I
THINKING CHEN RDZOGS IN LIGHTS AND VISIONS VOL. I
Daniel Amad6 Scheidegger
A dissertation submitted to
Sixty4our thousand
the University of Bristol
and four hundred
in accordance with
ten words
the requirements of the degree in the Faculty of Arts March 2004
Abstract
The principal topic of this dissertation is the Rdzogs chen doctrine of a kind of fundamental Intelligence which is supposed to be the ground for both, samsara and nirvana. This ground is said to be an inseparable union of primordial purity and spontaneous perfection. Whereas its primordial purity is defined as empty of any qualifications, its spontaneous perfection is a luminous potentiality which arises Four by Lamps This arising occurs means of as whatsoever. and is a projection of the Inner empty and luminous Space of the ground into Outer Space ( phyil dbyings ). How it arises Space finally into its ( how it dissolves back Inner nang and dbyings), is explained as consisting of Four Visions. A short but comprehensive account of this projection and of the view of the RdzOgs chen doctrine in general is contained in "The Eleven Themes" by Wong chen rab 'byams (1308-1364) which serves as basis for a detailed description of Intelligence and its multifarious reality of lamps or lights and visions as in Rdzogs chen thinking. understood
Acknowledgments
First I have to thank my mentor Prof. Paul Wiliams, Head of the Department of Theology and Religious Studies, for making possible this dissertation. Additionally, I must mention Tenzin Namdag Rinpoche and Lama Kunsang Dorje who kindly answered the many questions I had about textual passages difficult to understand. Last but not least, I would like to express my gratitude to Dr. Peter Lindegger, Sigrid Joss-Arnd, and Rosmarie Schwarzenbach who generously sponsored this dissertation.
il
Author's declaration
I declare that the work in this dissertation was carried out in accordance with the Regulations of the University of Bristol. The work is original and no part of the dissertation has been submitted for any other degree. The views expressed in the dissertation are those of the author and do not represent those of the University of Bristol. The dissertation has not been presented to any other University for examination either in the United Kingdom or abroad.
SIGNED:
DATE:
/Z 6r C)
Table of contents
Introduction
P. 1
The First Theme
p. 22
The Second Theme
P. 38
The Third Theme
P. 57
The Fourth Theme
P. 66
The Fifth Theme
P. 74
The Sixth Theme
p. 88
The Seventh Theme
p. 153
The Eighth Theme
p. 160
The Ninth Theme
p. 238
The Tenth Theme
p. 241
The Eleventh Theme
p. 266
Notes
p. 275
Glossary
p. 411
Abbreviations
p. 427
Bibliography
p. 431
Appendix 1:TheTshig don bcu gcig pa
p. 450
Appendix II: The Sgron ma "bar bal rgyud
p. 479
Appendix III: The thirteenth chapter of theTCZ
p. 492
Appendix IV: Index of the TTT 54 / 55 / 56
P. 519
iv
Introduction
First of all, the fundamental aspects of Rdzogs chen thinking have to be explained. Without a certain knowledge of this thinking, the lights - or more literally: the lamps ( sgron ma), )' ( ba the and visions Snang as presented in the text 'The Eleven Themes" (Tshig don bcu gcig pa) of Wong chen rab 'byams (1308-1364) remain incomprehensible. As it is the case with all soteriological systems of Tibetan Buddhism, Rdzogs chen too, can be divided into ground, way, kind fundamental ) It is Intelligence ( of result. a pa and rig which is supposed to constitute the ground for both, samsara and nirvana. The ground (gzhi )2 is non-dual, there being no difference between opposites such as samsara and ultimate nirvana. It cannot be expressed in words and it is basically indeterminate.
It is called "ground" because it is as it is since
be it be therefore, can constructed and neither nor ever, destroyed by whatsoever. Moreover, the fundamental Intelligence (rig pa ) which ( is the already present gzhi) and which ground constitutes before the arisal of Buddhas ( sangs rgyas) and sentient beings ( sems can) has many names such as"Youthful-VaseBody" ( gzhon nu bum pa 7 sku ), "Spontaneously Perfect Precious Sphere" ( 1hungrub fin po che 7 sbubs ), "Primordial Lord Unchanging Light" (gdddma7mgonpo`6dmigyurba), light different Each these names sheds on qualities of of etc. the ground such as its ever lasting youthfulness, its its luminosity. or primordiality, 1
Discussions of only partially correct views about the ground All these in texts. )I be found views of many relevant gzhi can are said to be erroneous in the sense of assuming the ground to be either exclusively determinate or completely indeterminate. In reality, the ground cannot be pinpointed to be being beyond such as or non-existent whatsoever, existent conceptual limitations. Nevertheless, it is possible to circumscribe the fundamentally intelligent ground in a way that avoids the pitfalls of claiming it to be something or to be nothing. This is done by defining it as having three aspects, namely essence ( ngo bo ), nature (rang bzhin ), and compassion ( thugs rje ). The first aspect, its essence ( ngo bo ), represents primordial ( ( ka dag) is being purity which understood as empty stong pa). The term "being empty" means in this context that the fundamental Intelligence is devoid of any fictive way of existence such as inherent existence. Not only that, Intelligence ( rig pa ) is also free of all grosser levels of consciousness which are subsumed under the term "mind"
(sems). According to Rdzogs chen thinking, mind has to be clearly differentiated from Intelligence5. The first one is a kind of intentionality which is highly selective, thus giving rise to the duality of subject and object. Intelligence, on the other hand, is is it kind that which means a of pure as primordially qualified before being the charge present non-conceptual cognitive In is kind low-level forth other mind a of mind. words, of coming Intelligence. of manifestation Moreover, it is worth mentioning that eight of the nine ( theg pa arranged soteriological means or vehicles gradually 2
dgu) of the Old School of Tibetan Buddhism ( Rnying ma) are i. Rdzogs Only by "made the e., ninth, mind". viewed upon as it is Intelligence is based be to why what explains chen, said on assumed to be fundamentally superior to the other eight vehicles. The second aspect, its nature ( rang bzhin), is spontaneously perfect ( 1hungrub) in possessing the potential to arise or "to ( itself make clear" gsal ba ) as light. It emphasizes the point that the ground is not merely empty, but that it is ready to be in in following its itself totality the which can manifest experienced either as a variety of Buddha-Fields or samsaric
levelsof existence. Compassion ( thugs rie), its third aspect, refers to the allpervasive ( kun khyab) responsiveness of the ground and highlights the inseparability of its essence and nature, a quality of the ground which cannot be overemphasized. To be sure, to translate thugs rje as 11compassion" is not unproblemati6' even when understood as a kind of higher Buddha, by because thugs rie refers in compassion owned a this context to the ground which is a priori present before the emergence of a Buddha ( sangs rgyas) or a sentient being sems can ). Nevertheless, I prefer to translate this term rather literally, because however one translates it, one still has to fully it it in to comprehensible. make order circumscribe The essence" ( ngo bo) of the ground could also be termed lacticity", thus emphasizing its mere being. Its mere being, however, is nowhere else to be found than in its nature ( rang bzhin ), which reflects its potential for actualizing or presencing itself. Compassion ( thugs rje ), finally, refers to its capacity to trigger a meaningful response to itself. 3
It is in the verge of the actual arisal of the ground as light that its basic indeterminacy finds its end. On account of the mere recognition of this light as appearance of the ground itself (rang snang ) nirvana is established. The failure to do so, however, is what is meant with "ignorance" ( ma rig pa ), and it is on account of it that light turns into increasingly material samsanc levels. Nevertheless, the coming forth of ignorance has to be understood as a merely incidental occurrence, there being no inherent fault or sin involved7. After having briefly discussed the mode of being of the ground of Rdzogs chen, some words about its way ( lam)' should be said. As one can easily imagine, the way implies a kind of reversal or undoing of ignorance. It is usually subsumed Cuffing Through ( khregs chod) and the topics under of Leaping Over ( thod rgal)9 by means of which the Intelligence of the ground is laid open. The former one aims at cutting through the whole of conceptual thought. This is done by relying on a meditative procedure featuring self-liberation
( rang grol ). Thus, in the practice of the Cutting Through ( khregs chod), "self-Iiberation" means that no intentional effort is involved to undo ignorance and the ensuing duality of concepts such as samsara and nirvana or subject and object. Duality is looked upon as illusory, and illusion itself is not understood as something having a kind of enduring substance, illusion itself is illusory. implies that which In this context, the term "look upon" ( Ita ba) is to be taken illusion because literally, the of self-liberation actually is quite by looking is in at whatever one aware of a nonrealized interfering manner - the German word Gelassenheit fits well here -, thereby releasing the dualistic tension inherent in any 4
fixed by subjecta rigidly moment of consciousness governed object structure. In this process the primordial purity ( ka dag) of the ground of Intelligence is laid open, but its in ( 1hun spontaneous perfection grub) as witnessed immediate perception is not thematized. The aspect of spontaneous perfection is, however, dealt with in the Leaping Over ( thod rgal). In this practice Intelligence ( rig pa ) is caused to project itself in and as outer appearances, thus facilitating a visionary experience of it; and it is primarily this facility of the Leaping Over which is said to mark it as being Cutting Through'o. to the superior Another superiority of the Leaping Over concerns the result ( 'bras bu ) as understood in Rdzogs chen thinking. Even though both practices are said to be identical in having the potential to cause final liberation or Buddhahood by means of giving access to the primordial purity of the ground, nevertheless, it still is only by means of the Leaping Over that one realizes the body of light ( 'od lus )" which implies the dissolution of one's material body into light. After these few introductory remarks about the main features Rdzogs the the the of chen the and result of ground, way, principal topic of this work can now be outlined in preciser terms: Even though the primordial purity ( ka dag ) of the fundamental Intelligence of the ground will be elucidated to a certain degree, the assessment of its spontaneously perfect 1hungrub) arisal will be placed in the foreground. Lights, or more literally, lamps ( sgron ma ), is one of the two key terms used in the Leaping Over. It is by means of the lamps that the ground arises in and as outer appearances. 5
Certainly, the main characteristic of what is named "lamp can be circumscribed as "inseparability of clarity and is )12 Thus, it dbyer that which ( med . emptiness" gsal stong makes itself clear ( gsal ba )-i. e., that which actualizes itself in and as visionary experience of form, colour, sound, etc., its being loosing quality of empty of any without concreteness". In other words, it is the inseparability of the ( bo ) stong pa and the clear nature empty essence ngo ( rang bzhin gsal ba) of the ground in and as all-pervading compassion ( thugs rje kun khyab) as it manifests outwardly in visionary experience. Of course, the term "manifest outwardly" ( phyi snang) should not be taken too literally, rather, it should be understood as a projection of the "inner" luminosity ( nang gsal) of the Outer Space into ( phyi*7dbyings). the ground seemingly Useful in this context is the picture of the Youthful-Vase-Body ( gzhon nu bum pali sku ). When the outer wall of this body which symbolizes the ground in its "inner" potentiality, is broken through, its "inner" light is seen in the "Outer Space". Obviously, the term "Outer Space"( phyfi dbyings ) does not refer to some kind of "science-fiction like outer space", but means that the ground is making room for itself in and as experienceable plenum. Moreover, the term "lamp"( sgron ma ) also implies a bodily in is It the concrete givenness of the ground present presence. being individual and thus, it is similar to the an tathjgatagarbhaj4 of the general Mahjyjna Buddhism. In the Rdzogs chen literature exists a wide variety of different 15 because lamps, the this term of multivalence of sets of . Nevertheless, a quite common set consisting of Six Lamps 6
( Sgron ma drug ) seems to be the most suitable one to body in the the is it both, as the present elucidate ground as inner light of man and the ground's projection as it is experienced in and as Outer Space:
1-
The Lamp of the Abiding Ground ( gnas pa gzhil
sgron ma) corresponds to the essence, nature, and compassion of the ground and is very often equated with the tath5gatagarbha.
2.
The Tsitta Lamp of Flesh ( tsitta shai sgron ma )
indicates not so much the mere fact of the presence of the ground in the body as does the first lamp, but rather its specific place in the body, i.e., the heart ( tsitta).
3.
The Lamp of the Channel Which is White and Smooth
( dkar jam rtsai sgron ma ) is a light-channel or rather a network of light-channels ( 'od rtsa ) which functions as a path leading the inner light of man to the eyes. These channels are
Rdzogs to unique chen and should not be confused with the channels ( rtsa ) as presented in many tantric texts.
4.
The Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhags chui sgron ma ) refers to the eyes, i.e., to their subtle facility to serve as a door for the arisal of the inner light of man into Outer Space ( phyii dbyings ).
5.
The Lamp of the Time of the Intermediate State ( bar do
dus kyi sgron ma) denotes the Intermediate State of Reality Itself ( chos nyid kyi bar do ) where the ground manifest itself 7
highlights the It close Buddha-Fields. as peaceful and wrathful the through the between arising visions relationship existing ( the Over thod Leaping visions the and rgal) application of Itself State Reality Intermediate in the to of supposed appear ( chos nyid kyi bar do ). In other words, it is assumed that the Leaping Over opens up the way to experience right away what is death, thus creating the experienced after usually only possibility to attain Buddhahood in this very lifetime.
The Lamp of the Ultimate Result ( mthar thug 'bras buli
6.
in ) (rig ) dwelling Intelligence to the pa again ma refers sgron the ground after the dissolution of its self-appearance ( rang i. ( ) ). "Ultimate" thug that the means mthar snang result, e., Buddhahood which is attained after the recognition of its appearance as self-appearance is beyond change.
Relating the Six Lamps ( sgron ma drug) to the three phases of ground, way and result, one has to count the first four lamps as ground, the fifth as way, and the sixth as result". As for the Lamp of the Water that Lassos Everything At a Distance: It is also contained in a fourfold set that one couldcall the "standard or overall Rdzogs chen version of lamps"17, because it is the one most frequently met with in Rdzogs chen texts. Actually, this is also the set that is presented in the text "The Eleven Themes" ( Tshig don bcu 9cig pa):
1.
The Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhag chui sgron ma ) which provides - as door for the the arisal of the the three other mentioned above lamps. 8
The Lamp of Utterly Pure Space ( dbyings mam par
2.
dag paY sgron ma ) presents itself as Outer Space, i.e., as it lamps, following for two the and as such space of projection is perceptible as dark blue appearance in the sky.
The Lamp of Empty Drops of Light ( thig le stong paY
3.
sgron ma) comes forth inside the second lamp in the shape of ( light-drops thig le) which join together to form coloured groups and which steadily become bigger in size.
4.
The Lamp of Self-Arisen Discriminative Awareness
( shes rab rang byung gi sgron ma ) is not actually lighting up but is an awareness that retains the non-duality as appearance of what arises in the phase of the self-appearance of the ground ( rang snang) and itself, thus implementing the view of the Cutting Through ( khregs chod) in the context of the Leaping Over ( thod rgal).
One might wonder in which kind of Rdzogs chen texts the term "lamp" ( sgron ma ) is used. I went through the whole Rdzogs chen section of The Hundred Thousand Tantras of the Old School ( Rnying ma rgyud 'bum ) of the TTT "I which includes many Tantras of all of the Three Series ( sde gsum ) 19 few Rdzogs treasure texts ( gter ma )20 a of chen and belonging to the third series, i.e., the Instruction Series ( man had I look also a close and at the Four Branches of ngag sde), the Heart Essence ( Spying thig ya bzhi)" which incorporates belonging texts treasure to the Instruction Series, exclusively but as a term denoting the actual projection of the inner light of 9
know far I ) it dbyings into Outer Space ( phyili as can - as man Series. Instruction be found the in in texts only of Of course, it is met with in the two other series, i.e., in the Mind Series ( sems sde) and the Space Series ( klong sde but there it seems to be understood in a rather symbolic way. Thus, in some of the texts of these two series the term "lamp1ý (sgron ma) denotes the enlightened mind ( byang chub Cognition (ye Pristine shes) which - similar to a sems) or lamp - banishes the darkness of ignorance. After this elucidation of the lamps by means of which the ground arises, some words should be said about how it This leads us to the second key term employed actually arises. in the visionary context of the Leaping Over, namely the "Four Visions" ( snang ba bzhi). The term "Vision" ( snang ba) denotes both, how the ground arises as well as how it dissolves back into itself, and even though it is explained that it consists of four gradual levels, it should not be assumed that these levels arise necessarily in the order described below. Moreover, they do not arise out of the ground on account of intentional imagining, but manifest spontaneously in the Outer Space ( phyfl dbyings ) in the same way as a face naturally
reflectsitselfin a mirror. 1.
The Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba ):
The term "immediate perception" ( mngon sum) indicates in the context of the Leaping Over that one perceives what is Intelligence ( rig pa) by applying the reality of meant with techniques. It is meditative emphatically denied that specific 10
these visions have any similarity with common appearances because it is assumed that unlike the latter ones they are not something that can be reduced to the material-physical. As mentioned above, these uncommon visions ( snang ba for ). door ( As lamps by the or gate sgron ma appear means of the outward arisal of Intelligence serves the Lamp of the Water that Lassos Everything At a Distance ( rgyang zhag chui Sgron ) ( 'od dwelling in light-channel ), kind i. the of rtsa a e., ma Utterly Pure Lamp by the the of eyes, and means of middle of Space ( dbyings mam par dag paY sgron ma) the first of these Four Visions ( snang ba bzhi) initially lights up like a dark-blue space with a circumference of rainbow-light. Subsequently, the Vajra-Chains ( rdo rie 10gu rgyud ) which resemble strings of pearls or diamonds come forth inside the Lamp of Empty Drops of Light ( thig le stong paYsgron ma ) which arises in the form of five-coloured light-drops ( thig le) in the middle of the dark-blue appearance of space. The Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma), finally, makes itself felt after the stabilization of the Vajra-Chains the of as an awareness which takes hold visions of these visions in a non-conceptual way.
The Vision of Increasing Experiences ( nyams gong phel gyJ snang ba
During the second vision the light-drops thig le) increase in Vajra-Chains the and rdo rje 10gu rgyud seize and number, inside them multiply. Not only that, this vision is also by forth the coming of multifarious kinds of characterised 11
luminous forms such as shooting stars, checkered designs or lotus flowers with thousand petals. In the most advanced stage Space Outer light the this the pervades of vision rainbow-like ( phyY dbyings ) completely and inside countless light-drops Five Buddha-Bodies developed the the of manifest partly Families (rigs Inga )'. What is translated in this context as "experiences" ( nyams ( both, to shes nyams) and visual experiences mental refers ( snang nyams ). The former ones are understood as bliss, signs such as clarity or non-discursiveness meditative ( bde gsal mi rtog gsum ) corresponding to the feeling-tone Visions ( during Four the the of snang experienced unfolding ba bzhi). Being transitional they are said to be imperfect. However, it is the quality of making the ground experienceable in visionary perception which represents the hall mark of the Leaping Over ( thod rgal). Thus, the visual experiences ( snang nyams ) are much more appreciated and even looked upon as perfect, because one is supposed to see the reality of Intelligence in all its immediacy by means of them.
3.
The Vision of the Intelligence Reaching Its Peak (rig pa tshad phebs kyi snang ba):
It is in the penultimate vision that Intelligence ( rig pa ) in its The its Buddha-Bodies outward projection. reaches peak ( sku ) of the Five Buddha-Families ( rigs Inga ) manifest here in their fully perfected form. Concrete things such as earth or stones cease to appear and the material body begins to dissolve into light. 12
The Vision of Exhaustion of Reality Itself ( chos nyid zad pal snang ba ):
This vision does not imply some kind of nihilism in the sense of becoming nothing. Rather both, the arisal of visions final in the third their exhaustion vision as well as culminating or dissolution are prerequisite to gain access to perfect Buddhahood which should not be looked at as a kind of static but beginning dynamic the as of a new regime. perfection, Directly related to this regime are two kinds of attainment thob pa gnyis ). The first one, i.e., the power over birth ( skye ba la dbang thob pa) is the power to incarnate whenever and in whatever form in order to lead sentient beings ( sems can towards Buddhahood. The second one, i.e., the power over entrance ( Yugpa la dbang thob pa ) denotes the dissolution of the body one has manifested into the primordial purity of the ground when there is no longer any need for it. These two attainments are said to be experienced by means of the so called body of light ( 'od lus ) which seems to be a rather controversial issue in Tibetan Buddhism. There have even been critics who insisted that the dissolution of the material body into light has nothing to do with Buddhism23. Moreover, the assumption that the perfection of the Four Visions ( snang ba bzhi) is attained after the dissolution of the material body and of all other appearances into the primordial purity of the ground raises the question about the relationship level the the at purity of the ground which implies primordial of liberation ( enlightenment or present ye grol) to the ever level the present at purity of the result. primordial 13
Obviously, the basic Rdzogs chen doctrine that primordial purity ( ka dag ) remains as it is throughout is difficult to understand if the ground and the result are assumed to be different. On the other hand, it does not make any sense to walk on a spiritual way if these two levels are looked at as identical, because in this case liberation from samsara would already have been attained.
A possible solution to this dilemma seems to lie in an "spontaneous is of what meant with perfection" understanding ( 1hungrub) which highlights the potential of the ground to manifest as both, samsara and nirvana. Thus, according to Rdzogs chen thinking, samsara and nirvana mark the end of its basic indeterminacy, the latter one being accomplished by means of one's recognition of its actual arisal as self-arisal or self-appearance ( rang snang) and the former one being established on account of ignoring it as such. The presence or absence of ignorance ma rig pa ), however, does not alter primordial purity ka dag) itself and therefore primordial purity is said to be similar to the sky which does not undergo any change even when it is covered by clouds. Consequently, it is not appropriate to assume any difference between the primordial purity as present at the two levels of the ground and the result. Rather, the point to understand is that even though primordial purity remains the same throughout, nevertheless, it only functions as such at the having been level after uncovered on account of resultant is. it for it what recognizing 14
Now, as for the question concerning which texts give explicit information relating to the Four Visions ( snang ba bzhi), it should be noted that all of them seem to belong to the Instruction Series ( man ngag sde ). Not only that, an examination of the TTTclearly shows that the Instruction
Series cetainly incorporates many Rdzogs chen texts with allusions to them, but that very few of these texts actually explain them in detail. Looking at the Four Branches of the Heart Essence ( Syning thig ya bzhi) the situation concerning the Four Visions ( snang ba bzhi) is completely different, because one finds in this collection of treasure texts ( gter ma ) of the Instruction Series various texts - see the Eighth Theme - which elucidate the Four Visions ( snang ba bzhi) from many different points of fact This leads to the conclusion that the theme of the view.
Four Visions is primarily met with in treasure texts of the
InstructionSeries. As mentioned in the beginning of this introduction, the text "The Eleven Themes" ( tshig don bcu 9cig pa) which is translated here for the first time in its full length, serves as basis for the explanation of what is meant by "lights" or "lamps" ( sgron ma) and "visions" ( snang ba). 24
First of all, some words about its author should be said. Undoubtedly, the all-knowing Klong chen rab 'byams has been the most important thinker of the Rnying ma School. He was born in the Gyo ru region of Central Tibet in 1308 as descendant "Seven Bstan the a srung, pa one of of of son Chosen Ones" ( sad mi bdun) who became the first Tibetans ýdntarak. Indian by the to be ordained pandita ýita in the end of the eighth century. Not only that, one of his motheros 15
ancestors, i.e., 'Brom gza'ma bsod nams rgyan, was a famous disciple of Athýa (982-1054), the founder of the Bka'dam pa order. Moreover, he was looked upon as an incarnation of Princess Padma gsal (eighth century) who had obtained Spying thig teachings directly from Padmasambhava. In the following, these teachings - they are known nowadays as Mkha"gro spying thig - are said to have been hidden as a treasure ( gter ma ) and finally to have been rediscovered in the thirteenth century by Padma las 'brel rtsal, the incarnation of Padma gsal who was directly preceding her incarnation as Klong chen rab 'byams. At the age of twelve Klong chen rab 'byams was admitted at Tibet first institution in the monastic established yas, U1120-C-Im (eighth century) and was given the name Tshul khrims blo 11, gros a name he used later when he was writing on mainly mundane subjects such as poetry, metre, etc. The following years he visited many different monastic institutions in order to enhance his studies which included not School Old ( Rnying ma), but also belonging to the texts only texts which have been looked at as authoritative by the Sa 26 Schools Gsar New ( Bka'brgyud the ma) order of skya and Nevertheless, the main monastery he was staying at during his early twenties was the Gsang phu monastery in Eastern Tibet which has been founded by Rngog legs pa 7 shes rab, a Athýa. of student At twenty-seven he met Rig 'dzin Kumaraja (1266-1343) who Bi the i. transmission-holder thig the the of ma snying e., was , Snying thig teachings of Vimalamitra. Beside this collection of Snying thig he received all teachings relating to the Three 16
Series ( sde gsum ) of Rdzogs chen from him. Staying in retreat at sacred places such as Whims phu of Bsam yas, he practised during several years what he had been taught by Rig 'dzin KumjrJja. In his early thirties he gained access to the Spying thig texts transmitted by Padmasambhava and subsequently he was given the transmission of it by Padmasambhava and his consort Ye shes mtsho rgyaL Having personal contact with them during visions the names Dri med 'od zer and Rdo rie gzhi brjid were conferred upon him by Padmasambhava and Ye shes mtsho rgyal, respectively. Later on, he signed works treating both, Outer and Inner Tantras with Dri med 'od zer, and in the context of works discussing difficult subjects relating to the graduations of the spiritual or soteriological vehicles theg pa ) he used the name Rdo rie gzhi brjid 27 . Following these visionary encounters he settled down in
0 rgyan rdzongs, a hermitage at Gangs ri thod dkar (Central Tibet) where he stayed most of the time of the rest of his life. In this hermitage he wrote more or less all of his two hundred and seventy works many of which are still extant today. Among
them are his highly important commentaries on the Mkha"gro i
28
spying thig and the Bi ma spying th g, as well as his famed Seven Treasures ( Mdzod bdun r. He not only was a prolific writer, but also was enthusiastic about the restoration of ancient temples. Thus, in his early forties he succeeded in reconstructing the Zhva padma dbang (Central Dbu Tibet) in Myang ting nge temple ru where chen ,'dzin bzang po (ninth century), the founder of this temple, is Bi the have it had thig to ma spying concealed and where said 17
been rediscovered in the eleventh century by Wang ma 1hun gyis rgyai mtshan. In his early fifties he had to go to Bhutan into exile, because 'Bri khung kun rig, one of his students, was opposingTai si tu byang chub rgyal mtshan, the then newly reigning lord of Tibet who erroneously considered Klong chen rab byams, too, as an enemy. After his reconciliation with Tai si tu byang chub rgyal mtshan he was allowed to return to Tibet where he died in the year 1364 at the age of fifty-eight in Gangs ri thod dkar as a highly revered person.
Now, with regard to the text "The Eleven Themes" ( Tshig don bcu gcig pa), it has to be mentioned that one is dealing with a short but nevertheless comprehensive text. It is contained in the fourth volume of the Bi ma snying thig which again forms Four Branches Heart Essence Spying ( the the thig of part of As its name suggests, it deals with eleven main bzhi). ya topics arranged into Eleven Themes:
1.
"The essential condition of the ground in the time
preceding the presence of Buddhas realizing it and of sentient beings failing to do so" presents a list of the Eleven Themes treated in this text as well as a concise explanation of the three ( its i. its bo), the ngo nature e., of essence ground, aspects of ( rang bzhin), and its compassion ( thugs rje). Moreover, it is is for individuals text this that not meant preferring a stated Buddhahood by means of towards approach rather gradual but for tenets, those who are ready to studying philosophical directly through it practice. realize 18
2.
"The assessment of the origin of delusion in the ground
( gzhi ) as defined in the First Theme" deals with its arisal as samsara on account of ignoring its appearance as selfappearance ( rang snang). Ignorance itself consists of three aspects being closely related to the three aspects of the ground and it is accompanied by four conditions which support this process of going astray into samsaric delusion.
I
"The presence of the core or seed of perfect
Buddhahood in sentient beings ( sems can ) despite the already arisen delusion" treats the different modalities of such Thus, it is explained that this seed dwells as Five presence. a Buddha Families ( rigs Inga), as Five Buddha-Bodies ( sku Inga ), etc.
"The precise location of the seed or essence of perfect Buddhahood" elucidates the Precious Palace of the Heart
( tsitta fin po cheYgzhai yas khang ) which is said to be located in the middle of the heart. There, the essence of this seed dwells as Buddha-Body, its nature as light, and its compassion as Intelligence.
5.
"The way taken by Pristine Cognition" gives an outline of
the formation of the body. It is argued that one has to learn first body in definite the the characteristics of order to about light-channels ( 'od ) based the rtsa are which on understand the body and which constitute the way taken by Pristine Cognition ( ye shes ).
19
6.
"The doors by means of which Pristine Cognition arises"
from Cognition the Pristine the parts explains place where body in order to manifest itself outwardly. It is said to be the eyes, or more precisely, the Lamp of the Water that Lassos Everything At a Distance ( rgyang zhag chui sgron ma ), a subtle light-channel dwelling in the eye.
7.
"The place where Pristine Cognition appears" treats
the Inner Space ( nang dbyings ) of the Precious Palace of the Heart as it is projected in and as Outer Space ( phyfi dbyings). Moreover, "Space" ( dbyings) is considered in this context as being inseparably united with Pristine Cognition ( ye shes).
8.
"The practice" sketches out two ways of how to
meditate, one emphasizing a rather conceptual and the other a non-conceptual, i.e., a direct approach. The first one consists of Four Yogas ( mal 'byor bzhi) and the second one has as its two parts the Cutting Through ( khregs chod) and the Leaping Over ( thod rgal). It is in the context of the latter one that the Four Visions ( snang ba bzhi) are dealt with.
9.
"The marks of progress in practice" gives indications
felt in how body, the wake of and speech, mind are about (rig Moreover, for Intelligence ), meditative progress. as pa the two marks of Intelligence itself and of its self-appearance are distinguished.
10.
"The arising of the intermediate State of Reality Itself in
the time following death after having failed to practise during life" presents first an outline of the Four Intermediate States 20
( bar do bzhi ) and then focuses on the Intermediate State of Reality Itself ( chos nyid kyi bar do ) which is described as the experience of a multitude of luminous forms.
11.
'The great liberation" ascertains the result, i.e.,
Buddhahood which is understood as an inseparable union of the Inner Space of the Precious Palace of the Heart and its projection into the Outer Space with the Intermediate Space of the Four Lamps ( sgron ma bzhi ).
