Notes

Notes Abbreviations used in the notes

DKR

DKR/OC KPS YG III Additional notes added by Dilgo Khyentse Rinpoche to Kangyur Rinpoche’s commentary (see colophon) Oral commentary by Dilgo Khyentse Rinpoche, given in Bumthang, Bhutan, 1983 Khenchen Pema Sherab Yo ̈nten Gyamtso (nyi ma’i ’od zer), vol. 3 of the Commentary on the Treasury of Precious Qualities 1 See appendix 1. 2 This corresponds to the dharmakaya level. [DKR] 3 This corresponds to the sambhogakaya level of the five enlightened families. [DKR] 4 This corresponds to the nirmanakaya level. [DKR] 5 A full explanation of the terma tradition may be found in Tulku Thondup, Hidden Teachings of Tibet (London: Wisdom Publications, 1986). 6 mkha’ ’gro gtad rgya’i brgyud pa. Guardians of the teachings were entrusted with the Dharma-treasures, and they were instructed to bestow them on beings with the proper karmic fortune. [DKR] [DKR/OC] Guru Rinpoche entrusted certain teachings to the dakinis, with instructions to deliver them to particular emanations, either of himself or of one or other of his disciples, who would appear at some later time. When, therefore, these beings appear in the world, the dakinis confer on them the empowerments and instructions related to the teachings concerned. 7 smon lam dbang bskur gyi brgyud pa. [DKR/OC] Thanks to Guru Rinpoche’s special prayers, terto ̈ns (or revealers of treasure teachings) appear at key mo- ments in times marked by unrest, misfortune, famine, wars, epidemics, and so forth. They have the power to avert these calamities and to strengthen the teachings and promote general prosperity. It is thanks to Guru Rinpoche’s prayers that such emanations awaken to their nature as terto ̈ns, and recover the teachings that Guru Rinpoche bestowed on them in person. They gain accomplishment through these treasure teachings, and then reveal and propa- gate them for the benefit of others. notes 369

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   8 shog ser tshig gi brgyud pa. The treasure teaching appears in the form of script on scrolls of yellow paper, which were concealed as the treasure. This kind of transmission is said to be the vehicle of the greatest blessing. [DKR]

[DKR/OC] A distinction is made in the termas between outer, inner, and secret teachings. These are ‘‘earth-termas,’’ ‘‘mind-termas,’’ and ‘‘pure visions,’’ respectively. In the case of earth-termas, the teachings are transcribed in various symbolic scripts (that of the dakinis and so on) on five different kinds of yellow scrolls, which are then concealed in rocks, in lakes, or in the earth. Only those disciples who have received these teachings from Guru Rinpoche and who have fully realized them (with the result that their minds are one with the mind of the Guru) are able to discover these scrolls. It is to them that the terma protectors entrust the treasures. When the terto ̈n sees the symbolic script, he or she recalls the moment when Guru Rinpoche bestowed the empowerment, expounded the tantra, and revealed the pith instructions. The terto ̈n is thus able to unfold the teachings written on the yellow scroll in a more or less expanded way. The terto ̈n then practices these teachings before revealing them to others. Since the teachings are revealed in the way just described, one speaks of the ‘‘written transmission on yellow scrolls.’’ These scrolls, moreover, can be seen by ordinary people, who as a result are inspired with faith and confidence. 9 bka’ bab lung bstan gyi brgyud pa. [DKR/OC] For example, Guru Rinpoche entrusted to Nub Sangye Yeshe the tantras, the commentaries on them, and the pith instructions related to Manjushri; and predicted that, at a certain time subsequently, Nub Sangye Yeshe would take birth and reveal the teach- ings. 10 nyams len byin rlabs kyi brgyud pa. [DKR/OC] In this case, the terto ̈n receives the teaching by reading the yellow scrolls, or he receives them directly from Guru Rinpoche (whether in a vision or in a face-to-face encounter). The terto ̈n then practices the teachings and attains the supreme and ordinary siddhis. At that point, the link between Guru Rinpoche and the terto ̈n is like the relationship between a man and his own hand. The terto ̈n is able to bestow empowerment and transmit teachings to worthy disciples. 11 snyan brgyud dmar khrid kyi brgyud pa. [DKR/OC] The terto ̈n receives the terma from the mouth of Guru Rinpoche or Yeshe Tsogyal. This is in the form of secret pith instructions that are inaccessible to the narrow minds of mere scholars. The terto ̈n practices accordingly, gains confidence in the generation and perfection stages of the Secret Mantra, and finally discloses the pith instructions, which, based on direct experience, are as precious as the blood of his or her heart. This is called a hearing transmission, since the terto ̈n receives it from the very mouth of Guru Rinpoche or Yeshe Tsogyal. 12 phrin las phyag bzhes kyi brgyud pa. [DKR/OC] In the course of a vision, the terto ̈n receives instructions on how to perform various activities related to the practice, such as the performance of rituals, and the making of tormas. 370 notes

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   13 [DKR/OC] These three kinds of transmission do not exclude each other. When Jigme Lingpa achieved the same realization as Longchenpa—when their minds mingled and became one, so that in view and meditation they were as similar as a statue and its mold—this constituted the mind transmis- sion of the Buddhas. When Jigme Lingpa beheld the wisdom body of Long- chenpa in three visions, and received the blessings of his body, speech, and mind, thus becoming the heir and holder of the teachings of the Great Perfec- tion, this was the transmission through symbols of the Vidya ̄dharas. When Jigme Lingpa heard Longchenpa say: ‘‘Let the realization be transferred into your mind. Let it be transferred into your mind. Let the verbal transmission be complete. Let it be complete,’’ this constituted the hearing transmission of spiritual masters.

14 ’jigs med phrin las ’od zer, the first Dodrupchen Rinpoche (1745–1821). He was one of the main disciples of Jigme Lingpa and a lineage holder of the Long- chen Nyingthig teachings. See Tulku Thondup, Masters of Meditation and Miracles (Boston: Shambhala Publications, 1996), pp. 136–62. 15 rgyal sras gzhan phan mtha’ yas (1800–?). According to a prediction, he was an incarnation of Minling Terchen Gyurme Dorje. A scholar of great accom- plishment, he was a disciple of Jigme Trinle ́ O ̈ zer, Jigme Gyalwa’i Nyugu, Dola Jigme Kelzang, and the fourth Dzogchen Rinpoche. He founded the Shri Singha College of Dzogchen Monastery and taught there. See Masters of Meditation and Miracles, pp. 198–99. 16 o rgyan ’jigs med chos kyi dbang po, otherwise known as Patrul Rinpoche (1808–87). He studied with many masters and became a great teacher, famous for his uncompromising simplicity of life. He eschewed any kind of honor or posi- tion in the monastic hierarchy, and spent his life wandering from place to place in the guise of a beggar. Among his numerous literary compositions are The Words of My Perfect Teacher, a Structural Outline of the Treasury of Precious Qualities, and an Explanation of the Difficult Points of the Treasury of Precious Qualities. See Masters of Meditation and Miracles, pp. 201–10. 17 o rgyan bstan ’dzin nor bu, known as Onpo Khenpo Tenli or Khenpo Tenga, was a nephew of Gyalse ́ Shenphen Thaye ́. He was the heir to, and main holder of, Patrul Rinpoche’s exegetical teachings (bshad khrid), which he then trans- mitted to Khenpo Shenpen Cho ̈kyi Nangwa (Khenpo Shenga) and Khenpo Yo ̈nten Gyamtso (Khenpo Yonga) of Dzogchen Monastery. See Masters of Meditation and Miracles, pp. 226–27. 18 yon tan rgya mtsho. He was an abbot and teacher of Gemang Monastery (a daughter house of Dzogchen Monastery) in eastern Tibet, who composed a two-part commentary on the root text of the Treasury of Precious Qualities, on the basis of the Structural Outline and the Explanation of Difficult Points by Patrul Rinpoche. 19 Abbot of Kathog Monastery and uncle of Kangyur Rinpoche. notes 371

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   20 Another lineage of transmission exists, passing from Jigme Lingpa’s disciple Jigme Gyalwa’i Nyugu through Jamyang Khyentse Wangpo and so on, to Kangyur Rinpoche. See appendix 8.

21 For a description of how the tantras are taught and received, see appendix 2. 22 [DKR/OC] Just as the sesame seed is saturated with oil, and just as the sun’s light is ever present in the sun. 23 The word used here for mind is yid shes. According to Dilgo Khyentse Rin- poche, yid shes (‘‘mental consciousness’’) normally refers to the ordinary ground of delusion, the mind that operates within the dualistic framework of subject and object. In the present context, however, it refers to the mind’s pure aspect: the simple clarity and knowing of awareness. 24 In other words, the result is already present, fully accomplished. The buddha- nature is not merely a seed, or potential to be developed, as it is said in the causal vehicle. 25 [DKR/OC] There is no need to establish the emptiness of phenomena; the result (the kayas and wisdoms) is used immediately as the path itself. 26 [DKR/OC] For example, the dissolution of the suffering and deprivation of beings through the visualized projection of light. 27 ma rmongs. Literally, nonstupidity, nonconfusion. 28 [DKR/OC] That is, view and meditation. 29 Phenomena are pure on the relative level, and equal on the ultimate level. 30 [DKR/OC] The indivisibility of the two truths. 31 The cause refers to the ground and the means to the path. [DKR] 32 log pa’i zhen snang yul dang bcas pa. [DKR/OC] That is, as truly existent. This is the deluded clinging to the world in general, to the beings who inhabit it, and to defilements. 33 There is no delusion in the ground. It is through failure to recognize the ground that delusion arises. In other words, the way things appear does not accord with their fundamental way of being (gnas snang mi mthun). Thus ground and delusion are causally unrelated. [KPS] 34 [DKR/OC] In the uncontrived dharmata ̄, within the indivisible union of the two truths, the universe, its inhabitants, and their mindstreams are the man- dala of the three seats. 35 This refers to samaya. [DKR] 36 The word ‘‘traveling’’ refers to the path, while ‘‘attributes’’ refers to the quali- ties gained. [DKR] 37 The path of the outer tantras is long compared with that of the inner tantras, thanks to which buddhahood can be attained in a single lifetime. On the 372 notes

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   other hand, since it can lead to enlightenment in six, seven, or sixteen lives, the path of the outer tantras is short compared with that of the expository causal vehicle. [DKR]

38 [DKR/OC] This means that the dharmata ̄ is used as the path. 39 [DKR/OC] Even when the nature is veiled by obscurations, great primordial purity is still present, however impure it may seem. But when the ever-present ground is actualized, there is no longer any discrepancy between the way it is and the way it appears. There is only the great primordial purity. 40 That is, the stages of generation and perfection. [DKR] 41 That is, the great yoga of the spontaneously present result. [DKR] 42 ngo bo bdag gcig gi ’brel ba. In other words, the relationship between the ground and the result is not a causal one. 43 [DKR/OC] Such as the production of gold by alchemical process, or the creation of a vetala (ro langs, reanimated corpse). 44 The primordial wisdom of the paths of seeing and meditation. [DKR] 45 For example, in the cycle of the Vajrasattva Mayajala, the Guhyagarbha is the root tantra, while the other tantras are the ‘‘branches’’ that furnish detailed explanations of the main topics, for example the samayas, which are only briefly mentioned in the root tantra. See Jamgo ̈n Kongtrul, Systems of Buddhist Tantra (Ithaca, N.Y.: Snow Lion Publications, 2005), p. 519n3–4. 46 See appendix 1, p. 323. 47 Depending on how the ultimate nature is introduced. [KPS] 48 Defilements and sense objects. [DKR] 49 [DKR/OC] In other words, such a person will be able to purify negativities much more swiftly through the practice of the Secret Mantra. 50 The teachings of the sambhogakaya Buddhas are beyond all verbal expression. [DKR] 51 Such as the Guhyasamaja-tantra (which was taught by the historical Buddha). [DKR] See Jigme Lingpa and Kangyur Rinpoche, Treasury of Precious Qualities, bk. 1 (Boston: Shambhala Publications, 2005), p. 468n158. 52 [DKR/OC] ‘‘Secret mantra’’ corresponds to Kriya, Ubhaya, and Yoga; ‘‘greatly secret’’ corresponds to Maha, Anu, Ati; and ‘‘extremely secret’’ refers to the innermost, unsurpassable section of Ati (yang gsang bla med). 53 See Treasury of Precious Qualities, bk. 1, p. 484n257. 54 For a detailed exposition, see Jamgo ̈n Kongtrul, Myriad Words (Ithaca, N.Y.: Snow Lion Publications, 2003), pp. 133–34. 55 [DKR/OC] This refers to strict dietary regulations such as eating only the three sweet substances, etc. notes 373

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   56 Beings of this type act in a balanced manner. Mentally they intend their own benefit, but in body and speech, they act skillfully and in a manner that also benefits others. [DKR]

57 The Anuttaratantra is intended for ordinary, common people, those of lowest social rank. [DKR] 58 The empty luminosity of the nature of the mind can manifest in any form. [DKR] 59 This does not mean that they are unnecessary. They are not, however, set forth as the principal concern. [DKR] 60 These gods may be manifestations of the Buddha’s activities. [DKR] 61 This corresponds to the cleanliness of the Kriyatantra. [DKR] 62 This corresponds to the Charyatantra. [DKR] 63 This corresponds to the Yogatantra with its confident pride of being the deity. [DKR] 64 This corresponds to the Anuttaratantra, which uses desire as the path. [DKR] 65 ‘‘The five meats are the flesh of humans, and the meat of dogs, horses, cows, and elephants (animals that were not killed for consumption in India, the central land).’’ [YG III, 481:1–2] 66 The five nectars are excrement, urine, human flesh, blood, and semen. See also Jamgo ̈n Kongtrul, Buddhist Ethics (Ithaca: Snow Lion Publications, 2003), p. 472n145. 67 ‘‘In the outer tantras, skillful means and wisdom are meditated upon succes- sively. This refers to the elementary generation stage and the elementary perfection stage. Some say that these practices are simply the yoga of skillful means and the yoga of wisdom, and affirm that they cannot be called the authentic stages of generation and perfection.’’ [YG III, 51:6] 68 For example, Manjughosha for the male Bodhisattvas, Sarasvati and Prajna- paramita for the female Bodhisattvas. [DKR] 69 For a detailed discussion of the Kriyatantra, see Systems of Buddhist Tantra, pp. 100–114. 70 rigs gsum gyi lha. These are Manjushri of the body family, Avalokiteshvara of the speech family, and Vajrapani of the mind family. 71 mkha’ spyod rig ’dzin. This kind of Vidya ̄dhara is a mundane being (i.e., still in samsara). For a detailed explanation of such Vidya ̄dharas, see Systems of Bud- dhist Tantra, p. 377n24. 72 bya rgyud tsam po pa’am rang rgyud pa. 73 This means that, even though one visualizes oneself as a deity, one considers this as the meditational deity (Tib. dam tshig sems pa; Skt. samayasattva), and it 374 notes

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   is still necessary to generate a visualization in front of oneself, and invite the wisdom deity to enter it. The wisdom deity thus visualized in front is re- garded as superior to oneself, and it is from this deity that one requests empowerment and blessing.

Sakya Pandita says, in the Analysis of the Three Vows, that there is no self- visualization in authentic Kriyatantra and that, if self-visualization occurs, the tantra in question is not a pure Kriyatantra. This view is contradicted, how- ever, by the Tantra of the Empowerment of Vajrapani and others. See YG III, 53:3–6. 74 [DKR/OC] The view of the Prajnaparamita, emptiness. 75 Compare this point with the more extensive account given in Dalai Lama, The World of Tibetan Buddhism (Boston: Wisdom Publications, 1995), pp. 115–17. 76 Buddhaguhya (sangs rgyas gsang ba) was a disciple of Buddhajnanapada and Lilavajra, among others. A master of great accomplishment, he became partic- ularly adept at the Mayajala-tantras, for which he composed many commentar- ies. See Dudjom Rinpoche, Jikdrel Yeshe Dorje, The Nyingma School of Tibetan Buddhism (Boston: Wisdom Publications, 1991), pp. 464–66. 77 ‘‘The first deity is the view of emptiness: one meditates on the principle of one’s own nature. The second is the deity as letter: one meditates on the moon disk. The third is the deity as sound: one meditates on the resounding mantra appearing on the moon disk. The fourth is the deity as form: one meditates on the moon disk and the mantra, which radiate and reabsorb rays of light that perform the enlightened activities. The moon disk and the man- tra then transform into one of the deities of the three families. The fifth is the deity as mudra, whereby the visualization is sealed with the mudra accord- ing to the family of the deity concerned. The sixth is the deity as symbol, which means that in all one’s activities, one never separates from the support of the deity [in other words, one constantly maintains the visualization of the deity].’’ [YG III, 54:5–55:2] 78 khrus. ‘‘Outer purification consists in actual ablution. Inner purification means to cleanse away one’s root downfalls. Secret purification is to rid oneself of dualistic thought.’’ [YG III, 56:6–57:1] 79 ‘‘The cleanliness of one’s raiment means, outwardly, that one’s clothes should be new and clean; inwardly that the vows should be kept; and secretly, that one should meditate on the deity.’’ [YG III, 57:1–2] 80 ‘‘The outer ascetic practices are aids to the maintenance of inner cleanliness, in other words, concentration. With regard to the self-visualization practiced in the course of the fasting ritual (smyung gnas), Sakya Pandita specifies in the Analysis of the Three Vows as follows: If thus you practice, this is not the fasting ritual. When as a deity you visualize yourself, To make offerings to this deity is meritorious. ................. 18356$ NOTE 06-11-13 07:57:00 PS PAGE 375 notes 375

   To fail to do so is a fault.

If you wish to undertake the ritual of fasting, You should do so in your common form. ‘‘My [i.e., Yo ̈nten Gyamtso’s] teachers, however, question this. They say that visualization of oneself as a deity is not an obstacle to the performance of the fasting ritual. If the fast is not wrongly motivated (through an actual wish to deny offerings to the deity), there is no conflict. If there were, this would also imply that it is incorrect for practitioners of the generation stage to confess their wrongdoings. However, all the teachings of great beings have an underlying wisdom intention. It is unimaginable that they should contain something incorrect. Nevertheless, since there are many fasting rituals of both the Old and New Traditions in which one does visualize oneself as a deity, I have written this in order to dispel the doubts that certain people may have.’’ [YG III, 57:2–6] 81 For a detailed discussion of the Charyatantra, see Systems of Buddhist Tantra, pp. 115–25. 82 ‘‘The Ubhayatantra path is condensed into three topics: (1) the first is the bipartite introductory practice (’jug pa’i spyod pa), which is (i) the outer section consisting of the empowerment, and (ii) the inner section, which is subdi- vided into the conceptual (mtshan bcas) and the nonconceptual (mtshan med) practices; (2) the second topic is the practice of application (sbyor ba’i spyod pa); and (3) the third topic is the practice of proficiency (grub pa’i spyod pa).’’ [YG III, 59:1–2] 83 The preceding paragraph describes the inner introductory practice, which is conceptual. ‘‘Nonconceptual yoga consists of meditation on ultimate bodhi- chitta, endowed with three distinctive features: (1) adoption of the view (through analysis of phenomena, whereby one gains a direct understanding that they are devoid of origin); (2) preservation of the view (by actualizing a state that is free from thoughts); and (3) when one arises from such medita- tion, a great compassion and concern for those who lack this realization.’’ [YG III, 60:2–3] 84 These are the four families of body, speech, mind, and qualities, correspond- ing to the families of tatha ̄gata, lotus, vajra, and jewel. 85 For a detailed discussion of the Yogatantra, see also Systems of Buddhist Tantra, pp. 127–40. 86 This is probably a reference to the Stages of the Path of the Mayajala by Buddha- guhya (sgyu ’phrul drva ba’i lam rim). 87 [DKR/OC] That is, with regard to the view, meditation, and conduct of the Mantrayana. 88 This refers to a group of factors of ‘‘awakening to total purity and accom- plishment,’’ modeled on the group of the ‘‘awakenings of the Buddha,’’ and 376 notes

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   constituting the procedure for the practice. See Systems of Buddhist Tantra, p. 414n45.

89 That is, in contrast with the Mahayoga, where one meditates on the deity in connection with the process of samsaric birth. 90 mngon byang lnga. ‘‘First, one meditates on thought-free emptiness. Second, one meditates on a crescent moon that appears from this emptiness. Third, one concentrates on the full moon. Fourth, one meditates on a five-pronged vajra standing on the moon. Fifth, beams of lights radiate from, and reabsorb into, the vajra, which then transforms into the deity. ‘‘The five factors of awakening may alternatively be understood as: (1) visualization of a seat consisting of a lotus and a moon, whereby every place becomes a perfect buddhafield; (2) concentration on the seed-syllable, whereby all sounds become a perfect teaching; (3) concentration on the attri- bute or symbol of the mind, whereby the time is perfected as everlasting continuity, i.e., the inconceivable time beyond past, present, and future; (4) concentration on the complete body of the deity and the mandala, whereby the perfection of teacher and retinue is accomplished; and (5) concentration on the jnanasattva (wisdom being), whereby perfect primordial wisdom, or the nature of the deity, is accomplished.’’ [YG III, 64:3–65:2] 91 ‘‘Concentration means the visualization of the principal deity and the retinue. They are blessed by the Lords of their families, and empowered by the strength of the mantra and concentration. One then pays homage and makes offerings and praise.’’ [YG III, 65:3–4] 92 ‘‘There are two stages in this training: the practice of the supreme victorious mandala as the foundation (gzhi dkyil ’khor rgyal mchog) and, based on this, the practice of the supreme victorious activity (las rgyal mchog). One concentrates on them until one gains the desired accomplishment. As for the subtle aspect of the practice, one concentrates on a small attribute such as a vajra, from the size of an inch down to a grain, and finally one rests in the thought-free state.’’ [YG III, 66:2–4] See also Buddhist Ethics, p. 503n315. 93 ‘‘With regard to the yoga of wisdom, one settles in the expanse of primordial wisdom wherein there is no duality between the ultimate nonconceptual wis- dom and the relative appearance of the deities of the Vajradhatu.’’ [YG III, 66:4 –5] 94 [DKR/OC] If, for example, the main deity of the mandala is Vajrasattva in union with his consort, and if it was found that one belongs rather to the lotus family (according to the place on which one’s flower fell), one will attain realization much more quickly if one meditates on Amitabha. Ami- tabha will therefore replace Vajrasattva in the center of the mandala. The consort of Vajrasattva will not change, however, but will now be in union with Amitabha. notes 377

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   95 Sakya Pandita asserts in the Analysis of the Three Vows that there is no difference between the view of the sutras and the tantras. (He says that something superior to the ‘‘absence of all conceptual constructs’’ is necessarily a ‘‘concep- tual construct.’’) According to Gyalwa Longchenpa and Mipham Rinpoche, however, the views of the sutras and tantras are different. This is due to the fact that, in the case of the Madhyamaka, the view is related to the ultimate nature as the object (yul), whereas in the tantra, the view is related to primordial wisdom, which is the subject (yul can). And since the scope of this primordial wisdom gradually increases, there is a difference between the various views. [KPS]

96 rnal ’byor chen po, or great yoga. Jamgo ̈n Kongtrul explains that this yoga is so called because it is far superior to the systems of the three outer tantras. See Systems of Buddhist Tantras, p. 312. 97 [DKR/OC] In the Hinayana, the truth of suffering is to be known, and the truth of origin is to be rejected. In the Mahayoga, the five major elements and five aggregates (regarded in the sutra context as ‘‘sufferings’’) are perceived as the five female and five male Buddhas respectively. The eight consciousnesses and their objects are perceived as the eight male and female Bodhisattvas. The four limbs of the body are perceived as the four door-keepers, etc. Finally, karma and defilements are perceived as having the nature of wisdom. One recognizes that the universe, beings, and defilements are primordially the display of the kayas and wisdoms. 98 The perfection stage, here, is an aspect of Mahayoga, and is not to be con- fused with the Anuyoga. In fact, the generation stage practice of Mahayoga also has a corrective effect on the channels, etc. It is said that meditation on the lotus and the disks of the moon and sun has an effect similar to medita- tion on the channels, and on the white and the red essence-drops respectively. See also The Nyingma School of Tibetan Buddhism, pp. 362–63. 99 ‘‘Aggregate of their vajra body’’ is a rendering of rdo rje lus in contrast with rdo rje sku, which is translated simply as ‘‘vajra body.’’ The former is the subtle aspect of the physical body and is composed of the channels, winds, and essence-drops. The latter is the indestructible wisdom body, which utterly transcends these categories. 100 [DKR/OC] That is, thoughts that are under the power of karma and de- filement. 101 shin tu rnal ’byor [Skt. Atiyoga]. As Jamgo ̈n Kongtrul explains, this yoga is so called because it is the supreme training, the summit of all vehicles. See Systems of Buddhist Tantra, p. 337. 102 [DKR/OC]Primordialwisdom‘‘asitis’’isthenakedcontentofthemedita- tive equipoise of the Buddhas. 103 [DKR/OC] The primordial purity of phenomena is recognized and is not merely contrived as in the visualizations of the generation stage. 378 notes

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   104 [DKR/OC] This refers specifically to human beings living in the cosmic continent of Jambudvipa, not in the other continents.

105 The five physical elements are earth, air, water, fire, and space. It should be noted that, according to Dilgo Khyentse Rinpoche, ‘‘consciousness’’ in this context refers not merely to gross, ordinary, consciousness, but to primordial wisdom. 106 See the section on luminosity in the perfection stage, p. 172. 107 See p. 172 and also Systems of Buddhist Tantra, p. 421n5. 108 For a detailed presentation of the symbol e ́wam, see Systems of Buddhist Tantra, p. 188–97. 109 The anushvara and visarga are features of the Devanagari script in which Sanskrit is written. The anushvara is a dot (a small circle when copied in Tibetan) indicating the nasalization of the vowel thus marked. It is often rendered by an m or m. in English transliteration (e.g., sam. sara). The visarga consists of two dots (or circles) written vertically. It indicates an unvoiced breathing at the end of a syllable and is transliterated in English as an h or h. (e.g., narah. ). 110 [DKR/OC] The anushvara (the dot above the wam) is the symbol of the white lunar essence-drop produced by the melting of the syllable hang. When purified, it is the vajra body. The visarga, the two dots following the wam, symbolizes emptiness, the red solar essence-drop. When purified, it is the vajra speech. The syllable a is the central channel free from attachment, hatred, and ignorance. It is indeterminate, leaning neither to samsara nor nirvana. It is the great Middle Way or great darkness, and refers to the vajra mind. The expanse of the mother and the two kinds of essence dwell in e ́. The syllable e ́ refers to the emptiness aspect, the syllable wam refers to the appearance aspect. 111 ‘‘In some contexts, the dharmakaya is called the universal ground, the com- mon foundation of both samsara and nirvana. It is not the same as the universal ground of habitual tendencies.’’ [YG III, 639:5] [DKR/OC] It is necessary to distinguish the universal ground referred to in the Sutrayana (the ground of accumulated tendencies and karma) from the universal ground as understood (in certain specific contexts) in the Mantra- yana. Here, the universal ground (kun gzhi) is the tatha ̄gatagarbha, the nature of all phenomena, and is the ultimate foundation of samsara and nirvana. If one gains experience of it and trains in it, it forms the basis of all the qualities of the ground, path, and result, and is therefore called the cause continuum, or tantra (rgyu’i rgyud). It is within this cause tantra that the distinction is made between view, meditation, conduct, and result, and it is through the practice related to these that the cause tantra of the universal ground (kun gzhi rgyu’i rgyud) is established and understood with certainty. The view is the recognition of ultimate reality; meditation is the experi- notes 379

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   ence of it; conduct is a behavior that is constantly informed by a mindfulness of both view and meditation; and the result is the purification of all deluded perceptions in the ultimate expanse—meaning the actualization of the nature of all things. Although differentiated, these four aspects are not different things. They are one and the same. In order to actualize the qualities of the view, meditation, conduct, and result, one must tread a path consisting of the conceptual generation stage, the nonconceptual perfection stage, and their nondual union. These three methods bring the mind to maturity. First the mind is ripened by empowerment and then it is liberated from the fetters of defilement through the two stages of generation and perfection.

In this context, ‘‘mind’’ (sems) is to be understood as the ordinary mind associated with dualistic clinging, whereas the nature of the mind is the tatha ̄- gatagarbha, which is recognized when the mind is seen to be free from all duality of subject and object, and to be naturally beyond origin, dwelling, and cessation. Anyone wishing to actualize the qualities of the tatha ̄gatagar- bha must realize this self-arisen primordial wisdom. When this is done, one arises in a wisdom body, and one’s mind itself stands revealed as primordial wisdom. The kayas and primordial wisdoms are inseparable; they are primor- dially and spontaneously present. The wisdoms are the main figures in the mandalas, and the kayas are their retinues. These two, the kayas and wisdoms inseparable, constitute the primordial, ultimate mandala. Ultimate reality is realized, just as it is, thanks to the teacher’s pith instruc- tions. One will not have just a glimpse of this ultimate nature; one will truly experience it through the practice related to the view, meditation, and con- duct. In the best case, one considers the teacher who introduces one to the dharmakaya wisdom as having the same qualities as the Buddha, and indeed as being of even greater kindness. If one has such confidence and devotion, then, as Nagarjuna says in the Five Stages: ‘‘When one falls from the summit of Meru, like it or not, one falls. When one has received the teachings from a kind teacher, like it or not, one gains liberation.’’ Devotion is thus the universal panacea. When one sees the teacher as the Buddha in truth, one realizes ultimate reality even if one never even thinks about it. When the teacher, manifesting as the main figure of the mandala, bestows empowerment on a disciple who has such devotion, the disciple is introduced to the wisdom of empowerment, just as a heap of dry grass is set alight by the rays of the sun passing through a magnifying glass. Moreover, if one has meditated for a long time on the generation and perfection stages, then the qualities of the kayas and wisdoms inherent in the tatha ̄gatagarbha will become manifest spontaneously and increasingly—whether one wants it or not! It is like a crop that automatically develops from the seeds when all the conditions of warmth, manure, and water are present. By contrast, mere scholars, even those of great erudition, are powerless to realize ultimate wisdom as it truly is, simply through the manipulation of ideas about relative and ultimate, appearance and emptiness. On the other 380 notes

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   hand, if one has no idea of the way to get to Bodhgaya, it is useless simply to want to go there. Likewise, if one has no clear knowledge of the view of the Mantrayana (through study and meditation), no advantage is gained. Therefore, as it is said, the view is of the first importance. If one has realized the view of the ultimate nature, there is no question that one will realize the supreme siddhi. If, by contrast, one fails to realize the view, then even if one meditates for years on the generation and perfection stages and recites mil- lions of mantras, no siddhi will be forthcoming. The realization of the view of great purity and equality is like the universal monarch who can effortlessly gather all beings under his sway simply by showing them his golden wheel.

112 See appendix 3. 113 [DKR/OC] This means that one must not fall under the power of dualistic thoughts. 114 [DKR/OC] They are the display of deities, mantras, and wisdom. 115 [DKR/OC] If one possesses the ultimate view beyond intellect, one will be like Guru Rinpoche who, having received the empowerment of the creative power of awareness (rig pa’i rtsal dbang), could transform the entire universe and beings, samsara and nirvana, according to his wish. The ability to do this derives from an absolute confidence and mastery of the view. Such a view is not an object of ordinary discursive reasoning, and it is not something that can be merely learned. To possess such a view is like taking possession of an invincible fortress that is completely impregnable. Those who remain con- stantly in such a citadel (namely, in the state of equality) experience a kind of meditation that is free from the ‘‘dangerous paths’’ of torpor and agitation. For such practitioners, all perceptions of the six consciousnesses arise as the manifestation of primordial wisdom. Since all thoughts are purified in the dharmata ̄, all phenomena (the universe, its inhabitants, and their defilements) act as an enhancement to the meditation of such practitioners. When meditation and postmeditation become indivisible, all distinctions between nonvirtue and the path to liberation (which are to be rejected and undertaken respectively) will vanish by themselves. Every physical, verbal, or mental action performed by beings who possess such a view and meditation will be the display of wisdom, total purity. At that point there is no notion of keeping or breaking samaya. Everything is the display of deities, mantras, and wisdom. The stage of perfection is to maintain the realization that the forms visualized in the stage of generation are not gross forms concerning which one may have thoughts of attachment or aversion, but the expression of wisdom. This corresponds to the ‘‘nail of unchanging ultimate wisdom’’ implemented in the generation-stage practice (see p. 151). 116 [DKR/OC] On the relative level, one speaks of view, meditation, and con- duct. In truth, however, these are not isolated entities but the display of a single nature. If the fortress of the view is taken, meditation and conduct will notes 381

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   arise. If meditation does not deviate, the view and conduct will naturally be present. If one sets up the life-tree of conduct, one will at the same time be practicing the view and meditation.

117 Here ‘‘the view’’ refers to the inseparability of the two superior truths of the Mantrayana (lhag pa’i bden pa dbyer med). See appendix 3. 118 [DKR/OC] A mandala, whether painted or constructed of colored powders, is no more than a symbol. In fact, everything that appears is the naturally present mandala. The mandala is not something newly and artificially pro- duced by the practice. The path is not meant to fabricate something that is in fact unreal. Instead, it makes manifest what is already naturally present. If the stage of generation is secured by the nail of unchanging ultimate wisdom (see note 115), there is no need for subsequent meditation on the perfection stage. Moreover, meditation on the generation stage confers stability in the perfection stage. Conversely, when the latter attains its goal, progress also occurs in the former. Those who practice thus will be beyond ordinary action, and whatever they do will benefit others. 119 See appendix 4 for the ten elements of the tantra path. 120 [DKR/OC] If people repeatedly ask a master to be allowed to enter the Vajrayana, even though they lack the diligence and unfailing devotion neces- sary for entering the Mantra path, the master may, in the best of cases, confer on them the outer, ‘‘beneficial empowerments.’’ This will make them happy and will benefit them, allowing them to meditate on the deity and recite the mantra, thus traversing the path the long way round. In ancient times, the four empowerments were granted one by one, according to the disciple’s progress in the practice. In the present age, however, out of fear that the transmissions may die out, a qualified teacher grants to a suitable disciple the four empowerments all together on one occasion. Empowerments are mostly given on the basis of a painted mandala. But in fact, the mandala ought to be constructed in three dimensions, and should be the size of an actual house. This was the practice in ancient India. The disciples, after making prostra- tions outside, should then enter the mandala through the eastern gate. And sitting in front of the guru, the lord of the mandala, they should receive empowerment from him. 121 [DKR/OC] This means to recognize the natural presence of the tatha ̄gatagar- bha in all beings—in other words, that they are all, by their very nature, pure deities. The expression ‘‘yoga of the vajra’’ refers to meditation on a vajra standing on a moon disk—the vajra being a symbol of ultimate bodhichitta, and the moon a symbol of relative bodhichitta. 122 [DKR/OC] Receiving an empowerment in the terma tradition is the same as meeting Guru Rinpoche in person. And as Guru Rinpoche himself said, those who receive such empowerments will not fall into the lower realms but will instead be born of kingly lineage. Receiving one empowerment every year 382 notes

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   means that, after a hundred years, one has received a hundred empowerments; and even if one’s karma is such that one must be reborn as an animal, one will become a peacock or a lion, sovereigns among the animals. Keeping the samaya ensures an improved situation in one’s subsequent existences.

