Contents
The Basic Scene ....................................................................................................................................... 3 The Question ........................................................................................................................................... 4 Empowerment ........................................................................................................................................ 5 The Path ................................................................................................................................................... 7 The Levels ............................................................................................................................................... 8 Accumulations ........................................................................................................................................ 9 Protecting Samaya ............................................................................................................................... 13 The Mandala of the Black Yangti ....................................................................................................... 15 Deity Meditation .................................................................................................................................. 17 The Chanting of Mantras .................................................................................................................... 19 Teaching that We Do Not Speak of Prayers and Prosperity .......................................................... 21 The Guarding of the Rule of the Way and of Samaya .................................................................... 23 Teaching the Thorough Distribution of Gifts ................................................................................... 25 Recognition of the Way It Is and Liberating Those Who Are Not Free ....................................... 27 The Signs ............................................................................................................................................... 30
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The Basic Scene
I heard these words on one occasion:
In the time Before there were Buddhas and sentient beings, We dwelt in Akaniṣṭa, And there were revealed the teachings of the Black Yangti. The compiler was the Blissful Zombie. 1
This is chapter one: The Basic Scene.
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Ro langs bde ba, this is a name for Garab Dorje, the founder of the Great Perfection tradition.
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The Question
Then Vajrasattva asked:
O Teacher, All Good One, According to the magnificent intent of the Great Perfection, What are the concerns regarding the granting of empowerments? empowerments? Regarding studying and travelling on a path? Regarding gathering our accumulations? Regarding the clearing away of obstructions? Regarding samaya? Regarding the mandala? Regarding meditating on a deity? Regarding reciting mantras? Regarding our samadhi? Regarding our generosity? And regarding our prayers? Please explain these things and what they mean.
From the Tantra on the Summation of Mañjuśrī, this is chapter two: The Question.
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Empowerment
The All Good One gave instruction:
Listen, Great Vajrasattva!
There is no need for an empowerment to be imparted.
The empowerments empowerments of the vase, Of method, And of the secret Are all subsumed within the empowerment empowerment of the word.
When we understand that our own body is a vase That is the first imparted empowerment. Our union with both awareness and appearance is the best empowerment. It is the second. When we offer up what it means to be an embodiment of wisdom, That is the third imparted empowerment. All the words are subsumed within their meanings. That is the forth imparted empowerment. empowerment.
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All the implements implements of the empowerment Are fully perfect within ourselves. Do not be deceived regarding any implements implements that may appear.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter three: Empowerment.
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The Path
Here is what it means not to need to study a path:
We take pleasure in the five elements, So this is the path of accumulation. This dawns on us as the clarity of light itself, So this is the path of seeing. The wisdom that is not a dualistic vision is clear to us, So this is the path of application. This is, in fact, awareness, So this is the path of meditation. All of these abide in non-duality, So this is the path that reaches the end.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter four: The Path.
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The Levels
This is what it means not to travel tr avel through any levels:
We are perfected in ourselves Without travelling on any levels. Once we understand equanimity, We are the equal to all the paths.
One who abides within what it means not to travel Surmounts all the levels. Those who desire to travel over the levels Will have no time to go over them, And have no method to surmount them. As an analogy, They are like the deer who are tortured by illusions.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter five: The Levels.
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Accumulations
This is what it means not to gather g ather up accumulations:
To gather accumulations may mean two things: The accumulation of causes, And of results.
Our cause is a spontaneously spontaneously formed bindu.2 Our result is the wisdom of omniscience.
Within the Dharmakāya, Where there are no dualities, Our two kinds of accumulation Are already accumulated.
We are primordially perfect Without gathering up any accumulations. When we have no dualistic visions, We have nothing to gather.
So he spoke. 2
Thig le
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From the Tantra on the Summation of Mañjuśrī, this is chapter six: Accumulations.
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This is what it means to clear away obstructions:
There are four kinds of obstructions, But when our awareness forms into a Nirma ṇakāya Nothing obstructs us in what we must know.