Being rather short, the text "The Eleven Themes" ( Tshig don bcu gcig pa) helps us not to loose the overall view. On the its hand, questions eleven topics many concerning other remain unanswered on account of its brevity. Therefore, other texts stemming from The Four Branches of the Heart Essence ( Spying thig ya bzhi), The Hundred Thousand Tantras of the Old School ( Rnying ma rgyud 'bum), and The Seven Treasures ( Mdzod bdun ) have been consulted in order to gain
a precise understanding of its content. Last but not least, it has to be mentioned that it was absolutely necessary to consult Tibetan Rdzogs chen adepts, because the salient aspects of Rdzogs chen thinking have been exclusively transmitted 'Irom from to ancient times until now. ear" mouth
21
The First Theme
The essential condition of the ground in the time preceding the presence of Buddhas realizing it and of sentient beings failing to do so
"With body, speech, and mind I pay homage to the Great Glorious Vajradhara,to the Guru, the Deva, and the PJkinT who are the cause of bliss coming forth. Thus, the teacher Samantabhadra ( Kun tu bzang po), the Perfect Buddha whose compassion is great and whose means are skilful, appeared out of the Clear Light of the dharmakciya( chos sku ) in the form of the sambhogakciya(longs sku ) with its major and minor marks ( mtshan dang dpe byad). There are different kinds of beings to be tamed, but here Eleven Themes ( tshig don bcu 9cig ) (are individual fortunate in let to a explained) order realize Buddhahood. The First Theme (explains) the essential condition of the ground in the time preceding the presence of Buddhas realizing it and of sentient beings failing to do so. The Second Theme asseses the origin of delusion in the ground as defined in the First Theme. The Third Theme (elucidates) the presence of the core 22
beings in Buddhahood sentient or seed of perfect despite the already arisen delusion. The Fourth Theme (deals with) the precise location of the seed or essence of perfect Buddhahood. The Fifth Theme (treats) the way taken by Pdstine Cognition. The Sixth Theme (specifies) the doors by means of which Pristine Cognition arises. The Seventh Theme (describes) the place where Pristine Cognition appears. The Eighth Theme (gives an outline of) the practice. The Ninth Theme (clarifies) the marks of progress in practice. The Tenth Theme (delineates) the arising of the Intermediate State of the Nature of Reality in the time following death after having failed to practise during life. The Eleventh Theme (defines) the great liberation. Now, as for the First Theme: In the general Rdzogs chen system, (one distinguishes) adepts of lugs kyi ( tenets chen poi rdzogs pa philosophical grub mthai rjes su 'brangs pa ) and adepts of its practice ( lam rjes su'dzin paYgang zag ). From among these two, (this text is meant) for the latter
one. Thus, the original ground ( thog maYgzhi) is present as ), ( ( bo bzhin ) nature rang ngo and essence ( thugs rje). compassion Its essence is empty, its nature clear and its compassion unobstructed. 23
Its essence is present as Buddha-Body ( sku), its its (gsung), Buddha-Speech and nature as (thugs). Buddha-Mind compassion as Its essence is present as Buddha-Body without throne and ornaments, its nature lights up in manifold colours, and its compassion is all-pervading ( kun khyab) as it is present as unobstructed ground for the arising of anything. As its essence is empty, it falls not in the extreme of
eternalism. Being clear in its nature, it falls not in the extreme of nihilism, and as it pervades all, its falls not in the extreme of being material. Its essence is not present as error. So, there is no possibility of its compassion abiding as
error. As its essence is the Buddha-Body, its does not change. As its nature is light, it is self-clear. As its compassion is Pristine Cognition, the aspects of knowing are unceasingly clear in their distinctiveness. Its aspects of knowing are present as the three aspects Cognition (gzhi Pristine in the the ground abiding of ). ye shes gsum pai gnas Such is the mode of being of the initial ground."
In the beginning of the text, the author takes refuge Great Glorious in Vairadhara the ( Dpal 'tshal) Idan phyag ) Three Roots the ( ba 'chang and chen rtsa gsum rdo rje 24
)30.
After that one is told that the dharmak5ya Samantabhadra ( chos sku kun tu bzang po) has arisen as sambhogak5ya ( longs sku) with its Major and Minor marks ( mtshan byed)" in order to transmit this text to sentient beings ( sems can) with good karma. Furthermore, it is stated that one can attain Perfect Buddhahood ( yang dag par rdzogs pa 7 sangs rgyas ) in this life or in the Intermediate States of Death, of Reality, and of Becoming, by following the instructions given in it. Two kinds of Rdzogs chen adepts are mentioned, namely the adepts of philosophical tenets and the adepts of its practice. Klong chen rab 'byams makes it unmistakebely clear that this text is meant for the latter ones. Altogether seven views or assumptions concerning the ground ( gzhi) of Rdzogs chen are menfioned. Six of them are ascribed to the the adepts of philosophical tenets and are considered as only partially correct":
1.
The assumption that the ground is spontaneously perfect ( gzhi lhun grub tu 'dod pa ),
2.
the assumption that it ( the ground) is indeterminate ( ma nges par 'dod pa )I
I
the assumption that it is ultimately determinate ( nges pa don du 'dod pa )I the assumption that it is completely changeable ( cir yang bsgyur btub tu 'dod pa ),
5.
the assumption that it is acceptable as anything ( gang duang khas blangs du rung bar 'dod pa ), and
6.
the assumption that it is variegated on account of its ( many aspects mam pa sna tshogs pas khra bor 'dod pa). 25
1.
Why are these six assumptions only partially correct?
Let's begin with the assumption that the ground is spontaneously perfect: To consider the ground as something exhibiting deficiency and freedom of deficiency in spontaneous perfection is inconsistent with the primordial purity of it. Besides, it would not make any sense to walk on the way of meditation. Such a way could not lead towards Buddhahood, because nothing would be attained if deficiency and freedom of deficiency were spontaneously perfect forever.
2.
The assumption that it is indeterminate exposes one to
the danger of imagining it to be something. Being completely indeterminate, samsara with all its suffering could arise again Such having Buddhahood. a ground would even after reached lead one to everywhere and nowhere.
3.
Assuming it to be determinate would exclude any
change. How could ignorance, the cause of suffering, be eliminated under such circumstances?
4.
The assumption that it is completely changeable would
imply that the result of Buddhahood could again turn into its
cause. 5.
A ground acceptable as anything could not be ultimate,
because one would be confronted with innumerable versions of the ground.
26
6.
Also the assumption that it is variegated on account of
its many aspects is denied. How could the many aspects of discursive thinking be acknowledged as the primordial ground?
In summary, these six assumptions concerning the ground are similar in one respect: Holding on to them one falls prey to a one-sided perspective of seeing it as something existent or
non-existent. Now, how does the text define the correct view concerning the essential condition of the ground preceding the emergence of the duality of Buddhas and sentient beings? Essence, the first aspect of the original ground ( thog maYgzhi), marks it as initially pure ( ngo bo ka dag), i.e., as empty of being something determinate with clearly delineated characteristics. Nevertheless, its clear nature ( rang bzhin gsal ba ), the is ( 1hun its in spontaneously perfect second aspect, grub) potentiality of self-appearing as what later on is interpreted as Compassion, the third aspect, or nirvana. samsara former the the two aspects and specifies emphasizes unity of the ground as all-pervading ( thugs rje kun khyab ). The Rdzogs chen presentation of the ground easily raises critical questions: Is it not illogical to assume an initially pure innermost being beings in being as of sentient present ground the face of the fact that they have fallen into samsara? How does it come that they have to purify defilements If their forever? Moreover, been has the pure why should essence be liberation long final i. of samsara obtained after result, e., it is level if the spontaneously already perfect at of exertions, does Rdzogs chen not deny the fall of sentient the ground? beings into samsara, but whatever appears is intuited as mere 27
play of Intelligence ( rig pali rtsal). This play resembles a dream and being ultimately non-existent forever, it is initially is Buddhahood The that Rdzogs pure. chen point of view spontaneously perfect does not make it unnecessary to realize it. However, in this process nothing new is created. Furthermore, realization comes without efforts and often is likened to the awakening out of deep sleep. The following quotation should shed some further light on the mode of being 33: the of ground
"The ground with its three aspects is present as inner ( nang gsal ), but not as outer, clarity ( phyir gsal ). It resembles a crystal or a butterlamp in a vessel. It is inseparably clear and empty. Embellished with the innermost Intelligence, it is like an egg of a peacock."
This quotation supplies us with important technical terms and it is before its images. First, that the ground stated suggestive inner is as or present clarity. The arising as samsara nirvana term "inner clarity" hints at its potentiality and at its atemporally Outer in is opposition to clarity not availability. unrestricted inner clarity, but is the inner clarity of the ground which Space in and consequently appears now and as The increasingly. different levels itself of materializes it be later the reversal of shall elucidated on materialization and in different contexts. Now, as far as the all-pervading Pristine Cognition of the is it is its three aspects concerned, conceived of as ground with inner cladty and illustrated with a crystal. The stainless purity 28
and transparency of a crystal suggests its concept-free essence. Furthermore, in the absence of refraction of light, the five lights representing its clear nature do not arise in and as outer clarity, but remain in their potentiality of inner clarity. Finally, its compassion -abiding as subtle unrestricted Intelligence ready to arise unceasingly - is equated with the inherent lustre of a crystal. A butterlamp in a vessel pictures the luminosity of the ground as still enclosed in inner clarity, and in order to illustrate the presence of nature and compassion in the initially pure essence of the ground, the picture of an egg of a peacock is
given. The ground before its arising as samsara or nirvana is also defined as "Spontaneously Perfect Precious Sphere" ( 1hun grub rin po che 7 sbubs ) not yet broken through, hence likened to the Youthful-Vase-Body ( gzhon nu bum paYsku). "Youthfulness" stands here for the emptiness of the ground, being beyond arising and ceasing, and "Vase-Body" indicates that it is a Space ready to manifest as Buddha-Bodies. In other words, the Youthful-Vase-Body is another picture of the emptiness of the ground which has the potential to manifest, it be be has that it to not equated with a noted, should and Buddha-Bodies. Rather, Buddhathe the containing vessel Bodies are present in the ground in the way butter is present in Nevertheless, is the ground ground of milk potentially. in dependance on circumstances as arises everything and The be the to propriety of camphor nirvana. or samsara beneficial in case of sickness caused by cold and to be harmful by heat caused accurately describes the in case of sickness 34:
the ground of ambiguity
29
UNIVERSITY
"In the time before the arising of a Buddha on account of his perfect realization and the arising of sentient beings on account of their lack of realization, there is the presence of the Space of Reality ( chos dbyings), an empty Space exposing realm resembling the centre of the bright sky. Furthermore, being bright and unmoving it is also similar to the depth of the ocean, and being clear and unobstructed it bears likeness to the surface of a
mirror. There, in the Sphere of Reality ( chos nyid kyi klong na ) abides the core, i.e. the fundamental Intelligence ( gzhi 'dzin pal rig pa ), as essence, nature, and compassion. Like camphor, being neither marked off as samsara or both. is in it arising as nirvana, unobstructed Even though its essence cannot be delineated, it differentiates itself on account of circumstances ( rkyen ). In the ground are neither negative nor positive qualities. However, its mere being the ground of arising of whatever one wishes is the great originary place of all Wish-Fulfilling Gem ( is like itself the yid bzhin which it bu). nor
The phrase "there, in the Space of Reality abides the core, i.e., the fundamental Intelligence, as essence, nature, and the the question about relationship raises compassion" ) Pristine (rig Cognition Intelligence pa and between ( ye shes )": 30
'7he essence of Pristine Cognition is a non-conceptual consciousness endowed with the self-radiation of the Five Inherent Lights ( rang 'od Inga) which holds onto the nirvanic aspect (of the ground). Furthermore, the essence of Pristine Cognition is an Intelligence free of remembering and conceptuality ( dran rtog dang bral ba ). It is defined as Pristine Cognition, because it knows the meaning (of nirvana). It is classified into a fundamental Pristine Cognition, namely essence, nature, and compassion, into a Pristine Cognition with five attributes, and into a twofold Pristine Cognition of (all) knowables ( shes byali ye shes gnyis). It is a consciousness which knows the primordial meaning ( ye yi don ),the ground as it is. Therefore its is called "Pristine Cognition."
The relationship between Intelligence and Pristine Cognition could be described as follows: Intelligence is a non-conceptual consciousness which expresses itself as different aspects of Pristine Cognition on account of its realization of the nirvanic Cognition Consequently, Pristine is the not of ground. aspect but kind a of radiation possessing the merely non-conceptual, Five Lights the to of outer clarity. as potential arise In this context, the white light stands for the Mirror-Like Pristine Cognition ( me long Ita buYye shes), the yellow one for the Pristine Cognition of Equality ( mnyam nyid kyi ye Discriminating for Pristine Cognition the the one red shes), ), ( so sor rtog pai ye shes the green one for the Accomplishing Pristine Cognition ( bya ba grub pali ye shes) 31
Space Cognition blue the the for Pristine of the and of one Reality ( chos dbyings kyiye shes). By realizing the five lights of outer clarity as self-appearance of the ground, the nirvanic aspect of it is understood. On the other hand, not being aware of them as self-appearance is the cause of their condensation into the Five Elementary Forces ( 'byung ba Inga) of samsara. But how are the Five Lights present at the time of the ground ity36?
preceeding their arising in outer clar
"As far as the initial pure essence (of the ground) is concerned, nothing can be established. Therefore it is not determined as having a definite pattern ( ris can) such as the lights and colours of Buddha-Bodiesfound in outer clarity. Nonetheless, its primordial radiation ( ye gdangs ) appears in the Space of spontaneously perfect nature as identity of exceedingly subtle appearances of Five Lights, Buddha-Bodies, rays ( zer) and drops of light ( thig le). Swirling in (and as) this Space, it abides as Pristine Cognition of inner clarity."
Having clarified the relation between Intelligence and Pristine Cognition, the question arises what is meant by conceptuality ( According Rdzogs it to thought pa). chen rtog or conceptual is mind ( sems) which functions as conceptual thought and from ( distinguished be the has to nature of mind sems which Intelligence is be As now, clear not something should nyid). itself but in the its the ground to which ground, added is "nature being conscious something called of availability of 32
mind". As such it is present before the arising of Pristine Cognition or conceptual thought. Its non-conceptual radiation is Pristine Cognition, spontaneously perfect as Buddha-Realms. Mind, however, initiates deceiving conceptuality and is experienced as painful samsaric existence":
"The essence of mind is samsara as such,(the duality of) the apprehender and the apprehended. Its potential ( rtsal ) is the apprehender of objects and (the succeeding) attachment to them as belonging to
oneself. Its action consists of the production of various samsaric pleasures and pains and its result manifests as endlessness of samsara and evil forms of existence ( ngan song). "
The ground as such is intelligent and its split into apprehender and apprehended ( gzung 'dzin ) only ensues from the ignorance ( ma rig pa) of its initial arising. Having nothing in common with a static entity, it is a self-manifesting process called "singularity" ( thig le nyag gcig), defined as the emptiness of the ground in its radiation as self-projecting lighting-up of its unchanging mode of being38:
"The essence of Self-Intelligence ( rang rig) is emptiness and the radiation of emptiness is clarity in its unobstructedness. In spite of its clarity, there is no way of establishing it as (of because its duality and emptiness clarity), a is the singularity. essence 33
On account of the constancy of the ground, one calls the essence of the singularity "circle" (thig). Being unconfined and unrestricted ( rgya chadphyogs 1hungmed pa ), one calls it "moment" ( le ). As its nature can not be established, one calls it"tiny" ( nyag) in view of its subtlety. As there is nothing which is not contained within it, one calls it singular (gcig ). It is similar to a root or a seed out of which all of samsara and nirvana spreads."
In the time before the arising of Buddhas and sentient beings, the ground abides as completely indeterminate inner by Primordial Lord Unchanging Light the clarity, symbolized ( gdod maYmgon po 'od mi 'gyur ba ). The anthropomorphic Primordial Lord Unchanging the ground as representation of Light indicates that it abides in the heart of sentient beings. "Primordial" as it is, it stays there forever. Moreover, one Light", its because "Unchanging it presence as of specifies as Three Buddha-Bodies (skugsum
)39:
"Initial purity and spontaneous perfection abide in the inseparableness of appearance and as ground ). ( emptiness snang stong It is the inner clarity free of dullness and confusion ( ma bying ma rmongs) (present) in the middle of the Sphere of the Five Lights of Intelligence. Not yet having radiated out, it abides as Vase-Body. At this time nothing is determinated (and as such) it is 34
( thog "original like by ground" terms general called Unchanging Lighf, Lord "Primordial ), maYspyi gzhi ). 11 ( "great or ancestor" mes chen
The technial terms "Primordial Lord Unchanging Light11 ( gdod maYmgon po 'od mi 'gyur ba ) or "Original Buddha Unchanging Light" (thog mai sangs rgyas 'od mi 'gyur ba 'The All-Good-One" (Samantabhadra / Kun tu bzang po ) and "Youthful-Vase-Body" ( gzhon nu bum pai sku ) are identical insofar as they are metaphorical expressions describing the 40:
ground
"The essence (of the ground) is stainless, and the great Cognition ( (its) ) Pristine self-radiation rang gdangs of is unceasingly clear. It precedes all (other Buddhas) and is endowed with self-appearance of Intelligence ( rig pa rang snang ). Therefore, (it is called) " Original Buddha Unchanging Lightyl. The diversity of its qualities is appearing as anything,but in the essence (of the ground) they cannot be distinguished and so all (of its qualities) (are present ( ) in its One Taste the great nonro gcig pa as) duality. Therefore, (it is called) "The All-Good-One11 (Samantabhadra / Kun tu bzang po ). Out of the self-radiation of clear reality itself arises the Cognition form Pristine in of rays radiation of pure ( zer gdangs ). In this palace of unceasing light, the core, i.e., the Five 35
Buddha-Bodies, (is present in) inner clarity. Therefore, (it is called) "Vase-Body". And because it is free of old age, (it is called) "Youthful".
To sum up, while dealing with many rather difficult terms used to describe the primordial ground or the (fundamental) intelligence one should never forget that according to Rdzogs chen the main point is direct experience of what is meant by it. How would a Rdzogs chen master point out its three main aspects, namely essence, nature, and compassion, to a disciple? Obviously, exemplifying it with a crystal comes in handy":
"The primordial nature of mind, the self-arisen Pristine Cognition itself, abides as essence, nature and compassion. (This) Intelligence is shown to be concept-free and empty in its essence. Therefore, it is similar to a crystal having the qualities of brightness, stainlessness and transparency ( zang thal ba ). (Without concomitant circumstances), the Five Lights (of but in they clarity, present outer a crystal) are not in inside spontaneous perfection. abide Likewise, the nature is present in the range of Intelligence as unceasing light in spontaneous perfection. Therefore, the nature is shown to be clear. Similar to a crystal being inseparably ( dbyer med) bright and pure ( dkar po ), compassion is shown to 36
arise unceasingly (as inseparable unity of essence and nature). Although these three qualities (of a crystal) can be distinguished, ultimately, in their essence, they are not different. Likewise, the Intelligence being empty, clear and unceasing, is shown to be an inseparable unity of essence, nature, and compassion."
37
The Second Theme
The assessment of the origin of delusion in the ground as defined In the First Theme
Up to this point, the text has treated the mode of being of the Second before its The nirvana. ground arising as samsara and Theme now elucidates how it actually comes forth as samsara on account of the three aspects of ignorance ( ma rig gsum But its initial stirring, the first moments of the inner light transforming itself into the outer one, are not treated in the text. Neither is the mode of (nirvanic) liberation of Samantabhadra ( Kun tu bzang poi grol tsul) dealt with, because the text explicitly is intended as a manual for adepts of Rdzogs chen practice ( lam rjes su 'dzin paYgang zag Consequently, information concerning aspects of rather theoretical concern such as the ones mentioned above have to be drawn from other sources. The whole process of the self-appearance ( rang snang ) begins with a first phase within inner clarity, called "Spontaneously Perfect Precious Sphere" ( 1hungrub rin po by by followed circumscribed a second phase, cheYsbubs) terms such as "the Spontaneously Perfect Appearance" ( 1hungrub kyi snang ba ) or "the abiding in the outwardly clear Pristine Cognition" light-sphere the of appearance of ( ye shes 'od kyi sbubs phyir gsal gyi snang ba la gnas pa
38
)42:
"Out of the Precious Spontaneous Perfection (of) the inner clarity (of) the primordial ground, compassion ( Intelligence Cognition (as) Pristine rig pali of moves ) knowing ( tsam ) in its rig ye shes rudimentary (driven by) the wind of life-force and its four branches which becomes the power of (its) discriminative 43
awareness Thereby (compassion) arises outwardly together with the lustre of the spontaneously perfect inner nature. At this time (there is) the so called "abiding in the outwardly clearappearance of the light-sphere of Pristine Cognition" (which arises) after the manifestation of the inner clarity of the Spontaneously Perfect Precious Sphere (with its) presencing of (compassion and nature) as Buddha-Body and Pristine Cognition in the sphere of the empty essence. Even though the outwardly arising aspect of active (yet) does compassion not proliferate as discursive thought, it moves away from the ground on account of "lame Intelligence". it is called which Moreover, this appearance is called "borderline of light and darkness", because it manifests out of the being in outer clarity, but is mode of primordial (itself) in intermediate lacking the a phase presencing (caused being by) " ignorance. sentient of a error
The term "borderline of light and darkness" ( mun snang illustrates the kyi clearly still undetermined mtshams) gnyis being appearing ground the available being of now outwardly 39
as such on account of its immediately preceding transformation into the Spontaneously Perfect Precious Sphere, a sphere still resting in inner clarity. Neither realized Samantabhadra Buddha by the nor as self-appearance ignored as such by sentient beings, the subsequent transformation is called "abiding in the outwardly clear appearance of the light-sphere of Pristine Cognition". The outwardly arising aspect of compassion is termed "lame Intelligence", because it initiates the movement away from the ground which implies the danger of going astray into samsara. Another passage in the text quoted above brings into prominence the cognitive aspect of the first stirring of the ground":
"From (the point of view of) the indestructible vajra ( rdo rje ) which I am, there is no outer frame of ( ). dmigs pa reference (However, ) the inwardly present intention (yid) (now) ( begins to think rig rig) on account of moves and is in (the the of ground) set motion arisal outer which by means of the wind ( Hung ) (which originates) from the causal inseparability (of the aspects of the ground). Out of the seed of one-pointed non-conceptuality the
Cognition ("phen Pristine pa7ye shes) propelling itself is generated. (Thus, the ground) enters the womb which is a borderline of light and darkness."
40
The role played by the propelling Pristine Cognition and the wind is elucidated in the following quotation":
"Out of the range which is an abiding with onepointed non-conceptuality in the intrinsic reality ( rang bzhin ) of the essence, nature, and compassion of the primordial mode (representing) the primordial mode of being in its great initial purity and its inner clarity, all aspects of the Spontaneously Perfect Appearance of the Ground ( gzhi snang 1hungrub)
arise. Moreover, this propelling Pristine Cognition, being Clear in itself, the the compassion abides range of Light ( 'od gsal) (of) the Spontaneously Perfect Ground as extremely subtle and impartial discriminative awareness (of) the inner clarity of Pristine Cognition of Intelligence ( rig paYye shes ) or as embodiment of the core ( spying po I bdag nyid can). (Abiding as such) the upward-moving (wind) ( gyen du rgyu ) (functions as) horse of disciminative awareness, the downward-clearing (wind) ( thur du sel) as (inner) glow of the rays of discriminative fire (wind) (me the accompanying awareness, (as) carrier of the strength of ripening, and mnyam) the pervading (wind) ( khyab byed) (as) carrier of the strength of completion. The nature of the five winds, four of them being branches (of the main one), is such that they dwell in their function of being the core or the ground of 41
Perfect Spontaneously The arising of the totality of Appearance ( 1hungrub kyi snang ba ) as unceasing radiation."
To sum up, the inwardly present intention is a kind of rudimentary knowing, is compassion itself which begins to move into outer clarity. The technical term for this feature of compassion is "propelling Pristine Cognition". In its function as subtle discriminative awareness it is forever present in the Clear Light of the ground and with the help of its accompanying wind the outer wall of the Youtful-Vase-Body is finally broken through whereupon a second phase, the so called "Spontaneously Perfect Appearance" ( 1hungrub kyi ) ba snang sets in. This phase marks the actual beginning of the outer arising of the ground and it consists of Four Meditation-Days ( bsam gtan zhag bzhi), four sub-phases of increasing concreteness in outer clarity":
1.
The Spontaneously Perfect Precious Mode of Being ( 1hungrub rin po chel gnas lugs ),
2.
the Great Appearance of the Ground ( gzhi snang )i po chen
3.
the Appearance of the sambhogakciya(longs skui ), ba and snang
4.
the Appearance of the nirmapakiya ( sprul skuli ba). snang
1.
The Spontaneously Perfect Precious Mode is also
( ), "spontaneous "uncertain gzhi ma nges pa ground" termed 42
perfection" ( 1hungrub) or "ground arising as variety" ( gzhi sna tshogs su 'char ba ), and it exhibits eight aspects, namely Six Modes of Arising (char tshul drug) and Two Doors ( sgo gnyis):
1.
Arising as compassion ( thugs rje Itar),
2.
as light (dd Itar),
I
as Buddha-Bodies ( sku Itar),
4.
as Pristine Cognition ( ye shes Itar),
5.
(gnyis non-duality as med Itar), and as liberation from extremes ( mtha'grol Itar).
1.
The door of the complete Buddhahood of Samantabhadra ( Kun tu bzang po mngon par
2.
), and a-ng chub v, pal sgo -b. the door of the going astray of sentient beings into samsara ( sems can 'khor bar Whrulpa 7sgo ).
In the following quotation one finds a short but clear Spontaneously the these aspects of eight explanation of Perfect Precious Mode of Being":
"With regard to the Six Modes of Arising: As (the for as compassion, compassion ground) arises beings arises. sentient As it arises as light, the worlds are pervaded by rays of light. As it arises as Buddha-Body, all appearances arise as heaps of the Five Buddha-Families ( rigs Inga). As it arises as Pristine Cognition, the pure Buddha 43
realms are clearly visible in immediate perception. As it arises as non-duality, there is an abiding in a non-discursive absorption. As it arises as freedom from extremes, there is a momentary abiding in the nature of reality (chos nyid). With regard to The Two Doors: When this appearance Pristine Cognition is understood as selfof appearance, the door of the complete Buddhahood of Samantabhadra in the primordial ground (opens up), and when it is not understood as such, the door of the going astray of sentient beings into samsara (opens " up).
Before investigating The Two Doors in detail the three other sub-phases of the Spontaneously Perfect Appearance shall be discussed briefly in order to have an overview of the whole process of the actual outer arising of the ground.
2.
The second sub-phase, termed "the Great Appearance
immediately ( Ground" the chen after snang po) arises gzhi of the conclusion of the first one. It exhibits a variety of rainbowlike appearances such as the Banners of Pristine Cognition ( ye shes Icyisnam bu
)48:
"Not having recognized the (first) appearance as selfit to comes an end. appearance, On the second day there is the so called "Great Appearance of the Ground 44
(This) appearance of the Five-Coloured Banners of Pristine Cognition resembles a stratification of the rainbow-spectrum in the ten directions. In(side) it, appearances of Pristine Cognition, which are embellished with five-coloured heaps, arise everywhere. It is also said that some (sentient beings) have attained liberation in the primordial ground on account of having recognized this appearance (for what it is).
3.
In the same text we read about the appearance of
the sambhogak5ya ( longs skui snang ba
)49:
"Concerning the third one: After the conclusion of the former one, there is in the third day, the so called "appearance Of the sambhogak5yd'. In the all-encompassing appearance of the Clear Light, heaps of the (Fi.ve) male-female Buddha-Families rigs Inga ) shining in their Major and Minor Marks mtshan dang dpe byed ) light up...11 As it were, an explanation of the Five Buddha-Families Rdzogs here based ), is the Inga chen of on view rigs fundamental Intelligence ( )10: its rig pa a emphasis on with
'The appearance of compassion, i.e., the Pristine Cognition of Intelligence, as totality of (perceptible) forms is the Body of Vairocana( Rnam par snang )kyi sku mdzad 45%,
This Pristine Cognition of Intelligence - when not moved by the wind of conceptuality - is the Body of Aks.obhya ( Mi bskyod pa rdo rjei sku ). The coming of everything needed out of the realization of Intelligence which is like a wishfulfilling gem, is the Body of Ratnasambh5va ( Rin chen 'byung Idan gyi sku). The unlimited dwelling of this Intelligence in the appearance of boundless light is the Body of Amitjbha (Snangbamtha'yaskyisku). The great self-arising of the play of Intelligence ( rig rtsal) of unceasing compassion is the Body of Amoghasiddhi ( don yod grub pal sku). "
4.
The fourth sub-phase, the Appearance of the
nirmaoakciya ( sprul skui snang ba ), exihibits three levels:
1.
The actual nirmaVakciya ( rang bzhin sprul sku
2.
the Six Sages ( thub pa drug), and
3.
the nirmapk5ya with Various Forms ( sna tshogs sprul pa ).
1.
The actual nirmaoakciya consists of the Five Buddha-
Families which appear now in their semi-concrete form as 51
teacher of Bodhisattvas of the Tenth Level ( sa bcu pa ). This appearance is termed "semi-concrete", because it
between the halfway itself more subtle appearance presents levels the two the and other of the sambhogakciya of it. than concrete more are nirmapakciya which 46
2.
The Six Sages represent six aspects of Buddha arising
in the six samsaric realms of gods, anti-gods, human beings, byin, Thags Brgya hungry hell-beings animals, as ghosts and bzang, Sha kya thub pa, Seng ge rab brtan, Kha 'bar We ba, and A lba glang mgo, respectively.
3.
As the name implies, the nirmapak5ya with various
forms stands for an indeterminate variety of possible The following the nirmaoakclya quotation of manifestations . fourth this sub-phase of the affords a glimpse of "Spontaneously Perfect Appearance YYS2 :
"Out of the (appearance of the sambhogak5ya ) (arise) the pure realms (zhing) of the Five Buddha-Families (of) the actual nirmaoakciya, namely, 'Og min , Mngon dga, Rin chen yongs gangs, Padma brtsegs, and Las rab grub pa. There, the teacher, being the Five Buddha-Families, in Tenth Level his himself the to retinues of presents his perfect mirror(like) form during the three times. The obscurations of the Tenth Level are cleared by light-rays. (his) swirling means of Thus, he accomplishes the charismatic activity of Everywhere". level) "Light (his the on retinues placing This pure realm appears (only) to the assemblage of (his) pure victorious sons. (Originating) from light-rays emitted from (his) mouth, Brgya byin, Thags bzang, Sha kya thub pa, Seng ge ba, We A 'bar lba Kha brtan, and glang mgo rab benefit the impure (sentient beings dwelling) in the 47
beings, human animals, worlds of gods, anti-gods, hungry ghosts and hell-beings in forms adopted to them, thereby (still) relying on the peaceful space ( zhi ba 7 dbyings ). Thus, the nirmaoakciyawith various forms accomplishes the charismatic activity of ultimately certain excellence after having effected an abiding in happiness, ease and joy (by means of things) such as skilled craft, birth as living being, ponds, bridges, lotus flowers, wishfulfilling trees, drugs, precious stones and lights. After the extinction of beings to be tamed the taming (Buddha) dissolves in (peaceful) space."
After having shortly elucidated the four increasingly concrete sub-phases of the "Spontaneously Perfect Appearance", it is Samantabhadra ( Kun the to to point return where necessary tu bzang po ) gained liberation and where sentient beings went astray in order to discuss the Second Theme of the Tshig don bcu gcig pa namely ignorance. As we know, the Two Doors , first ignorance in liberation the to arise sub-phase. and related Two subsequent moments of realization are required to open 53:
the Door of the Complete Buddhahood of Samantabhadra "Out of the presence of the essence, nature, and
(of) in inner the primordial clarity, ground compassion the Pristine Cognition of Intelligence has moved with (the help of) the four(fold) life-wind which has horse. (its) provided Together with the Intelligence (of) compassion, which the has the outside, pure arisen realms of slightly 48
Buddha-Bodies and Pristine Cognition (originating) from the nature have lit up like the rising sun. In a first moment an understanding has arisen, because compassion has clearly ( lbal gyis ) recognized (this lighting up) as inner radiation ( mdangs) arising outwardly in its self-appearance. Afterwards, the overestimated nirvanic vision (of) outwardly clear Buddha-Bodies and (of) appearances of the Clear Light, and the undervalued vision, i.e., the door of samsara, possessing the seeds of the impurely arising ground of the six kinds of sentient beings, namely "A", "NRI", "PRE" "DU, "SU", "HRI", are naturally purified and neutralized ( rang log). Being free of them, the whole of outer clarity has been inwardly absorbed in a second moment. Present as great inner clarity which has remained without change as it has been before, the ground has ripened into the result. The result (is) the capture of the stronghold (of the ground), and like the fruit of the pomegranate tree (which does not bear seeds), it abides without falling back into the cause (of error)." The understanding of Samantabhadra is qualified by three gSUM)54: ( byung teaching rang gi chos self-arisen aspects of
"in short, after having effected a difference of his in understanding one single moment, the primordial Samantabhadra attained Buddhahood. As it is written in the Tantra of the Magical Net Sgyu 'phrui drwa ba ): 49
The difference effected in one single moment. Buddhahood perfected in one single moment.
