CyzRbComm

Forwards

COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU Introduction: At a certain point, I began to ask the Vidyaadhara questions like, “Aren't you teaching, and manifesting, that really everything is the purity of the absolute?” Once in particular I asked him whether Tibetans had anything to say similar to the “net of Indra” teaching of Hwa Yen and Zen. This symbolizes Ga.n.davyuuha, the vision of the relative as the sambhogakaaya realm of infinitely interpenetrating totality. I thought he would know, having both transmissions. He replied, “Longchenpa says a lot about that in the Precious Treasury of Dharmadhaatu.” I asked if it would be alright to look at it and he said, “Yes.” Actually “net” teachings are more explicitly treated in the Sangnying. (gsang snying = gsang ba'i snying po). So it seems that it was the primordial perfection of ati that he primarily wanted to communicate. My Tibetan is not good enough to read such a difficult text without actually translating it, so here is what happened. Later I told him I was translating this. He said it would be good if it were available to his students when they began to practice nyingma teachings. At the same time he was somewhat apprehensive that these teachings might be misunderstood and end up doing harm. “Don't do anything inappropriate,” he said. It would have been natural to ask for clarification, but I didn't. That seemed to happen a lot with him. However, there are various familiar instructions that he gave that seem relevant. First there are the teachings of transcending concept. It is not appropriate to intellectualize ati as a philosophical system. At the same time it is not an instruction to abandon study. One need only think of H. H. Dilgo Khyentse Rinpoche in that regard. It is not appropriate to take the teachings of non-effort as an excuse to abandon the other practices we have been given, or not to relate to the sangha or the teaching ma.n.dala the Vidyaadhara created. Those situations were the very means by which he, as an ati master, hoped we would finally achieve this fruition. The buddhas are beyond conceptual good and evil because they are compassion and wisdom. The absolute teachings do not mean that we should not have compassion for those, including ourselves, who think they are sentient beings. Still less is ati meant as a license to ignore ordinary standards of considerate behavior and common sense. Even a cat can look at the King. Just so, ordinary people can get a glimpse of the vision of enlightened beings by associating with masters like the Vidyaadhara. But we should not think we have actually attained that level until we are capable of the achievements of individuals like Milarepa and Padmasambhava. Even then, “The sages dwell in complete humility.” If we take these cautions to heart any danger from these teachings will probably be minimized. At the same time we are really supposed to grasp this vision of absolute buddhahood insofar as we can. You would not think it was necessary to say this. But often we conceptualize the very means that are supposed to bring us to enlightenment in such a way that we conclude that enlightenment is almost inappropriate. Compassion can deteriorate into rigid morality. Emptiness can become nihilism. Non- dwelling can negate appreciation of the sacred. Ego can use fear of spiritual materialism as an excuse to avoid relating to spirituality altogether. This is actually rejection of the guru's vision, and hence of devotion and samaya. On that level neither oneself nor the guru exist as individuals. There is only enlightenment. So oneself and the guru are of equal fortune. Even the hinayaana says that conceptual Dharma is like a raft to be thrown away when one has reached the other shore of the river of sa.msaara. Ati exists largely to remove fixation that arises on the path. Non-attachment doesn't mean we should boycott enlightenment, or not care about it. It is definitely a case of “Take it easy, but take it.” In lectures 5 THE SCRIPTURAL TREASURY he said things like, “At some point it becomes a question of will you accept siddhi? Don't you want to help sentient beings?” These are the highest teachings of the nine yaanas. They are meant for “those who have already done all the work.” The teaching of non-effort must be seen in that light. Ideally the reader should already be accomplished in the view of abhidharma, madhyamaka, and yogaachaara; the practices