In the Sambhogakāya, Where what appears is self-evident, There are no obstructions made by any emotional problems To be cleared away.
In the bindu where there is no dualistic vision, There are no obstructions made by karma To be cleared away.
In our attachment to self-originating wisdom, There are no obstructions made by our habitual patterns To be cleared away.
In the Dharmakāya, Where everything is a bindu, 11
Any clearing away of these four kinds of obstruction Will be a dualistic practice, With levels of cleansing and reasons to do the cleansing.
These, therefore, are not the Yangti.
The lower vehicles, However many there may be, Are deviant. It is in an effort to put a stop to these grounds for deviance That I am teaching this.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter seven: Clearing away Obstructions.
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Protecting Samaya
This is what it means to have no samaya to protect:
The Dharmakāya is pervasive, So it is one.
The samaya to protect it, Therefore, Is the samaya of the word that puts order to a hundred-thousand things.
This happens by itself, And does not depend on any word, For these things are subsumed subsumed within the
bindu.
As for work to protect everything, We have none at all.
If these two are happening: happening: Something to protect, And the work to protect it, Then it is not the Black Yangti. It is a deviation into the fold of the lower vehicles. 13
This is because we are holding onto objects and their t heir keepers.
It is for this reason That I teach on what it means To be primordially protected.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter eight: Protecting Samaya.
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The Mandala of the Black Yangti
This is what it means to not generate a mandala:
Our navel is the perimeter of a noble wheel-chakra. A half-moon, a jewel, and a triangle tr iangle appear out of it, And then manifest in the external world: The ones who take this to be holy Use the scriptures preferred by the lower vehicles.
This is what the Black Yangti believes:
The external mandala is self-evident. The internal mandala is self-originating. The secret mandala is non-dual.
The teachings on the mandala for the Yangti Are that everyone has been a Buddha from the beginning. We know that we are, So we do not generate this.
So he spoke.
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From the Tantra on the Summation of Mañjuśrī, this is chapter nine: The Mandala of the Black Yangti.
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Deity Meditation
This is the teaching on what it means not to meditate on any deity:
Yum consorts,3
Such as Rich Dominion, 4 Appear by themselves. Those who take them to be objects are delusional.
Yab consorts, 5
Such as Heruka, Manifest by themselves, But they are labeled, And taken to be Yabs.
The best child that may be born from our hearts Takes the part of the Yab’s self-origination, And then all the Yums take their parts, And visibly appear as Yums.
They say that this is non-dual,
3
The female dByings phyug 5 The male 4
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But they practice a duality. This is a ground for deviance in their practice.
The deity meditation for the Black Yangti Is that the totality of the wisdom we are aware of Is god.
The god of our awareness has no front or back. back . It has no external or internal duality By which it might be a Yab or a Yum. It is a bindu that has no outside or inside.
What this means to us Is that it is a mandala.
So he spoke.
From the Tantra on t he Summation of Mañjuśrī, this is chapter ten: Deity Meditation.
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The Chanting of Mantras
We do not chant secret mantras. The knowledge of unspoken equanimity Is the samadhi of a mantra.
The presence of the bindu as one Is the expansion and contraction of a mantra. The wisdom of omniscience dawns on us, And it is not the amount or number of our mantras.
We have been spontaneously formed, And are perfected in ourselves. This is the result of our mantras.
Those who set a time for recitations, And count them, Hoping to get siddhi from something else, Are not of the Black Yangti.
Those who abide by what it means to be unspeakable Are the supreme masters over all the secret mantras.
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So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter eleven: The Chanting of Mantras.
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Teaching that We Do Not Speak of Prayers and Prosperity
We do not shoot off prayers.
In the totality of the Black Yangti What would there be That might be called an area a rea for improvement?
Everything is a magnificent well-being. According to the way of primordial prosperity, prosperity, It is not necessary to talk about extra prosperity.
In the primordial and spontaneously formed Dharmakāya There are no prayers for the present.
It is already there, So we do not need to pray for it. We pray for what we do not have, So prayers are unnecessary. However we may take them, They are like flowers from the sky.