123 sbyangs rtogs sbar gsum. [DKR/OC] This refers respectively to the dissolution or purification of one’s ordinary perception of the torma into the expanse of emptiness. This is followed by an understanding of its nature as being wisdom amrita (i.e., the five nectars and five meats, corresponding to the five enlight- ened families), and then to its increase (each particle of the torma symbolizing infinite offerings of things pleasing to the senses). 124 See Treasury of Precious Qualities, bk. 1, pp. 198–201. 125 [DKR/OC] In accordance with the Mahayoga tradition, the teacher should, in a gradual manner, give to disciples who have faith, the ten outer ‘‘benefiting empowerments’’ (phan pa’i dbang). To diligent disciples, he should give the five inner ‘‘enabling empowerments’’ (nus pa’i dbang). To disciples who are able to engage in the profound yogic practice, he should bestow the three secret empowerments. And with great compassion, he should take great care of all his disciples, not allowing their potential to be wasted. 126 Thisisdonebyrequestingtheownersofthelandandthespiritswhopreside over it for permission to use their territory. 127 See also Systems of Buddhist Tantra, pp. 218–23. 128 [DKR/OC] The disciples must purify themselves outside the mandala with water from the vase of activity (las bum). They must then cover their eyes with a red ribbon and hold a flower in their hands. The teacher asks them: ‘‘What do you desire?’’ The disciples reply: ‘‘I desire great bliss, supreme good fortune.’’ The disciples offer their bodies to all the Buddhas, whereupon the teacher, visualizing himself in the form of a heruka, emanates wrathful forms and drives away all obstacle-makers. He then visualizes the five male and five female Buddhas on his ten fingers. From their hearts emanate rays of light, which dispel the defilements of the disciples. The teacher then visualizes the disciples as deities. The three centers of the disciples’ bodies are protected by the armor of the three vajras. The teacher then bestows on the disciples the samayas of the three vajras. He explains all the root and branch samayas. He gives to the disciples the ‘‘water of commitment’’ from a small conch, saying that if they keep the samaya, buddhahood will be reached in one life, but that if they fail to keep it, they will fall into the vajra hell. The master then admonishes the disciples to practice the yogic activities without any hesitation or fear, according to their samaya. The disciples throw their flowers into the mandala in order to determine their connection with the deity. They then place their flowers on the crowns of their heads as the diadem of their enlightened family, in connection with which, they each receive a secret name. 129 In other words, if he or she has not yet reached the path of seeing. notes 383

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   130 This refers to the families of enlightened body, speech, and mind; in other words, to the mandalas of Manjushri, Avalokiteshvara, and Vajrapani respec- tively.

131 cod pan. In the lower tantras, the crown is merely jeweled; it does not carry the symbols of the five Buddhas. [KPS] 132 mtha’ rten gyi dbang. 133 This is done by exhibiting the mudra of the teachings. [KPS] 134 Theformergivepermissiontohearthetantras,andthelattergivepermission to explain them. [KPS] 135 rig pa’i dbang lnga. ‘‘These are so called because they cause one to recognize the nature of the five aggregates, the five defilements, and all other samsaric phenomena, as being the five Buddhas, the five wisdoms, and so on—thus purifying them in the expanse beyond suffering, and causing one to awaken to ultimate reality.’’ [YG III, 166:5–6]. See also Systems of Buddhist Tantra, p. 227. 136 These five empowerments correspond respectively to Akshobhya, Ratnasam- bhava, Amitabha, Amoghasiddhi, and Vairochana. [KPS] 137 ‘‘The Yogatantra empowerments correspond, by and large, to the vase initia- tion of the Anuttaratantras. However, since the latter have many extraordi- nary qualities, their empowerments are superior to those of the Yogatantra.’’ [YG III, 145:4–5] For a discussion of the sevenfold vase empowerment, see Systems of Buddhist Tantra, pp. 225–26. 138 [DKR/OC] The class of tantra (rgyud sde) and the class of sadhana (sgrub sde) refer respectively to the kahma and the majority of the terma teachings. 139 The enumeration given here differs slightly from other accounts in which the ‘‘permission’’ is added after ‘‘name.’’ See Systems of Buddhist Tantra, p. 229, where the list (water, crown, silk ribbons, vajra and bell, conduct, name, and permis- sion) is in agreement with Kalachakra Tantra: Rite of Initiation (London: Wisdom Publications, 1985), pp. 109–17. 140 The last four lines of this quotation are particularly obscure, and this is only a very tentative rendering. The Tibetan text reads: ’gyur dang mi ’gyur bar chad can / bar ched med pa de las bzhan / zhes bcu bdun dang. 141 rgyud lung man ngag. This classification refers respectively to the Mahayoga, Anuyoga, and Atiyoga. 142 According to Longchenpa, this may refer to the attributes or to the seed- syllables of the five families. [KPS] 143 rdo rje rgyal po bka’ rab ’byams. This empowers the disciple to become a vajra master with the knowledge of all the teachings of the sutra and tantra. The empowerment is granted by showing the throne, chariot, canopy, parasol, etc. [KPS] 384 notes

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   144 There are various interpretations concerning the root and explanatory tantras of the elucidatory system of Anuyoga. The Scripture of All-Inclusive Knowledge (kun ’dus rig pa’i mdo) is regarded by some authorities as the root tantra, while the Scripture of Summarized Wisdom (mdo dgongs pa ’dus pa) is taken as the explana- tory tantra. Others say, however, that the first chapter of the mdo dgongs pa ’dus pa is the root tantra, and that the remaining chapters constitute the explana- tory tantra. The mdo dgongs pa ’dus pa has as its principal mandala the (Anuyoga) mandala of Gathering of the Great Assembly (tshogs chen ’dus pa), accompanied by many secondary mandalas corresponding to the vehicle of ‘‘the gods and humankind,’’ and the vehicles of the Shravakas, Pratyekabuddhas, and Bodhi- sattvas, and of Kriyatantra, Ubhayatantra, and Yogatantra. [KPS]

145 That is, the physical body (the residue of the five impure elements), which ‘‘ripens’’ into the deity. [DKR] 146 That is, the deities belonging to the Anuyoga mandala of the Gathering of the Great Assembly (tshogs chen ’dus pa). 147 Renowned, that is, in the Anuyoga tradition. [DKR] 148 The plow breaks up and renders workable the hard ground, a metaphor for the rough, untrained mind. [KPS] 149 ‘‘Those who have the karmic fortune enabling them to enter immediately into the mandala of ultimate bodhichitta may receive the empowerment of the creative power of awareness, which does not depend on the example wisdom of the third initiation.’’ [YG III, 147:6] 150 ‘‘According to the class of pith instructions of the Atiyoga, these four em- powerments purify the defilements of body, speech, mind, and conceptual obscurations. They establish the potential for the enlightened body, speech, mind, and self-arisen luminosity. They respectively empower the practitioner to meditate, in accordance with Atiyoga, on the uncommon generation stage, on the tummo-fire, on the union of bliss and emptiness, and finally to realize the primordial wisdom of primal purity (ka dag)—and experience directly the spontaneously present luminosity (lhun grub). . . . It should be understood that, though this classification of empowerments resembles the fourfold clas- sification according to the common Anuttaratantras, the meaning is not the same.’’ [YG III, 148:3–6] 151 zab khyad sgrub dbang. This is an empowerment given in a special situation, when the teacher as well as the disciples practice the sadhana for a certain period in a closed situation, at the end of which the empowerment is given. [KPS] 152 This text is usually ascribed to the master Shura (Ashvaghosha). 153 See appendix 1. 154 gzhi’i dbang. [DKR/OC] These are called ‘‘empowerments,’’ because they em- power the sugatagarbha to manifest fully. This happens instantaneously or gradually, according to the capacity of the being concerned. notes 385

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   155 The use of ‘‘empowerment’’ indifferently in these three contexts is somewhat awkward. It is worth remembering that the English term, which works well enough in the case of the ‘‘path empowerment,’’ is a translation of the Tibetan dbang, which simply means ‘‘power.’’

156 Earth, water, fire, air, space, and consciousness. 157 In other words, only beings in the desire realm are appropriate vessels for empowerment. ‘‘Of these, however, the gods, the asuras, the inhabitants of Uttarakuru, and beings caught in the lower realms are not in possession of the perfect support for empowerment. Only the inhabitants of the other three cosmic continents are referred to as extraordinary vessels for empowerment. In our world, where karma ripens very quickly, they are referred to as supreme vessels for empowerment. This, however, is not a clear-cut definition, because, for example, four of the five noble beings (i.e., a naga, a yaksha, a rakshasa, and a celestial being) and also certain Arhats (who while dwelling in the state of nirvana without residue, engaged in the path of mantra in their mental bodies) were extraordinary vessels for the initiation.’’ [YG III, 153:1–2] See also appendix 1. 158 For a discussion of the essence-drop (thig le), or essential constituent (khams) and its different categories, see note 254 and Systems of Buddhist Tantra, p. 181–84 and notes. 159 For a discussion of the various kinds of causes and conditions, see Myriad Worlds, pp. 188–93. 160 ‘‘In fact, this is not an inflexible rule. If a person’s mind has been ripened by empowerments received in previous existences, it is possible to aspire to the higher empowerments and to receive them. A person with sharp faculties who is able to gain accomplishment at a single stroke (cig char pa), who receives the empowerment of the creative power of awareness right in the beginning of the path, may gain immediate realization.’’ [YG III, 155:1–2] This is illustrated in the story of King Indrabodhi. See Treasury of Precious Qualities, bk. 1, p. 468n158. 161 These syllables are a su nri tre pre du (respectively, the syllables of gods, asuras, humans, animals, pretas, and hell beings). 162 Respectively, om ah hung and e ́ wam. 163 That is, primordial wisdom in its veiled condition, as it occurs in the case of ordinary beings. 164 ‘‘For craving is the root of all the fetters that enslave beings in the state of samsaric existence.’’ [YG III, 158:4] 165 ‘‘Each of the four empowerments is considered in relation to nine topics: (1) that to which it is the main antidote; (2) the mandala on which it is based; (3) the empowerment bestowed; (4) the defilements purified; (5) the view realized; (6) the path of practice for which it empowers; (7) its highest attain- 386 notes

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   ment; (8) the instruction for the moment of death (transference); and (9) the result obtained.’’ [YG III, 158:6–159:1]

166 For a description of the various kinds of mandala, see appendix 5. 167 ‘‘Such as those accruing from the act of killing.’’ [YG III, 169:2] 168 The four states are the waking state, dream, deep sleep, and sexual climax. 169 lus kyi thig le, the essence-drop located in the center of the chakra at the crown of the head. See Systems of Buddhist Tantra, p. 449n89. 170 ‘‘The first two essential features are associated with a view that is adulterated with a certain clinging (present while one is on the path) to appearance and emptiness as separate realities. The third feature is free of such clinging and is the view related to the time of result. However, if this last view is compared with the view of the perfection stage, it, too, is found to be contaminated [by some degree of clinging].’’ [YG III, 170:5–6] 171 ‘‘In this context, the so-called highest attainment (grub mtha’ snyogs) is the gaining of a ground of realization or the accomplishment of a Vidya ̄dhara level through the direct realization of the given view.’’ [YG III, 171:3–4] For Longchenpa, the first Vidya ̄dhara level corresponds to the path of joining. In the commentary on the Guhyagarbha by Zur Shakya Senge, it is said to correspond to the first ground of realization. [KPS] 172 This refers either to the transference of the consciousness to a pure field or to birth in a family of tantric practitioners. There also exists a method of transference of consciousness called transference through the transfiguration of perception and appearance (snang ba bsgyur ba’i ’pho ba), in which one’s con- sciousness is transferred to the yidam-deity and the corresponding buddha- field as visualized in the generation stage. [KPS] 173 [DKR/OC] The disappearance of this pulsation indicates that the twenty- one knots that obstructed the central channel have been loosed. 174 ‘‘This empowerment is called ‘secret’ not only because it should be kept hidden from those who lack the proper karmic fortune, but also because the latter should not even hear about it.’’ [YG III, 172:6] 175 When the wind agitates the essence-drop associated with speech (ngag gi thig le), located in the chakra at the throat, the person concerned has the ability— and also the tendency—to speak a great deal. [KPS] 176 For a detailed explanation of the winds, see appendix 6 and Systems of Buddhist Tantra, p. 176–80. 177 ‘‘When the associated set of yogic exercises (’khrul ’khor) is performed, the wind is used to undo the knots on the channels. With the help of the tummo fire, the bodhichitta melts; and thanks to the exercises of physical yoga, all the channels are filled with bodhichitta, as a result of which, dualistic thoughts are brought to a halt. Many kinds of concentration are mastered thereby, notes 387

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   such as that of the ten limitless ayatanas. In the same way, mastery is gained in the four activities, and many qualities of the path increase like a summer stream in spate.’’ [YG III, 179:1–3]

178 This explanation of the four degrees has been rendered following the text of Yo ̈nten Gyamtso. [YG III, 179:3–6] 179 rlung sems. This expression makes explicit the fact that mind and wind are constant companions. 180 [DKR/OC] When the wind-mind deviates in the eight channels of the heart chakra, a learned and intelligent person will become completely stupid. 181 ‘‘The first three wisdoms are contaminated by dualistic clinging. The fourth is not.’’ [YG III, 179:6] 182 Before the path of seeing is reached, one is unable to realize actual, ultimate luminosity (don gyi ’od gsal). Only the ‘‘example luminosity’’ (a kind of fore- taste) is attained. 183 ‘‘The syllables are of three kinds. First, there is the unfabricated, spontane- ously present syllable (rang bzhin lhun grub kyi yi ge), namely, the luminous nature of the mind. Second, there are the syllables or speech-sounds dwelling in the channels of the body (rtsa yi yi ge), namely, the vowels and consonants, which are the seeds of the deities. Third, there are the sign-syllables of words and the objects to which they refer (sgra don rtags kyi yi ge), in other words, term-universals and object-universals. Their primary written form is Lentsa, Devanagari, Tibetan script, and so forth.’’ [YG III, 298:5–6] The Tibetan term yi ge primarily means a syllable or speech-sound (skad kyi gdangs) as dis- tinct from a mere noise. 184 gsung dbyangs kyi yan lag drug bcu. For the sixty aspects of melodious speech, see Jamgo ̈n Kongtrul, The Light of Wisdom (Boston: Shambhala Publications, 1995), pp. 195–96. 185 ‘‘It is extremely difficult to impart (and also to receive) openly and in public the third empowerment as it is literally described. It is nowadays granted using an image of the consort, etc., whereby disciples endowed with both sharp faculties and faith are greatly benefited.’’ [YG III, 187:1] 186 ‘‘It is said that those who receive the third empowerment based literally on the secret mandala of the consort must have previously trained their own body on the path of skillful means. Their channels must be perfectly straight, their winds must be purified, and their essence-drops must have been brought under control. Trained in the view of the two previous empowerments, such disciples must be able to employ this method on the path, according to the extraordinary view and meditation, and without clinging to the bliss of ‘dripping.’ ‘‘If beginners, who lack this capacity, claim to be practitioners of Mantra and become enmeshed in ordinary desire, they are destined for the lower 388 notes

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   realms. One may lack the karmic disposition enabling one to take the ordina- tion vow and keep its precepts, but if one practices to the extent of one’s ability and with as much faith in the karmic law, and as much faith in the Three Jewels as one can, all will be well. If one fails to do this, and instead claims to be a mantrika; and if, with proud feelings of superiority, one tries to acquire wealth and renown, this is what is called wrong pride. And to gain one’s livelihood by such means is wrong livelihood. Those who act in this way use the profound teachings only to bring ruin to themselves and others.

‘‘I think that it is far better to be ordinary, humble laypeople who try to practice virtue and shun evil as much as they can. Those who are able to observe correctly the Pratimoksha vows, as explained in the Vinaya, by bind- ing the doors of their senses, but are unable to practice correctly the path of skillful means of the Mantrayana, should, with faith and confidence in the Secret Mantras, exert themselves mainly on the ‘path of liberation’ (grol lam). For if they train on the path of skillful means (thabs lam) literally as it is taught (relying on the secret mandala of the consort), this will become an obstacle on their path, and their discipline will be distorted. It was with such practitioners in mind that Atisha wrote in his Lamp for the Path: As for the secret empowerment of wisdom— Because it is forbidden in the strongest terms, In the great tantra of the Primordial Buddha, Those who practice chastity should not receive it. ‘‘However, those who are able to use such skillful means may indeed take the support of the mudra of the path of the third empowerment. For them it is not forbidden. For it is well-known that one who is a supreme vajra- holder is indeed a renunciate who maintains the vow of chastity. On this the tantras of Kila and Kalachakra concur: Of the three, the bhikshus are supreme, And then the shramaneras come, And then, in final place, the laity. ‘‘. . . As it is said, one should cultivate a sincere devotion to the vajra- holders who possess the three vows (like the majority of the Indian and Tibetan siddhas). And it is important to think how excellent it would be to live, in one’s future lives, according to the view and action of the general Mahayana as vast as space, and the extraordinary view and conduct of the Vajrayana—and not merely adhering to the teachings of the Hinayana in the opinion that the latter are superior. How marvelous it would be to recognize that phenomena are not truly existent, and to understand the one taste of samsara and nirvana. And how splendid it would be to be capable of correctly implementing the skillful means whereby the defilements arise as primordial wisdom and whereby all phenomena (aggregates, etc.) are seen to be the mandala of the deities, pure from the very beginning. How excellent to take notes 389

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   respectful support of a mudra, whose nature is wisdom, and who is a helpful friend who can reveal in truth the wisdom mind of the Buddha! One should never scorn or criticize such a consort, for this does violence to the path of skillful means and is utterly wrong.’’ [YG III, 181:5–184:4]

187 That is, covetousness, evil intent, and wrong views. 188 yid’dzinpa’ithigle.Thisistheessence-dropsituatedatthecenterofthechakra at the heart. 189 snangmchedthobgsum.Foradetaileddiscussionofthevariousmeaningsofthese three lights, see Systems of Buddhist Tantra, pp. 251–60, and p. 420n5. 190 ‘‘Gross bodhichitta’’ is the name given in the tantras to the male and female essential substances. It has a coarse and a fine component. The coarse compo- nent corresponds to the actual generative fluids, whereas the fine component is that which gives radiance and strength to the body. 191 ‘‘Furthermore, signs appear indicating that the essence-drops are purified. The essential fluid becomes clear like water. The practitioner has neither white hair nor wrinkles, experiences no need either for food or clothing, is able to pass through rocks and mountains, and has power over the outer and inner sacred places, lands, the dakas and dakinis, etc.’’ [YG III, 189:6–190:2] 192 ’phoba’ibagchags.[DKR/OC]Theexpression‘‘utterlysubtleconceptualobscu- rations’’ refers to the obscurations that are implied, and actually produced, by the progression of the three lights: ‘‘appearance of light,’’ ‘‘increase of light,’’ and ‘‘full culmination of light’’ (snang gsum ’pho ba’i sgrib pa). First, there is the ‘‘light’’ that allows the perception of phenomena (snang ba). This is followed by ‘‘increase of light’’ (mched pa), in other words, the discrimination between good and bad, and so on. It is on this basis that attachment or revulsion occurs. This is ‘‘full culmination’’ (nyer thob). This process disap- pears only when dualistic apprehension ceases. 193 This is a translation of the Tibetan thugs rje. This word, which is usually regarded as the honorific equivalent of snying rje (literally, ‘‘lord or power of the mind or heart’’), is in ordinary Mahayana contexts translated as ‘‘compas- sion.’’ And in such contexts, this very approximate rendering works well enough. In other contexts, however, the word has other connotations that are perfectly in line with the literal Tibetan meaning but which cannot, by any stretch of the imagination, be covered by the English word ‘‘compassion.’’ In the terminology of the Great Perfection, thugs rje is defined by Khenpo Yo ̈nten Gyamtso as ‘‘unadulterated awareness that has not yet stirred from its original state.’’ See note 496. 194 ‘‘As with any practice for the transference of consciousness, this transference has three stages: training, familiarization, and implementation. It is said that if one familiarizes oneself with this practice, when the moment of death comes, one will have the power to implement it. This can be done all by 390 notes

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   oneself, or with the help of another person who is able to refresh one’s memory. One confesses all one’s faults and shortcomings, and prays to the teacher with great intensity. Then with the thought: ‘Now, for the sake of beings, and by using my own death, I must recognize my own mind as Buddha,’ one should remain in a state of meditative equipoise, thus perform- ing the transference.’’ [YG III, 194:3–6]

195 ‘‘All the views mentioned are referred to as ‘views of experience and concen- tration.’ They are different from the views of the causal vehicle, which are established through hearing and reflecting on the teachings. The fading away of the pulsation of the channels (rtsa’i ’gros thim) and so forth refers to the fact that the impure channels, winds, and essence-drops melt into the state of pure primordial wisdom. The granting of these empowerments does no more than sow the seed in one’s mind of the possible attainment of the ultimate goal. It does not mean that the result is actually achieved. It is said that if one receives an empowerment from a qualified teacher but fails to keep the samaya, one will be reborn immediately after death in the lower realms. How- ever, without having to wait for a long time, one will meet the Mantrayana teachings again and practice this path. If one keeps the samaya but omits to practice the stages of generation and perfection in the same life that the empowerments were received, one will be reborn for seven times in a family of ‘pure’ lineage, and will gradually reach the ultimate extent of the path, thus gaining liberation. If one receives an empowerment, keeps the samaya, and strives in the practice, one will actualize, in this very lifetime, at the moment of death, or in the bardo, all the qualities of the four kayas (the resultant effects as these have been previously explained). ‘‘Now the result of a given empowerment cannot be attained in isola- tion—that is, by relying solely on the practice related to that empowerment alone. It must be associated with other practices. It is only by meditating on all of them together that the qualities of the four kayas are realized simultane- ously. They are not actualized gradually, one after the other. This is similar to the causal vehicle, where it is said that the two accumulations bring forth the two kayas. However, the mere accumulation of merit without wisdom will not in itself result in the attainment of the rupakaya. It is through the simultaneous accumulation of both wisdom and merit that, when buddha- hood occurs, the two kayas are achieved together and at once.’’ [YG III, 195:3–196:5] 196 ‘‘Shimcha’’ means to ‘‘cast’’ or ‘‘sprinkle.’’ ‘‘Shekata,’’ or rather ‘‘shikta’’ (from ‘‘abhishikta’’), means to ‘‘pour into a mold.’’ See Systems of Buddhist Tantra, p. 205. 197 ‘‘This refers only to those of superior karmic fortune. Normally, impurities are truly eliminated by the practice of the path corresponding to the empow- erment granted.’’ [YG III, 197:2] 198 ‘‘The empowerments of cause (ground), path, and result are not arranged in notes 391

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   chronological sequence in the way that cause and result are related in the causal vehicle. They are in fact inseparable and are so called only according to the circumstances of the practitioner. The first three empowerments (vase, secret, and wisdom) are compounded and relative because the manner of introduction and the ensuing practice are both associated with the ordinary mind. The fourth empowerment shares the nature of the uncompounded ultimate truth, because both the way of introduction and the practice linked with this are associated with primordial wisdom, which transcends the ordi- nary intellect.’’ [YG III, 199:5–200:2]

199 See note 156. 200 Literally, ‘‘four names.’’ A reference to the first element in the expression ‘‘name and form’’ (Skt. namarupa; Tib. ming gzugs), which is the fourth of the twelve interdependent links, and corresponds to the five aggregates. In addi- tion to the form aggregate (the body), the four ‘‘name-aggregates’’ are the four mental aggregates: feeling, perception, conditioning factors, and con- sciousness. 201 mtshungsldangyirgyu.Concomitantcausesaresaidtobeconcordantandsimul- taneous by virtue of sharing certain factors, like fellow travelers on a journey, who do everything together and in the same way. 202 ‘‘It is also said that when the sambhogakaya Buddha, appearing as the illusory display of primordial wisdom, bestows the three profound empowerments on a disciple on the final path (i.e., at the end of the tenth bhumi), by means of which the propensity to experience successively the three stages of light, in- crease of light, and culmination of light (snang gsum ’pho ba’i bag chags) is purified, the minds of the teacher and disciple mingle inseparably.’’ [YG III, 199:3–4] Considering such quotations, one should bear in mind that the sambhoga- kaya Buddha is not an external entity that empowers the disciples from out- side. The sambhogakaya Buddha is the actualization of the inner qualities of the tatha ̄gatagarbha by the Bodhisattvas themselves. The Bodhisattvas are in fact empowered by their own primordial wisdom. [KPS] 203 [DKR/OC] The criterion that determines whether or not the empowerment is truly received is the presence or absence of total confidence that the master giving the empowerment is one with the deity of the mandala. Even if, in a given situation, the disciples do not follow exactly all the details of the empowerment, if they have faith in the master and have fervent devotion, the empowerment is received. 204 ‘‘According to the Anuttaratantras, once the vase empowerment has been granted, the Mantrayana vows relating to the generation stage are explained. And at the conclusion of each of the three higher empowerments, one receives the vows relating to the perfection stage associated with that empowerment. These vows share the same nature as the vows of the generation stage. It is thus that, by gradual degrees, the lower vows are enhanced while the specific 392 notes

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   aspects or characteristics of the vows (ldog pa) remain distinct. It is therefore on the basis of the vows that excellent qualities are cultivated or downfalls occur.’’ [YG III, 200:4–6]

205 For a brief explanation of the stages of generation (kyerim) and perfection (dzogrim), see appendix 7. 206 ‘‘In contrast with those who are karmically fortunate (who have trained in the profound path of the generation stage in their previous lives) and those who are possessed of very sharp faculties (and are able to gain accomplish- ment in the ‘sudden’ manner), if ordinary beings (who progress by stages) enter this path without proper preliminary training on the common path, they will only waste their potential. In brief, the key points of the training are revulsion for samsara, gained by means of Hinayana practice, and the sincere altruistic attitude of the general Mahayana. All the main principles of the path are complete, and all the secondary elements of the path are naturally included, within these two factors. Anyone who possesses these two factors and who enters the Mantrayana, by relying on a fully qualified teacher, will become a true practitioner of the Mantrayana path. ‘‘On the other hand, if one’s mind has not been turned away from samsara in general, and especially from the ordinary appearances of this life; if one is without a good and altruistic heart; and if one enters the Secret Mantra nonetheless, by receiving empowerment and training in the generation and perfection stages—one may indeed succeed in giving an excellent impression of oneself. But however high the view that one talks about may be, and however great one’s skill in the practice, and though indeed one may gain such common accomplishments as flying in the sky like a bird, or passing through mountains and cliffs and so on, one’s path will be a mistaken path. It will result in no more than the continuation of samsaric existence. It is therefore of the highest moment not to deviate from these crucial points of the path.’’ [YG III, 208:4–209:5] 207 This is a reference to the modes of birth occurring in the different ages of the world. The traditional account of the evolution, or rather devolution, of beings in the universe is given in the second chapter of the Treasury of Precious Qualities, bk. 1, pp. 360–62. 208 ‘‘Some of the pretas that move in space, some demons, yakshas, and rakshasas are born from eggs. Birth from warmth and moisture means birth from earth, stones, water, trees, and so on.’’ [YG III, 208:2] 209 The concentration on great emptiness corresponds to the empty nature (ngo bo stong pa), the dharmakaya; the concentration on compassion corresponds to the luminous character (rang bzhin gsal ba), the sambhogakaya; and the concen- tration on the cause or seed-syllable corresponds to the unceasing cognitive potency (thugs rje ma ’gags pa), the nirmanakaya of inner luminosity. 210 [DKR/OC] The words ‘‘ripens into’’ refer to the beneficial preparation for the perfection stage, which is like the clearing and plowing of a field. notes 393

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   211 ‘‘The term ‘beginner’ is understood to apply to all practitioners up to and including those who are able to visualize the mandala roughly for only a brief moment. However, following the explanation given by Nagarjuna in the Five Stages and by Aryadeva in the Lamp That Integrates the Practices, if a distinction is made between the generation and the perfection stages, all the aspects of the generation stage are classified as being for ‘beginners,’ while the opposite is said of practitioners of the perfection stage. Concerning the ‘two-step genera- tion stage,’ there are two traditions: the tradition of the sadhana class (sgrub sde) and the tradition of the tantra class (rgyud sde). The following explanation comes from the sadhana tradition of the Vidya ̄dhara Padmasambhava, as set forth in the Plenitude of Secrets of the Eight Mandalas (bka’ brgyad gsang ba yongs rdzogs).’’ [YG III, 224:5–225:2]

This is a terma text in six volumes revealed by Guru Cho ̈wang (1212–70). It is one of the three major termas on the Eight Great Mandalas, and has Chemchok (Mahottara) as its main deity. Since the present explanation is given in terms of this terma, when allusions are made to the principal deity, the reference is to Chemchok. 212 [DKR/OC] The other tatha ̄gatas, summoned by the sound of the deities in union, enter the father’s mouth and, through the fire of pleasure, melt into his heart. They then emerge from the secret space of the mother, appearing as the mandala of the eight herukas. Consequently, to generate ‘‘others as one’s children’’ means to summon the other tatha ̄gatas, and cause them to emerge and appear as the deities of the mandala. They are the children of ‘‘oneself,’’ i.e., the tatha ̄gatagarbha. 213 [DKR/OC] According to the terminology used in the Mayajala, the three concentrations are ‘‘great emptiness,’’ ‘‘mirage-like compassion,’’ and ‘‘the sin- gle mudra or deity’’ (stong pa chen po, snying rje sgyu ma, phyag rgya gcig pa). 214 [DKR/OC] The practitioner meditates on the eight herukas positioned on the eight spokes of the iron wheel: in the east, there is Yangdak Heruka (Tib. yang dag; Skt. Vishuddha); in the south is Shinjeshe (Tib. gshin rje gshed; Skt. Yamantaka); in the west is Tamdin (Tib. rta mgrin; Skt. Hayagriva); in the north is Phurba (Tib. phur ba; Skt. Kila); in the southeast Mamo Po ̈tong (Tib. ma mo rbod gtong; Skt. Matarah); in the southwest is Rigdzin Lama (Tib. rig ’dzin bla ma; Skt. Vidya ̄dhara guru); in the northwest is Mo ̈pa Trangag (Tib. dmod pa drag sngags; Skt. Vajramantrabhiru); in the northeast, Jigten Cho ̈to ̈ (Tib. ’jig rten mchod bstod; Skt. Lokastotrapuja). And on the main (central) seat is oneself in the form of Chemchok Heruka (Tib. che mchog he ru ka; Skt. Mahottara) in union with his consort. 215 [DKR/OC] They are the display of the eightfold wisdom of oneself in the form of the cause heruka (Chemchok). 216 That is, the seed-syllables of the forty-two peaceful deities, etc. 217 [DKR/OC] This is, as it were, a state of no-thought. 394 notes

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   218 [DKR/OC] They emerge like newborn children (sras) and are always in peaceful form.

219 [DKR/OC] The goddess with the hook touches the lotus upon which are the deities that dwell in Akanishtha, the self-arisen wisdom. 220 The samayasattva (dam tshig sems dpa’) is the visualized deity; the jnanasattva (ye shes sems dpa’) is the wisdom deity invited from the ultimate expanse. 221 gnyug ma’i lha. In other words, Samantabhadra, with one head, two arms, etc. 222 The notions of purification, perfection, and ripening may be applied to the generation stage that purifies birth from an egg as follows. ‘‘The melting into light of the principal and surrounding deities (‘one’s own children’—as described in the detailed kyerim), and the resting of these same deities in the state of emptiness (as described in the short kyerim) purify the moment of death, when all outer and inner appearances and thoughts momentarily cease. Since one’s habitual tendencies are thus purified in the ultimate expanse, these meditations perfect the dharmakaya present in the ground [see note 223]. Fi- nally, by arresting all dualistic concepts, these same meditations ripen into the perfection stage of luminosity, which has the nature of primordial wisdom. Furthermore, the visualization of the main and surrounding deities (oneself as ‘the child of others,’ as described in the detailed kyerim), together with the meditation on the sadhana according to a given text (as described in the short kyerim), purify the vast array of perceptions occuring both in the bardo (after death when the wind-mind gradually increases in strength) and during life. These meditations perfect countless rupakayas (the bodies of the deities of the level of union on the path of no more learning), which arise from the dharma- kaya and are as infinite as the dharmadhatu. And they ripen into the ability of the dzogrim practitioner to manifest in the body of the level of union on the path of learning.’’ [YG III, 237 :3–238 :2] 223 gzhi la rdzogs. It should be remembered that when a quality is said to be perfected, this means that an already perfect quality, primordially present in the fundamental nature of the mind, has been uncovered and actualized. 224 In other words, these meditations are beneficial for the practice of the perfec- tion stage. 225 gzhi ’bras lto sbyar. [DKR/OC] In other words, the equality of the ground (the tatha ̄gatagarbha) and the result (buddhahood). In the Mantrayana, both ground and result are pure; the enlightened qualities are all complete in the ground. This is in contrast with the path of the sutras, where one considers the ground as impure, the path as both pure and impure, and the result as pure. ‘‘First of all, that which is to be purified, is samsara. Second, thanks to diligence in the practice of the path, the agents of purification develop in the mind. Third, the fruit of this purification is the actualization of the final result. According to this threefold classification, there are factors of awaken- notes 395

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   ing (mngon byang) related to the ground, path, and result.’’ [YG III, 243:6 –244:2]

226 These factors of awakening of the ground are the five primordial wisdoms, which are the nature of the five factors to be purified. 227 The body of union of the nirmanakaya refers to the nirmanakaya of luminous character. See chapter 13, p. 294. 228 From this point onward, it is impossible to fall into the lower realms, and it is certain that one will attain the path of seeing. Here, the expression rigs nges thob pa, the literal meaning of which is ‘‘attainment of the definitive lineage,’’ refers to the attainment of the level of acceptance (bzod pa thob pa) on the path of joining. 229 This fourth method is not specifically mentioned, but is nevertheless implied, in the description of the remaining four factors of awakening. 230 That is, an egg, warmth and moisture, and miraculous birth. 231 ‘‘Generally speaking, it is [only] practitioners who are well trained in the previous two, elaborate, generation stages who are able to practice this genera- tion stage (of the Anuyoga level), which purifies birth from warmth and moisture.’’ [YG III, 255:1] 232 [DKR/OC] Just by uttering the seed-syllable ah, the whole mandala of the peaceful and wrathful deities appears. One does not meditate on the three concentrations, the stages of visualization, the invitation of the wisdom dei- ties, and so on. One should not think, however, that this kind of generation stage practice is incomplete. On the other hand, it is suitable only for prac- titioners who have achieved stability in the three earlier kinds of generation stage. In other words, it corresponds, broadly speaking, to practitioners who are on the path of joining. 233 One may meditate in an aspirational manner (mos sgom) or in a truly perfect manner (lam nges rdzogs). In the second case, one trains gradually in the three concentrations until they are perfect and firm, and then one meditates gradu- ally and systematically on the rays of light, the palace, and the deities, until the visualization is perfectly achieved. 234 This is the specific exegetical tradition of the Nyingma school. Concentration on suchness or emptiness purifies one’s clinging to appearances. Concentra- tion on compassion for mirage-like beings purifies one’s clinging to empti- ness. Concentration on the seed-syllable purifies one’s clinging to the previous two aspects as being two separate realities. [KPS] 235 ‘‘At the start of all one’s meditation sessions, even when one’s meditation is only aspirational (mos sgom), one should complete all the foregoing sections of the ritual and, with a relaxed mind, rest evenly in the concentration on suchness and the all-illuminating concentration until one’s mind is perfectly focused on them. One should not be satisfied with the mere recitation of 396 notes

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   words. Then one should concentrate systematically on the seed-syllable and the rest of the visualization. This should be the principal feature of the practice. Until one has achieved stability in the generation stage, in which emptiness and appearance are not separate, one should not emphasize the mantra recitation and the radiation and absorption of lights. It is thus that, at every step of the generation stage—whether one is practicing aspirationally, or even meditating in a truly perfect manner (lam nges rdzogs)—one should make sure that, in one’s practice, the three concentrations are maintained inseparably.