of shamatha, vipashyanaa, tonglen, the paaramitaas, saadhana practice, the six yogas and so on. These should have been mixed with one's being until they become spontaneous accomplishment. Then one can then let go of nirvaa.nic neurosis and attachments concerned with the antidotes of Dharma, and with the fruition. Obviously most of us are not in a position where we can literally apply this. The Vidyaadhara taught many times that the p roper way for persons like ourselves to relate to the teachings of transparency and luminosity was to acknowledge the spontaneous flashes of insight and blessings that occur while we do our assigned practices and live our daily lives. We should have confidence in them, but at the same time not try to cling to them. We should have confidence that obstacles and obscurations are merely incidental. They are not a good excuse to forsake an enlightened attitude. The point of “no gain” is that guru's vision is what is. We do not need to cultivate it, so much as to appreciate and acknowledge what we are, and what our situation is. In that way our vision and compassion will deepen. The space of ati provides a space in which our other practices will be greatly enhanced, and daily life can become the ornament of practice. The Vidyaadhara always meant us to see the hinayaana and mahaayaana teachings from the viewpoint of tantra, and tantra from the viewpoint of ati. Ugyen and I asked H. H. Dilgo Khyentse Rinpoche to clarify what was “appropriate” to do with these teachings. In particular we asked whether Longchenpa's strongly worded injunctions to secrecy should be taken literally. We noted that some teachers are now giving ati teachings openly. His reply was very definite. It is his wish that this material only be made available to “senior students.” Ugyen and Larry Mermelstein, the head of the Naalandaa Translation Group both interpreted this as meaning saadhakas or the equivalent. Please keep these wishes of the gurus in mind. It cost a lot of time and money to make these teachings available. I would be very sad if the end result for anyone was harmful. Lama Ugyen patiently spent hundreds of hours going over this manuscript word by word. I could not have translated many passages without him, so it seems appropriate to list him as a co-author. I am very grateful Khenpo Sonam Thopgyal Rinpoche for answering numerous written and oral questions and tolerating my bad Tibetan with great bodhisattva patience. Thanks too to Khenpo Palden Sherab Rinpoche and Khenpo Tsewang Dongyal Rinpoche for making space in a crowded schedule to meet with me on this text. Erik Schmidt was very helpful, especially for making his unpublished dharma dictionary available. My informants were all very competent and my only fear is that I have undoubtedly misunderstood some of what they said. These teachings contain the very essence of enlightenment. Right up there with the fantasy of becoming a universal monarch is that of the book that cannot be read without getting enlightened. In truth it doesn't exist, but this text of Longchenpa is about as close as they come. “Inspiring to say the least,” as the Vidyaadhara said. I hope some shadow of the original splendor comes through in translation. The Wedding of the Sun and Moon says: Whoever has become familiar with this, By having let things rest without all seeking Will thus attain the meaning of these teachings. By non-meditation great bliss will increase. The nature of all things will manifest. Whatever persons have encountered this, Including those with inexpiable faults, Will then be liberated without a doubt 6 COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU By means of having become familiar with this. I swear upon the pain of hell itself There is no doubt that they will be liberated. Notes The following abbreviations are used: Blue Annals, Roerich, G., The Blue Annals, Delhi: Motilal, 1976. BPTP: Guenther, H. Buddhist Philosophy in Theory and Practice, Baltimore: Penguin, 1972. Chang: Teachings of Tibetan Yoga, New York: University, 1963. Cutting Through Spiritual Materialism, Chögyam Trungpa, Berkeley: Shambhala, 1973 CYD: chos dbyings mdzod, The Precious Treasury of Dharmadhaatu. Dodrup Chen Rinpoche: Gangtok, Sikkim. DEGE: chos dbyings mdzod, volume II of the mdzod bdun, published Gyaltsen and Labrang, Palace Monastery, Gangtok, Sikkim from prints of the Dege blocks, printed Delhi: Lakshmi Press, 1983.. ES: Schmidt, E. Concise