216-218, 220-223, 232, 235-238, 251,252,254,264,267,269,275, 283, 285,288,290,294,298, 303, 309, 314, 362, 365, 372, 382, 396, 403, 409, 411, 415-417, 419 aspects, 4, 5, 10, 17,26,28,40,43,
49, 58, 59, 65, 73, 75, 77, 105, 107, 112,169, 172, 181, 182, 192, 196, 198-202, 207, 208, 212-214,
217,222, 239, 261,266,267, 269, 270, 283,288, 304, 305, 310, 314, 315, 324, 344, 345, 348, 353, 361, 362, 375, 380, 381, 385, 390, 397, 399, 408, 415-419, 421, 424 eight, 353
essential, 418, 419 five, 196, 200 four, 58 three, of Bon, 107 of enlightenment, thirty-seven, 198, 199, 375, 390, 397 seven, 198, 199, 288, 375, 390, 397
six, 17, 181, 182 sixteen, 4, 5 ten, 345 (to attain freedom), four, 217 two, 26, 40, 214, 239, 283, 344, 418, 419, 421
astronomy (rTsis), 110, 111 attachment, 12, 38, 56, 72, 77, 78,
80, 101, 105, 150, 151, 157, 209, 210, 221, 224,238, 245,253,261, 265,266,268,269,282,286, 289, 294,295, 322, 327, 329, 335, 336, 339, 341, 343, 360, 365, 376, 382, 383, 402, 422, 423
attachments, 77, 109, 120, 180, 268 six, 17
Attainment, 4, 5, 79, 92, 186, 197, 323, 329
of power over birth, 75 of power over entering, 76
Attainments, 10, 15, 16, 18, 24, 38, 41, 73-76, 79, 81-83, 87, 120, 137, 151,164,168, 181, 186, 198, 199, 287,289,299, 328, 342, 367, 369, 375, 380, 386, 390, 397, 399-402 two, 75, 83
attribute, 383 attributes, 44,45, 49, 51,247, 253,
322, 381-384
(rGyan), 45, 49, 51, 101 awareness, 22, 25, 27, 28, 36, 39,
43-45, 47-50, 52, 54, 55, 58-63, 65-77, 79, 84, 87, 89, 92, 93,
Index 443
97-106, 116, 117, 120, 121, 126, 128-130, 135, 137,158,166, 175, 179, 180, 192, 195,202,206-209, 211-213,216,251,254,265,267, 277,285,295, 309, 310, 312-315, 321, 323, 325, 326, 327-331, 333, 335, 336, 338, 342,344-346, 350, 356, 359, 361, 363, 365, 366, 368, 371, 372, 376, 377, 379, 384, 391-394, 398,399,401,402,403, 410, 412-415, 417, 418 aimless intrinsic, 330 discriminative, 265, 285, 314 discriminative intrinsic, 48 fourfold, 376, 377, 391 wisdom, 72, 195, 251, 254, 265, 365, 393, 412, 413, 417, 418
intrinsic 22, 25, 27, 39, 43-45, 47-50, 52, 54, 55, 58-63,65-77, 79, 84, 87, 89,92,97-106, 117, 120, 121, 126, 128-130, 135, 137, 158, 175, 192, 202, 206, 207, 209, 211-213, 216, 309, 312, 314, 315, 321, 323, 325-331, 333, 335, 336, 338, 342, 344-346, 350, 356, 361, 363, 365, 368, 371, 399, 402, 403, 410, 413-415, 418 meditationless intrinsic, 331 naturally clear intrinsic, 331 recollecting, 25, 289 self-arisen intrinsic, 42-44, 70, 326, 331, 335, 403 self-liberated intrinsic, 330 simultaneously perfected intrinsic, 331
spontaneously bom intrinsic, 331 unapprehending intrinsic, 331 unfabricated intrinsic, 330 whatever-arises intrinsic, 330, 333
basis, 8-10, 13, 15, 21, 24, 25, 28, 37, 39, 42, 45, 47, 48, 52-54, 57-63, 65, 66, 70-72, 75, 82, 84, 87, 88, 100, 114, 131, 155, 156, 166, 178, 180,185,191-193,195, 197, 200-202, 205-213, 216-221, 225, 226, 236, 240, 241, 253, 257,
266,269-271,277,286, 296, 303, 309, 313, 316, 317, 319, 320, 322,
352, 355, 356, 361, 365, 367, 368, 370, 371, 373, 375, 379-381, 386, 387, 395,403,408,414,416-418, 422
(gZhi), 52, 191, 205 great primordial, 58 primordial, 13, 58, 60, 63, 65,
66, 206, 371 Ultimate sphere at the, 24
Beautifully Arrayed Buddha-land, 347
Becoming, 56, 84, 125, 210, 219, 226,229, 233, 234,252,276, 312, 368
(Srid-Pa), 210
Birth (sKyes-Pa), 22, 36, 56,68,69,
75, 81, 84, 118, 133, 145, 146, 163,177,210, 215, 223,227, 228, 233, 234,252,253,256,264,266, 296, 306, 314, 340, 343, 348, 350,
353, 360, 367, 369, 370, 378, 386, 394, 409, 421, 424
bliss, 13,24,27, 38,40,41,68, 80, 81,90, 95-97, 105, 149, 152, 153, 167, 170, 185,224,236, 242,277, 286,292, 295, 300, 320, 333, 335, 337, 340, 342, 343, 351, 358, 363, 368, 371, 392, 395,401,409,410, 415
(dGa-Ba), 385 wisdom. See joy
bodies, 5, 6, 10, 13, 16-19, 25, 36-38, 41, 42, 53, 55, 65-67, 72,
76, 84, 85, 87,94, 108, 138, 164, 176, 178, 187, 192, 197,199-201, 206,207, 212, 217, 218,226, 232, 236, 237, 239-249, 252-254, 293, 312-315, 321, 326, 333, 336, 350-354, 368, 370-372, 376, 378, 396, 397,400,402-404,407-410, 412-418, 420, 421
Buddha, 94 dissolution of form, 412 of the five Buddha families, 368 form, 240, 249, 253, 336, 354,
371, 402, 412

formless, 5, 350, 352
four Buddha, 25, 41, 76, 200, 408
gross, 55, 67, 400 mortal, 85, 138 Peaceful and wrathful Buddha, 55
subtle light, 138
three, 108, 240, 243, 312, 326, 350, 403, 409, 440
three Buddha, 13, 18, 19,42,65, 66, 72, 197, 200, 408, 413, 414, 415
Body, 5, 6, 13, 16, 17, 19-21, 24, 28, 30, 31,37, 38, 40-42,45, 56, 58-62, 64, 66, 71, 73-76, 79, 82-85, 88, 101, 103, 110, 118, 124,125, 132, 133,135-139, 149, 152, 160, 162-164, 167, 171,176, 177,184,187,192,193, 199-202, 205, 206, 210, 212, 219, 220,222, 227, 232, 233, 237-240, 246-249, 251-254,270,284,286,288,289, 291, 293,295, 297,298, 306, 308, 309, 314, 332, 334, 340, 342, 350-353, 355-362, 364, 366-373, 376, 378, 384, 390-392, 394, 399, 400,404, 408-411, 413-420, 422, 423
Changeless Vajra, 88, 200 dissolution into rainbow, 139 divine, 16, 17, 19
Enjoyment, 42, 88, 200, 201, 240, 247, 251, 293, 356, 369-372, 394, 404, 408, 409, 410, 413-418, 420
Essence, 410 Form, 298, 352 Fully Enlightened, 88 Great Blissful, 41, 200, 409 Light, 75, 83, 85, 124, 125, 212 Manifested, 88, 200-202, 240, 251, 351, 356, 368, 371, 372, 404, 408-410, 413-420
Peaceful Ultimate, 88 Rainbow, 83, 118, 137-139 Ultimate, 6, 13,42, 88, 101, 103, 192, 199-202, 205, 206, 210,
212, 219, 220, 238, 247, 249, 251, 253, 254, 270, 286, 288, 293, 295, 297, 298, 355, 356, 362, 364, 366, 369-373, 404, 408-411, 413-418, 420
Vajra Body, 37, 409
Variously Manifested Body, 88
Bon, 89, 106-112
Naturally Developed, (rDol-Bon), 107
Stray (’Khyar-Bon), 107
Translated (bsGyur-Bon), 107 boundless meditation, four, 307 branches of enlightenment, 384, 394, 400
seven, 384, 394, 400
Buddha, 8, 9, 26, 28, 29, 54, 106, 108, 113,121, 135,143, 144,159, 165,182, 205, 207,212, 219,238, 242, 246, 247,249, 252, 263, 272, 297, 314, 350-352, 354, 368, 374, 388, 404 fully enlightened, 356 primordial, 54, 63, 86, 205, 207, 272, 350
Buddhas, 7, 20, 21, 26, 47, 48, 53, 63, 92, 108, 111, 123, 131, 135, 136, 152, 155, 159, 160, 168, 172, 179,194, 206,217,220,235-237, 240-244,247, 248,253,290,291, 293, 303, 318, 347, 348, 357, 359, 360, 368, 372, 391, 393, 394, 397, 401, 407-409, 412, 414, 418-420 Buddha-essence, 7, 8, 10, 42, 89, 92-95, 97, 103, 110, 194, 202,
210,213, 217, 218,226, 235,237, 238, 241-248, 250-253, 264 virtues of the, 241, 242
Buddha-field, 19, 134, 144, 152, 159, 282, 326, 346, 372, 414, 417 Unexcelled, 152, 372
Buddha-fields, 7, 25, 36, 85, 187, 192, 243, 253, 301, 371, 393, 408 Buddhism, 3, 21, 77, 81, 91, 107-109, 111,112,114-117, 121, 124, 155, 353, 429
Canonical (bKa’-Ma), 29, 31 Categories, 4, 5, 27, 29, 35, 57,
Index 445
64-67, 70, 82, 124, 150, 155, 197, 214-216, 228,265, 281, 305,372, 391, 408, 409, 413, 422, 424 (sKor), 64, 65, 132, 148, 156-158, 316, 431
Four, 57, 64-66
causation, 5-8, 16, 18, 54, 56, 57, 81, 115, 149, 179, 184, 193,210, 231-234,252,258, 318, 339, 340,
352, 378, 404 yana of. See sutra, interdependent, 205
ceremony, 17, 137, 162 fire, 17, 108
cessation of sorrow, 82, 246, 357 channel, 105, 291
Central, 14, 105, 291, 292, 390 Kyangma, 291, 292, 306, 390, 395
Roma, 291, 292, 306, 390, 395 channels, 13, 14, 40, 41, 68, 102,
153,198, 291, 292, 306, 338, 390, 391, 395
character, 24, 45, 64, 65, 102, 174, 206, 247,267, 282, 304, 327, 350,
353, 362, 368, 371, 372 (mTshan-Nyid), 64, 414
characteristic, 6,9,60,76, 102,175, 180,224,282, 319, 363, 390, 393, 394, 398, 414 with, 37, 96, 131 without, 37, 96, 131