‘‘It is not enough to practice in a sporadic, haphazard way. When a fresco is painted on a wall, the wall serves as the basis for the painting. Without a wall, where could the fresco be placed? On the other hand, even if there is a wall, as long as this is unplastered, the painting of the fresco remains impossi- ble. The plastered surface is the cooperative condition that brings the wall and fresco together. When the fresco is made, wall, plaster, and painting all coexist. In the same way, since the deity is the display of emptiness and compassion, when one meditates on the complete mandala arisen from the concentration on the seed-syllable, these three elements (deity, emptiness, and compassion) are necessarily inseparable. For if ordinary appearances are not purified into emptiness, where can the mandala be visualized? Since all phe- nomena are empty, and since samsara and nirvana are inseparable, if the mandala of the enlightened body, speech, and mind is meditated upon, it is indeed possible to actualize it. Emptiness, therefore, is the foundation of the generation stage. As it is said [in the Mulamadhyamaka-karika, 24:14]: Where emptiness is granted Everything is likewise granted. Where emptiness is unacceptable All is likewise unacceptable. ‘‘If phenomena were not empty and ordinary appearances really existed (as they seem), meditation on the generation stage would serve no purpose. As the saying goes, ‘Buckwheat will not turn into rice, however much you may empower it!’ On the other hand, even if you do know that all is emptiness, if you lack the impulse of compassion, you will never be able to manifest in the rupakaya for the benefit of beings—you will only be like the Shravakas and Pratyekabuddhas, who pass into cessation and who do not assume form bod- ies in order to work for the good of others. ‘‘Again, you may think that meditation on emptiness and compassion is enough and that there is no need for meditation on the generation stage. But thanks to the path of Secret Mantra, the realization comes swiftly that appearances—illusion-like and arising through interdependence—are pri- mordially pure: they are the wheel of inexhaustible ornaments of the enlight- ened body, speech, and mind. The generation stage in conjunction with these two elements (of emptiness and compassion) is indeed the supreme method for the attainment of this realization.’’ [YG III, 265:1–266:6] notes 397

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   ‘‘Meditation on suchness corresponds to the diamond-like concentration (rdo rje lta bu’i ting nge ’dzin). Meditation on compassion corresponds to the mirage-like concentration (sgyu ma lta bu’i ting nge ’dzin). Within the practice of both these meditations, the meditation on the seed-syllable—which is the cause of the generation of the deity—corresponds to the fearless or heroic concentration (dpa’ bar ’gro ba’i ting nge ’dzin).’’ [YG III, 267:6–268:1] For the diamond-like concentration, etc., see Treasury of Precious Qualities, bk. 1, p. 479n222.

236 srog sdom gzer bzhi. ‘‘Grounded in the three concentrations, all the sections of the generation stage are practiced according to the pith instructions on the four life-fastening nails, which rivet the body, speech, and mind (together with their activities) to the three secrets and enlightened activities of the Tatha ̄ga- tas.’’ [YG III, 268:1–2] 237 The three Dharma robes are: the upper robe (bla gos or chos gos), the lower robe (mthang gos), and the mantle worn by bhikshus (nam byar). 238 These five experiences were described by Nyoshul Khen Rinpoche as features of the path of the practice. (1) To begin with, one experiences strong mental movement like a waterfall crashing down a mountain side (g.yo ba’i nyams ri gzar gyi chu lta bu). There is a swift movement of the mind, with many thoughts arising and subsiding in quick succession. (2) One then has an experience (which is itself a kind of achievement) that may be likened to a torrent in a ravine (thob pa’i nyams gcong rong gi klung lta bu). The splashing movement of the waterfall is somewhat contained, since it is passing through a narrow channel. Moreover, the movement of the water slows down so that one can see the stones on the bed of the stream. In other words, one begins to detect signs of progress (seen in one’s dreams, meditation, or even in the outer world). At this point, it is important to take one’s mind firmly in hand and to refrain from clinging to such experiences. (3) There follows the stage of habituation, which is like the slow current of a wide river (goms pa’i nyams chu chen dal ’bab lta bu). The mountain stream running pell-mell through the ravine then transforms into a slow-running river. The mind is free from major move- ments of thought. Nevertheless, others remain that are more difficult to de- tect, and it is important to check with one’s teacher and to avoid any kind of conceitedness. (4) After this, one experiences an almost complete absence of movement, like a still lake moved only by the breeze (mi g.yo ba’i nyams mtsho chung rlung gis bskyod pa lta bu). At this point, the river has merged with a lake. If there is a wind, ripples form on the surface; but otherwise the lake is calm. At this point in the meditation, practitioners have many experiences of clarity, visions of deities, seed-syllables, and so on. It is most important to avoid any sense of pride. (5) Finally, there comes the ultimate, perfect experience similar to a great and waveless ocean (mthar phyin pa’i nyams rgya mtsho chen po rlabs dang bral ba lta bu). The lake turns into a vast ocean untroubled by any waves. The mind of the practitioner is without distraction of any kind. These same five experiences are concisely described in YG III, 705:5–707:3. 398 notes

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   239 dpal chen zhal lung. An instruction on the Gathering of the Great Glorious One (dpal chen ’dus pa). Both are termas of Jigme Lingpa.

240 ‘‘In the early stages, while one is unused to self-visualization as a deity, when one thinks or tells oneself, ‘I am the deity,’ and ‘The deity is like this and like that,’ the deity appears in the mind in a conceptual manner. This experience is referred to as the deity manifesting as a mental object. As one trains in this way, the appearance of the deity eventually becomes stable, and there is no further need for the intentional conceptualization of the deity’s form. It mani- fests clearly and distinctly within a thought-free state of shamatha, as though one were watching an object with normal eyesight. This is called the deity manifesting as a visual object. Finally, when one is truly expert (gyad du gyur) in the generation stage practice, and the level of Vidya ̄dhara with a karmic body (rnam smin rig’ dzin) is attained, all the aspects of one’s own appearance (aggregates, elements, and senses) are blended with the mandala of the deity. Appearances are no longer perceived as ordinary. This is the stage in which the illusory body of the deity is actualized, in other words, the body of the union (of the dharmakaya and rupakaya). This is also referred to as the deity manifesting as a bodily or tangible object.’’ [YG III, 273:4–274:3] 241 ‘‘During the first stage, when the mandala manifests as a mental object, one should preserve the recollection of perfect purity (rnam dag dran pa) of all the aspects of the mandala. The buddhafield and the palace should not be regarded as ordinary material things, nor should the deities be thought of as ordinary persons. One should consider that they are all expressions of the one primor- dial wisdom manifesting as the symbolic mudra (deity) endowed with attri- butes. Every element of the mandala is perfectly pure, from the wheel, which lies below the palace and signifies the five primordial wisdoms that cut through defilement, until the jewel ornament on the highest pinnacle. The three faces of the principal deity signify either the three doors of perfect liberation or the three kayas. Its six arms signify either the five wisdoms together with the sixth (namely, the self-arisen primordial wisdom), or the six paramitas. The four legs signify either the four boundless attitudes or the four bases of miraculous powers (of the path of accumulation), and so on. In such a way, one should call to mind the purity of all the aspects of the principal and surrounding deities—their faces, arms, posture, ornaments, garments, and so forth. ‘‘One should also have a firm pride or self-assurance (nga rgyal brtan pa) that one is indeed the deity. One should not think that one is not really the deity and that one is only visualizing it, or that this deity is not genuine but just a representation, an imagined mental object. On the contrary, one should be aware that one’s self-cognizing awareness (the nature of which is the union of appearance and emptiness, of one taste with the primordial wisdom of all the Tatha ̄gatas) is the primordial, true, and authentic deity of ultimate reality, the unceasing creative power of which arises as the display of the mandala of notes 399

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   the palace and the deities. One should be mindfully focused on this. When the visualization becomes very stable, there is no need for the two aspects of perfect purity and firm self-assurance of being the deity to be intentionally contrived. They are self-evidently present.

‘‘The nail of concentration on the deity has three functions. First, from the lower point of view, that of samsara, it purifies the propensities for the formation of the body through the four kinds of birth. Second, from the higher point of view, that of buddhahood, it perfects the result [already present] in the ground. This is the inconceivable secret of the enlightened body, which transcends all physical characteristics such as face and arms, and manifests in form bodies according to the needs of beings. Third, from the intermediate point of view, that of the path, since the entire network of channels is purified as a pure deity, this practice ripens into the perfection stage, which brings the aggregate of the vajra body under control.’’ [YG III, 274:3–276:1] 242 ‘‘In the heart of all the deities, there are ‘wisdom beings’ (Skt. jnanasattva). These resemble the deities themselves but are without ornaments and imple- ments. In the heart of the wisdom beings, there are ‘concentration beings’ (Skt. samadhisattva) in the form of the seed-syllables corresponding to the life force of the deities in question. Placed in front of this letter is the beginning of the encircling mantra. Concentrating one-pointedly on this, one should perform the recitation, either accumulating a specific number of recitations, practicing for a fixed period of time, or until the signs of accomplishment appear. In particular, one should strive in the vajra recitation, recognizing as mantra the exhalation, inhalation, and retention of the breath. ‘‘From the lower point of view, that of samsara, the mantra recitation purifies all the speech propensities of beings. From the higher point of view, that of buddhahood, it perfects the result [already present] in the ground. This is the inconceivable secret of enlightened speech beyond words: the arising of countless systems of teaching, which are themselves no more than the forms and aspects of enlightened speech. From the intermediate point of view, that of the practice on the path, since the recitation of mantra purifies speech (which is of the nature of wind) so that it becomes the display of mantra, it ripens into the practice of the perfection stage, which takes the wind as its support.’’ [YG III, 276:3–277:1] 243 [DKR/OC] This coordinates the inhalation, retention, and exhalation of breath with the recitation of om ah hung. 244 ‘‘Visible objects and sounds, the world and its inhabitants, appear— spontaneously and of themselves—as deities, mantras, and palaces. This, however, is not compounded, a contrivance imagined by the mind. In their purity and equality, phenomena are the spontaneous display of great empti- ness, ultimate reality. Phenomenal existence is the mandala arising within the ground nature (snang srid gzhir bzhengs kyi dkyil ’khor). When one abides in this mandala, there is not the slightest dualistic apprehension of self and other, 400 notes

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   samayasattva and jnanasattva, things to be accomplished and agents of accom- plishment, purity and impurity, and so forth. Within the expanse of nondual great equality—in other words, in the mandala of the primordial buddha- hood of samsara and nirvana—it is impossible to perceive a difference be- tween the ‘deity’ and oneself. One’s utterly pure nature is inseparable from the nature of the deity. It is in this understanding of great equality, the Vajradhatu mandala, that one must train oneself.’’ [YG III, 277:3–6]

‘‘From the lower point of view, that of samsara, this aspect of practice purifies all the propensities of the mind, which have mere clarity for their nature, and all the thoughts that radiate from them. From the higher point of view, that of buddhahood, it perfects the result (already present) in the ground. This is the inconceivable secret of the enlightened mind (ultimate reality devoid of all conceptual elaboration) and of all its forms, namely, the countless kinds of preternatural knowledge. From the intermediate point of view, that of the path, one’s training in ultimate reality, which is the indivisi- bility of appearance and emptiness, ripens into the meditation on the bliss, clarity, and emptiness of the perfection stage, which takes relative and ulti- mate bodhichitta as its support.’’ [YG III, 278:4–279:1]] 245 ‘‘The universe and its inhabitants are visualized as the mandala of deities. The minds of the latter do not stir from the realization of ultimate reality. Their speech is the indestructible resonance of the mantra that is their es- sence, and it is endowed with sixty melodious qualities. Their bodies display the nine expressions of peaceful deities or the nine demeanors of wrathful deities. From the mantra garland in their hearts, there emanate countless rays of light: shining white, brilliant yellow, intense red, dark green, and dazzling blue. These make offerings to the mandala of the Buddhas and Bodhisattvas of the three times and ten directions, in the manner of the gods that dwell in the heaven of the Enjoyment of Magical Creations (where the one who offers and the one who receives the offering are not separate). These offerings satisfy the Buddhas and Bodhisattvas with the savor of the great primordial wisdom of bliss and emptiness. ‘‘Although within the perceptual field of primordial wisdom, not even the name of samsara is found, nevertheless, in the field of the ordinary mind’s dualistic perception, there is a strong clinging to an environment, mental states, and to the physical forms of beings (gnas don lus). The rays of light of skillful means touch all illusory beings (which appear without truly existing), together with their unimaginably numerous environments in the six realms, instantaneously cleansing their ignorance and deluded perceptions. Their bodies transform into the bodies of deities, their speech becomes mantra, and their minds become the unchanging wisdom of the dharmakaya. They are indeed Buddhas. One comes to the understanding that the world does not have even a nominal existence. This aspect of the practice, referred to as the yoga of the spontaneous accomplishment of the twofold goal, is the main factor that brings about supreme accomplishment. notes 401

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   ‘‘Furthermore, the rays of white light perform the act of pacifying; the yellow rays perform the act of increasing; the red rays perform the act of attracting; and the green rays perform the act of subjugating through fero- cious means. And it is through alternating the visualization of the radiation and reabsorption of lights (and the different focus of activities) that one achieves the eight common accomplishments.

‘‘From the lower point of view, that of samsara, it is through this practice that all physical, verbal, and mental activities are purified. From the higher point of view, that of buddhahood, this practice perfects the result (already present) in the ground: the inconceivable activities of the enlightened body, speech, and mind. From the intermediate point of view, that of the path, this training, which is free from all active effort, and through which the twofold goal is spontaneously accomplished, ripens (in the perfection stage) into the common conceptual path (dmigs bcas) related to the activities of body, speech, and mind, and into the nonconceptual path (dmigs med) of primordial wisdom, the yoga of manifest luminosity, whereby phenomenal existence is purified into a body of light. ‘‘In this respect, it is said: The ground, path, and result are not different. Their union is the path of buddhahood. They are one from the very outset, and the result is perfect in their one taste. Let us be more specific about this teaching. The view is the changeless, ultimate wisdom. This is the ground. Meditation is the path and refers to the deity, mantra, and, implicitly, conduct. Enlightened activity refers to the supreme and common result. This is referred to as the ‘‘primordial path of union.’’ ‘‘In this same spirit, since the nail of unchanging ultimate wisdom refers to the view, it is the ground. By contrast, the nail of concentration on the deity refers to meditation. The nail of the mantra also refers to the meditation and, by implication, also to conduct. The second and third of the nails just mentioned constitute the path. The (fourth) nail of radiating and absorbing lights, which secures the common and supreme accomplishments, and effects the enlight- ened activities here and now, in the present moment, refers to the result. We should therefore refrain from considering that the four life-fastening nails—or the view, meditation, conduct, and result; or again, the ground, path, and result—are distinct or separate, random or successive. We must understand that from the very outset, they are neither one nor many; they are an indivisible union.’’ [YG III, 279:2–282:1] 246 This is a reference to the six branches of visualization (mngon rtogs yan lag drug) decribed in the Vajra Tent Tantra. See Buddhist Ethics, p. 503n317. 247 Passion or great bliss keeps all the qualities of the result in the state of nonduality. [KPS] 248 ‘‘The teachings explain that, in the (causal) expository vehicle, a great length of time is required for the gradual attainment of the qualities of the ten 402 notes

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   grounds and five paths, whereas through the mantra path, they are achieved swiftly. Other than this simple difference of speed, however, progress and the acquisition of the resulting qualities are actually quite similar on both paths.

‘‘The manner in which one progresses on the grounds and paths of the Secret Mantra may be briefly explained as follows. From the standpoint of the actual path, one speaks about the generation stage, but from the stand- point of the way in which it is implemented, one speaks of the path of liberation through wisdom. If, through hearing and reflecting on the teaching, practitioners of the path of liberation acquire certainty in the view of the Mantrayana, and if they apply this in their practice, they will—through the path of the generation stage alone—gain worldly accomplishment, the level of the Vidya ̄dharas of the desire and form realms, who have the same karmic fortune as the gods of these same realms (up to the heaven of Akanishtha). Then, thanks to the skillful means associated with the perfection stage, they will achieve liberation. ‘‘In itself, the generation stage is not a path that leads beyond the world. However, when certain fortunate beings of superior capacity receive the ap- propriate empowerments and instructions, they will, from the very first, prac- tice both the generation and the perfection stages together, and consequently attain realization and liberation at the same time. Beings of this kind are called practitioners of the path of liberation who gain accomplishment at a single stroke (cig char pa), because for them, the qualities of the result arise all together and at once. Those practitioners who progress gradually (rim gyis pa) on the path of liberation train in the concentrations of the five ‘‘contami- nated’’ (zag bcas) yogas—a path that is nevertheless in harmony with the view of purity and equality. Thanks to these yogas, practiced in both the medita- tion and postmeditation phases, the ordinary deluded thoughts of such prac- titioners will gradually disappear by themselves (rang grol), just as when an ordinary stone, placed next to the kostubha gem, gradually turns into gold. And when thoughts disappear, the movements of the wind (which are indis- sociable from them) cannot but disappear also. When a vital organ ceases to function, all the other organs also cease to function. In like manner, when dualistic, deluded thought processes (together with the circumstances that trigger them) subside and vanish of their own accord—like ice melting into water—the primordial wisdom of the path of seeing (in other words, the ultimate truth) is actualized. And this brings the practitioner to the result, namely, the path of no more learning. As it is said in the Guhyagarbha: Within the mandala of perfect primal wisdom, Through the even unity of hearing, of reflection, and of meditation, The self-arisen primal wisdom is swiftly and spontaneously achieved. ‘‘The perfection stage (so called from the standpoint of the actual path) is, from the point of view of its implementation, referred to as the definitive path of skillful means. It is mainly thanks to the amazing practice of skillful notes 403

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   means that immanent primordial wisdom arises swiftly, just as when mak- shika is applied to iron and transforms it instantaneously into gold. ‘Gradual practitioners’ of the path of skillful means pursue the trainings related to the upper door, by taking support of the six chakras, and they perform the practice of ‘blazing and dripping’ whereby the primordial wisdom of bliss is gener- ated. Practitioners who are capable of ‘sudden accomplishment’ on the path of skillful means take support of the lower door. And through the practice of dripping, holding, and retaining [the essence-drop], reverting it upward and spreading it, they actualize coemergent wisdom.’’ [YG III, 292:2–294:4]

‘‘The path of liberation (grol lam) and the path of skillful means (thabs lam) are described as methods of practice related to the generation stage and perfection stage respectively. This is according to whether emphasis is placed on skillful means or wisdom. This does not mean, however, that the genera- tion stage is lacking in skillful means or that the perfection stage is lacking in wisdom. The generation stage also naturally purifies the channels, winds, and essence-drops. It does so because it possesses the skillful means that elicit the wisdom of the perfection stage. Likewise in the perfection stage, by means of skillful means, the extraordinary view of wisdom manifests as a deity, as do all thoughts. It should be understood therefore that both these stages are practices wherein the two aspects are united. If this were not the case, it would be impossible to make progress on the path. There is moreover no difference between them in that they both result in the vision of the funda- mental nature. ‘‘Based on such methods, the stages of progress constitute a general outline of the Vajrayana path, every step of which, from the construction of the mandala up to the path of no more learning, can be subsumed in the four mudras. The ground of the practice is the karmamudra. The practitioners themselves are the samayamudra. The actual practice is the dharmamudra. And the result is the mahamudra. The karmamudra consists of all the stages of constructing the mandala related to the expanse of the mother, the source of phenomena. The samayamudra is the mind of the person engaged in these stages of practice, and is related to his or her samaya-bound conduct. The dharmamudra is based upon the six paramitas and is related to the four levels of Vidya ̄dhara. The mahamudra is related to the level of mahamudra natu- rally endowed with the three kayas and seven qualities (of union).’’ [YG III, 295:5–296:6] 249 ‘‘When the refined essence-drops enter the central channel, there arises a concentration marked by undefiled bliss, the luminosity of bliss (bde ba’i ’od gsal). Clear luminosity (gsal ba’i ’od gsal) occurs when the five refined winds gain in strength and enter the central channel. Inwardly, there then arises a sama- dhi of unobscured lucid clarity. Outwardly, the five winds passing through the nostrils become colored, and the light display of the five primordial wisdoms arises as deities and luminous disks of light. Thought-free luminos- ity (mi rtog pa’i ’od gsal) refers to the state of abiding in this luminosity without 404 notes

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   clinging to it, and without conceptualizing its bliss or clarity. And this dis- solves into the fundamental nature, the ultimate mode of being, great incon- ceivable luminosity.’’ [YG III, 315:2–6]

250 snang med ’od gsal. ‘‘Luminosity devoid of form is a luminosity in which the appearance of subject and object is not dualistic. The two kinds of perfection stage practice mentioned here are also referred to respectively as dzogrim with characteristics (mtshan bcas rdzogs rim) and dzogrim without characteristics (mtshan med rdzogs rim). The various kinds of dzogrim practice are all grouped under these two headings.’’ [YG III, 318:1–2] 251 [DKR/OC] In the terminology of the causal vehicle, the body of an ordinary being, marred as this is by affliction, is defined as a ‘‘true suffering’’ and is the basis for karma and defilement. Conversely, it is through defilement that beings perform the negative, positive, and neutral actions that give rise to their bodies. The body is consequently regarded as something undesirable. In the Vajrayana, however, the body is viewed according to its true status: the channels constitute the nirmanakaya; the wind is the sambhogakaya; and the essence-drop of the union of bliss and emptiness is the dharmakaya. When this is correctly grasped, a body endowed with the six elements becomes a suitable vessel for the Vajrayana. One speaks, accordingly, of the aggregate of the vajra body. If this is not understood and if the body is regarded as something ordinary, it becomes impossible to implement the crucial methods of the path. 252 snangs bcas rdzogs rim. [DKR/OC] This means that one takes into account the fact that one’s body appears in a particular form. When the channels, winds, and essence-drops (which are by nature pure) are cleansed of their adventi- tious stains, the wisdom of clarity, bliss, and no-thought arises, and subse- quently the ultimate primordial wisdom manifests. 253 [DKR/OC] The channels are also called ‘‘stationary’’ because they are the location, or ‘‘station’’ (gnas), of the deities. 254 ‘‘Bodhichitta (in this context) may be classified as: (1) the essence-drop be- yond all conceptual construction, the self-cognizing primordial wisdom; (2) the essence-drop of delusion and ignorance, in other words, the ordinary mind; and (3) the substantial essence-drop of the five elements, the white and red essential constituents (khams dkar dmar).’’ [YG III, 319:5–6] [DKR/OC] The essence-drop beyond all conceptual construction (self- cognizing primordial wisdom) is introduced during the fourth empowerment. With regard to the essence-drop of delusion and ignorance (that is, the ordi- nary mind), when the luminosity of primordial wisdom manifests outwardly but is not recognized for what it is, it becomes the cause of delusion in the three worlds of samsara. The substantial essence-drop formed from the quintessence of the five elements (the white essence-drop in the crown of the head and the red essence-drop located just below the navel center) is the notes 405

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   support for both the essence-drop of primordial wisdom and the essence- drop of ignorance. All three are aspects of one and the same thing, and the latter two are based on the first (the substantial essence-drop).

Practitioners who meditate on the essence-drop will come to recognize the latter’s threefold character and, by using the substantial essence-drop as the path, will purify the essence-drop of ignorance, cleansing it of stains, whereupon it becomes the essence-drop of self-cognizing primordial wisdom. The untying of the first two knots on the central channel, which effects the attainment of the first ground of realization, rests upon the experiential recognition of the essence-drop of primordial wisdom. Since the essence- drop of primordial wisdom is veiled by the essence-drop of ignorance, and since both are based on the substantial essence-drop of the five elements, it is through the practice upon the latter that the veils of ignorance are dissi- pated and enlightened qualities revealed. This is the full extent of the practice of the perfection stage, the cause of the birth of ultimate wisdom. Simply to practice on the substantial essence-drop, allowing the essence- drops to flow downward and then reversing them upward, is a technique known even to non-Buddhists and constitutes only a minor attainment. The vajra body, speech, and mind are primordially pervasive and dwell in the ordinary body, speech, and mind. The ordinary body derives from the blend- ing of the essences of one’s father and mother. It grows and ages, while the primordial, naturally present wisdom body, speech, and mind dwell in the buddha-nature, the nature of the mind, and remain unchanging. The wisdom body, speech, and mind and the ordinary body, speech, and mind are different in that the former is subtle and the latter is gross. And in this context, ‘‘subtle’’ does not indicate something fine or tenuous like a thin thread; it means profound and hard to realize. 255 [DKR/OC]Onthebasisoftheessence-drops,therearisetheexperiencesof bliss, clarity, and no-thought, which lead to the ultimate bodhichitta. It is for this reason that the essence-drop is referred to as bodhichitta—the name of the result being given to its cause. 256 ‘‘All beings endowed with the tatha ̄gatagarbha are inseparable from the un- contrived, enlightened body, speech, and mind (gnyug ma’i sgo gsum). However, beings who are without the six coarse elements (for instance, those belonging to realms of existence higher than the human condition), are inferior supports for the Mantrayana path.’’ [YG III, 319:6–320:1] [DKR/OC] Beings in the form and formless realms have bodies that are composed of subtle elements, not of the six coarse elements. Consequently, they cannot experience bliss, clarity, and absence of thought. And since they are without the substantial white and red essences, they can have no experi- ence of the nondual union of bliss and emptiness. They are therefore unsuit- able vessels for the secret and wisdom empowerments. The inhabitants of Jambudvipa, by contrast, are particularly suitable vessels for the generation and perfection stages of the Mantrayana. 406 notes

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   257 [DKR/OC] ‘‘Vajra’’ indicates nonduality, indestructibility. It is through the practice based on the coarse aspects of the channels, winds, and essence- drops, that the vajra body, speech, and mind (which are already present from the very beginning) are revealed. Because the bodies of Buddhas are wisdom bodies (space-pervading vajra bodies), even a single pore of their skin or one of their hairs is able to perform the same actions as the Buddhas themselves.

258 [DKR/OC] A city is a dwelling place where many people live and meet together. In the same way, the self-arisen primordial wisdom dwells in the three vajras, ever present and uncontrived, and these in turn dwell in the city of the coarse channels, winds, and essence-drops—in other words, a body composed of the six elements. According to the causal vehicle, the aggregates, elements, sense-organs and their objects are ordinary. In other words, they are stained with impurity and involved in suffering. By using the skillful means of the Vajrayana, practitioners regard them as the vajra-city of the three seats of the deities—in other words, as something to be realized and not rejected. It is through meditating on them in this way that samsara is gradually purified. And when the wisdom of great bliss takes birth, the uni- verse and the beings who inhabit it will be perceived as pure. 259 [DKR/OC] Located on the central channel are five chakras or channel- wheels, from which seventy-two thousand channels spread out, fine like threads of silk. The karmic wind, which serves as the vehicle, or conveyance, of the mind, causes the channels to pulsate. When the channels and the winds circulating in them are impure, then ignorance, attachment, and hatred ensue; and from these are formed the three worlds of samsara. When, on the other hand, the channels and winds are pure, the result is clairvoyance, the ability to perform miracles, and so forth. 260 On the formation of the ‘‘eyes,’’ see note 523 and Myriad Worlds, p. 216. 261 ‘‘The uma or central channel (dbu ma) is a sort of axis or ‘life-tree’ along which all the chakras are located. It is not wholly inexistent as a causally efficient entity, for otherwise the qualities that arise when it is brought under control would be impossible to explain. It is neither the life-channel (srog rtsa) nor the spinal cord (rgyungs pa), for these are coarse channels, and it is said that if the wind enters the life-channel, madness and unconsciousness ensue, and this is contrary to the way the [real] uma is defined. Nevertheless, there is no such thing as an uma that is independent from, or unsupported by, these two channels. As Saraha says, ‘Wind and mind are supported by the life-channel. Therefore, when it (the srog rtsa) is brought under control, the ordinary mind is naturally halted.’ And as the Heart-Essence of the Dakini also says, ‘The uma of skillful means, the so-called avadhuti, is what ordinary people call the spinal cord; and the uma of wisdom, the ever-trembling (kun ’dar ma), is commonly identified with the life-channel. The uma in which skillful means and wisdom are united lies in front of the backbone and behind the life-channel, and it is without blood and lymph.’ notes 407

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   ‘‘There are three umas: the localized uma (gnas pa’i dbu ma), the actual uma (chos nyid kyi dbu ma), and the ultimate uma (don dam pa’i dbu ma). The first of these is, from the point of view of its actual condition, the channel that supports life. The second [which is the channel employed in the perfection stage practices] is the genuine central channel (mtshan nyid kyi rtsa) and is marked by four features. It has a luminous nature, it is unobstructed and intangible, and as long as the body, mind, and breath remain together, it is present. To that extent, it is not nonexistent. When, however, the body, mind, and breath go their separate ways, it disappears, and to that extent it is not existent. It is like a rainbow, which appears when the proper conditions are present, and disappears when they disperse. When one is meditating, one should consider that this uma is in the middle of the life-channel. This is because both the universal ground (kun gzhi) and the life-wind (srog rlung) are supported by it, and thus they are in fact all of the same taste. Finally, the ultimate uma refers to the actual condition of the result: the absence of intrinsic being (ngo bo med pa).’’ [YG III, 325:4–327:1] See also Systems of Buddhist Tantra, pp. 172–76.

262 a thung. This is the so-called a-shad, the vertical line of the Tibetan letter a, which is pointed at the lower extremity and widens toward the top. It is, however, visualized upside down, i.e., with the pointed end uppermost. 263 This is a play on words. The Tibetan word ro means both ‘‘corpse’’ and ‘‘taste.’’ 264 ‘‘The three channels may be evaluated according to their function. Blood, lymph, and the bodhichitta all circulate in the roma. Therefore, if one is skillful in working with the essence-drops, one’s karma related to physical action will be exhausted. All craving for food will end, and one will be able to subsist on the food of samadhi. By contrast, the quintessence of the ele- ments, as well as the wisdom wind, all circulate in the kyangma. Therefore, if one is skilled in working with this channel, the karma related to speech will be exhausted, and the need for clothing will be brought to an end. The ultimate uma has the nature of light. It is an empty, all-penetrating openness (zang thal). Therefore, if one is skillful at working with the wind [bringing it into the central channel], the karma of mental actions will be purified, to- gether with all craving for drink. Dreams will end, and finally one will realize ultimate reality beyond the two extremes: the primordial wisdom of luminos- ity.’’ [YG III, 322:6–323:3] 265 [DKR/OC] If the three doors are purified of their defilements and the wind- mind is refined so as to be able to express its qualities, power is gained over material form, and one is able to pass one’s body through the eye of a needle or sit in vajra posture on the tip of a blade of kusha grass, and one gains the accomplishment of tummo-fire. This is the result of a purified wind-mind, as described in the Kalachakra-tantra. The rainbow body of great transformation, attained by Guru Rinpoche and Vimalamitra, is something different. It is a body of light, where the qualities of the path of no more learning have been 408 notes

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   actualized, and buddhahood achieved. On the other hand, the refinement of the wind-mind is something that even non-Buddhists can achieve. It is an ordinary accomplishment.

266 [DKR/OC] In the present context, only four families are envisaged. The reason for this is that the quality aspect is included in the enlightened body, speech, mind, and activity. The result accomplished can also be described as the vajra body, speech, mind, and wisdom. 267 This means that from the chakra at the crown of the head until the chakra of the heart, there is a diminution in the number of channels. By contrast, from the chakra in the heart until the chakra in the secret center, there is an increase in the number of channels. 268 [DKR/OC] The various descriptions found in different tantras are not in contradiction. The stationary channels, the mobile winds, and the bodhichitta positioned thereon, as well as the five chakras, are common to all [human] beings. The way in which they are formed, however, may vary according to particular individuals. For this reason, the omniscient Buddha has described different formations, patterns, and numbers of channels, corresponding to the different kinds of beings. However, the result of meditating on them is the same. In any case, when all dissolves into the central channel, there is no difference in the buddhahood that is achieved. It is as when people travel to the same place: some may journey by road or by air, but their destination is the same. 269 ‘‘The navel chakra is referred to as the chakra of manifestation (sprul pa’i ’khor lo) because it is from here that the body develops. When the wind-mind enters it, infinite visions of Buddhas and buddhafields arise. . . . The chakra at the throat is called the chakra of enjoyment (longs spyod kyi ’khor lo) because, by implementing the pith instructions related to this chakra, one is able to enjoy sense objects without impediment. . . . The chakra at the heart is called the chakra of ultimate reality (chos kyi ’khor lo) because, when the wind-mind enters it, the inconceivable dharmata ̄ is actualized. The chakra at the crown of the head is called the chakra of great bliss (bde chen gyi ’khor lo) because the syllable hang located there is the source of great bliss. The chakra at the secret center is called the bliss-preserving chakra (bde skyong gi ’khor lo) because it is here that coemergent bliss is preserved. When the wind-mind and essence-drop dissolve into the ushnisha, all residues become limpid, like space, which is why the ushnisha is called the chakra of the realm of space (nam mkha’i khams kyi ’khor lo). This name also reflects the fact that the ushnisha does not consist of coarse channels—which is why the number of channels is not specified for it. Some authorities say, on the other hand, that the space chakra of the ushnisha has four radial channels. Others declare that it has the same number of channels as the chakra of the secret center.’’ [YG III, 328:3–329:3] notes 409

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   270 [DKR/OC] The commentaries state that in each of the chakras there are, to begin with, four channels, each of which divides into two. These subdivide into two, and the process continues until the number of channels appropriate to the chakra in question is reached. When one meditates on the chakras, however, it is important to visualize all the channels as stemming directly from the center of the chakra. The effect of this is to reduce the number of obstacles on the path. In some tantras, the chakras are described as having an umbrella-like appearance. For example, the chakra located at the crown of the head has its concave side turned downward, while the concave side of the throat chakra is turned upward. Likewise, the heart chakra is turned down- ward while the navel chakra is turned upward. However, unless it is specifi- cally mentioned, one should not meditate on them in this way. Instead they should be visualized as flat disks. Again, some tantras speak of the chakra channels not as being straight and sticklike, but as loosely entwined loops, like knots on a snake. But once again, when meditating on them, one should visualize them as straight.

271 [DKR/OC] According to the Kalachakra, the first twelve of the sixty-four channels of the navel chakra correspond to the twelve astrological houses (khyim) through which the sun, moon, and the other planets transit, propelled and supported by the celestial belt of wind-energy. The time period (dus ’byor) needed for the transit (’pho ba) of the wind through each of the twelve chan- nels corresponds to 1,800 respirations, or 120 minutes. Each of these periods corresponds to the outer transit of the sun and moon through one of the twelve astrological houses. A person with a stable accomplishment of the inner yoga of channels and winds is aware of the moment that the sun and moon pass from one house to another. When these twelve transits of the wind occur without being obstructed, this constitutes (by virtue of the twelve interdependent links associated with them) the point at which samsara is set in motion. If these twelve transits are dominated by the purified wind-mind, the twelve interdependent links will be reversed and brought to a halt. These two trajectories, one deluded and one undeluded, correspond to the forward and reverse order of the twelve interdependent links, as expounded in the teachings belonging generally to both the sutras and the tantras. In the reverse order, the wind-mind dissolves into the space of the central channel, thanks to which no further delusion can arise. See also Systems of Buddhist Tantra, p. 438n24. 272 [DKR/OC] In the case of ordinary people, the wind-mind flows in the impure channels, thereby creating an increase of defilement. By contrast, prac- titioners are able to close the doors of the impure channels and to open the doors of the wisdom channels, thereby causing all perfect qualities to arise. Air is inhaled through the nostrils, travels through the roma and kyangma, and arrives at their point of junction with the uma, which looks like the lower part of the Tibetan letter cha. And when the wind passes through it, the effect is like using a pair of bellows to revive a fire. 410 notes

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   273 [DKR/OC] When the white essence-drops enter the central channel, one experiences an extraordinary bliss. When the red essence-drops enter the central channel, an extraordinary experience of clarity arises. When both essence-drops enter the central channel, the experience of no-thought mani- fests.