Dharma Dictionary, unpublished.. EW: Evans-Wentz, W., The Tibetan Book of the Dead, London: Oxford, 1949. Goldstein, M. Tibetan English Dictionary of Modern Tibetan, Kathmandu, Nepal: Ratna Pustak Bhandar, 1983. JOL: Guenther, H., The Jewel Ornament of Liberation, Berkeley: Shambhala, 1971. KPSR: Khenpo Palden Sherab, Rinpoche, and Khenpo Tsewang Dongyal, Rinpoche. KSTR: Khenpo Sonam Thopgyal, Rinpoche. KTHR: Khenpo Thrangu Rinpoche. LM: Trungpa/Naalandaa, The Life of Marpa, Boulder: Prajñaa, 1982. LT: lung gi gter mdzod, Dodrup Chen Rinpoche: Gangtok, Sikkim. Longchenpa's autocommentary on CYD. This was Trungpa Rinpoche's personal copy. F130 is missing. LUS: Lama Ugyen Shenpen. MTC: Interlinear Commentary to the mu tig phreng ba, rnying ma rgyud 'bum, volume na, Royal Government of Bhutan, National Library Thimpu, printed Jayed: Dehli. The Myth of Freedom, Chögyam Trungpa, Berkeley: Shambhala, l976 NN: Norbu, Namkha'i: The Crystal and the Way of Light, London: Routledge and Kegan Paul, 1986. PPA: Guenther, H., Philosophy and Psychology in the Abhidharma, Berkeley: Shambhala, 1974. SKK: Jamgön Kongtrul the Great, shes bya kun khyab, Peking: mi rigs dpe skrun khang, 1982 SSN: Mipham Rinpoche, Shentong Sengé Ngaro, The Lion's Roar Proclaiming Shentong, Naalanda/Trungpa, unpublished. The Central Conception of Buddhism, Stcherbatsky, T, Delhi: Motilal, 1970. The Rain of Wisdom, Trungpa/Naalandaa, Boulder: Shambhala, 1980. TT: Thondup, Tulku, Rinpoche, Buddha Mind, an anthology of Longchen Rabjam's writings on Dzogpa Chenpo, Ithaca: Snow Lion, 1989. VCTR: Vidyaadhara the Venerable Chögyam Trungpa, Rinpoche. Tibetan has as many words for space as eskimos do for snow. Longchenpa makes a point of distinguishing dbyings and klong in the text, as discussed there and in the glossary. When not otherwise noted space is a translation of dbyings. When capitalized it is a translation of klong. When it occurs at the beginning of a line or sentence the first two letters are capitalized, ie. “SPace.” “Space of the sky” is typically mkha' or nam mkha'. Other terms are noted. When “Mind” is capitalized, it translates sems 7 THE SCRIPTURAL TREASURY nyid, elsewhere “mind itself” or “the nature of mind.” chos is always translated “dharma” but capitalized when it means “the teachings” rather than elements of existence etc. In the “trade language” of the Vidyaadhara's students and other serious vajrayaana practitioners many Tibetan and Sanskrit terms are treated as English loan words, and used with English inflections, endings, and capitalizations. Our practice texts and everyday communications have fallen into the perhaps inconsistent practice of retaining sanskrit diacritics when we do this. “Vidyaadhara's” above is of course an example. “Karmic,” “.daakin11s,” “kaaya's” and other examples lie in wait to offend the purist. I do have sympathy, as I do for those who decry the split infinitives that have recently overwhelmed the media. But the people have spoken. I also think it is sometimes clearer to begin sentences with “but.” The reader is perfectly welcome to edit, where this is intolerable. I have even toyed with the idea of electronic copies where one cold substitute one's favorite translations for any given term. There are some lists and so forth whose significance I have so far been unable to resolve. I still have hopes of doing so, but there is no telling how long it may take. Therefore it seemed best to proceed. If translators generally do this, the resulting pool of knowledge is likely to go far toward alleviating the problem. Longchenpa is presupposing familiarity with all the ground path and fruition of the nine yaanas. Advanced students of the Vidyaadhara will be familiar with the requisite material from seminary and Ngetön school. There are a number of good books on ati topics, but TT may be especially helpful. It gives a good introduction to Longchenpa's life and work, and has hundreds of pages of his other writings on ati. In addition the translation system is close enough to this to make the two readily comparable. There is also much helpful background material on ati texts etc. I am happy these sources are available. I feel relieved of the almost impossible task of putting together an introduction that summarizes this vast expanse of presupposed knowledge. The intended readers will already know the basic story of which this is the punch line. Most of the notes are concerned with additions and