characteristic (sutric) approach, 390 characteristic yana, 6, 9, 76 clarity, 13, 15, 16, 24-27, 37,41-43, 45,48, 51, 52, 56,60,61, 64,67, 68, 70, 71-75, 81, 88, 98-105, 116, 121, 134-137,149, 152-154, 158, 162, 166,167, 172, 176, 185, 186, 202, 205-208,212,216,217, 220, 223, 225, 251, 272, 283, 286-289,294,298, 300, 305, 306, 308, 309, 312, 314, 315, 327, 333, 336, 342, 350, 352, 361-363, 367-372, 388,402,403,409,412, 414-418
(A’od-gSal), 27, 74 inner (Nang-gSal), 52, 61, 207,
412
luminescence, 254, 298, 333, 337, 371, 396
luminous absorption, 13, 27, 53, 56, 68,69,73, 74, 82,99, 100, 102, 135, 136, 137, 206, 352, 403, 409, 411
outer (Phyi-gSal), 52,60, 61, 207 profound (gTing-gSal), 60 spontaneously arisen, 186
See luminescent classes, 10, 11, 53, 179, 201, 206,
267, 347, 348, 371, 372, 394, 398, 408
(Rigs), 94, 235, 236, 238 teachers of the five, 347 classes of beings, 53, 206, 371, 372
six. See also migrations of beings, six, 57, 209, 212, 233 Climax (rTse-Mo), 379, 393 cognition, 27, 53, 54, 56, 58,62,63,
77, 78, 101, 104, 117, 186, 208, 209, 213, 223, 233, 251, 325 (Shes-Pa), 63, 71, 79, 223 compassion of power, 55, 56, 80,
207, 301
compositional factor (’Du-Byed). See also formation, 209, 248, 377, 385
conceptions of the great beings, eight, 378
conditions (of delusion), four, 262 condition, 55, 208, 234, 252, 257,
418
conditions, 27, 43, 47, 54, 60, 102,
208,214, 219,223,230,232, 234, 319, 334
(rKyen), 54, 55, 219, 223
four, 54-56, 208
causal, 214
immediate preceding, 55 objective, 50, 319 subjective, 55 confidence, 38, 86, 87,91, 133, 135,
173, 196,229,270,271, 288, 310, 313, 315, 327, 335, 367,378, 379, 401, 415, 423 fourfold, 86, 87

six, 185
consciousnesses, 8,72,87,102, 106, 183, 187,209,211,213,216, 217, 220,221,222-225,247,266, 305, 327, 330, 368, 395, 400, 408,410 (rNam-shes), 209, 213 six, 183, 221, 222, 305, 330 eight, 8, 72, 87, 102, 106, 216, 217, 224, 225, 305, 368, 408 mind, 209, 220-223, 225, 305, 395
defiled-mind, 221-224, 305 of the five entrances, 221-224 of the universal ground, 213, 220-225, 233, 326, 395, 400, 410
consort, 24, 40, 153, 357 consorts, 7, 14
Buddha, 7 female, 7, 8 male, 7, 8
Contact, 56, 209, 233, 234, 252 (Reg-Pa), 209
contemplations (Ting-’Dzin), 23, 25, 38, 70, 173, 179, 188, 223, 254-256, 288, 300-302, 372, 376, 380, 394, 399 threefold, 38
continuum, mental, 10, 64, 78,97, 100, 179, 309
courses of training, 303, 355 thirty-seven, 196, 303-315
Craving, 233, 234
(Sred-Pa), 209
Creator (Kun-Byed), 43,45, 47, 72, 102, 121, 241, 247,297,339,388 Universal, 47
of all (Kun-Byed), 45
Crucial means, 73-75, 128
(gNad), six, 22
of breathing, 75
of mind, 74
of speech, 74
of the basis of arising, 75 of the door of arising, 75 of three postures of the body, 74 Cutting Through (Khregs-Ch’od),
52, 67, 69, 83
deathless state, 163
deeds, 109, 115, 130,133, 169, 178, 182, 183, 193, 211, 214, 215, 227-232,235,236,255,256,258, 259,287, 357, 359, 372, 377, 378, 384, 409, 422-424 (karma), 20, 211, 214, 233 cause and result of, 241, 247, 258, 259
ten negative, 193 ten positive, 193 ten unvirtuous, 232 ten virtuous, 115, 231, 235, 255, 256
defilement, 237, 315, 339 defilements, 8, 17, 94, 100, 167, 178, 212, 218, 219, 234, 235, 237-239,241,243,250,251,254, 259, 265, 266, 283, 296, 313, 331, 332, 334, 344, 381, 382, 386, 387, 389, 399, 400, 410, 413, 421-423 five, 20, 381, 387
definite differentiations, 385 delusion, 50, 57, 59, 63, 82, 183, 193, 208, 252, 262,271,322,363 delusions, 27, 36, 38,45,48, 57,63, 64, 70, 87, 118, 126, 202, 205, 207, 208,209, 210,225, 226,251, 252,262, 265,269,271,274,275, 277, 296 arising of, 208
dependent, 226, 273 (gZhan-dBang), 226 devotion, 85, 125, 127, 143, 183, 249, 292, 306, 358, 369 (Mos-Pa), 183, 377
Dharma contribution, 51, 149-50 Dharma-heir, 150
Dharma Treasure, 29, 141, 146, 153, 154
(gTer-Ma), 29, 31
Direct Approach, 67, 73, 83, 156, 158, 312
(Thod-rGal), 158
Direction, 125, 148, 270 Directions, ten, 149, 242, 372, 413 dissimilar class (Mi-mThun-Phyogs), 267
e
dissolutions,
four forms of, 83
vide death of the Dakinis, 83, 84 death of the knowledge-holders, 83
invisible like space, 83 self-consuming like a fire, 83 disciplines of the ascetics, four 78 divine powers, six,
of Kriyayoga, 16
Division on Vast Expanse, 49 Divisions(sDe), 10, 11, 22, 26, 32,
43, 47, 51, 67, 68, 91, 100, 148, 156, 157, 188, 201,211,216,239, 275, 346, 379-381, 385, 398,415, 417-419
three, 22, 32, 47, 48 of Esoteric Instructions, 51 on Mind, 48
door, 207, 251, 370
doors, three, 38, 51, 71, 74,92, 93, 95, 99, 178-180, 184, 206, 220, 221,231, 271,288, 337, 345, 347, 356, 369, 370, 376, 395, 398,400, 410, 418
Doors of Liberation (rNam-Thar), three, 71, 92, 93
dream, 13, 58, 136, 225, 231, 253, 258, 262,268, 273-275,293,296, 304, 318, 321, 326, 332, 333, 366, 367, 369, 371, 393
dreams, 207, 225, 289, 311, 317, 336, 337, 362, 371 three levels of, 65
duality, 6, 23, 53,95,96, 104, 181, 206, 224,247, 248, 252, 262,274, 275, 286,296, 297, 315, 316, 319, 321-323, 325-327, 329, 332, 334, 335, 338, 341, 343, 344, 365, 388 Earth Dharma Treasure (Sa-gTer), 154
Effect, 43, 108, 181, 183, 214, 228-231, 256-259, 296, 315, 352, 422, 424, 425
Effects, 215,228,231,232,296, 366 four, 228
three categories, 228 elaborations, 6, 20, 39, 49, 52, 68,
Index 447
71,76, 78,93,97, 101, 103, 194, 197, 225, 239, 264,266,274, 277,
286, 362, 371, 372, 392, 398,403, 408, 411
conceptual, 20
elation, 283, 287, 336, 341, 342, 344, 402
element, 55, 333, 367
elements, 13, 15, 24, 55, 83, 86, 107, 232, 329, 359, 368, 400,419 (Khams), eighteen, 13, 15, 24,
93, 148, 210, 218, 219, 236-238, 242, 388, 400, 419, 424
(’Byung-Ba), five, 24, 55 emotions, 7, 23, 64, 80, 122, 132, 133, 169, 183, 193, 194,209, 221, 241, 281, 297, 302, 382, 383, 386 six, 209
Empowerments, 21, 124, 125, 130, 135, 146, 150-152, 162, 184, 254 elaborate, 125 non-elaborate, 125 secret, 21
significance of, 7 three, 254 transmission of, 135 vase, 21 verbal, 21, 254 wisdom, 21
emptiness, 9, 15-17, 19, 22-24, 26, 36-39, 42, 44, 45, 51, 52, 60, 61, 64,68, 69,71, 73,90,92,95,98, 99, 101, 102, 104, 108, 116, 120, 128, 132,133, 136,152, 172,183, 195, 202, 205,212, 225,261, 265, 266,272-275,277,283,284,286,
287, 289, 294-296, 298, 303-306, 308-314, 317-321, 326, 327, 336, 343, 345, 350, 358, 361, 362, 363, 368, 371, 372, 378,402-404, 409, 416, 418
energy, 4, 13,27, 58-60, 62, 68, 84, 102, 105, 140, 206, 233, 367, 373, 390, 391
downward clearing, 60 heart-assimilated, 60 life, 59

pervasive, 60
upward moving energy, 60
See also air
energies, 14, 52, 58, 59,62, 71, 85, 122, 135, 198
(rLung), 24, 27, 59, 198, 233 five, 52, 58, 59, 62
Enlightened One, fully, 82,408,409 entities, 48, 63, 226, 294, 384 entity, 28, 206, 211-214, 225, 266,
268, 274-276, 294, 296, 298, 304-306
(Ngo-Bo). See also essence (Ngo Bo)
entrances, 26, 38, 40, 45, 213, 220-224, 252
three, 26
lower, 38, 40
upper, 40
essence (Khams), 13, 15, 24, 93,
148.210, 218, 219,136-238, 242, 388
essence (Ngo Bo), 13, 41, 46, 48, 49, 52, 57, 58, 60, 64, 71, 103, 191, 205, 207, 208, 214, 217, 219, 226,251,253, 276, 277, 379, 383, 384, 411, 413, 415, 418
essence (sNying-Po), 62, 236 essence (Thig-Le), 27, 68
subtle, 14
single, 42, 185 supreme, 179, 180, 398 true essence, 58, 171, 181 examples of illusion, eight, 262,
294, 303, 419
Excellent Beings, Five, 29 expanse (Klong), vast, 47, 49, 50, 180, 398
experience, 105, 132, 299, 311, 329, 335, 336, 346, 402
experiences, 4, 20, 56-58, 68, 73, 76, 79, 81, 103, 115, 118, 126, 127,132, 133, 140, 143,152, 197,
209.210, 215, 216,228,231, 233, 251,257, 271,274, 277,286, 287, 289, 293,295, 312, 313, 319, 322, 329, 335, 350, 360, 366-369, 371, 376, 385, 399-403, 421, 422, 424