274 This entire process is described in vivid detail in the fourth chapter of the ye shes mtsho rgyal rnam thar, the life story of Yeshe Tsogyal. See Gyalwa Chang- chub and Namkha’i Nyingpo, Lady of the Lotus-Born (Boston: Shambhala Publi- cations, 1999), pp. 42–44. 275 [DKR/OC] There are several tantras of Kalachakra. One of these is the Abridged Kalachakra (Laghutantra), which is divided into five chapters: (1) Cos- mogony; (2) The Channels, Winds, Essence-Drops and Connected Matters; (3) Empowerment; (4) The Sadhana; and (5) Wisdom. While everything derives from the root tantra, it is from the Laghutantra nowadays that the empowerment is given. The Lord Buddha himself expounded numerous ver- sions or aspects of the Kalachakra, while the abridgement in five chapters was expounded by Kalki Manjushriyashas (Rigden Jampal Trakpa), the lineage king of Shambhala, who was an emanation of Manjushri. Subsequently, his son, Kalki Pundarika (Rigden Pema Karpo), an embodiment of Avalokitesh- vara, wrote a commentary on the abridgement entitled Stainless Light: The Great Commentary on Kalachakra. See also Lhundup Sopa, Roger Jackson, and John Newman, Wheel of Time (Madison, Wisc.: Deer Park Books, 1985), pp. 59–65. 276 thub pa drug. These are the so-called nirmanakaya guides of beings (’gro ’dul sprul pa)—one for each of the six realms. They are discussed later, in chapter 13. 277 [DKR/OC] There are variations of detail according to the different tantras. The forty-two peaceful deities dwell within the channels of the heart chakra in the form of the refined white and red essence-drops. The self-radiance of the forty-two peaceful deities arises in the crown chakra as the fifty-eight wrathful deities. It is just like a palace located on the ground that would be reflected in a crystal mirror hanging in the sky above it. The deities reside in the channels of the crown chakra in the form of white and red essence-drops. According to the root tantra of the Mayajala, when the refined wind-mind dissolves into the indestructible essence-drop of the heart chakra, buddha- hood is attained. 278 [DKR/OC] The white and red essence-drops positioned in the channels are of an inconceivable quantity. The seventy-two thousand channels are men- tioned as the location in which they are found, in much the same way that one gives a name to a town or city where people dwell, whereas one does not name an empty place. 279 [DKR/OC] The path of the upper door concerns the upper opening of the central channel at the level of the chakra of great bliss, the place where the notes 411

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   syllable hang is located. When the letter hang is melted by the fire of tummo, the bodhichitta drips down from it. Of the three lower channels that serve for the passage of excrement, urine, and essential fluids, the path of the lower door works with the third. It involves the method of union of the vajra and the lotus and is called the path of the enjoyment of the three worlds. The three worlds are the desire realm (corresponding to the physical body, the ‘‘fully manifest city’’); the form realm (corresponding to speech, the ‘‘half- manifest city’’); and the formless realm (corresponding to the mind, the ‘‘un- manifest city’’). These three worlds correspond to the three chakras of the crown of the head, the throat, and the heart. They are purified by the ascent and descent of the red and white essence-drops respectively, and by the expe- rience of the four joys.

280 See also appendix 7 and Systems of Buddhist Tantra, pp. 176–80. 281 [DKR/OC]Windhasthecharacterofbeinginconstantmotion.Themajor winds are associated with the elements. The wind of the earth element pre- dominates in the spring, when the earth is ready to make the plants and trees grow. The wind of the water element predominates in the winter, when everything is pure and clean. The wind of the fire element predominates in the summer, which is a time of heat and heaviness. Finally, the wind of the air element predominates in autumn, which is characterized by a lighter atmosphere. 282 These winds have the ‘‘characteristics of inhalation and exhalation.’’ In other words, they correspond to respirations or breaths. See Systems of Buddhist Tantra, p. 178–79. 283 [DKR/OC] From birth until the age of six or seven years. 284 [DKR/OC] The minor winds, which correspond to the eighty-four thou- sand defilements, are like vehicles that carry the mind into delusion. 285 [DKR/OC]Thisisthepulsatingcarotidartery(’pharrtsa)intheneck.Collo- quially, it is known as the great channel (rtsa chen). 286 [DKR/OC] When the life-supporting wind (srog ’dzin gyi rlung) departs from the life-channel (srog rtsa), death occurs. The fire-accompanying wind (me mnyam gyi rlung) engenders warmth. It is this that extracts and assimilates the essential component of food, leaving aside the residue. The all-pervading wind (khyab byed kyi rlung) fills the whole body from the top of the head down to the soles of the feet. This wind makes possible the extension and contrac- tion of limbs, as well as the growth of hair and nails and so on. This is the wind that maintains the body in its functioning condition. The upward- moving wind (gyen rgyu’i rlung) is the force residing in the upper part of the body and is responsible for the functions of the throat: the swallowing of food and the activity of speech. Finally, the downward-voiding wind (thur sel gyi rlung) circulates in the lower part of the body and makes possible the voiding of excrement, urine, and so on. 412 notes

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   287 [DKR/OC] Without going into exhaustive detail, it may be said roughly that the tatha ̄gatagarbha dwells in the heart, which, in the terminology of tho ̈gal, is the ‘‘lamp of the heart of flesh’’ (tsitta sha’i sgron ma). According to the Guhyagarbha-tantra, when the refined wind-mind dissolves into the expanse of the tatha ̄gatagarbha in the heart center, this same tatha ̄gatagarbha stands revealed, and enlightenment occurs. Therefore, the outer Vajrasana (the place in the physical world where the thousand Buddhas of the present kalpa attain enlightenment) corresponds to the inner Vajrasana, the heart center where the luminous primordial wisdom is actualized when the refined wind-mind dissolves into the indestructible essence-drop. When, subsequently, the wis- dom wind moves, the eighty-four thousand sections of the Dharma arise.

Some teachings say that the bardo consciousness cannot go to Vajrasana, understood as the physical location in India. But for the omniscient father and son, Longchenpa and Jigme Lingpa, when, in this context, one speaks of the place of enlightenment of all the Buddhas, the reference is not to Bodh- gaya in India, but to the heart center and the primordial wisdom dwelling there. Moreover, those who have realized the ultimate primordial wisdom of the indestructible essence-drop are able to seize the consciousness of beings in the bardo and transfer it at will, so that it no longer wanders in the bardo state. The outer Vajrasana is thus a symbol of the inner Vajrasana. The statement in the Kalachakra to the effect that enlightenment is attained when the wind-mind dissolves into the chakra of the ushnisha, should not be considered a contradiction of the above statement. For when the stainless qualities—namely, the major and minor marks of buddhahood—are per- fected, the ultimate manifestation of merit is the ushnisha. Chakravartins also have a sort of ushnisha, but this is not like the one possessed by Buddhas. The ushnisha of Lord Buddha extended into the sky beyond the possibility of measurement. Even Maudgalyaputra, for all his magical powers, was unable to see where it ended. The reason for this is that the Buddha’s ushnisha has no size, but pervades the ultimate expanse. When the wind-mind dissolves into the chakra of the ushnisha, buddhahood is attained. In the teachings of the Great Perfection, the essence-drops are described as rising up, being piled vertically above the head. And when the wind-mind dissolves into the chakra of the ushnisha, the ‘‘exhaustion’’ of phenomena in suchness (chos nyid zad sa), buddhahood, is achieved. These two accounts, while displaying slight differences, express the same truth. 288 [DKR/OC] When one holds the ‘‘vase breath’’ (bum chen), one holds the neutral winds. 289 These winds do not differ from the ones just described; they are simply their subtler aspects. 290 ‘‘There are various explanations as to their location. Some authorities say that the inner winds are in the heart chakra; others say that they are present in the middle of all five chakras.’’ [YG III, 337:4–5] notes 413

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   291 ‘‘At the moment of death, these winds dissolve—that is, they lose their strength—and for a time, the five aggregates, etc., disappear. Since these inner winds have not been purified into the wisdom wind, they will arise again and, simultaneously with them, the bardo of becoming will manifest, followed by the next life.’’ [YG III, 337:6–338:1]

292 [DKR/OC] The ‘‘clinging to subject and object’’ mentioned in the Sutrayana is referred to in the Mantrayana as the ‘‘coursing of the wind in roma and kyangma.’’ The wind moving in these channels is necessarily a karmic wind. When it enters the central channel, it becomes a wisdom wind. 293 [DKR/OC] In fact, the wisdom wind and the karmic wind are the same thing. If this wind is brought under control, it engenders wisdom; if it is not controlled, it gives rise to the ordinary mind, together with its poisons. Thus the most important thing, at the perfection stage, is to work effectively on the wind, since it is by such a means that one will also be able to work with the essence-drop, which the wind conveys. If, as a result, one attains mastery of the essence-drop, the mind, which is supported by it, will also cease to move, thereby giving rise to the experiences of bliss, clarity, and no-thought. 294 [DKR/OC] Anger proliferates through the male wind, desire and attachment through the female wind, and stupidity through the neutral wind. 295 [DKR/OC] When the winds have been purified and transmuted into the wisdom wind, the eighty-four thousand sections of the Dharma will arise effortlessly, just as they did in the case of the omniscient Jigme Lingpa. 296 This excerpt is taken from YG III, 338:4–6. [DKR/OC] In the summer, one should meditate on the wind of water, and in the autumn on the wind of earth. If one fails to meditate on the wind of water in the summer, one’s heat may become excessive, and fever and liver complaints will ensue. If in the autumn one does not meditate on the wind of earth, one will be excessively tired, with a wild and agitated mind. If in winter one does not meditate on the wind of fire, diseases connected with cold will ensue. And since in spring the earth wind brings heaviness, one should counterbalance it with the wind of air. According to the Great Perfec- tion teachings, if one meditates simply on the wind of space, which is blue in color and pervades all the other elements, no obstacles will be encountered, and one’s progress will be swift. The five winds move with the breath, and their strength may vary. As we have said, if one has an illness provoked by the cold, one should meditate on the wind of fire; if one is suffering from fever or a bile imbalance, one should meditate on the wind of water; if one is troubled by a preponderance of phlegm, one should meditate on the wind of air. 297 [DKR/OC] What does it mean to say that the five winds are ‘‘bound to- gether’’ in the single wind-mind (rlung sems)? It means that, when the breath is held below the navel, compressed between the upper and lower winds, one 414 notes

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   concentrates one’s attention one-pointedly on that place. Wherever the wind goes, the mind will follow.

298 [DKR/OC] These lights and disks of light correspond to the ‘‘empty forms’’ (stong gzugs) mentioned in the Kalachakra. When lights and disks of light filling the channels are set in motion by the wind, they will appear in one’s waking perceptions. 299 zad par gyi skye mched bcu. When perfect concentration on the limitless ayatanas is achieved, it is possible to take the specific quality of one element and give it to the others. The solidity of earth, for example, can be transferred to water, so that one can walk on it. See Treasury of Precious Qualities, bk. 1, p. 432. 300 [DKR/OC] The channels, winds, and essence-drops exist on three levels: outer, inner, and secret. When the outer winds are mastered, using the appro- priate methods, one comes to the inner winds, and these, when mastered, give way to the secret winds. Wisdom grows until one reaches ultimate wisdom, which represents the final extent of the tummo practice. All teachings—outer, inner, and secret—aim at the realization of primordial wisdom. The outer aspect of the teachings belongs to the generation stage. The inner teachings are concerned with the tummo fire, the illusory body, the dripping of the essence-drops, and so on, and correspond to the conceptual perfection stage of Anuyoga. This (according to the Kalachakra) is related to the external structure of the world (the continents, the movements of the sun and moon, and so on). The secret aspect corresponds to the Great Perfection. References to the outer aspect of the channels, winds, and essence-drops can also be found in the sutras, and even in the scriptures of certain non-Buddhist tradi- tions. Proceeding gradually from the outer to the secret levels, the teachings become progressively more profound, and the path swifter to accomplish. And yet there is no contradiction between any of these levels. 301 See note 262. 302 [DKR/OC] This is the secret ganachakra offering. 303 ‘‘If the body is straight, the wind will also be straight, thanks to which one will behold the ultimate nature of the mind. One should therefore adopt the proper bodily posture (either the seven-point posture of Vairochana or any other posture described in the pith instructions relating to the meditation on the channels and winds). If the posture is correct, the wind will not move and thoughts will subside, thereby facilitating the birth of primordial wis- dom.’’ [YG III, 343:6–344:2] [DKR/OC] If one straightens the channels, it is as though one were creating a smooth road on which many people can travel with ease. This is the purpose of the seven-point posture. The movement of the impure karmic wind will be halted, the doors of the impure channels will be closed, and the doors of the pure channels will open. When the Arhats were meditating in the forest sitting in such a posture, the monkeys would imitate them, and as notes 415

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   a result they too had some experience of mental calm. This was due solely to their physical posture.

304 See note 261. 305 SeeTreasuryofPreciousQualities,bk.1,p.134,andMyriadWorlds,p.111. 306 [DKR/OC] ‘‘Tum’’ (gtum) means ‘‘wild,’’ ‘‘hot tempered.’’ This refers to the fact that the tummo fire consumes all the impurities of the essence-drop. The feminine particle ‘‘mo’’ (mo) indicates the fact that this fire has the nature of wisdom, which is the feminine aspect. 307 Vimalamitra (dri med bshes gnyen) was a disciple of Shri Simha and Jnanasutra. The teachings of the Great Perfection that this great master brought to Tibet are known as the Heart Essence of Vimalamitra (bi ma’i snying thig). They were transmitted in a secret lineage of transmission from one master to a single disciple, and the texts themselves were concealed. This lineage of transmission came down to Longchen Rabjam. 308 [DKR/OC] That is, tending neither to virtue nor nonvirtue. 309 [DKR/OC] These are the seed-syllables of the six realms. 310 [DKR/OC] When practicing the generation stage, one considers all phe- nomena—the universe, beings, and their minds—as the display of the wis- dom deity. This wisdom deity must in turn be dissolved into the stainless space of ultimate nature. The union of skillful means and wisdom is a feature of all Mahayana teaching. Consequently, as we have seen, when one practices correctly on the channels, winds, and essence-drops (which are the aspect of skillful means), the primordial wisdom, which is the tatha ̄gatagarbha, is actualized. And this is the quintessence of all paths. In the practice of tummo, the aspect of skillful means is the primordial wisdom of great bliss dwelling in the form of the white letter hang at the top of the central channel, whereas the wisdom aspect is the blazing red a-she ́ located at the bottom of the same channel. The appellation ‘‘tummo’’ is normally used to mean a wild, hot-tempered woman. It is applied metaphori- cally to this practice because, when the blazing fire of tummo consumes the defiled aggregates and elements, the stainless wisdom of great bliss is revealed, and deluded clinging to real existence collapses all by itself. When one per- forms the visualization of the tummo practice, one imagines that the tummo fire penetrates the defiled aggregates and sense organs, cleansing the impure channels, winds, and essence-drops. At the same time, one imagines that the pure essence-drops drip from the hang and fill one’s entire body. When this happens, all phenomena of both samsara and nirvana are established as constituting the three doors of perfect liberation, and one gains a direct realization of emptiness. This is the genuine or ultimate, inner tummo. For the visualization of this procedure, one concentrates on the red a-she ́, four finger-widths below the navel. This is not the complete (Tibetan) letter a, but its final vertical stroke, which is somewhat broad at the top and tapers 416 notes

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   to a point at the bottom, thus forming an elongated triangle (which, in the present context, is visualized upside down, that is, with the point uppermost). This symbolizes the three doors of perfect liberation: the ground, which is the emptiness nature; the path, which is devoid of characteristics; and the result, regarding which one has no expectation. The a-she ́ is composed of very hot fire. Any part of the body that this fire touches is bathed in great bliss. The flames, as they mount up, are fine and curling. Outwardly, they consume all the propensities for birth in the three worlds. Inwardly, they burn away the stains of body, speech, and mind.

As the fire burns, it crackles and makes the sound ‘‘phem, phem,’’ which is the root syllable for invoking the dakas and dakinis, for inviting the real presence of the primordial wisdom of great bliss. The white essence-drops drip from the top of the head, and unite with the red essence-drop of the tummo fire, whereby the white essence is melted. This elicits the experience of the four joys in the four chakras. The white essence, now melted, has the nature of the vajra body, the primordial wisdom of great bliss. The arousing of the four joys is the vajra speech, while the fact that the experience of bliss brings a halt to all discursive thought is the vajra mind. Consequently, ‘‘melt- ing’’ (zhu) means ‘‘body’’; ‘‘joy or bliss’’ (bde ba) means ‘‘speech’’; and ‘‘no- thought’’ (mi rtog pa) means ‘‘mind.’’ The ultimate expanse, endowed with the three doors of perfect liberation, is thus realized. This practice is called tummo (Skt. chandali) because it has the power to burn away all defilements and to develop wisdom. It can also be interpreted as referring to the nature of bliss, since its effect is nondual, empty bliss. When one has practiced tummo—which is the appearing aspect of empty and blissful primordial wisdom—one must go on to practice its emptiness aspect. This refers to the practice of the illusory body. 311 [DKR/OC] The practice of the illusory body has two aspects: pure and impure. First, with the help of the eight similes of illusion [a dream, an illusion, trompe l’oeil, a mirage, the moon in water, an echo, a city in the clouds, and an apparition], one must realize the illusory nature of relative phenomena, which appear through the interplay of dependent arising. Then one must realize that the body and mind, to which one clings as if they were one’s own self, are illusory and dreamlike. When the practices of tummo and the illusory body are conjoined, then it is as the saying goes: ‘‘When there are no differences between day and night, the view is fully recognized. When there are no differences between this and future lives, meditation has been perfected.’’ According to the Man- trayana, ‘‘daytime appearances’’ correspond to this present life, while ‘‘night- time appearances’’ (dreams) refer to the next life. If one manages to blend daytime experiences with one’s nighttime dreams; if one is able to recognize and transform one’s dreams; and if one gains experience in dream yoga also in (the waking experiences of ) the daytime, one will be able to transform and emanate phenomena. It is by means of dream yoga, too, that one can gauge notes 417

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   one’s progress in the practice of the illusory body. When dreams dissolve into the state of luminosity and cease (i.e., when one does not dream any- more), one is able to attain liberation in the present life. Before this happens, however, it is necessary to become adept in transforming dreams at will. This means transforming them from pure to impure (for example, changing a deity who is foretelling the future into a frightful lion or bear) and from impure to pure (like changing a pit of venomous snakes into a multitude of wisdom deities). It also means that one should be able to develop one’s dreams as one wishes. If one has this capacity, it means that a certain stability in the practice has been achieved.

The final objective of the tummo, illusory body, and dream yoga practices is the recognition of luminosity. If one fails to achieve this goal in the present life, then in order to create a ‘‘bridge’’ to one’s next life, it is necessary to engage in the bardo practice. For example, if one has reached the level called the intensification of meditative experience (nyams snang gong ’phel), then in one’s next life (like piping water from one place to another) one will meet with a qualified Dzogchen master, so that one can progress to the next stage called reaching the culmination of awareness (rig pa tshad phebs). Finally, if one faces an untimely death, one can practice phowa, or the transference of consciousness. 312 The following presentations of tummo, the illusory body, and dream yoga are taken from YG III, 361:2–362:6. 313 [DKR/OC] If the mind is not attentive (with the concentration of someone threading a needle) and if, as a result of this, the wind goes into the wrong channels, obstacles will arise—even mental and emotional disturbance. 314 [DKR/OC] This is the actualization of emptiness endowed with supreme qualities. 315 [DKR/OC] In the tantras it is written that, attired and adorned as a deity, one should sit surrounded by four mirrors. When offerings are made to oneself as the deity, are the reflections in any way benefited? Likewise, when one is reviled, are the reflections in any way harmed? By meditating that the image and oneself are one, one is working on one’s feelings of attachment and animosity. 316 [DKR/OC] In some measure, the practice of the illusory body corresponds to meditation, while the practice of dream yoga corresponds to postmedita- tion. In one’s daily activities, one should cultivate the thought that everything is a dream. During the night, when one is actually dreaming, one should be able to recognize one’s dreams as dreams, thanks to the habit one has acquired in one’s waking hours. When the practice of tummo goes well, and the wind- mind enters the central channel, one recognizes one’s dreams quite spontane- ously. If one has good dreams (such as meeting one’s teacher, seeing a deity, and so on), or if one has bad dreams (for example, being attacked by a wild 418 notes

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   animal), one recognizes the dreams simply as dreams, neither beneficial nor harmful. One can then transform good dreams into bad dreams, and bad dreams into good ones. One can cause them to develop, and one can visit the buddhafields and hell realms at will. For example, one can overcome the burning fire into which one has fallen, knowing that it is no more than a dream and that there is nothing to fear.

If one is able to blend the phenomena of the waking state in the daytime with the experiences of the dream state at night, it will also be possible to use the visions experienced in the bardo as the path. As it is said, ‘‘If there is no difference between the appearances of the waking state in the daytime and the dream state at night, realization expands like space.’’ One should blend the yoga of the daytime with the yoga of the night as though one were preparing a field in which to grow crops. The channels are like watercourses that bring water to the plantations. One must close the doors of the karmic wind, and open those of the wisdom wind. If the watercourses are in good condition, the water (meaning the white and red bodhichitta) can be trans- ferred, up and down, at will. The ‘‘water’’ is propelled by air pressure (in other words, the wind), which works like the pump in a pond, forcefully projecting the water into the channel. The pump itself should be in good working order and should be able to propel the water. If one has managed to straighten the channels, purify the wind, and position the essence-drops cor- rectly, it is then that one can take the support of a consort. This is not in the manner of ordinary desire but of the bliss that brings liberation. This is the ‘‘great bliss’’ that leads to ultimate, primordial wisdom. It is a great bliss that fills the whole of space. 317 This refers to the practice related to the channels and winds. 318 See also Systems of Buddhist Tantra, p. 260–64, and Tsele Natsok Rangdrol, The Mirror of Mindfulness (Boston: Shambhala Publications, 1989), pp. 32–33. 319 [DKR/OC] Practitioners can catch a glimpse of luminosity while in the state of deep sleep. On the basis of the example luminosity, they can be guided to ultimate, authentic luminosity in much the same way that by looking at a picture of the moon they can form an idea of how it really looks in the sky, or can gain an idea of the bliss and perfection of the field of Sukhavati by gazing at a painting of it. 320 The following presentations of the bardo and the practice of transference are taken from YG III, 368:5–369:4. 321 [DKR/OC] Once the experiences of light, increase of light, and culmination of light have arisen, the ground-luminosity will arise. If, during one’s life, one has meditated a great deal on the example luminosity, one will be able to recognize the ground-luminosity. If actual, ultimate luminosity is recognized, this is in fact the accomplishment of the bardo practice, and no subsequent practice is needed. For a practitioner of medium capacity, however, the lumi- notes 419

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   nous appearances of the ground will once again arise out of the ground- luminosity, and this is the bardo of ultimate reality (chos nyid bar do). There then follows the bardo of becoming (srid pa’i bar do). For when the luminosity aspect (snang ba) is obscured (mun pa) and not recognized, one must wander in the darkness of the bardo of becoming. At that time, by using the support of the practice of the illusory body, one will be able to arise in the form of the yidam-deity that one has meditated on, and one will be able to lead to the pure lands many beings who have a similar karma.

322 [DKR/OC] While traveling through a forest filled with wild and dangerous beasts, one is happy to be accompanied by an escort. In just the same way, if, in this present life, one fails to attain the goal, one should take support of the transference of consciousness in order to ensure a birth in the next life that is favorable to the practice of Dharma. Without fear or apprehension, one should make the resolution: ‘‘Now, by following the Guru’s instructions, I will go to a buddhafield.’’ 323 steng sgo rnam grol gyi lam. [DKR/OC] This name derives from the fact that the practice in question places emphasis on the letter hang located at the upper extremity of the central channel. 324 ’og sgo khams gsum rol pa’i lam. [DKR/OC] The expressions ‘‘lower door’’ and ‘‘enjoyment of the three worlds’’ are used to indicate the fact that, in the first case, the essence-drops are held in the secret center and, in the second case, the stains of the three worlds are thereby purified and the experiences of bliss, clarity, and no-thought are revealed. See also note 279. 325 ‘‘In the Tripitaka of the causal vehicle, woman is described as the source of defilement. In the Mantrayana, however, she is regarded as the wellspring of emptiness, and Prajnaparamita herself, the mother of all the Buddhas. If a practitioner takes skillful support of her, he will quickly reach supreme ac- complishment. If the consort is a woman belonging to one of the five families and has all the characteristics described in the tantras; if she is a woman who has achieved ultimate coemergent luminosity (lhan skyes ma) [if, in other words, she is a wisdom dakini like Yeshe Tsogyal]; if she is a woman ‘‘mantra-born’’ (sngags skyes ma), that is, one who has purified her mind through empowerment and the generation stage; or if, finally, she was born in any one of the twenty- four sacred lands and so on (zhing skyes ma), accomplishment will be swift to manifest. ‘‘By simply taking support of such a consort—joining skillful means and wisdom, and arresting respiration (the seed of obscuration) by holding one cycle of the vase breath—the practitioner achieves unchanging bliss. Gradu- ally, if the practitioner is able to gather the movement of the 21,600 respira- tions in a single breath (’pho ba gcig), all the qualities of the grounds and paths of realization will manifest quickly and powerfully. If the practitioner takes support of a qualified consort with the help of the three perceptions [DKR/ OC: That is, thinking of himself and his consort as deities, of their secret 420 notes

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   parts as the lotus and vajra, and of the union as the practice aimed at achiev- ing the supreme siddhi]; if he is adept in the four pith instructions concerning the ‘dripping, holding, reversing, and spreading,’ all the qualities of the path will be brought to perfection.

‘‘As the essence-drops gradually drip from the crown of the head to the chakras at the throat, heart, navel, and secret center, the practitioner experi- ences the four joys, which are in fact the wisdoms of the four empowerments. The four states of wakefulness, sleep, dream, and orgasm are purified. The essence-drops, which are the support of the body, speech, mind, and habitual tendencies, together with the obscurations of the three doors, both individu- ally and altogether without differentiation, are purified. The practitioner then experiences the wisdom of luminosity free and naked of any (mitigating) experience. He holds the essence-drops in the vajra vase without emitting them. Subsequently, by implementing the pith instruction on ‘reversing,’ he holds the essence-drops in the crown of the head. Then, with the help of the wind and the yogic exercises (’khrul ’khor), and especially through the Dzog- chen view of the indivisibility of the ultimate expanse and awareness, the practitioner is able to spread the essence-drops throughout his body, thereby attaining to the great bliss that is utterly unchanging.’’ [YG III, 370:3–371:6] 326 [DKR/OC]Some(certainnon-Buddhists,forexample)saythattheordinary bliss of union is the great bliss itself. This is not so. When actual great bliss arises, it is the supreme and unchanging primordial wisdom. And it is not impermanent but constant. The pleasure of ordinary sexual intercourse, which is no more than the result of mere friction, is not great bliss. 327 ‘‘The nada symbolizes the extremely subtle wind, which is the nature of the three worlds. And it is said that this subtle wind subsists till the attainment of buddhahood. This is meditated upon, visualized as having three curves, which symbolizes that it holds the habitual tendencies of the three worlds. When this is purified, it transforms into utterly unchanging great bliss, the nature of the three kayas.’’ [YG III, 373:5–6] 328 ‘‘This dissolution stage is extremely important. For it purifies the habitual tendency of death, it creates the causal link for the attainment of the dharma- kaya, and it ripens into the ‘‘dissolution of the illusory body of the perfection stage into the state of luminosity.’’ [YG III, 374:1–2] 329 [DKR/OC] Beginning with the precepts of refuge and bodhichitta. 330 The Sanskrit word ‘‘samaya’’ generally means a ‘‘coming together,’’ an agree- ment, pact, or covenant, and in the present context it is usually understood in the sense of a sacred pledge. The second element of the Tibetan translation (dam tshig) has two possible meanings. It can be understood either as part of the verb ’tshig pa (‘‘to burn’’) or else as a noun meaning simply ‘‘word.’’ The commentary addresses both acceptations. notes 421

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   331 [DKR/OC] In other words, if one perceives all appearances, sounds, and thoughts as deities, mantra, and wisdom (this being the root of all samayas), all faults will be consumed. See YG III, 380:5.

332 ‘‘The same tantra says that if one fails to keep the pledge, one will be burned in flames of hell.’’ [YG III, 380:6] 333 ngo bo gcig pa ldog chas dbye ba. It has been said that the line referred to in these two sentences has been removed from Jigme Lingpa’s text, and that therefore its inclusion is not essential. [DKR] 334 ‘‘The so-called entangling attitudes (kun dkris) are generally defined as those factors that produce a root downfall of bodhichitta. These same factors also produce a complete downfall in the Mantrayana.’’ [YG III, 383:6] 335 ‘‘The expression ‘root downfalls’ is used for the following reason. When the roots of a tree are torn away, this marks the end of the trunk, branches, leaves, and fruit. In the same way, the vows are the roots from which all positive qualities develop. And if the roots are cut, no qualities will grow. Thus one speaks of ‘root.’ And since the breaking of the vows causes one to sink into the lower realms, one speaks of ‘downfalls.’ ’’ [YG III, 390:3–5] 336 ‘‘According to some authorities, the fourth downfall, the abandonment of loving-kindness, also constitutes a defeat in itself, whether the entanglements are present or not.’’ [YG III, 384:1–2] 337 khanamathoba’isbompo. 338 slob dpon smod pa. 339 For the three kinds of service (zhabs tog rnam pa gsum), see Treasury of Precious Qualities, bk. 1, p. 201. 340 bde gshegs bka’ ’das. 341 mchedla’khuba. 342 Buddhajnanapada (sangs rgyas ye shes zhabs) was a disciple of Manjushrimitra from whom he received the mind class teachings of the Great Perfection. Some authorities equate this master with Shri Simha. See The Nyingma School of Tibetan Buddhism, p. 494–96. 343 Shantipa, also known as Ratnakarashanti, was the keeper of the eastern gate of Vikramashila. He was a celebrated exponent of the Prajnaparamita, Ma- dhyamaka, logic, and grammar. He taught Madhyamaka as the foundation for the Vajrayana, and he attained the level of Vidya ̄dhara through the practice of Guhyasamaja. He was one of Atisha’s teachers, and his lineage was brought to Tibet by Drogmi Shakya Yeshe. 344 byams pa ’dor ba. 345 byang sems ’dor ba. 346 That is, compassion focusing on beings, and wisdom focusing on enlighten- ment. 422 notes

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   347 [DKR/OC] That is, when giving the empowerment. 348 [DKR/OC] That is, when receiving the empowerment. 349 [DKR/OC] That is, of suffering and happiness.

350 Thisisapillcontainingthefivenectars. 351 grub mtha’ smod pa. 352 [DKR/OC] To criticize Buddhist doctrines and the beliefs of non-Buddhists is permissible only when it is necessary for the clarification of mistaken under- standing, and in order to bring beings on to the Buddhist path. 353 gsang ba sgrog pa. 354 rjes gnang. [DKR/OC] This is a ritual authorizing disciples to meditate on the deity, recite the mantra, and cultivate concentration. It does not have the same maturing power as the empowerment. 355 rigs gtad. This means to bestow the blessings of the deities of the body, speech, and mind families, namely, Manjushri, Avalokiteshvara, and Vajrapani. It does not require the presence of the mandala. 356 phung po smod pa. 357 rangbzhindagpa’ichoslathetshomzaba. 358 ldem dgongs. See Treasury of Precious Qualities, bk. 1, chap. 9, p. 338–41. 359 The doctrine of the tatha ̄gatagarbha is expounded and supported by many arguments in ten profound sutras, such as the Sandhinirmochana-sutra, together with texts like the Sublime Continuum. Some teachers of the new translation tradition appear to have asserted that this teaching is expedient. [KPS] 360 gdug pa can mi sgrol ba. 361 This includes those who harm the images of the Buddha, the Dharma of transmission and realization, and the yellow-clad Sangha. [DKR] 362 Those who harm a teacher who has mastery of all the Buddha’s teachings. [DKR] 363 ‘‘On the other hand, if practitioners abandon the attitude of love (repudiating the people in question and mentally turning away from them), they commit the fourth downfall.’’ [YG III, 409:3] 364 ming bral chos la tshad mas gzhal ba. 365 stong pa nyi tshe ba, the emptiness of phenomena asserted in conceptual terms. 366 dad ldan sems sun ’byin pa. 367 dam rdzas ji bzhin mi bsten pa. 368 For example, at the ganachakra or sacred feast offering. 369 shes rab ma la smod pa. 370 For example, the Dharma-protectors Ekajati or Tseringma. notes 423

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   371 ‘‘When, in the common sutras, the Buddha spoke of the defects of women, he did so with a certain underlying intention and pedagogical purpose [i.e., to aid the monks in the practice of chastity]. And when, in accordance with the Buddha’s words, some teachers have expressed a certain critique of women, they have done so likewise with a view to (the same) particular purpose. Barring this specific circumstance, no one should ever gratuitously scorn or show contempt for women.’’ [YG III, 415:5–416:1]

372 slob bshad. This concerns teaching on the perfection stage. 373 tshogs bshad. In the case of Anuttaratantras, this refers to the teachings on the generation stage. 374 Nagarjuna (klu grub), the second-century founder of the Madhyamaka system, is credited, in Tibetan tradition, with works on the tantra, such as the com- mentary on the Guhyasamaja-tantra called the Five Stages (rim lnga). 375 Shura (dpa’bo), alias Ashvaghosha (rta dbyangs), was a Hindu scholar who, in- fluenced by Aryadeva, converted to Mahayana Buddhism. The author of the Buddhacharita (a biography of the Buddha), he is an important figure in the Sanskrit poetic tradition. 376 For a detailed exposition of the samayas and downfalls of the different tantra classes, see Buddhist Ethics, pp. 231–42. 377 That is, mdo sgyu sems gsum. The literal meaning of this expression is ‘‘scripture, illusion, and mind.’’ It is an abbreviated reference to three items: the mdo dgongs pa ’dus pa, the sgyu ’phrul drva ba, and the sems sde. This is the terminology used in the kahma teachings to refer respectively to Anuyoga, Mahayoga, and Atiyoga. 378 This is one of the principal tantras of the Anuyoga class. It consists of seventy-five chapters divided into ten sections, and was translated into Ti- betan from the Gilgit language of bru sha by Chetsenkye ́ (che btsan kyes). See note 144. 379 The seal or mudra of the Conquerors refers here to the vivid, yet empty, body of the deity. [KPS] 380 These must be recognized as being, respectively, the five Buddhas, the five female Buddhas, the five female Bodhisattvas, the five male Bodhisattvas, and the five wisdoms. [DKR] 381 bsgrub dang bsrung ba’i dam tshig. See p. 201 for an explanation of this distinction. 382 The truths of purity and equality (dag and mnyam). See appendix 3. 383 rtags kyi lha sku phyag rgya. ‘‘Sign’’ in the term ‘‘sign-mudra’’ is no doubt a reference to emptiness and compassion, of which the body of the deity is the sign. However, it may also refer to the deity’s family, on the symbol of which the flower fell during the empowerment. [KPS] 384 This is Rongdzom Pandita’s commentary on the Guhyagarbha. 424 notes

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   385 This means a teacher who commands universal respect, such as the present Dalai Lama. For a detailed discussion of the six kinds of teacher, see Buddhist Ethics, p. 497n261.