deletions made for metrical reasons. For example, karma <and kleshas> indicates that “and kleshas” was added for metrical reasons. If the text reads karma is eliminated and the n ote “...karma and kleshas” that indicates that “and kleshas” was omitted for metrical reasons. It is worth noting that there is a lot of similar filling and omitting in the original Tibetan verse. Other than this notes have been kept minimal. Most discussion of terms and so forth is in the second glossary. There are two glossaries. The first contains English and transliterated terms that are used in the text. It gives Tibetan equivalents. The second contains transliterated Tibetan terms alphabetized in English order. To avoid duplication, only the second glossary contains explanations of the terms. This text presupposes knowledge of the whole corpus of Tibetan Buddhism. It would be impossible to give all the relevant background material. Nor would it be desirable, traditionally speaking. No one should be reading this who does not have the basic information already. At the same time I have tried to provide approximate working definitions of most of the technical terms. The purpose is to provide a starting point so that the reader can develop more precise notions from the text itself. For many readers most of the information in the glossary will be unnecessary. It is meant to be used only as needed. As this is not a work for general scholarly p ublication I have followed Tibetan practice overall in regard to not footnoting the sources of quotations. I could have spent several years checking and correcting all these quotes against the originals. Spot checking makes it plain that there are minor discrepancies. Mipham in editing Longchenpa's work also notes this and says that in any case the text should not be corrected. Longchenpa's work is of equal value with the original tantra. It is amazing that he was able to write this, working from memory as he did. Ugyen reports the traditional story that when works like these were composed the .daakiniis dictated, Samantabhadra had the light Mañjushrii held the paper, and Raahula managed the ink. He was a little impatient and miscopied some of the quotes, though not in a way that changed the basic meaning. Those familiar with 8 COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU the Vidyaadhara will know that the experience of an ati master can be quite visionary at times. This may well be a literal report of Longchenpa's experience. In any case Erik S chmidt and Ugyen both said it would be inappropriate to treat the quotes according to the usual way of western scholarship. Therefore, with reasons combining laziness and devotion I have not done so.

Title

THE SCRIPTURAL TREASURY In Sanskrit the title is Dharmadhaaturatnakoshavritti in Tibetan chos dbyings rin po che'i mdzod ces bya ba'i 'grel pa lung gi gter mdzod1 This is the commentary on first chapter of The Precious Treasury of Dharmadhaatu “THE NATURE OF SA.MSAARA AND NIRVAA.NA DOES NOT GO BEYOND SPACE” I prostrate to the ocean of all the victorious ones. Samantabhadra, he who is the primordial Lord, Immaculate,2 like the space of the sky, is utterly pure. He is the kaayas and wisdoms. He is divinity.3 Within that nothing is added and nothing is taken away. I prostrate to him, the one who became the glory Of the state of sa.msaara and also that of nirvaa.na. There are no beings. Sa.msaara's appearance is like an illusion. Though here, as if in a dream, are those who are bound by fixation, Their nature is total freedom.4 That is the meaning of ati. My subject is that great, self-existing, vast equanimity.5 When, in primordial space,6 enlightenment is attained—kaaya and wisdom, where nothing ever needs to be added or taken away—it consists of7 the self-existing ornament of dharmadhaatu. This is the ga.n.davyuuha realm, which is Akani.sh.tha. The inexhaustible body, speech, mind, qualities, and activity of buddhahood emanate from the nature of the wheel 8 of the ornament. It is like light rays emanating from the disk of the sun in a clear sky. In the boundlessness of the ten directions are limitless buddha fields. They are as extensive as dharmadhaatu and the endless ocean of the sky. By the ever increasing causes of spontaneous compassion and of the white virtue of those who will be tamed, there was the “full display of the lamp9” of teachings of the Bhagavat Shaakyamuni. Thus, he had the power10 of taming whatever