SOME MAJOR TANTRIC SCRIPTURES OF THE THREE INNER TANTRAS

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

The Tantras of Mahayoga

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

including Guru Padmsambhava,

Vimalamitra,

Santigarbha,

Jnanagarbha,

Vairocana,

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

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

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

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

(1) Tantra Section:

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

Five Major Tantras

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

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

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

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

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

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

(b) Tachog Rolpa (rTa-mCh’og Rol-Ba)

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

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

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

Five Tantras of Actions:

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

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

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

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

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

Two Supplementary Tantras:

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

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

(2) Sadhana [Propitiation] Section:

The scriptures of Sadhanas of Eight Great Mandalas of Deities (sGrub-Pa bKa’-brGyad) of which there are two kinds, the, Canonical (bKa’-Ma) and Discovered Treasure (gTer-Ma) scriptures. The Eight Great Mandalas

of Deities are: (a) Yaman-taka of Body, (b) Hyagriva of Speech, (c) Vajraheruka (Yang-Dag) of Mind,

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

The Tantras of Anuyoga

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

1. Four Root Tantras:

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

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

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

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

2. Six Branch Tantras:

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

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

(c) Tingdzin Chog (Ting-’DZin mCh’og)

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

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

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

3. Twelve Rare Tantras:

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

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

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

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

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

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

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

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

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

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

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

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

Atiyoga has three divisions of tantras:

They are:

Semde,

Longde, and

Mengagde.

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

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

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

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

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

The Three Outer Tantras

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

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

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

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

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

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

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

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

(f) Dewa Rabjam {bDe-Ba Rab-’Byams)

(g) Sog-gi Khorlo {Srog-Gi ’Khor-Lo)

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

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

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

(k) Kundu Rigpa {Kun-’Dus Rig-Pa)

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

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

(C) Three Other Major Tantras:

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

(b) The Medchung (rMad-Byung)

(c) The Thirteen Sutras of Semde

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(g) Dra Thalgyur (sGra Thai-’Gyur)

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

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

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

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

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

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

(n) Dronma Barwa (sGron-Ma ’Bar-Ba}

The Three Outer Tantras

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

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

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

(B) Two Other Major Tantras:

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

(b) Longsal Barma (Kong-gSal ’Bar-Ma}

There are two other important categories of scriptures in the Yangsang sub-section of Mengagde, known as the Instructional (Man-Ngag} category of teachings.

They are as follows. According to Pema Ledrel Tsal NCC 8b/5 the first is the Nyingthig teachings which contain the essential instructions of the

Seventeen Tantras and Throma Tantra. It was brought to Tibet by Vimalamitra and became known as Vima Nyingthig.

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

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

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

(A) MAHA YOGA (rNal-’Byor Ch’en-Po)

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

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

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

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

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

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

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

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

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

View, the Basis

It is “the indivisibility or the union of two superior truths” ([Lhag-Pa’i bDen-Pa dByer-Med]]). Mipham summarizes it as follows:YDGD 36b/1

It ascertains the indivisibility of the “two superior truths,” which is the presence of Dharmakâya, through the scriptural and reasoning forms of knowledge

with fourfold understanding, etc., as clarity and freedom from objective aims, transcending mental conceptualizations.

According to this view, the appearances (sNang-Ba) of phenomena, existence of relative truth, present primordially as the nature of the three cycles, vajra body, vajra speech and

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

Lochen Dharmasri writes :

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

Meditation, the Path

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

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

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

Stage (rDzogs-Rimy)=

(i) In the Development Stage one meditates on the union of one’s three doors, the body, speech and mind, with the three vajras of the deities by emphasizing mainly the development stage with the

visualization of the mandala through the threefold contemplations (Ting-’Dzin gSuni). The three contemplations are the contemplation on the great emptiness, the suchness, on illusory compassion, the all-pervasiveness, and on the cause, the clear, stable syllables.

(ii) In the Perfection Stage one contemplates on the primordial wisdom of great bliss through the training with the upper entrances and the lower entrances, according to the path of skillful means (Thabs-Lam).

(b)In meditation without characteristics, one contemplates on suchness, the ultimate nature.

Practice, the Actions

Lochen Dharmasri writes:

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

Result, the Attainments

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

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

(B) ANUYOGA (rJes-Su rNal-’Byor)

In Kundu Rigpa’i Do Tantra it is said:

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

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

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

View, the Basis

It is the indivisibility of the ultimate sphere and the primordial wisdom (dByings-Ye dByer-Med. Mipham summarizes in the following words :YDGD 36b/6

Anuyoga ascertains that all the appearances of phenomenal existence are Samantabhadra (the father), the spontaneously accomplished mandala of the deities.