(Nyams), 57, 58, 286, 313 meditative, 133 expression, textual 205, 264 extremes, 6, 16, 39, 41, 44, 45,
49-51, 53, 59, 61, 71, 101-104, 110,117, 180, 185,194,195,205, 206, 224,235, 237,255, 261,265, 267,269,274,281,283-285,297, 301, 303, 306, 312-314, 317, 321-324, 329, 331, 337, 338, 346, 356, 362, 363, 373, 381, 382, 387, 414, 417, 418 free from, 61, 103, 104,117,185, 194, 195, 224, 265, 281, 283, 284, 297, 321, 323, 373, 414 four, 261 liberated from, 53, 206 of antidotes, 44 of partiality and dimensions, 41 of singularity and plurality, 16 fabrications, 323, 325
intellectual and mental, 127 faculties, 66, 115, 209, 221, 223,
224,233,250,258,276,284-286, 309, 353, 369, 376, 378, 379, 393, 399, 419
(dBang-Po), 6,233,378,379,419 five, 221, 224, 379, 393 families, 17, 18, 20, 86, 108, 110,
166, 368
five Buddha, 368
four Buddha, 18 three Buddha, 17 feast of offerings (Tshogs), 153, 160,
366
Feeling, 56, 233, 234, 247, 252, 292, 376, 392
Feelings, 117, 143, 176, 233, 342, 399
(Tshor-Ba), 209, 376 five senses, 20, 307 Flowing-river yoga, 328 forbearance, 379-381 forbearances, 381-384, 394
(bZod-Pa), 379, 394 forest, 167, 168, 170, 171 forests, 166-170, 176, 177, 289, 396 Formation, 233, 234, 252
Index 449
Formations, 232, 385 (’Du-Byed), 209, 248, 377, 385 ‘forward pervasion’ and ’reverse pervasion’ (rJes-Su ’Gro-lDog), 267
glances (gZigs-sTang), threefold, 70 glow (mDang/gDangs). See also radiance, 26, 51-53, 55, 58-62, 134, 207, 295, 316, 350
Gradualist, (Chien-men), 114, 116, 119, 120
grasping, 56, 87, 181, 210, 233, 234, 264, 270, 272,277, 321, 350 (Len-Pa), 210
Great Assembly of the Wheel of Letters, 80
Great Light; empowerment of, 380, 407
Great Omniscient One, 23, 187
Great Perfection (rDzogs-Pa Ch’en-Po), 22, 23, 29, 43, 45, 77, 102, 104-106, 119, 205-213, 265, 269, 272, 273, 274, 277, 286, 298, 303-356, 368, 374, 397-404, 413-420
Great Seal (Mahamudrâ), 346, 365 great total liberation, 337
Great Transformation, 75, 76, 83, 125, 137
(’Pho-Ba Ch’en-Po), 75, 83, 137 habituations. See traces, 8, 48, 55,
85, 87, 187, 225, 252, 262, 293, 304
hairy visions, 264
Hearers (Srâvaka), 397
Heart Essence (sNying-Thig), 34, 129
heat (Drod), 379, 391, 393 hermitage, 128, 140, 147, 154, 161 hungry ghosts, 353, 370 image, 151, 187, 240, 242,292, 306, 310
images, 136, 138 imaginaries, 208, 226 (Kun-bTags), 55, 226, 267 individual analytical cessation (So-
Sor brTags-Pa’i ’Gog-Pa), 301 indivisibility, 7, 14, 22, 25, 28, 37,
39, 42, 96, 100, 121, 398 of the two truths, 37, 121 inherent existence, 54, 59, 71, 94,
263, 283, 284, 299, 303 innate nature (gNyug-Ma), 337,
344, 351
innate union (gNyug-Ma’i Zung-’Jug), 288
Innermost Essence, 41, 146, 161, 202, 403
(Yang-gSang Bia-Med), 161 insight, 4, 78-80, 119, 167, 173,
196,223, 242, 267, 283,284, 287, 288, 290,293,294, 296,298-300, 302, 308, 311, 312, 337, 341, 343, 346, 361, 362, 365, 387, 394 (Lhag-mThong), 4, 223, 293
Instantanealist (Tun-men), 113,114, 116, 118-120
instruction, 11, 100, 101, 140, 156-158, 196, 197, 312, 356, 369, 370, 374
instructions, 11, 51, 90, 125, 128, 131, 144, 150,151, 155, 175, 328, 373, 374
Interdependent causation, 5,16,18, 54, 56, 57,81, 149, 193,210,231, 232, 234, 252, 258, 318, 378,404 intermediate state, 13, 38, 56, 57, 65, 66, 74, 79-81, 133, 176, 197, 340, 353, 367-370 (Bar-Do), 65, 197 dream, 367 of existence (Srid-Pa), 56, 369 of ultimate nature (Ch’os-Nyid), 57
interpretable teachings (Drang-Don), 119
Joy. See also bliss, 24, 79, 87, 101, 149, 168-170,224,249,270, 300, 307, 345, 348, 351, 377, 385, 394, 400
(dGa-Ba), 385
knowledge, 12, 17, 27, 37, 38, 61, 69, 78, 83-85, 119, 134, 136, 151, 160, 199, 202, 245, 263, 314, 328, 381-383, 387, 411, 415, 419 (mKhyen-Pa), 61

two kinds of, 202 knowledge-holders, fourfold, 12,
38, 83, 85, 134
knowledge of ’suchness’ (Ji-lTa-Ba mKhyen-Pa), 202, 213
knowledge of the varieties (Ji-sNyed-Pa mKhyen-Pa), 213
Land of Great Bliss, 340
Later Spread of Dharma (bsTan-Pa Phyi-Dar), 147
lay people, 147, 159, 241, 243 (So-So sKye-Bo), 241 liberation, 11, 17, 37, 40, 44, 45, 49-51, 54, 57, 59, 62, 63, 65-67, 71-73, 75, 78, 79, 82, 83, 85, 86, 92, 93, 100, 101, 110, 116, 117, 130, 156,157, 161,177, 182, 185, 186,192-194, 196,197,207,216, 217,218-220,223,224,235,236, 241, 244,247, 248, 250, 253, 255, 259, 265, 268, 270-273, 277, 281-283, 286,288, 296,297, 314, 316, 317, 320-323, 325, 327, 329-340, 342-346, 349, 350, 356-358, 361, 362, 363, 365, 367-370, 375, 377, 382, 383, 386, 387, 401-403, 417, 418 -at-arising, 67, 331, 335 -at-bare-attention, 51 from extremes, 53, 206 of the primordial wisdom, 17 self-, 50, 78, 197, 207, 314, 321, 322, 329, 331-334, 339, 342-346, 356-358, 367, 368 single, 51 upon arising, 327
light, 39, 52, 55, 60, 80, 206, 272, 307, 347, 352, 370, 407, 418 lights, 8, 16, 20, 52, 53, 55, 58, 60-63, 65, 66, 75, 79, 80, 82, 85, 110, 134,138, 139,152, 154, 164, 206,207, 251, 287, 302, 357, 358, 379, 394, 400, 416 (sGron-Ma), 65
Light (A’od), 27, 34, 53, 56, 58,60, 67, 69, 74, 83, 85, 86, 109, 110, 124,151, 153, 161,162,188, 206, 272,286, 289, 352, 354,407,426,
427, 429,432, 434, 435, 437, 438 five, 53, 55, 58, 61-63, 75, 152, 206, 207
five spontaneously arisen, 251 self-(Rang-A’od), 53, 60, 110, 206, 418
-Body (A’od-Lus), 83
Lineage, 94, 125, 150, 161, 216, 235-239, 241, 249-251, 253, 357 Lineages, 29, 148, 217, 235, 240, 241, 249, 254
(Rigs), 94, 235, 236, 238 liberation by awakening the, 253 not recognizing the, 250 sign of awakening of the, 249 the developed, 235-239 the naturally present, 235-239 the virtues of the awakening of the, 249
two, 235
Lord of Dharma (Ch’os-rje), 150,
162 lotus in the sky, 269 luminous absorption (a’od-gSal).
See clarity, 27, 74
Luminous Great Perfection (a’od-gSal rDzogs-Pa Ch’en-Po), 286 magical apparition, 6, 312, 358, 369 (Maya), 6, 248, 369
Master, 121, 125, 127, 140, 150, 182, 285, 320, 335, 362, 364 Masters, 29, 77, 90, 107, 109, 112,
114,123,124, 131, 133, 137, 145, 173, 177,221,222, 225, 370, 391, 415
qualified, 355
spiritual, 370
true Dzogpa Chenpo, 77, 90, 123, 124 material-of-faith, 165 meats, five, 21 meditation of whatever arises, 339 migrations of beings. See also classes
of beings, six, 209, 212
Mind (Sems-Nyid), 42, 43, 220, 225, 239, 240, 243, 266, 269 changeless, 270, 331 enlightened, 26, 39, 47, 49, 87,
Index 451
95-100, 103, 166, 175, 179, 197, 199, 346, 356, 397, 398
innate, 82, 286, 332
Natural State of the, 196, 282, 303, 363
Naturally Liberated, 157, 174, 196, 197, 316, 317, 330, 344, 349, 355, 356, 374
naturally pure, 15, 239 wisdom, 272
mind (Sems), 42,43, 192,198,213, 220, 222, 263, 376 divine, 16
natural, 235, 310, 330 non-dual, 330
ordinary, 122, 288, 327, 330, 337 perceptions of, 19 the power of, 22
ultimate nature of the, 65, 66, 101, 106, 314
Mind Dharma Treasure (dGongs-gTer), 153, 154
mind-mandate transmission (gTad-rGya), 153
Mind Only (Sems-Tsam) school, 103, 104, 233
miraculous feet, four, 376, 377, 391, 393
mixed virtuous and unvirtuous deeds, six, 182
modes of arising of spontaneous accomplishment (Lhun-Grub ’Char-Tshul brGyad), 53, 58, 62, 191, 192, 362
Name and Form, 56, 233, 234, 252 (Ming-gZugs), 209
Natural Contemplations (Chog-bZhag), four, 70, 71 actions of instructional, 71 mountain(-like), 70 ocean(-like), 70
result of unmodified, 71 Natural Great Perfection (Rang-
bZhin rDzogs-Pa Ch’en-Po), 43, 265
nature (gShis), 100, 226, 269, 275 nature (Khams), 13, 15, 24, 93, 148, 210, 218, 236-238, 242, 388,
400, 419, 424
nature (Rang-bZhin), 46, 52,60,64, 94, 100, 120, 191, 207, 217, 236, 251, 327, 413
nectars, five, 21
Neutral Universal Ground, 216 nihilism, 52, 61, 110,205, 246, 248, 259, 265, 267, 314, 317, 324,417 no aim (gTad-Med), 272. See aimless.