needs to be tamed. The completely perfected meaning, the pure fruition, of the turnings of the wheel of dharma at that time is this nature of the great perfection.11 It is the vehicle of the unsurpassable secret. The12 The Seed of Secret Action Tantra, says: 10 COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU This is the single dot of the fundamental state.13 As for the seeds that grow into the meaning of this, They too are the ultimate garbha,14 which is truth itself. So it was spoken; so it was taught, and so explained. As for the speech that is the ocean of all the teachings, Some is for benefit in present situations; Some for attaining benefit in time to come; Some is for different purposes of taming beings. But except for a very few words of the heart of hearts, All of it is unestablished in reality. There are two stages of realizing these points of truth, tregchö and thögel. The one which produces effortless liberation within a short time, for those whose powers are of the highest excellence, is tregchö. It means “cutting through solidifications of the ground.” Its extremely numerous details, as described in the tantras and oral instructions, are here gathered into the single nature of those vajra points of truth. A supremely clear explanation of this is given at length in this treatise, The Precious Treasury of Dharmadhaatu. Whoever wishes to compose a treatise must first delineate the subject on which it is to be composed, briefly stating it in a title. Those with sharp powers of mind will realize the meaning merely by seeing the name. The vajra body of the text will thus be briefly taught. It is a rranged so as to be knowable in that way. Here designation of the meaning by the name arises from appropriate interaction of words in an example, a meaning, and their association. The title is put together by connecting example and meaning. “Dharmadhaatu,” is the meaning. “Precious Treasury,” is the example. Dharmadhaatu is our natural 15 wisdom, whose nature is completely pure. It is mind itself,16 absolute truth. By the power of insight and ignorance,17 all the dharmas of sa.msaara and nirvaa.na without exception arise from it. Because of that, it is like a wish-fulfilling treasury within which arises whatever is desired.18 Accordingly, example and meaning are connected. The primordial space of sugatagarbha, is called the spontaneously-arising nature of buddhahood. Aside from realization and non-realization of this, there are no sa.msaara and nirvaa.na. Previous to this, what are conventionally called buddhas and sentient beings could not exist at all. If there were no insight, by what would sa.msaara and nirvaa.na be ascertained? There would be nothing whatsoever to classify as liberation or confusion. These words are explained by the19 Rangshar, the Tantra of Intrinsic Insight, which says: Within some former state where I was not20 No Buddhas and no sentient beings would be, Still less a path, and its accomplishment.21 Not even one thing does not rise from me, For what I am is the great emptiness.22 By me the five-fold elements are made. I am the master23 of the elements. I am the ancestor of all the buddhas. Within some former state where I was not 11 THE SCRIPTURAL TREASURY The very name of “Buddha” would not be. I am perfection of all skillful means.24 I do not have any characterizing dharmas, And so my mind itself25 is motionless. I am the charnel ground of all the buddhas.26 I constitute for them a changeless tomb.27 I am the true state of each sentient being28 Whose vaasanaas appear to be a body. I am prajñaa, having no distinctions.29 I am external, internal, and secret perfection. I am kaaya,30 which is the vajra essence. It is from me that buddhas are produced. I am what is meant by unborn insight. I am free from dharmas of a thing.31 Because I am without all qualities, I rise from within the grave of sentient beings. Because compassion rises as myself, I go beyond the label “emptiness.” Because from me comes luminosity, I make the darkness shine with brilliance. Dharmadhaatu is insight, the naturally arising wisdom described here. The dharmas of sa.msaara and nirvaa.na without exception arise from this source. Therefore, it is called by the name “treasure house.” An enumeration of the ways of explaining this is limitless. Here it is explained in terms of the three vajra points of ground, path, and fruition. The naturally pure ground is the element, sugatagarbha. It