The emptiness nature (of phenomenal existence), free from all the extremes, is Samantabhadn (the mother), the mandala of primordial suchness. The essence both (of appearances and nature) is indivisibly

present as equalness nature, and that is the great blissful son, the mandala of enlightened mind. Lochen Dharmasri writes :

(All the phenomenal existents) are (the creation of) one’s mind and they are pure in the womb (or ultimate sphere) of the mother Samantabhadri (the emptiness mother), the

nature that is unborn and free from elaborations. It is also called the mandala of primordial suchness.... That unborn nature which

shines forth ceaselessly as the intrinsic awareness, the mandala of self-arisen light, is the primordial wisdom (the father) Samantabhadra. It is also called the spontaneously accomplished mandala.... The shining

forth of both (emptiness and appearances) as the inseparable essence is the great blissful son, the union of the ultimate sphere and primordial wisdom (dBying-Ye gNyis-Med),

and it is the mandala of root-enlightened Mind. Meditation, the Path

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

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

apprehended and apprehender, caused by the habits generated through the three perceptions.1 Things appear in various forms of good and evil, acceptance and rejection, and one becomes attached to them. To dispel those

obscurations one trains in the method of actualizing the great blissful wisdom by penetrating the channels, air and essence of the body, and one progresses through the five paths gradually.

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

In Anuyoga there are two major paths of training:

(a) The path of skillful means (Thabs-Lam) is the training which generates innate wisdom, the changeless great bliss, by means either of the upper entrance (s7eng-sGo), the training with the four cakras2

or six cakras3 of one’s body, which brings innate wisdom gradually, or by means of the lower entrances (A’og-sGo), the union with consort, which brings innate wisdom instantly.

(b) In the path of liberation {Grol-Lam), there are two aspects. Meditation on the meaning (Don) is the contemplation on suchness, the ultimate nature without mental fabrications and freedom from conceptualizations. The meditation on the signs or characteristics flags)

is the elaborate contemplation on the deities. By mere utterance of the mantra one visualizes instantly the world and beings as the mandala of the deities clearly without confusion, like a fish jumping out of water.

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

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

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

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

Practice, the Actions

According to Dharmasri:

One mainly enjoys everything in equalness.

Result, the Attainments

According to Dharma and Gyurmed Tshewang Chogtrub

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

Essence (Ngo-Bo)

Dharmasri summarizes :

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

Definition

Gyurmed Tshewang Chogtrub writes:

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

He continues :

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

View, the Basis

Mipham summarizes it as follows :

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

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

primordial purity (Ka-Dag') and spontaneous accomplishment (Lhun-Grub), Atiyoga ascertains that all the

phenomena of samsara and nirvana are equal, without discriminations, in the spontaneously accomplished great mandala.

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

Atiyoga asserts that the clarity-Mind (Sems-Nyid), the sphere of natural purity, dwells primordially as the great self-dwelling spontaneous accomplishment. This changeless self-arisen intrinsic wisdom is the basis. In

lower yawns one discriminates phenomena with contaminating efforts, and thereby the self-arisen intrinsic wisdom is obscured by expectations and doubts.

He also writes :

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

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

Gyurmed Tshewang Chogtrub summarizes :

The Natural Great Perfection (Rang-bZhin rDzogs-Pa Ch’en-Po) is the Mind (Sems-Nyid) which is free from mind (Sems). It is the self-arisen intrinsic awareness and it is the internal clarity. In this all the

virtues of nature are present spontaneously. It does not rely on any cause and effect of creator and creation or on any other conditions, as it is naturally liberated.

Dzogpa Chenpo is the supreme path. Jigmed Lingpa writes:

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

Division

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

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

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

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

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

Longchen Rabjam summarizes:

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

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

This view is for preventing the mind from being distracted from the self-arisen intrinsic wisdom. Longde proclaims that there is nowhere else to go but into the expanse of Samantabhadri, the [[Wikipedia:Absolute

(philosophy)|ultimate]] nature Ch’os-Nyid). This view is just for preventing (the deviation of the mind) to

other objects of expression than the vast expanse of the ultimate nature. Ascertaining the crucial point of the nature of what it is is Mengagde.

Jigmed Lingpa writes on this:

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

Because of mental degrees there are three levels of perceiving:

In Semde, phenomena have arisen as the play of the power (Rol-Pa’i rTsal) (of the Mind).