Samantabhadra who has been liberated in this way posseses three self-arisen aspects of teaching: The quintessential teaching which has not originated from an oral transmission of teaching ( lung), the Buddhahood which has not originated from mind (sems ), and the result which has not originated from
a cause. Concerning the first (aspect): Buddhahood has been attained on account of the self-arisal of self-existing ( rang byung ) realization without a teacher giving an
oral transmission. Concerning the second one: Because of not having gone astray into samsara, enlightenment has been knowing by the Self-Liberation of Intelligence attained which is not (affected by) the Eight Collections tshogs brgyad ) together with their all-ground kun gzhi )51. Concerning the third one: Having seen the mode of being of the ground, the three (aspects of) Intelligence have been attained without even a slight (exemplified by) the of virtue such as accumulation Two Collections ( tshogs gnyis
)S6.
Thus, in the reach of the ground which is as it is, (these three aspects) are in themselves spontaneously " forever. perfect
50
In this quotation we met with the controversial statement that Samantabhadra ( Kun tu bzang po ) has attained Buddhahood without having accumulated the Two Collections. However, this statement has to be understood in a qualified 57 sense :
"Although (the statement) "Samantabhadra has attained Buddhahood on the ground without even a slight accumulation of virtue" is well known, nevertheless, (it is not exactly correct). If it is scrutinized, (it becomes evident) that the recognition of one's essence ( rang ngo) is a ocean of self-arisen stainless virtue. (This recognition) is the forever present perfection of the great accumulation and the forever present conquest of obscurations ( sgrib) by virtue of the purification of neutral ignorance ( lung ma bstan gyi ma rig pa). if
The term "ignorance" ( ma rig pa ) leads us to the second door of the Spontaneously Perfect Precious Mode Of Being 1hungrub rin po che 7gnas lugs ), namely the door of the ( Whor beings into can samsara sems going astray of sentient bar Whrulpai sgo ). Actually, the Second Theme of the Tshig don bcu gCig Pa jocuses entirely on a set of threefold ignorance as cause, and a concomitant set of fourfold conditions:
The ignorance of undivided identity ( bdag nyid gcig ). pa pal ma rig 51
2.
the simultaneously produced ignorance ( lhan cig skyes pali ma rig pa ), and the conceptual ignorance ( kun tu brfags pal ma rig pa ).
1.
The first one is called "ignorance of undivided identity",
because basically, ignorance does not differ from Intelligence ( rig pa ). Thus, it simply represents the lack of such an understanding.
2.
The second one points to the assumption that
Intelligence and ignorance arise simultanously ( Man cig skyes pa ) in this first outer stirring of the ground. Another interpretation of the term "simultaneous" suggests the synchronism of the first ignorance which stands for the subjectside, i.e., consciousness, and the second one which arises in this phase of self-appearance as its object in the form of the Five lights (od Inga ).
3.
The third one comes after the two kinds of ignorance
mentioned above and represents the conceptual misapprehension of the self-appearance of the ground. Ignorance is accompanied by four conditions ( rkyen bzhi) it: together with which arise
1.
The causal condition ( rgyui rkyen ), i.e., the threefold
ignoranceitself.
2.
The object-condition ( dmigs paY rkyen ), i.e., the outer
(od Inga Lights Five the arising of 52
3.
The dominant condition ( bdag poi rkyen ), i.e., the
apprehension of these lights by the "Self" ( Wag).
4.
The simultaneous condition ( mtshungs pai rkyen)
finally, expresses the synchronism of the three conditions mentioned above.
Thus, the text of the Second Theme runs as follows:
'The essence, the Pristine Cognition (of) Intelligence initiates the cause of the ground of error (khrul gzhi and changes into the ignorance of undivided identity ( bdag nyid gcig pai ma rig pa ). The nature brings forth the condition of error whereby the propelling wind ( 'phen pal Hung) arises. Lighting up as colours it turns into the simultaneously produced ignorance ( Man cig skyes pal ma rig pa). The compassion produces the result of error in that the Pristine Cognition dwelling in the ground ( gzhi gnas kyiye shes) comes to be the conceptual ignorance ( kun tu brtags pai ma rig pa ). Now, not knowing that Intelligence and ignorance are like front and back of one hand, the ignorance dependent on Intelligence, (being) the error relying on the lack of error ( ma 'khrul pa ), (arises) . As one is labelling (the initial appearance of the (object it as of) names. arises ground), Thus, by designating it by various names such as "this is the Pristine Cognition of Intelligence and this is ignorance and error", it turns into the conceptual 53
ignorance ( kun tu brtags pai ma rig pa ). Conceiving of it as object and subject - being similar to the (reflected) figure of a man (apprehended by him) kinds the three the of error, namely produces cause of ignorance called "causal condition" ( rgyui rkyen The so called object-condition ( dmigs paY rkyen ) is arising as various mental images of objects, thus, it is similar to (reflections of) a mirror, and the "I" and "Self", the variety of apprehending and apprehended ( gzung "dzin), (represents) the dominant condition ( bdag poi rkyen ). Since these three conditions (arise) at the same time, (the fourth) one is called simultaneous condition ( mtshungs paY rkyen ), and the turning into the impure (caused by these four conditions) can be by into the turning names. exemplified nameless Thus, going astray by not knowing the essence, the places of sentient beings, the sense organs, and the " beyond manifest measure. passions
A presentation of the formation of the life-horizons of The is this beings the salient scope of work. out of sentient feature of it, however, is, as it were, the increasing light inherently light, understood as of materialization intelligent. Remarkable in this context is the fact that the into the the appearance of of ground ensuing concretization beings is life-horizons different of sentient viewed only as the by ignorance. How triggered this incidental process process an Five Lights into the the Five hardening of leads to a ba Inga) (byung being the Forces whole process Elementary 54
a misapprehension of the potentiality of Prisitine Cognition ( ye shes kyi Mai) - is explained in the following quotation":
"Concerning the reason of the presence of the Five Outer Elementary Forces: First, on account of the arising of the potentiality of Pristine Cognition in (its) ever non-existent emptiness, the Five Lights have
arisen. On account of unceasing Intelligence (present) in this (potentiality), a (subjective) apprehending of the Five Lights has arisen. Holding them as real ( dngos 'dzin) is called 'Wind". Ultimately, it is the potentiality of Intelligence. In this (context) the red inner radiation ( mdangs) is the Discriminating Pristine Cognition ( so sor rtog pai ye shes). Going astray on account of holding this (red light) as fire has arisen. the real, red In this (red fire) has arisen the warmth of the wind (which is) the potentiality of Intelligence. Moreover, the Pristine Cognit.ion of Equality ( mnyam nyid kyi ye shes ) has lit up as yellow light.
On account of apprehending it, the earth has arisen. On account of apprehending the arising of the white light (of) the Mirror-Like Pristine Cognition ( me long Ita buYye shes ), the white water has arisen. On account of apprehending the arising of the green light of the Accomplishing Pristine Cognition ( bya ), has the kyi air arisen. ye shes grub Concerning the Elementary Force space: It abides 55
since the primordial beginning together with Pristine Cognition, and even in the end, it is free of shifting and changing ( 'pho 'gyur med )."
56
The Third Theme
The presence of the core or seed of perfect Buddhahood in sentient beings despite of the already arisen delusion
The mode of abiding of the Buddha-Essence ( snying po) in sentient beings is frequently treated in Rdzogs chen texts by means of general and specific explanations. As there is only a specific explanation to be found in our text, we have to take recourse to the TDZ" in order to make available a general explanation of the third theme. There one finds quotations from tantric as well as from s0trid sources. According to the Rdzogs Rdo ' Tantra dpa chen rje sems snying gi me long, the Buddha-Essence exists in sentient beings of the Three Realms ( jig rten gyi khams gsum ) in the same way as oil is present in Similar found descriptions be in a sesame seed. can also Rdzogs chen Tantras,like Nor bu 'phra bkod and Sgra thal 'gyur. Quotations from other Tantras such as the famous Kye rdo rje ( Hevajratantra ) are brought up in order to prove the correctness of the assumption of a Buddha-EssenGe:
"in the body (of all sentient beings) the great Pristine Cognition is present. (it is) the perfect abandonment of all discursive thoughts. it pervades all things. It is present in the body, but has not taken birth from it." 57
As a sOtric source, the text 'Mya ngan las 'das pa chen poli mdo ( MahciparinirvapasOtra) is quoted. Here, the BuddhaEssence is compared with a golden treasure hidden in a poor house whereof the owner is ignorant. The usual doubts concerning the ultimately valid ( nges don) presence of the Buddha-Essence are based on the supposition that the nature of mind ( sems nyid), that is to say emptiness itself ( stong pa nyid ), does not exhibit Buddha-Qualities (yon tan) such as the Major and Minor Marks ( mtshan dpe ) or the Ten Powers of a Buddha ( stobs bcu). In this context, the opponents of an Buddha-Essence ultimately valid argue that all texts of the Shes rab pha rol tu phyin pa (PrafficipciramitJ) liken the selfless nature of phenomena (gnas lugs bdag med) to the empty sky. Accordingly, the Buddha-Essence conceived of as possessing manifold positive qualities is merely accepted as a provisionally valid ( drang don) concept. Without defining it as Non-Buddhists it be identical the the with self of such, would ( mu stegs pa ). However, Klong chen rab "byamsinsists on the ultimate validity of the Buddha-Essence. In his view, the fact that Buddha SakyamunThas finally turned a third wheel ( 'khor 16gsum pa )60focusing on the Buddha-Essence, is in the the not classifying second one of correctness of evidence ( its stong nyid rkyang exclusive emptiness emphasis on with Exclusive is emptiness viewed upon as pa) as ultimately valid. intended for beginners not yet being able to free themseves from an attachment to a self ( bdag tu 'dzin pa ). Klong chen Buddhathe that the does "byams objection admit not rab Essence exhibiting Buddha-Qualities is identical with the self of does deny its he is that to because not heretics, emptiness, the does it thought line not represent his a in of say, 58
specifically characterised thing ( dngos po rang mtshan ). Moreover, as the Buddha-Essence can neither be defined as eternal nor as non-eternal, he thinks that it would be incorrect to conceive of it as something exclusively eternal. Last but not least, it can be revealed by means of quintessential instructions of a teacher, hence, it is freely accessible. According to the specific explanation to be found in the Third Theme of the text, the core or seed of perfect Buddhahood presents itself in the body of sentient beings in the form of six different sets, each exhibiting five aspects:
"It is said that the core of perfect Buddhahood pervades all sentient beings, because the Pristine Cognition of Intelligence resides in the body of a sentient being in fivefold form, namely as Five Buddha-Bodies ( sku Inga ), Five Buddha-Families ( rigs Inga ), Five Aspects of Pristine Cognition (ye shes Inga), Five Winds ( Hung Inga ), Five Aspects of Discriminative Awareness ( shes rab Inga), and as Five Lights ( 'od Inga ). It is also said that one's own body is VajraBuddha(hood), that Buddhahood resides in one's own body and that it cannot be revealed somewhere else. Therefore, concerning the Pristine Cognition of Intelligence itself, as it appears (in and as cognition Self( ), it is the forms objects mam pai yul of of) Arisen Body of Making Appear Objects in Their Distinctiveness ( mam par snang mdzad sku / Vairocana ), not to be searched for elsewhere. I'Vaira" means that insofar as the unchanging essence 59
thoughts, by Intelligence is conceptual of not shaken Intelligence itself has arisen as the Unchanging Vajra-Body ( Rdo rje mi 'gyur bai sku /A k$obhya Furthermore, since unfathomable doors of expanding qualities such as the the Vision of Increasing Experiences ( nyams snang gong 'phel) have arisen from Pristine Cognition of Intelligence, it has arisen itself as ( the Buddha) Source of Preciousness ( Rin chenbyung Idan / Ratnasambhjva). Since the aspect of clarity ( gsal cha ) of Intelligence has appeared as limitless light-rays, it has arisen itself (the Buddha) Limitless Illumination ( Snang ba as mtha'yas Mmitcibha ) (and) Unfathomable Light ('Od dpag med). Furthermore, since the Pristine Cognition of Intelligence itself is present in the essence of Pristine Cognition, is by having made since accomplishment certain and an experience of it, it has arisen itself as (the Buddha) Accomplishment of Meaning ( Don yod grub pa Amoghasiddhi ). Thus,the Rdzogs chen adept does not have to search for the tutelary deity ( yi dam gyi 1ha) elsewhere and he does not have to contemplate it, Therefore, he is free from debilitating disease. Furthermore, one's own nature of mind has arisen as Five Buddha-Families (rigs Inga ): Since the Intelligence has gone into the unborn Space ( skye med kyi dbyings) and has been absorbed being its potential obstructed ( rtsal gag there without Buddha-Family is it One the ) the thereby, of med 60
Who has Gone to Suchness ( de bzhin gshegs pali rigs). Since its essence (can) not be changed by conditions, it is the Vajra-Budd ha-Fam ily ( rdo rje rigs). Since all Budd ha-Qualities are present in it in self-
perfection, it is the Buddha-Family of Preciousness ( rin po cheYrigs) and since its essence (can)not be defiled by faults, it is the Buddha-Family of Lotus ( padmali rigs )Since everything is present as action of miraculous display ( cho 'phrul) of Intelligence, it is the BuddhaFamily of Accomplished Action ( las kyi rigs). Furthermore, Intelligence itself is also present as Five Aspects of Pristine Cognition: Since everything, ( activities religious chos spyod) and (objects) being existent by way of their own characteristics ( rang gi (gzugs being by form qualified mtshan nyid) or can), manifest clearly ( gsal ba ) out of the range of Intelligence, it is the mirror-like Pristine Cognition. Since the variety of things ( chos can) are equal in the expanse of the unborn nature of appearances, it is the Pristine Cognition of equality. Since out of its range all Buddha-Qualities manifest it is becoming their aspects mixed up, without clearly the fully disciminating Pristine Cognition. Furthermore, it is not necessary to realize it by means
of exertion. Since it is present forever ( ye nas) in spontaneously it is the self-clarity, accomplishing accomplished Pristine Cognition. 61
However, all these (aspects of Pristine Cognition) (can)not be separated. Since they (exhibit) One Taste ( ro gcig) in the reality of (intelligence) itself, is) (which appearances emptiness is the Pristine Cognition of reality. One's own Intelligence itself has also arisen as Five Lights: Since Intelligence itself is not defiled by karma ( las ) and afflictions ( nyon mongs )I it also appears as white (light). Because (its) Buddha-Qualities are perfect, it also appears as yellow (light). Since everything is under control of Intelligence, it appears as red (light). Since it is beyond exertion, it is green (light). Since its essence is not changing despite its arising in diversity, it appears as blue (light). Intelligence itself has also arisen as Five Winds: Because it brings down the warmth of the Pristine Cognition of Intelligence, it is called "the wind that is accompanied by fire" ( me dang mnyam pal Hung). Because it upholds the life-force of the whole of it is the that the upholds wind nirvana, samsara and Iife4o rce (srog 'dzin gyi Hung )Since it disbnguishes (things) such as sense-organs, it is the that the separates wind colours and objects ( 7 dwangs 'byed from the refuse snyigs pa pure Hung ). Since it pervades the whole of samsara and nirvana, it is the pervading wind ( khyab byed kyi Hung ). Since it drives one to the level of nirvana ( mya ngang 62
las 'das pa ), it is called "the wind of action that has no Hung). kyi las ( compassion" snying rie med pa Intelligence itself is also present as Five Aspects of Discriminative Awareness: Since it has become the ground of arising of the whole of samsara and nirvana, it is the discriminative awareness that does not distinguish ( 'phyad pa med pa 7 shes rab Since it is not beyond the range of one's own Intelligence, it is the discriminative awareness that holds together ( sdud par byed pai shes rab). Since it has arisen as the essence of everything, it is the discriminative awareness that pervades ( khyab par byed pa 7 shes rab ). Since it acts in (its own) Space through recourse to the Cognition kyi it is Pristine ( Hung), the wind of ye shes discriminative awareness that moves ( skyod paY )shes rab Since it clears misconceptions concerning both, samsara and nirvana, it is present as the discriminative awareness that clears misconceptions ( sgro 'dogs gcod pa 7.shes rab )Thus, since there is nothing else than Intelligence itself, it is called "self-arisen Pristine Cognition" ( rang byung gi ye shes ). Furthermore, since it is present ( gnas pa ) in its is dharmakAya Buddha-Body, it itself the essence as during the time of meditation ( mnyam gzhag). During the time of the non-duality of meditation and it is during the sambhogakiya, and post-meditation 63
the time of post-meditation ( rjes thob ) it is the nirmapakAya. Since its nature is clearly manifest as light, it abides in the ground as self-clarity and its sign clearly manifests as lamps. The aspect of its compassion is present as Pristine Cognition. Thus, since it is present as ground of everything, it is for Buddha (elsewhere), to necessary not search being the proof that one's own mind is Buddha
forever."
In what way the five aspects of essence, nature, and in beings is in the present sentient elucidated are compassion 61:
following quotation
"Sixth, as to the five aspects of essence, nature, and (five The these of aspects) meaning compassion: (can) be subsumed under the Three Buddha-Bodies Cognition is in Pristine the the which present of ). kyi ( shes ye ground gzhi gnas The five (aspects of) the essence are correlated to the Five Buddha-Bodies of the ground of arising, and the five (aspects of) the nature are correlated to the Five Lights. of appearance The five (aspects of) compassion are correlated to the Five Aspects of Pristine Cognition. They are the compassion of the natural force at the level of Buddhahood ( sangs rgyas kyi sar rang bzhin the that kyi thugs compassion rje), contacts shugs 64
'phrad dang ( paY conditions and objects rkyen yul thugs rje), the compassion (caused by) exhortation and supplication ( bskul zhing gsol ba btab paY thugs rie ), the compassion of various activities ( mdzad pa sna tshogs kyi thugs rje ), and the compassionthat does not change (its attitude concerning) those to be tamed ( gdul bya mi 'gyur bal thugs rje ). These five (aspects of compassion) have arisen out of the spontaneously accomplished aspect, being the aspect of the ground of arising (of everything) present in now the Pristine Cognition of Intelligence."
It has to be noted that all these sets exhibiting five aspects are merely potentially at disposal in the ground. As mentioned above, butter potentially present in milk serves as an example for their mode of being during the time before the arising of the ground as anything. Thus, according to Klong chen rab 'byams one has to distinguish clearly between the mode of being of the core or seed of perfect Buddhahood during the time of the ground and the time of the result.
65
The Fourth Theme
The precise location of the seed or essence of perfect Buddhahood
"Moreover, the Pristine Cognition of Intelligence abides in The Precious Palace of the Heart ( tsitta fin po che'i gzhal yas khang ) being situated in the middle of the body. It abides there as the Peaceful Buddha-Body ( zhi bali sku ) which has approximately the size of a mustardseed with eyes in proportion to it. It is described as "mustard-seed" on account of being subtle and difficult to realize. "Eyes in proportion to it" means that vast visions of Pristine Cognition (arise) in dependence upon a subtle ( len). nyams practice Furthermore, the abiding of the essence (of Pristine Cognition of Intelligence) as Buddha-Body is similar to (bum ). Vase-Body sku a The abiding Of its nature as light resembles a butterlamp inside a vase ( bum nang gi mar me), and the door of the lamps lights up unceasingly on account of the (its) light-rays ( Idd compassion as zer). abiding of incidentally, ignorance, passion, karma, karmic ), discursive ( bag ( thought chags mam propensities by in lungs ), the the abide virtue etc., of pa rtog par ( Hung las ). " karmic wind power of 66
According to Rdzogs chen thought, the Pristine Cognition of Intelligence, defined here as seed or essence of perfect Buddhahood, pervades the whole body of sentient beings, but its focal point, being localized in the heart, is called "the Precious Palace of the Heart". Even though only the heart is mentioned in our text, in general, one can distinguish four such focal points:
1.
The Precious Palace of the Heart, ( tsitta fin po cheY gzhal yas khang )I the Palace of the Channels Initating Movement
2.
( Igyu byed rtsa yi gzhal yas ), the Palace of the Skull Mansion ( dung khang
I
bhandha'i gzhal yas), and 4.
the Palace of the Eyes Initiating Seeing ( Ita byed mig gi gzhal yas
)62.
The Palace of the Channels Initating Movement and the Palace of the Eyes Initiating Seeing will be discussed in the Great Theme Four dealing Sixth the the with context of Channels ( rtsa chen bzhi) and the Four Lamps ( sgron ma bzhi). As far as the focal points of the heart and the skull are find descriptions them. numerous of can concerned, one For instance, the Precious Palace of the Heart is circumscribed Closed Sphere Samantabhadra ( kun the Intention of of as the )63. dgongs In the kha gyi pa middle of sbyor bzang tu po gau Buddha-Bodies Peaceful ( 7 ba Forty-Two the zhi this sphere, ha-Fam Budd il ies, Five in the by the are present headed ), sku 67
size of a mustard-seed, covered by five-coloured light. In the skull reside the Fifty-Eight Wrathful Buddha-Bodies ( khro boli sku ) as radiation of the Pristine Cognition ( ye shes kyi gdangs) of the focal point of the heart. Here, the Five Buddha-Families manifest themselves as the Five Herukas, namely as Vajra Heruka ( Badzra he ru ka ), Buddha Heruka (Buddha he ru ka ), Ratna Heruka ( Ratna he ru ka), Padma Heruka (Padma he ru ka ) and Karma Heruka ( Karma he ru ka )64.In other Rdzogs chen texte5, the dharmakiya is associated with the clarity of unimpeded Intelligence ( rig pa 'gags ma par gsal ba), the sambhogakciya with the Palace of the Skull Mansion and the nirmaVakiya with the Palace of the Channels Initiating Movement.
In the text all these Buddha-Bodies represent aspects of the essence of the Pristine Cognition of Intelligence. Its nature, the five-coloured light and five-coloured seeds of light, pervades all channels, but resides mainly in five energy(khor 16 )66 Inga These bright appearances of its nature centres are considered to be the self-radiation of the Peaceful and Wrathful Buddha-Bodies ( zhi khrol rang mdangs), and they are said to vary in their size from the limitless sky down to a tenth part of a single hair of a horse's tail. During life they remain in latency, but after death, during the visions of the Intermediate State of Reality Itself ( chos nyid kyi bar do), there is the possibility of becoming aware of them. According to the point of view of Rdzogs chen, an adept of is ( Over thod Leaping rgal) capable of letting them the form life in the during in the of visions projected even manifest The these actual manifestation of sky. visions empty clear and ( light" is "rays. zer), of effected by the third in the sky, called 68
aspect of Pristine Cognition of Intelligence, namely compassion, by means of the Lamp of the Water that Lassos Everything at a Distance. Since one is dealing here in the Fourth Theme with the corporeal presence of the Pristine Cognition of Intelligence, its essence is likened to a VaseBody, its nature to a butterlamp inside such a vase, and its compassion to rays of light illuminating the outer rim of the vase. But how is to be understood the statement that karma, karmic propensities, and discursive thought abide in the lungs by virtue of the power of karmic wind? To begin with, from the point of view of certain Rdzogs chen 67
Tantras such as the Rdo rje sems dpa'snying gi me long treasure texts like the
ZMy68
9
to be found in and commentaries ,
the TCZ, mind ( sems) and its discursive thought does not abide in the lungs, but in a channel between heart and lungs. In the following lengthy quotation one finds a description of eight aspects relating to mind":
"Fourth, there are eight specific topics of the mind, its door, its its its its base, place, way, namely its its its and result. potential, activity, essence, From among them, its base is the chest of the form ( ). kyi of gzugs phung po aggregate its place is a channel (that has the size) of about a ) heart ( the ma which connects and the sog straw
lungs and (in which) the radiation of Intelligence ( rig ) horse the the 7 on rides of wind gdangs pa ( Hung gi rta ). The wind is like a blind horse with legs and the radiation of Intelligence resembles a cripple with eyes. 69
Movements of conceptual thoughts will not arise, provided that these two do not mingle together. Consequently, the radiation will abide as a natural attribute ( rang chas su ) of Intelligence itself. Without conceptual thought about appearing objects, a distinctively clear ( dangs sangs phyed pa )
consciousnessarises. This is the reason why one has to separate wind and Intelligence by means of the pith of wind. The moving part in the arising of any conceptual thoughts on account of the mingling of these two is the wind and its knowing part is the radiation of
Intelligence. Moreover, the Intelligence inside the heart is like water
itself, and its radiating potential ( rtsal gdangs ) having gone into the cavity of the channel (between heart and lungs) and being the mind mingled together with the wind, is like a bubble. Furthermore, mind relies on the previous presence of
Intelligence. On the previous presence of mind, however, Intelligence is not dependent. In its essence, Intelligence cannot be controlled by mind. But since (mind) is its potential, it is controlled by Intelligence. When the water is not moving, there are no waves. Likewise, when Intelligence is not moving, no thought of mind occurs. conceptual The ( Rdzogs chen Tantra) Rang shar says: 70
Mind and Intelligence are exemplified by water and its bubbles. (intelligence) cannot be controlled by mind.
As for its way, it moves along the life-channel ( srog rtsa ), because there moves the horse of mind, the life-wind ( srog Hung). Its door is the mouth and the nose, because the wind is coming out there. Its essence is the subject-object structure ( gzung 'dzin), being samsara itself.
Its potential is the grasping of objects and the attachment to the self. Its action is bringing forth the variety of samsaric
pleasure and pain. Its result is samsara and its bad migrations ( ngan song) without limit."
Examples of texts localizing the mind in the lungs are the KDNYT
70 ,
but also the ZMYT".
However, in consideration of
what has been said, it should be clear that it is not the
definition of a precise site of mind that is of major importance here, but the assumption that mind is evolving on account of the mingling of the radiation of Intelligence with wind, called in this context "karmic wind" ( las Hung). It has to be noted that in
Rdzogs chen one distinguishes between the karmic wind and its counterpart, the wind of Pristine Cognition ( ye shes kyi Hung ). The following quotation sheds some light on what is "72:
"karmic by wind meant
71
"But afterwards the karmic wind has arisen (which is)
the grasping as real ( dngos 'dzin) of the appearance ( inherent being Five Lights the the rang potentiality of rtsal) of emptiness, and on account of the power of entering into grasping the inherent light of the Five Aspects of Pristine Cognitions, the Five Elementary Forces have appeared concretely: From the distillate ( dangs ma ) of the Five Outer Elementary Forces, the
Five Inner Properties ( nang gi khams Inga) (of the body)73,the Six Sources of Sense Percecption ( skyed mched drug
)74
have arisen whereby the whole etc., ,
of worlds and their inhabitants ( snod bcud) is gradually established."
The main characteristics of the wind of Pristine Cognition, as well as its relationship to the karmic wind are elucidated in the 71:
following quotation
"in short, Nvind of Pristine Cognition" is a name given to Intelligence. (which is) the essence of compassion Furthermore, on account of existing as inseparable
identity of essence, nature, and compassion it is Cognition "Pristine called Resembling in its rudimentary movement and its
( it is knowing tsam) to the rig wind, rudimentary "wind". called Ultimately, wind is (nothing else than) mind, the root of (the wind). After having burdened the horse of wind with is knowing the the which radiation of rudimentary Pristine Cognition, the manifold collection of 72
) has kyj tshogs ( arisen consciousness mam shes The essence of the wind of Pristine Cognition is freedom from all extremes of conceptuality ( spros
bral) on account of its being empty. Its nature is its appearance as Buddha-Bodies and (aspects of) Pristine Cognition on account of its being
clear. Its compassion is the arising of the Pristine Cognition of omniscience ( thams cad mkhyen pali ye shes ) and of the Pristine Cognition of knowing all aspects ( mam pa thams cad mkhyen pal ye shes ). Even though this (wind of Pristine Cognition) is named "wind", it is but the inner clarity of Pristine Cognition
and its outer arising as completely pure radiation which appears on the way of a yogin. "
The two aspects of wind open up two different worlds of experience: The karmic wind initiates the appearances or visions of karmic propensities ( bag chags kyi snang ba ) as illustrated by the worlds of the Six Sentient Beings ( rigs
drug), and the wind of Pristine Cognition elicits the visions of Pristine Cognition, usually subsumed under the term "Three Buddha-Bodiee. They are dealt with extensively in the Eighth Theme of the text.
73
The Fifth Theme
The way taken by Pristine Cognition
"(The body) has arisen out of the channels.
In order to know the definite characteristics of the channels, one has to know the definite characteristics
of the body. Moreover, if one does not know the definite characteristics of the formation of the body, one also does not know the definite characteristics of its
(temporal) presence. If one does not know that, one also does not know the definite characteristics of its final destruction. Thus, if one does not know this, one will not know the
being of the channels. of mode Moreover, concerning the definite characteristics (it be has body the formation that to the the said) of of ( kyi body having those yid a mental of consciousness lus) of the intermediate state - having left behind their former life - is floating and flickering. Presenting themselves like that, they assemble on former front by karma in being their pushed account of intercourse flies fernals having like of males and
fresh meat. gathering around Even the life (of an intermediate state) of some of them is cut off (on account of not having a karmic 74
being females the connection with males and present). Finally, in accordance with their good and bad karma they see (a specific womb) as place of refuge and enter it through the anus. Wrapped up in the net of the womb, mind and wind ( Hung sems ), and semen and menstrual blood ( khu
khrag) blend together. Thus, from among cause and condibon, semen and blood are the condition, (initializing) the action of the Four Relative Elementary Forces ( kun rdzob kyi 'byung ba bzhi), and mind and wind are the cause, (initializing) the action of the Four Ultimate Elementary Forces (don dam gyi 'byung ba bzhi). In the first day, on account of the action of the water condensing (the small seeds or drops of) the Four (Relative Elementary Forces) into one, the base (of the body) (having) an oval shape ( mer mer po ) and (measuring) about the hundredth part of a mustard
seed, is constituted. In the second day, on account of the action of the earth, those (small drops), having (now) the size of about the
tenth part of a mustard seed, stay together and rest stable. In the third day, on account of the action of the fire, the (of body) the shape oval which moving quickly being splashes up, and mercury, not mixed resembles (the drops Four than the else of up with something Relative Elementary Forces) it measures about the
third part of a mustard seed. 75
In the fourth day, on account of the wind, those subtle
drops (forming the oval shape) are scattered into hundred thousand (drops).
Afterwards they are again condensed and constituted (as the oval shape of the body) which resembles mercury and which (has now) the size of about half a mustard seed. In the fifth day, on account of the water, (what is) pure
and waste ( dwangs snyigs ) (of them) is condensed, and afterwards (those drops forming the oval shape of the body) rest stable on account of the earth and ripen to the size of about one mustard seed. In the sixth day, fire and wind make (the oval shape of
the body) appear distinct and clear by ripening it, whereby it assumes the size of two mustard seeds. In the seventh day, two small and very subtle eyes are produced inside the drops (forming) the oval shape (of the body) having (now) the size of two mustard seeds. At this time, the action of the Four (Relative) Elementary Forces is in a state of agitation: The forming disperses (the drops the moisture of water (of the body), the weight of earth pushes oval shape (them) down, and the wind produces (out of them) the
lamps. Thus, (the wind) also ripens (them) into the Buddha-
Body in the heart and into the drops ( thig le ) in the channels. It ripens (them) into the Lamp of the Water that Lassos Everything At a Distance (which is) in the eyes, into Space, Pure into Lamp Utterly the Lamp the of of 76
Empty Drops of Light, and into the Lamp of Self Arisen Discriminative Awareness. The result is the inseparable union of Space and
Pristine Cognition ( dbyings ye shes su 'du bral med). The Drop of Nature ( rang bzhin gyi thig le) is present at the time of meditation. The Drop of Reality Itself ( chos nyid kyi thig le ) is present at the time of giving rise to experiences (the Drop out of of Nature). At the time of its stabilization (it is present as) the Drop of Utterly Pure Reality ( chos nyid mam par dag paY thig le ), and at the time of its appearance (as) the Drop of Space ( dbyings kyi thig le ). At the time of expansion (of visions coming) out of it, (it is present as) the Drop of Utterly Pure Space
( dbyings mam par dag pal thig le ), and at the time of its perfection as the Drop of Samantabhadra ( kun tu
bzang po I thig le )At the time of its arising outwardly, (it is present as) the Drop of Great Pristine Cognition ( ye shes chen poi thig le ). Thus, the explanation of the way taken (by Pristine Cognition) is concluded.