is mind itself, whose nature is luminosity. This is dharmadhaatu, which means “the space, element, or source of dharmas.”32 This is because the dhaatu exists as a precious treasury of the self-existing buddha qualities. It has them from all eternity. On the path, the abhi.shekas that produce ripening are dharmadhaatu. This is true of those involving detailed stages, as well as the abhi.sheka of the power of self-existing insight. This is because they are the source of arising of all excellent dharmas. The guru's liberating oral instructions are said to be like precious jewels.33 The same is true of the wondrously arisen dharmas of the view, meditation, and action of practice. The experiences of realization, samaadhi, and so forth, as well as the limitless34 arising of the power of realization, should be known as a treasury of all good qualities. The fruition is one's intrinsic insight,35 holy dharmakaaya. It has undefiled two-fold purity. This is dharmadhaatu, the ground of the arising36 of the buddha qualities. It is things as they are37 without defilement. Sambhogakaaya, because it is spontaneously existing, perfect sovereignty, is like a jewel. Nirmaa.nakaaya, along with its buddha activity, is taught to be like a good treasure house. It perfects and fulfills the hopes of those who are to be tamed. By these comments the explanation of the meaning of the title is completed. Now there are two expressions of homage. Here is the explanation of the abbreviated one:

Introduction

COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU I prostrate to glorious Samantabhadra. As for “glorious,” when the benefit for oneself, holy dharmakaaya, has been attained, it is like not going beyond space. The benefit for others, the holy ruupakaayas, produces benefits for sentient beings as long as sa.msaara lasts. The enlightened qualities of renunciation and realization are the ultimate benefit. If you ask who has these benefits, it is Samantabhadra. He is the primordial lord who has gained sovereignty over38 all of sa.msaara and nirvaa.na. As for his spontaneous, excellent buddha activity, as the holy guide he is the one who shows the path. His is a perfect display of eternal mastery. To him, the author, as a manifestation of faith, says, “I prostrate.” The three gates are offered with supreme, great devotion. If you ask whether the prostration is to Samantabhadra alone, that is not the case. All buddhas become buddhas by being of the essence of Samantabhadra. Therefore prostration is made to them all and to all the dharmas of the ground, path, and fruition. These are said to be the five-fold existence of Samantabhadra as the limbs of realization. 1) The teacher Samantabhadra, apparently dwells as the sambhogakaaya and dharmakaaya of all the buddhas in Akani.sh.tha. He produces benefit by sending forth emanations wherever there are those who are to be tamed. The39 The Complete Commentary on Pramaa.na by Dharmakiirti says:40 The net of conceptualizations is completely loosened. profundity are mastered. The kaayas of vastness and The pure radiance of Samantabhadra emanates from everything. To that I prostrate. It is like that. 2) Samantabhadra. The ground Samantabhadra is the dharmataa of all dharmas, also called the nature dharmin. 3) Ornament Samantabhadra is the appearance of all dharmas, the self-arising play of the It is completely pure in its illusory nature. 4) Insight Samantabhadra is natural wisdom, sugatagarbha. The Uttaratantra says: Because the perfect buddha kaaya radiates, And because of being inseparable from suchness, And because they have the gotra, all embodied beings Always have the essence of buddhahood. This is exactly what is being talked about. 5) Realization Samantabhadra is the natural state of things as they are. By realizing it well one This is called path Samantabhadra. Regarding these the41 The Mirror-Mind attains the eye of liberation. of Samantabhadra says: All dharmas should be known as the five natures of Samantabhadra: 1) nature Samantabhadra 13 THE SCRIPTURAL TREASURY 2) ornament Samantabhadra 3) teacher Samantabhadra 4) insight Samantabhadra 5) realization Samantabhadra42 Here is the explanation of the extended homage. It is a praise of bodhicitta, as extensive as space: Primordial self-existence, wondrous, marvelous Dharma; Self-arisen wisdom, luminous bodhicitta; Treasury, source of the rising of all the phenomenal world; The vessel as well as the essence, sa.msaara