no-meditation state, 333 no-thought, 13, 41, 81, 89, 112, 222-225, 284-286, 292, 298, 300, 311, 368, 371, 380, 393, 395
Noble Path (’Phags-Lam), eightfold, 11, 290, 387
Noble Truth (’Phags-Pa’i bDen Pa), 73
fourfold, 78, 382 non-affirming negation (Med-dGag), 104
non-analytical cessation (brTags-Min ’Gog), 301
non-conceptualization, 93, 287, 294, 299, 311
(dMigs-Med), 311 non-existence of things (dNgos-
Med), 265, 384
object of appearances (sNang-Yul), 223, 263, 272, 285, 296, 297. See percepts
objects (Yul), 6, 17, 44, 48, 55, 56, 59,63,64,71,72,75,85,86,99, 101, 142, 147, 168,171, 181, 185,
186, 192, 205, 208-210, 213, 221-223,225, 233,242, 251,252, 257,258,261-264,266,268,270-273, 275-277, 285-287, 289, 290, 292, 294-299, 303-305, 307, 308, 310, 311,312, 317,319, 320, 323, 336, 338, 339, 342, 350,358,359, 379, 380, 385-388, 392,402,403, 417
obscuration, 220, 237, 254, 275, 282, 358, 383, 408
obscurations (sGrib-Pa), 9, 87, 115,
187, 195, 238, 247, 299, 309, 343, 361, 364, 366, 380, 383, 384, 389,

410, 415
adventitious (Gio-Bur), 275 emotional (Nyon-Mong), 383 intellectual (Shes-Bya’i), 383, 384
Off-meditative state (rJes-Thob), 77, 78
Offering clouds, 339, 398 offerings to the divine spirits (Lha-gSol), 111
Old Age and Death (rGa-Shi), 56, 210, 232, 234, 252
One who is from Samye with many scriptures, 188
Oral transmission, 131 ordinary senses, 170 ornaments (rGyan). See also attributes, 44, 45, 49, 51, 101, 357
Path (Lam), 6, 10, 15, 26, 37-39, 43,48,64,67,71,79, 80, 87,91, 105, 116, 156, 178, 197, 200, 211, 212,216, 241, 290,297, 302, 330, 332, 334, 335, 336, 362, 373, 381, 383, 385-387, 401, 403, 424
Paths, 40,43, 74, 76, 78,90, 91,97, 108,179, 198, 199, 236, 271, 281, 291, 321, 339, 343, 345, 346, 353, 356, 375, 381, 386, 389, 390, 396, 397, 399, 401
five, 40, 74, 76, 108, 198, 236, 375, 390, 397, 401
four, 198, 390
of Accumulation (Tshogs-Lam), 241, 375, 391
of Application (SByor-Lam), 290, 379, 393
of Liberation (Grol-Lam), 11, 40 of Meditation (sGom-Lam), 385, 395
of No More Training (Mi-Slob-Lam), 388
of Seeing (mThong-Lam), 241, 290, 381, 394
of skillful means (Thabs-Lam), 11, 38, 40, 105
of Training (Slob-Lam), 243 preliminary, 385
special, 386-7
uninterrupted (Bar-Ch’ad Med-
Lam), 383
peace, 4, 82, 140, 143, 144, 168, 169, 172,183, 220,255,274, 298, 320, 330, 348, 362, 403, 417
Peaceful and Wrathful Manifestations, 151
perceiving (the appearances), 44, 222,223,246,251-253,273,293, 294, 296, 332, 351, 419 three levels of, 44
vide power (rTsal), play (Rol-Ba) and attributes (rGyan) percept (gZung Ba’i rTog-Pa), 220, 223, 350
percepts (sNang-Ba). See also object of appearances; objective, 37, 397, 399
perceptions, 19,40,49, 57,71,144, 174, 180, 184, 197, 225,253, 293, 296, 303, 304, 308, 309, 313, 319, 322, 323, 325, 331, 342, 369, 372, 390, 392, 400, 412 dual, 49
Perfection of Intrinsic Awareness, 73, 74, 158, 336, 402 (Rig-pa Tshad-Phebs), 73, 399 perfect purification (Yang-Dag sPongs-Pa), four, 376
perfections (Phar-Phyin), six, 5,49, 78, 91, 108, 184, 235-236, 254, 256
phenomena, 4,6, 7,13,15,16,18, 19, 22, 25, 26, 36-38, 42, 44, 49-52, 54, 68, 69, 72, 73, 76, 78-80, 84, 86, 87, 93, 94, 98, 99, 104, 126, 132, 163, 166, 167, 172, 174, 179-181, 185, 192, 193, 200, 205,208,209,211-213,216,222, 225,232,239-241,246,254,255, 258, 261, 262, 263-265, 267,269, 270, 272-277,283,286, 289, 293, 294, 296, 301, 302-304, 307-313, 315, 317, 318, 320-322, 324-327, 332, 339, 344, 350, 361, 365, 367-369, 372, 376, 377, 379, 380, 382-385, 388, 392, 393, 397, 399, 411, 412, 417, 419, 423 cessation of,
Index 453
play, 6, 44, 45, 48-51, 78, 86, 152, 202, 277,282, 286, 309, 310, 315, 320, 325, 331, 332, 339, 348,412, 414
(Rol-Ba), 45, 86
pliancy, 289, 385, 394, 422 (Shin-sByang), 289, 385 poisons, 64, 209, 213, 219, 221, 227,252,253, 257, 314, 315, 334, 341, 342, 345, 423 five, 64, 209, 213,219, 252, 253, 314, 315, 334, 341, 342 three, 221, 227, 257, 345, 423 power, 7, 16, 19, 22, 25-27, 38, 44, 45, 48, 50-62, 64-67, 69, 75-78, 80, 97, 105, 106, 120, 126, 129, 153, 159, 160, 163, 164, 175, 176, 191,202,206-209,217,238,250, 251, 301, 314, 315, 323, 334, 341, 345, 350, 351, 366, 391, 395,404, 414, 417, 418
(rTsal), 45, 51, 54, 56, 58, 67, 312, 315, 417
divine, 16, 17 contemplative, 19, 159
powers, 6, 16, 17, 149, 314, 379, 394, 396, 399, 404 (sTobs), five, 379
Precious Majestic Virtue (Yon-Tan Rin-Ch’en rGyal-Po), 136
Preliminaries, fivefold 100,000, 143, 357
primordial sphere, 174, 180, 297, 388
primordial wisdom, 6-8, 10, 13, 16, 17, 19, 20, 22-25, 36, 38, 39, 41, 45, 48, 49, 50, 52, 53, 55, 57, 59-61, 64, 68, 70, 73, 74, 76-80, 87, 90, 91, 92, 94, 96, 97, 99, 101-103, 105, 106, 117, 121, 128, 134, 136, 137, 179, 180, 184, 192, 194, 195,199, 201,202, 205-207, 212, 213,236, 239, 242, 245, 251, 261, 285-292, 297-299, 310, 314, 315, 322, 324, 326-328, 331, 333, 336, 337, 339, 341, 342, 344-347, 350, 351, 358, 363, 365, 368, 371-373, 379-381, 384, 392-395,
398, 400-403, 409-412, 415-419 at-the-basis (gZhi-gNas Kyi Ye-
Shes), 201, 416
endowed with characteristics (mTshan-Nyid ’Dzin-Pa’i Ye-Shes), 201, 416-418
of Enjoyment body (Samb-hogakaya), five, 7, 18-20, 41, 55,65,66, 136,137, 197, 201, 315, 321, 328, 347, 407, 408,
410, 411
discriminative, 134, 137, 210,
202, 315, 351, 368, 410, 411 increase of the light of Primordial Wisdom of Climax (rTse-Mo sNang-Ba mCh’ed-Pa’i Ye-Shes), see the increase of primordial wisdom (mCh’ed-Pa’i Ye-Shes), 379 mirror-like, 55, 134, 137, 201,
202, 315, 351, 368, 410, 411 of accomplishment of actions,
418
of equanimity, 134, 137, 201, 202, 315, 351, 368, 410, 411, 418
of ultimate sphere, 9, 15, 25, 27,
28, 47, 61, 71-73, 75, 76, 84,
87, 93, 97, 98, 106, 121, 126, 134, 135, 173, 199, 201, 206, 213, 214, 218, 219, 225, 238, 239, 244, 270, 283, 284, 297, 299, 313, 314, 347, 348, 350, 368, 372, 396, 398, 403, 404, 409-411, 413, 415, 418 of entering partially into the
suchness of the forbearance (bZod-Pa De-Kho-Na Nyid Kyi Phyogs gChig-La Zhugs-Pa’i Ye-Shes).