71
According to the text, the lamps ( sgron ma ) are set up in the body by formation the the day the of means of wind. of seventh does that the be to has it wind not actually noted However, here, for the lamps four except physical mentioned the create Lamp Water is to the that correlated of the eyes which organ of 77
Lassos Everything At a Distance ( rgyan_qzhags culi sgron ma ). Rather, the movement of the wind, controlled by a Rdzogs chen adept opens up the way to perceive the visions or appearances (snang ba) associated with the lamps which are said to be unproduced by any causes or conditions. In the seventh day, two eyes are produced in the navel-centre ( Ite
W rtsa mdud), namely the Eye of the Elementary Forces ('byung bai spyan) and the Eye of the Lamps ( sgron mai ). spyan The former one controls the formation of the body by means of the Relative Elementary Forces ( kun rdzobs rgyui 'byung bzhi), whereas the latter is conducive to the arisal of Cognition Pristine ( kyi ba ) of shes snang such as aspects ye lamps ( sgron ma ), light-rays ( 'od zer), light-drops ( thig le ) ( Buddha-Bodies sku). and According to TDZ however, the two eyes arise in the navelcentre during the fourteenth day of the embryonic development, effected by the Elementary Force Moreover, there
77
SpaCe76.
it is elucidated how the Ultimate Four
Elementary Forces ( don dam gyi 'byung bzhi ) directed by the Eye of the Lamps spread out of four channels, laying the foundation of the Four Lamps. In the first four days of the formation of the body these four channels are formed one after the other in the left, in the right, in the back and in the front of the womb. Thus:
1.
Out of the channel of the wind of the water ( chul Hung
lays the ) white colour non-substantial which gi rtsa spreads Water Lassos Lamp the that the of foundation of the ( Distance At rgyang zhag chui sgron ma). Everything a for light be the to is arisal of responsible and of lamp said This 78
the Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba ).
2.
The colour red is emerging from the channel of the fire
meli rtsa ) and brings forth the Lamp of Empty Drops of Light thig le stong pa 7 sgron ma ) which again initiates the constitution of Buddha-Bodies and the Vision of Increasing
Experiences ( nyams gong 'phei gyi snang ba).
3.
The colour yellow, having its source in the channel of
the earth ( sai rtsa ), produces the Lamp of Utterly Pure Space
( dbyings mam par dag pali sgron ma ) out of which Pristine Cognition associated here with the Vision of the Intelligence Reaching Its Peak ( rig pa tshad phebs kyi snang ba ), makes
itselffelt.
4.
Coming out of the channel of the wind ( Hung gi rtsa
the colour green initiates the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma
This lamp again makes possible the arisal of Intelligence ( rig ( Itself Reality Exhaustion Vision the chos nyid of of pa) and of )ba pali snang zad
The result of the interplay of the Four Lamps, the inseparable union of Space and Pristine Cognition ( dbyings ye be in treated the the bral 'du will context of med), shes su
Outer Space in Inner the the and as witnessed elucidation of Space Briefly, represents the nature of the mind, Theme. Sixth
is its In different Cognition perception. a slightly Pristine and 79
definition, Space is the cause of Pristine Cognition, considered
as its result. As mentioned above, the Eye of the Lamps ( sgron mali spyan ) is also responsible for the formation of drops ( thig le Seven kinds or phases of drops are distinguished in the last part of the Fifth Theme:
1.
The Drop of Nature ( rang bzhin gyi thig le),
2.
the Drop of Reality Itself ( chos nyid kyi thig le
3.
the Drop of Utterly Pure Reality ( chos nyid mam par dag pali thig le )I
4.
the Drop of Space ( dbyings kyi thig le ),
5.
the Drop of Utterly Pure Space ( dbyings mam par dag
pali thig le ), 6.
the Drop of Samantabhadra ( kun tu bzang poli thig le),
and 7.
the Drop of Great Pristine Cognition ( ye shes chen
7 po thig le ).
In the BMNYTY8a description of the size of these drops and is Except for light-channels them the given. accomodating of the chos nyid mam par dag pai thig le which is replaced here by the ye shes kyi thig le, all other drops are identical with the is fact Noteworthy Drop the that the listed of above. ones
Nature ( rang bzhin gyi thig le) is not localized. According to TDZI however, this drop moves in the central channel ( dbu
during kinds drops. itself develops ) six or phases of ma and drops in these seven are mentioned Even though some of ( Instruction-Class the Tantras of man ngag principal several in Fifth Theme the the text of given as the arrangement sde), 80
cannot be found there. Thus, according to the BMNY7,
the
relationship between drops and light-channels - all of them are located in the heart ( tistta )- is as follows:
1.
In the Channel of the Precious Threaded White Crystal ( fin po che shel dkar rgyus pa 7 rtsa ) which is located in the uppermost part of the heart, the Drop of Utterly Pure Space ( dbyings mam par dag pali thig le ) moves. Being as big as a bean it is five-coloured, emanates light and accomodates Buddha-Bodies.
2.
The Channel of the Precious Crystal Tube ( fin po che
shel gyi sbu gu can ) is situated in the right part of the heart and contains the Drop of Space ( dbyings kyi thig le Again, this drop has the size of a small bean, but it is exclusively white and lacks Buddha-Bodies.
3.
The Channel of the Precious Gathered Web ( fin po che dra ba 'dus pa ) has its position in the middle of the heart, and there, the Drop of Samantabhadra ( kun tu bzang poi thig le ) flows. This drop is not bigger than a
Enclosing heaps of colour. and of red mustard-seed five-coloured light, it expands and contracts light.
4.
In the Channel of the Precious Inherently Pure
Emptiness ( rin po che stong pa rang sang) which is Drop heart, in the the found the be of of to middle also Reality Itself ( chos nyid kyi thig le) is contained. Being it hair, tip having the neither of a size of a and yellow (light). expands nor contracts 81
5.
In the Channel of the Precious Perfection of Highest Action ( fin po che las rab rdzOgs pali rtsa ), in the lower part of the heart, the reddish-yellow Drop of Pristine Cognition ( ye shes kyi thig le ) stays in the form of a
sesame-seed without moving.
The Channel of the Precious White Silk Thread ( rin po
6.
che dar dkar snal ma Ita bui rtsa ) is located in the lateral part of the heart and accomodates the Drop of Great Pristine Cognition. This drop is blue, it moves (inside this channel) and has the size of the tenth part of a hair of a horse's tail.
According to the text, the way taken by Pristine Cognition is closely related to the drops contained in the channels. Thus, at the time of well focused concentration, The Drop of Nature manifests itself as the Drop of Reality Itself, giving rise to first
meditational experiences ( nyams ) such as physical and mental well-being or heightened intuition. These experiences Drop Utterly fairly during the the then of stabilized phase of are Pure Reality, but it is not until reaching the level of the Drop of Space that visions in the Outer Space are initiated. The Drop increasing intensity Space Pure the Utterly marks of ever of Drop finally the themselves of as perfect which external visions Samantabhadra whereby they dissolve. Their renewed
body light the the of realization of appearance coincide with ( 'od
IUS
)8'
Great Drop Pristine identical the is of with and
) ( ka dag Associated are the with primordial purity Cognition. four last the drops, ones representing spontaneous first three ( 1hun grub) perfection
-
82
A slightly different arrangement of drops is given in TC2"'. Its exposition of the channels, winds and drops relies on the Tantras Sgra thal 'gyur and Nyi z1a kha sbyor. The latter one presents three main aspects of drops:
1.
The Drop Holding Onto the Ground (gzhidzin
pali
thig le ), 2.
the Drop of the Way With Its Visions ( snang ba iam gyi thig le), and
3.
the Drop Ripening Itself to the Result ( 'bras bu rang
smin pal thig le ).
1.
The Drop Holding Onto the Ground which stays in the
light-channel located in the middle of the heart is called "Drop of Spontaneous Perfection" ( 1hungrub kyi thig le), because the Five Lights ( 'od Inga ) are there naturally present. Moreover, since it appears with a bright circumference of the Five Lights it is termed "Drop of Natural Light ( rang bzhin 'od
kyi thig le), and in view of being endowed with the Intelligence "Drop is it the of name given of primordial purity Samantabhadra" ( kun tu bzang poli thig le). In the TCZ it is mentioned that the Drop Holding Onto the Ground is identical m4ththe Indestructible Drop ( mi shigs
) ( Gsang Vus Tantra Guhyasamija le ) the and with thig of Cakrasamvara le) ( the thig Drop Unchanging of migyur the Tantra ( Bde mchog )-
2.
The two aspects of the Drop of the Way With Its Visions
le kun Drop"( thig Causal "Relative rgyui rdzobs are named le). don dam ( thig Drop" Ultimate gyi pa gnas "Abiding and 83
As elucidated in TCZ, the former one moves in the channels of all sentient beings as sperm, i.e., as white drop and as menstrual blood, i.e., as red drop. The latter one is related to the formation of the physical body and the former one to the formation of mental aspects of this body. The Abiding Ultimate Drop represents the five-coloured light in the heart and its outwardly directed radiation ( gdanqs ). According to the Tantra Nyi z1a kha sbyor, the former one is termed "Naturally Abiding Causal Drop" ( rang gnas rgyuli thig le ) and the latter one "Drop Arisen From the Meditative Familiarity of an Individual" ( skyes bus goms pa las byung bali thig le The former one is likened to a five-coloured woollen ball, because it shines as five-coloured light in the heart. At the time of having a body, this drop is moved along the channels ro mcl dbu by Pristine the ma, and shel sbug can of rkyang ma, wind Cognition ( ye shes kyi Hung ). The Drop Arisen From the Meditative Familiarity of an Individual comes up outwardly in three phases. First as banners ( snam bu), then as light-rays five-coloured drops finally circumferences. with as and
3.
The Drop Ripening Itself to the Result consists of three
( 'od Completely Ripened Light" "Drop of aspects, named Cognition" Pristine Ripened le), "Drop thig of mams smin PaY ( ye shes smin pali thig le ), and "Drop of Ripened Intelligence" ( rig pa smin paY thig le ). The first one manifests as vertically ( 'og light-rays, brocade ) tents 'greng ( as za standing gyen Cognition ( kyi Pristine ) shes ye gur khyim and as mansions of intensification further Due to of meditative thabs). mkhar different kinds things the it as of such shape practice, assumes The drwa dang ba drwa ( second one phyed). lattice-work of 84
comes up as five-coloured horizontally stacked layers or as five-coloured spokes ( rtsibs). Later on, it is envisaged as points of spears ( mdung rtse), as different kinds of weapons, as stCjpa( mchod rten), as lotus flowers, etc. Finally, in the middle of the third drop dwell half and completely apparent Buddha-Bodies in yab-yum form. At this time, the final exhaustion of appearances is approaching.
After this discussion of the three main aspects of drops as presented in the Nyi zia kha sbyor, the TCZ quotes the Tantra Thai 'gyur where one is supposed to find the following drops:
1.
The Three Engaging Drops ( Yugpa 7 thig le gsum ), and
2.
The Drops Projected Into Outer Space ( dbyings snang 7 ). le thig cha gi
1
According to a quotation from the Tantra Nyi z1akha
3, sbyo? the Three Engaging Drops, i.e., the Drop of the Body of the Essence ( ngo bo skuY thig le ), the Drop of the Light of the Nature ( rang bzhin 'od kyi thig le ), and the Drop of the Rays of the Compassion ( thugs rje zer gyi thig le ), are not Space in Inner but the are only present outwardly visible, ( nang dbyings )-
2.
The Drops Projected Into Outer Space ( dbyings snang
Originating Five the to ) 7 consist of gi thig le cha are said Six Drops ) Arrayed Inga le the bali thig ( and Drops skye Originating Drops in The Five drug). le appear ( bkod paY thig flowers, lotus As forms: as st6pg as weapons and five different Six Cognition. The Pristine lattice-work, and as mansions of 85
Arrayed Drop arises as half apparent ( phyed sku ), as solitary and as yab-yum Buddha-Bodies, as entourage of the Five Buddha-Families, as fivefold heap of each of them and as great heap which is the appearance of the complete mandala. Even though the mode of appearance of the Five Originating Drops and of the Six Arrayed Drops is described in TCZ, their names, however, could neither be found there nor in the Tantra
Sgra thal 'gyur. Then, quoting from the Tantra Rang shai84 nine locations of , nine drops are listed, but an explicit relation between this set of nine drops and the various drops mentioned above is not evident. Nonetheless, it is clear that except for the ninth drop these nine drops represent the Drop of Buddha ( sangs rgyas thig le) at different levels of the body. Thus, this drop stays
1.
Completely ( Pure Buddha-Body Drop mam dag as of sku yi thig le) in the heart,
2.
Sign (stong Emptiness Drop the nyid rtags kyi of as of thig le) in the central channel,
3.
Clarity ( Emptiness Blazing Drop stong gsal and of as 'bar bali thig le) in the Channel of the Precious Threaded White Crystal,
As Good Drop of the Way ( lam gyi thig le bzang po ) in Silk Thread, White Precious the Channel the of
5.
(dd Clear Light Non-Dual gnyis med Drop gsal of as Pure Inherently Precious Channel the in le) the of thig Emptiness,
6.
) I le 'bral ( 'du thig Drop United med pa Inseparably as in the vertebra, 86
7.
as Drop of the Radiation of Pristine Cognition ( ye shes
gdangs kyi thig le ) in the Skull Mansion of the brain, 8.
as Drop of Completely Pure Light ( mam dag 'od kyi thig le ) in the eyes,
9.
and as Drop Arising in Diversity (sna tshogs 'char bal
thig le) in Outer Space.
In whatever way these drops are arranged, two basic aspects always are discernible, namely drops dwelling in the channels of the body and drops projected outwardly, and both of them originate from the heart. Concerning the outwardly manifesting drops, divergent classifications can be identified in different Rdzogs chen Tantras, but all of them have in common that they denote an ever increasing intensification of the radiation of the Inner Space of the heart ( tsitta) into the
exterior.
87
The Sixth Theme
The doors by means of which Pristine Cognition arises
"The doors are the eyes. Moreover, (there are channels) connecting the navel with the heart and the heart with the throat. From among the four channels which coil to the right in the Skull Mansion of the brain ( klad pa dung khang ), the One Which Causes the Arisal of the Sense
Objects ( dbang po yul la 'char byed pai rtsa branches from there into five tips which form the support of the five doors (of the sense organs). (As to the tip) called "the Channel Which Separates the Faults From the Qualities of the Sense Organs99 ( skyon yon dbang po dwangs 'byed rtsa ): The its branches is two of part of wide open and upper their root is fine. They resemble the horns of a buffalo-calf and are based on the pure liquidity of the eye-pupils. Since (the eyes) hold ( on account of this tip) both, being have half they arisen as nirvana, samsara and having black the half nature of water. and and white What is called "Lamp of the Water that Lassos Everything At a Distance" ( rgyang zhag chui sgron fact the in ) is eyes. ma
88
The Lamp of Empty Drops of Light ( thig le stong pa7 sgron ma) which is based on (the eyes) arises like eyes of a peacock's feather. Its radiation, the Lamp of Ufterly Pure Space ( dbyings mam par dag pali sgron ma ) arises in the form of the sign na ro ( yi ge na ro). Its potentiality, the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma ), arises as the various forms of the potentiality of
consciousness. From the Brahm5-aperture at the top of the head arises the Intelligence, being the non-conceptual BuddhaBody ( rig pa rtog pa med pa 7 sku). Based on that, the Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba can be established in the present time. Therefore, the misconceptions of words of intellectual analysis are not required, because this is the pith of the Immediate Perception of Reality Itself, which is beyond the view of holding onto intellectual
"" analysis.
Different fourfold sets of channels ( rtsa bzhi ):
Separates Channel Which the the identification of First, the
( Organs Sense the Qualities skyon yon of Faults From the ) 'byed dwangs rtsa causes some problems, dbang po its it to description other relationship detailed and of because a 89
channels cannot be found in the text and other similar texts which I could consult. As to the Palace of the Channels Initiating Movement (gyu byed rtsa yi gzhal yas ): A short description is available in the TCZ86where the names of its four channels all of them seem to consist of more than one channel - are mentioned. Looking at this text makes it clear that the Channel Which is White, Smooth, and Empty ( dkar jam stong pai rtsa ), the Precious, Emanating Channel ( fin chen 'phro bali ftsa
the Completely
Liberating Channel ( mam par grol byed rtsa
and the Moving
White Crystal Channel ( shel dkar rgyu ba 7 rtsa ) must be light-channels. This is so on account of their explicit Cognition initiated by Pristine association with appearances ( ye shes kyi snang ba ). However, the course of these four channels is explained neither in the TCZnor in the Tantra Rig 87 pa rang shai which Klong chen rab 'byams takes as source of his explanation of the Four Palaces ( gzhal yas bzhi ). In the TCZ it is merely said that the place of Pristine Cognition is the heart ( tsitta) which could be the starting point of the channels (Igyu byed Channels Movement Initiating Palace the the of of
)rtsa yi gzhal yas Now, as to the Channel Which Separates the Faults From the Qualities of the Sense Organs ( skyon yon dbang po dwangs 'byed rtsa ) which penetrates the eyes and which is a Sense Causes Arisal the Which the Channel of tip of the 7 ): It be byed 'char to la seems ( dbang pa r1sa Objects po yul Crystal Cavity Having Channel the it a logical to equate with Great Especially Four is the of one which can) Shel sbug bzhi khyad ( chen par gyi rtsa Channels
)88,
because both of
five Among the see channels the have shape. same them 90
below - it could be identified with the two channels White Silk Thread ( dar dkar snal ma ) and the Channel Which is Rolled Up In Subtlety ( 'phra la 'dril )"9.
Moreover, in the Mu tig rin po che 'phreng bai rgyud one of the channels of the Four Especially Great Channels, i.e., the
One Rolled Up In Subtlety is replaced by the Channel Which Causes the Arisal of the Sense Objects ( dbang po yul la 'char
byed pali rtsa ) which has as one of its five tips the Channel Which Separates the Faults From the Qualities of the Sense Organs ( skyon yon dbang po dwangs 'byed rtsa). Among the Four Principal Channels ( rtsa 7gtso bo bzhi), it
be ka As ti the to this equated shel gyi sbu could with gu can. fourfold set of channels, a concise description of it can be found in the KDNYT'O:
"Concerning the Four Principal Channels the Tantra, Sgra thal'gyur says:
(These are the channels) "ro ma ", "rkyang ma ", kun dhar ma ",
And "ka ti shes gyi sbu gu can.
Concerning the (first of) the three prinicpal channels (the Tantra) Klong gsal says:
The channels "ro ma ", "rkyang ma 11 1
kun dhar mij", (Dwelling in) the middle of the five energy-centres
112
Are penetrating the doors of the sense organs. 91
Moreover, these three channels take their course from
(energy-centre) the secret place ( gsang gnas) up to the heart-(centre), and from there up to the throat-(centre). Onwards from the throat, the principal (middle) channel proceeds to the crown of the head like a stake. The two (other) ones branch into seven (additional) channels. Two of them penetrate the two ears, two pierce the two nostrils, two go into the two eyes, and the last one itself into the tongue. plants At the lower end, the three channels stick into "the
secret place" ( gsang gnas ) and into the anus. The secondary channels are pervading collectively the whole of the body. In the middle one of the three (main channels) flows the Ultimate Drop ( don dam gyi thig le). Channels, winds, and drops constitute the way by means of which forms, sounds, odours, flavours,
textures, bliss, suffering, equanimity, and appearances of Pristine Coginition ( ye shes kyi ba) are arising. snang In particular, with regard to the way of arising Pristine Cognition: The (fourth) channel has the size of about ( dar dkar tsam) thread skud pa rtsa gyi silk a white
lymph. blood and no and contains Departing from the network (energy-centre) of the throat, it (finally) comes down (to the eyes) by leaving the brain. 92
Moreover, this channel is fine at its root and ample at its
top (and) penetrates the two eyes like two buffalohorns.
The appearances of Pristine Cognition are arising there like sun rays becoming visible through an open gallery."
This set of four channels ( rtsa bzhi) is presented in Tantras such as the Sgra thal 'gyur and the Sgron ma 'bar
b4ý93.
However, it is worth mentioning, that this kind of set is much more frequently met with in the Spying thig ya bzhi than in the Rdzogs chen Tantras of the Rnying ma rgyud 'bum. In the second chapter of the Tantra Sgron ma 'bar ba an
explanation of the clearly discerning Intelligence ( rig pa gsal gsal rig rig po) dwelling in the channels ro ma, rkyang ma, kun dhar ma and shel sbub khog pa stong pa is given. On the other hand, in the third chapter one is told that the Lamp of Empty
Drops of Light ( thig le stong pa 7sgron ma ) is predominantely Great Channels Especially ( khyad par gyi in Four the present rtsa chen bzhi) all of which exclusively are light-channels. Nevertheless, both of these two sets of four channels have in Inner light-channel the they that connecting a assume common Space to the Outer one through the medium of the body. Therefore, they should not be considered as two sets Principal Four function About the the of excluding each other. Channels ( rtsali gtso bo bzhi ) there is a concise explanation in the
KD)er4:
93
"Moreover, it is at the time of relative truth, that - on
from the ( ignorance among pa) rig ma account of three channels the left one provides the support for desire, the right one for hatred and the middle one for stupidity. The Channel Having A Crystal-Cavity ( shel sbug can provides no support for anything being impure. At the time of Ultimate Truth, everything is
accomplished on account of Pristine Cognition, but in (channel) is accomplished through the particular, right method ( thabs kyi rang bzhin), the left one through discriminative awareness ( shes rab kyi rang bzhin), and the middle one through non-duality ( gnyis su med Pa'i rang bzhin )95. (At the time of) the way, the left one supports
bliss
( bde ba ), the right one clarity
gsal ba ), and the
middle one non-conceptuality
mi rtog pa).
(At the time of) the result, the middle one supports the dharmakciya ( chos sku), the right one the
( ) (longs sku and nirmatmkciya sprul sambhogak5ya Clear Light bliss left ), the the of great one and sku ( We ba is the chen po sky which emcompassing 'od gsal nam mkhamtha'khyab pa 7 rten ).ly
Interestingly, the left channel is not related to one of the Three Buddha-Bodies ( sku gsum ), but to the Clear Light of fact in Rdzogs that thinking to the This bliss. chen points great looked are at as appearances of the Buddha-Bodies rather the ) Moreover, in ba than resulf'. as ( lam a snang gyi way lengthy YTMDZ the consists mainly of a which passage of 94
Three between the distinction finds TCZ the quotation of a one Buddha-Bodies as Three Bodies of the inner clarity ( nang gsal gyi sku gsum ) which are considered to be aspects of the dharmakaya ( chos sku) and the Three Buddha-Bodies as appearances of the way ( lam snang). Klong chen rab 'byams mentions that ancient teachers confirm that they only are not accounted for as result in order to avoid the danger of clinging to them as something ultimate ( sku gsum du zhen paY mthar 'dzin ). Nevertheless, it is wrong to establish them ultimately as result, because one takes not account of the
essence of the Inner Space of primordial purity". Below, after having described the course of the first three channels, Kiong chen rab 'byams emphasizes the point that one has to discern well the top part of the rkyang ma and the light-channel. Both of them penetrate the eyes, but the rkyang ma supports the eye-consciousness which is aware of forms, Cavity Golden Channel Crystal Which Posseses; the a whereas ( ka H shel gyi sbu gu can) facilitates the arising of the )98. Clear (od Light the gsal gyi gdangs radiation of The origin of these four channels is elucidated in the KDNY7'99. Unfortunately, the Elementary Force which
is kun dhar the the the to middle channel ma corresponds Thus, in text. the this time of relative reality, at not mentioned the potential of Pristine Cognition solidifies itself as Elementary Forces on account of ignorance, thereby initiating the
formation of a physical body. During this formation the ro ma is ( 7 dangs ), the by the of water chu essence ma generated ( dangs ), by the the of earth sali essence ma and rkyang ma fire ( 7 dangs by the of essence me ma shel Sbug can dri Rgyud Tantra med z1ashel"O is an chen In the 95
explanation of the highly energetic and less energetic aspects of the Elementary Forces ( 'byung Inga dangs snyigs dbye ba dang gnas tshui zur tsam bshad pa ). Here the ka ti lightchannel, which seems in this context to be identical with the shel sbug can is not related to fire, but stands for the highly energetic aspect of earth as it manifests itself in the human body. The less energetic aspect of the earth is said to be the bodily constituents of flesh, bones, hairs, and skin. As mentioned above, the set of Four Especially Channels" which at least since the time of Klong chen rab 'byams is propagated widely is only one of the different sets presented in the Rdzogs chen Tantras. The most important source of this
set seems to be the Tantra Gser gyi me tog mdzes pa fin po che 7 sgron ma 'bar ba I rgyud. In its third chapter these four four kinds of light-drops ( thig le)": to channels are related
1.
The Good Drop of the Ground ( gzhi yi thig le bzang Great flowing Golden Channel ( ka ti inside the po) gser gyi rtsa chen )I
the Good Drop of the Way ( lam gyi thig le bzang po) flowing inside the Channel Which Is Like a White Silk Thread ( dar dkar snal ma Ita bu I rtsa ),
3.
the Top of the Good Ones ( bzang po mams kyi rtse One Subtlety Up inside Rolled In ) flowing the mo ( 'phra la 'dril ), and the One Possessing Good Ornaments ( bzang poi ) flowing One Idan inside Having dang the pa rgyan A Crystal Cavity ( shel sbug can).
96
This standard set of light-channels is also presented in the f ifth chapter of the Theg pa kun gyi spyi phud klong chen rab 'byam gyi rgyud 103where it is emphasized that these channels are naturally present ( rang gnas ) in the body, being not created by anything. As mentioned above, a sligthly different fourfold set is put
forth in the Mu Ugrin po che 'phreng bal rgyud" where the One Rolled Up In Subtlety" ('phra la 'dril) is replaced by the Channel Which Lets Arise the Objects To the Sense Organs
( dbang po yul la 'char byed rtsa ). In the Rig pa rang shar chen poi rgyud one finds two fourfold sets. The first one'01 consists of:
1.
The Great Golden Channel ( ka ti gser gyi rtsa chen )p
2.
the One Being an Empty Crystal-Cavity ( shel gyi sbug
gu khongs pa stong )I 3.
the White Silk Thread Rolled Up In Subtlety ( dar dkar snal ma 'Phra la Whyfl), and
4.
the Great Channel of Empty Self-Liberation ( stong pa ). po chen rang grol rtsa
The second set'06 is the set called "Palace of the Channels
Initiating Movement" (Vyu byed rtsa yi gzhal yas):
1.
The Channels Being White, Smooth and Empty ( dkar
dag jam stong pal rtsa 1.
bali Channels 'phro ( fin Emanating Precious chen the
rtsa mams), 97
3.
the Completely Liberating Great Channels ( mam par grol byed rtsa chen ), and
4.
the Moving White Crystal Channels
( shel dkar rgyu bali rtsa dag ).
As to the collection Four Branches of the Heart Essence
( Spying thig ya bzhi), the most common set of four lightis channels only met with in the ZMY7111,where they serve as usual as carriers of light-drops and of the wind of Pristine Cognition ( ye shes kyi Hung
)108.
In the other texts of this
collection, the usual three channels found in many Buddhist tantric texts - ro ma, rkyang ma and kun dhar ma - are
presented, adding in the context of the practice of Leaping Over (thod rgal) as fourth one the Golden One Which Posseses a Crystal Cavity ( ka ti shel gyi sbu gu can ). In order to know more about the most common set of four light-channels, one has to examine the relevant passages found in the GTHZ, the TDZ and the TCZ. Thus, the following is written in the G THZ "about their function and the course taken by them inside the body:
"Moreover, among the Four Channels Which Are
Especially Great ( khyad par chen poli rtsa bzhi) on Clear Light in is dwelling the there them, of account the Great Golden Channel ( ka ti gser gyi rtsa chen ) in the the centre of resides middle channel and which (channel) this with the middle of the which connects heart. It is filled up with the Drop of Samantabhadra ( kun tu
bzang pol thig le )98
The label "Channel Which Resembles a White Silk
Thread" ( dar dkar snal ma Ita bul rtsa ) is given to the light- channel which is directed upwards to the aperture of Brahm.5 ( tshangs bug
)89.
(inside it is) the Drop Which Lets Enter Into the Way Of the Unborn Reality Itself ( chos nyid skye med kyi lam du Yugpai thig le ), (and) the Non-Conceptual Buddha-Body of Intelligence ( rig pa dog med kyi
sku ) is dependent on it for its arising. (in addition to that, it provides) the way for the training of the transference of consciousness ( mam shes 'pho ba ). As to the One Rolled Up In Subtlety" ( 'phra la 'dril ): (Passing) through the middle of the four energycentres, it serves as support of the Clear Light. (inside it) dwell the Drop of the Top of the Good Ones ( bzang po mams kyi rtse mo ), five-coloured lightrays and small drops ( thig phran ). The One Having a Crystal-Cavity ( shel sbug can) connects the heart with the eyes.
(Inside it dwells the Drop) Possessing Good Ornaments ( bzang poi rgyan dang Idan pa ) and it supports innumerable appearances of Vajra-Chains( rdo rje lu " gu rgyud).
There are four drops mentioned in GTHZ:
1.
The Drop of Samantabhadra ( kun tu bzang poli thig le ), 99
the Drop Which Lets Enter Into the Way Of the Unborn
2.
Reality Itself ( chos nyid skye med kyi lam du Yugpai thig le )I the Drop of the Top of the Good Ones ( bzang po
3.
mams kyi rtse mo ), and the Drop Possessing Good Ornaments ( bzang poi
4.
rgyan dang Man pa )
It should be noted that these drops are not completely identical with the ones presented in the Tantra Sgron ma 'bar ba. However, according to the TDZ II the same four Four Great Channels i. Especially locate the the channels, e., four kinds of drops ( thig le ) mentioned in this Tantra. Moreover, the nature of these four drops is here clearly
elucidated:
1.
The Good Drop of the Ground ( gzhi7 thig le bzang po ) represents essence, nature, and compassion and is inside the Great Golden Channel ( ka Hgser gyi rtsa
chen). 2.
The Good Drop of the Way ( lam gyi thig le bzang po) dwells together with the Four Lamps inside the Channel buli ) ( dar dkar Ita Silk Thread White snal ma rtsa of is to the the related right side of waterespecially which lamp ( chO sgron ma).
3.
The Top of the Good Ones ( bzang po mams kyi rtse in Channel Rolled Up In found be the ) is to mo Subtlety" ( 'phra la 'dril) connecting the heart with the left side of the water-lamp and being responsible for the 100
Experiences Increasing Vision the of various aspects of ( nyams gong 'phel gyi snang ba )4.
Even though not explicitely mentioned, the One
Possessing Good Ornaments ( bzang poi rgyan dang Idan pa) is located in the Channel Having A CrystalCavity ( shel sbug can) which supports the Vision of the Intelligence Reaching Its Peak (rig pa tshad phebs kyi snang ba ).