386 The vajra master is described as a ‘‘perilous object’’ (yul gnyan po) because any action, positive or negative, performed in respect of such a master, produces extreme results for good or ill. 387 These comparisons refer respectively to: (1) the teacher worthy of respect; (2) the teacher who brings beings onto the path; (3) the teacher who gives empowerment; (4) the teacher to whom one confesses faults and downfalls; (5) the teacher who explains the tantras; and (6) the teacher who gives pith instructions. [DKR] 388 The root mantra, for example hung, is the unmistaken cause; the generation mantra is the cooperative condition; the activity mantra is for recitation. [DKR] ‘‘Unmistaken cause’’ means the cause of the deity; ‘‘cooperative’’ refers to the seed-syllables of the elements, the palace, and so on; the ‘‘activity mantra’’ is the main mantra of the deity used in the recitation. [KPS] For an alternative explanation, see Buddhist Ethics, p. 497n265. 389 For example, the four major Dharma feasts, such as the celebration of the Buddha’s descent from the Heaven of the Thirty-Three. 390 See p. 184. 391 That is, those who are intimate but have not yet perfected their practice. [DKR] 392 See also Buddhist Ethics, p. 281. 393 This distinction is made by Longchenpa in Dispelling Darkness in the Ten Direc- tions, his commentary on the Guhyagarbha-tantra. [KPS] 394 bka’ brgyad bde gshegs ’dus pa’i zhi ba’i rgyud, a terma discovered by Nyangrel Nyima O ̈ zer (1124–92). 395 ‘‘In contrast with the practitioners of the lower vehicles, adepts of the Man- trayana are without acceptance or rejection. For they do not ascribe reality to the vows or to the observance of them. The object of observance, the person who observes, and the attitude and action of observing, are all regarded as the display of self-cognizing primordial wisdom: the ultimate deity of dhar- mata ̄. And even though, [by way of skillful means] on the relative level, these practitioners do accept some things and reject others, nevertheless, thanks to their wisdom, they know that all such things are beyond the categories of good and ill, adoption and rejection. ‘‘Thus an individual samaya (for example, ‘not to spurn the unsurpassed’) has the twin aspects of skillful means and wisdom, each of which is sub- divided according to three features. The ‘unobstructed feature’ refers to the enlightened body, the ‘unborn feature’ refers to enlightened speech, and the notes 425

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   third feature—the union of the previous two—is the enlightened mind. Six samayas are thus obtained. Each of these six can once again be subdivided into five: the body (the aspect of support); speech (the aspect of experience); the mind (the aspect of absence of conceptual constructs); qualities (the aspect of individually appearing attributes); and activities (the aspect of their effectiveness). This results in thirty samayas. When skillful means and wis- dom are added, this comes to thirty-two samayas. It is thus that a single samaya in fact comprises thirty-two samayas. If one subdivides the remaining four samayas in the same way, one will arrive at a grand total of one hundred and sixty samayas.’’ [YG III, 440:5–441:5]

396 ‘‘If one fails to deal skillfully with defilements, but instead eliminates them by using other antidotes, only the uncompounded result [the cessation of the Shravakas] will be actualized. The qualities of buddhahood will not manifest. It is just as when a seed is roasted (no plant can grow). But if one recognizes that the defilements are without inherent existence, and if one is able to handle them skillfully, neither arresting them nor indulging in them, then the great courage of the general Mahayana, the two accumulations included within the practice of the six paramitas, and all the wisdoms and accomplish- ments of the Mantrayana, will arise according to one’s wish. It is just as when the seed and all the necessary circumstances of water, manure, and warmth are assembled: the fruit grows effortlessly to maturity.’’ [YG III, 442:3–6] 397 For example, the herukas Mahottara or Hayagriva. 398 Mode of conduct (brtul zhugs) is here defined as the taming (brtul) of ordinary thought and action and the entry (zhugs) into the ultimate reality. 399 See note 395. 400 [DKR/OC] One gives the name ‘‘samaya’’ to the unmoving primordial wis- dom of the ultimate expanse. Since everything is the display of this wisdom, this samaya cannot be transgressed. 401 ‘‘These are the root and branch samayas of the mdo sgyu sems gsum (Mahayoga, Anuyoga, and Atiyoga), which encompass all the common Anuttaratantras.’’ [YG III, 453:4–5] 402 It is important to know what is to be avoided and also what is to be under- taken—and how. The meaning of the last line (’jug dang las kyis rnam pas bshad) is difficult to construe. This is an approximate rendering. [KPS] 403 That is, as referring to the outer aspect of the inner body samaya. 404 Appearances, sounds, and thoughts are by nature the three mandalas of the enlightened body, speech, and mind; in other words, the deity, mantra, and wisdom. [KPS] 405 That is, the view of the purity and equality of all phenomena. [KPS] 406 ‘‘The manner of not rejecting the five poisons in the usual, negative, sense 426 notes

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   (log pa’i dug) has already been explained above, as also the five poisons that are utterly pure (yang dag pa’i dug). To be more specific, it might be thought that to examine the five poisons (in their negative sense) using the arguments of Madhyamaka, constitutes the path. But sealing the poisons with a mere understanding (of their nature) without bringing them under control is of no help whatsoever. And even if they were to be brought under control in this way, this would amount merely to the general Mahayana purification of de- filement into its ultimate nature. It would not constitute the special approach of the mantra path. For if one meditates on love and so forth as a remedy to the defilements, one is using the antidotes as the path, not the defilements themselves. This approach is common also to the Hinayana path.

‘‘Moreover, one may block the defilements, settling in a state that is like a feeling of exhaustion, but if one does this on purpose, the state achieved goes no further than the universal ground, or a mental state of no-thought. And if one remains in a state of nonclinging to the defilements, one is using primordial wisdom as the path, not the defilements themselves. Therefore, when defilements occur, if one leaves them as they are, in the knowledge that they are themselves primordial wisdom by their nature; and if one has no clinging to them and does not do anything to block them, one will not fall victim to such defilements, and one will accumulate neither the karma nor the habitual tendencies associated with them. Defilement itself becomes a favorable condition for the path. Indeed, it becomes the path itself. The Vajra (Mayajala) says: ‘Defilements are like illusions. By their nature they are empty. By their nature they are impermanent. When their nature is known, they subside.’ If one is without such an understanding, one may, with the self- assurance of being the deity, practice the perfection stage with characteristics, which uses desire as the path. In this way, defilements are used skillfully as the path itself, with the result that these same defilements are gradually trans- formed into primordial wisdom, just as iron is alchemically transmuted into gold.’’ [YG III, 461:4–462:6] 407 ‘‘The five procedures (cho ga) are: to be accepted by a teacher who infallibly reveals the path; to receive an empowerment from such a teacher; to keep the samayas and vows; to know the pith instructions with regard to the practice; and to be able to practice with great endeavor.’’ [YG III, 465:3–4] 408 These additional samayas (lhag pa’i dam tshig) are related to specific times, for example, the performing of drupchens or retreats. 409 For it is mainly at those times that such breaches of the samaya occur. 410 See note 398 and Buddhist Ethics, pp. 246–48. 411 so sor sdud pa’i rnal ’byor. This is the first branch of the sixfold yoga (sbyor ba yan lag drug) practiced in the perfection stage of the Kalachakra-tantra. For a detailed discussion of this subject, see Buddhist Ethics, p. 477n165. 412 See also Buddhist Ethics, pp. 246–53. notes 427

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   413 This line in the root verse is perhaps a footnote; it does not appear in Jigme Lingpa’s autocommentary rnam mkhyen shing rta. [DKR]

414 ‘‘Generally speaking, to be of a particular family does not mean that one is absolved from observing the vows of the other four families. It indicates that special care must be taken to observe the vows of one’s own family. This is why the vow of each of the five families is referred to as a ‘samaya.’ ’’ [YG III, 472:1–2] 415 Thevajraisthesymbolofenlightenedmind;thebellisthesymbolofenlight- ened speech; and the deity’s form is the symbol of enlightened body. This vow consists therefore in recognizing that one’s body, speech, and mind are the three vajras, and in maintaining this recognition in one’s meditation. To ‘‘uphold the teacher’’ means to accept the teacher as one’s master, to be approached with faith and devotion. [KPS] See Buddhist Ethics, p. 250. 416 See also Buddhist Ethics, pp. 253–56. 417 See tenth root downfall, pp. 187–88, and Buddhist Ethics, p. 476n162. The seven degenerate objects are sometimes defined as: (1) those who are degenerate in their approach to the holy beings (despising their teachers and their vajra kin); (2) those who are degenerate in regard to the Buddha’s teachings (ignor- ing and despising the karmic principle of cause and effect); (3) those who are degenerate in their view (understanding the two truths in a nihilistic sense); (4) those who are degenerate in their action (bringing suffering to the inno- cent); (5) those who are degenerate in their clinging to distinctions (approach- ing the Dharma in a sectarian spirit); (6) those who are degenerate in their greed (robbing and destroying without shame); and (7) those who are degen- erate in wickedly inflicting suffering on beings. 418 ‘‘One should take her red essential element through the control of one’s wind.’’ [YG III, 478:5] 419 This passage has been rendered according to YG III, 485:4. 420 For example, one of the penitential precepts (chad pa las kyi bslab pa) states that the repentant monk must assume the lowest rank for the rest of his life, and that he is unfit to act as the leader in the ritual of purification and restoration (gso sbyong). [KPS] 421 ‘‘Generally speaking, for the majority of downfalls to be complete, four ele- ments must be present: (1) an object with regard to which the downfall is committed; (2) the intention; (3) the perpetration of the physical or verbal act (if the downfall is one of body or speech); and (4) the completion of the act (whether physical, verbal, or mental). If these four elements are present, a ‘‘defeat’’ is said to occur, and the mantra vow is lost. If one oscillates between the mental commission of any of the root downfalls (i.e., the wish to commit them) and the application of antidotes to the same, it is true that the four elements are not complete. However, if one fails to confess [this wish] imme- 428 notes

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   diately, and the time period for confession is exceeded, it is still called a downfall exceeding the time period for confession. Barring an actual defeat, this is the next most serious negative action. . . . With regard to the nature of the breaking of samaya transgression, one speaks of root downfalls, infrac- tions, and faults, in decreasing order of gravity.’’ [YG III, 496:2–497:1]

422 ‘‘The five deteriorations are as follows. First there is ‘great deterioration’ (kun tu nyams pa chen po), namely, defiled behavior with strong entangling attitudes, or frequent defiled behavior in respect of highly important objects (one’s teacher, etc.). The second and third are the ‘root’ and ‘branch deteriorations’ (rtsa ba’i nyams pa and yan lag gi nyams pa) as commonly explained. The fourth is deterioration occurring ‘through association’ (zlas nyams), that is, through associating with those who have broken their samayas and who are not en- gaged in repairing them. One should not meet or speak to such people even for a moment. . . . The fifth refers to ‘incidental deterioration’ (zhar nyams), a deterioration incurred in order to please others, not just for self-centered reasons.’’ [YG III, 500:2–501:3] 423 An example of this would be to explain the meaning of the symbols of the Mantrayana in an inappropriate situation. 424 That is, the offering of jewels, etc. 425 That is, uttering a loud confession with a yearning melody. 426 ’pho med tshul khrims. That is, of the white bodhichitta. 427 That is, the visualization of the deity (mudra) and the recitation of the deity’s mantra. 428 ngan ’gro dgug dral. This is a reference to the practice of gnas lung (the rite of purification for guiding the consciousness of beings in the bardo), etc. [KPS] 429 rnam par ’joms pa and sme ba brtsegs pa. 430 ‘‘One should visualize all the deities of the peaceful and wrathful mandalas and cultivate strong devotion toward them. Without straying from the medi- tation by losing the view, one should, on the outer level, make expiatory offerings (skang ba) to the deities just mentioned. For this, one should use pure substances of the best quality, such as a 108 offerings of amrita medicine, 108 offerings of rakta, and 108 tormas, in which not a single ingredient is lacking. One should also make 108 lamp offerings. If this quantity is beyond one’s means, one should prepare as many offerings as one can. On the inner level, one should also make expiatory offering of one’s own body. This im- plies amrita to represent the white essential constituent, rakta to represent the red essential constituent, together with a torma and lamps to symbolize respectively the channels and the wind-mind. On the secret level, one should make expiatory offerings of bodhichitta. ‘‘In this context, amrita-medicine (bdud rtsi’i sman) represents great bliss, the nature of spontaneously arising awareness; rakta represents the nature of notes 429

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   emptiness; torma their union; and the lamps the character of luminosity; etc. If, on an auspicious day (the full or new moon, the eighth day of the month, and so on), one makes confession, performing the visualization according to the words of the prayer, together with such outer, inner, and secret offerings of amrita and rakta, it is said that everything will be purified. And even if one is not able to do so, if one constantly bears in mind the first part of this confession, which ends with the recitation of the hundred-syllable mantra, accompanying it with prostrations, all breaches and degenerations of the sa- maya will be purified.’’ [YG III, 505:3–506:2]

431 ‘‘Ifonedoesnotfeelremorse,itisimpossibletorejectone’sfault,andoneis in effect deceiving the object of confession. One’s ability to amend one’s negative behavior will be meager, and the strength of one’s remedial practice will be feeble.’’ [YG III, 506:4–5] 432 ‘‘The practice of pacifying activities will result in an increase of disease and evil forces. The practice of increase will lead to a lessening of one’s life span and merit, etc.’’ [YG III, 507:5] 433 ‘‘The ‘enjoyment of the sky’ (mkha’ spyod) refers to the ability to remain in celestial fields without dying. The ‘power of the sword’ brings victory over one’s enemies. If one holds in one’s hand the pill made of special medicinal substances and blessed by the mantra, one becomes invisible. By wearing special sandals, one can traverse the oceans in a moment. The vase brings forth inexhaustible treasure. To have mastery over demons or yakshas means that the eight classes of spirits are at one’s beck and call. By extracting the essence [of the elements], one gains longevity, great strength, and a lotus-like radiance, becoming lighter than flax. Finally, if one applies the magic balm to one’s eyes, one gains the power to detect buried treasures.’’ [YG III, 511:3–512:1] 434 See Treasury of Precious Qualities, bk. 1, p. 387. 435 ‘‘The eight qualities of mastery (dbang phyugs kyi don brgyad) are explained in other texts as related to the common accomplishments. The latter are ob- tained through a mundane path or the rudimentary stage of generation. In the present text, however, they are explained as corresponding to the eightfold noble path on the path of learning. They cause one to attain the path of no more learning, namely, the actualization of the three vajras. This occurs at the last moment of the path of learning when the extremely subtle pulsation of the channels and the movement of the wind and essence-drops (the sup- port of duality) are, together with the propensity for the thoughts of the eight kinds of consciousness, completely purified.’’ [YG III, 512:5–513:2] 436 See p. 153. ‘‘Etymologically, a ‘Vidya ̄dhara’ is one who, by relying on the pith instructions of the Mantrayana, upholds, or unerringly maintains awareness, the sugatagarbha.’’ [YG III, 514:5] 430 notes

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   437 kha sbyor yan lag bdun. Union (kha sbyor), here, means equality, evenness (mnyam pa nyid). [KPS]

438 ‘‘It is said that three approaches to ultimate reality are implicit in all phenom- ena. They are known as the three doors of perfect liberation (rnam thar sgo gsum) and are: emptiness, absence of (truly existing) attributes, and absence of expectancy. ‘‘1. Emptiness is defined as the ‘absence of reference’ or ‘unfindability,’ in other words, the absence of inherent existence. Phenomena, from form to omniscience, are totally devoid of even the slightest degree of intrinsic being. Their true status lies outside the range of discursive cognition, and conse- quently it is precisely mental construction that veils it. Phenomena, the ob- jects of thought, appear only as long as thoughts occur (namely, the ordinary mind and its mental factors). For in themselves, phenomena are without true existence, not only on the ultimate level but even on the conventional level. ‘‘2. Absence of attributes or featurelessness is defined as ‘pacification’ or ‘subsiding.’ Phenomena arise in interdependence as the natural display of emptiness. Thus, from the very outset, conceptual ascriptions like existent or nonexistent, good or bad, and definitions in terms of productive causes and conditions (beneficial or otherwise) cannot properly be applied to them. To divide the phenomenal field into self and other, clean and unclean, and so on, is the very antithesis of the absence of attributes. For the truth is that, within the nature of emptiness, the dharmadhatu, the domain of nonconceptual primordial wisdom, phenomena do not exist in this way. ‘‘3. Absence of expectancy is defined as ‘absence of suffering and igno- rance.’ The phenomena included within the categories of true sufferings and true origins (‘true sufferings’ means the universe and its inhabitants, and their ‘true origins’ means karma and defilement born of ignorance) have never existed [as such]. Therefore they are no different from ‘nirvana,’ the state beyond suffering. As the Way of the Bodhisattva (9:103) says: Something such as this does not exist, not even slightly. Beings by their nature are beyond the reach of suffering. ‘‘The antithesis of this is our tendency to consider samsara and nirvana as distinct realities, and to imagine that nirvana is a goal to be attained—whereas in the nature of the mind itself, there is no distinguishing between samsara and nirvana. As the Introduction to the Middle Way (6:208–9) affirms: The character of emptiness Is absence of a real, existent referent. The absence of all attributes is peace. And third, (the absence of expectancy) has been defined as nonexistence Of all suffering and ignorance. ................. 18356$ NOTE 06-11-13 07:57:23 PS PAGE 431 notes 431

   ‘‘The three doors of perfect liberation are also associated with the ground, path, and result. Emptiness refers to the ground because it lies beyond the extreme ontological positions of existence and nonexistence. Absence of attri- butes refers to the path because, even at the present moment, phenomena are without real existence. Absence of expectancy refers to the result, because no hope or reliance is placed in the future. The Introduction to the Middle Way (6:216) says:

The present instant does not stay; The past and future have no being. Because these three cannot be pointed out, They are referred to as the unobservable. [YG III, 517:6–520:1] 439 ‘‘The naturally pure dharmadhatu, the nature of the mind, luminous primor- dial wisdom, is ever present and unchanging. Its appearance aspect is the source of the rupakaya’s major and minor marks. Its emptiness aspect is present primordially and spontaneously, the dharmakaya beyond all mental constructs. It is like a jewel because its qualities are present naturally. Like space, it is unchanging, and all beings are pervaded by it in the same way that water is pervaded by its wetness. The Sublime Continuum says: Like a jewel, like space, like pure and limpid water, Such is the nature of the mind. At all times it is free from the defilements. ‘‘Therefore, of the second and third turnings of the Dharma wheel, it is in the third that the final, definitive teaching is expressed. In the Mahaparinirvana-sutra, the second and third turnings of the wheel of Dharma were explained with the following example. A certain doctor gave medicine to a sick baby and told its mother not to feed it until it had digested the medicine. Accordingly, the woman smeared her breast with bile, telling her child that she could not feed it because there was poison on her breast. Although the baby wanted to drink its mother’s milk, it could not because her breast had a bitter taste. When, however, the medicine had been digested, the woman washed her breast and wanted to feed her child. The latter, how- ever, was wary of the bitter taste and would not suckle. When the woman explained why her breast had tasted bitter, the baby gradually came to drink her milk again. ‘‘Now in the same way that the woman had put bile upon her breast, the Tatha ̄gata taught that all phenomena are devoid of self (they are without inherent existence). He did this so that his disciples would meditate on emp- tiness. But later, just as the woman washed her breast and suckled again, the Buddha said that all beings are pervaded by the tatha ̄gatagarbha. And after speaking in this way, the Buddha declared: ‘O monks, you too must distin- guish these two instances. The tatha ̄gatagarbha is not nonexistent. In the past 432 notes

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   (in the Prajnaparamita-sutras), I spoke of emptiness, but you should know that I intended only the absence of inherent existence. Indeed, meditation on an emptiness that is just nothingness would not give rise to the kayas and wis- doms of buddhahood. For as the cause is, so is its fruit.’ ’’ [YG III, 521:5–523:5] [DKR/OC] Emptiness compared to a bitter taste refers to ‘‘mere emptiness.’’ But there are two aspects in the tatha ̄gatagarbha: emptiness and luminosity. The second turning of the wheel expounds only the emptiness aspect, while the third turning of the wheel expounds emptiness and luminosity inseparably united.

440 In his Fundamentals of the Nyingma School (rnying ma’i rnam gzhag), Dudjom Rin- poche says on several occasions that, in the context of ‘‘rough and outer’’ Madhyamaka (rags pa phyi’i dbu ma)—namely, the texts and arguments of the Svatantrikas and Prasangikas—it is shown that there is no contradiction in the fact that, though phenomena are without intrinsic being on the ultimate level, they nonetheless arise through interdependence on the relative level. In addition, in the subtle, inner Madhyamaka (phra ba nang gi dbu ma), otherwise known as the resultant Madhyamaka of union (zung ’jug ’bras bu’i dbu ma), based on the third turning of the Dharma-wheel, it is established that the dharmadhatu is the ultimate expanse indivisible from the kayas and wisdoms. It is not mere voidness, a nonaffirmative negation. 441 It should be noted that the terms ‘‘awareness,’’ ‘‘self-cognizing awareness’’ (rig pa or rang rig), and ‘‘self-cognizing primordial wisdom’’ (rig pa’i ye shes or so so rang rig pa’i ye shes), as these occur in the Great Perfection teachings, do not have the same meaning as in the context of Chittamatra. In the Treasury of Teachings, the auto-commentary on the Precious Treasury of the Dharmadhatu, Longchenpa says: ‘‘Awareness, which sees that there is no duality of appre- hended object and apprehending mind, is called self-arisen primordial wis- dom. However, this is not the self-cognizing, self-illuminating awareness asserted in the Yogachara Chittamatra. For since [according to the Great Perfection] there is neither outside nor inside, awareness does not exist as the ‘inner mind.’ Since there is neither self nor other, it does not exist as ‘self- cognizing awareness.’ Since there has never been an apprehending mind and apprehended object, it does not exist as ‘that which is free of them.’ Since there is no object of feeling and knowledge, it does not exist as ‘nondual experience.’ Since there is neither mind nor mental factors, it does not exist as ‘one’s mind.’ Since there is neither luminosity nor nonluminosity, it does not exist as ‘natural luminosity.’ And since it transcends awareness and lack of awareness, it cannot even be called ‘mere awareness.’ This is what we mean by the ‘Great Perfection beyond all extremes.’ Although awareness is referred to as ‘self-arisen primordial wisdom,’ ‘bodhichitta (pure, accomplished mind),’ ‘dharmakaya,’ ‘great spontaneous presence of the ultimate expanse,’ and ‘naked self-illuminating awareness,’ one should understand that these are mere ascriptions that simply point to it. For if one were to grasp at these notes 433

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   names as being awareness itself, the latter would not be at all different from the self-cognizing, self-illuminating mind free from the duality of the object and subject of the Chittamatra school.’’ [Treasury of Teachings (lung gi gter mdzod), p. 76:1–6].

442 ‘‘Regarding the Great Perfection of the ground, one speaks of ‘perfection’ because the phenomena of both samsara and nirvana are all perfectly con- tained in the nature of awareness (rig pa’i ngo bo). The phenomena of samsara are like appearances in a dream: they appear without having true existence. They are but the creative power of awareness—considered (wrongly) to have a real existence of its own. The phenomena of nirvana are spontaneously present in awareness, in the same way that rays of light are present in the sun. It is thus that the phenomena of both samsara and nirvana are perfectly contained in awareness. This perfection is qualified as ‘great’ because the ground (the nature of awareness) is primordial wisdom, which pervades sam- sara and nirvana. ‘‘The Great Perfection of the path is the method whereby adventitious obscurations (which are themselves the manifestation of the creative power of awareness (rtsal snang glo bur ba’i dri ma) vanish of their own accord. This happens when one remains without any mental contrivance, without any ma- nipulation, in a state free from all conceptual construction, in a state where (the main) mind and mental factors subside in the ultimate expanse, the sphere of self-arisen primordial wisdom, which is free of all deliberate action and is beyond ordinary mental states. Since all the qualities of both path and result are spontaneously present in this state, it is called perfection. And because it is the final point of all vehicles and paths, it is called great. ‘‘The Great Perfection of the result is self-cognizing primordial wisdom (rig pa’i ye shes), which is free from all obscuring stains and habitual tendencies. Because it is the ground whence the kayas and primordial wisdoms arise, it is called perfection. And since by nature it constitutes the qualities of elim- ination, realization, and enlightened activity, it is called great.’’ [YG III, 524:6 –525:6] 443 [DKR/OC] What we call the ‘‘ground’’ is the union of emptiness and lumi- nosity. It is the dharmata ̄: motionless, ultimate reality, the tatha ̄gatagarbha. At the slightest arising of the creative power of awareness (and there is no question of its not arising), there occurs what is called the appearance of the ground (gzhi snang). The appearance of the ground and the creative power of awareness are the same thing. This creative power moves, whereas awareness itself is always motionless. It is as when the sun rises. The sun’s rays cover the earth, but the sun does not move out from itself. Its rays are like the creative power of awareness. The appearance of the ground is said to ‘‘move,’’ in the sense that it is the ground’s radiance, not because it is drawn out by something extraneous. It is true that, of necessity, the doors of freedom and delusion arise from 434 notes

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   within the ground. The ground alone, however, does not give rise to them. Their occurrence depends on the appearance, or rather the appearances, of the ground emerging from the ground. If, in the moment of their arising, the appearances of the ground are recognized as the self-experience of awareness (rang snang), one is not deluded, and freedom occurs. Otherwise, if one looks outwardly, thinking that the appearances of the ground are something outside awareness, one is in delusion. Therefore the door of both samsara and nirvana (of freedom and delusion) is the appearance of the ground, not the ground itself.

As for the ground itself, this is none other than the tatha ̄gatagarbha. What is the difference between awareness and the ground? ‘‘Awareness’’ is the name given to the actualization of the fundamental nature of the ground. Therefore, while awareness is necessarily the ground, the ground is not necessarily aware- ness. 444 rang bzhin rdzogs pa chen po. [DKR/OC] In the expression ‘‘Natural Great Per- fection,’’ the term ‘‘natural’’ (rang bzhin) refers to the fact that the ‘‘face’’ or likeness (bzhin) of ultimate reality or dharmata ̄ is shown exactly as it is, with- out modification or elaboration. 445 ‘‘In the vehicle of the paramitas, it is said that although samsara and nirvana are not different (in that neither the one nor the other has real existence), they do seem different on the conventional level. But now, when the ground of the Natural Great Perfection is established, it is taught that, also on the conventional level, the aggregates (and the other phenomena of samsara) and the kayas and wisdoms (the phenomena of nirvana) are the same in the state of awareness. And so, when the nature of all phenomena is realized just as it is, the qualities of buddhahood, the kayas and wisdoms, do not arise as something new. For they dwell already in awareness, the self-arisen primordial wisdom endowed with the nature of the trikaya—an expanse from which they have never departed. And likewise, when one is deluded, through failure to recognize the fundamental nature, the various appearances of the outer and inner things of samsara do not arise anew, either. For throughout the entire time that one is deluded, these same appearances are none other than the primordially pure nature of awareness. The phenomena of samsara are like a rabbit’s horns. In themselves, they are completely nonexistent.’’ [YG III, 528:2–529:1] 446 It is important to note that in this account of the trikaya, the sambhogakaya and the nirmanakaya are aspects of inner luminosity, as will be explained. They are distinct from the sambhogakaya and nirmanakaya of outwardly radiating luminosity (the rupakaya in the usually accepted sense). 447 Through their being recognized for what they are: the self-experience of awareness (rang snang). 448 For an explanation of what is meant by the duality of apprehended and notes 435

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   apprehender (or percept and perceiver), see chapter 11, commentary to stanzas 27–28, p. 249.

449 ‘‘The defects of these opinions are described in tantras such as the Six Ex- panses.’’ [YG III, 530:5] 450 That is, it can be described negatively (apophatically) by removing extraneous characteristics, but it cannot be described in positive terms (kataphatically) as this or that. See Shantarakshita and Mipham, Adornment of the Middle Way (Boston: Shambhala Publications, 2005), pp. 269 and 275. 451 Seechapter10,pp.173–76. 452 ‘‘The recognition or nonrecognition of the nature of the appearance of the ground is the criterion for the occurrence either of nirvana or samsara.’’ [YG III, 542:3] 453 Jamgo ̈n Kongtrul comments that ‘‘Awareness that dwells in the ground is present as the inner expanse (nang dbying). At the beginning and the end [i.e., at the time when ultimate reality stands spontaneously revealed during the final stage of the death process—which is an end in relation to the past life and a beginning in relation to the future life], it is only present as a pro- foundly indwelling luminosity and does not appear as deities and lights [of outwardly radiating luminosity]. But when awareness rises from the ground, it reveals its natural luminous radiance. When dwelling in the heart, awareness is called the awareness that dwells in the temporary ground. Because it has already arisen from the ultimate expanse as samsara and has not yet reached the place of freedom, it is still considered to be the appearance of the ground. To be more specific, ‘unripe’ awareness (rig pa ma smin pa) dwells in the expanse of the naturally radiant five lights—like an unhatched peacock within its egg. When the four visions are experienced on the path, awareness is, at that time, manifesting like a rainbow in the sky. And when the material body is purified, awareness is perfected and ‘ripens’ into the kaya—like the peacock emerging from the egg. Consequently, the ground of the ultimate expanse differs from the ‘temporary ground’ in that it is not within the visible abode of light, whereas the latter is.’’ See Jamgo ̈n Kongtrul, Treasury of Knowledge (shes bya kun khyab), p. 133. 454 rang bzhin lhun gyis grub pa’i rang gdangs. ‘‘Various names are used to indicate the ground. The Precious Treasury That Fulfills All Wishes says: ‘The ground has many names. Since samsara and nirvana arise from it, it is called the ultimate ex- panse (dbyings). Since it has been present from the beginning, it is called the spontaneously present nature (rang bzhin lhun grub). Since it is concealed by obscurations, it is called the essential element (snying po’i khams). Since it is the fundamental nature, it is called the ultimate truth. Since it is primordially pure, it is named immaculate luminosity. Since it dwells in neither of the two extreme positions, it is said to be the nature of the Middle Way. Since it transcends all conceptual constructs, it is transcendent wisdom. Since it is 436 notes

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   empty and immaculately luminous, it is the indivisibility of the two truths. Since it is unchanging, it is suchness, the ultimate nature, etc. All this is said by those who are wise and learned.’

‘‘Here a question may be raised. If Madhyamaka, Prajnaparamita, and the Great Perfection are only different names for the same thing, how is it that the Great Perfection is superior to the vehicle of the paramitas? The answer is that whereas they are all the same (as we have said) on the ultimate level, they differ considerably both in the way they establish the ground, and also in their associated meditative practices. According to the vehicle of the para- mitas, it is believed that the sugatagarbha is present in the mind like a seed, which, thanks to the two accumulations (acting as cooperative conditions), develops ‘newly’ into the qualities of the result (enlightenment). Therefore it is with effort that the path is traversed. According to the Great Perfection, on the other hand, it is believed that in the sugatagarbha all the qualities of enlightenment are naturally present already, and therefore the path does not require any exertion. Therefore, the way of establishing and implementing the union of emptiness and dependent arising—in other words, the way of establishing the indivisibility of the two truths according to Madhyamaka, and the so-called indivisibility of the two superior truths of the general Man- trayana, and also the indivisibility of primordial purity and spontaneous pres- ence in the Great Perfection—are all different. Nevertheless, it is important to understand that, in their essential meaning, they are in fact the same.’’ [YG III, 545:1–546:3] 455 ‘‘Thewords‘everyouthful’(gzhonnu)isusedbecausethenatureofawareness, being uncompounded, does not decay and disintegrate as a compounded phenomenon does. In the expression ‘vase body’ (bum pa’i sku), the term ‘body’ (kaya) refers to the fact that the inner luminosity just mentioned is the ground of arising of the three kayas, which is unceasing and unobstructed within the ultimate expanse.’’ [YG III, 542:1–2] ‘‘In the same way that a statue with a head, arms, etc., when placed inside a vase, is concealed by that very vase and is not visible, likewise, even though the inner luminosity is endowed with all the qualities, the latter are not externally manifest.’’ [YG III, 543:3–4] ‘‘In a similar way, the sutras of definitive meaning, together with the com- mentaries upon their intended meaning, illustrate the fact that the tatha ̄gata- garbha dwells concealed within the obscurations. In the sutra Holding the Root of Virtue, we find: ‘The tatha ̄gatagarbha is like a flame inside a vase. When the vase breaks, the flame becomes visible.’ And Nagarjuna says in his Praise of the Dharmadhatu: ‘Just as a flame within a vase cannot be seen outside, so too the light of the dharmadhatu in samsara is not seen. When the vase is broken, the flame sheds light on everything. So too, when obscurations are destroyed by diamond-like concentration, the radiance of the dharmadhatu fills the whole of space with light.’ ’’ [YG III, 544:1–4] notes 437

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   456 Here, as elsewhere in the three chapters on the Great Perfection, the Tibetan translation of ‘‘bodhichitta’’ (byang chub kyi sems) is understood, and literally translated, according to its strict (Tibetan) etymology: pure and accom- plished mind.