of heat, attainment of the light of (Drod sNang-Ba Thob-Pa’i Ye-Shes), 379
of Manifested Body (Nir-manakaya), two; 372
of the knowledge of suchness,
411, 419
of the knowledge of varieties (of

phenomena), 411, 419
of omnipresence (Kun-Khyab Kyi Ye-Shes), 202, 416, 418 of supreme (mundane) realization “immediately before” (Ch’os-mCh’og De-Ma-Thag Pa’i Ye-Shes). See also thoroughly realized primordial wisdom (Nye-Bar Thob-Pa’i Ye-Shes), 380 of the three Bodies; 416,417,440 -at-the basis of Ultimate Body, 416
endowed with characteristics of Enjoyment Body, 416
of omnipresence of Manifested Body, 416
of the Ultimate Body (Dhar-makaya), three; 417
of omnipresent compassion, 417 or originally pure essence, 417 of spontaneously accomplished nature, 417
‘property of the subject’ (Phyogs-Ch’os), 267
pure or white substances, 21 purification, basis of; result of, 8 purity, primordial (Ka-Dag), 9, 42,
83, 205
realm, 79, 80, 223, 224, 228, 231, 255, 300, 323, 326, 327, 360, 370-372, 381, 387, 424
realms, 17, 36, 55,68,75, 115, 118, 183, 184, 209,210, 213, 224,231, 253, 255,256, 283, 300, 301, 318, 323, 327, 334, 337, 341-343, 348, 351, 353, 365, 371, 372, 374, 379, 381-384, 386, 387, 394, 399,408, 415, 421, 422, 424 desire realm, 223, 224, 231, 300, 327, 371, 381, 387, 424 desire realms, 379 form, 224 formless, 212, 223, 224, 255, 300, 326, 371, 372, 387, 424 reasoning, 11,12, 37, 101, 110,162, 267
Relaxation in the Natural State of the mind, posture of, 137
renunciation (Rab-Byung), 77, 147, 326, 332, 337, 380 renunciations, 346
result, 7, 10, 17, 18, 20, 21, 28, 38, 41,49, 65,66, 70,72,82,86, 87, 90, 92, 97, 156, 179, 193, 198-200,202,207,233, 234,236, 241,242,259, 313, 316, 333,344, 346, 348, 350, 362, 370, 372,403, 407, 408, 413, 420, 423 of unmodified Natural Contemplation, 71
resultant yana (tantra), 91 ritual (Ch’o-Ga), 17 rituals, 26, 101, 108, 146 Samye debate, 114
Schools, 3,22, 89,90, 112, 118-120, 245, 353, 421
Gelug, 3 Kagyud, 3 major, 3 Nyingma, 3, 9 oldest, 3
Sakya, 3, 148
scriptures, 3, 9, 11, 21, 22, 28-31, 35, 37, 43, 81, 82, 89, 107, 108, 111, 112 114, 115, 121, 122, 125, 131, 138, 148, 151, 164, 165, 173, 175,179, 187,188, 198,200,201, 217,228, 236,237, 242, 262, 263, 267, 268, 345, 360, 369, 377, 389, 397
Atiyoga, 43
Three, 345
seats (gDan-gSum), 9, 16, 24 self, 22, 28, 36, 39, 41-45, 48-56,
58-63, 68, 70-72, 78, 79, 83, 87, 93, 99, 101, 103-105, 110, 117, 120-122, 132,157, 173, 179-183, 186,192, 194,197, 206-208,210, 227, 242, 245-248, 250-254, 258, 264, 272, 282, 283, 286, 289, 295-298, 304-306, 308-310, 312-314, 318, 321, 322, 323, 325, 326, 328-335, 337, 339, 342-349, 356-358, 363, 364, 366, 367, 368, 370-373, 377-379, 388, 397, 398, 400, 401, 403, 409, 410, 412, 414,
Index 455
415,418, 420, 421
of person (Gang-Zag), 72, 295 of phenomena (Ch’os), 212, 239, 275, 307, 376, 383, 388, 417, 419
Self-Buddha (Pratyeka-buddha), 4, 5, 98, 100, 179, 241, 243, 346, 359
Self-clarity, 68, 70, 71, 101, 103, 104,207, 289, 305, 306, 308, 309, 312, 388, 403, 414, 415, 418 (Rang-gSal), 51, 305 self-essence, 50, 53-56, 59, 62, 63, 103, 206-208, 313, 414 selflessness (bDag-Med), 4, 5, 36, 99, 101, 261 of all phenomenal existents, 5 of person, 99 of phenomena, 57, 99 twofold, 5
self-liberation, instantaneous. See also natural liberation, 332, 333, 346, 358, 367
sense-faculties, 221, 258, 276, 284-286, 309, 376
(dBang-Po), 6,233,378,379,419 sense-organs (sKye-mCh’ed). See also sources, 13, 15, 233 senses (Shes-Pa), 63, 71, 79, 223 signs, 16-20,26,40,65,66, 71, 81,
82, 85, 86, 109, 131, 135-137, 153, 164, 178,237,239,249, 282, 286,288-290, 314, 335, 336, 347, 357, 358, 391, 404 (Phyag-rGya), fourfold, 19, 102 signs (brDa), 65 signs and marks, major and minor (mTshan-dPe), 239, 357 similar classes (mThun-Phyogs), 267 simplicity, utmost, 166 solitude, 86, 166, 168, 169, 171,
175, 178, 181, 183, 187, 188, 289 sovereign of whatever arises, 324 sources, 13, 15, 28, 30, 63, 87, 89,
106, 111, 112,114,115,118,122, 131, 209, 210, 263,271, 305,313 (sKye-mCh’ed). See also sense organs, 13, 15, 233
six, 209 twelve, 210
specific characteristics (Rang-mTshan), 275
sphere, 9, 15,25,28,48, 52, 53,61, 65, 71-73, 75, 76, 84, 87, 93, 97, 98,106, 110, 121, 126, 134, 135, 174, 180, 199,201, 206, 213,214, 218, 219,220, 225, 238, 239,244, 258, 270,271, 273, 274, 283,284, 286, 293, 297, 299, 313, 314, 346-348, 350, 368, 372, 396, 398, 403, 404, 409-411, 413, 415, 418 (sBubs), 65
spheres, 293, 318, 322
of the precious spontaneous accomplishment (Lhun-Grub Rin-Po-Ch’-e’i sBubs), 60 spontaneously accomplished doors, eight (Lhun-Grub Kyi sGo-brGyad). See also mode of arising of spontaneous accomplishment, 206
spontaneous accomplishment, 24, 28,42, 53, 58,60,62, 70, 73, 83, 97, 185, 186, 217, 237, 308, 326, 337, 346
(Lhun-Grub), 42, 58 spontaneous appearances of the basis, eight, 191, 207
stages (Sa), 387
eleven, 79
nine levels of Buddhas, 385 sixteen stages, 79
ten, 108, 199, 347,370, 372, 375, 390, 400, 401
tenth stage, 79, 116, 200, 243, 345, 347, 386, 395, 401, 407, 408
stage(s) (Rim-Pa), 384 development (bsKyed-Rim), 254 perfection (rDzogs-Rim), 38, 254 two, 6, 12, 14,21,23, 25, 37,49, 390
state,
of bliss, 13, 149, 333
of clarity and no-thought, 13,41, 68, 81, 223, 225, 286, 300, 368

spontaneously accomplished, 80, 218
stream-like natural continuum training (Ch’u-Bo rGyun-Gyi rNal-’Byor), 78
study, 65, 106, 112, 124, 127, 130, 155, 181, 182, 198, 281,375, 377 preliminary, 127, 197, 300, 304, 340, 386
subsequent cognition (rJes-Shes), 77, 78
substances, three, sweet, 21 summit of the world, 259 Supreme (mudane) realization
(Ch’os-mCh’og), 394 syllables, 16, 19, 24, 38, 358 divine, 16
symbolic script (brDa-Yig), 134
Tantric Traditions, 5, 194, 195, 390
New Translated (gSar-Ma), 21 Old Translated (rNying-Ma), 3, 21
teachings, 3, 4, 7, 8, 11, 19, 25, 29, 35,43,44,64,66,68,90,91, 106, 107, 108-119,121,122, 124,125, 130-132, 134, 140-144, 146-153, 155-158, 160-163, 166,173, 174, 176, 178,180-182,196,197,205, 228, 246, 248, 249, 267, 271, 302, 303, 329, 347, 355, 356, 367, 372, 373, 375, 390, 393, 394, 397, 398, 411, 412
Dzogpa Chenpo, 44, 68, 124, 125, 130, 143, 144, 196, 205 esoteric, 119, 157, 158, 205, 303 Nyingthig, 35, 117, 146, 149, 150, 153, 158
sutric, 7, 8
tantric, 3, 7, 8, 108, 156 unique, 3, 4
tenths (Tshe-bChu), ceremony of both, 165
testament, 133, 134, 162 textual expositions, 131 thoroughly established (Yongs-
Grub), 101, 103, 194, 226, 227 thought of ascertaining, 209 thought of seeking, 209
thoughts, 7, 13, 16, 24, 40, 53, 68, 100-102, 115-117, 122, 127, 135, 141, 150,152,167, 172, 175, 180, 184-186, 206, 209, 221-223, 253, 263, 264, 266, 267, 271, 277, 283, 285-295, 297, 300, 301, 306, 307, 309,310,311-313, 320, 323, 327, 332, 337, 339, 341-343, 345, 361-366, 368, 378, 392, 398, 401 (Yid), 209, 213, 220, 222 associated with unelightenment, 209, 306, 365
of contemplation, 209 of mind-consciousness, 209 six, 209
the gross, 292
‘three-body tea’, 132
Three Doors of Liberation (rNam-Thar sGo-gSum), 71
Three Jewels (dKon-mCh’og-gSum), 164, 182
time, 7, 8, 16-18, 20, 21, 26-28, 42, 46,47, 50, 53, 54, 57, 58,62, 63, 66,67, 72, 75, 78, 81-83, 86, 100, 107, 110, 118-120, 126, 131-138, 141, 143, 145, 146,148-151, 154, 156,159-164,167,171,176,186, 206, 211,215, 217, 219, 220,225, 232,237-239,243,249,251,253, 256, 257, 262, 264,265, 268-274, 276,277,282,286,288-293, 297, 298,299, 302, 304, 305, 308, 310, 314, 318-320, 333, 335, 338, 343, 344, 347, 354, 360-363, 367, 369, 370, 373, 377, 378, 384, 387-389, 403, 404, 407, 408,412,421,424 four, 242, 347 timeless, 320, 347, 354 three, 17, 63, 164, 172, 266, 272, 273, 314, 320, 322, 327, 347, 359, 360
torpor, 283,287, 336, 341, 342, 344, 402
traces (Bag-Ch’ags). See also habituation, 55, 101, 118, 192-194, 210-212, 214, 216-220, 226, 265, 273, 274, 312, 314, 350, 362, 388, 407
Index 457
trainings, 13, 41, 67, 68, 75-77, 91, 96, 100, 105, 122, 123, 125, 185, 197, 198,199,254, 307, 311, 312, 345, 377, 385, 393, 394, 397 Buddhist, 76, 350 common, 4 esoteric, 353 preliminary, 197 three, 345
tranquility, 4, 13, 131, 167, 168, 223,283, 284, 288,291-293,296, 298-300, 302, 306-308, 310-312, 361, 362, 365, 382 (Zhi-gNas), 4, 13, 131, 291 transmission (brGyud-Pa), 12, 29, 113,114, 125, 127, 129, 131,133, 135, 146, 149, 150, 153 of the ultimate essence, 113 truths, 4-7, 15, 18, 20, 23, 24, 37, 49, 76, 95, 102, 121, 321, 324, 381-384, 404 absolute, 6,9, 15, 16, 18, 20,24, 25, 37, 49, 90, 101, 194, 202, 236, 249, 265, 277, 313, 314, 350, 351, 372, 378, 419 fourfold, 78, 382 relative, 6, 15, 18-20,24, 37,231, 235, 314, 350, 351, 404, 419 superior absolute, 37 superior relative, 37 two, 6, 7, 15, 20, 23, 24, 49, 95, 102, 321, 324