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

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

Lochen Dharmasri writes:

Contemplation on the state of Dharmakaya, the (union of) intrinsic awareness and emptiness, is Semde. Contemplation on the state of freedom from actions and efforts, the ultimate

nature, is Longde. Contemplation in the state of ultimate nature (which has been) free since the primordially liberated state, without abandonments and acceptances, is Mengagde.

Gyurmed Tshewang Chogtrub explains:

Liberation from the extremes of things to be abandoned, as all phenomenal existents are nothing else but the Mind, is Semde.

Freedom from the extremes of antidotes, as all phenomenal existents are perfected (A’ub-Ch’ub') in the expanse of ultimate nature, Samantabhadri, is the actionless

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

Perna Ledrel Tsal distinguishes the three levels of Atiyoga:

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

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

moving. Having the power as the basis, and relying on it, it becomes the basis or the origin of the delusions. The

defiled mind and the five entrances, etc., which arise from the power, are the play. The display of the internal and external body and places such as mountains, rocks, and houses, etc., are

the ornaments. In brief, both attributes and play arise from the power, the mere awareness and flow, and the power

arises from the Mind, the king, creator of all ([[JSems-Nyid Kun-Byed rGyal-Pd]). This is the way of introducing the appearances as the mind. Here, the crucial point is that this primordial wisdom,

the king, the creator of all, is the mere clarity and awareness aspect of the mind and not the spontaneously arisen intrinsic awareness of the Great Perfection. But it is called such because the mind possesses the aspect

of both clarity and emptiness, and they are indivisible.... Longde ascertains that mind of clarity and awareness as emptiness. But still, there is a great apprehension of emptiness....

In brief, Semde, by realizing that apart from the mind there is nothing to be abandoned, liberates from the

extremes of things to be abandoned, but it does not liberate from the antidotes of apprehending the clarity and awareness (of the mind). Longde liberates from both the things

to be abandoned and the antidotes by ascertaining the mind of clarity and awareness as emptiness; but the clinging to emptiness has still not been able to be reversed, and it lacks the crucial point of [[primordial

wisdom]], which transcends the mind. The Innermost Secret (Mengagde), in addition to transcending

both things to be abandoned and the antidotes, ascertains the ultimate nature, (with the three characteristics of) essence (Ngo-Bo), nature (Rang-bZhiri) and compassion (Thugs-rje).

The three characteristics are in union from primordial time, like water and moisture or fire and heat, and there are neither

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

(A) SEMDE

In Kunched Gyalpo Tantra it is said:

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

In Longchen Rabjam Gyalpo Tantra it is said:

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

In the single great expanse, samsára and nirvana

Appear variously due to conditions. So they are adventitious,

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

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

Sogpo Tentar writes:

Semde asserts that all the phenomenal existents of samsara and nirvana, and of the path (JKhor-’Das Lam gSurri) have arisen as the displaying power (Rol-Pa’i rTsal) of the mind. In Kunched Gyalpo (JKun-Byed rGyal-Po) tantra* it is said:

“The phenomenal existents of the world and beings and the Buddhas and beings Are created by mind, and they are the same in the nature of the mind.”

Longchen Rabjam defines:

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

and red in the single face of a mirror. The various appearances do not exist in reality as they are percepts (appearances) of the mind and are non-dual (in relation to the mind). The essence

(Ngo-Bo) of the mind is Mind, which is clarity, and it is self-arisen primordial wisdom. Nowadays, foolish people say:

“Dzogpa Chenpo asserts that the appearances are mind.” That is totally wrong. (If it is so, then) mind

should have color, be cognizable and have dimensions, because the appearances appear as such. So one should know that the appearances are the mysteries of the appearances [[[percepts]]] of the mind and

they are non-existent in reality like reflections in a mirror. They appear in the mind in the manner of delusions due to habituations (of the mind). One should understand that the Mind is the basis of arising (of

appearances) and it is free from dimensions and partialities like the surface of a mirror, and it is the

essence of discriminative intrinsic awareness, which transcends all the extremes of elaboration of postulations of plural and singular.

Gyurmed Tshewang Chogtrub explains :

The theory of Semde transcends all the various levels of yanas, two truths, six perfections and two stages, all the composed and contaminated aspects of the “truth of path” which are bound

with the rigid concept of apprehending. (These are transcended by) the great ultimate sphere which is the nature of

innate enlightened mind, the primordial wisdom of the great equalness purity, the ultimate sphere free from elaborations, the nature of absolute truth. It is the total

liberation from causes and results, virtues and unvirtues and acceptances and rejections. In brief, it is the transcendence of all the phenomena of dual perceptions of apprehended and apprehender.