As already mentioned, in addition, there is a fifth light-
channel, called "Empty Self-Liberation" ( stong pa rang grol) which is set forth in the TDZ. Thus, in the following quotation from the TDZ`
it is explained why one is talking sometimes
rather about five than four light-channels. According to Klong chen rab 'byams, one is emphasizing the connection between them and the Four Lamps ( sgron ma bzhi) when talking about four channels. On the other hand, with a set of five channels one is stressing their relation to the five aspects of Pristine Cognition ( ye shes Inga). Unfortunately, it is neither four is the of channels related to which of one elucidated which the Four Lamps, nor is it said which one of the five channels Cognition: Pristine to of aspect refers which
"Moreover, the Great Golden Channel ( ka tigsergyi (takes is from heart its ) the course) rtsa chen which
(in its) essence self-existing ( rang byung) (and) displays the radiation of light ( 'od gdangs ). The Channel having A Crystal-Cavity ( shel sbug can lights up the radiabon of Pristine Cognition inside the life-channel ( srog rtsa ), and although the Channel of 101
White Silk Thread and the One Which Is Rolled Up In
Subtlety ( dar dkar snal maphra la 'dril) are said to be a single bunch on account of being identical in letting arise outer appearances, the White Silk Thread and the One Which Is Rolled Up In Subtlety have to
be accounted for as two. The light-channel which penetrates the right eye is the White Silk Thread and the one penetrating the left one is the One Which Is Rolled Up In Subtlety. Not only that, the upright inner channel Which Is Rolled
Up In Subtlety branches itself into four (channels), thus facilitating the permeation of each of the middle of the four energy-centres through the radiation of (this) light-channel. That is why in some (texts) it is said that there is no channel (called) "Empty Self-Liberation" ( stong pa
rang grol ). As for (the channel) Empty Self-Liberation, it (takes its course) inside the middle channel, (finally) penetrates the Aperture of Brahmci and provides in this manner the way for the absorption of the Non-Conceptual Buddha-Body of Intelligence ( rig pa dog med kyi Space. (Outer) into sku) Thus, the five light-channels ( 'od rtsa Inga) are five Cognition. Pristine the aspects with of connected However, when one is taking four into account, they are
Four Lamps. " the to related
Despite all divergencies concerning the sets of light-channels in dwelling them, have they in light-drops that the common and 102
they show how the light present in the heart takes its way into Outer Space. In this process, the eye plays an important role as last link connecting the body with Outer Space. As is well known, the eye sometimes is called "Lamp of the Water that Lassos Everything At a Distance" ( rgyang zhag chu7 sgron ma ) in the context of the Leaping Over ( thod
However, this equation is, as will be seen, not to be rgal). taken too literally, because it is actually not the physical organ that is meant by it but rather the light-channels which are
penetrating the eye. The text gives preference to a fourfold set of lamps ( sgron ma bzhi). This set seems to have made its first appearance in the Tantra Sgron ma 'bar ba which is used by Klong chen rab 'byams as base for his elucidation of lamps. In the first chapter of this Tantra, one finds a summary of the Four Lamps, followed by an extensive explanation of the Lamp of the Water that Lassos Everything At a Distance ( rgyang zhag chui sgron ma ). The second chapter deals with the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma), the third one with the Lamp of Empty. Drops of Light ( thig le stong pali sgron ma) and the
fourth one with the Lamp of Utterly Pure Space ( dbyings mam ). follows is What I dag now a summary of par pa sgron ma four these chapters. each of
103
Summary of the first chapter of the Tantra
Sgron ma 'bar ba:
In the introducory part of the first chapter which is called "extraordinary introduction" ( thun mong ma yin pali gleng gzhi) there is a summary of the whole Tantral":
"Homage to the Conquerer "Self-Arisal of Glorious Appearances"! Thus I have taught once: In the magoala - being the ground of emptiness itself which is arising without limit, The great appearance which neither is distinct nor different from the mode of the great undividedness is perfectly arranged.
In the ground of ever present great self-clarity Which is the self-arisen sphere ( giong) of the action of great appearance, The unceasing Intelligence has naturally arisen and has
inexpressible it the meaning, proclaims proclaimed (now) and will it proclaim (in future)."
Although an elucidation of the name "Conquerer Self-Arisal ( Bcom Idan Vas dpal ba Appearances" Glorious snang rang of it here, be to that this )is ba seems clear name given not shar Over Leaping the the totality the to appearances of of refers ( thod rgal )-In the notes ( mchan ) to th is passage, the arisal display is to the Five Excellent in and of the ground said Inga ). Thus, tshogs the empty ground ( pa Aspects phun sum 104
is the excellent place ( gnas ), the excellent retinue ( Whor) is the great appearance, the teacher ston pa ) refers to Intelligence itself, and the teaching bstan pa ) to its inexpressible meaning"'. Here, the ground is not defined as merely being empty of any conceptuality, but is explained as having the quality of clarity which is its ever present potential of spontaneously perfect appearance. The undividedness of these two aspects - often refered to as "inseparable union of primordial purity and spontaneous perfection" ( ka dag 1hun grub dbyer med) - lights up a sphere ( klong or glong ) in which Intelligence ( rig pa ) displays itself as great appearance. The following quotation from the common introductory part thun mong gi gleng gzhi) again is presented through the Five Excellent Aspects"', but is easier to understand than the uncommon one. Here, the teacher "Great Vajra-Holder Of
Completely Pure Appearances" ( Snang ba mam par dag pali Intelligence 'chang that though proclaims even rje chen) rdo it is Pristine interruption, not recognized as appears without Cognition. However, this temporarily invisible Pristine Cognition arises forever as Pristine Cognition in the form of lamps which are said to be like beautiful flowers. Further down the Four Lamps hold that finds taking the of are statement one
living beings, to that and as conclusion of the appears anything first part of the first chapter one is presented an initial short functions Four Lamps"': distinct the the of summary of
"In the whole of the world,
Intelligence is self-arising without interruption, But no one is seeing that at all. 105
The one who will see the invisible great Pristine Cognition, Will see in it beautiful flowers.
Forever self-arising as Pristine Cognition of the lamps themselves, The invisible Pristine Cognition which has to be seen
Arises as Vajra-Core ( rdo rie spying po ). Onwards from the very moment of its arisal it can
no longer decline. As to this great treasure of Pristine Cognition which is decline: without
Whoever is practising it, is a Fortunate One. Being endowed with a wholesome character, (Such a person) is free of even the slightest trace of unwholesomeness. (His) Self- Intelligence ( rang rig) which is lacking such traces is disassociated from conventional
designations ( tha snyad) and terms. Together, the Four Lamps Are taking hold of the appearances of all sentient
beings. The Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhag chui sgron ma ) Is gathering forms, etc., into the essence itself. The Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma ) Cuts off the doubts about the (spiritual) vehicles. The Lamp of Empty Drops of Light ( thig le stong pa 7
delimits the mixture of samsara and ma) sgron
nirvana. 106
The Lamp of Utterly Pure Space ( dbyings rnam par dag pa 7sgron ma ) sows the seed for yogic experiences. All of them are particular appearances."
The second part of this chapter contains a detailed explanation of the Lamp of the Water that Lassos Everything At a Distance ( rgyang zhag chui sgron ma ). Here, the
general features of this lamp are dealt with first"':
"E Ma! Vajra-Holder of Pure Tantras!
When I am envisaging outside the very appearances of the Four Lamps, They all gradually appear as objects of the mind. The Lamp of the Water that Lassos Everything At a Distance Is seizing (thus) the threefold appearance
( snang gsum )". Due to it its seizing the threefold appearance, the view (becomes) the core of everything. Because everything that is seen, is seen through it, It is - similar to a seed that generates (a plant) -
Present as generator of the apprehension of the " the view. ground of
Then follows the detailed explanation of this lamp which is Tantra, the to this in main commentary with accordance given i.e., the thirteenth chapter of the TCZ where it is presented in
nine sections"'. 107
1.
Essence ( ngo bo ):
Its essence consists of the fact that it is aware of both, i.e., of
pure, nirvanic visions as well as of deceitful samsaric visions. This envisaging takes place with the help of the physical organ by light-channel the by the eyes and means of supported the physical organ.
Definition ( nges pali tshig ):
Its definition is given by means of the explanation of the individual syllables of the term rgyang zhag chui sgron ma Thus, the syllable rgyang - "distance" - represents its capability to perceive from afar forms of the Clear Light as for instance five-colored light-drops, and deceitful appearances as for instance earth or stones. On the one hand, it flings deceitful appearances and deceitful thinking associated with them far On however, flings far hand, it the also away. other nirvana Outer Space it into if by the away, appearances projected are
not recognised as self-appearances. The syllable zhags - "lasso" - stands for its capability to tie up impure appearances by means of experiencing them as self-appearances. But again, zhags also symbolizes the Self- Intelligence ( rang rig) being bed up on account of Klong 'byams deceitful to appearances. chen rab attachment A this state of affairs with a rope. rope ambiguous compares bind to tie together have the to or power anything. seems However, broken down to its individual fibers, the rope and its is longer detectable. tie to up no seemingly real power 'byams, the same applies to the Klong to rab chen According 108
deceitful appearances and the thinking associated with it: If these appearances are analyzed, they turn out to be empty of any base, thus revealing their true nature. If not examined, these appearances seem to tie up Self- Intelligence ( rang rig). In reality, however, not even at the time of the appearance of something that ties up, was such a thing existing. Consequently, there is nothing which is untied or liberated at the time of something being untied, because that which ties up has no ultimate reality. A further signification of the syllable zhags refers to its capability to seize the nirvanic self). ( appearances rang snang The syllable chu - "water )I - points at the power of this lamp to increase nirvanic visions by means of meditative absorption which is free of attachment. It refers also to the assumption that this visionary process is based upon the so is in " this context a called essence of water", which for the physical eye. paraphrase The syllable sgron - "lamp" - stands for the capability of this
lamp to let appear samsaric forms in perfect distinctiveness and to intensify the lighting up of pure appearances. The syllable ma finally, points at its power to constitute the
. base of the visions arising as an Inseparability of Space and Intelligence ( dbyings rig dbyer med). In addition, this syllable base form in the the that they the sense eyes represents also for the perception of whatever is perceived as form.
Classifications ( dbye ba ):
The first of the three different aspects of this lamp is Water Lassos Everything At that the "Lamp of a called 109
Distance Which Is Composed of Elementary Forces" ( 'byung ba 'dus paY rgyang zhags chui sgron ma )It refers to a channel which resembles a buffalo-hom
and is said to represent the essence of the Elementary Force wind. As mentioned in the text, this aspect takes
part in the perception of both, nirvanic and sarnsaric appearances. The second aspect, the One Which Is Composed of the
Aspects of Pristine Cognition ( ye shes 'dus pali rgyang zhags chu7 sgron ma), is a light-channel which apprehends the colours of Pristine Cognition, but no deceifful appearances. The third aspect, the One Which Is Composed of the
3.
Essence of the Five Sense-Consciousnesses ( dbang
po 'dus pai rgyang zhags chui sgron ma ), is the physical sense organ dwelling in the middle of the eye which is perceiving only samsaric appearances.
As Klong chen rab 'byams mentions, only the aspect called "the One Which Is Composed of the Aspects of Pristine
Cognition" is the real Lamp of the Water that Lassos Everything At a Distance. The two other ones form merely the base for it. Unfortunately, the question why the first aspect seizes samsaric and nirvanic visions rests unanswered. Moreover, the names of the two channels mentioned here distinction between is them clear a and not remain unknown
drawn.
110
4.
Characteristics ( mtshan nyid):
This lamp is generally characterised by its capability to apprehend form, and therefore it opens up the possibility of the appearance of visual objects. Its three specific characteristics are directly related to the three aspects mentioned above:
1.
The aspect which is composed of the Elementary Forces ( 'byung ba 'dus pa 7 rgyang zhags chu 7 sgron )"0 is by its ma characterised power to absorb objects, i.e., by its power to let arise the concentration of the eye consciousness on its objects. As such it lays the foundation for the apprehension of the objects of the
eye-consciousness. The specific characteristic of the second aspect, i.e., of the One Which Is Composed of the Aspects of Pristine
Cognition ( ye shes 'dus pa 7 rgyang zhags chu I sgron ma) is its capacity to seize exclusively the self( Clear 'od Light the gsal gyi rang of appearances snang). 3.
The third aspect, the One Which Is Composed of the Essence Of the Five Sense-Consciousnesses ( dbang
), is 'dus sgron ma pali rgyang zhags chui po by three components: appearances characterised ( ), ba appearing objects snang yul snang ( eye-consciousness mig gi mam shes).
ill
)121
and
5.
Place ( gnas ):
To put it simply, its place is the eyes. As mentioned in the Fifth Theme, two eyes, namely the Eye of the Elementary Forces ( 'byung ba 7 spyan ) and the Eye of the Lamps ( sgron mali spyan), are generated during the early formation of
the body:
1.
The first one is by nature physical, being produced first in the energy-centre of the navel and then, in ascending order, in the heart-centre, in the throat and finally in the crown-centre".
It is responsible for the formation of the
whole physical body and in the YTMDZ it is even explicitly equated with the physical eye'
23 .
The Eye of the Lamps arises likewise in all four energycentres. It initiates the generation of the binary lightchannel which resembles a buffalo-horn and which makes possible the arisal of the appearances of the
Clear Light (od gsal gyi snang ba ). The actual place of the Lamp of the Water that Lassos Everything At a Distance ( rgyang zhag chuli sgron ma ) is inside this channel which by nature contains no blood and no pus and which penetrates the eyes.
6.
Origin ( thog ma gang gis skyed pa):
Theme, lamp Fifth this in the As explained originates in the ( byed dang 'khor Id first skye poli energy-centre generating during the formation of an embryo. 112
Door of Arising ( 'char bali sgo ):
The door for its arising is the eye. Strictly speaking, it is the binary light-channel which penetrates the eyes.
Analogy ( dpe):
8.
Similar to a hook that can seize everything, this lamp too, has the power to seize without discrimination all samsaric and
nirvanicvisions.
Signs ( tshad):
Here, the three signs of the three aspects of this lamp - see the sections "Classifications " and "Characteristics" - are
discussed:
1.
The sign of the full experience of the aspect called "the One Which Is Composed of Elementary Forces"
( 'byung ba Vus pali rgyang zhags chu 7sgron ma ) ) ( to to the sdud and perfected capability absorb refers ( expand mched) objects. 2.
The completed vision of the Vajra-Chains ( rdo rje 10gu
full the the the of experience sign of rgyud) represents Composed One Is Which "the the of aspect called Aspects of Pristine Cognition" ( ye shes 'dus pa 7 rgyang zhags chu7 sgron ma). I
The awareness which perfectly discriminates ( shes
full is is the taken ) sign of as rab whatever appearing, One "the Which Is the called aspect experience of 113
Composed of the Essence of the Five SenseConsciousnesses" ( dbang po 'dus pai rgyang zhags chu'i sgron ma)".
Summary of the second chapter of the Tantra
Sgron ma 'bar ba:
In the second chapter there follows a detailed explanation of the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma). By the way, it should be noted that Kiong chen rab 'byams treats this lamp in his TCZ not in the second, but in the fourth section of the chapter dealing with the Four Lamps ( sgron ma bzhi).
1.
Essence ( ngo bo ):
Essentially, this lamp represents the agent which knows or is Four Lamps. Being defined ( byed) the as of aware shes is ( it endowed with the potential gsal) empty and clear stong let i. ( to the Intelligence arise power e., with rtsal), rig pali of It knows the nature ones. as nirvanic well as visions samsaric
7 ( ji Ita ba just they things pa ye shes) and mkhyen are as of ( is ji there snyed pa gzigs paYye shes perceives whatever is detail. This knowledge in but every non-conceptually, flows inner it forever the lamp this of sphere and out present as klong rdol ) by applying the specific methods lamps. As it three the ) other were, these of thabs consisting Four the the thought as outer aspect of lamps of three are 114
Lamps"' and as such they are based on the inner lamp, i.e., the Lamp of Self-Arisen Discriminative Awareness which is the
common ground of them.
Definition ( nges pa 7 tshig ):
Analogous to the definition of the first lamp, its definition is given by means of the explanation of the individual syllables of the term shes rab rang byung gi sgron ma. Thus, the syllable denotes the knowledge of the Intention of spontaneous or shes effortless perfection ( 1hungrub gyi dgongs pa ) which understands the outwardly arising appearances as completely transparent self-appearance ( rang snang zang thal). Thus, it beholds everything as empty of a self ( bdag med ) and, in full Pristine it is in every aspect of possesion of particular, Cognition. The syllable rab - "excellenf - symbolizes the preciousness found for, it because is be lamp. It this only searched of cannot without any intention to do so. The assumption that it is forever present in oneself ( rang
stself the by ) is rang sylable expressed gnas -. its illustrates that The sylable byung - ccarisen" arisal or being itseff by initiated there is any without manifestation ). 'gag du byung ba ( med obstruction rang shar Its lucid comprehension of whatever arises is symbolized by the sylable sgron - "lamp The sylable ma - "mother" - is expressive of the assumption is imbued being the innermost self-appearance of with the that by it. known intelligence and 115
Classifications ( dbye ba ):
This lamp consists of five aspects:
1.
The Self-Arisen Discriminative Awareness Which Holds
to the Ground ( gzhi gnas rang byung gi shes rab ) denotes the discriminative awareness which is present as inseparable union of primordial purity and spontaneous perfection ( ka dag 1hungrub dbyer med in the time before the ground arises in Outer Space. 2.
The Discriminative Awareness Which Nakedly Seizes
Appearances ( snang ba cer 'dzin gyi shes rab
is
directly related to the practice of Leaping Over thod Space because it Union to the rgal), refers of and
Intelligence ( dbyings rig zung Yug) which is at the core is It this of practice. said, that the pure self-clarity ( rang gsal dag pa ) being present at the time of the Union of Space and Intelligence takes one directly to Reality Itself ( chos nyid). I
Directly related to the practice of Cutting Through ( khregs chod ) is the Discriminative Awareness Which Remembers Without Interruption ( dran pa 'gag med kyi by itself, it is liberated is Whatever to arising shes rab). i.e., it dissolves itself in its own essence (rang ngo ) Itself. Reality is which The Discriminative Awareness Which Individually
Analyses ( so sor rtog pai shes rab ) represents the between differentiation things such as subject of power and object or general and specific characteristics them. confounding without 116
The three phases of studying, thinking and meditating ( thos bsam sgom gsum ) which manifest during our life, i.e., during the so called "Natural Intermediate State"
( rang bzhin gyi bar do), are subsumed here as Discriminative Awareness Consisting of the Three Aspects Which Make One Enter Into Practice" (jug byed mam gsum gyi shes rab ).
4.
Characteristics ( mtshan nyid):
This lamp is characterised by its awareness which knows that everything is lacking inherent existence ( rang bzhin medpa).
Door ( sgo):
I.
The general door of this lamp is the five sense-organs
( dbang po inga ), because the evaluation of the diversity of sense-objects transmitted by them is a function of discriminative awareness. The specific door, however, is said to be the nose. The is it for the assumption that at the time of the reason first stirring of the wind which serves as horse of discriminative awareness ( shes rab kyi rta Hung), the discriminative awareness departs from the heart ( tsitta ) and takes its course up to the nose. The unmistakable sign ( rtags ) of the radiation of discriminative awareness ( shes rab kyi gdangs) is said 117
to be a sensation of sparks of fire when one is violently sneezing during the night.
6.
Place ( gnas):
Its principal place is the Four Especially Great Channels khyad par chen poli rtsa bzhi) radiating out of the middle of the heart. Klong chen rab 'byams speaks in this section about the phase during which the inner clarity ( nang gsal) is moving out of the primordial ground and is manifesting itself as outer clarity ( phyigsal), because the action of discriminative awareness is of decisive importance in this phase. When this lamp - it is mainly present as ever available radiation (ye gdangs) in the Four Especially Great Channels - is seized by the wind, it exteriorizes itself not yet, but its clarity is slightly dimmed"". Thereafter, when this radiation is arising as outer play ( phyir rtsal ) on account of the stirring of the karmic wind (
las Hung), outer objects apprehended as separate from discriminative awareness arise. On the other hand, the same outer clarity also arises as
Cognition. Pristine Buddha-Bodies and appearances of Of decisive importance in this phase is only the capability to recognize the spontaneous arisal of the ground as selfit If is ( not recognized as such, snang). appearance rang discriminative awareness gets mixed up with mind ( sems) karmic is the with wind. which always associated Both aspects of outer clarity have their origin in the heart inner its by basic the ) clarity qualified tsitta which contains limited being to either samsara or nirvana. not of characteristic 118
What will be outer clarity is taking its way out of the heart by means of the four light-channels mentioned above and constitutes, as it were, the border-line between samsara and
nirvana.
Signs ( tshad):
1.
The sign of the full measure of the experience of the
first aspect of discriminative awareness called "Self Arisen Discriminative Awareness Which Holds to the
Ground" ( gzhi gnas rang byung gi shes rab) is felt as continual resting in the identity ( mnyam pa) of all that is. The term "identity" does not imply an identity of good
and evil, but refers to an experience of essential is the diversity and of perception sameness pervading initiated through abstaining from classifying rigid in categories. appearances 2.
The second aspect, i.e., the Discriminative Awareness Which Nakedly Seizes Appearances ( snang ba cer 'dzin gyi shes rab ), is fully experienced when the five-coloured light present in the heart is effortlessly Space, Outer thus in the eliciting one's arising
) from ( dbang thob rang samsara. emancipation 3.
The full experience of the third aspect named "Discriminative Awareness Which Remembers Without
Interruption" ( dran pa 'gag med kyi shes rab ), is When follows: is intermediate there no explained as Space between the proliferation of thoughts and their dissolution ( Idu 'phro med pa ), it is impossible that the 119
intention in dwelling the its from is awareness separated ( dal rang of spontaneously perfect, natural composure 1hungrub kyi dgongs pa). The fourth one, called "Discriminative Awareness That
Individually Analyses" ( so sor rtog pai shes rab), is made fullly accessible after having examined all that
presents itself as diversity of dualistic appearances, thereby recognizing their essence as being the emptiness of any inherent nature. In the context of the
Leaping Over ( thod rgal), this awareness is understood as being the cause of the separation of mind ( sems) and Pristine Cognition ( ye shes). On account of it, rough dualistic appearances are Vajra-Chains ( lu blocked the rdo rje and spontaneously gu rgyud) arise without hindrance. 5.
When the meaning of words is realized, and one is dwelling in what is called 'the very essence of what is
), full la don the experience ngo gnas pa rang meant'( "Discriminative Awareness fifth the called aspect of Consisting of the Three Aspects Which Make One Enter
Into Practice" ( jug byed mam gsum gyi shes rab ) is achieved.
Analogy ( mthun dpe):
The understanding ( rtogs pa ) of whatever is, the ( reduces discriminative awareness which all afflictions nyon fire inflames likened to is a to which easily a ashes, mongs) dry wick. 120
Summary of the third chapter of the Tantra Sgron ma 'bar ba:
This chapter contains a detailed explanation of The Lamp of
Empty Drops of Light ( thig le stong pai sgron ma) dealt with in the second section of the chapter about the Four Lamps ( sgron ma bzhi ) in the TCZ.
1.
Essence ( ngo bo ):
Klong chen rab byams defines its essence as self-clarity .i7 rang gsal ) arising in the Outer Space as light-drops surrounded by five-coloured light. The term "self-clarity" makes it clear that the transformation of inner into outer clardy ( phyi factors. influence is the of other accomplished without g-sal) , Thus, it occurs in the manner of a self-transformation retaining the inseparable union of emptiness and clarity ( stong gsai
dbyer med) of the ground. Moreover, the term "self refers to the fact that the arisal of the outer light is only seen by oneself, i.e., by someone who applies the instructions of Leapijng Over.
Definition ( nges pal tshig ):
In accordance with the definition of the two preceding lamps, this lamp too, is defined by means of elucidating the meaning its Thus, thig the individual of name. syllable the syllables of five-coloured the the constancy Ucircle" of round represents light which forever is free of any modification ( ye nas bcos pa bral). dang nyid 121
The spontaneous perfection of appearances arising as great outer display is pointed at by the syllable le. The two syllables stong pa - "empty" - stand for the fact that the processes asssociated with this lamp are not to be taken as something concrete ( dngos po ngos zung du med pa ). The potential of the ground to light up in five-coloured selflight ( rang lod) is symbolized by the two syllables sgron ma "l 27
"lamp signifying
Classifications ( dbye ba ):
This lamp possesses five aspects:
1.
The Abiding Drop of the Ground ( gnas pa gzhili thig
le), 2.
the Drop of the Channel Abiding In the Body ( /us gnas
), ie thig rtsal I
the Relative Causal Drop ( kun rdzobs rgyui thig le),
4.
the Ultimate Conceptless Drop ( don dam spros pa med
), 7 le thig and pa 5.
the Drop of the Self-Arisen Result ( rang byung 'bras
buY thig le).
The Abiding Drop of the Ground corresponds to the Drop Holding Onto the Ground of the Tantra Nyi z1akha sbyor and Relative In Body, Abiding the Channel the the Drop the of Conceptless Drop be Ultimate the Drop, can Causal and Way Tantra" Drop the this in of as with accordance classified le). lam ba thig ( Visions gyi snang With its 122
The Drop of the Channel Abiding In the Body, however, is not mentioned in this Tantra. According to Klong chen rab 'bvams, it lights up itself ( rang gsai) in the Four Especially .1-
Great Channels as ever present Self-Liberation of the duality of pleasure and pain. The Drop of the Self-Arisen Result, finally, corresponds to the Drop Ripening Itself into the Result (bras bu rang smin pai thig le ) of the Tantra NY z1akha SbYor.
Characteristics ( mtshan nyid):
It is the continual meditation ( bsam gtan ) on the incomparable emptiness manifesting in the Outer Space as object of the eyes which characterises this lamp. Here, the term "Incomparable emptiness" denotes an emptiness
light-drops. by being perceptible as clarity suffused
Place (gnas):
Its principal place is the Four Especially Great Channels khyad par chen po7 rtsa bzhi) mentioned above.
6.
Door ( sgo):
As a matter of fact, the eye'7-9is the door of all of the Four
Lamps. Nothingtheless, the eye is considered in particular as door of the Lamp of Empty Drops of Light ( thig le stong pali lamp is the this because primarily associated with sgron ma), Four Lamps. the visual experience of 123
Furthermore, in the Tantra Spron ma 'bar ba it is also said that the Lamp of the Water that Lassos Everything At a Distance and the Lamp of Self-Arisen Discriminative Awareness use the right eye as door, whereas the Lamp of Empty Drops of Light and the Lamp of Utterly Pure Space have the left one as their door. The Body of Intelligence ( rig
pali sku ), i.e., the Vajra-Chains ( rdo rje lu gu rgyud ), manifests through the Aperture of Brahmci( tshangs bug). It should be noted in this context that the physical eye is by no means a condition sine qua non for the perception of lightdrops, because these drops are also seen in utter darkness.
Nature ( rang bzhin):
According to Klong chen rab 'byams, these light-drops represent the spontaneously perfect Clear Light ( 'od gsal 1hun grub) and as such they have the originally pure nature ( thog maY ka dag gi rang bzhin ) of the ground as their source. Here, Klong chen rab 'byams proGeeds to explain how the
Four Lamps are present during three phases:
1.
At the time of the primordially pure ground ( gzhi ka dag Four Lamps 1a), dus the are presencing themselves gi ( inner ba) nang clarity gsal phra which as subtle This they that are only potentially available. means Clear Light State Intermediate to the the of phase refers bar khai do ) is ( 'chi dealt in Dying the and with of Through ( Cutting khregs ). chod of practice
2.
At the time of the appearance of the ground ( gzhi Intermediate to State ) the corresponds which of snang 124
Reality Itself ( chos nyid bar do), the five-coloured light-rays arising in Space are the effect brought about by the Lamp of Utterly Pure Space (dbyings mam par dag paY sgron ma ). At the same time, the BuddhaBodies dwelling in the light-drops manifest on account of the Lamp of Empty Drops of Light ( thig le stong pai sgron ma ), and as effect of the Lamp of Utterly Pure Space ( dbyings mam par dag pai sgron ma) there is
the self-clarity arising in the form of networks ( sbrel thag ) of light-rays. The manifestation of the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma ) as knowledge, finally, marks the border-line between liberation and delusion. 3.
At the time of having a physical body, i.e., during the Intermediate State of Being Born and Living ( skye gnas bar do), the light-drops dwell in the palace of the heart which is surrounded by five-coloured light. Provided that at this time one is applying the methods of Leaping
Over, the self-radiation ( rang gdangs ) takes its course through the four light-channels into Outer Space where it is seen as countless formations of light.
8.
Mode of its appearance as object ( yul la ji Itar ba): snang
In the emptiness of the pure Outer Space, the very essence is i. itself in form the the clarity, presencing e. of appearances, ( Drop byUng le Seff-Arisen thig Great rang Chenpo the of 125
)130.
9. Signs ( tshad )
As sign of its full experience is taken the continual appearance of the Inseparability of Space and Intelligence ( dbyings rig dbyer med) which is said to be identical with the liberabon from samsara.
10.
Reality ( dngos):
The reality of the light-drops of this lamp is different for each of the Six Realms:
1.
It appears in the realm of the gods ( 1ha ) with a size of
a finger-span ( mtho gang). Among the five colours, white is dominant. In the realm of the anti-gods it measures a full hand and
has green as main colour. I
As to the human beings, it has the size of a finger with a
prevalence of red. 4.
Even though it does not appear to the animals, it dwells inside their bodies in the form of a shimmer having dark blue as principal colour. The same holds good for the hungry ghosts: It does not
Space, Outer but is inside in bodies the their as appear mainly yellow shimmer. 6.
On account of the great extent of unwholesome actions is in it bodies beings, their hell present as extremely of five-coloured shimmer. subtle 126
11.
Quintessential instructions ( thabs kyi man ngag ):
Two kinds of instructions ( thabs) are explained here:
1.
In the case of the effortless ( rtsol med ) instruction
which has to be executed in a dark room, one gently presses the eyes with thumb and finger by means of light which and light-drops are appearing. Afterwards, one has to loosen the pressure on the eyes and then one looks at the light until it disappears. When one is familiar with this instruction, the night appears as Clear Light and, on account of the light pervading the darkness, samsara is liberated into nirvana. The instruction with effort ( rtsol bcas) is applied if the first does Here, not one presses work. effortless method the neck-veins and then again the eyes in order to Clear Ught. the the appearances of make visible
12.
Analogy ( mthun dpe):
It is compared with the eye in a peacock's feather and with the eye of a fish or a cat.
127
Summary of the fourth chapter of the Tantra Sgron ma 'bar ba:
The fourth chapter treats in detail the Lamp of Utterly Pure Space ( dbyings mam par dag pali sgron ma). In the TCZ, however, this lamp is dealt with in the third section of the
chapter about the Four Lamps.
1.
Essence ( ngo bo ):
This lamp presents itself first as dark blue and then as five-coloured enclosure projected into Outer Space. Inside it appears Intelligence ( rig pa ) in the form of Vajra-Chains ( rdo rje lu gu rgyud). In this way, the self-clarity arises outwardly without loosing its essence which is free of any artificiality ( ngo bo nyid ma bcos ).
2.
Definition ( nges pa 7 tshig ):
The syllable dbyings -"Space" -represents the place belonging to rig, Le, the place where "Intelligence" arises. The fact that its appearances in the Outer Space are free of dag "utterly is termed par mam pa pure". any stains it is called sgron ma - "lamp" - because it makes clear the Intelligence by Vajraholding the and union of appearance Chains in its enclosure.
128
Classffications ( dbye ba ):
Three aspects relating to the ground, way, and result are classified here:
1.
The Lamp of Utterly Pure Space Dwelling In the Ground ( gzhi la gnas paY dbyings mam dag gi sgron ma is the Pristine Cognition and its light-body ( 'od kyi sku which in ( ) ( heart in inner the tsitta resides clarity nang gsal).
2.
The Lamp of Ufferly Pure Space Arising During the Way
( lam la snang bali dbyings mam dag gi sgron ma refers to the Outer Space which is surrounded by five-coloured light and which shelters the lustre of light-drops in its centre. 3.