So he spoke.
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From the Tantra on the Summation of Mañjuśrī, this is chapter twelve: Teaching that We Do Not Speak of Prayers and Prosperity.
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The Guarding of the Rule of the Way and of Samaya
I will teach what it means to have no rule of the way to protect.
Throughout all time, The rule of the way is unguarded. We do not fail at it, For it is primordially guarded.
When we maintain the resolve that it is primordially guarded Who would say that we must protect it in the present? That would be a deviation into the groups of the Auditors.
The rule of the way for the Black Yangti Is that the spontaneously-formed spontaneously-formed bindu of the Dharmakāya Is not to be protected, For it is not visible.
All things dwell in a magnificent primordial protection. This is the great rule of the way. This is the great samaya.
So he spoke. 23
From the Tantra on the Summation of Mañjuśrī, this is chapter thirteen: The Guarding of the Rule of the Way and of Samaya.
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Teaching the Thorough Distribution of Gifts
This is the teaching on having no generosity g enerosity or objects of generosity:
We understand that the root of all giving Is actually a vision of clear light, And we make our distributions To the Nirmaṇakāyas, Who are actually self-originating wisdom,
With the great generosity of Sambhogakāyas.
The object who receives our charity Is also perfect. For the invisible Dha rmakāya, Self-awareness Self-awareness is the perfection of generosity.
There is nothing to make manifest, So we do nothing to make anything manifest, And there is neither anything given nor any act of giving.
The generosity of the Black Yangti is perfect. The generosity of others, Both famous and visible, 25
Is also perfect.
We generously give up both what we take in And what we hold onto.
When we give non-duality over to duality We deviate.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter fourteen: Teaching the Thorough Distribution of Gifts.
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Recognition of the Way It Is and Liberating Those Who Are Not Free
Then Vajrasattva gave instructions:
To complete the topic of the Black Yangti, Which has come forth from out of the abode of real re al things, Please teach us how it matures the senses of sentient beings, How our own wisdom is small, And of a magnificent method for being liberated.
So he spoke.
The All Good One gave instruction:
We repeatedly engage sentient beings, Whose senses are weak, In the four recognitions. We draw out the roots of their delusions From their depths.
We turn the wheel of an awareness of a higher vision. This is the second recognition. We cut the black cord of our mental heaps 27
Off at its root. Awareness has no clothing! That is the forth recognition.
I will go on to teach you The three conditions for a bardo. They are the recognition of appearances Through the words of our gurus.
The apprehension that awareness is naked, And that awareness has no clothing, Cuts off the nooses of what we have taken in And what we hold onto.
These are the upadeśa instructions For the average and for the t he inferior.
The solitude of the superior is of three kinds: It is like the foam on the ocean, Like the clouds in the sky, And like the color of a lily.
Then again, There is another analogy: 28
It is like the fruit of a vanase. It does not fall outside its base.
So he spoke.
From the Tantra on the Summation of Mañjuśrī, this is chapter fifteen: Recognition of the Way it Is and Liberating Those Who Are Not Free.
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The Signs
Then Vajrasattva said to the Blessed All Good One:
“It is good,” And so praised him.
“We are all greatly rejoicing, So we beg you to give a name to this great Tantra.”
So he spoke.
The All Good ne gave instruction:
This great Tantra is my contribution,
So take it to be The Summation of Mañjuśrī’s Wisdom. Everything, With no exceptions whatever, Is subsumed within this, So take it to be The Tantra that Subsumes All Things.
It teaches about a place where Buddhas realize themselves, So take it to be The Tantra That Subsumes All the Buddhas.
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We teach wisdom to ourselves, So take it to be The Tantra of Wisdom Dawning From Within. It demolishes views, meditations, and practices, So take it to be The Tantra that Spontaneously Forms into Its Own Role.
From the Tantra on the Summation of Mañjuśrī, this is chapter sixteen: The Signs.
The Single Grain of the Black Yangti is finished.
Translated from the Tibetan into English by Christopher Wilkinson at the request of Jackson Peterson 12/6/15.
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