(B) LONGDE

Longde (Klong-sDe, S. Abhyantaravarga), the Division on Vast Expanse [the Ultimate Sphere], asserts that self-arisen primordial wisdom and phenomenal existents are self-arisen attributes (rGyari)

of the vast expanse, the ultimate nature (Ch’os-Nyid). Longchen Rabjam gives the following explanations:GD

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

not exist since they are originally liberated and are naturally pure result. So even the aspect of mind and the play, the appearances of the mind, do not exist. In the great intrinsic awareness, which is free

from the partialities of existing or not existing, Longde lets the phenomena appear, lets them arise or lets them not arise (naturally). Whatever imputations one makes (about the

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

Sogpo Tentar writes :

Longde asserts that whatever appears, like the stars and planets in the sky, is the display of the self-appearing attributes of the intrinsic awareness in the vast expanse of [[Wikipedia:Absolute

(philosophy)|ultimate]] nature, Samantabhadra. Longde does not assert that phenomena are the arising of

the power and play (of the mind) as Semde does. Gyurmed Tshewang Chogtrub describes Longde as fol-1OWS.LNT-I, 139a/5

Longde ascertains that all the phenomenal existents of whatever is appearing are merely self-arisen attributes of the self-arisen primordial wisdom, the vast expanse of Samantabhadra, the [[Wikipedia:Absolute

(philosophy)|ultimate]] nature. (The phenomenal appearances) do not exist as either bondage or liberation or as things to make arise or

to let arise. So Longde does not assert that the phenomenal existents are the power or play (of the mind) as Semde does. Longde does not characterize phenomenal existents either as “interdependently coexistent,”

“existent or non-existent,” “they are or they are not” or “pure or impure,” but it asserts that all are the great primordial liberation and infinite expanse/

(C) MENGAGDE

In Mutig Threngwa Tantra it is said:

In the ceaseless intrinsic awareness

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

Three Divisions of Atiyoga

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

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

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

SUPERIORITY OF MENGAGDE TO THE TWO PREVIOUS DIVISIONS

Longchen Rabjam writes:

Since Semde (asserts that phenomenal appearances) are mind, it involves mental analysis. Since Longde apprehends (phenomenal existents as) ultimate nature, it (also)

has mental analysis. So Mengagde is superior because it enlightens naturally (Rang-gSal the ultimate nature (itself).

Jigmed Lingpa writes :

Mengagde is superior to the two lower divisions. Semde (holds that all phenomena) are Mind. Although Semde trains more on profundity (emptiness) than on clarity, since it does not perfect the power

(rTsal) of clarity as the ultimate nature, it has the danger of apprehending the attributes (rGyai) and play

(Rol-Pa) (of Mind) with mental analysis. Although Longde trains equally on profundity [[[emptiness]]] and clarity, it possesses the danger of falling into the partiality of emptiness because of apprehending the

ultimate nature with mental analysis.... In Mengagde, as the glow (Dangs') of originally pure essence

(Ngo-Bo), the great freedom from concepts and expressions, arises naturally through the doors of spontaneously accomplished self-appearances, there are no deviations and obscurations in the

appearances of power (rTsal-sNangy, and the appearances of phenomena are perfected in the

ultimate nature of phenomena, free from elaborations. So it is superior.

Perna Ledrel Tsal writes :

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

VIEW OF MENGAGDE

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

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

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

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

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

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

Basis (gZhi)

In the view of Dzogpa Chenpo, the “basis” is primordially pure. As the essence (Ngo-Bo') of the basis is emptiness and nonexistent, there is no projection of lights or forms as the outer clarity

(Phyi-gSal). But as its nature {Rang-bZhin) is spontaneously accomplished, it is the presence of the primordial

glow (gDangs), the utmost subtle appearances of light, forms, rays, and Thigle as the inner clarity {Nang-gSal), the primordial wisdom in the ultimate nature. As

its essence is emptiness, it is non-existent. As its nature is clarity, it is ceaselessly selfappearing. As its compassion (power) is the unobstructed sphere, it causes the “appearances of the basis.”

Appearances of the Basis (gZhi-sNang)

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

appearances. At that point, the aspect of not recognizing the self-essence of the cognition and the

appearances, as it is, is unenlightenment in relation to enlightenment. Then from the basis, the primordial purity, arise the self-appearances of the “eight modes of arising of spontaneous accomplishments.”

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

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

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

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

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

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

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

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

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