The imprisonment of Vajra-Chains ( rdo rie lu gu Space i. fixation in them the the of of rgyud), e., perfect this lamp, is the Lamp of Utterly Pure Space Appearing In the Outer Space As Result ( 'bras bu yul la snang bai
dbyings mam dag gi sgron ma).
In this context, Klong chen rab 'byams points out that the term "Vajra-Chains" denotes not only these illuminating chains, but also any other kind of appearance of light such as 'og lattice( different kinds brocade ris) of za or patterns of drwa dang ba ( drwa phyed). work
It is not difficult to recognize that these three aspects fundamental to the three constituents of correspond somewhat ( bo ), i. ngo nature (rang bzhin ), and the ground, e., essence However, it is first ( the thugs rje). only one which compassion the inner the two the of ground, to clarity other ones relates 129
referring to the appearance of the ground (gzhi snang ) in Outer Space ( phyii dbyings ). Nevertheless, its appearance is a self-appearance ( rang snang ), which means, that the ground is even in this phase not undergoing any change as far as its fundamental being is concerned.
Nature ( rang bzhin ):
Its nature is circumscribed by using the two key terms "primordial purity" ( ka dag) and "spontaneous perfection" ( 1hungrub):
1.
The meditative absorption into the great natural pacification ( rang dal chen po) of conceptuality, the
profound understanding of the completely equalizing transparency, is automatically effected at the time of the imprisonment of Intelligence in the Outer Space of this
lamp, because its essence is even in this phase of externalization present in primordial purity ( ka dag tu gnas pas). 2.
The many appearances of light have as their source the
( 1hun of spontaneous perfection radiation grub pristine is in the ground already present ye gdangs) which before its outward radiation. These appearances are the vivid expression of the non-duality in one's ( ka dag) primordial of purity and understanding ( Mun perfection grub). spontaneous
130
Obviously, the first aspect of its nature emphasizes rather the knowing agency, whereas the second one highlights the numerous forms of light perceived by it. However, it should be clear that such classifications are of provisional nature and
provide us with a rather unsatisfying instrument to make comprehensible what cannot be fully understood by language and the thinking associated with it. That is why Kiong chen rab 'byams is not tired of affirming the non-duality of primordial purity and spontaneous perfection.
Characteristics ( mtshan nyid):
5.
Similar to the explanation of its nature, the Inseparable Union
Space Intelligence pervaded by light is looked at as the of and main characteristic of this lamp. Here, it is emphazised that the complete transparancy ( zang ma ) of Outer Space and Intelligence is present forever. This means, that there is no is is inside between distinction and what what ultimate
projected outwards.
6.
Habituation ( goms pa ):
in order to realize the meaning of the lamps one has to become habituated to the different meditations of the
Instruction-Class ( man ngag sde). After having done the ( Samsara Whor Nirvana" "Separation of and practice called Idas ru shan)' 'I one has to leave body and speech in their du dbab ). On ( that, the pa account of mal natural condition Four Visions ( snang ba bzhi) are about to arise in Outer )dbyings ( Space Phyfi 131
Signs ( tshad):
1-
An initial sign of successful experience is the expansion of the five-coloured light in the Space which is four finger's breadth in front of one's eyes. In other words, departing from the spot between the eyes, this light begins to dissociate itself from the body of the yogin and starts to appear in the Space in front and above. The signs of further experience are the Four Visions
( Snang ba bzhi) -a fourfold process of initially increasing and finally dissolving visions. The affainment of power over birth ( skye ba la dbang
I
thob pa ) and the power over entrance ( Yugpa la dbang thob pa ) are considered to be the final signs indicating that the Great Transference ( 'pho ba chen po) has been realized"'
8.
Place ( gnas):
The Space of the ground is the heart ( gzhi7 dbyings tsitta ). The Space of the way is the network of light-channels ( lam gyi dbyinqs 'pri gu ta ), and the Space of the result is the cloudless Outer Space which serves as Space for the projection of the ). ( 'bras bu dbyings rang shar gyi seff-arising ground
Door ( sgo):
The door for the outer arisal of the Inner Space are the eyes. 132
10.
Reality ( dngos):
Its reality is the boundless light of the all-pervading blue Space and the Intelligence residing in it in the form of VajraChains and light-drops. In the following, Klong chen rab 'byams emphasizes that this lamp and the appearances of light initiated by it are empty of any substance and therefore out of the reach of apprehension by conditioned mind ( sems ). Nevertheless, the reality of this lamp is not to be conceived of as non-existent, because it makes itself clearly visible, thus resembling a rainbow appearing in the sky. Because the reality of this lamp cannot be destroyed by the action of gross Elementary Forces, it is not something which is conditioned and is therefore out of the is "repeated Its called samsara. realization reach of ) forever ba in the sangs rgya available enlightenment yang ). sangs enlightenment" ye
11.
Analogy ( mthun dpe):
Similar to the Tibetan sign na ro which resembles a pair of
lamp this two there which constitute of aspects are wings, together the One Taste ( ro gcig) of this lamp, namely the deep-blue Outer Space and the appearances arising in it.
133
Texts of the7-7T 54 treating the term "lamp V
( sgron ma ):
After this detailed explanation of the numerous aspects of the standard set of the Four Lamps ( sgron ma bzhi), one
might wonder which principal Tantras ( rgyud) and treasure texts ( gter ma ) mention this fourfold set of lamps. As a matter of fact, this set is not at all referred to in the texts of the TTT 54
133
However, the term sgron ma - "lamp" - is often used in .
the TTT54 to denote the teacher, i.e., the enlightened mind
( byang chub sems ). In this sense it is used for instance in Chos the thams cad rdzogs pa chen po of certain passages byang chub kyi sems kun byed rgyal po, one of the principal
-.
1 -
Tantras of the Mind Senes ( sems sde )".
Similary, the Rdzogs pa chen po ye shes gsang bai rgyud , Space Series ( klong sde), contains the the text of again a statement that Pristine Cognition is like a lamp which banishes 135
the darkness of ignorance
.
One finds the same statement in many other texts of the TTT 54, as for instance in the Chos thams cad rdzogs pa chen po too, chen po which, myam pal rgyud mtha'dang nam mkhal
belongs to the Mind Series"". In the sems sde text Byang chub kyi sems rdzogs pa chen 'khor 16 bskor bali 'dus kun mo rgyLidchen PO gser gyi nya po the Lamp of Intelligence (rig pa 7 sgron ma ) is understood as itself lights as self-arisen result and as such up a means which 137
is holding in hand jewel the to one is compared a .
134
In a passage of the Rdzogs pa chen po ye SheS'khor lo 9sang ba thugs kyi rgyud which forms part of the Instruction Series (man ngag sde ) one reads that even though the Form-Body (gzugs sku) which is like a "water-crystal" ( chu shel) or like a lamp, is dwelling in one's body, it is temporarily lacking the capability of manifesting on account of the formation of the physical body. This situation then is compared to the one of the bird called Khyung which is capable of flying immediately after having left its egg, but which possesses this power only potentially as long it stays in its egg"'. According to the sems sde text Byang chub kyi sems rin chen 'khor 16,it is due to the Lamp of Intelligence Which Is
Mind Itseff ( sems nyid rig pa 7 sgron ma ) that the essence of Thus, instructions is quintessential revealed. all precious without needing any oral transmission, the sun of seff-arisen clarity lights up in the sky-like nature of all that is ( chos nyid
bu)"'. nam mkha'lta The Seng ge sgra dgongs pa nyi z1akha sbyor rgyud ) Series ( Instruction belongs to the ngag sde man probably TTT54 be text the the to which mentions only of and seems the expression "Lamp of the Water that Lassos Everything At a Distance" ( rgyang zhag chu yi sgon ma ). Here, this lamp is likened to a mirror which stands for the ground on which
In is lamp this is particular, connected everything appearing. Thus, Budda-Bodies. the their Three the purity of with by )( the is nirmaVakciya sku sprul appearances represented ( longs by the sambhogak5ya sku), and their their continuity by dharmakiya ( )"'. the from chos sku freedom conceptuality 135
Another man ngag sde text of the TTT 54, the Sangs rgyas thams cad kyi dgongs pa ma slad ji bzhin ma 7 don ye shes kyi mar me Chenpoli rgyud, contains a passage which presents an uncommon fourfold set of lamps consisting of one principal lamp and three subsidiary lamps. Unfortunately, one finds there only a rather concise explanation of it. What seems to be however, is the clear, statement that the sun-like Lamp of
Unchanging Intelligence ( 'gyur med rig paY sgron ma) arises, together with three lamps as its fight-rays, out of the ground (gzhi). These three lamps are named "Lamp of Mind Which Is
Intelligence" ( rig pa sems gyi sgron ma ). "Lamp of Discriminative Awareness of the Three Lineages" ( brgyud pa ), "Lamp Space Ughtshes rab sgron ma and of and gsum pa 141
Rays" ( nam mkhagser gyi sgron ma ).
Moreover, in the Seng ge sgra dgongs pa nyi z1akha sbyor finds a passage which quite clearly explains the rgyud one Space ( ) Outer in the ground gzhi snang which, appearance of is basic the concept of the practice of of course, LealYing Over ( thod rgal). It is stated here that the five
dissolve into ( Inga) aspects of consciousness mam shes five-coloured light ( 'od Inga ), that this light arises in the form finally ( it Inga) that Buddha-Families Five the and rigs of is known Body Pristine It dharmakciyathe the of as rejoins Cognition ( ye shes sku ) and dwells forever in the Lamp of the Heart ( tsitta sgron ma ) as a five-coloured thread-ball ( mtshon gyi gru gu ). Understanding its arisal in the sky of Reality Itself, one is liberated into the sambhogak5ya".
136
Texts of the TTT 55 treating the term "lamp ( sgron ma ):
Now, as we have seen how the term sgron ma is used in the texts of the TTT54, we shall examine how the situation presents itself in the texts of the TTT 55
143
On the whole, the .
texts of the TTT55 treat the term sgron ma in a similar way, but unlike the texts of the TTT54, they do contain several
passages dealing with the standard set of the Four Lamps ( sgron ma bzhi )"'. A particular case is the gter ma text Rgyud thams cad kyi rgyal po nyi z1al spying po 'od 'bar ba bdud rtsi rgya mtsho Why#bali rgyud which belongs to the Instruction Series ( man ngag sde) and which presents an uncommon set of Four Lamps. Their names are mentioned, but a detailed explanation of them is not given. The central statement of the relevant passage, however, is that the so called "gold of the core of
meaning" ( spying po don gyi gser) which is covered by ignorance can only be found with the help of the Four Lamps
Self-Clear "Lamp Mind" ( rang gsal here termed of which are sems kyi sgron ma ), "Lamp of Realization Which Is Pristine
Cognition" ( rtog pa ye shes sgron ma ), "Lamp of Self-Arisen Innate Radiation" ( rang byung ngang dangs sgron ma), and "Lamp of the Core Which Is Reality Itself" ( snying po chos nyid insubstantiality ( its dngos ). Despite the med), ma sgron ( ) bzhin the snying meaning poli rang of core nature of itself by as anything manifest using the can nevertheless Of decisive Lamps. importance here Four is that the medium of 137
the various appearances of the lamps dissolve in the very moment of their arisal into the nameless dark-blue of sky, called "Space of Reality" (chos dbyings ) where perfect Buddhahood ( mpgon sangs rgyas) finally is attained"'. The standard set of Four Lamps"' is explained in some detail in the gter ma text Chos thams cad kyi don bstan pa is Rgyud chen dri med z1asheff. However, which also named from found is here is different be explained not what can what in other similar texts of the Instruction Series ( man ngag sde). The other text containing rather extensive information about the standard set of the Four Lamps is the Theg pa kun gyi spyi
phud klong chen rab 'byams kyi rgyud, a gter ma text which 148
Instruction Series belong to the to also seems
.
In the fifth
chapter of this Tantra, three of these four lamps are explained
in detail, but a detailed presentation of the Lamp of Utterly Pure Space ( dbyings mam par dag pal sgron ma ) is neither in this chapter nor in other chapters available
149 .
Similar to the exposition of the standard set of the Four
Lamps as given in the Sgron ma 'bar baYrgyud or in the TCZ here too, each of them is analysed into its aspects. Concerning the number of the various aspects, it is noteworthy that one
discovers only slight differences when one is comparing the Sgron 'bar bali those the rgyud of ma relevant passages with TCZ'O. the or As far as I know, the Theg pa kun gyi spyi phud kiong chen Chos bstan kyi don the thams kyi byams pa cad and rgyud rab be both to them texts texts two of are gter ma are the only found in the TTT55 which treat the standard set of the Four 138
Lamps. This is not surprising, because it is well known that this subject is mainly presented in the texts of the Instruction Series ( man ngag sde) to which these two texts belong, and this series is primarily contained in the TTT56-
Texts of the TTT56 treating the term "lamp "
( sgron ma ):
Consequently, one should be able to locate relevant texts in the TTT 56 which incorporates many man ngag sde texts. However, this is not the case. The only detailed exposition of the standard set of the Four Lamps is the one to be found in
the Gser gyi me tog mdzes pa fin po cheli sgron ma 'bar bali rgyud. Thus, in the man ngag sde text Mu tig phreng ba fin po che gsang bali rgyud, their names are mentioned without giving ". further information them' about any Another passage speaking of the standard set of the Four
Lamps and elucidating them with a few words can be found in the man ngag sde text Nyi z1akha sbyor gsang bali rgyud chen 152 PO
-
Surprisingly, in the Kun tu bzang po klong drug paYrgyud has ba no presentation of them, there one chen po gsang being only a small commentary on the Lamp of Empty Drops of 53. I )l le ( Light thig stong pa sgron ma
139
The man ngag sde text Sgra thal 'gyur is a particular case as far as the standard set of the Four Lamps are concerned, because here one finds at least a quite extensive analysis of
their actions ( las ), piths ( gnad), characteristics ( mthsan ( (yul), nyid), places and suppofts rten
)154.
A further exception is the man ngag sde text Rig pa rang shar chen poli rgyud"' which, too, presents at least a short exposition of the standard set of the Four Lamps. However, it should be noted that the Lamp of Utterly Pure Space ( dbyings mam par dag paY sgron ma ) is replaced here by the Lamp of Space and Intelligence ( rig pa dbyings kyi sgron ma )a term Space Union Inseparable the of which, of course, emphasizes
and Intelfigence ( dbyings rig byer med ). Except for that, there are no significant differences as far as the Four Lamps are
concemed. Last but not least, it's worth mentioning that there are no texts in the TTT56 which treat sets of three, five, six or nine
lamps. However, sets consisting of two lamps - see below - are frequently met with. Again, as far as the standard set of Four Lamps is concerned: An examination of the TTT56 clearly found is there, which confirms the that this rarely set shows
Spying dealt in is it thig the that mainly with assumption 16
texts' .
140
Texts of the Syning thig treating the tenn'"Iampm ( sgron ma ):
These treasure texts ( gter ma ), too, form part of the Instruction Series (man ngag sde ) and are the most important source containing information about the standard set of Four Lamps and other sets of Lamps. Thus, in the ZMY7"' one finds besides the usual general descriptions of this set a short but very important elucidation of their essences. The Lamp of the Water that Lassos Everything At a Distance
( rgyang zhag chuYsgron ma ) is said to have a threefold essence ( gnad ) consisting of the Three Ways of Looking (gzigs stangs gsum )"I as applied in the practice of Leaping Over. It is emphasized here that these ways of looking should not be forced, because only an involuntary relaxation which
implies the Self-Liberation ( rang grol) of karmic propensities (bag chags ) manifesting in and as samsaric appearances, brings about the arisal and continual augmentation of the Four
Visions ( snang ba bzhi ). As far as the essence of the Lamp of Utterly Pure Space ( dbyings mam par dag pal sgron ma ) is concerned, the point is stressed that a calmness free from distraction enhances the
Outer ). Space ( in dbyings Intelligence phyii vision of To gently press the eyes with thumb and finger and to focus Intelligence on the light-drops represents the essence of the Lamp of Empty Drops of Light ( thig le stong pa 7 sgron ma ). Similar to the preceding lamps, an involuntary composure is the Lamp SelfArisen of of essence as considered 141
Discriminative Awareness ( shes rab rang byung gi sgron ma), but the object of this lamp is rather the Vajra-Chainswhereas the Lamp of Empty Drops of Light is intimately related to the light-drops, and the sphere of activity of the Lamp of Utterly Pure Space is said to be the Outer Space. As is stated below in the same text, the different essences can be condensed into a single one, namely the completely relaxed absorption in Space and Intelligence ( dbyings rig), by means of which Pristine Cognition is accomplished without effort. In the KDYT'-19,one finds an interesting passage describing the activity ( byed las ) of the Four Lamps. Thus, the Lamp of the Water that Lassos Everything At a Distance serves as
support for the arisal of Pristine Cognition. Moreover, the wind of Pristine Cognition ( ye shes kyi Hung) proceeds from this lamp into Outer Space. The Lamp of Utterly Pure Space presents itself as Outer Space ( phyH dbyings), i.e., as Space of projection for the arisal of the other lamps. In the outwardly projected Inner
Space ( nang dbyings) of this lamp arises a five coloured lustre ( dwangs ma) and Buddha-Bodies without interrruption. Moreover, it brings about the complete maturation of the Three
Piths ( gnad gsum )111and empties delusory appearances ( 'khrul snang )-
The Lamp of Empty Drops of Light effects the augmentation for by location Cognition the the activity of Pristine providing of the wind ( Hung ) which expresses itself inside this lamp in the form of numerous appearances of light. Klong chen rab 'byams
he is that here karmic the to the point not refering emphasizes 142
like ( las Hung ), because wind non-karmic appearances light-drops exclusively are brought about by the wind of Pristine Cognition ( ye shes kyi Hung). The Lamp of Self-Arisen Discriminative Awareness is in it its that such way retains conscious of whatever arises a
Thereby, the spontaneously perfect non-duality. natural Pristine Cognition ( 1hungrub kyi ye shes) is revealed in its very immediacy. Furthermore, what dwells forever in this lamp is the Non-Conceptual Buddha-Body ( rtog med kyi sku ) which discloses the Pristine Cognition of the primordially pure Reality
Itself ( chos nyid ka dag gi ye shes). Obviously, Pristine Cognition as such understands that 'dus ( is, is thams cad ultimately unconditioned chos whatever ( ) bdag byas therefore and any self med)"". ma pa without As usual, however, the assumption is denied that an
understanding of exclusive emptiness is implied, because it is ( ). 'od "naturally bzhin ba termed gyis gsal clear" rang also Therefore, it comes not as a surprise that Pristine Cognition is
is for the manifesting source of as great whatever accounted Thus, is Cognition Buddha-Bodies. Pristine this source or as
it is ( dag), because ka empty of any pure primordially conceptuality and at the same time spontaneously perfect ( 1hungrub), because it is endowed with clarity. In the KDyT162there is also a passage stating that the
is purity and spontaneous perfection non-duality of primoridal the principal characteristic of the Lamp of Self-Arisen Discriminative Awareness, and the central role of ripening the is lamp. to this into the also assigned result ground 143
Here,"ripening" is defined as "ripening of Discriminative Awareness into Buddha-Bodies" ( shes rab sku ru smin pa) which arise during the Four Visions ( snang ba bzhi) of the Leaping Over, and the result is qualified as "liberated forever" ( ye grol) which points at its intimate relation to the ground. Moreover, the KDYT"*' contains further information about the Four Lamps the to the ground, the of standard set of relation the way and the result. Thus, after the arisal of the visions of
the Leaping Over on account of gazing into a mirror, the teacher begins with the real pointing out or introduction of the ground which consists of presenting symbols of three of the Four Lamps, leaving out the Lamp of the Water that Lassos Everything At a Distance: The aggregation of light-rays ( 'od
) gyi phung po appearing in the mirror is said to represent zer the Lamp of Utterly Pure Space. Inside this aggregation dwell light-drops which, of course, exemplify the Lamp of Empty Drops of Ught, and, even though not explicitly stated, the arisal of Vajra-Chains in between these various appearances of light
Self-Arisen Lamp Discriminative Awareness. the of symbolizes As for the relation of the standard set of the Four Lamps to the way ( lam) and the result ( 'bras bu ): These two phases
Eighth Theme, Eleventh be in the treated respectively. and will
144
Texts treatfng sets of Two, Three, Five, Six or Nine Lamps:
Needless to say, it certainly is beyond the scope of this work to give an exhaustive explanation of all that has been written about the standard set of the Four Lamps in the collection Four
Branches of the Heart Essence ( Spying thig ya bzhi). However, when one is looking for sets of Two, Five or Six lamps, one soon realizes that there is not much information about them in this collection and sets of Three or Nine Lamps found be there. As far as the TTT54-56 is concerned: cannot Different sets of lamps Gan only be located in texts belonging to the Instruction Series ( man ngag sde). Undoubtedly, it will be slowly growing research on the huge corpus of the treasure texts ( gter ma ) of the Rin chen gter mdzod that will shed further light on the different sets of lamps. some A set of Two Lamps ( sgron ma gnyis) is presented in the Rig pa rang shar chen poY rgyud*,
but very little is said about
it. Thus, one is merely told that the Lamp of Empty Drops of
Light cannot be realized by efforts made by mind ( sems ) and the Lamp of Space and Intelligence rig pa dbyings kyi sgron ma ), too, is considered to be beyond mind, because its sphere of action is the Space of Pristine Cognition. It represents Intelligence which penetrates the eyes by means of which it then perceives the appearances of Pristine Cognition in its Space65. Outer completely pure This set of Two Lamps ( sgron ma gnyis ) can also be found
in the man ngag sde text Seng ge rtsal rdzogs chen po. Interestingly, these two lamps are considered here to be the two inseparable aspects of the Lamp of Pristine Cognition of 145
Intelligence ( fig pali ye shes sgron ma ). Thus, their place is the eye, their time is the Intermediate State of Reality Itself ( chos nyid kyi bar do), and their realization is Intelligence which is fully arisen in Outer Space. Moreover, there is an analysis of what is meant with the term "Space and Intelligence" ( dbyings fig)""
during the three times of the
ground, the way, and the result"'. In another passage of the same text"', one finds a still different set of Two Lamps ( sgron ma gnyis). It consists of:
The Lamp of Empty Drops of Light ( thig le stong paY
1.
sgron ma), and the Lamp of Self-Arisen Space ( rang byung dbyings kyi
2.
sgron ma ).
Obviously, the latter replaces here the Lamp of Space and Intelligence (rig pa dbyings kyi sgron ma ) mentioned above. By the way, this set of Two Lamps Gan also be found in the y6
'. Nor bu 'phra bkod 1 text man ngag sde chen po rgyud
As far as I know, except for the Seng ge rtsal rdzogs chen po, there are no other texts of the TTT 56 treating the Lamp of Pristine Cognition of Intelligence ( rig paYye shes sgron ma). Further research will have to show how far the latter is identical
Cognition ) ( Lamp Pristine the sgron ma as of ye shes with Kun bzang in texts tu the ngag sde po thugs man witnessed kyi me long gi rgyud and Rdo rje sems dpa'snying gi me 170 .
long
Examining the texts of the TTT 56, it is noticeable that very Water Lassos that Everything At Lamp the the of a often Distance ( rgyang zhag chu yi sgon ma or chuYsgron ma ) is 146
spoken of, the three other lamps, however, are not even
mentioned"'. As already mentioned above, I could not even find a single text in the TTT56 dealing with sets of Three, Five, Six or Nine Lamps. The mang ngag sde text Sangs rgyas thams cad kyi dgon_qs pa ma slad ji bzhin mai don ye shes kyi mar me chen poi rgyud of the TTT 54 presents besides an uncommon fourfold set of lamps - see above -a set of Three Lamps, i.e., the Lamp of the Drop of Pristine Cognition ( thig le ye shes sgron ma ), the Lamp of the Water chui sgron ma ), and the Lamp of the Radiation of the Ocean rgya mtsho gdangs kyi sgron ma ). Sets of Two, Four, Five, Six or Nine Lamps, however, cannot be found in the TTT54. In the TTT55 I could not locate sets of Two, Three, Six or Nine Lamps, but this volume contains the standard set of Four Lamps as well as an uncommon fourfold set of lamps. Moreover, one finds in the Bskal pa dum bu7 rgyud a
"Five further Lamps", but term the no passage mentioning information about it is given there"'. The only source at my disposal which contains information about Five Lamps is the BMY-r".
1.
The Tsitta Lamp of Flesh ( tsitta sha I sgron ma ) is the heart.
2.
The Lamp of the Ground In Its Natural State ( gnas lugs ) is Intelligence dwelling the in the ma sgron gzhH heart.. 147
3.
The Lamp of the Channel Which is White and Smooth ( dkar Yamrtsali sgron ma ) is the channel connecting the heart with the eyes. The Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhags chu7 sgron ma ) is the eye which sees the visions of the Clear Light. 5.
The Lamp of Pristine Cognition of the Clear Light ('od
gsal ye shes kyi sgron ma ) refers to a continual absorption ( ting nge 'dzin) in the Clear Light.
In order to know more about the first four lamps -I could not locate an explanation of the fifth one - one has to consult the
". Six ( Lamps drug ) found be in ZMY to the set of sgron ma
1.
First, there is an explanation of the Lamp of theAbiding
Ground ( gnas pa gzhii sgron ma) which corresponds to the Lamp of the Ground In Its Natural State (gnas lugs gzhiY sgron ma ) as presented in the BMY It is defined as the spontaneously perfect Buddhahood of the ground which pervades samsara and nirvana in the
Different butter. siltric and as milk pervades same way tantric texts are quoted in order to confirm the identity of this lamp with the tath-5gatagarbha( de bzhin gshegs pali snying po). When the Lamp of the Abiding Ground denotes the itself to the ground manifest of as anything, the potential Tsitta Lamp of Flesh ( tsitta shali sgron ma ) rather itis Similar the to a place where centred. at points butterlarnp inside a vase, it dwells in the innermost 148
'od) Pristine ( heart of the rang middle of as self-light Cogntion and Buddha-Bodies. The Lamp of the Channel Which is White and Smooth
I
( dkar jam rtsali sgron ma ) refers to the channel which is like white silken thread. It connects the heart with the
eyes and shelters the self-radiation of Pristine Cogntion. The eyes are the Lamp of the Water that Lassos
Everything At a Distance ( rgyang zhags chui Sgron ). ma Because this lamp has the capacity to illuminate
anything, it is compared to sun and moon. The Lamp of the -1-imeof the Intermediate State ( bar do dus kyi sgron ma) is the Intermediate State of Reality Itself ( chos nyid kyi bar do). To be precise, it denotes the time of the recognition that it is the ground itself which appears as Pristine Cognition and BuddhaBodies. This recognition is like meeting an old friend again, because it is said to be immediate and
involuntary. 6.
The Lamp of the Ultimate Result ( mthar thug 'bras buY
its ), Intelligence last, to taking again ma at refers sgron dissolution in the the of the ground after seat ). This is ( the snang seat gzhi ground appearances of Perfect Spontaneously Sphere "Secret of named Preciousness" ( 1hungrub fin po che gsang bali sbubs
)175and
is, on account of its ultimate and
has being, to the one compared crop unchanging harvested in autumn.
Another passage dealing with the same set of Six Lamps in is the drug) contained sgron ma 149
BMYT176.
It is stated here
that they are associated with the Six Intermediate States ( bar do drug)"', but unfortunately one is not told how these two sets are related to each other. Probably, this statement is here just intended to stress the point that whatever is arises in the Six Intermediate States is directly related to the Six Lamps.
Now, as to the set of Nine Lamps ( sgron ma dgu ):
1.
The Tsitta Lamp of Flesh ( tsitta shali sgron ma ).
2.
the Lamp of the Channel Which Is White and Smooth
( dkar jam rtsa 7 sgron ma )I 3.
the Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhags chuYsgron ma ), the Lamp of Empty Drops of Light ( thig le stong pai
sgron ma), 5.
the Lamp of Utterly Pure Space ( dbyings mam par dag
7 )I sgron ma pa 6.
the Lamp of Seff-Arisen Discriminative Awareness
( shes rab rang byung gi sgron ma )I the Lamp of the Abiding Ground ( gnas pa gzhil ), sgron ma 8.
the Lamp of the Time of the Intermediate State ( bar do
dus kyi sgron ma ), and 9.
the Lamp of the Ultimate Result ( mthar thug 'bras buY
). sgron ma
As mentioned above, this set is not available in the collection
Four Branches of the Heart Essence ( Snying thig ya bzhi) far TFT the 54-56 is the as case the are concerned. same and 150
The only source at my disposal dealing with them is the NYSNY, a relatively late text
178:
Here, these Nine LampS171are classified into an inner, an
However, threefold there are some set. outer, and an unnamed problems involved with this kind of classification. Certainly, it is comprehensible that the Tsitta Lamp of Flesh ( tsitta shali sgron ma ), the Lamp of the Channel Which Is White and Smooth ( dkar Yam rtsa 7 sgron ma ), and the Lamp
( Water Lassos Everything At Distance the that a rgyang of zhags chuYsgron ma) are conceived of as'Three Inner Lamps" ( nang gi sgron ma gsum ), because they have in common that they dwell inside the body. The reason why the Lamp of Empty Drops of Light ( thig le Pure Space ), Lamp Utterly the of stong pali sgron ma ( dbyings rnam par dag pa 7sgron ma ), and the Lamp of SelfArisen Discriminative Awareness ( shes rab rang byung gi Outer ( "Three Lamps" ) phyi7 sgron ma sgron ma are called fact it less but is, however, the reflects obvious, maybe gsum) that all of them arise in Outer Space. As is well known, even
inner of as entities such as mental conceived entities Over Leaping in the the context of processes are perceived ( thod rgal) as something which appears outside. Thus, this kind of externalization does not even stop at the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi form felt in itself ) the of outwardly sgron ma which makes Vajra-Chains. Very little is said here concerning the last unnamed threefold Lamp Abiding Ground (gnas the the of set which consists of
Lamp -rime Intermediate the the the 1. . of of pa gzhi I sgron ma), 151
State ( bar do dus kyi sgron ma ), and the Lamp of the Ultimate Result ( mthar thug 'bras buli sgron ma ). However, it seems to be quite clear that they are associated with the ground, the way, and the result ( gzhi lam 'bras gsum ). In other words, they refer to the three phases of the unfolding inner the tree of and three outer lamps described above. After this rather lengthy explanation of the lamps which, however, on account of the sheer mass of texts on this subject
inevitably remains patchy work, another important expression, namely the inseparable union of Space and Intelligence ( dbyings rig dbyer med ) is the next subject, to be dealt with in the Seventh Theme.
152
The Seventh Theme
The place where Pristine Cognition appears
"it appears in the cloudless empty sky, which is the Outer Space. sphere of Furthermore, it is the ground as empty sphere in which Intelligence arises. empty Likewise, in the Condensed Perfection of Discriminative
) it is Awareness ( Saficaya-gcithci-prajfici-pciramitci said:
Examine the skies (to know) the meaning!
And in the Tantra Nam mkha*che it is said:
The sky is empty and unborn ( skye med). (There in) the path of the birds which is the sky dwells the yoga. 71
Such statements are pronounced in various sOtras and Tantras. The Inner Space arises inside the Lamp of Utterly Pure Space ( dbyings mam par dag paYsgron ma). Likewise, statements such as the following one can be found in various texts: 153
In the Space of all outer and inner things, which is the sphere of utterly pure action, there is no duality of Buddhas and sentient beings. How can there be something to be fabricated by means of a way?