457 ‘‘This ground for the arising of the kayas and wisdoms is the inner luminosity which, though absorbed within, is not obscured (nang gsal thim la ma rmugs).’’ [YG III, 548:2] 458 In some editions of the root text, skye med (‘‘unoriginate’’) is found here instead of rkyen med (‘‘unconditioned’’). Khenpo Yo ̈nten Gyamtso mentions both these alternative readings, but shows a preference for the reading skye med. 459 ‘‘‘Higher delusion’ (yar ’khrul) refers to the appearances of the kayas and wisdoms that arise (for beings who are not yet free) through the door of perfect purity at the time of initial delusion, in the bardo of reality (after the moment of death), and on the path of the practitioner. Whatever arises assumes, from the very first moment, an aspect of ignorance [the subject- object duality]. This is because the outwardly arising radiance is impaired by the karmic wind and ordinary mind. These appearances (deities, lights, and so on) are in fact no more than a delusion, albeit a good one. They are not what the Buddhas—who are completely free from habitual propensities— perceive. The very nature of these appearances must be recognized, and they too must return to the ultimate expanse. This is a crucial point. ‘‘‘Lower delusion’ (mar ’khrul) refers to the appearances of the six realms of existence, which arise through the gate of impure samsara. For the Bud- dhas, who have gained complete freedom and who possess great and non- conceptual compassion, beings who believe in the true existence of such appearances are the object of enlightened action, and this is in accordance with the varying aspirations of the beings in question. And whereas the Bud- dhas have no deluded perception of the six realms of existence, the beings who believe in the true existence of the appearances of those same six realms are indeed mistaken in what they perceive. They are false, on the other hand, for those who believe in the true existence of the appearances of the six realms as perceived by the different classes of beings. But in the very instant that these appearances are recognized as the self-experience of awareness (rang snang), they dissolve of their own accord, and the everlasting kingdom of primordial purity is captured. This is why the arising of pure appearance is not, in itself, beneficial, and the arising of impure appearance is not, in itself, harmful. On the contrary, the root of freedom is the absence of belief in the true existence of these appearances—once they have been recognized as the self-experience of awareness (rang snang). The root of delusion is the belief in the true existence of these appearances when they have not been so recog- nized. For this reason, and in any situation, one must not judge what arises or manifests as either good or bad. Instead, one should leave one’s awareness 438 notes

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   free and open. It is important to understand this crucial point regarding the way that the appearances of the ground arise.’’ [YG III, 552:2–553:3]

460 ‘‘In itself, camphor is neither good nor bad. It is good for hot kinds of disease and bad for cold ones. Similarly, for those who lack realization, the ground’s spontaneous presence appears as defects, whereas for those with realization, it appears as excellent qualities. The spontaneous presence is therefore the door of both delusion and freedom. Furthermore, if one does not know the fundamental nature of the ground, one does not know the ultimate view of the Great Perfection. ‘‘The key point of this is as follows. Although from the standpoint of the primordial purity of the ground, neither samsara nor nirvana exist, the follow- ing three dimensions of spontaneous presence are the juncture at which sam- sara and nirvana are seamlessly joined. Since in the dimension of the spontaneous presence of the ground, there is an unceasing radiance that is able to manifest as the appearances of samsara and nirvana, it follows that samsara and nirvana are connected in this single ground. The arising of the appearance of the ground constitutes the dimension of the spontaneous pres- ence of the path. Since this provides the condition for both freedom and delusion, it is the meeting place of samsara and nirvana, the point at which they are linked. Thanks to the qualities of the eight ways of arising as ex- plained above, one can, even when one is deluded, be the object of a Buddha’s activities and become a Buddha. In the dimension of the spontaneous pres- ence of the result, the kayas, buddhafields, and so forth, are ready to arise. And when they do arise, there is an ability to display activities for the sake of beings to be guided. This renders possible the relationship between the guides and those to be guided.’’ [YG III, 558:6–559:6] 461 ThiseulogyisbasedontheetymologyofLongchenpa’spersonalnameDrime ́ O ̈ zer (dri med ’od zer), Stainless Rays of Light. 462 That is, their lack of intrinsic being. 463 That is, the place of freedom. See note 502. 464 ‘‘Practitioners who, thanks to meditating on the path, attain enlightenment endowed with six special features, are also referred to as the primordial Bud- dha Samantabhadra, for their enlightenment is primordial enlightenment. These six special features are also referred to in the following way: (1) when the appearances of the ground first arise, they are spontaneous (snang ba lhun grub); (2) these spontaneous appearances are the self-experience of awareness itself (lhun grub rang snang); (3) the self-experience of awareness is primordial wisdom (rang snang ye shes); (4) primordial wisdom is primordial freedom (ye shes ye grol); (5) primordial freedom is self-cognizing awareness (ye grol rang rig); and (6) self-cognizing awareness is the dharmakaya (rang rig chos sku); it is said that, as the awareness of cognitive potency (thugs rje) arises outwardly to a slight degree, the practitioner instantly actualizes the six features and gains awakening.’’ [YG III, 563:1–3] notes 439

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   465 The full name of this sambhogakaya is Vairochana Mahasagara, who, in the aspects of the five families, is referred to as Vairochana-Vairochana, Vairochana-Akshobhya, Vairochana-Amitabha, etc. ‘‘Mahasagara’’ means ‘‘great ocean’’ and was systematically rendered by the Tibetan translators as ‘‘Gangchentso’’ (great snow mountain lake). This translation was perhaps devised as a means to convey the idea of vastness for the Tibetans, who for the most part had never seen the ocean and had little idea of its immensity.

466 This is probably a reference to the nirmanakaya buddhafields. See Dudjom Rinpoche, Fundamentals of the Nyingma School (rnying ma pa’i bstan pa’i rnam bzhag), p. 112: ‘‘The threefold arrangement of buddhafields corresponds to the three kayas of the Buddhas. The dharmakaya fields are called the Fields of the Indestructible Essence of Luminosity. The sambhogakaya fields are the Fields of the Drumbeat of Brahma. The nirmanakaya fields are called the Fields of Great Brahma’s Aeon.’’ See also The Nyingma School of Tibetan Buddhism, p. 118. 467 See Myriads Worlds, pp. 215–16. 468 That is, examining cognition. 469 bdag nyid gcig pa’i ma rig pa. ‘‘The ignorance that has the same nature as awareness is actually the reverse of awareness. It is the failure [of the examining cogni- tion] to recognize its own nature of awareness. As such, it becomes the cause, so to speak, of the other two kinds of ignorance.’’ [YG 569:6] In other words, ignorance is a ‘‘cognition’’ that proceeds from awareness and does not differ from it by nature; this natural identity, however, is not recognized. 470 According to Longchenpa: ‘‘When the appearance of the ground arises from the ground, and the creative power of cognitive potency (thugs rje) arises natu- rally as a state of clarity and knowing that is able to examine things, there occur, through a failure to recognize the nature of this appearance, three aspects of ignorance that are concomitant with this appearance. The first is the ignorance that has the same nature as awareness. It is the cause of the two other kinds of ignorance. It is the failure of the arisen cognition to recognize its own nature as the nature of awareness. The second is coemergent igno- rance, and is the simultaneous arising of the cognition and its failure to recognize the nature of the appearance of the ground. The third is conceptual ignorance. This is the thought that the self-experience of awareness is some- thing ‘other,’ something extraneous to it [in the sense of subject and object]. These three kinds of ignorance are different aspects of a single nature of a single cognition (shes pa gcig).’’ See tshig don rin po che’i mdzod (Precious Treasury of Words and Meanings), pp. 40:5–41:1. 471 This is a tentative translation of a particularly obscure passage. 472 This is not intended to imply that there is a river existing objectively, inde- pendent of all perception. It means only that where humans might see a river of water, hell beings would see a river of fire, etc. The common denominator 440 notes

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   of the two experiences is not an extramental object, but simply a commonly occurring ‘‘mere appearance’’ (snang tsam). See note 636.

473 See Adornment of the Middle Way, pp. 194–97. 474 ‘‘At that moment, all the other mental factors (concerning the snake) consti- tute the skandha of conditioning factors. Thus the appearing object of per- ception arises in the apprehended and apprehending aspects that appropriate the five skandhas.’’ [YG III, 585:1] 475 snang ba rnam gsum. This refers to the material environment, mental states, and beings (gnas don lus gsum). 476 ‘‘The Great Perfection and the Perfection of Wisdom are distinct only in name. For while the practice and the way of establishing the ground in the Great Perfection differ from the way they are explained in the vehicle of the paramitas, the Great Perfection and the Perfection of Wisdom are the same in meaning.’’ [YG III, 590:5] 477 That is, they have not yet reached the first ground of realization, the path of seeing. 478 ‘‘It could be objected that if ultimate reality—namely, self-cognizing wis- dom—is primordially a state of openness and freedom (ye grol), it ought to follow that beings are naturally free without needing to follow the path. The truth is, however, that (most) beings do not have recourse to authentic teach- ers. They are not ripened by empowerment and they do not strive to gain freedom by means of the liberating practice. They are ignorant of the differ- ent methods of practice. They do not, by relying on the preliminary practices, train to remove their obscurations and complete the two accumulations: the skillful means though which suchness is realized. They fail to grasp the key points of ‘self-subsiding’ (rang grol) and of ‘leaving as it is’ (cog bzhag) by depending on the main practice. And they do not, through devotion, receive a teacher’s blessing. How can beings be free without making an effort? As the General Scripture of Summarized Wisdom declares: What a marvelous, wondrous thing it is: This secret mystery of all the perfect Buddhas! Each and every being is Buddha, Yet, obscured by thoughts, they do not know! ‘‘Others may object that, if the wisdom of analysis is absent from the main practice, there will be no vipashyana, and this is a defect. The answer to this is that, for beginners in the practice, the wisdom of analytical investigation consists in a diligent searching for the mind. As it is said in the Ratnakuta: ‘What, O Kashyapa, is the wisdom that analyzes each and every phenomenon? It is a sustained and thorough searching for the mind.’ The objects of thought, and the wisdom that analyzes them, gradually disappear, just as a fire goes out when its fuel has been consumed. And a powerful wisdom, true vipashyana, supervenes. The General Scripture of Summarized Wisdom also says: notes 441

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   From two sticks rubbed together and a breath of air Comes fire by which the sticks themselves are burned. Just so when powerful wisdom has been born,

It burns away discursive thought. ‘‘In the present case, meditative equipoise in the inconceivable ultimate nature, the primordial wisdom of the Natural Great Perfection, is devoid of all thoughts concerning past, present, and future. But this is not in contradic- tion with the great and well-known collections of teachings that the Buddha himself set forth. As it is said in the Ratnakuta: ‘What, O Kashyapa, is the remedy that leads beyond the world? It is a sustained and thorough searching for the mind. The mind in itself, O Kashyapa, is not something that can be analyzed; it is not something that can be shown. It is not something that appears and it is not something that can be perceived. It has no dwelling place. O Kashyapa, the Buddhas have not seen it, they do not see it, and they never shall. O Kashyapa, when the mind is searched for, it is not discovered. Not discovered, it is not observed. And what is not observed has no past, no future, and no present. What did not exist in the past, will not exist in the future, and is not occurring now. It perfectly transcends the three times.’’’ [YG III, 597:1–599:3] 479 ‘‘It is said in the Treasury of Teachings, Longchenpa’s auto-commentary on the Treasury of the Dharmadhatu: ‘Bodhichitta, the pure and accomplished mind, cannot be established in any way as this or that, and yet, like space itself, it is the ground of all things. It has an unceasing creative power, which is like the reflecting surface of a stainless mirror. Its display consists of phenomena, which arise in their various forms but are all unreal in the manner of the eight examples of illusion.’ Accordingly, the ground whence this varied display manifests—as the whole phenomenal array of samsara, nirvana, and the path—is the unceasing creative power of awareness. The nature of this cre- ative power and its manifold display is bodhichitta: the pure, accomplished mind. ‘‘When one has come to a decisive understanding of this bodhichitta, of its creative power, and display, one does not intentionally put a stop to thoughts (good or bad, the defilements and so on), which arise in the manner of a display. Moreover, since there is neither sameness nor difference in ultimate reality beyond all conceptual construction (the primordial wisdom of the expanse of purity and equality), bodhichitta, its creative power, and its display are not considered to be really existent categories, even though they are distinguished. It is thus that phenomena are beyond the reach of the assertions of mistaken thought—for example, that phenomena are the mind, and that the mind exists. And knowing that thoughts have no inherent exis- tence, one does not place the ‘seal of conceptualization’ on phenomena, deny- ing, for example, their real existence—saying things like ‘Everything is empty’ 442 notes

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   or ‘All ordinary cogitations (such as This is an object of perception, This is the mind in movement, This is unforgetting mindfulness) are empty.’

‘‘It is said in the Tantra of the All-Creating King: In ultimate reality, which is unborn and completely pure, Unreal forms arise that seem like things that have an origin. However they be born, they are not other than this nature. Stay therefore in great bliss, free of effort. [YG III, 601:3–602:3] 480 This principally refers to the aspect of luminosity. [DKR] 481 The aspect of emptiness is predominant. [DKR] 482 ‘‘Outer and inner phenomena have nowhere to go (no place of subsiding) other than unborn ultimate reality, the expanse of Samantabhadri. Conse- quently, practitioners of the space class are free from the limitations implied by antidotes. They are free of all deliberate action. For them, the wisdom mind, which is neither existent nor nonexistent, is neither fettered nor free. In whatever way that outer phenomena and the inner movements of the mind appear, arising and subsiding in one’s perception, they are, from the stand- point of emptiness, primordially ‘subsided’ or free (they are a state of open- ness primordially, ye grol). ‘‘Therefore the practitioners of the space class do not say that phenomena are ‘awareness manifesting outwardly’ (rig pa phyi ru shar ba). The mind and mental factors are simply awareness experiencing itself (rang snang ba). They are neither the agent of manifestation nor the thing manifested. Conse- quently, all the circumstances of sense objects and thoughts belonging to the side of appearance cannot compromise the ultimate state of emptiness. Mani- fold appearances are all empty in themselves; they vanish on their own! How- ever they may appear, they are but awareness experiencing itself, an array of ornaments like the stars and planets spread out in the sky. ‘‘So it is that the practitioners of the space class do not consider (as in the mind class) that phenomena are the creative power (rtsal) and display (rol pa) of outwardly manifesting awareness. They do not consider that the three (awareness, its creative power, and display) exist in a relationship of mutual dependence, and that they fall into different categories. They speak instead of the great, primordially free expanse of openness (ye grol klong ’byams chen po). As it is said in the Tantra of the Six Expanses: Beyond elaboration of many words and signs, Not born from mantra, from the outset perfect in itself, Utterly bereft of causes and conditions, It is free from all the stains of ‘‘view and meditation.’’ Free from all extremes, yet in the middle not observed: notes 443

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   444 notes

No aspects does it have, No objects does it have. [YG III, 602:6–603:6] 483 ‘‘Settling in the fundamental nature without considering awareness as either luminosity or the empty ultimate expanse, practitioners of the profound pith- instruction class are free from the limitations implied by the idea that there is something to abandon and that there are methods for doing so. For them, the radiance of great ineffable primordial purity, which transcends the ordi- nary mind, manifests of its own accord, through the ‘doors of spontaneous presence,’ as the self-experience of awareness (rang snang). Therefore, in dis- played appearances (rtsal snang), there is nothing that can cause obscuration, and there is no room for delusion. Phenomenal appearances are equal to ultimate reality beyond conceptual constructs. It is because of this crucial point that the pith instruction class is superior to the previous two. ‘‘The practitioners of the mind class implement the luminosity aspect of the mind and also the greater part of the aspect of profound emptiness. But since (in their case) the creative power of luminosity is not ‘settled’ in the ultimate nature, these practitioners are quite close to a deliberate fixation on the creative power and its display. The practitioners of the space class practice both profound emptiness and luminosity in equal measure. But because they fix deliberately on the ultimate nature, they are close to deviating into the side of emptiness. Since the practitioners of these two classes do not go to the crucial point by being convinced of the ‘oneness,’ the equal taste, of the appearing object and the cognition of it [that is, of the fact that they are neither existent nor nonexistent, that they are a groundless, all-pervading space beyond all reference (spyi ’byams)], this occasions an obscuration, a devia- tion from the fundamental nature of things (gshis shor gyi gol sgrib che ba). The Tantra of the Great Array of Ati says: If it is not established thus, There’s no difference from the clinging Of the analytic mind. Thus this essence, truly secret, Is superior to them all. ‘‘And it is said in the Tantra of the Vast Expanse of Space: Because these ordinary appearances are indeed delusions, Deluded visions grow apace for those who hold to them. And so for those who follow as their path delusive thoughts A time of freedom from delusive cause and fruit will never come. Therefore, it is crucial to adopt as path unerring luminous appearance And primordial wisdom where discursive mind has ceased. And when one stays in unmoved equipoise, The limpid pure awareness is revealed through focusing on luminosity.

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   Within this single fundamental nature,

Three experiences of its appearing mode occur. From the radiance of nature Comes a state of no-thought, freedom from elaboration; From the radiance of character, Comes the limpid brilliance of a natural luminosity; From the radiance of cognitive potency Comes bliss-awareness in an endless stream. The experience of the three kayas is as vast as space. ‘‘Although tho ̈gal is said to be the extraordinary and supreme teaching of the pith instruction class, it is also true, nevertheless, that the view and medi- tation of the primordial purity (of trekcho ̈) is also superior to the other classes. Here, all the adventitious occurrences of the mind and phenomena— considered respectively in the mind and space classes as a display (rol pa) or as an ornament (rgyan)—appear but are without real existence. They are just empty reflections. They are not even regarded as a mere display or as an ornament, as they are when the luminosity and emptiness aspects are practiced separately. Understanding that not even the names of luminosity and empti- ness exist in the ineffable, ultimate nature beyond the intellect, one is com- pletely free of any kind of deliberate fixation. As it is said in the Vast Expanse of Space: ‘‘Whatever may appear, whatever may arise: All is but the play of dharmakaya.’’ The trap of such good thoughts as these— Even this has no reality! The state that’s free from willful spurning and adoption Does not come by spurning all such thoughts. It comes instead by leaving them to melt away in their own place. ‘‘It has been said that the mind class mainly teaches the ways in which thoughts subside, while the space class mainly teaches the method of settling in the expanse of emptiness. In the pith instruction class, however, there is not even the slightest effort made to induce the subsiding of thoughts or to settle in the expanse of emptiness. This class therefore is supreme.’’ [YG III, 604:1–606:4] 484 ‘‘What is to be freed’’ (dgrol bar bya ba’i gzhi) can be understood in two senses: either as the nature of the mind, which is to be freed from what obscures it, or as the adventitious stains themselves, which are to be removed from the mind that they obscure. As Yo ̈nten Gyamtso says, ‘‘‘That which is to be freed’ (dgrol bar bya ba’i gzhi) may also be understood in the sense of ‘that which is made to subside,’ referring in other words to obscuring stains [or thoughts]. On the other hand, since, on account of their all-pervading nature, there are no thoughts that do not subside in the very moment of their arising, these so-called thoughts have no existence.’’ [YG III, 608:1–3] notes 445

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   485 ‘‘If one settles, free of all contrivance, in the state of natural luminosity within the expanse of primordially pure awareness, thoughts subside all by themselves, and a natural mental concentration is spontaneously accom- plished. . . .

‘‘The self-subsiding of thoughts occurs either with or without effort ac- cording to the different mental capacities of practitioners. In the first case (self-subsiding with effort), practitioners remain without stirring from the fundamental nature and, thanks to their profound insight (vipashyana), rec- ognize the nature of whatever thoughts and defilements arise. They settle in this state of recognition without moving from it; they do not follow after thoughts and they are free from the fetters of antidotes. And since these defilements and thoughts have no existence in the ground of awareness, their illusory movement, devoid of inherent existence, fades away, just as when troubled water clarifies when it is left to stand. ‘‘In the second case (self-subsiding without effort), since the ‘place of arising’ and ‘that which arises’ have the same taste, it follows that the dhar- mata ̄ and the thoughts—in other words, the ultimate nature and the display of its creative power—are not two separate things. All subsides even as it arises. Whatever emerges is powerless to stand firm.’’ [YG III, 608:4–609:4] 486 ‘‘The freedom of awareness is not contrived or brought about by extraneous factors. Awareness is primordially free, primordially ‘subsided.’ It is a state of openness and freedom. As it is said in the Pearl Necklace Tantra: By effort it is not made free; It abides in freedom from the very start. ‘‘And in the Tantra of Meaningful Effort: The nature of the mind is from the outset free. What outer factors for its freedom can there be? ‘‘Ordinary beings, who are attached to ‘I’ and ‘mine,’ cling to adventitious, delusory appearances, which have never truly existed. Thus they are deceived. Practitioners, on the other hand, should consider that, in whichever way these appearances unfold, they do so within the state of awareness. And this awareness is primordially empty, rootless, and beyond all dependence. It is like space wherein the karmic relation of cause and effect can leave no trace. ‘‘Those who practice should, without partiality, allow such apparent but nonexistent empty forms to subside as soon as they arise. They should come to the clear conviction that there is nothing else for them to do. For it is as when a mirage of water appears. Since from the very first, there is no water present, the ‘subsiding’ (the disappearance) of the water is already achieved. One should understand this, and be convinced of the truth of it. It is unneces- sary to cause such water to subside or disappear. As it is said in the Precious Treasury of the Dharmadhatu: 446 notes

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   In awareness, changeless, free from all construction,

Arising is primordial arising, remaining is primordial remaining, Subsiding is primordial subsiding. They have the character of space. [YG III, 610:1–611:1] 487 ‘‘ ‘Self-subsiding’ implies that the use of antidotes is unnecessary. In the teach- ings belonging to the mind class, it is said that ‘Subsiding occurs all by itself; it is not brought about by extraneous factors.’ All sights and sounds manifest spontaneously through the creative power of awareness. In the very moment that they appear, they are already possessed of a nature that transcends both existence and nonexistence, permanence and annihilation. They are not made to subside by extraneous factors, neither do they do it to themselves. They subside quite naturally, like the flowing of a gentle stream that ‘subsides’ (never remains the same) by its very nature. ‘‘Ordinary childish beings are fettered by their clinging to the supposed inherent existence of their personal selves and phenomena generally. And, like water frozen into ice, even the contrived view (the belief in the emptiness of the five aggregates and so on), meditation, and conduct are defective notions that mar and veil the process of self-subsiding. Indeed, the conventional path of view, meditation, and conduct—which has the compounded nature of the relative truth—has been set forth for those who do not at once realize this key point of self-subsiding. In the end, however, even this path necessarily subsides naturally into the expanse of dharmakaya. Self-subsiding therefore is by nature simply the absence of intrinsic being. All the other aspects of the path, like the notions of skillful means and wisdom, stray in the direction of ontological exaggeration—and it is not thanks to them that self-subsiding occurs. If those fortunate beings who have entered upon this path recognize that the genuine state of awareness dwells naked and primordially pure in the expanse of the dharmakaya, and if they can remain in this nature of awareness, then all thoughts, which arise for them through the creative power of aware- ness, vanish naturally and are cleared away without leaving any trace, just like knots tied on a snake, which come loose all by themselves. It is said in the Precious Treasury of the Dharmadhatu: In awareness, even and unmoving, When thoughts arise, they ‘‘self-arise’’ and keep their true condition; When they abide, they ‘‘self-abide’’ and keep their true condition; When they subside, they ‘‘self-subside’’ and keep their true condition. [YG III, 611:2–612:4] 488 ‘‘Awareness is constant and uninterrupted like a river. When, through the unceasing creative power of awareness, the eye sees any kind of object, notes 447

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   whether of attachment, aversion, or anything else, thoughts of desire or revul- sion begin to proliferate. If in that very instant and with lightning speed (thog babs chen po), one focuses on them directly, ‘nakedly,’ and stares at them, and if one settles nakedly in the state of awareness, all mental constructs in relation to visible form [as an object of attachment and so on], are instantly cut. The mind does not cling to the object, and the appearing object does not stain the mind. Although the object of perception does not depart, the mental state [of being attached, etc.] completely vanishes and subsides. This is the so-called nonrefer- ential feeling (or perception) arising through the conjunction of eye, object, and consciousness. The same is true when one hears sounds with the ears, smells odors with the nose, tastes savors with the tongue, and feels objects of touch with the body, or when one focuses on the objects of the five senses or on object-universals and so on with the mental faculty.

‘‘If one acquires the habit of causing these distinct and separate phenome- nal perceptions to subside directly—instantaneously, with lightning speed— then at length, all perceptions will be cleansed away in a ‘naked subsiding.’ This will put an end to the entire foundation for the karmic law of cause and effect—a mechanism that is contrived in terms of subject and object, mutu- ally dependent and linked together as apprehender and apprehended, which accumulates the habitual tendencies of samsara. And the process of simultane- ous arising and subsiding will naturally and uninterruptedly unfold. As it is said in the Tantra of the Six Expanses: In the nature of the mind, perceptions are With lightning speed, and in their very place, directly cleansed. [YG III, 612:4–613:5] 489 ‘‘Awareness is Samantabhadra: all-penetrating, empty, luminosity (stong gsal zang thal), the vast expanse of Vajrasattva. If one recognizes this state and remains in it without fluctuation or movement—not thinking either of outer objects or of the inner mind, nor even setting oneself (intentionally) in the unborn nature—awareness is stripped to its nakedness, and buddhahood is found within oneself. As the Tantra of the Lion’s Perfect Power says: ‘Since it is the absence of extremes, we call it the subsiding of extremes.’ The Precious Treasury of the Dharmadhatu also says: Samantabhadra’s vast expanse is from the outset changeless. Since it does not change, it is the vast abyss of Vajrasattva. ‘‘Buddhahood’’ is no more than the name ascribed To simple recognition of this nature. [YG III, 614:3–5] 490 ‘‘Awareness, in which the two truths are not separated, and from which all conceptual construction is absent, does not exist either in the singular or the plural [i.e., it is not a really existing thing]. In the language of conventional 448 notes

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   truth, however, it is referred to as the one and only sphere of the dharmakaya (chos sku thig le nyag gcig). Without depending on the skillful means and wisdom of the lower paths, all phenomena subside in the state of naked awareness, the one all-penetrating primordial wisdom. If this state is not lost, all move- ments of the body, all expressions of speech, and all thoughts and states of mind are [experienced simply as] clear appearances of unreal things. Since they have no reality in the nature of awareness, they are devoid of all charac- teristics in themselves. They manifest naturally as the enlightened body, speech, and mind of the Victorious Ones. As it is said in the Unwritten Tantra:

The one and only sphere is free of all conceptual constructs; It transcends the different states of mind and all expression. ‘‘And in the Precious Treasury of the Dharmadhatu, it is said: Howsoever one may sit, One sits in the awareness state; Howsoever one may dwell, One dwells in the awareness state; Howsoever one may go, One goes in the awareness state. By nature there’s no going and no coming In enlightenment’s expanse. No going and no coming Is the body of the Conquerors. Howsoever one may speak, One speaks in the awareness state; Howsoever one expresses, One expresses in the awareness state; By nature there’s no speaking, no expressing In the enlightened mind. No speaking, no expressing Is the speech of all the Conquerors Past, present, and to come. Howsoever one may think, One thinks in the awareness state; Howsoever one may ponder, One ponders in the awareness state; Primordially there’s no pondering, no thinking In the enlightened mind. No pondering, no thinking Is the mind of all the Conquerors Past, present, and to come. ‘‘In other words, if there is no movement from the awareness state, aware- ness transcends all going, coming, speaking, expressing, and the objects of all notes 449

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   thoughts. Therefore if there is no stirring from the expanse of the one, sole awareness, this constitutes the realization of the three kayas. The realization of the trikaya is nowhere else. As the Unwritten Tantra says of awareness:

Not existing yet arising in whatever form, it is nirmanakaya. Delighting in itself, it is sambhogakaya. Without substantial ground, it is the dharmakaya. Such is the result: expanse of the trikaya spontaneously present. ‘‘If therefore one recognizes that the previous four ways of subsiding (according to the different capacities of beings) share the single characteristic of subsiding in the single ultimate nature of self-cognizing awareness, one will come to the conviction that all phenomena of both samsara and nirvana subside within primordial, all-pervading emptiness.’’ [YG III, 614:6–616:4] 491 ‘‘The practitioners of Atiyoga, the peak of all vehicles, know how to preserve quite straightforwardly the state of awareness. For them, thoughts subside like figures drawn on water, and there is no need for various antidotes. Such practitioners do not stir from the wisdom of the dharmakaya. By contrast, from the path of the Shravakas (who consider nirvana and samsara in terms of good and bad and who strive, with regard to the four truths, in methods of adopting and forsaking) until the path of Anuyoga (where one practices the perfection stage of empty bliss), the eight vehicles take as their path adventitious thoughts, which have never existed in the state of the dharma- kaya. These thoughts are like bubbles on water; they are transient and chang- ing. And it is believed that when the mind is freed from the stains of such thoughts, the primordial wisdom of the dharmakaya is actualized.’’ [YG III, 619:3–6] 492 As during meditation, when all manifest mental movements are brought to a halt and the mind is one-pointedly concentrated. [DKR] 493 Thought-free awareness perceives in an ‘‘objectless manner.’’ [DKR] 494 To dwell one-pointedly in the absence of impairing objects corresponds to shamatha. 495 That is, in the present context. 496 ‘‘Here there is a possible objection. Is it not the case that, in the practice of the Great Perfection, one uses the ceaseless arisings of the ordinary mind as the path? Or, to put it differently—is it not the simultaneous arising and subsiding of thought, the aspect of cognitive potency (thugs rje), that is used as the path? In answer to this it must be said that [far from referring to ordinary thought] the ‘aspect of cognitive potency’ refers to the true and unadulterated awareness of the ground of arising, which has not yet stirred from its original state. It is this that is used as the path. Thoughts that, through the creative power of cognitive potency, have arisen as the ordinary mind, are never used as the path. When one settles in awareness, the ordinary mind dissipates naturally and is left behind.’’ [YG III, 625:3–5] 450 notes

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   497 ‘‘The ordinary mind, which subsides, and awareness, into which it subsides, may be distinguished according to their function and name. The mind, which is cohesive like water, is the basis of thoughts. Supportive, like the earth, it accommodates the various ‘gatherings’ [i.e., consciousnesses]. Proliferating, like fire, it experiences the objects of the senses. Weightless, like the wind, it bears and carries beings [from life to life]. It is thus that the so-called mind is said to have the character of ignorance.

‘‘By contrast, the so-called nature of the mind is said to have the character of awareness because it involves the realization of the unborn, fundamental nature, because it is a mindfulness that neither ceases nor diminishes, because it exemplifies actual immutability, and because it cannot be identified as a circumscribed object. And since, on this path, awareness is realized directly and nakedly (i.e., free from concepts), no distinctions can be made in terms of sharp and dull faculties. Since the continuity of awareness is preserved unbroken, the wisdom of the natural state of the mind is uninterrupted. Since the radiance of awareness is manifest to sense perception, there is no dependence on conceptual analysis. And since the awareness that transcends intellect and thought is realized directly (zang thal du), it does not depend on the wisdom that results from hearing and reflection. Simply by preserving awareness alone, one comes to the understanding that the view, meditation, conduct, and result are contrived phenomena. ‘‘Now there are two kinds of people who are able to realize awareness as it truly is in its great spontaneous presence. The first kind of person is in harmony with the nature of things, he or she is free of deliberate action and effort, with a mind that is slow moving and placid, a ‘simple soul,’ carefree and relaxed. The second kind of person is one who has an extremely keen intelligence and who first brings to completion the wisdom of hearing and reflection. He or she is then able to acquire a deep-seated certainty in the path that is beyond all fabrication.’’ [YG III, 630:1–631:3] 498 ‘‘The ordinary mind, having the nature of ignorance, is not concomitant with awareness. For it cannot be concomitant with buddhahood in which the latent tendencies of ignorance have been exhausted. Moreover, when one rests in awareness at the time of the path, the ordinary mind stops.’’ [YG III, 632:1–2] 499 ‘‘Just as there is a distinction between the ordinary mind and awareness, there is an analogous distinction between the universal ground and the dharmakaya. When the displayed appearances of spontaneous presence fail to sink back into awareness but fall beneath the power of ignorance, the ground of these manifold appearances (all of which have the nature of the mind and mental factors) is called the universal ground or alaya. This ground is the support within which all the propensities of the three worlds are first deposited; it is the path on which they are then held; and it is the vessel in which these propensities finally ripen into their effects. notes 451

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   ‘‘By contrast, the dharmakaya is the support of primordial wisdom, which does not fall beneath the power of ignorance. It has the nature of the dhar- madhatu and is devoid of the duality of apprehending subject and appre- hended object, and is unstained by karma and habitual tendencies. As is it said in the Six Expanses: ‘O Great Being! The abode of the mind is the univer- sal ground. Why so? Because, containing all objects of thought, the universal ground is known as mind. The abode of primordial wisdom is the dharma- kaya. Why so? Because in the dharmakaya, devoid of thought, there is no mind that apprehends things as different from itself.’

‘‘The dharmakaya and the universal ground may be distinguished by means of examples. The All-Penetrating Wisdom Tantra says: The ground of all phenomena is uncompounded. It is an expanse, self-arisen, vast, ineffable, Beyond denominations of samsara and nirvana. To recognize that very ground is to be enlightened. Beings fail to do so and they wander in samsara. ‘‘Within the uncompounded expanse of awareness, the dharmakaya and the universal ground are not separate, and therefore they are ‘one.’ Now the dharmakaya is primordially pure awareness free from all conceptual construc- tion, and devoid of intrinsic being. But although within it there is room (unobstructed and unceasing) for all manner of arising, the dharmakaya is not adulterated by adventitious stains. It is beyond all dimension and measure like a limpid ocean. ‘‘The consciousness of the universal ground, on the other hand, has the nature of ignorance. It manifests owing to the failure to recognize spontane- ously displayed appearance for what it is, and it is that which veils the dhar- makaya. This universal ground is the place or support from which manifest all the compounded phenomena that are included within the categories of mind and mental factors. It pervades the mind and mental factors and is their indwelling nature. Like a ship full of people, it is a vessel that contains the seven active consciousnesses, which manifest based on the body and one’s habitual tendencies. Samsaric propensities ripen into the varied display of the six classes of beings. By contrast, and thanks to the ingrained habits that they have cultivated in the course of their path, the Shravakas and Pratyekabud- dhas obtain the peace of a one-sided nirvana, which however does not take them beyond the universal ground. So it is that the consciousness of the universal ground can move either toward samsara or toward nirvana. Alterna- tively, the word ‘nirvana’ in the root text may be taken as a reference to the removal of adventitious ignorance together with the universal ground, as a result of which, like a ship reaching dry land, the dharmakaya is cleansed of that which veils it so that its twofold purity becomes manifest. ‘‘The universal ground may be divided into four categories: (1) the original ultimate universal ground (ye don gyi kun gzhi); (2) the ultimate universal ground 452 notes

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   of joining (sbyor ba don gyi kun gzhi); (3) the universal ground of the propensities leading to the assumption of a bodily form (bag chags lus kyi kun gzhi); and (4) the universal ground of various propensities (bag chags sna tshogs pa’i kun gzhi). These are explained respectively as follows: (1) the ultimate expanse is referred to as the ‘original ultimate universal ground,’ in the sense that it provides the occasion for the unfolding of samsara, owing to the initial movement of cognition occuring within it, which, by comparison with awareness, is a state concomitant with ignorance; (2) cognition (by which things are examined) either fails to recognize its own nature and, turning outward, joins one to samsara, or, it recognizes its nature and joins one to nirvana; (3) this universal ground [of bodily propensities] is so called because, in harboring the tenden- cies to manifest in bodily form, it provides the support for the appearance of gross bodies formed of the four elements, of mental bodies, and so on; and (4) the universal ground of various propensities is a term used in reference to the various mental propensities contained within the ground. For this reason it is said that:

The universal ground is ground of all, Of nirvana too it is the ground. ‘‘As it has been said, the universal ground is not regarded as the dharma- kaya. Nevertheless, there are some contexts where the dharmakaya is referred to as the universal ground, but in this case, the reference is to the common ground of all, that is, of both samsara and nirvana. This ‘common ground of all,’ however, is not to be identified with the universal ground that is the receptacle of the various propensities. ‘‘The nature of the dharmakaya is empty, endowed with the essence of primordial wisdom. Its character is luminous, endowed with the essence of light. Its cognitive potency (thugs rje) is unceasing and is endowed with the essence of awareness. In itself, it is never stained by mental obscuration. The dharmakaya is also referred to as the pure and accomplished mind or bodhichitta, as self-arisen primordial wisdom, and as the ultimate expanse, the great spontaneous presence, and so on. These names are merely concep- tual labels. For the dharmakaya in its fundamental nature is said to be inex- pressible, to transcend the intellect, and to be wholly beyond all mental construction. This is the ‘Great Perfection.’ It is not the same thing as ‘lumi- nosity and knowing’ (gsal rig), ‘emptiness’ and so on, as posited in various other tenet systems. If one holds to the conclusion that the Great Perfection is ‘luminosity and emptiness’ and so forth, one has strayed into error.’’ [YG III, 636:5–640:4] 500 ‘‘It may be said generally that, in the very nature of the mind (in other words, luminous primordial wisdom, the awareness that is free from all mental con- struction), delusion and freedom are both absent. For if there is no delusion, there can be no freedom contingent on delusion. And, as it has been notes 453

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   explained, there is no delusion because the eight consciousnesses together with their objects merely appear; they do not truly exist.