as well as nirvaa.na; I prostrate to that motionless simplicity. That was an explanation of the overall subject of this shaastra. It is mind itself, whose nature is completely pure. From the beginning, it was not made by anyone. This is the naturally-existing43 ground of buddhahood, dharmakaaya. It is self-existing, changel ess 44 suchness. The buddha qualities of this space, the kaayas and wisdoms, have existed from all eternity without gathering or separation. They are the wondrous, marvelous Dharma, the eternal, unchanging, natural luminosity of wisdom. Its real state45 is that of bodhicitta. Conditioned by realization and non-realization, it arises as sa.msaara and nirvaa.na. But its essence is dharmataa without any change whatsoever. The holy master dwells as the nature of the great perfection. To awareness of the natural state I prostrate. That is what is being expressed. The Rangshar says: In the true essence of reality46 There are no buddhas and no sentient beings. Insight that does not fixate47 is emptiness. If then one does not dwell on emptiness, The level where one dwells at such a time Will be the level of great bliss experience.48 As for all the powerful lord buddhas, As one's own insight49 they all should be known. Insight is the appearance of50 the King Who dwells unrealized in everyone. Next there is the promise to compose the text: Peak of the yaanas,51 Mount Meru; Space of the sun and moon; Naturally radiant Space; Space of the vajra heart; Natural state of Space existing as it is;52 Without any effort; without any act of being established; Listen while I explain the space of dharmadhaatu, Wondrous in its rising, eternal, and universal.53 That was the promise. The nature of mind, self-arising wisdom, has only a single meaning. But there are different ways of resolving it i n detail. These depend on differences in students' powers of 14 COMMENTARY ON THE PRECIOUS TREASURY OF DHARMADHAATU understanding. The stages of the vehicles are explained in many ways, but they are gathered under nine headings. The54 Great Display of Ati, says: As for the number of lesser stages, it is three. They are dharmas for lesser minds in accord with them. The shraavaka yaana exists for those who are steeped in concepts. The pratyekabuddha yaana for those who have perception. The bodhisattva yaana for those who enter by concepts. As for explaining the intermediate vehicles. For the lowest students there is the kriyaa yaana. For low ones, there is upa. Then for those Of dualistic consciousness, yoga has been taught. Regarding those of the last three stages that are great, The stage of development is for those beyond the mind; The stage of perfection for those who have mind's essence; But for excellent ones with the ultimate secret, there is ati. Thus when the peak of all the nine yaanas or vehicles is reached, there is ati yoga, essence of the vajra heart. In regard to the three collections of mind, space, and oral instructions this is the unsurpassable distillation,55 the highest peak, of the collection of oral instructions. Therefore, it is called the peak of Mount Meru, and the Space of the sun and moon. The same text says: The collection of mind exists for those who have a mind. The collection of Space exists for those who have the sky. The oral instructions exist for those without effort or stages. In nature pure, luminosity transcends all establishing and clearing away. It is the Space of the vajra heart-essence. Transcending all effort and establishment, luminosity is the Space of the essence as it is.56 Since its essence is pure from all eternity, it is eternal, universal, wondrously arisen space. This explanation of the meaning of insight-bodhicitta, ati, the vajra heart-essence like the sky, will be composed for the benefit of later generations. That is the promise. Praising this space, this h ighest peak of all views,57 the Rangshar, The Tantra of Intrinsic Insight says: As the highest peak of all the views, Ati, the great perfection, is explained. When there is vastness, then it is revealed. It should be known as being like the sky, Wide, profound, and hard to comprehend, Like some tremendous ocean in its depth. 15 THE SCRIPTURAL TREASURY It is awareness of the solar disk, A gathering of luminous rays of light.58 Being free from concepts of extremes, It therefore has been said to be the King Of all the skilful means of secret mantra. By these verses, the first part is completed.