Furthermore, since whatever appears ( snang lugs), appears as inseparability of Space and Intelligence ( dbyings rig 'du bral med pa ), one speaks of it as the "view without restrictions concerning its two
aspects" ( don gnyis mu mtha'dang bral baYIta ba (being labeled) "inseparable union", "inseparable clarity and emptiness" or "non-duality of mind and C. obje According to countless statements, both, the Body of Vajra-Chains ( rdo rje lu gu rgyud )"'appearing
in
Space Clear Lamp Pure the and and of multitude ( dbyings gsal dag paY sgron ma ) are said actually to ) ba by du ( means of the eyes. snang appear mngon However, since these (two aspects) are not an object of the activity of an analytical awareness ( shes rab kyi ) ( Itself ), Reality their arises out chos nyid spyod yul ( higher perception mngon par shes pa) and of of ( directly is perceived mngon sum pa) what
(by it).Yp
By the way, the Lamp of Pure and Clear Space is more or less identical with the Lamp of Utterly Pure Space. Thus, as fundamental dynamics the in text, the mentioned
forms luminous arising during the Four initializing the various 154
Visions ( snang ba bzhi)"" is Intelligence lighting up itself in and as Space. The inseparability of these two aspects is clearly elucidated in the TDZ"'2where their essence is
established by means of a threefold presentation consisting of a general exposition of its essence, of a detailed analysis of its aspects, and of an explanation of the mode of its realization:
1. The general exposition of the essence of Space and Intelligence:
The essence ( ngo bo ) of Space is the five-coloured lightradiation ( 'od gdangs ) evolving from the blue space, and the Intelligence is Vajra-Chains the essence of appearance of arising as outer radiation of Intelligence as such which resides in the heart ( tsitta). In a quotation drawn from the Tantra Mu tig phreng ba it is stated that similar to a golden chain threaded by a skilled craftsman, the Vajra-Chain is eventuated by the all-knowing, non-conceptual and untainted Intelligence, and in the Tantra Seng ge Mal rdzogs, the display of the naturally
Cognition ( Pristine Intelligence Lamp of rig paYye present of shes sgron ma ) as inseparability of the Lamp of Empty Drops Lamp ( le Light the thig of stong pali sgron ma) and of of Space and Intelligence ( rig pa dbyings kyi sgron ma) is emphasized"'. The general exposition of its essence continues with determining the base ( rten ) as Intelligence which holds onto the ground and which dwells in the heart ( tsitta ). Based on it ( brten pa ) is Space in the form of a light-dome and as
between base based the the the relationship and radiation, and is compared with a butter-lamp and its light. According to a 155
quotation from the Tantra Nor bu 'phra bkod, the base is the meaning of Great Perfection being present since ever in the self-perfect singularity ( thig le nyag gcig )", and the based is the perfect secret meaning of the Space of Intelligence consisting of the Lamp of Empty Drops of Light ( thig ie stong paY sgron ma ) and the Self-Arisen Lamp of Space ( rang byung dbyings kyi sgron ma ). This Space transcends the dichotomy of being empty or not being empty and is naturally present, because the appearances actually lighting up in and as this space are effortlessly perfect. Kiong chen rab 'byams then explains that Space is specifically characterised ( mtshan nyid) by its capacity to place at the disposal of Intelligence its natural sphere which is the light-radiation ( 'od gdangs ) consisting of the Five Ultimate Elementary Forces (don dam gyi 'byung ba Inga ), and he Intelligence that the characteristic on saying specific of goes Space fence is its oscillation initiated dwells inside the of which by its wind. In order to support this statement, Klong chen rab 'b.vams cites the Tantra Senge ge rtsal rdzogs, where Intelligence is said to be marked by Vaira-Chains ( rdo rje lu gu Space in These which subtle and oscillate chains are rgyud). is a vast expanse having a luminous five-coloured
Cognition Pristine and circumference projected out of comprising qualities such as clarity, warmth, coolness, and
mobility. The place ( gnas) of Space and Intelligence are the eyes, because they constitute the medium for their outward ( dus) is for time their the of manifestation and manifestation, for life, it is the the and common people present a practitioner Itself ( Reality State Intermediate chos nyid kyi bar do ). of 156
Having discussed the base, the specific characteristic, the place, and the time of Space and Intelligence, Klong chen rab 'byams concludes the general exposition of its essence with the definition of its realization ( Hogs pa ) as realization of
Realitiy Itself in and as vividly perceived appearance.
2.
The detailed analysis of the aspects of Space and
Intelligence:
The detailed analysis explains first the mode of their presence in the ground ( gzhii dbyings rig). The ground as perfection of that which has to be done is the Intelligence of primordially pure appearance ( rig pa ka dag gi snang ba ), being empty and resembling the blue of the autumn sky"-, and that which makes it understood is the ground of method ( rtogs byed thabs kyigzhi) being the appearance of Inner Space which lights up in the heart of one's present body as lightradiation. According to a quotation drawn from the Tantra Seng ge rtsal rdzogs, this inner knowing radiation consists of Space as Lamp of Space ( dbyings kyi sgron ma), and Intelligence as Vaira-Chains. The path of Space and Intelligence relates to their
appearance in immediate perception, made accessible as luminous circumference of Space and Vajra-Chainsof Intelligence which are connected to light-drops harbouring the Five Buddha-Bodies of the sambhoaak5ya. At the time of the result, Space pervades everywhere as five-coloured Buddha-Realms, and, on account of
discriminative awareness being naturally present in Intelligence, the latter has ripened into Buddha-Bodies. 157
What is called "Pristine Cognition of the inseparable union of Space and Intelligence" refers to the inseparable union of Space as the five colours of Pristine Cognition and Intelligence as assemblages of Peaceful and Wrathful Buddha-Bodies ( zhi khro'i tshom bu
)186
Klong chen rab 'byams mentions in this .
context that although the aspect of colourfulness of Space is termed "Appearances of Pristine Cognition" ( ye shes kyi snang ba), it basically represents a variety of Space.
3. The explanation of the mode of the realization of Space and Intelligence:
The first part of the explanation of the mode of the realization of Space and Intelligence is an exhortation to realize what is meant by it after having pondered on the fault of not doing so. According to a quotation from the Tantra Rin chen spung pa, this lack of realization is characterised by one's dwelling in a kind of dull non-conceptuality and is illustrated by the picture of a woodcutter who cuts the tree merely in its middle part without
uprooting it definitely. As second part follows a quotation from the Tantra Seng ge basic the assumption of thod rgal rtsal rdzogs which confirms that everything arising as vision, meditation, and action, as well
Cognition ( Pristine kyi Self-Appearance rang of ye shes as inseparability Space in ), the is of and contained snang Intelligence. The necessity of practice which implies the application of the the Intelligence body to the to Space material and and pith of delusory thoughts of mind is emphasized in the third part. Klong chen rab 'byams cites here the Tantra Yi ge med pa, 158
where it is stated that the amazing non-substantial appearances of thod rgal cannot arise in the outer sky on account of being obscured by the rough Five Elementary Forces. Thus, the essence of self-appearing Intelligence is
obscured by afflictions, and the clear radiation ( gsai dangs ) naturally present in Reality Itself is not accessible in immediate perception on account of its obscuration by various (samsaric) activities. Moreover, the essence of Intelligence is difficult to grasp, but its play as luminous Pristine Cognition (ye shes kyi Outer Space in is easily rendered accessible, and, even rtsal) though the Space of Intelligence does not undergo any change, it is realized when the power of Intelligence has exhausted itself in the final phase of the Vision of Exhaustion ). ( ba Reality Itself chos nyid zad pai snang of The concluding part of the quotation says that even though the nature of Intelligence is all-pervading, one has to rely on the instruction of the dharmakiya
in order to let it manifest.
What is actually manifesting in and as Space and Intelligence is the subject of the Eighth Theme.
159
The Eighth Theme
The practice
"(Here) it is shown (how) to accomplish a special
Cognition): fit (Pristine to receptacle practise First, according to the system of the Secret Mantra, it is necessary to bestow empowerments in order to ripen what is not ripened, and in order to confer empowerments; a qualified teacher is required. The teacher has a broad view and is proficient in the Tantras. In general, he knows many Tantra classes of the Secret Mantra, and in particular, he (is able to) 11pullout the dagger of the Tantras" ( rgyud kyi phur pa 'don pa ). He knows to demonstrate in (actual) application the is it Tantras, the acquainted with and well words of
( i. he its in pa), e., practice sgrub proficient demonstrates the Four Aspects of Approach and Accomplishment ( bsnyen sgrub yan lag bzhi)"
in
(actual) application, he is proficient and powerful in killing by from mantras evil provoked protecting invocation ( 'bod rbad) and in reverting them. He has reached understanding and is learned in the
(different) views. He has realized the outer view, being the topics of the Nine Graduated Vehicles ( theg pa rim pa dgu), and 160
being expert in the inner view ( nang gi Ita ba), he perceives Realitiy Itself in actuality. He is well versed in meditation and its practice ( nyams su len pa ). Having given up wordly activites ( jig rten gyi bya ba he arrives at practising, and having abandoned distraction, he comes to live in mountain caves and solitary places. He himself is practising and he also makes others enter
into practice. Out of his meditative experience, the Uncommon ( thun mongs ma yin pa) endowed with the compassionate enlightened mind has arisen. On the other hand, the student has great faith, and having abandoned sarnsaric activites, he is not considering ( yid la byed) what is alien to the (Buddhist) teaching. Being generous, he offers all his wealth to his teacher. Endowed with great discriminative awareness, he Great for Vehicle. ( the shows great respect mos pa) Out of great devotion he never separates from the teacher. Disgusted with samsara, he is not involved in it.
Being diligent brtson 'grus), he persevers in practice ( brtson pa On account of his intensive practice in previous lives ( sngon sbyangs ), he is a worthy vessel for the Great Perfection ( Rdzogs pa chen po). To be a worthy vessel of the Natural Great Perfection discursive karmic thinking that and one's means 161
propensities are extremely small, that one's behaviour is exceedingly unbiased ( yangs pa ), that one's dualistic fixation ( gzung 'dzin ) is almost imperceptible, that one's body and speech are at ease and relaxed, that one is not considering hardship as suffering, and in particular, that one is devoted to the Buddhist teaching and to the teacher. Such a worthy vessel of a student supplicates after three, seven or one year a qualified ( mtshan Idan) teacher for empowerments; by offering him a mand.ala of gold or other (precious metals) and by saying the
words "Please, empower me!" When the teacher is (willing) to confer (them), the student has to arrange the things (to be offered to him). Afterwards, the teacher confers the Elaborate Empowerment ( spros bcas kyi dbang ) by means of a magoala of colored powder. He (also) transmits the Commitments ( dam tshig) and Vows ( sdom pa) . Afterwards, he confers the Unelaborate Empowerment
( spros med kyi dbang) by means of a maqqala and
a vase. At this time, he (also) gives a reading transmission
( lung 'bogs )Afterwards, he confers the Empowerment of
Exceedingly Unelaborate Symbols (shin tu spros )brda W med At this time, the pith of body ( lus kyi gnad) is taught. During the period of (confering and receiving) those 162
(empowerments), one gives gifts to the teacher and organizes a big feast. It is also said that one offers to a teacher of the
transmission of quintessential instructions ( man ngag lung) whatever is dear and pleasing to oneself, i.e., one's uncles ( khu bo), father and mother, brothers and sisters ( ming), children and wife, and wealth. A feast is also important at this time. It is said (in other texts) that great compassion and a great feast (are required). There is no harm (to confer) these Four Empowerments ( dbang bzhi) with interrruptions of months and years or to confer them at once. Afterwards, it is necessary to keep one's Commitments based on the Empowerments. One has to keep everything that is said in the Tantras of the general Secret Mantra ( gsang sngags) and, in particular, that is in accordance with the text Dam tshig rab byed"'. Thus, when a teacher endowed with (pure) Committments, a student endowed with (pure) Committments, and the confering of Empowerments
endowed with blessing come together, the result of Buddhahood arises without obstructions. Thus, the qualified teacher alone is important. The result does not arise (if one is relying on) a teacher
bad but instead, he little and character, education with is leading one to evil realms ( ngan song). In the Tantra Ye shes gsang ba it is said: 163
"As to a Vajra-Teacher not endowed with (pure)
Commiftments: Like two calfs bound together failing into an abyss, One goes to the Vajra Hell with him. "
In the Tantra Rang shar it is said:
"An unexamined teacher is an obstruction
( bdud) to a student."
Therefore, the following is said:
"It is of great importance to examine (him) first. (Moreover, ) an unexamined student is an enemy of
a teacher.
"
Therefore, (a student) who dwells on faults of his teacher without seeing his qualities, has to be
abandoned. With that, (the topics of) how to accomplish a special
receptacle ( rten khyad par can du sgrub pa) ) and of how to ripen the unripened ground (gzhi ma smin pa )(are byed pa concluded). smin par Now, in order to liberate what has been ripened ( smin ), byed bar the quintessential instructions pa pa grol ( man ngag ) of the teacher have to be transmitted. For instance, if one is doing good agricultural work on a fertile field, the fruit will ripen. Likewise, the result will arise, if the Empowerments are 164
confered to one's purified mental continuum (rang rgyud mam par dag pa ) and if one bases oneself on unbroken Commiftments. Furthermore, it is not sufficient to leave products such as barley (without further processing them). It is suitable as food only after having cut the crop, and after having the grains threshed, roasted, and
grounded. Likewise, as an uncommon experience (nyams), one will achieve Buddhahood out of ever present Buddhahood ( sangs rgyas nas 'bras bu sangs rgya balo ) after having practised the precepts ( gdams ngag ) of the teacher in a place without (unfavorable)
circumstances. Furthermore, as for the practice, it is realized in the
manner of a beggar or a deer. As to the first: After having disguised oneself as an ordinary person ( tha mal pa ) in unknown places without anyone recognizing what one knows ( ci shes cha med par), one realizes (the practice) and resorts
to self-control. Not showing off one's qualities is indicative ( rtags ) of the absence of desire and arrogance. Not asking questions (about things) such as (grub 'mtha ) is indicative the of systems philosophical doubt about one's quintessential of absence
instructions. As to the realization in the manner of a deer: After
having gone to places without harmful conditions hermitages ( khrod) ri or cremation such as mountain 165
Three the ( dur khrod), up grounds one gives Activities ( bya ba gsum ) and realizes (the practice). Thus, outwardly, one has to give up activities of the body such as (general physical) work or farming. Thereby, the body relaxes and consequently, the channels relax. Relaxed channels again (favour) the arisal of the winds in their natural mode . On account of that, the thoughts are not moving. (As to) the activities of the speech: One has to give up speaking much. Being silent, the inexpressible meaning arises in
one's mentalcontinuum. The activities of the mind, i.e., all thoughts, have to be abandoned. Directing oneself towards Space and Intelligence, Reality Itself is seen in Immediate Perception ( chos nyid mngon sum du mthong ba). Furthermore, practice has two (aspects), namely,
( Intelligence( bid) and rig). conception (The first) is the practice by means of conception of ( bld dmigs gyi can) and pa yul objects meditational (the second) is the practice by means of conception ( Intelligence the rig pa rang self-appearance of of snang gi bld can). As to the first, it will be shown by taking recourse to ( ( grangs) go mam and sequential steps categories ( 'byor) mal of action, meditation, yoga rim), namely, view, and result as yoga of continual action. As to the first, the yoga of continual action: (It consists 166
of) the action of subduing appearances, the method of letting be naked what appears, and the intention which arises out of it. i.e., the intention of appearance
and existence ( snang srid gzhi bzhengs) emerging (as) ground. Thereby, the afflictions are transformed ( gnas 'gyur The action (of subduing appearances) has three
aspects ( spyod pa gsum): The action of a beginner consists of avoiding the Ten Unwholesome Actions
(mi dge ba bcu) and of practising the stages ( rim pa) of the Ten Religious Activities ( chos spyod bcu). Afterwards, body, speech and mind reach their peak by means of the Action of Separating Samsara and Nirvana( 'khordasrushanbyedpaispyodpa)Even though there are twenty-one (aspects of) the action of holding the wind (as) yogic discipline ( brtul Hung 'dzin zhugs gyi spyod pa nyer gcig ), here, they are condensed into seven. First, by means of the action of thoroughly comparing the portals (of all samsaric and nirvanic things) which is similar to a bee searching for its nest, the teachings to be studied ( thos pali chos ) and what is alien to them ( chos min) are distinguished, and objects to be abandoned and their antidotes are recognised. Afterwards, you subdue afflictions with thoughts, and with meditation you eradicate the afflictions
completely. As its supportive element ( 'grogs ), (there is the is like its which a swallow action) entering unusual la jug Ita bya bu ): tshang When ( the thi pa nest 167
his first it is its clears swallow entering nest, uncertanity (about the possible presence) of men. Afterwards, it enters (it) without wavering ( dzal Vzol med par). Similar to that, first, one practises by holding onto the single precept one is trusting in as one's tutelary deity ( yi dam ) after having cut through doubts by means
of studying. As its supportive element, there is the unusual action which resembles the action of a wounded deer. A wounded deer flees into the mountains on account of
feeling remorse ( gnong gis ) for its injury and stays by all means alone in caves (lung phug ) or on mountain slopes ( ri rtsibs ). Likewise, due to fear ( jigs pa) of samsara, a yogin will stay by all means alone in places such as cremation grounds where people are not circulating. At this time, the action free of speech and expression ( smra brjod bral ba ) likened to (the action of) a dumb person is staying like a speechless person without saying anything after having cut through speech ( smra ba bcas pa )On account of that, the uncertain action resembling the
one of a mad man arises. Similar to the words of a fool, the speech which is incoherent and which is rid of grasping (thought)
arises spontaneously. At this time, the action of not (being aware of) clean and dirty which resembles the one of dogs and pigs
arises. 168
This is the action of mixing up everything (byol nyog do spyod pa ), arising (on account of not distinguishing) food (in particular) and good and bad (in general). Having perfected all these (actions), the gloriously subjugating ( zil gyis gnon ), lion-like action arises. Similar to the lion who has no fear and anxiety it happens to the yogin ( mai 'byor pa ) too, at all, to master ( snang ba la dbang bsgyur) appearances after having become free of (grasping at) observable ( aspects mam pa ) such as appearances. These actions are labelled "actions that master
appearances". They arise (as feats) such as the power of inducing faith in other people, the power of healing killed people, miraculous transformations ( 'rdzu 'phrul), and having control over the Four Elementary Forces. As to the quintessential instruction related to them which is the method of letting be naked what appears ( man ngag tu snang ba gcer bzhag gi thabs ): Having learnt ( bsiabs pa ) (to deal with) appearances of becomes their completely purified nature anything, ( chos can gyi rang bzhin dag ), and having learnt (to deal with) the things in their fragmentation ( chos can dum bu ), the reflections ( gzugs brnyan (of their nature) become completely purified. As to the first: It arises out of letting be naked what
appears. At this time, (there is) the intention called "the
emerging of appearance and existence as ground" ( dgongs pa snang srid gzhi bzhengs ). 169
Even though one has not learnt (previously) all samsaric and nirvanic things, they arise in their completeness ( dungs kyis) in one's mind ( bid ). When this has happened, the Five Afflictions ( nyon mongs Inga) will turn into the Five Aspects of Pristine Cognition and the Five Psycho-Physical Components will abide as Five Buddha- Families.
(This process is) similar to a blanket changing its colour ( kha dog sgyur ba ). (All) these (teachings) have been shown (here in order to serve) as implement of a (superior) individual. There are three (aspects) of giving continuity to meditation: Meditation inseparably joined with day and night ( sgom pa pyin mtshan kha sbyor), the method of "the letting-be of the ocean" ( rgya mtsho cog bzhag ) as its quintessential instruction, and the intention which is leaving (the Six Collections) in the ground of appearance and existence (snang sfid gzhir bzhag ). At this time, the afflictions will be sealed ( rgyas
gdab pa). There are three (aspects) of practising (the first aspect fixation The to mental meditation): of giving continuity 'dzin), ( 1ha dang the men sems mi7 of gods and ( dpai bsam byang chub sems meditative stability bodhisattva intention the and of the ones a gtan) of ( bliss We bar to have gone gshegs pai who dgongs pa). 170
There are three aspects of the the meditative stability of
a bodhisattva: Undetermined natural meditative stability ( rang bzhin gyi bsam gtan lung ma bstan) also arises in commoners. It is present in the eyes of
an archer, in the eyes of a hare or a falcon resting in their nest, and in one's mind with its cognitions wavering from its latency ( bag la bzhag). As to the meditative stability of staying on (bodhisattva) Levels ( sa la gnas pai bsam gtan ): From the vision of the truth ( bden pa mthong ba) of the First Level up to the absorption of the Seventeenth ( bcu bdun
gyJ ting nge dzin), there are distinct aspects of meditative stability pertaining to each different (Level). As to the contrived meditative stablility ( bcos pal bsam gtan): (An individual implementing it) is called "sleeping yogin" ( nyai bai mal 'byor pa ). There are two conditions harming a yogin: Now, at present, food and clothes are harmful. Ultimately, there is the harm of entering the Three Realms through dreams and karmic propensities. As their antidote (gnyen po ) one has to learn the four
( bsam thun gyi gtan stability of meditative sessions bzhi): The session of meditative stability cutting off the attachment (zhen pa) to food, the session of meditative stability cutting off attachment to clothes, the session of meditative stability cutting off dreams, to and the session of meditative attachment
karmic to attachment off propensities cutting stability bag chags kyi zhen pa )Concerning the first, cutting off attachment to food ( zas 171
kyi zhen pa bcad pa bsam gtan gyi thun): One relies on various means of extracting essences ( bcud len) and on profound devices ( rten brel zab mo ). As to the first: By eating air one cuts off the arising (of attachment to food), i.e., (one applies) means of
extracting the essences of earth, water, fire, wind, and space, ( sa chu me Hung nam mkhai bcud ien ), as well as means of extracting essences of (herbal) ( nectar bdud rtsi) and precious stones, etc., (in order
to heal) corporeal illnesses and equalize the Elementary Forces. Profound devices, the second means, are mixtures of (different kinds of) meat, of stones, of herbal extracts,
of greens, etc. Their specific qualities are clarified in texts (dealing with them) especially. There are two (means) of cutting off attachment to bcad ( bsam kyi pa pa gtan gyi clothes gos zhen thun): Material devices and wind-absorption. The first consists of drinking a heat generating, boiled (mixture) of The Three Hot Things ( tsha ba 9sum), of bile of black yaks and of sugar cane. The second (requires) staying in a cowered posture and fire filling on while completely up the concentrating drawn in before. the air with stomach Afterwards, the air has to be exhaled slowly through the
nose. In this way, heat is produced and consequently, a ( ) state of mind mi rtog pa arises, non-conceptual ( ) (in body). the srog chags grow worms and no 172
Concerning cutting off attachment to dreams ( rmi lam gyi zhen pa bcad pa bsam gtan gyi thun) , there are two (aspects), namely the pith of examination and (the pith) of meditation.
As to the examination: In order to relax one slightly massages the body during several days, and during the nights one has (then) to examine the dreams. Furthermore, if one dreams predominantly karmic propensities of attachment to the past, the preferential ( attachment zhen chags ) to the past is very strong. It is of medium difficulty (to clear them). If one dreams mostly what one has done in the present, it is very easy (to clear it). If one encounters unknown places and people, it is difficult to cut off (such dreams). If one dreams the three (types of dreams) in an karmic joined the three are propensities arbitrary way, together (and consequently) very difficult (to clear). Then, concerning the meditation, one apprehends and purifies, transforms, and cuts off. As to the first: After having formulated one's aspiration, is dreams has one whatever recognize as one dreaming and one has to meditate on dream(-like ) ( illusoriness sgyu ma of all quality) and
appearances and sounds. (Finally) one has to seal (all of) it with emptiness. Transforming consists of transforming all appearances into one's tutelary deity and of meditating on them (in this manner).
Cutting off implies the discontinuity of dreams on 173
Intelligence. the account of meditating on pith of Thus, as to the full measure of its cultivation: The excellent (practitioner) cuts off the continuity of dreams, the mediocre one retains them in memory and the inferior one dreams wholesome karmic
propensities. Fourth, as to cutting off attachment to karmic
propensities ( bag chags kyi zhen pa bcad pa bsam gtan gyi thun ): Purposely, one has not to abandon what one has, one has not to search for what one does not have, and one should not be attached
strongly to what one has. Furthermore, since one's mind is not relying at all on
antidotes against pursuing the past, against welcoming the future and against present karmic propensities, appearances are liberated in their appearance, and thereby, fixation on concreteness ( dngos po 'dzin ) is purfied by itself ( rang sar dag). Thus, the act of liberating the appearances themselves in the immediacy of their appearing ( snang thog tu is similar to a little bird carried away by a falcon, the liberation of moving (thoughts) in the immediacy of
( breeze thoughts snang gi a cold resembles moving ser bu), and the dissolution of consciousness and ( ( into non-duality gnYiS appearances snang shes) dissolving into is like water water. med) By that, one is beyond the reach and range of delusive ( 'khrul pa ) karmic propensities and the attachment to ( bdag Ita ba ) is cut off. tu view a self-oriented The intention of the ones who have gone to bliss ( We 174
bar gshegs pai dgongs pa ) implies that there is throughout day and night no meditation and postmeditation ( mnyam rjes med pa ), because one has Passed beyond (having) session breaks ( thun mtshams). As to the mental fixation of gods and men: Even though twenty-one (aspects) are shown in the text Spying gze?
89
here one (only) has to meditate on seven (of ,
them). First, a diligent individual has to accumulate merit
( tshogs bsags ) by doing things such as pleasing the teacher. Afterwards, in accordance with one's intent, one sits
cross-legged on a comfortable seat and focuses
one's mind on the symbolof a white syllable"A". As to that, one has to meditate on a white "A" (at the level of) the tip of nose. When the air is exhaled, this "A" has to abide far out (in the sky). When (the air) is drawn in, one's mind is completely focused on this white "A" abiding (again at the level
of) the tip of nose. Furthermore, if one's body has a sickness (caused by) heat, (the white "A") has to be meditated on as being cool to the touch. it is not possible that (out of that) does not arise a ( the of unborn skye med meditative experience free thoughts. is of which As to holding one's mind onto the fierce expression "PHAT" which clears away obstacles ( bar gcod ): 175
Having relaxed one's body and mind as before and having placed one's consciousness in its natural state ( rang sa ) for a little while, one utters in a exceedingly fierce manner (the expression) THAT'. Out of that comes (a state of) blank ( had pa )
consiciousness. At this time, Pristine Cognition has to be identified
( ngos gzung ) and (therefore), the (blank) consciousness has to be clearly brought out ( gsal THAT' by gdab) uttering gain and again. On account of having practised this day and night ( nyin
mtshan phyed mar), an utterly pure meditative experience will undoubtedly arise. If one is no longer interested in this (practice), one has to hold one's mind onto the laughter of the fierce deities ( khro bo): After having placed the body, etc., PI "HA, HA fierce has before, to and short one utter as (syllables) and has to focus the consciousness on "HA". The pith is to utter forcefully "HA" and to mix speech, in the case of whatever and wind consciousness, discursive thoughts such as sensation unpleasurable
arises in one's mind. Undoubtedly, a meditative experience of ungraspable bali bral ( dang Itself Reality chos ngos gzung pure the having all meditated nyid) will arise on account of time in such a manner.
It is said to be important that one is neither damming up in the that bending consciousness and one utters nor ( is mnyam par) when one equipoise a state of 176
relying on (the practice) of speech. Again, if one is no longer interested in this (practice), one has to hold one's mind on the struggle of the anti-gods ( 1hama yin ): After having placed the body, etc., as before, one has to abide in a place such as on top of a rock of a high mountain, and in the
beginning, during three or four days, one has to twist slowly the head and the body. Then, one rotates them forcefully,that is, one has to rotate them as forcefully as one's physical condition is able to cope with. Thus, after having done (this practice) without going beyond the seal ( phyag rgya ) of movement, the outer appearances cease, and (a state of mind) arises of which the essence cannot be established
at all. It is not possible that out of that (practice) does not Self-Liberation the of arise a meditative experience
( rang grol ) of visions ( mthong snang ). At this time, one has to rely on food which is favourable to one's wind ( Hung la shis pa). The pith is to focus one's mind on the syllable "RAM" at the level of one's navel.
If one is no longer interested in this (practice), one has to hold one's mind on pursuing discursive thoughts by "HUNG". (the syllable) of means
That is, one has to utter "HUNG" exceedingly slowly and sonorously. The pith is to mix (the sound) with the breath ( Hung ).