‘‘It might be argued that, if the eight consciousnesses do not exist, the mind has no existence at all, so that when enlightenment is gained, one will be reduced to an inert object. The answer is that although [at the time of enlightenment] there is no [ordinary] mind, there is the fundamental nature of the ground, the nature of the mind. There is luminous primordial wisdom. As it is said in the noble Prajnaparamita in Eight Thousand Lines: ‘The mind is not mind, the nature of the mind is luminosity.’ And the Sublime Continuum says: ‘Since the nature of the mind is luminous, they see that the defilements have no essence.’ ‘‘How then does this semblance of delusion and freedom occur? The appearances of the creative power of spontaneous presence are like clouds that appear and disappear within the sky-like, primordially pure awareness, free of mental construction, from which they never stir. If one fails to recog- nize the nature of these appearances and if one clings to them, one does not see what is really there, namely, ultimate reality. And instead there appears uninterruptedly what is not there: the illusory phenomena of samsara. As it is said: Those who do not see what’s there But see what is not there Are in the deepest darkness. ‘‘If one recognizes the appearances of the ground for what they are and does not cling to them, all these illusory appearances are reabsorbed into the ultimate expanse, and the fundamental nature is realized as it truly is. This is freedom or nirvana.’’ [YG III, 641:4–642:6] 501 That is, when the appearances of the ground, the aspect of outwardly radiat- ing luminosity, return to the ultimate expanse, like clouds vanishing in the sky. See YG III, 643:6. 502 ‘‘Here, the qualities of the ultimate expanse are perfected and the display of the three kayas is unceasing and unobstructed. But since it is free of ignorance, [the place of freedom] cannot be the ground of delusion.’’ [YG III, 644:2–3] 503 ‘‘It has been said (by Patrul Rinpoche) that if one has no understanding of what is actually meant by the ‘ground’ but says things like ‘When the fruit is gained, one is liberated in the ground,’ this is no more than a pale reflection of the Great Perfection.’’ [YG III, 644:2–3] 504 ‘‘This is the state of the ever youthful vase body, the extremely subtle primor- dial wisdom of inner luminosity.’’ [YG III, 645:2] 505 Here a distinction is made between the nirmanakaya buddhafields of lumi- nous character, which are counted as the sambhogakaya, and the nirmanakaya buddhafields of indwelling luminous character. See chapter 13, pp. 294–300 and pp. 300–304. 454 notes

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   506 For an explanation of this term, see Patrul Rinpoche, The Words of My Perfect Teacher (Boston: Shambhala Publications, 1998), p. 27.

507 rig pa rang snang gi blo can. These are practitioners of very sharp faculties who gain realization at a single stroke (cig char pa). They realize immediately the view to which they were introduced, and meditate on the basis of this view. 508 khregs chod. Cutting through the seeming solidity of the mind’s conceptual display. 509 In other words, the view of the Great Perfection is not an idea about, or a conceptual estimate of, the nature of phenomena, as is the case with other views. It consists in a direct experience and realization. 510 See YG III, 655:3. 511 ‘‘For even though the display of appearances occurs unceasingly just as before, ordinary, solidly appearing thoughts are no more. They are like the trail of ashes left when a rope of grass has been completely burned. If, when one is meditating in this way, all-penetrating awareness is not recognized, and one is unable to bring about the dissolution of the thoughts that arise through awareness’s creative power, the proliferation of thoughts, and even the state of resting without movement, are but fetters that bind one in samsara. ‘‘As it is said in the auto-commentary: ‘Some people belonging to our own school are mistaken in their view and meditation. With regard to the latter, they say that any thoughts that occur are the spontaneously arisen primordial wisdom. But the truth is that, through a failure to recognize the nature of awareness within these thoughts, the creative power and display of awareness themselves drift into the state of being ‘‘true origins’’ (kun ’byung). Thoughts arise thanks to habitual tendencies, they are ‘‘other-arisen,’’ which is why they follow after the objects of the senses. Because they appear as objects and are liable to dissolution and destruction, they are apprehended as form. In the guise of feeling, thoughts cling to objects and experience them. As perception, thoughts move out and examine the features of objects, and in the manner of conditioning factors, they constantly give rise to contaminated mental events. Finally, thoughts are taken as objects, and this is the aspect of [mental] consciousness. It is thus that self-arisen primordial wisdom is veiled, and the mind and mental factors continue in their courses. And although these people think that they are undistracted in the flow of mindfulness, what is actually happening is that they are using their minds to examine their minds, and are thus not in the slightest degree superior to ordinary beings in samsara.’ ‘‘Consequently, the shamatha and vipashyana of the unmistaken view of the sutras and tantras refer to meditative equipoise in thought-free primordial wisdom, in which all thoughts—the causes of the aggregates, elements, and sense-fields—completely subside. It is said in the Mulamadhyamaka-karika (18:7): All that can be said is halted, For all that can be thought is halted: notes 455

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   Not arisen and not ceased,

The nature of phenomena is like nirvana. ‘‘And the Avatamsaka says: All those who wish to enter the domain of the Victorious Ones Must cleanse their thoughts away till they become like space. They should abandon thoughts, reflections, grasping at ideas, And they should enter with a space-like mind. ‘‘If one settles in this primordial wisdom, the two form bodies will mani- fest naturally, without depending on compounded causes. The Tantra of Awareness Self-Arisen says: Since the sun of one’s awareness rises from the state of emptiness, It never sets. From this most precious mandala The five unchanging Bodies straight away appear. Nondually they are savoured in the throught-free state. ‘‘If one meditates in this way and settles, without any clinging, in the space-like state of spontaneously arisen awareness, all adventitious thoughts naturally subside, like clouds that melt away in the sky. This is called medita- tion that is the self-subsiding of thoughts through the absence of all clinging.’’ [YG III, 657:1–659:2] 512 And eventually was seen as one. 513 ‘‘The Avatamsaka says: The mind is like an artist. Contrived by mental aggregates, All the many regions of the world Are like paintings that the mind has made. ‘‘This is what phenomena are like. Therefore in the case of practitioners who have realized the unborn nature, no matter how the unceasing creative power moves within the space-like nature [of awareness], it is just as if one were drawing something on water: it immediately vanishes back into the water. Whatever arises sinks back into the unborn nature in the very moment of its arising. These practitioners never take the activities of body, speech, and mind as really existing things, no matter how they appear. They over- power them with awareness. This is called the conduct that overpowers ap- pearances.’’ [YG III, 660:1–4] 514 ‘‘For those who gain a stable proficiency in primordially pure, space-like awareness, external appearances, the material objects of perception—which are understood to be like the reflection of the moon on water—subside. The bodies of such practitioners are able to pass through mountains, rocks, and walls. And their minds dwell in supreme truth. They obtain the five kinds of vision, the preternatural knowledges, and so on; and they are freed from 456 notes

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   rebirth. And even the infinitesimal particles of the four elements of which their bodies are composed are purified by the fires of wisdom.

‘‘Like a vanishing mist, such beings depart into the expanse of space, accompanied by miraculous signs. Their awareness is gathered in the expanse of the dharmakaya, and they work for the sake of beings through an uninter- rupted stream of emanations until the emptying of samsara. There are also some who dissolve their bodies into infinitesimal particles and, if it is of benefit to beings, they bless them as pearl-like relics (ring bsrel) and leave them behind. And there are some who have refined their wind-mind into its natural condition by achieving the full extent of realization. But if, on account of their undistracted work for the sake of others, their bodies do not dissolve completely into atoms, they become very small and light. This happens be- cause these practitioners have mastered all-penetrating awareness and have dissolved into primordial purity. The Pearl Necklace says: Pure from the beginning, free from stain; Manifesting from the outset, free of lineage. ‘‘As they remain without alteration or effort in primordially pure aware- ness, there manifests the indwelling primordial wisdom, the fundamental state of the sublime, actual nature (yongs grub chen po’i gnas lugs). This is called the result that is the actual nature beyond all exertion (’bras bu rtsol med yongs grub).’’ [YG III, 662:3–663:4] 515 thod rgal, literally ‘‘leap over,’’ in the sense that, thanks to this practice, the objective is reached directly and immediately, leaping over the intermediary stages. 516 [DKR/OC] Without the certainty of the view of trekcho ̈ with its emphasis on the emptiness aspect, which here means the recognition of the nature of awareness (a recognition that severs the root of karma and defilement), the experiences of tho ̈gal, where the aspect of luminosity is predominant, will not bring progress on the path. It is possible to attain enlightenment through the practice of trekcho ̈ alone, but if trekcho ̈ is associated with tho ̈gal, the goal will be achieved more swiftly. Moreover, it is only through the practice of tho ̈gal that the great rainbow body of transformation can be attained. 517 That is, the three lower sections (outer, inner, and secret) of the pith instruc- tion class. 518 This and the preceding sentence are taken from YG III, 692:4–5. 519 That is, the nine methods or rather stages of accomplishing shamatha. See Maitreya’s Ornament of the Sutras, 14:11–14, and the Dalai Lama, Opening the Eye of New Awareness (London: Wisdom Publications, 1985), p. 66. 520 ‘‘In such a situation, there is no need for the assistance of positive thoughts like faith, because the result that virtue is normally considered to accomplish dwells (already) in the state of the dharmakaya. And even if negative thoughts notes 457

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   (defilements) arise, they are not harmful, since they are settled in the state of unobstructed openness (zang thal) of the dharmakaya, and will not accumulate karma that projects one into samsara.’’ [YG 701:4–6]

521 See Treasury of Precious Qualities, bk. 1, app. 5, p. 387. 522 ‘‘Ifthewisdomthatknowsthenatureoftheultimateexpanseislacking,there is a danger that the all-penetrating, empty, inner space will be mistaken for a mere nothingness.’’ [YG III, 714:5–6] 523 ‘‘In reality, primordial wisdom is supported by four lamps. When the body begins to take shape in the womb, it is on the basis of the humidity there, which has the nature of the water element, that two pairs of eyes are formed within the knot of (three) channels located at the navel. These are the eyes of the elements (’byung ba’i spyan) and the eyes of the lamp (sgron ma’i spyan). ‘‘From the eyes of the elements, the body itself develops. The eyes of the lamp, on the other hand, correspond to the two channels [of the three already mentioned] that are found in the pupils of the physical eyes—fine at their root and broad at the other extremity, like the horns of the men antelope. These channels are the foundation for the ultimate state beyond suffering— expressed in the appearances of primordial wisdom in the form of lights, circles of light, deities, and so forth. These channels are referred to as the lamp of the far-catching water lasso (rgyang zhag chu’i sgron ma). Furthermore, there is a middle channel (the third of the three mentioned). This penetrates the brahma aperture, and it is here, in this channel, that there manifest the vajra chains of thought-free awareness, and the many disks of light arranged in fivefold patterns. ‘‘These (three) channels contain the various aspects of all the four lamps. The tips of the two channels correspond to the water lamp; the disks of light correspond to the lamp of the empty disk of light (thig le stong pa’i sgron ma); the five- colored lights correspond to the lamp of the utterly pure ultimate expanse (dag pa dbyings kyi sgron ma); and the thought-free mind corresponds to the lamp of self- arisen wisdom (shes rab rang byung gi sgron ma). ‘‘The eyes of the elements perceive all ordinary appearances, and they are the support for the water lamp, through which luminous appearances arise. Consequently, the water lamp perceives, not the appearances of delusion, but the appearances of primordial wisdom. ‘‘The lamp of the empty disk of light is a circular disk of light endowed with a rim of five colors. It acts as the support for the arising of all the aspects of luminosity. ‘‘The lamp of the utterly pure ultimate expanse is the outwardly projected radiance of the inner ultimate expanse of the ground of arising. For indeed there is both an outer expanse and an inner expanse. The outer expanse is the blue-colored radiance that first appears within immaculate space. This outer expanse is no more than the condition of open space. It is not the actual ultimate expanse. The inner expanse arises, as if unfolding from within the 458 notes

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   outer expanse just mentioned, and manifests as a five-colored radiance. The expressions ‘outer expanse’ and ‘inner expanse’ indicate only that the latter arises from within the former. It does not mean that one space is inside, and one space is outside. In other words, despite this terminological distinction, they are not different. It is just that the tent of rainbow light has moved (’pho ba) from the state of invisibility and is now visible.

‘‘The nature of the lamp of self-arisen wisdom is the inner awareness, limpid and clear, which arises, objectless and self-illuminating, when, by means of the special manner of gazing on the part of the lamp of the far- catching water lasso, one focuses on the lamp of the empty disk of light. It is said that it is of the greatest importance not to stray from this. The creative power (rtsal) of the lamp of self-arisen wisdom is the wisdom, sharp and rapid, that arises, manifesting outwardly—in words and teachings welling up from within. The radiance ( gdangs) of the lamp of self-arisen wisdom appears as the vajra chains, which are like floating threads of gold.’’ [YG III, 665:6–667:5] See also Sogpo Tendar, legs bshad gser gyi thur ma (The Golden Scalpel Commen- tary), p. 551. 524 The creative power of awareness is the wisdom resulting from meditation; the radiance of awareness consists of the vajra chains. [DKR] 525 SeeYGIII,716:2. 526 ’das rjes. This citation is from Garab Dorje’s testament called The Three Words That Penetrate the Essence (tshig gsum gnad brdeg). [DKR/OC] These instructions belong to the kind of teachings that arise in the minds of greatly realized beings just as they are leaving this world, and which they transmit to their disciples. The Heart-Essence of Vimalamitra (bi ma’i snying thig) contains similar instructions, previously bestowed by Garab Dorje, Manjushrimitra, Shri Simha, and Jnanasutra. 527 ‘‘For practitioners of the highest capacity and through the implementation of this secret and profound path, the impurity of the aggregates melts away, and freedom is gained through the methods of either trekcho ̈ or tho ̈gal. In the case of trekcho ̈, the body of the practitioner dissolves into infinitesimal parti- cles—in a ‘space-like death’ or a death that is ‘in the manner of the dakinis.’ In the case of those who gain freedom through the practice of tho ̈gal, the body vanishes in a mass of light. This is death in the ‘manner of a mass of fire’ or ‘in the manner of the Vidya ̄dharas.’ Those who attain complete real- ization but for whom, on account of their work for the sake of the doctrine and beings, the karmic wind is not exhausted, leave behind their bodily re- mains, or pearl-like relics, for the benefit of beings. ‘‘When those who have no more clinging to the true existence of sense objects fall ill, they do not count on medicines and divinations. And at death, they do not place their hopes in the weekly ceremonies for the dead. They are happy to be in the wilderness like the creatures of the wild. Like lions, notes 459

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   they have no fear of death; and though they perish like beggars in the street, they do not despair. Like little babies, they do not care whether they live or die.’’ [YG III, 720:5–721:3]. See also Sogpo Tendar, legs bshad gser gyi thur ma, p. 539–40.

528 See chapter 11, commentary to stanza 15, p. 240. 529 ‘‘In the state of buddhahood, there is no inanimate materiality. Therefore the term ‘‘kaya’’ (‘‘body’’) means that all the appearances of the form bodies of outwardly radiating luminosity have the nature exclusively of primordial wisdom.’’ [YG III, 731:4–5] 530 Here, the original ultimate universal ground refers to the ultimate expanse itself, the common ground of samsara and nirvana. In contrast with the ground described in note 499, it is not a state concomitant with ignorance. 531 ‘‘For from its own side, it does not exist as distinct kayas and wisdoms.’’ [YG III, 725:6] 532 yon tan gyi rnam pa kun gyi mchog, i.e., self-arisen primordial wisdom of luminos- ity (rang byung ’od gsal ba’i ye shes). [YG III, 727:4] 533 ‘‘Since the reference here is to the kaya of inner luminosity of the ultimate expanse, these qualities are probably not to be understood in the manner of the qualities realized by the kind of wisdom that engages in objects, in other words, by the nirmanakaya wisdom that sees the nature of phenomena and the wisdom that sees phenomena in their multiplicity [as understood in the vehicle of causality]. In general, when the three kayas are explained, the three kayas of inner luminosity are considered to be part of the dharmakaya. And if the latter is considered in terms of the primordial wisdoms with which these three kayas are endowed, this same dharmakaya is said to possess three wisdoms: the wisdom of primordially pure nature (ngo bo ka dag gi ye shes), the wisdom of spontaneously present luminous character (rang bzhin lhun grub kyi ye shes), and the wisdom of all-pervading cognitive potency (thugs rje kun khyab kyi ye shes). These three wisdoms are not actually separate in terms of their characteristics. They are facets of the luminosity of awareness, and as such provide the ground for the natural occurrence of all knowing. ‘‘The sambho- gakaya [of inner luminosity] is endowed with five wisdoms, such as the wis- dom of the dharmadhatu, mirrorlike wisdom, etc. These five primordial wisdoms do not imply a relationship of subject and object. They know the sambhogakaya’s self-experience in the manner of a direct self-illumination (thad ka’i snang ba rang gsal). The nirmanakaya [of inner luminosity] has two wisdoms: the wisdom that knows the nature of things, and the wisdom that knows things in their multiplicity. But even these two wisdoms know effort- lessly without the interaction of a subject and object [of knowing]. ‘‘Given that this is how these wisdoms are explained, it occurs to me (Yo ̈nten Gyamtso) that, in the context of the abhisambodhikaya, it might be appropriate to consider that these ten strengths and the other qualities or 460 notes

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   wisdoms constitute the primordial wisdom of spontaneously present lumi- nous character (rang bzhin lhun grub kyi ye shes). On the other hand, it is not appropriate for someone with merely rational understanding to pronounce upon a Buddha’s qualities, describing them in one way or another. But my estimate is made only in broad strokes based upon the explanations of my teacher, and after pondering the teaching of the omniscient Lord of Dharma [Longchenpa].’’ [YG III, 728:3–729:4]

534 That is, the mirrorlike wisdom of the sambhogakaya of inner luminosity, as explained in the previous note. 535 ‘‘It should be understood that when the inner luminosity is discussed in terms of the three kayas (dharmakaya, sambhogakaya, and nirmanakaya), in terms of the two wisdoms (the knowledge of both the nature and the multiplicity of phenomena), and in terms of the five wisdoms (dharmadhatu, mirrorlike, and so on), this refers to the genuine or actual three kayas and wisdoms. By contrast, the kayas and wisdoms of the outwardly radiating luminosity are but the display of the creative power of inner luminosity.’’ [YG III, 738:3–5] This makes clear the importance of distinguishing the sambhogakaya and nirmanakaya of inner luminosity (where they refer, respectively, to the aspects of luminous character and cognitive potency—in the trio ngo bo, rang bzhin, thugs rje) from the sambhogakaya and nirmanakaya of outwardly radiating luminosity (the rupakaya in the usual sense). 536 Generally speaking, there are four kinds of sambhogakaya: (1) ’byung chen ngo bo’i sku, the genuine sambhogakaya of the great elements; this is the kaya endowed with fivefold luminosity, which arises spontaneously from the dhar- makaya; (2) gnas pa khyab tshul gyi sku, the abiding sambhogakaya, the light that embraces both Buddhas and beings; (3) snang ba lam gyi sku, the sambhogakaya that appears to beings on the path, that is, while they are in the bardo; and (4) gdul byar snang tshul gyi sku, the sambhogakaya that appears to beings to be guided (i.e., in the different families and mandalas, according to the various categories of beings). In the present context, only the fourth group is specifi- cally mentioned. See YG III, 741:1–742:3. 537 In the common vehicle, the expression ‘‘body of enjoyment’’ refers to the ‘‘enjoyment’’ of the teachings of the Mahayana. In the Secret Mantra (and the Great Perfection), it refers to the fact that awareness is said to enjoy its own creative power. 538 ‘‘Parallel with the three kayas, there are three kinds of Akanishtha, the highest field. The dharmakaya Akanishtha is beyond any spatial category; it has nei- ther center nor circumference. It is the ultimate nature beyond all conceptual construction, the sublime and ultimate destination of all the Buddhas. It is called the utterly pure and ultimate Akanishtha (yang dag don gyi ’og min). . . . ‘‘The sambhogakaya Akanishtha is the manifestation of great primordial wisdom, self-arisen from within the dharmadhatu. It appears in the form of notes 461

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   palaces of light, with deities and retinues (all of which are spontaneously present as the five kinds of primordial wisdom) and it remains unchanging at all times. . . . The sambhogakaya Akanishtha is not the Akanishtha that is located above the pure levels of the form realm (see Treasury of Precious Qualities, bk. 1, p. 441n14 and p. 504), for it completely transcends it. It is the dwelling place of the Buddhas that only the Buddhas themselves can perceive. It does not belong to any spatial dimension; it is equal to the dharmadhatu. . . .

‘‘The nirmanakaya Akanishtha is divided twofold. First, there is the nir- manakaya Akanishtha of luminous character, which appears to those who are on the grounds of realization . . . and manifests as the buddhafields of the five families. Second, there is the Akanishtha that is situated above the pure levels of the form realm, which appears as a blend of the worldly and tran- scendent Akanishthas.’’ [YG III, 743:6–745:5] ‘‘Master Buddhaguhya speaks of six kinds of Akanishtha, listing them as follows. First, the ‘actual, ultimate Akanishtha’ (don gyi ’og min) is the dharma- dhatu, the abode of all the Buddhas. It is so called because there is nothing higher than it, nothing more profound. Second, the ‘sign Akanishtha’ (rtags kyi ’og min) appears as the shapes and colors of the measureless palaces, which signify the inseparable union of the ultimate expanse and primordial wisdom. It is the abode of the sambhogakaya Buddhas. It is so called because there are no higher indications of the dharmadhatu. Third, the ‘knowledge Akanishtha’ (rig pa’i ’og min) is the self-cognizing primordial wisdom that realizes the nature of phenomena as it truly is. It is the abode of the dharmakaya endowed with the two purities, and is so called because there is no higher knowledge than this. Fourth, the ‘secret Akanishtha’ (gsang ba’i ’og min) is the expanse of the mother. It is the secret abode of the enlightened body, and is so called because there is no path, place, or quality superior to this. Fifth, the ‘conceptual Akanishtha’ (rtog pa’i ’og min) is the palace of Akanishtha as meditated on by the beginner. It is the abode of the ‘mandala of superior concentration,’ and is so called because there is no higher concept or object-universal (don spyi) than this. Sixth, the ‘worldly Akanishtha’ (’jig rten gnas kyi ’og min) is located above the five pure celestial levels and is the abode of the Noble Ones. It is so called because there is no higher place in the form realm. ‘‘These six Akanishthas may be condensed into the Akanishthas of the three kayas. The ‘actual, ultimate Akanishtha’ and the ‘knowledge Akanishtha’ are contained in the dharmakaya Akanishtha. By contrast, the ‘sign Akanish- tha’ is contained in the sambhogakaya Akanishtha, while the last three are contained in the nirmanakaya Akanishtha.’’ [YG III, 746:2–747:3] 539 Fortheeightperfectfreedoms,seeTreasuryofPreciousQualities,bk.1,p.431. 540 These are tentative renderings. 541 This is a tentative translation. The third and fourth lines are particularly obscure. 542 kha sbyor yan lag bdun. ‘‘The first group of three qualities of union belongs to 462 notes

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   the nirmanakaya as follows. First, the minds of the Buddhas, which are di- vested of all points of reference, are filled with great compassion. Second, their compassionate activity is uninterruptedly operative in the realms of beings. Third, their activities manifest unceasingly when the moment arrives for beings to be guided. [The second group of three qualities belongs to the sambhogakaya.] The fourth quality of union consists in the fact that the Buddhas are inseparably united with their consorts, who are but the natural light of their primordial wisdom. The fifth quality is that the undefiled bliss resulting from their union is unceasing. The sixth is that they constantly enjoy the wheel of Dharma of the mind transmission of the Buddhas, which is beyond words and phrases. And the seventh is that, even though all these branches are possessed by the Buddhas, the latter, being by nature beyond conceptual construction, are without intrinsic being. This last quality belongs to the dharmakaya.’’ [YG III, 758:2–5]

See also Jamgo ̈n Kongtrul, The Elements of Tantric Practice (Ithaca, N.Y.: Snow Lion Publications, 2008), p. 292n62. 543 ‘‘The retinues of the Teachers (the Buddhas of the five families) are not composed of Bodhisattvas dwelling on the grounds of realization, who, start- ing out as ordinary beings, have trained themselves and purified their minds. The retinues in this case are composed of Bodhisattvas and wrathful subduing deities, who manifest through the creative power of the self-cognizing pri- mordial wisdom of the Teachers themselves. Thus they are not different from the Teachers: their minds are not distinct (minds), and there is no hierarchical difference between them. The retinues of the Buddhas consist of the eight male Bodhisattvas (four outer and four inner) together with their eight consorts, thus making sixteen Bodhisattvas altogether. Of the eight inner Bodhisattvas, male and female, the males are: Kshitigarbha, Vajrapani, Aka- shagarbha, and Avalokiteshvara. ‘‘In whichever of the five sense objects the stainless primordial wisdom of the Tatha ̄gata’s eyes is engaged, it beholds its object—in contrast with the function of ordinary visual consciousness—as being one with ultimate reality. This wisdom takes the form of Kshitigarbha (sa yi snying po). Similarly, in whichever of the five sense objects the primordial wisdom of their ears is engaged, it hears it as being one with suchness. This wisdom appears in the form of Vajrapani (phyag na rdo rje). In whichever of the five sense objects, the primordial wisdom of the Tatha ̄gata’s nose engages, it smells it as being one with the unoriginated nature. This wisdom appears as Akashagarbha (nam mkha’i snying po). In whichever of the five sense objects the primordial wisdom of their tongue engages, it tastes it as being one with nonduality. This wisdom appears as Avalokiteshvara (spyan ras gzigs). . . . ‘‘The four consorts of the Bodhisattvas are Lasya (sgeg mo), Gita (glu ma), Mala (phreng ma), and Narti (gar ma). The objects perceived by these four primal wisdoms are greatly superior to the sense objects that appear to ordi- nary people. And since they are of the same taste with the primordial wis- notes 463

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   doms themselves, it follows that each primordial wisdom perceives sense objects of all kinds. However, according to the sense object principally associ- ated with a given consciousness, we can say that form appears as Lasya, sound as Gita, smell as Mala, and taste as Narti.

‘‘Regarding the outer male and female Bodhisattvas, the sense organ of the Buddhas’ vajra eye (which is superior to the ordinary visual sense and provides the support for the primordial wisdom that sees any of the five sense objects) appears as Maitreya (byams pa). Similarly, the faultless organ of hear- ing appears as Sarvanivaranavishkambhin (sgrib pa rnam sel); the olfactory organ appears as Samantabhadra (kun tu bzang po); and the organ of taste appears as Manjushri (’jam dpal). ‘‘Regarding the four consorts, the manner in which the objects of sense are known using the support of the Tatha ̄gata’s eyes and so on, is again far superior to the way in which the ordinary senses perceive their objects. The ordinary senses, which are limited by attachment and impediment, know only forms and the other sense-objects as they exist in the present. By contrast, the knowledge supplied by the Buddhas’ senses is greater. For they simultane- ously see or know—without attachment or impediment—all the phenomena of the four times. This way of knowing the past appears as Dhupa (bdug spos ma). The knowledge of the present time appears as Pushpa (me rtog ma). The knowledge of the future appears as Aloka (snang gsal ma). And their way of knowing the fourth time (the primordial wisdom of equality, the unchanging ultimate reality in the sphere of self-arisen appearances) appears as Gandha (dri chab ma). Whether the consorts are understood to correspond to the objects (of the four times) or to the subjects (the primordial wisdoms), the meaning is the same. For they know that the subject and the object are of the same taste or nature.’’ [YG III, 758:6–761:2] 544 ‘‘The wrathful subduing deities surrounding the Buddhas are the inconceiv- able manifestations of their skillful means and wisdom. They appear as the four doorkeepers, male and female, in order to indicate that no ordinary thought can cause harm to the mandala of the self-experience of primordial wisdom.’’ [YG III, 761:5–6] 545 See note 542. 546 ‘‘Generally speaking, thanks to the radiance of unborn ultimate reality, the unceasing display may appear in any fashion. Consequently, different tantras describe different arrays of the spontaneously manifested mandalas, along with varying numbers of deities. It is a mistake to claim, out of partiality, that one of the mandalas is the only authentic one, while the others are not.’’ [YG III, 764:3–4] According to the Mayajala-tantra, the radiance of the peaceful deities dwell- ing in the heart gives rise to the appearance of the wrathful deities in the palace of the brain. In other words, the lower palace (in the heart) is peaceful, while the upper palace (in the brain) is wrathful. (See commentary to stanza 464 notes

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   72 on pp. 159–60.) In the present context, however, the disposition of the deities is described according to the Scripture of Summarized Wisdom (mdo dgongs pa ’dus pa), i.e., in contrary fashion.

547 That is, of appearance and emptiness, or skillful means and wisdom. 548 The ‘‘lower tantras’’ here refers to the Mahayoga tantras, the principal subject of which is the generation stage. The Vajrasattva Mayajala-tantra also belongs to the Mahayoga class, but has special characteristics of its own. The tantras are described as lower because the explanation of the mandala is being given here in terms of Anuyoga, which is the higher tantra in the framework of Maha, Anu, and Ati. Moreover, according to the Vajrasattva Mayajala-tantra, the as- pects of appearance and emptiness are symbolized by Samantabhadra and Samantabhadri respectively. [KPS] 549 That is, the twelve dhatus of the senses and their objects, together with the six dhatus of consciousness. 550 ‘‘Thepeacefulandwrathfulmandalasthatmanifestintheperceptionofother beings (gzhan snang) are different from the buddhafield of Akanishtha. Three examples of these ‘other-perceived’ mandalas are found in the Eight Sadhanas (bka’ brgyad). In order to subdue obstacle-creating spirits, the dreamlike mani- festations of the worldly deities (which usually appear only as the retinue) transform into main deities.’’ [YG III, 768:4–6] The three mandalas referred to here are of Matarah (ma mo rbod gtong), Vajramantrabhiru (dmod pa drag sngags), and Lokastotrapuja (’jig rten mchod bstod). 551 Half the height of the central platform, and colored according to direction. 552 Fortheeighttrappingsofthecharnelground,seechapter10,pp.149–50. 553 The eight glorious attributes of the Heruka are as follows. First, his hair bristles and is standing on end, a sign of his disgust with samsara. Second, he has the vajra wings of a garuda, the sign of skillful means and wisdom. Third, his headdress is adorned with blue-red streamers, the sign that he overwhelms with splendor both samsara and nirvana. Fourth, he has a vajra on the crown of the head, the sign of his enlightened family. Fifth, he has the powerful armor of a rhinoceros, the sign of supreme and confident dignity. Sixth, he is in inseparable union with his consort, the sign of wisdom. Seventh, he has a double vajra of iron, the sign that he repels all negative forces. Eighth, his wings are the sign that he subdues with splendor and majesty. 554 These two sentences are supplied from YG III, 774:6. 555 These two sentences are supplied from YG III, 775:6. 556 bgrangspa’irangbzhinsprulpa. 557 ‘‘Forclosedisciples,thosewithpureminds,itisthesambhogakayaappearing in the perception of others (gzhan snang longs sku). For more distant disciples, those who have not yet attained the grounds of realization but whose minds notes 465

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   are pure to a certain degree, it is the supreme nirmanakaya (mchog gi sprul sku).’’ [YG III, 782:5–6]

558 sosoyangdagparrigpabzhi.SeeTreasuryofPreciousQualities,bk.1,p.389. 559 phyedsnanglongssku‘amrangbzhinsprulpa’izhing.Thisrenderingisinaccordance with the interpretation of Sogpo Tendar in his legs bshad gser gyi thur ma (The Golden Scalpel Commentary), p. 588. 560 gnas pa’i rang bzhin sprul pa. 561 rnam grol dbugs chen ’byin pa lnga. 562 ’og min mkha’ spyod kyi gnas. 563 ‘‘In the human realm, the nirmanakaya guide of beings appears in the form of the Sage, the supreme nirmanakaya, attired as a monk and adorned with the major and minor marks of enlightenment. For the gods, and the other realms, this same nirmanakaya guide of beings appears as the respective ruler of the class of beings concerned, appearing in the form best able to help them. Thus they are called Munis, or Sages. It is not to be understood that these Munis are different forms of our supreme nirmanakaya. The representa- tion of the Muni or Sage of the god realm, depicted as white in color and holding a lute, was contrived, as a form for meditation, by those who are learned in the Secret Mantra and is a symbol of the various nirmanakaya guides of beings that might appear in the god realms.’’ [YG III, 811:1–3] 564 ‘‘The field to be guided by one supreme nirmanakaya is one three- thousandfold universe. In this universe, there are a billion Jambudvipas in which a billion supreme nirmanakayas appear and display their deeds. And in the other realms, such as the realm of gods, there appears a similar quantity of guides in various forms. One cannot say definitely that a given three- thousandfold universe has such and such a dimension. This is so, first, because the karmic experience of beings is inconceivably various; second, because the manner in which dependent arising unfolds is inconceivable; and, third, because the manifestations of the Buddhas are also inconceivable. The King of Concentration Sutra says: On a hair tip, there are five abodes of beings: Hells-realms and the realms of stooping beasts, The realms of Yama, gods and humankind. They do not mingle; they do not transform. ‘‘And: 466 notes In their abodes are Buddhas born. The doctrine of these Knowers of the World shines forth. Yet, in these realms, the Dharma also wanes And tidings that these Guides have ‘‘gone beyond all pain’’ are also heard. And humans in their homes are similar to dreams.

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   ‘‘This three-thousandfold universe in which we dwell is contained in one infinitesimal particle in the begging bowl in the hands of Vairochana Mahasa- gara. And likewise, in one particle of the four elements, and in the space of a single needle-eye, there appear countless beings who have accumulated the same karma, together with their worlds. The wisdom of the Victorious Ones sees them all, and works for their sake.’’ [YG III, 811:6–813:1]

565 ‘‘Thethreewaysofguidingbeingsbymeansoftheenlightenedbody,speech, and mind, are principally connected with the deeds of the Muni present in the human realm (in other words, Buddha Shakyamuni). By contrast, the Munis of the other five realms guide beings mainly through their enlightened activities.’’ [YG III, 820:6] 566 ‘‘The Tale of the Woodpecker’’ is related by Shura in the Jatakamala, chapter 34. 567 For the tale of Dridhasamadana, see Sutra of the Wise and Foolish, chapter 49. 568 A fabulous eight-legged animal of great strength, able to combat lions and elephants. See Jatakamala, chapter 25. 569 ‘‘They are therefore fit to be regarded as the supreme nirmanakaya.’’ [YG III, 833:3] 570 That is, in the condition of ordinary sentient beings. 571 That is, phyogs bcu’i mun sel (Dispelling Darkness in the Ten Directions), p. 619. 572 ‘‘The explanatory Ocean Tantra says: ‘There is the mind transmission of the Buddhas, the knowledge transmission of the Vidya ̄dharas, the hearing trans- mission of the yogis—down to our own teachers.’ As it is stated, the continu- ity of the three kinds of transmission, from the sixth Buddha, Samantabhadra until the holy teachers of the present, is not severed [see note 17], and the blessings of the teachers’ minds are not weakened.’’ [YG III, 9:1–4] 573 [DKR/OC] This lineage of transmission passes from Samantabhadra to Garab Dorje. 574 [DKR/OC] This transmission is also known as rig ’dzin brda’ yi brgyud pa, the transmission through the symbolic indication of the Vidya ̄dharas. Its lineage passes from Garab Dorje to Guru Padmasambhava. Though these teachers assume the form of Vidya ̄dharas, they have all in fact attained buddhahood. 575 This lineage, also known as gang zag snyan brgyud, consists of all the spiritual masters from Guru Padmasambhava to the teachers of the present time. 576 See notes 193 and 496. 577 That is, the dharmakaya, the svabhavikakaya, the abhisambodhikaya (the kaya of manifest enlightenment), and the sambhogakaya. These are the kayas ap- pearing only to themselves; they are not perceived by others. Thus the nirma- nakaya, which is apparent to others, is not included here. [KPS] notes 467

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   578 This refers to the sambhogakaya perceived only by Bodhisattvas on the ten grounds. See chapter 13, p. 294.