two superior, 37
truth of the source (of suffering) (Kun-’Byung bDen-Pa), 421,424 Turning the wheel of Dharma (Ch’os-Kyi ’Khor-Lo) last, 92
Second (’Khor-Lo Bar-Ba), 194 second and third, 92 third, 92-94 two, 91
tutelary deity (Yi-Dam), 370 two ultimate purities, 414 ultimate nature, 6, 25, 38, 40, 43, 44, 46, 49-52, 55, 57, 64-67, 69, 70, 72, 73, 74, 75, 86, 90,95, 98, 100-102, 106, 117, 120, 122, 126,
138, 139, 163, 180, 184, 185, 192, 205, 218, 225, 232, 237, 239, 250, 254,261,270,271,274,276,283, 286, 287, 297, 301, 309, 310, 312, 313, 314, 359, 361-364, 369, 372, 388, 398-400, 403, 411 (Ch’os-Nyid), 49, 120, 122, 205, 238, 239, 271, 274, 283, 286, 362
sound of, 55
ultimate purity, 110, 388 (Dag-Pa), two, 410, 414 ultimate sphere (Ch’os-dByings),
219, 225, 238, 418
unborn (sKyes-Med), 25, 27, 39, 72, 120, 174, 195, 197, 255, 261, 264, 268, 273, 277, 286, 293, 317-320, 324, 326, 338, 347, 355, 361, 364, 366, 376
uncontaminated, 169, 290, 373, 409, 423, 424
(Zag-Med), 290, 423 unenlightenments, 54, 251
(Ma-Rig-Pa), 62, 192, 208, 209, 248
imaginative, 252 innate, 54, 55,208,219,220,252 (Lhan-sKyes), 383
of imaginings (Kun-bTags), 55, 226, 267, 351
of imaginaries, 208, 226
of single self, the cause (rGyu bDag-Nyid gChig-Pa), 208 three, 54-56, 192, 208 two, 251, 252
union, (Zung-’Jug), 21, 45, 180, 185, 196, 214,216,225,253, 288, 299, 308, 312, 321, 339, 362 of clarity and emptiness, 24 of skillfull means and primordial wisdom, 10
of two stages, 14, 25
of view and meditation, 10 unity and multiplicity (gChig Du-
Bral), 321
universal goodness, 54, 62, 63, 86, 87, 207
(Kun-Tu bZang-Po), 86, 87, 108,

310, 374
universal ground, 8, 87, 192, 205, 210-214, 216-226, 233, 236, 253, 305, 326, 368, 395,400,407,410, 422, 423
(Kun-gZhi), 192, 210, 211 fourfold, 205 of the body of traces, 212 ultimate, 211,214,216,218,226, 253
ultimate primordial, 211 ultimate universal ground of union, 211, 214, 216, 253 unvirtuous karmas. See also unvir-tuous deeds, 116, 423 vajra-like absorption (rDo-rJe lTa-
Bau’i Ting-Nge-’Dzin), 407 view, 8, 15, 18, 20, 22, 23, 25, 37,
39, 42, 69, 70, 77, 97, 101, 112, 116, 117, 122, 151, 165, 173, 179,
181, 191, 195-197, 202, 221, 228-230,256,257,261,277,281, 283,287,298, 303, 304, 329, 330, 334, 344, 381
views, 9, 10, 15, 16, 20, 24, 65,91, 95, 97, 100, 102, 106, 117-119, 122,135, 158, 161, 166,174, 175, 186, 194, 195,229, 246,259, 261, 267,271, 316, 349, 353, 381, 382 (ITa-Ba), 15, 69
virtues, 7, 8, 15,20, 30, 31, 36,43, 49, 72,73,77-80, 87,92,99, 102, 126, 132, 136, 166, 168-170, 179,
182, 183, 187, 192, 193, 196, 199, 200,201,214,217-221,227,231, 235-238, 240-242, 245, 248-250, 254-257, 285, 286,289-291, 297, 299, 302, 303, 314, 328, 333, 334-336, 339, 344, 363, 365, 375-378, 380, 383, 384, 387, 389, 390, 392-394, 396, 399-402, 404, 407-409, 414, 415, 417, 422, 423 absolute, 422
follow up, 422 generated, 422 liberative, 193, 214, 235, 255, 256
related, 422
virtuous, 63,77, 109, 115,116, 122, 125, 127, 166, 170, 171, 178, 182, 183, 197,214-217,219,221,223, 224, 227-233, 235-237, 243, 250, 255,256,258,289,290,292, 296, 329, 335, 357, 366, 370, 372-374, 377, 378, 384, 394, 400, 401, 422-424
deeds, 115, 178, 214, 215, 227-229, 231, 232, 235, 236, 255, 256, 258, 357, 372, 377, 378, 423, 424
eleven, 422 karmas, 116, 122, 216, 219, 224, 227-229, 231, 235, 422, 423 mental events, 422, 423 ten, 115, 231, 235, 255, 256 vision of original purity, 57 visions, 65-67, 70, 73, 74, 79, 80, 133, 135, 148, 151-154, 160, 199, 244, 264,274,276,289, 336, 352, 368, 371, 380, 393, 397, 399-403 (sNang-bZhi), four, 70 of Development of Experiences, 73, 74
of Direct (realization of) Ultimate Nature, 73, 74
of Dissolution of (Phenomena into) the Ultimate Nature, 73, 74
of Perfection of Intrinsic Awareness, 73, 74
ways of liberation, six, 186 wings of enlightenment (Byang-
Phyogs), thirty-seven, 5 wisdoms, 6, 7, 10, 18-20, 37,41, 55,
59,65,66,76, 136, 137, 164, 176, 183, 187, 192, 197, 199-202, 213, 217, 218,226, 242-246,253, 314, 315, 321, 328, 347, 351, 368, 372, 379, 396,407-411,413-415, 417, 420
awareness, 72, 195, 251, 254, 265, 365, 398, 412, 413, 417, 418
Dzogpa Chenpo, 201 five primordial (Ye-Shes), 13, 59, 192, 200, 299
Index 459
fully realized, 290
innate, 13, 40, 196, 277, 288 intrinsic, 26, 27, 42, 44, 60, 61, 206, 213, 400, 403
intrinsic awareness primoridal, 415
luminous ground of primoridal, 289
manifesting primordial, 288
of progress, 289
pure primordial, 53, 206 realized primordial, 290, 394 world, 7, 12, 25, 38, 40, 47, 48, 55,
75, 80, 100, 111, 146, 180, 184,
193,210,215, 218,252,259,273,
276,292, 293, 301, 303, 304, 320,
322, 326, 330, 338, 350, 353, 358,
359, 362, 378, 394, 398,404,414, 421, 422
yogic power, 129
Youthful Vase Body (gZhon-Nu
Bum-sKu), 58, 60-62, 206
2. SELECTED TECHNICAL TERMS IN SANSKIRT AND TIBETAN
Abhidharma, 111, 148, 193, 354
Advitlyatantra, 22
Advitiyayoga, 24
Ah, 135, 338, 426
Amonyid, 108
Anu, 11, 26-28, 96-98, 180, 346, 398
Anuttara, 346
Anuttaratantra, 12, 22, 26
Anuyoga, 4, 9, 11, 22-25, 27, 28,
31, 38-41, 97, 100, 102
Arhat, 4
Arhathood, 5
Astasahasrika, 42, 198, 237, 252, 256
Ati, 11, 24, 26, 28, 41, 65, 68, 69,
95, 98, 175, 179, 180, 346, 350, 398
Atiyoga, 4, 7, 9, 11, 22, 23, 27, 29,
32, 41-43, 45-47, 68, 95-98, 100, 121
Bhaga mandala, 24 black Bon, 107, 112 Bodhisattvayana, 3, 5, 8, 95, 99 Bonku, 108 cakra, 391, 393-395 Carya, 346, 352, 398 caryayoga, 3, 11, 18, 102 Ch’an Buddhism, 112, 114, 116, 121
chain of mantras, 18 Chien-men, 114 Chod, 29, 31, 65, 90 Chogyal Dynasty, 107 Cittavarga, 48, 148 conventional mandala, 25 Dakas, 163, 357’ ’ Dakini, 29, 124, 136, 356 Dakirus, 83, 84, 134,152, 154, 163, 357, 374
dBang, 6, 7, 21, 29, 32, 85, 109, 110, 116, 147, 149, 150, 158, 188, 226, 233,254, 351, 378, 379, 391, 399,419,426-428,431,432,434, 438
Dharmakaya, 13, 17, 37,42,44, 74, 108, 110, 121, 153, 164, 180, 205, 206,210,211-213,286,309, 314, 319, 320, 323-328,332,335, 336, 340, 343, 344, 346, 349-353, 366, 388, 398, 413
Dharmata, 120, 318, 320, 321, 323, 329-332, 334-336, 344, 346, 350, 401-403
Dzogpa Chenpo, 25, 26, 29, 41-44, 48, 52, 57, 63, 64, 67-70, 76-86, 89-93, 95, 96, 97, 99-106, 111, 112, 116-119, 121-127, 129, 130, 132, 133, 135, 137, 138-141, 143-145, 150, 151, 155-158, 162, 175, 179-181,185, 189, 191-199, 201, 202,205,210, 212, 213, 261, 303, 316, 349, 350, 352, 375, 397, 400, 402, 403, 413 explanatory tantras, 11, 12, 30 father tantra, 23, 26 five earlier translated tantras, 32
460 Buddha Mind
five major tantras, 30 four cakras, 40, 390 gathering of luck, 111 gDangs, 51, 52, 58,60,75,207, 350 Gelug, 3, 22 golden stupa, 137 Guhyagarbhamayajala-tantra, 11,
30, 200 Guhyasamaja, 28 Guru, 3, 30, 34, 35, 75, 108-111,
118, 125, 145,146,151, 153-155,
159,160, 356, 357-359, 366, 367, 369, 373
Guruyoga, 306 gZung-Ba, 222, 296, 308 Heruka, 30, 134, 357 HInayana, 3, 350, 353 Kagyud, 3, 22 Kagyur, 108 Kalacakra, 28
Karma, 8, 18, 20, 30, 85, 108,115,
165,170, 183,184, 192-194, 209, 211, 212, 214-216, 221-223, 227, 228, 231-235, 251-253, 255, 257, 258,265, 271, 296, 322, 335, 336, 339, 352, 401, 404, 419, 421-424 karma of liberative virtues, 193 karma of samsaric deeds, 193, 214 karma of virtuous deeds, 235 kaya, 42
Kriya, 11, 16, 17, 95, 96, 98, 179,
346, 398
Kriya tantra, 346
Kriyayoga, 3, 11, 15-18, 95, 102 Lamdre, 90
Latrang, 141 Lhun-Grub Kyi ’Ch’ar-Tshul
brGyad, 53, 191 lokayata, 246, 421 Longde, 32, 33, 43-45, 49-52, 68,
101, 155
lower yanas, 4, 42, 95, 97-99, 101 Madhyamaka, 9, 90, 101, 104, 105,
111, 147, 194, 245
Maha, 11, 26-28, 98, 180, 346, 398 Mahamudra, 13, 20, 90, 111, 116,
354, 365
Mahaparinirvana, 29,114, 193,237, 239, 245, 247
Mahasandhiyoga, 11
Mahasukhakaya, 351
Mahayana, 3, 5,7, 8,23,79, 89,91, 93, 112, 114-120, 122, 155, 181, 193,194,195, 198,200-202, 231, 243,261, 299, 341, 346, 350, 361, 375, 379
Mahayoga, 3, 9, 11, 22-26, 28-30, 36, 37, 96, 100, 102, 121 mandala, 9, 19-21, 24, 25, 27, 28, 38-40, 42, 96, 97, 99, 100, 102, 152,218, 332, 338, 347, 349, 358, 401, 404, 415
mandala of primordial suchness, 24, 39
mandala of the deities, 25, 39, 40 mantra, 40, 339, 350, 358, 359 Matrtantra, 22
Mayii, 6, 185, 248, 263, 317, 318, 320-322, 325, 326, 332, 340, 350, 358, 369, 376, 392
Mengagde, 32, 34, 35,43-46, 50-52, 57, 60, 64, 66-68, 79, 155-158 meritorious karma, 424 nagas, 379, 422
Namkha Sumthrug, 128
Natural Nirmanakaya, 348 neutral karma, 223, 422 New tantra, 147
Ngo-Bo, 13, 41, 46, 48, 49, 52, 57, 58,60,64,71, 103, 191,200,205, 207,208, 214, 217, 219,226, 239, 251,253,267,276, 277, 350,351, 379, 383, 384, 386,411,413,415, 417, 418
Ngulchu, 150
nine yanas, 3, 179, 180, 346, 397 Nirmanakaya, 42,74,153, 314, 326, 327, 347, 348, 351, 372, 391,412, 413
nirvana, 10, 28, 36, 42, 47, 48, 53, 57,64, 87,98, 101,134,163,166, 180,183,191, 192, 202,205-207, 210-212, 214,216,217,220,225, 226, 232,238, 250,251, 255,262, 265, 274, 277, 286,296,298, 313,
Index 461
317, 318-320, 323, 326-328, 330, 332, 333, 337, 339, 350, 371, 382, 411, 418, 423
non-virtuous karma, 233 Nyingma, 3, 4, 9, 10, 22, 29, 57, 106, 109, 111, 112, 146, 429 Pitrtantra, 22 prasarigika, 104, 194 Pratyeka-buddhas, 179, 241, 359 Rabchung, 145
Rang-bZhin, 43, 46, 52, 59, 60, 64, 84, 94, 100, 120, 191, 207, 217, 235-237, 239,246,251,265, 268, 283, 296, 303, 327, 350, 351, 354, 413, 417, 427
rupakaya, 13, 320, 351, 352 sadhana, 29-31, 96
Sakya, 3, 22, 90, 148, 161 samaya, 20, 39, 108 Sambhogakaya, 29, 74, 108, 153, 207, 314, 326, 327, 347-349, 351, 353, 372, 412, 413
samsara, 10, 28, 36, 42, 47, 48, 53-57,64, 74,76,81,86,87, 101, 115, 116, 134, 135, 151, 162, 166, 168, 177,180,183, 184,191-193, 202, 205, 206, 207, 209-212, 214-220, 223, 225-227, 229, 232, 235,236,242,250,251-253,255, 262,265,277,283,286,289,293, 296, 298, 313, 317, 318-320, 322-324, 326-328, 330, 333-335, 340-343, 345,350, 359, 360, 366, 369, 371, 372, 382,411,415, 418, 420-422
Satri Esang, 108
self-manifesting Sambhogakaya, 349 Semde, 32, 33, 43-45, 47-52, 68, 100, 155, 157
Sems-Nyid Kun-Byed rGyal-Po, 45 Shense, 108
Sidpa Sedpo, 108 six cakras, 40 spontaneously accomplished mandala, 9, 39, 347
Sravaka, 350 Sravakayana, 3, 4, 99, 101, 234 stages of tantra, 12, 198, 390
stupa, 137
Subahu-sutra, 258
sutra, 3, 5, 7, 42, 92, 94, 108, 114, 121, 144, 193-195, 198,200,201, 215,216, 218, 219, 226, 228,229, 237-239, 242, 243, 245, 247, 256-259,292,299, 300, 303, 354, 380, 384, 388, 410, 436
tantra, 3, 5-7, 10-12, 14, 17, 18, 22-24, 26, 27, 30, 35, 36, 38, 43, 47, 48, 50,65,67, 73, 79, 83,95, 96,100, 109,119,121, 127,147, 158, 179, 194,195, 198,200, 206, 212,238, 242, 303, 346, 354, 390, 392, 398, 408, 414
tantras, 3, 4, 7, 9-12, 14, 15, 17, 20-37, 57, 68, 81, 83, 98, 102, 105, 111, 122, 124, 131, 146, 148, 150, 155, 174,175, 179, 180, 187, 188, 191, 194, 195, 198-202,211, 254, 290, 346, 374, 389, 390, 392, 400, 407
Tantras of Anuyoga, 31
Tantras of Atiyoga, 29, 32 tantras of Longde, 33 tantras of Mahayoga, 28, 30 tantras of Mengagde, 34 Tathagatagarbha, 8, 194, 213, 218,
226, 235, 237
teachings of tantra, 11, 303
Ter, 109, 110
Terton, 110, 141, 164
Thig-le, 27, 30, 33,42,68,429-431, 436, 440
thirteen later translated tantras, 33 Thod-rGal, 67, 73, 156, 158, 430, 434
three Inner Tantric yanas, 3 three kayas, 7, 26, 74, 75, 346 three other major tantras, 33 three outer tantras, 11, 15, 21 three Outer Tantric, 3 three Sutric Yanas, 3 Trikaya, 156, 333, 337, 353 Tshogs, 32, 33, 73, 93, 153, 160,
162,211,214,216,241, 351, 354, 366, 375, 381, 391, 427, 431, 433 Tun-men, 114
462 Buddha Mind
two supplementary tantras, 31 uncontaminated karma, 424 Vaisesika, 421
Vajrakaya, 314
Vajrayana, 6, 7, 11, 155, 350 vinaya, 111, 147, 354
white Bon, 107, 111, 112
Yana, 4, 6, 8, 66, 74, 91, 98-100, 319, 350, 362
of causation, 8
yanas, 3,4,7,9, 12, 19, 20,41, 42, 46, 49, 66, 71, 74, 76, 89, 91-93, 95, 97, 98-102, 119, 126, 155, 173, 178-180, 188,268, 346, 350, 356, 397, 398, 399
Yoga, 11, 13, 14, 16,20,27,28, 37, 41, 95-98, 102, 111, 121, 125, 179, 183, 185, 282, 328, 346, 350, 398, 433, 436
Yoga tantra, 14, 346 yogacarya, 101, 103, 194, 245 yogas, 13, 27, 37, 98, 271 Yogatantra, 3, 11, 18, 19, 96, 99,
102, 354
yogi, 13,70,73,75,77,84,90, 130, 138, 141, 151, 154, 271, 286, 310, 328, 329, 333, 335, 349, 367
Yungtrung Sempa, 108
Zhemog, 142
Zhiched, 90
3. SELECTED NAMES OF PERSONS, PLACESAND TEXTS
T: text, P: persons, Buddhas, PL: places, countries or institutions
Abhidharmakosa (T), 222, 423
Abhisamayâlamkâra (T), 193, 198, 201, 255
Abu (P), 128
Aksobhya (P), 354, 368
Amitâbha (P), 143, 144, 354, 356, 356
Ari (PL), 132
Arya-atyajnana-sutra (T), 242 Arya-bodhipaksanirdesa-sutra (T), _ 384, 388
Arya-dharanesvaraja-pariprccha
sutra (T), 237 (Arya-saddharma)smrtyupasthana _ (T), 215 Arya-susthitamati-devaputraparip
rcca-nama-mahayana sutra (T), 299
Asanga (P), 93, 94 Astasahasrika (T), 42, 198, 237,
252, 256
Atisa (P), 147
Ati Zabdon Nyingpo (T), 69 Avalokitesvara (P), 109, 110 Avatamsaka (T), 108, 114, 193, 198,
200, 201
Ba Sangshi (P), 115
Bazhed (T), 115
Bhadramayakara-pariprccha sutra
(T), 259
Bhutan (PL), 161, 164
Bodhicaryavatara (T), 195,258, 292 Bodhidharma (P). See also Bodhid-harmottara, 113, 114, 119
Bodhidharmottara (P), 113 Buddhagarbha sutra (T), 243 Buddhaguhya (P), 224 Bumthang (PL), 161
Buton Rinchentrub (P), 115 ’Byung-bZhi Zad-Pa’i rGyud (T), 219
Candradipa-sutra (T), 93 Chatralwa, Yukhog (P). See Choy-ing Rangtrol
Chetsun Senge Wangchug (P), 85, 137
Chimphu (P), 150, 152, 153, 163
Choying Dzod (T), 104, 175, 199
Choying Rangtrol (P), 140
Choying Rinpoche’i Dzod (T), 155, 397
Dasakusalanirdesa sutra (T), 256 Desheg Dupa, Kagyed (T), 29,146 Dhanasamkrta (P), 29 Dharmadhatu-stava (T), 93, 94 Dharmakirti (P), 147
Index 463
Dharmasri, Lochen (P), 22, 37-39,
41, 44, 69, 73, 86
Do (PL), 132
Do Khyentse (P), 133
Dodrup Chen monastery (PL), 136, 137, 426
Dodrup Chen Rinpoche (P), 86, 129, 132, 133, 136, 137, 141, 142, 234, 426-431, 433-440
Doha (T), 195, 226, 259, 271 Dohäkosa-nama-caryägiti (T), 252
Dorje Trawa tantra (T), 109
Dorje Zijid (P), 153, 188
Dra Thalgyur Tantra (T). See also Thalgyur, 34, 57, 73, 212
Dzodchen Dun, the Seven Great Treasure (T), 155
Dzog Chen monastery (PL), 128
Ekadzati (Ekajati) (P), 152
Ekajati (P), 35, 155, 374
Explanation of Some Difficult Points of Yidzhin Rinpoche’i Dzod (T), 187
Fortress of Oddiyäna (PL), 154
Four Methods of Contemplation (T), 133
Four Volumes (Ya-bZhi) (T), 35, 131, 158
Gandavyuha sutra (T), 239
Garab Dorje (P). See also Pra-hevajra, 22, 29, 69, 97
Ghanabyüha sütra (T), 218
Glorious Copper Colored Mountain (PL), 134
Guhyagarbha tantra (T) 36. See Gu-hagarbhamäyäjäla tantra; Mäyäjäla tantra,
Guru Chowang (P), 109
Guru Padmasambhava (P), 3, 34, 35, 75, 109-111, 118, 125, 145, 146, 151, 153-155, 159, 160
Gyalse Zodpa (P), 162
Gyalwa’i Nyugu (P), 126, 130
Gyud Chima (T), 10
Gyuma Ngalso (T), 156, 174 Gyurmed Tshewang Chogtrub (P),
40, 41, 43, 44, 49, 50, 75, 93
Gyurtrag, Lama (P), 138, 139, 432
Ha-shang Mahayana (P), 89, 112, 114-119, 122
(Hevajra-)dvikalpa Tantra (rGyud brTags-gNyis) (T), 194, 200, 238
History of Buddhism by Buton (T), 115
Hue-neng, master (P), 121
Immaculate Rays (Dri-Med A’od-Zer) (P), 153, 174, 179, 188, 272
Instructional Commentary on Mahämudrä (T), 90
Jam-dPal Ye-Shes Dri-Ma Med-Pa sütra (T), 216
Jampal Shenyen (Manjusrimitra (P), 43
Jigmed Lingpa (P), Rigdzin, Kunk-hyen, 25, 27, 43, 44, 51, 52, 63, 64, 66, 68-71, 73-75, 78, 82, 83, 87, 90, 91, 93, 94, 97, 100, 117, 123, 125, 126, 129, 143
Jigmed Tenpa’i Nyima, (3rd) Dodrup Chen (P), 10,26,68,82, 104, 105, 116, 129
Jigmed Yeshey Dorje (P), 129
Jigtral Yeshe Dorje, (2nd) Dudjom Rinpoche (P), 111
Jnänagarbha (P), 30
Jnänasütra (P), 124, 125, 133 Jokhang (PL), 160
Kamalasila (P), 114, 115, 119 Kamasri (P), 312
Kangri Thodkar (PL), 153, 154, 175, 349, 374
Karmasataka (T), 193, 215, 228, 229
Kasyapa (P), 113
Katsi (T), 109, 110
Käyatrayä (vatara) sutra (T), 410 Kayi Thang-yig (T), 110
Khadro Nyingthig (T), 35, 146, 151, 153, 154, 158
Kham (PL), 126, 138, 148
Khenpo Chochog, Kyala (P), 140 Khepa’i Gaton (T), 115
Khon Konchog Gyalpo (P), 3 Khyentse Rinpoche (P), 352
Khyentse Wangpo (P), 147
Khyentse Yeshey Dorje (P), 129,
464 Buddha Mind
133, 138. See also Jigmed Yeshey
Dorje; Kushog Khyentse; Do Khyentse,
Khyungpo Bonzig (P), 107
Kodpa Chenpo tantra (T), 43, 65
Konme Khenpo (dKon-mCh’og sGron-Me) (P), 135
Kumaradza, Rigdzin (P), 125, 147, 149-151, 156
Kunkhyen Choje (P), 162 Kunched Gyalpo, Byangchub Kyi
Sem (T), 33, 47, 48, 95, 97
Kunkhen Choje (P). See Longchen Rabjam.