579 According to the Nyingma tradition, these are the six Munis or Teachers that manifest for the benefit of beings in the six realms of samsara. See chapter 13, pp. 305–8. 580 [DKR/OC] When, in a preceding existence, Buddha Shakyamuni took birth as a huge fish, this was an example of the diversified nirmanakaya. From the Mahayana point of view, the Buddha had attained perfect enlightenment many kalpas before the appearance of the supreme nirmanakaya Shakyamuni. Accordingly, the previous existences of Shakyamuni, usually regarded as re- vealing his progress on the bodhisattva path, were in fact manifestations of the diversified nirmanakaya. See also chapter 13, p. 314. 581 [DKR/OC] This refers to the fact that the Buddha’s body, speech, and mind are not three distinct entities. 582 That is, emptiness. 583 yi ge’i tshogs. The first meaning of yi ge is a syllable or speech-sound (skad kyi gdangs), as distinct from mere noise. For the three different kinds of yi ge, see note 183. 584 sgrar snang rung. [DKR/OC] In answer to the need for the Doctrine to be communicated to beings, the eighty-four thousand sections of the Dharma, ever present in the wisdom mind of Samantabhadra, manifest unceasingly and effortlessly, in the form of the sixty aspects of the Buddha’s speech, the spontaneous resonance of the Dharma emitted by the stirring of the leaves of the wish-fulfilling tree, etc. 585 [DKR/OC] Insofar as it remains in the minds of the Buddhas, the wisdom does not yet accomplish the benefit of ordinary beings. 586 For example, the dakini Mahakarmendrani (las kyi dbang mo). 587 yi ge’i ’khor lo. This refers to the luminous nondual wisdom, which is itself beyond words and is ever present in the vajra body. [KPS] See also note 183. 588 Samantabhadra is regarded as the Buddha of the sixth family in relation to the Buddhas of the five families, of whom he represents the union. 589 For example, the Buddha taught the Guhyasamaja-tantra to King Indrabodhi and the Kalachakra-tantra to to Chandrabhadra (or Suchandra), the dharma- king of Shambhala. 590 dam pa’i rigs can drva ma lnga. [DKR/OC] These were the god Yashasvi Vara- pala, and his four companions of lesser rank: the naga Takshaka, the yaksha Ulkamukha, the rakshasa Matyaupayika, and the man Licchavi Vimalakirti, all of whom were in deep meditation at that time. 591 [DKR/OC] This is an indication that Kujara was one in realization with the Buddha. 468 notes

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   592 The eight perfect freedoms are understood as the absence of obstructions to certain levels of accomplishment. They are gradually acquired on the path and, taken together, they constitute one of the twenty-one qualities of dhar- makaya wisdom. See Treasury of Precious Qualities, bk. 1, app. 9.

593 [DKR/OC] The Heaven of the Thirty-Three, Tushita, and Akanishtha. 594 Of the seventy-five chapters of the General Scripture of Summarized Wisdom, twelve begin with a discussion of one of these twelve ‘‘occasions.’’ [KPS] [DKR/OC] It is, however, possible that the Mantrayana teachings appear even on other occasions. Even in a dark kalpa (when the light of the Dharma has not been kindled), when the karma of an extraordinary disciple belonging to the mantra lineage is awakened, the mantra teachings will manifest. 595 [DKR/OC] As when one realizes the insufficiency of the causal vehicle. 596 [DKR/OC] As when the Buddha Shakyamuni appeared. 597 [DKR/OC] As when realization is gained (the complete certainty of the wisdom of the fourth initiation) as a result of hearing, reflection, and medita- tion on, for example, the Guhyagarbha-tantra. 598 [DKR/OC] As, for example, by Rongdzom Cho ̈kyi Zangpo in his Precious Jewel Commentary, or by Gyalwa Longchenpa in the Dispelling Darkness in the Ten Directions, or by Lochen Dharma Shri in his Wisdom Ornament of the Lord of Secrets. (These are all commentaries on the Guhyagarbha.) The teachings of the Mantrayana can arise even at the present time for those who realize the meaning of the Guhyagarbha in the way that Rongdzom Pandita and Long- chenpa did. Such people are able to say that they received the teaching from Vajrasattva, and not from their teachers. 599 [DKR/OC] As when Guru Rinpoche came to Tibet and taught his twenty- five disciples. 600 [DKR/OC] As when the minds of guru and disciple mingle and become one in wisdom, as happened to Jigme Lingpa in the course of his visions of Longchenpa. 601 [DKR/OC] As when a terto ̈n prophesied by Guru Rinpoche discovers trea- sure teachings and propagates them. 602 [DKR/OC] As when Vajrasattva appeared and taught the tantra entitled Churning the Depths of Hell to a brahmin suffering in hell for having killed his father, but whose time to be trained had nevertheless arrived. 603 [DKR/OC] As in the case of the Buddha’s prophecy about King Ja. 604 [DKR/OC] As in the case of the brahmin mentioned in note 602. 605 [DKR/OC] As when Vajrapani expounded the Guhyagarbha-tantra to the five noble beings. 606 rgyud mahayoga. Mahayoga is called the ‘‘tantra system’’ because all ten elements notes 469

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   of the tantric path are contained in it: view, practice, mandala, empowerment, samaya, offering, mantra, concentration, activities, and accomplishment. See Systems of Buddhist Tantra, p. 505n22.

607 [DKR/OC] The material bodies of them all, down to the smallest insects, disappeared without trace and they went to celestial fields (mkha’ spyod) in bodies of rainbow light. 608 lung anu yoga. Anuyoga is known as the ‘‘system of explanatory teachings’’ because, in addition to the ten elements of the tantric path, it supplies their full explanation. 609 See note 590. 610 Vajrapani. 611 man ngag ati yoga. Atiyoga is known as the ‘‘system of pith instructions’’ because it mainly consists of essential instructions for the actualization of primordial buddhahood, the state of pure awareness. 612 ‘‘Sattvavajra’’ is a name of Vajrapani. 613 rgyal thabs spyi blugs. [DKR/OC] When the Chakravartin, or universal ruler, wishes to appoint a successor among his five hundred sons, he places their names in a golden vessel. He prays to the Three Jewels, makes vast offerings, and then takes at random one of the names. When the heir apparent is duly enthroned, an elephant places a golden vase (tied to its trunk by means of a silken scarf) upon the prince’s head. This is rather like the granting of empowerment whereby the guru’s wisdom is transferred to the mind of the disciple, who then becomes the holder of the Dzogchen teachings. The wis- dom of the Buddhas is transmitted, like the contents of one vase poured into another, filling it to the brim. 614 Garab Dorje is an emanation of Vajrasattva, who is himself an emanation of Samantabhadra. 615 These are the nine sections of the space-class teachings of the Great Perfec- tion. 616 These key aspects are explained in chapter 12. 617 For a discussion of the seven ornaments, see Systems of Buddhist Tantra, pp. 283–91. 618 The Treasury of Precious Qualities is such a text. 619 [DKR/OC] The teaching on the generation stage is an expedient teaching because it uses the relative truth as the path. But all tantras, such as the Guhyagarbha, may be expounded on outer and inner levels, according to the sense of the generation or perfection stages. 620 [DKR/OC] The same statement could be understood, however, as referring to the generation stage. 470 notes

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   621 [DKR/OC] In a similar way, the stage of perfection is the hidden meaning of the generation stage.

622 [DKR/OC] These are Bodhisattvas on the level of the result, belonging to the three families. They are fully enlightened and are Bodhisattvas only in name. 623 chingschenpolnga.Thesearethepurpose,theproperarrangementofthesubject, a word-for-word explanation, the overall meaning, and answers to possible objection. See Treasury of Precious Qualities, bk. 1, p. 439n4. 624 Patrul Rinpoche and others. 625 [DKR/OC] The ‘‘subject’’ of this experience is self-cognizing awareness, and the ‘‘object’’ of this experience is the dharmadhatu. When these two (subject and object) are experientially realized as one, there occurs the view of self- cognizing awareness (rang rig gi lta ba), or the view of the union of ultimate space and awareness (dbyings rig zung ’jug gi lta ba). 626 skor bdun. [DKR/OC] The five resultant qualities (’bras chos lnga) are the en- lightened body, speech, mind, qualities, and activities, followed by the ulti- mate expanse (the aspect of emptiness) and primordial wisdom (the aspect of appearance). These are not compounded, concretely existent phenomena. They are aspects of the ‘‘emptiness endowed with supreme attributes’’ (rnam kun mchog ldan stong pa nyid). 627 yul med rang gsal gyi tshul du. [DKR/OC] In this experience, both that which sees and that which is seen are the same primordial wisdom. There is no duality of distinct subject and object. 628 mnyam pa chen po. [DKR/OC] Samsara is not something to be rejected; nirvana is not something to be desired. From the point of view of the causal vehicle of the sutras, the view of great equality occurs on the eighth Bodhisattva ground. In the present context, it is being discussed according to the view, meditation, and conduct of the Mayajala-tantra. 629 According to Mipham Rinpoche, a view is defined as the mind’s certainty with regard to its object (in this case, the dharmadhatu), wherein all associ- ated misconceptions are removed by the clarity of discernment. The view therefore relates to the knowing subject, not to the object itself. It relates to the discerning intellect. (Note that no reference is being made here to the view of the Great Perfection.) This kind of view, which is confined to the intellect, is held by practitioners on the paths of accumulation and joining, as well as by yogis on the grounds of realization (up to and including the seventh ground) when they are in the postmeditation state. By contrast, in the postmeditation state of beings on the eighth ground and beyond (as also in the meditative equipoise of beings on all the grounds of realization), it is impossible to speak of someone ‘‘holding a view.’’ [KPS] 630 [DKR/OC] According to the view of the sutras, the relative truth is to be notes 471

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   laid aside, and the ultimate truth is to be realized. But in the Vajrayana, relative phenomena are in themselves the display of the kayas and wisdoms, whereas the ultimate truth is the nondual union of awareness and the dhar- madhatu. The two truths posited in the Vajrayana are thus superior to the two truths propounded on the sutra level. They are indivisible, and this indivisibility constitutes the great dharmakaya beyond all ontological posi- tions, profound, peaceful, luminous, and uncompounded. Phenomena are pri- mordially pure. They are like gold, which, from its very origin, is precious. There is nothing impure in phenomena that needs to be cleansed at a later stage.

631 [DKR/OC] There is no need for antidotes, such as reflecting on ugliness as a remedy for desire, or on patience in order to counteract anger. Neither is it necessary to superimpose an idea of emptiness. In truth, desire has the nature of all-perceiving wisdom from the very beginning. If one realizes the true nature of suffering, the result of defilement, it dissolves into the wisdom of great bliss. 632 [DKR/OC] Usually buddhahood and the buddhafields are considered as the result of the path, but in the Vajrayana, the universe itself is considered as a buddhafield. Beings are the pure mandala of the three seats; and defilements (rgyud) have the nature of the five wisdoms and are thus used as the path. Consequently, there is nothing to be discarded, and thus we talk about the ‘‘vehicle of result’’ or ‘‘resultant vehicle.’’ We speak of a ‘‘vajra vehicle’’ or Vajrayana because, just as a vajra cannot be destroyed by other substances such as iron, in the same way, when the view, meditation, and conduct of this vehicle are realized, one is invulnerable to thoughts that apprehend phenom- ena as autonomously existing within the dualistic interplay of subject and object. 633 Rongdzom Pandita says that the purity of all phenomena is established in two ways, depending on whether one believes (like the Vaibhashikas and Sautrantikas) in the existence of an extramental world, or whether one consid- ers (like the Chittamatrins) that outer objects are merely the mind’s subjective perception. [KPS] 634 [DKR/OC] The universe, beings, and the latters’ mindstreams appear in an impure manner to the ordinary perception of beings caught in delusion—in just the same way that a white conch appears yellow to someone sick with jaundice. In truth, however, the conch is white and is seen as such when the sickness is cured. Nothing happens to the conch, when this change in percep- tion occurs, since white has always been its natural color. In the same way, phenomena, which we now perceive impurely, have never been other than deities, palaces, and wisdoms. The element of water appears to beings in hell as molten bronze, and to pretas as pus and blood. To human beings it seems to be something that is drunk or used for washing. It is perceived by the gods as nectar, and by the 472 notes

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   Vidya ̄dharas as having the nature of Mamaki. This last case corresponds to the perception of the Buddhas; they have no perception of blood, pus, etc. The wisdom of the Buddhas is naturally pure of all conceptual formation, and they have no perception of compounded objects according to the dualis- tic interplay of subject and object. Since the Vidya ̄dharas perceive water as Mamaki, when they make use of it for washing and so on, they experience the wisdom of great bliss. Similarly, the water of Sukhavati is endowed with eight qualities, and gives to the Bodhisattvas who bathe in it perfect memory and samadhi. Of course, this ‘‘water’’ is the same element that we have on earth; the difference is that, in Sukhavati, it is perceived as pure by the Bodhi- sattvas who live there. And if these same Bodhisattvas were to visit our world, they would perceive everything as pure in the same way.

Conversely, a preta finding himself in Sukhavati would experience the water there (though endowed with eight qualities) as blood and pus. It is thus that all appearances are dreamlike, and similar to illusions. The ordinary idea of water as something that is wet and flows downward does not resist investigation, and is found to be nothing but emptiness. And it is thanks to positive and negative action that the various appearances of water, as pure or impure, are perceived. Beings in hell, who have the most dense obscurations, experience water as molten bronze. Gradually, however, as obscurations be- come lighter, water is perceived as pus, then as a habitat or as something to drink, or as something that cleanses. Later it is seen as a health-bestowing drink or (by the gods and asuras) as amrita. Buddhas are totally beyond the duality implied in something that is seen and someone who sees. They dwell permanently in a state of equality, the ultimate nature of things. Akanishtha, for instance, as seen by the Buddhas, is also referred to as the mandala of primordial wisdom’s self-experience (rang snang ye shes kyi dkyil ’khor). The truth is that our own universe, the beings who inhabit it, together with their mind streams, are in fact Akanishtha itself. They are the same; and they are seen as such by the Buddhas, whose vision is completely healthy and totally devoid of error. They are like people with healthy eyes who see the white conch as white. 635 This objection is made by those who consider pure and impure to be two completely different realities. [KPS] 636 blta bya thun mong ba. This is a complex issue. The question is: Does there exist an objective, commonly present substrate for the different perceptions of beings, whether in or beyond samsara? To answer in the affirmative implies a belief in the existence of something that is in itself independent of, and unrelated to, perception. But there is no such thing. It is obvious, however, that something must be posited, even though nothing exists as such, otherwise there is no subject for discussion. Gyalwa Longchenpa (in his Precious Treasury That Fulfills All Wishes) and Mipham Rinpoche (in his Lamp of Certainty) define this ‘‘something’’ as ‘‘mere appearance’’ (snang tsam, the opposite of nonappear- notes 473

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   ance or absence)—the common undifferentiated basis for the contrasting perceptions of the six classes of beings. Other than mere appearance, there is nothing. [KPS]

637 The sixth and highest of the divine abodes of the desire realm. 638 [DKR/OC] The truth is that of all the different perceptions of ‘‘water,’’ there is none that is somehow basic and definitive, such as being wet and downward flowing. Madhyamaka analysis shows that such a thing is wholly impossible. Impure appearances and perceptions are the products of hatred, selfishness, and so on; they are just the subjective experience of our minds. ‘‘Who made the fires of hell?’’ asked Shantideva; and he concluded that it is the outcome of the evil orientations of the mind. It is according to a similar logic that the Buddhas and the Vidya ̄dharas experience all appearances as pure. For them, both the object and the subject of the experience is primordial wisdom. In such wisdom, subject and object are one. In our present state, we consider the object as ‘‘outside’’ us, and the subject as ‘‘inside,’’ the two being connected via the organs of sense. We assume the true existence of both, and this deluded perception causes the three worlds of samsara to arise. But for a Buddha, there is no division between subject and object; both are the same primordial wisdom. Forms seen, sounds heard, smells, tastes, and contact are all the display of a single wisdom. The Guhyagarbha declares that all impure samsaric phenomena are the dis- play, or subjective experience, of the ordinary mind (sems kyi rang snang), whereas all the phenomena of nirvana, the buddhafields, etc., are the display or self-experience of primordial wisdom (ye shes kyi rang snang). It follows that they (samsara and nirvana) are not basically different, for both are grounded in the principle of dependent arising. For example, the fires of hell are the natural display of anger. This is not, however, a dependent phenomenon commonly perceived by all beings, for if an enlightened being were to go to hell, he or she would find there only a pure land. 639 don dam dpyod pa’i tshad ma, such as the Madhyamaka argument of ‘‘neither one nor many.’’ 640 [DKR/OC] Once the emptiness of all phenomena has been realized, no impurity is found, even if one searches for it. Similarly, someone with healthy eyes will never see a white conch shell as yellow, even if he wants to. 641 This kind of objection is made by those who consider that appearance and emptiness are mutually exclusive. Such people do not understand the union of appearance and emptiness, and think that emptiness is a mere nonexistence. [KPS] 642 [DKR/OC] We can talk about purity here because the nature of all things is emptiness, and within emptiness, there is no impurity. Emptiness can only be pure. Space is not soiled if one throws a handful of dust into it; neither is 474 notes

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   it embellished if one does the same with flowers. The union of appearance and emptiness can only be, by nature, pure. The vast expanse embraces both the impure perceptions created by anger, and also the pure perceptions of buddhafields that are the result of pure aspirations. All these perceptions are grounded in the expanse (of emptiness), although this does not of course constitute a concrete foundation for them. Emptiness that is all-pervasive and endowed with supreme attributes is not ‘‘emptiness’’ conceived of as the opposite of appearance. Neither is it the opposite of ‘‘non-emptiness.’’ It is the great primordial emptiness, which is neither voidness nor appearance, neither existence nor nonexistence. Its nature is utterly beyond all ontological positions. Just as rays of light issue from the sun, the kayas and wisdoms are the outflow of great primordial emptiness. They are totally pure and not even a trace of ‘‘true sufferings,’’ such as the five aggregates, can be found in them.

643 ‘‘Deity’’ here means an appearance that is the union of clarity and emptiness. 644 [DKR/OC] Whereas ordinary beings experience impure perception, Bodhi- sattvas who are on the path experience perceptions that are partially pure. On certain occasions, the Bodhisattvas have visions and see everything as perfectly pure buddhafields, while at other times they perceive phenomena as ordinary and impure. Totally pure perception is the unique preserve of Buddhas, who never experience anything as impure. Now the fundamental nature of the mind is wholly unstained by delusion and defilements, but at the moment, this is something we cannot perceive. Nevertheless, impure perception has no effect on the actual purity of the mind’s nature. It is just as when someone perceives a white conch as yellow: the fault is in the perception, not in the conch. When the pure is perceived as impure, that is how it appears. As long as one is apt to apprehend suffering, suffering appears. The ultimate deity is not a figure with a face and limbs. It is the view: ultimate, self-arisen primor- dial wisdom. This self-arisen wisdom, the dharmadhatu—namely, emptiness endowed with supreme attributes—cannot be perceived by ordinary beings. As a method to make this possible, one meditates on the form of deities, palaces, and so forth. 645 This is a reference to empowerment and the introduction to the nature of the mind. 646 There is no further notion that samsara is something to be rejected and that nirvana is something excellent to be desired. 647 [DKR/OC] From the ultimate point of view, the enlightened body, speech, mind, qualities, activities, ultimate expanse, and primordial wisdom (the seven riches of the ultimate truth) are all spontaneously present. They do not need to be revealed through an effort of one’s intelligence, or by means of the blessings of the guru. 648 [DKR/OC] Emptiness is not a mere blank, for the kayas and wisdoms mani- fest in it. Emptiness is the source of everything, for appearance itself is the notes 475

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   radiance of emptiness. This can only be known through self-cognizing aware- ness; it is not a knowledge that comes through mere study and reflection. The deluded perceptions of samsara are the natural display of the ordinary mind. Pure appearances, by contrast, are the natural display of primordial wisdom. The ‘‘indivisibility’’ referred to here is the ultimate, fundamental nature of the mind. The display of the deluded mind dissolves into the pure expanse of primordial wisdom.

649 rtogs pa bzhi’i gtan tshigs. See also Systems of Buddhist Tantra, p. 317–18. 650 mngon rdzogs rgyal po che. [DKR/OC] This expression (a name of Samantabha- dra) indicates that all is the perfect display of Samantabhadra himself. 651 rgyu gcig. [DKR/OC] The phenomena of both samsara and nirvana have a single cause or source (the nature of the mind). 652 rang mtshan la bzhal du med pa. [DKR/OC] Phenomena cannot be assessed according to characteristics perceived in the state of delusion (according to which samsara is to be rejected, and nirvana to be striven for). 653 This probably refers to the Stages of the Path of the Mayajala by Buddhaguhya. [KPS] 654 [DKR/OC] All the vowels and consonants, and the words that consist of them, are infinite expressions of a, the unoriginated nature, which is thus a symbol of emptiness. 655 ‘‘Speech’’herebeingunderstoodasthesounda. 656 [DKR/OC] The appearing aspect of phenomena (snang cha) and their empti- ness aspect (stong cha) are not different in nature. The unceasing manifestation of phenomena, perceived as pure or impure, is but the self-display or self- experience of primordial wisdom. Fire ‘‘expresses’’ itself naturally by being hot. In the same way, the unborn nature expresses itself in limitless manifesta- tion. If the nature were not unborn, an infinite display would be impossible. But even though this display seems solid and real, it is just like the reflection of the moon on the surface of the water. 657 [DKR/OC] If one realizes that the unborn nature and the display of phe- nomena are not separate, one will perceive nothing other than the complete purity of all things. This perception is the naturally arising power of a Bud- dha. The body, speech, mind, qualities, activities, ultimate space, and primor- dial wisdom of the superior ultimate truth express themselves in the ocean- like infinity of pure phenomena that a Buddha perceives. By contrast, the failure to understand this (the ultimate reality of the three worlds of samsara) is the cause of delusion. The term lhun grub (‘‘spontaneously present’’) used in the text points to the fact that the delusions of samsara and the undeluded character of nirvana have not been purposely fabricated. 658 That is, the indivisible nature of relative truth and ultimate truth, appearance and emptiness, primordial wisdom and the ultimate expanse. 476 notes

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   659 [DKR/OC] Undeluded, ultimate reality is the great purity, the union of the relative and ultimate truths, beyond the reach of the minds of ordinary beings. Self-cognizing awareness is not a thing, an object of perception. But on the other hand, neither is it an amorphous, indeterminate state, or blank torpor. It is not so because it possesses the aspect of clarity. It is the true nature of things because the Enlightened Ones have seen it so. It lies, by definition, beyond the intellect. Yet its realization may be approached through the exer- cise of the intellect.

660 rgyud kyi dngos po bcu. [DKR/OC] These ten elements are common to all the tantras of the Mantrayana. All objects of knowledge, from material things up to the state of omniscience, are unerringly known by the Buddha’s wisdom. If one correctly understands the ultimate reality of all phenomena and acts accordingly, all dualistic perception and clinging to subject and object, which arise under the influence of delusion, will disappear like clouds melting away in the sky. This process is as natural as the burning effect of fire. One will no longer fall under the power of dualistic perception. One will gain an authentic realization of the unchanging nature of the ground (the union of the two truths), of the path (the union of the generation and perfection stages), and of the result (the union of the dharmakaya and rupakaya). According to the view, meditation, and conduct of the Mantrayana, all phenomena are perfect in that they partake of the buddha-nature. To be able to explain, practice, or even hear this teaching, empowerment is an absolute prerequisite. Without empowerment, the guru is not permitted to explain that the universe and beings all have the nature of the mandala, and the disciple is not even allowed to look at the scriptures of the Secret Mantra: the tantras (rgyud), the elucidatory scriptures (lung), and the pith instructions (man ngag). When in ordinary life, someone is empowered to perform certain tasks, this means that he or she has the right to act. In just the same way, if one has received an empowerment of the Secret Mantra in a truly authentic manner, one has the right to study, practice, and eventually transmit, the teachings associated with that empowerment. When he was at Samye, Guru Rinpoche bestowed the empowerments of the Secret Mantra on the king and his other close disciples; and in order to preserve the secret and withhold it from the vindictive queen Margyen Za and the evil ministers, he employed an archaic expression, using the term rim pa instead of dbang, or empowerment. Thus when Guru Rinpoche announced that he would give an empowerment, he said: ‘‘rim pa byed kyi yod.’’ The word rim pa was used because it means ‘‘stages’’ in the sense of ‘‘gradual steps,’’ the implication being that, after the vase empowerment, one is allowed to practice the generation stage; after the secret and wisdom empowerments, one may practice the two aspects of the perfection stage; and after the fourth empow- erment, one may implement the practice related to primordial wisdom. When one has received the empowerment, one must keep and preserve its power by observing the root and branch samayas. Samaya, it is said, keeps notes 477

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   the strength of the empowerment alive within one’s being. If the samaya is damaged, the vital force of the empowerment is cut, and it is robbed of its power. Therefore, the samaya should never be transgressed. After receiving the vase empowerment, one should regard all the appearances of the universe and beings as the mandala of the three seats; it is henceforth improper to consider things in an impure way. Once one has received the secret initiation, one should meditate on one’s body as the city of the vajra aggregate endowed with the channels, winds, and essence-drops. Henceforth, it is no longer acceptable to allow them to continue in the ordinary way. When the third empowerment is received, the example wisdom should take birth within one- self, and when the fourth empowerment is received, this should give rise to the birth of authentic primordial wisdom.

On the level of the causal vehicle and the three outer tantras, a distinction is made between offering substances that are appropriate and those that are inappropriate. In the inner tantras, by contrast, all forms perceived by the eye are vajra forms; all sounds are vajra sound; all thoughts are vajra mind. Whichever of the five kinds of experience occurs to the five senses, all are offerings that cannot but be pleasing to the deities of the mandala. This is why, in the highest tantras, one enjoys the five meats and the five nectars. Offerings such as these need no preparation on the part of the practitioner. All phenomenal existence, the entire universe, is one vast offering, for it is nothing but a display of the primordial wisdom of great bliss. All is the pleasing substance of samaya. In addition, offerings of mudras and praises are made. ‘‘Mudra’’ means ‘‘seal.’’ When a magistrate issues a license or permission, he or she stamps it with a seal, after which one may proceed with the work. If no seal is forth- coming, this amounts to a veto that cannot be ignored. In much the same way, since the seal of Samantabhadra has been placed upon phenomena, the latter receive a ratification of infinite purity. No impurity remains. The mu- dras performed during the rituals of the Mantrayana are intended to reveal this ultimate condition of phenomena, and to call the deity to mind. When, on presenting the offerings and mudras, one snaps one’s fingers or clasps one’s hands, it is at that moment that the physical offering of form dissolves into the deity’s eyes, the offering of sound dissolves into the deity’s ears, the offering of taste dissolves into the deity’s tongue—and are found pleasing. When the wisdom mind of the deity is actualized, there is neither an object nor a subject of offering. Nevertheless, on the level of appearance, when such objects that are pleasing to the senses are offered to the deity as the display of great bliss, the deity accepts them with delight, as a result of which, the siddhis are granted. In short, the offerings are made and received within the ultimate nature, wherein there is no distinction between subject and object. All phenomena, in their appearing aspect, have the nature of the male deity or ‘‘father’’ (yab). In their aspect of emptiness, they have the nature of the female deity or ‘‘mother’’ (yum). Therefore because these aspects are 478 notes

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   inseparable, phenomena have the nature of yab-yum, that is, deities in union. This is the primordial state of affairs—true from the beginning. It is not contrived anew. These three aspects (appearance, emptiness, and their union) are simply so, and it is just a question of recognizing what is already the case now and forever. It is not something that formerly did not exist and that one wishes to bring into being. Neither is it something that is not the case now, but might become so at some future time. It is simply the nature of things now and primordially. Even if one fails, for the moment, to realize it through one’s meditation, it is still true that all phenomena are, now and forever, the mandala of infinite purity.

For practitioners who have extraordinary realization of the view and medi- tation, every breath that issues from their mouths has the nature of mantra. Even if they are not actually reciting mantras, whenever they breathe or speak, it is as if they were. Even when they speak of apparently ordinary things, the fact is that every sound that comes from their mouths is mantra—leading to the accomplishment of the deities. When one recites mantras, one should be clearly aware that such mantras are the display of the wisdom of the deities of the mandala. They are not mere words written in black ink on white paper. If one were to meditate on the 108 supreme peaceful and wrathful deities without reciting their mantras, one would be unable to have the vision of them or to hear their speech. Just as a torma that has remained for a long time in the mandala of an accomplished practitioner is known as a druptor (grub gtor), a torma of accomplishment, and brings liberation when it is tasted (for it has become one with the deity, and thus has this power), the same is true of the mantra. It is permeated with the wisdom, compassion, and power of the deity. It has become one with the deity. It is just like a man who cannot but answer when one calls him repeatedly by his name. When one inscribes or recites a mantra, which contains the name of a deity and is blessed thereby, it has the power to dissipate one’s obscurations and bring about the supreme and ordinary siddhis. Consequently, by per- forming a recitation, whether determined by numbers, or length of time, or the appearance of signs, it is possible to accomplish the deity (Manjushri or Avalokita, for example). This is the reason why, in all the Mantrayana scrip- tures, the mantras are extolled as possessing infinite and inconceivable quali- ties. For they are the expression of the wisdom of all the Buddhas. When practiced, they are like wish-fulfilling gems, which when held in the hand are able to grant every wish, calling into existence riches, food, and raiment of all kinds, curing illness and driving away famine. If one gains the conviction that the deity and mantra are one and the same, it is impossible not to achieve the supreme and ordinary siddhis. And by performing the mudras, such as that of Vairochana, one will necessarily gain the accomplishment of the deity. When practitioners perform the mudras, they are not merely making beautiful movements with their hands. They perceive all appearances as the display of the deity, and have the notes 479

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   vajra pride of perceiving that they themselves are the deity from the very first. Gathered within such an awareness are the dharmamudra of speech, the samayamudra of body, the karmamudra of activity, and the mahamudra of the mind. These are the seals that are utterly imprinted on phenomena. Mantras and mudras are like fire and wind that, working together, immediately con- sume and burn away the dry wood of ordinary perception. They collaborate in the attainment of the supreme and ordinary siddhis. They are not like dancing and singing, in the vulgar, ordinary sense of the word.

It is essential to realize that everything is the display of the deity, mantra, and primordial wisdom, and to meditate upon this unwaveringly. Otherwise, no benefit will be gained. Although there are many deities, peaceful or wrath- ful, and although the deity may be either the main figure in a mandala or part of the surrounding retinue, the situation is not as it is in the world, where the principal figure is superior to the others. All the deities are the single display of wisdom. By meditating on the deity, by reciting the deity’s mantra and so forth, one will gain the ordinary accomplishments of longevity and health, and also the supreme accomplishment or realization, which appears as the wish-fulfilling jewel on the tip of the victory banner—effortlessly fulfilling every wish, and transmuting the entire earth into silver and gold. The ten elements of the tantras must be known one by one, step-by-step. Once they are mastered, they have the power to bestow the supreme and ordinary accomplishments. They are just like the five elements, which, when combined in a certain way, can produce a machine that can fly through the sky or do the work of a thousand people. In brief, the gateway to the practice are the four empowerments. These rest upon the four mandalas of body, speech, mind, and primordial wisdom, which in turn have the nature of the four vajras. Even ordinary people, who have not realized infinite purity, possess the supports necessary for the recep- tion of the four empowerments: namely, the channels, winds, essence-drops, and primal wisdom. On the other hand, if the empowerment is not received, it is as if one has a great heap of grain but neglects to plant it. Nothing will grow, and there will be no harvest. The primordial wisdom implicit in the channels, winds, and essence-drops cannot be actualized. But if the empower- ments are received, the corresponding paths and results—namely, the four kayas—may be gained. If the disciple is a superior being like King Indra- bodhi, he or she will realize the result in the very moment of empowerment, and in that instant, the master and disciple will be united in a single wisdom. But even when this is not the case, if a guru endowed with perfect concentra- tion confers the empowerment, the disciple will, at some point in the future, be able to bring the four kayas to maturity. And in the immediate term, he or she is empowered to perform the recitation and meditation, together with the other activities of the Mantrayana. Just as the act of sharpening confers efficacy on the knife, the four empow- erments sown within the soil of the channels, winds, and essence-drops, create 480 notes

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   the power necessary for the disclosure of their wisdom nature. The realization attained in the course of the empowerment varies from person to person. Only exceptional beings, like King Indrabodhi, who received the Guhyasamaja from the Lord Buddha, or the Dharma king Chandrabhadra, who received the Kalachakra, experience full realization of the Mahamudra at the very mo- ment of receiving the empowerment. In the case of ordinary people, the abhisheka, or empowerment, both ‘‘cleanses and fills.’’ It removes the veils that cover and obscure one’s wisdom, and fills the mind with the seeds of the four kayas. Thus it causes to appear clearly what has always been present but has been concealed from time without beginning.

It is hard for ordinary people to gain liberation right away. Nevertheless, if one receives the seeds of the four kayas by means of the empowerments, and if one gradually implements the stages of the practice, these seeds will start to burgeon (just as happens when the farmer plows and plants his fields, tending and fertilizing them). And by and by, the power of the empowerment will make itself felt—though for this to happen, one must practice the stages of generation and perfection. Even so, one should have no expectations of achieving supreme accomplishment in a few months or even years. We should be like venerable Milarepa, who said: ‘‘Have no hope of swift attainment; practice till your dying day.’’ On the other hand, even if one perseveres in the yogas of the generation and perfection stages but fails to keep the samaya, not only will one not achieve accomplishment but one will instead experience the contrary effect. For example, if one practices a long-life sadhana, it will actually shorten one’s life. If one tries to make rain, the sun will shine. One should consequently keep the samaya as carefully as one protects one’ eyes. It is thus that one will be a true practitioner of the Mantrayana. If one has not received the empowerment, then no matter how much one practices the generation and perfection stages, nothing will come of it. For there is no seed present. Until he had received empowerment from Marpa, Milarepa was unable to attain any meditative experience or realization. If the samaya between master and disciple is not preserved, the empowerment and the practice that follows will be just a show, no different from a film at the cinema. They will in no way constitute the path of Mantrayana. 661 See chapter 10, commentary to stanza 128, pp. 204–5. 662 [DKR/OC] This was the case when the Lord Buddha granted the empower- ment of Guhyasamaja to Indrabodhi, and the empowerment of Kalachakra to Chandrabhadra, the king of Shambhala. 663 [DKR/OC] Probably a disciple of Buddhaguhya, though his identity is un- certain. His name does not figure in the biographies of the lineage masters. 664 That is, the triple manifestation of body, speech, and mind. 665 As in the case of the Kalachakra empowerment. notes 481

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   666 The rising (exhalation) of the wind activates, in the channels, the vowels and consonants (yi ge), which are clear in human beings but unclear in the case of animals. This is responsible for the degree of intelligence possessed by the beings in question. [KPS]

667 [DKR/OC] It is said that in one day, a healthy adult experiences 21,600 complete respirations, which means that the average length of a single breath is four seconds. For every 32 1/2 respirations, there is one movement of the wisdom wind. Given that, in the present age, it is said that the limit of human life is one hundred years, the duration of the wisdom breaths taken in a single lifetime, when added together, comes to a total of three years and three months. This is the reason for the duration of the traditional three-year retreat. 668 That is, the downward stroke of the Tibetan letter a; see note 262. 669 [DKR/OC] When the wind of primordial wisdom enters and circulates in these two channels, it becomes an impure karmic wind or wind-mind. See also chapter 10, commentary to stanza 79, p. 165. ‘‘Life’’ here refers to the life- wind, and ‘‘exertion’’ to the essence-drop, and thus to the mind. 670 The practice related to the four activities combined with the recitation of the appropriate mantra. [KPS] 671 This description of the special features of kyerim and dzogrim resembles the analysis made by Lochen Dharma Shri in his commentary on the Guhyagarbha- tantra. According to this account, Mahayoga contains features of the perfec- tion stage that are not classified as Anuyoga. See note 98. 672 This refers to the concentration on suchness and the nail of unchanging ultimate wisdom, which the kyerim of the three inner tantras possesses.