Kun-gZhi Ye-Shes brTags-Pa (T), 224
Kushog Khyentse (P), 130. See also Do Khyentse
Kuntu Zangpo (P), 31, 33, 34, 62,
108, 316, 320, 322, 347, 355 Kyali Loli (P), 140, 141, 143, 144 Kyidpala (P), 161
Lama Gyurtrag (P), 138, 139, 432 Lalitavistara (T), 257
Langri Lungten (T), 159
Lekyi Wangmo (P), 29
Lhasa (PL), 125, 151, 160, 162 Li (PL), 113, 151
Lochen Dharmasn (P), 22, 37-39,
44, 69, 73, 86
Longchen Rabjam, Kunkhyen (P),
8, 12, 14-16, 20, 23, 24, 32, 33,
35, 42, 43, 47-49, 51, 53, 56, 57,
59-64, 66, 76, 78, 82, 83, 97-99,
103,104,114, 123, 125,127,131, 145-155, 158-161, 164-166, 168,
169,171, 173-181, 187, 188, 189,
194,199, 205,214, 222, 232, 235, 261, 270-272, 303, 316, 349, 354-356, 374, 375, 390, 397, 399-401, 413
Longchen Rabjam Gyalpo tantra (T), 47
Longsal Nyingpo, Terton (P), 110 Madhyamakävatära (T), 193, 200, 201, 220, 247, 249
Mahaparinirvana sutra (T), 237,
239, 245, 247
Mahayanasutralamkara (T), 198,
241, 242, 249, 250 Maitreya (P), 93, 159, 237 Manjusri (P), 148, 160, 384, 385,
388
Manjusrimitra (P), 29, 43, 123, 124,
133 Manjusrinamasamgiti (T), 200,237 Marpa Chokyi Lodro (P), 3 Mayajala tantra (T), 242 Meaning Instruction on Three Vir-
tues of Relaxation in the Natural
State of the Mind (T), 303-315 Mengag Dzod (T), 178 Milarepa (P), 90, 130 Mipham Namgyal (P). See also
Mipham, 9, 15, 17, 18, 19, 20, 37-39, 42, 69, 80, 87, 91, 187 Mother and son Heart Essence
(sNying-thig Ma-Bu) (T), 131 Munsel Korsum, the three Cycles on
dispelling the Darkness (T), 158 Mula-madhyamakakarika (T), 276 Mutig Threngwa tantra (T), 50 Nagarjuna (P), 29,93,94, 234,422,
423
Nalanda (PL),
Namkha Longchen (T), 199, 397 Namkha Longsal (T), 199, 397 Narrative of Joyfulness in the For-
est (T), 168
Naturally Liberated Mind, the
Great Perfection (T), 316-356, 374 Nelug Dzod (T), 156, 175 Nepal (PL), 312
Ngagi Wangpo (T). See also Longchen Rabjam, 188
Ngalso Korsum, Three Cycles on Relaxation (T), 156, 157
Ngog Legpa’i sherab (P), 147 Ngoshul Lungtog (P), 125, 127, 128, 131, 132
Nyag Jnanakumara (P), 33
Nyag Tingdzin Zangpo (P), 117, 118, 158
Nyida Khajor tantra (T), 35, 83 Nyi-Khri gZhung-’Grel (T), 378 Nyingma Gyudbun (T), 57
Index 465
sNying-Po Rab-Tu brTan-Pa sutra (T), 238
Nyingthig (T), 34, 35, 117, 146, 149-154, 158, 161, 166, 403
Nyingthig Yazhi (T), 35
Odzer Gocha, yogi (P), 151, 154
Ogyen Dzong Odzer Trinkyi Kyed-mo’i Tshal (P), 154
Padmasambhava, guru (P). See also Pema, 3, 34, 35, 75,109-111,118, 125, 145, 146,151, 153-155,159, 160
P’u-chi (P), 114
Paltul Rinpoche (P), 127-130, 132
Pema Karpo (T), 155, 156, 187, 198, 200, 214, 390, 407
Pema Ledrel Tsai (P), 5, 35, 45, 52, 54, 55, 57, 62, 63, 65, 67, 125-128, 131, 132, 431
Pema Lingpa (P), 164
Pemasal, princess (P), 146
Pha Dampa Sangye (P), 90
Platform Sutra (T), 121, 436 Prabhahasti (P), 29
Prahevajra (P). See also Garab Dorje, 29, 69, 97, 123, 124, 133 Pra j na -nama-mula(madhyamaka-karika) (T), 94
Prajnaparamita (T), 42, 108, 111, 147, 194, 198,227,237,246, 252, 255, 275, 300, 387 Eight Thousand (versed) (T), 146 Middle Length (T), 275, 300 Twenty Thousand (Versed) (T), 146
Prajnaparamitahrdaya (T), 246
Pratityasamudpadahrdaya (T), 234 sPyan-Ras gZigs brTul-Zhugs (T), 195, 263
Quintessential Meaning Instruction on the Stages of the Path of Naturally Liberated Mind, the Great Perfection (T), 355-374
Rahula (P), 155, 374
Rangchung Dorje, Karmapa (P), 148
Rangshar (T), 34, 79, 206, 212 Rangtrol Korsum, Three Cycles of
Natural Liberation (T), 157 Ratnasambhava (P), 354, 368 Rigdzin Godkyi Demthruchen (P), 110
Rigdzin Kumaradza (P), 149-151, 156
Rigpa Rangshar Chenpo tantra (T).
See also Rangshar, 79
Rinchen Targye (P), 142 Rirab Marme’i Gyaltshen (P), 159 (Saddharma)pundarika (T), 215 Samadhiraja-sutra (T), 195, 198, 292
Samantabhadra (P). See Kuntu Zangpo, 9, 24, 25, 39, 54, 86, 102,159, 186,272, 274,282, 310, 350, 356, 362
Samantabhadri (P), 9, 24, 25, 39,
44, 50, 310
Sancaya (gatha) (T), 92 Sangphu Neuthog (PL), 147 Sangwa Nyingthig (T), 149 Sangye Yeshey (P), 30, 31,113,114, . 118
Santagarbha (P), 29
Santaraksita (P), 3
Santideva (P), 91, 426
Saraha (P), 101, 128, 259
Sarasvati (P), 148
Semnyid Ngalso (T), 23, 156, 178, 196, 229, 235
Semnyid Rangtrol (T). See also Naturally Liberated Mind, 157, 174, 316-354, 397
Senge Tsaldzog (T), 414
Seven Crucial Points (T), 133
Seven Great Treasures (mDzod-
Ch’en bDun) (T), 155
Singta Chenpo (T), 24, 174, 176, 193, 195, 198,200,214,232, 235, 261, 281, 375, 407
Shugseb (PL), 151, 160, 162
Six Meditative Experiences (T), 133
Sodnam Gyen (P), 145
Sodnam Namgyal (P), 137, 138 Sokhe Chomo (P), 136
Srlsinha (P), 64, 124-125, 133 Subahu sutra (T), 108, 258
466 Buddha Mind
Suvarnaprabhasottama sutra (T),
219
Tai Situ Changchub Gyaltshen (P),
161
Tara (P), 148, 151
rTen sNying ’Grel-Ba (T), 234 Terjung Rinpoche’i Logyu (T), 177 Terton Sogyal (P), 141
Thalgyur (T), 34, 57, 73, 212 Tharpaling (PL), 161
Thegchog Dzod (T), 54, 57, 155, 205
Three Cycles on Dispelling the Darkness (T). See also Munsel Korsum, 158
Three Cycles on Natural Liberation (T). See also Rangtrol Korsum, 316
Three Cycles on Relaxation (T). See also Ngalso Korsum, 132, 156
Three Inner Essences (Yangtig Namsum) (T), 157
Three Words that Penetrate the Essence (T), 133
Thrisong Deutsen, King (P), 3, 107, 118, 146, 158
Tibet (PL), 3, 9, 22, 28, 30-35, 75,
81, 106, 107, 109-112, 114, 116, 117, 119, 125, 137, 138, 145, 147-149,151, 160,161,164, 173, 390
Central tibet, 145, 160
Eastern Tibet, 138
Tibetan Buddhist Medicine and
Psychiatry (T), 76
Trenpa Yeshikyi Namkha (P), 110 Trima Medpa’i Od (T), 162 Tsang (PL), 107, 160
Tshigdon Rinpoche’i Dzod (T). See also Tshigdon Dzod, 199, 201, 205, 397, 400, 413
Tsuglag Threngwa (P), 122 Tsongkhapa (P), 3
Tulku Tragpa Odzer (P), 161
Tun-huang (PL), 119
Udänavarga-sütra (T), 226
Uttaratantra (T), 94,193,194,198, 200,220,237-239,242,243,247, 250
Vairocana (P), 20, 30-33, 84, 115,
149, 306, 308, 354, 368
Vajrakila (P), 29, 31, 111
Vajrasädhu (P), 155, 159
Vajräsana (rDo-rJe gDan) (PL), 109, 124
Vajrasattva (P), 29, 124, 151, 355, 358
Vajravarahi (P), 148
Vasubandhu (P), 93
Vima Nyingthig (T), 35, 149, 152, 158
Vimalamitra (P), 29-35, 75, 117, 118, 123-125,133, 137, 145, 149,
150, 154, 155, 158, 391
Vinayägama (P), 114, 231
Wu-tai-shan (PL), 125
Yagegar (the Beautiful Camp) (PL), 140, 142
Yangsang (T), 34, 35
Yangtig (T), 35, 151, 153-155, 157, 158, 163, 166, 199
Khadro (T), 35, 153, 154, 158 Lama Yangtig (T), 35, 151, 154, 157, 166, 199
Vima Yangtig (T), 35
Zabmo Yangtig (T), 155, 158
Yangtig Namsum. See also the Three Inner Essences (T), 157
Yangtig Yidzhin Norbu (T), 35, 163
Yeshey Tshogyal (P), 356, 357 Yogi Odzer Gocha (P), 151, 154 Yeshe Lama (T), 74, 87
Yudra Nyingpo (P), 33
Yonten Rinpoche’i Dzod (T), 105
Yudronma (P), 153
Za (P), 350, 374, 426
Zhulen Serthreng (T), 161

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