From time to time, "HUNG" has also to be uttered in 177
). brjod do bar ( thung rapid succession yang It is not possible that out of that (practice) does not arise a meditative experience of the coming forth of discursive thoughts as Reality Itself, after having done it for a long time without reposing. If one is no longer interested in this (practice), one has to focus one's mind on the gradual (experience of) emptiness: After having applied the pith of the body, etc., as before, one has to split up the body into many
parts and investigate their various names. On account of having done an individual analysis of each name ( ming don so sor btags pas), one wi I know that the body can not be established as a thing. Then, as aa result of having investigated and labelled likewise the various names of all outer appearances, one will not find at all something which could be (as established a thing). Thus, one will understand that all labels are empty, and in addition, the (labelled) things too, will become
empty. Following that, it is not possible that (labels and labelled
things) are not gradually passing into Reality Itself which is emptiness. Again, if one is no longer interested in this (practice), forms has to conscious of of whatever stay one ( b1d) has to rest and one's mind appearances, instantly in their utter emptiness. At this time, whatever one is looking at is set free into
em iness. After having meditatedin this way for a long time, it is 178
do in totality their that not not possible appearances immediately pass into emptiness like one's breath imprinted (on the surface) of a mirror. Moreover, first is the appearance (of forms), second their (Self- Liberation into) emptiness, and third their
non-establishment ( ma grub) as a thing. Such a meditation is labelled "meditation inseparably joined with day and night" ( nyin mtshan kha sbyor gyi sgom pa), because what is beyond the (nirvanic) day is the night, i.e., the sarnsaric part (of the day). At this time, (the outcome of) the inseparable union of samsara and nirvana is called "Reality Itself which 1)
cannot be established as a thing . At this time, (day and night) have to be joined without there being a reason that the meditation of the day is (meditation that the of) nor a reason clear, particulary the night is particuarly unclear. As to the quintessential instruction of this (practice), that is, 'the letting-be of the ocean" ( man ngag Because bzhag): the the of nature cog mtsho rgya "ocean". is they are called water, eyes
Whatever is meditated on, the pith is to leave the eyes ). jig ( they gis pa sor cog are mig rang as There is no meditation if one is not meditating (in this
way). The pith is to not have the eyes closed when meditating. Similar to the ocean which is not contaminated, even though reflections such as reflections of planets and in its there vivid clarity on surface, appear may stars 179
(to ( one's mind), are objects appearing snang yui) but one is not lost in the immediacy of their appearance after having done this (practice). Recognizing them as (mere) appearances without determining anything (gang du yang ma bcad par) is called "meditation on abiding in the natural state" ( rang sar 'dug pa ia sgom ). Having passed during meditation into a state without memory after the cessation of the Six Collections
( tshogs drug) is called "falling in the extreme of inner calm" ( gzhi gnas), and this is a deviation ( gol sa ) from meditation. Thus, when the consciousness is not tainted by appearances and when it is not judging them, it is
clear to itself ( rang sa la gsal). This is called "the intention which is leaving (the Six Collections) in the ground of appearance and existence" ( dgongs pa snang srid gzhir bzhag ) and is the explanation of the final meaning of what emerging as ground previously was called 19 Here, verbal elaboration is set aside. Thus, as to the liberation of all collections into the (them) having left in the ground: after natural state Everything that has arisen as collections of is letters, existence, of names and appearance and liberated (directly) in the natural state without dwelling
having left (them) in the ground. after on words, This is called "leaving it in the mode of being of the ( dngos 7 the iugs ground" gzhi of po gnas actuality Because affliction itself is sealed at this time, its 180
essence arises as Pristine Cognition. Therefore, it is certain that the variety of appearances and (their) labels ( snang btags) instantaneously arises as dharmakjya. This is similar to the instantaneous coming out of a clay image ( tshwa tshwa ) after having put an engraved mold on clay. At this time, the (meditative abiding of) the individual is )7
labelled 'lime of abiding in the teaching . When all samsaric and nirvanic things are present by themselves in the immediacy of one's mind ( bid thog), their abiding in the natural state without any preceding or impending analysis is called
"meditation". All this has been explained in the Tantra Nyi z1a kha sbyor. As to the yoga which preserves continuously the view ( Ita ba la rgyun du byed pali mal 'byor): There are two views, that is, the general and the specific. The general view is represented by the different view points ( 'dod lugs) of each of Nine Graduated
Vehicles ( theg pa rim dgu). They are views (relying on) words ( tshig gi Ita ba holding onto assumptions ( yid dpyod 'dzin pa ). The specific view is the view of the Great Perfection free ( 1hun is and present grub) which spontanteously )bral ( bya of effort Looking at outer things ( phyi chos can), one sees that they are without any (inherent) nature ( rang bzhin med pa). 181
Looking at the inner Reality ( nang chos nyid), one sees that it is unborn (skye ba med pa ). Looking at the secret Self-Intelligence ( gsang ba rig pa), one sees intelligence in actuality ( mngon sum). Moreover, the way of seeing is as follows: Looking with the vajra-eye rdo rjei mig) at the things in their fragmentation chos can dum bu), one sees the appearances of things like a mirage or a dream of last night. In this way, one understands that delusion ('khrul pa is not established in reality ( yang dag par), and one's mind is at ease ( No We ), because (from) now there will be no return to the Three Realms ( khams gsum). Looking at the diversity of things ( chos can bye brag) with the eye of discriminative awareness ( shes rab kyi mig ), the objects of relative truth ( kun rdzob kyi don) are distinctly appearing ( mam par snang ba), but one sees them like a mirage without inherent nature. In this way, one realizes that Reality Itself is ungraspable, one's mind being at ease, because Intelligence is no base of karma and karmic propensities. Looking at the inner Reality with the eye of Pristine Cognition ( ye shes kyi mig ), one sees (its) inseparable equality ( mnyam ) with Intelligence. Consequently, there is no grasping at a truth existing in itself ( rang rgyud ) as to Reality Itself, because by from freedom (its) conceptuality as utterly realizing 182
inherent having Itself knows Reality no as pure, one
nature. And so, after the failing away of the philosophical tenets
(held) by oneself, (all) things are exhausted. Therefore, one has now become free from attachment
to grasping at things as real and one's mind is at
ease. Looking nakedly ( gcer bzhag ) at the secret SelfIntelligence with the eye of utterly pure Reality Itself ( chos nyid mam par dag paY mig), one actually sees Self- Intelligence itself as inseparable union of Space and Intelligence. Consequently, one realizes that one will not attain Buddhahood through assumptions which are based on words. That is, having no confidence in assumptions which are based on words, one's mind is at ease. As for that, it is (effectuated) through the pith of seeing Reality Itself as sphere of one's senses ( dbang poi
). yul spyod These (ways of seeing) are subsumed under the label "view cutting off the continuity of the city" ( grong khyer rgyun gcod kyi Ita ba )That is, it is the view of no return to the Three Realms the the having city. continuity of off cut after Afterwards, the diligent superior practitioner ( rab ) will being Buddhahood there without an attain
is ( defiled bcas). of what zag appearance As for the mediocre practitioner ( 'bring ) who has but the teacher, for the of precepts asked 183
have due did laziness, to an opportunity to who, not Truth blessing the Relying the them: of practise of on Reality Itself ( chos nyid bden pali byin riabs), one finds relief ( dbugs phyur! g ) in the pure realms of the actual nirmaVakciya. The certainty of attaining Buddhahood from these (pure realms) after having taken instantaneous birth there,
is labelled "cutting off the continuity of the city" ( grong khyer rgyun gcod). Its quintessential instruction consists of the view of "the ): ( bzhag For letting-be" bo mountain-like ri cog example, when one has gone to the top of an exceedingly high central mountain, one sees the Four Continents (gling bzhi) simultaneously. Likewise, one realizes the stand ( 'dod pa ) of each tradition of the Nine Graduated Vehicles when looking from above, (that is, from the higher point of view of) the Great Perfection ( Rdzogs chen). The other vehicles, however, do not see what is the (view) is Insofar Great Perfection. this the as stand of lettingis (labelled) "the it mountain-like unchanging,
be". As for its intention: It is the intention of complete liberation of the Three Realms ( khams gsum yongs
dgongs bai pa). grol su
When a yogin who has realized the Great Perfection in this way, is looking at (the things of the Three Realms), there is not even a single thing which is not
liberated. 184
The time of this realization is labelled "liberation of the
Six Kinds of Beings ('gro drug rang sar grol ba ) in their natural state At "s
time, the. afflictions are naturally purified.
They are like clouds vanished ( dengs pa) in the sky or like turpid water having become transparently
clear. As for that: It has arisen out of the pith which knows from the beginning no error, which now is not abiding in error, and which ultimately gives no chance to
error. To label (the experience arising) at this time "individual who has given up the teachings" means that there is no teaching at all to be practised. To take the result ( 'bras bu ) as way means that there is no reversal of the ultimate result, (and in this respect), it resembles the fruit of a pomegranate tree. (The experience arising) at this time (is) also (labelled) "the king having definitely captured his
residence for ever". As for that, the analogy of a child of royal descent having definitely seized his kingdom for ever after having been crowned, stands for the Intelligence itself in its been has natural state. captured which (it is also labelled) "definite subjugation of one's subjects As for that, the analogy of the king residing in his royal dominion stands for the non-existence of the (mere) the on account of emptiness samsara of name lets the the arise which consciousnesses of ground of 185
the five sense-doors ( sgo IngaYmam shes pa ). As for the labelling it "to have definitely put the minister into prison for ever": The analogy of the king who also is endangered after having put his minister into prison stands for the attainment of independance of Intelligence following the discontinuance ( chad pa of the flow of the conceptual thinking of subjective intention ( yid kyi mam par rtog pa ). This kind of result is labelled "naturally pure result". It has not arisen out of deliberate exertion ( byas paY
rtsol ba ). That is, the label "result" standing for the birth of the forever ( ye nas) pure ultimate ( don) in one's
mental continuum is (merely) a conventional designation ( tha snyad). As for its quintessential instruction: (if one asks) out of what such a result has arisen by (applying) the so called "letting-be of Intelligence" ( rig pa cog bzhag (the answer is that) it has arisen out of leaving Intelligence Itself as it is ( bzhag pa ) in the face of all
that appears or arises. Its intention is labelled "primordial purity of the Three
Forms of Existence" ( sfid gsum ka dag gi dgongs pa). (Here, the fact that) there is a total absence (mi gnas karmic discursive karma, propensities, and of pa) thoughts pertaining to one's body, speech, and mind, is labelled "primordial purity of the Three Forms of
Existence". 186
At this time, the afflictions are self-liberated ( nyon mongs rang grol ). That is, similar to knots of a snake which are untied in no time, the afflictions are liberated by themselves into Reality Itself without having any time to arise. (The result arising) at this time is labelled "the individual who has transcended the teaching".
One is free of a consciousness apprehending ( 'dzin pa) anything, be it samsara or nirvana. These are (the aspects) of the practice by means of conception of meditational objects, and they are
for meant people loving elaborations concerning what
is ultimate. Now, the practice by means of conception of the self-appearance of Intelligence ( rig pa rang snang gi bld can) will be shown. It has two (aspects), namely, Cuffing Through ( khregs
chod) and Leaping Over ( thod rgal). Cutting Through is the instantaneously manifest ( mgnon sum) realization of (the natural state) itself which has no relation to appearances. Concerning the practice of the Leaping Over: First, one has to perfect (the experience of) the Four
Empowerments. Afterwards, the quintessential instruction (consists of) the preliminaries ( sngon 'gro) and the main part ( dngos gzhi ), (this being the case for) both modes of lugs) ( bsgrub mentioned above. realization As for (the preliminaries represented by) the Three
Actions of Separating Samsara and Nirvana: First, 187
one has to put into action the separation of the body. The marks (of successful implementation) have to reach their peak ( rtags tshad la phebs ). (Then), one has to put into action the separation of the speech, and finally - the indications (of successful implementation) having reached their peak - one has to put into action the separation of the mind. Each of these (three aspects of the preliminaries) has both, a supreme and a common purpose ( mchog gi
dgos pa dang thun mong gi dgos pa), making six altogether. Afterwards, there are three (aspects of) bringing down to naturalness ( mal du dbab pa gsum) to be practised: The purpose of bringing the body down to naturalness is to enhance the (Five) Psycho-Physical Components, the (Five Inner) Properties, the (Six) Sense Fields, and the seminal fluid ( byang sems). Afterwards, the purpose of bringing down the speech to naturalness is the transformation of verbalization ( brjod pa ) for the sake of what is uncontrived ( ma bcos pali don), being the exhaustion of verbal concepts and investigations ( tshig gi rtog dpyod). Afterwards, the purpose of bringing down the mind to (any) liberation from is the object of naturalness ( ) attachment zhen yul of thinking. Afterwards, there are four (aspects) of how the mental has be based to yogin on the of a continuum undefiled
) being the this pa med pa zag ultimate,
main part
dngos gzhi ) (of the practice):
188
First, one has to pierce ( gzir ba ) the pith of body, speech, and mind'90.
Then, (there is the second aspect of) how the mental
has to rely on the meaning of the continuum of yogin the Immediate Perception of Reality Itself ( chos nyid mngon sum) through recourse to ( brten nas) the Three Piths".
How appearances are arising by that (is the third aspect). (The fourth aspect) is the quintessential instruction of the final support ( mtha'rten)"'. First, the pith of the body is not to go beyond the Three Postures ( gzhugs stangs 9SUm )Moreover, Pristine Cognition of Intelligence is abiding in the body, but if one is not piercing the pith of the body, it will not appear in actuality. This resembles (the fact) that the extremities of a snake are not seen if one is not squeezing (its body). Afterwards, speaking ( smra ba ) has to be cut off. Thus, in the first phase of training ( bsiab pa ) one trains one's speech in short sessions, then one trains. it in
longer ones. Occasionally, one speaks, even though there is no (to do so). reason Afterwards, as for the dwelling (in) one's speech: One's
(reciting) mantras, verses of offering and speech ), bstod be has ( to s0tras, not etc., mchod praises blocked. To others however, one should not even speak a single
word. 189
At this time, one should also abstain from gesticulating. It is certain that the inexpressible ultimate ( don) will arise in one's mental continuum after having done this (training of one's speech). Vimalamitra says ( zhal nas ) that a yogin having the power to cut off speech will have the power to practise the teachings. The pith of mind is to never be separated from the Three Piths ( gnad gsum ). Thus, the pith of the sense-door ( sgoi gnad ) consists of not being separated from the Three Ways of Gazing ( gzigs stangs gsum). The pith of the place ( yul gyi gnad ) consists of not being separated from the sky which is the Outer
Space. (Doing so) one's intelligence has to be focused on the Inner (Space) which is the Lamp of Utterly Pure Space ( dbyings mam par dag pai sgron ma). The pith of the wind ( Hung gi gnad ) consists of sustaining smoothness (of breathing) by all means
and of expelling (the air) afar. The pith of Intelligence ( rig pali gnad ) consists of holding the Vaira-Chains in prison. Moreover, there are three modes (of instruction): First, is instructing disciple, for there the the of context as the mode of pointing out ( ngo sprod pa (the natural death. the of point state) at (Second), there is the guiding explanation
khrid du
bya ba ), and (third), there is (the mode of)
190
transmitting the instructions in completeness ( tshang sprugs su ). There is no doubt that here, through the mode of the guiding explanation, one will gain mastery ( 'byongs in pa) one and a half months. Moreover, first one has to do short and many sessions. Second, the sessions have to be prolonged. Afterwards, on account of having practised day and night, the Four Visions will appear. The marks of their successful implementation ( rtags tshad )"'can
be found in other (texts).
As for the Vision of the Immediate Perception of Reality Itself: (First), the teacher gives an explanation condensed into the three statements: What kind of pith of the body one has to apply, how one has to apply the pith of the speech, and what kind of pith of the mind one has to focus on. Then, seeing it in immediate perception, one is free of the verbal elaborations of intellectual analysis. The Vision of Increasing Experiences (extends) up to the point of the direct realization ( mthong) of Reality Itself in the sphere ( yul) of the emptiness of the sky -
there being no distortion ( bslad pa ) caused by discursive thoughts - conjoined with (the vision of) (light-)drops and Buddha-Bodies (emerging) from Space. Moreover, the five colours (of light) stand vertically and ( la ). ba horizontally rtsibs shar arise (They are seen like the colours seen through) a black buckler ( re Ide), and (they have the size of) a square 191
( gru chad ), or of about a district ( yul gru ), etc. There are shapes (of the five colours of light) such as
stacked up stOpas ( mchod rten brtsegs pa ), lotus flowers with thousand petals (padma ston Idan), domes ( gur khyim), checkered designs ( mig mangs ris ), sieves ( mig tshags ), and lattice work. Afterwards, at the time of the vision of the Five BuddhaBodies, Intelligence reaches its peak. Then, as for the liberation of the grasping mind ( 'dzin
pali bld ) into its natural state ( rang sa ), (arising) after the exhaustion of the increasing (phases) of these (visions): This is the Vision of Exhaustion of Reality Itself. Thus, at the time of the conclusion ( mthar phyin pa ) of the Four Visions, it is certain that the fortunate one ( skal Idan ) will attain Buddhahood without there being an appearance of the defiled aggregate. Fourth, as for the quintessential instruction of final support ( mtha'rten):
The foundation has to be laid
( Three Aspects Motionlessness 'gul ba the of mi with
has la bca) the to measured progress gsum gzhi tshad bzung ) with the Three Aspects of Abiding (of ), has the confidence) stake sdod pa gsum and to planted ( gzer 'debs ) with the Three Aspects of Attainment ( thob pa gsum). These (aspects) are set forth as support (of the practices) mentioned above. With them, the exposition of the meditational methods
is concluded.19 192
I
It is beyond the scope of this work to treat all the different aspects of Rdzogs chen practice. Nevertheless, it is intended to give a general overview of them. On account of the relative compactness of the Eighth Theme, it is not always easy to have a clear picture about the actual significations and the many divisions of the practices presented here. Thus, in order
to clarify various aspects of this text, it was necessary to consult mainly two sources, namely the sixteenth and seventeenth chapter of the TCZ and the Rnal 'byor bzhii rim These two sources have been chosen, pa of the ZMy7-194 . because both of them treat the subject "practice" by means of four main sections, i.e., view, meditation, action, and result, in in here to the the text. similar one presented a way very Thus, the Eighth Theme begins with an explanation of how in be is has to to able to not yet ripened order ripen what one 195
prac ise in a proper way
-
To ripen what is not ripened ( ma smin pa smin par
byed pa ):
This part includes the explanation of the qualities of a suitable teacher and of the characteristics of a worthy recipient ( snod Idan ), followed by short indications concerning the Four
Empowerments ( dbang bzhi) and the Commitments (dam tshig ) based on them
196 .
It should be noted that the third empowerment is missing in "the in two is It the called empowerments and parts the text. ( dbang dang dei dam tshig grogs the attendant commitments" finds detailed information more TCZ97 one ) of the where 193
about what represents the condition sine qua non or steppingstone for entering any higher tantric teachings.
1.
Thus, the first of the Four Empowerments ( dbang
bzhi), i.e., the Elaborate Empowerment ( spros bcas kyi dbang) is conferred by means of things like a mandala and a vase in order to transmit the power over V. one's bodily sphere which is transformed into a tutelary deity ( yi dam). This deity incorporates the outer world looked at as a precious palace, as well as the body envisaged as the glorious body of the deity with all its
Seal" "Great (phyag rgya is ornaments, and called deluding ), because it the ordinary po seals chen appearances with its pure presence. The final purpose body liberation is the this of one's material sealing of
into a body of light. The Unelaborate Empowerment ( spros med kyi
dbang) is the second empowerment and it is aimed at letting resound the mantra of a tutelary deity as outer its initiating the of experience aspect and at inexpressible meaning as inner aspect. 3.
The transmission of the third one, i.e., the Exceedingly
Unelaborate Empowerment (gsang ba shin tu SPrOSPa ) ( brda ), by dbang such as means of symbols med pali ( a visualised consort rig ma) and auspicious its down 'brel ) brings to ( the mind circumstances rten disposition the to inner opening way actual Clear Light. the the of meaning experience Fourth, the Secret Unsurpassable Empowerment
dbang ) bla ba pal ( gsang which corresponds na med 194
to the Empowerment of Exceedingly Unelaborate Symbols of the text implies a simultaneous ripening of body, speech, and mind. Thus, applying bodily in liberation the condition of the postures, one gains Three Buddha-Bodies. Cutting off one's speech, sound looses its power and one realizes the meaning which cannot be expressed by sound. Mind, finally, is directly introduced to the empty Clear Light by means of the pith of symbols expressing its meaning with various procedures and objects such as a crystal or a mirror.
The TCZthen continues with the statement that the perfection of the ripening of the body effectuates the immediate vision of the Developing Phase ( bskyed rim). The perfection of the ripening of the speech is accompanied by unusual spiritual capabilities, and when the ripening of mind is perfected one displays the marks of the Completion Phase ( rdzogs rim) having reached their peak. The simultaneous implies body, the speech, and mind ripening of perfection of the accomplishment of the practice of the Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum
gyi snang ba). Although there are many divisions of Commitments ( dam tshig), essentially, they refer to the relation of the student to his teacher. That is, the student has to please him by means of bodily actions such as offering him a seat or a mandala or p0 him. With front in of one's speech one prostrating oneself Buddhist knowledge the texts his of and profound praises in beyond he is one's practice what goes mentally, one never for The be reason such a respectful thinking to correct. 195
behaviour towards one's teacher is the assumption that one
cannot escape from samsara without his skilful help.
The liberation of what has been ripened (smin pa grol
bar byed pa ):
Then comes what in the text is called "liberation of what has been ripened" (by means of the Four Empowerments). Its first two parts - the realization in the manner of a beggar and the realization in the manner of a deer - exemplify the kind of attitude needed to practise the quintessential instructions of the teacher"'.
How the practice has to be done (ji Itar nyams su blangs ba ):
The following main part of the Eighth Theme is called "how the practice has to be done" (ji Itar nyams su blangs ba ) and consists of the practice by means of conception of by the means of conception practice meditational objects and for first The is Intelligence. the meant of self-appearance of students with intellectual propensities and consequently offers a rather extensive guiding explanation preparing the entrance into what is ultimately certain according to Rdzogs chen. The second one emphasizes a rather different approach to because here is is one certain, what ultimately
it by to introduced the royal road of straightforwardly Intelligence ( rig pa ) without having recourse to the ( ). Both the mind sems conditioned conceptions of 196
approaches, however, have the power to liberate the student already in his present life.
The practice by means of conception of meditational
objects ( dmigs pa yul gyi blo can ):
From among the four parts of the practice by means of conception of meditational objects ( dmigs pa yul gyi blo can the yoga of the continual action ( spyod pa la rgyun du byed pa'i mal byor) is explained first"'.
The yoga of the continual action ( spyod pa la rgyun du
byed pali mal byor):
1.
The first of its three parts"O, i.e., the action of subduing
( ba dbang sdud kyi spyod appearances snang pa)"',
consists of three parts treating the Ten Unwholesome
Actions ( mi dge ba bcu) and the concomitant Ten Religious Activities ( chos spyod bcu)"',
the Separation of Samsara and
Nirvana ( 'khor 'das ru shan 'byed pa 7 spyod pa )"', and the
( brtul (as) discipline holding the zhugs yogic wind action of Hung 'dzin gyi spyod pa ). Obviously, the expression "holding the wind" ( Hung 'dzin does not here refer to any breathing technique, but to the dissolving discursive finally the blocking and process of thinking of conditioned mind ( sems). Seven actions which in They the text. this mentioned are said are process support to be similar to the actions of a bee, a swallow, a wounded
deer, a dumb person, a dog or a pig, and a lion. 197
2.
The quintessential instruction'04 related to these seven
actions is the method of letting be naked what appears ( man ngag tu snang ba gcer bzhag gi thabs ) which has two parts whereof the second one is not explained very clearly in the text. Thus, according to TC2'0', in the very moment of looking nakedly or directly at whatever appears to Mind Itself ( sems nyid), it dissolves immediately like snow having contact with a hot stone. Looking in this way at the things in their fragmentation ( chos can dum bu) without loosing the state of Mind Itself ( sems nyid), one is liberated from one's attachment ( zhen 'dzin) and recognizes that despite the fact that appearances lack ultimate truth, they nevertheless appear, and they do so in the manner of a reflection ( gzugs brnyan ), a mi rage ( smig rgyu ), ad ream ( rmi lam ), etc. Second, having learnt what is meant by Unborn Reality Itself ( chos nyid ma skyes pa ), one understands that the nature of inherent forever is or of peaceful empty appearances existence. The RBBR offers in this part an explantion of the Four Ways be bzhi) ( lugs Liberation not understood should which of grol different but kind aspects of the rather as as a of sequence, liberation". of same process Thus, Forever Available Liberation ( ye grol) is likened here to Space which never has been bound by anything and refers
to Mind Itself being free forever. The basic assumption of Rdzogs chen that one does not in to transforming order purifying or as need any antidote such is "SelfLi be termed is ration" get rid of what unwholesome )rang grol ) ( Arising Upon shar grol emphasizes the point Liberation 198
that whatever arises is liberated without there being a gap between its arising and its liberation. That the one who is perceiving, immediately disappears into its perceived objects without there being any differentiation between them is Immediate or Naked Liberation ( cer groi).
3.
As Klong chen rab byams remarks"', the third part of
the yoga of the continual action, i.e., the intention of
appearance and existence emerging (as) ground ( dgongs pa bzhengs), is kind intention srid gzhir a of snang which arises
on account of applying the quintessential instruction mentioned above and which presents itself as being completely unobstructed. In order to elucidate what is meant by it, he quotes then the Tantra Klong drug pa where it is said that what is appearing to Mind Itself without there being any hope or fear is called "the intention having confidence in letting
be as it is forever" ( ye bzhag gdeng Idan dgongs pa ). According to the RBBR"', worlds ( snod) and living beings bcud) are experienced in this phase without obstruction, because they arise as mere play ( rtsal) of their immediate Liberation Upon Arising (shargrol)
which, of course, has its
On ). ( in Intelligence account of that, they cannot rig pa origin harm one's staying in Intelligence. On the other hand, one's block does Intelligence Space in the not of staying Space I its Therefore, vast and al -encompassing appearances. is called "intention of appearance and existence emerging as ground".
4.
As a result of this yoga, the Five Afflictions are
Cognition ( 'gyur). Pristine into nyon mongs gnas transformed 199
Interestingly, there seems to be some mixture with tantric thought, because the transformation of afflictions and not their
Self-Liberation ( rang grol) or dissolution - the method proper to Rdzogs chen - is placed in the foreground. Klong chen rab 'byams is in his TC2"' not giving any information about this point, but in the corresponding passage of the RBBFF'Oone
finds the key term "Self-Liberation" ( rang groi), thus confirming the assumption that the student is here supposed to liberate or dissolve and not to transform afflictions.
The yoga of the continuai meditation (sgom pa la rgyun du byed pa li mal "byor):
Now, as to the second main part of the practice by means of conception of meditational objects, i.e., the yoga of the
du byed (sgom la pai mal pa rgyun continual meditation 'byor)
1.
211 :
Its first part is called "meditation inseparably joined with
day and night ( sgom pa nyin mtshan kha sbyor )212and begins with an explanation of the meditative stability of a bodhisattva ( byang chub sems dpali bsam gtan )213which forms the first of the three parts of the meditation inseparably joined with day and night. Unlike the mental fixation of gods 'dzin )below dang ( Iha sems see mili and men -
the meditative stability of a bodhisattva ( byang chub sems
dpa 'i bsam gtan principally is not produced, but rather kyis ba), there shugs skye ngam ngang naturally arising This thoughts. discursive meditative stability, being no 200
however, has not the power to show what is ultimately real. Klong chen rab 'byams says in this conteXt214that mere nonconcepuality ( rtog med) is not what is meant by Intelligence (rig pa ), because Intelligence is not merely a lack of discursive thoughts, but embodies also the Clear Light.
In order to elucidate what is meant by "undetermined natural meditative stability" ( rang bzhin gyi bsam gtan lung ma bstan )2'-'- the first part of the meditative stability of a bodhisattva - the text gives the example of the eyes of an archer who is focusing on his target. In this very moment of focusing, his eyes do not move and mind and its activities are blocked. Although no more conscious about anything, he is not asleep during this phase, but dwells in the all-ground of lacks ( kun the clarity of gzhi) and completely consciousness awareness ( gsal ba) so typical of Rdzogs chen. The meditative stability of staying on (bodhisattva ) Levels it ) la bsam the second part and gtan represents sa gnas pai refers to the various mental absorptions as main characteristic however, Such levels. the these absorptions, of of practice merely purify the karmic propensities of their respective
levels"'. As antidote for a meditative state which is marked by mere
inner calm ( zhi gnas )- an individual staying in such a state is ( bai the "sleeping contrived nyal mal'byorpa) yogin" called ) bsam is ( bcos gtan recommended. paY meditative stablility This meditative stablility is contrived by the intellect ( yid kyis both, ) bcos du a non-conceptual and embraces ched ) ( ting the nge'dzin mi rtog pa and meditative absorption Completion Phase having Developing a and practice of a ( bcas Iha 7 bskyed rtog to rdzogs recourse conceptions 201
)217,
and other similar stabilities such as the four sessions of
meditative stability ( bsam gtan gyi thun bzhi) of the text
218 .
Second comes in the text the part called "intention of the
have (bde bar gshegs pai dgongs bliss" to who ones gone pa) which is characterised by the capability to meditate day and night without interruption on the appearances of the Motherly Reality Itself ( chos nyid mai snang ba ). The two aspects of it, i.e., remaining in an uncontrived (state) ( ma bcod bzhag pa ), and (having) the vision (of Rdzogs chen ) without meditating ( ma bsgom Itas pa ), are mentioned in the Tantra Nyi z1akha sbyot"'. Unfortunately, they are neither explained there nor in the TCZ where the relevant passage of this Tantra is quoted. One is merely told that on account of remaining in an uncontrived state one's sensations ( 'byung tshor) of samsaric appearances are blocked and that due to the visions coming up without meditation one gains the warmth of realization ( drod tshad myed ). Nevertheless, Klong chen rab 'byams also cites220in the beginning of his explanation of the term "intention of the ones who have gone to bliss" the Tantra Rig pa rang shar which relates this term to the skyCognition Pristine the evolving appearances of gazing and
fromit. Third, as for the mental fixation of gods and men ( Iha dang holding 'dzin ): It the on white of one's mind consists mili sems PHAT, laughter fierce A, the the of expression on syllable on the fierce deities, on the struggle of the anti-gods, on the
(experience the thoughts, discursive on gradual of) pursuit of instantaneous the emptiness of whatever emptiness, and on All of them can be traced back to the forms of appearanceSZ21 . Y012Z2
Tantra Nyi z1akha Sb
for the the fourth one, except , 202
which seems to have its origin in the Spying thig ya bzhi. Similar to the Tantra Nyi z1akha sbyor, the TCZ too, offers a list of twenty-one mental fixationS223 whereof, however, not all correspond to the fixations presented in the Tantra mentioned
Moreover, Klong 'byams chen rab above. arranges them into three sevenfold series. Thus, the first brings about the abiding of one's mind in its place ( bdun tshan dang pos rang sems gnas su bzhug pa the second effectuates the separation of the attachment to body and mind ( gnyis pa lus sems 'dzin zhen dbral bai gnad bdun ), and the third renders possible the perception of Reality Itself ( gsum pas chos nyid mthong ba bstan paY bdun tshan ). The sixth and the seventh mental fixation of the text form part of the third series and the remaining five belong to the first. Now, as for the relationship between the three practices of the meditation inseparably joined with day and night ( sgom pa nyin mtshan kha sbyor): In the RBBR one finds an interesting fixation that the mental of gods and men passage... saying ( 1hadang mil sems 'dzin ) is meant for beginners, because the mind has to be fixed on an objective reference in order to
calmit. When there is no longer any need to intentionally produce a state of meditative absorption, one has attained the meditative dpai bsam ( byang bodhisattva gtan chub sems stability of a in having an perfection staying of one's stabilized and in intention the the stays of ones who one state, uncontrived
have gone to bliss ( We bar gshegs pai dgongs pa ). Klong the that these three 'byams point states emphasizes chen rab increasing three steps of perfection of mental merely represent fixation and not three different states. 203
2.
The method of "the letting-be of the ocean" ( man ngag
instruction bzhag) mtsho rgya of the cog as quintessential yoga of continual meditation ( sgom pa la rgyun du byed pai
'byor) mal primarily refers to the eyes which are compared "Letting be" an ocean. means neither moving nor closing with them. Furthermore, in the RBBR one finds the statement that they are called isocean" on account of their power to let arise the radiation of the great transparent clarity. Their power to do so, however, is made accessible by means of light-channels
transporting this self-radiation of Mirror-Like Pristine Cognition from the heart ( tsitta ) to the eyes which are called "water lamp" ( chuli sgron ma) in this contexf2-1. In the text, the deviation from this quintessential instruction is termed "falling in the extreme of inner calm" ( gzhi gnas phyogs gcig tu 1hung ba ) and refers to a rather diffuse state lacking any input of the Six Collections ( tshogs drug)"'. The RBBR calls it "deviation into the blocked mediation of a ) du ba 'gog ( thos and adds pai sgom gol sra vakd' nyan Among the deviations. the them at grasping are other several the in (of the emptiness, of mere a state staying clarity mind), Despite their kind for bliss, of stiff equanimity. and a craving differences, all of them share the characteristic of being distortions in the sense that they represent positions of holding onto one-sided or extreme views"'.
3.
Thus, when the consciousness is not blocking
by is them, tainted one not nevertheless, appearances and, dwells in the intention which leaves (the Six Collections) in the ( dgongs existence and pa snang srid ground of appearance intention in to the ) bzhag of appearance contrast and, gzhir 204
and existence emerging (as) ground ( snang sfid gzhi bzhengs kyi dgOngspa ), there is no longer any need to have recourse to words in order to understand what is meant by SelfLiberation ( rang grol )III.
4.
At this time, afflictions are sealed by Reality Itself ( nyon
mongs pa rgyas gdab pa ). "Sealing" means that one still has to check afflictions, i.e., to stare at them in order to dissolve them into Pristine Cognition, but unlike transforming ( nyon mongs gnas 'gyur ), sealing requires no longer any significant
effort to do so.
The yoga which preserves continuously the view (Ita ba la rgyun du byed pali mal "byor):
From among the four parts of the practice by means of
conception of meditational objects ( dmigs pa yul gyi bid can ), the yoga which preserves continuously the view consists of the
view ( Ita ba), "the mountain-like letting-be" as its ), ( bo bzhag instruction and quintessential man ngag ri cog the intention of complete liberation of the Three Realms khams gsum yongs su grol bal dgongs pa)
1.
229
.
Thus, the general view ( spyN Ita ba ) comprehends the
Vehicles ( Graduated theg pa riM Nine the views of
dgU)230
Rdzogs but the of chen are understood as vehicle whereof all holding onto assumptions"'. views relying on words, As specific view ( rang gi Ita ba ) is presented here the Great Perfection the perfect view of effortless, spontaneously 205
( rdzogs pa chen po bya bral 1hungyis grub pali Ita ba )Although not explicitely classified, one clearly can distinguish its three parts, i.e., the view of outer things, inner reality, and 232
Intelligence secret
.
Moreover, four eyes... are mentioned in this context. The
( vajra-eye rdo rjei mig) and the eye of discriminative ( kyi ) shes rab mig awareness are related to the two aspects of the view of outer things, i.e., the things in their fragmentation ( chos can dum bu), and the diversity of things ( chos can bye brag), respectively. The first aspect rather emphasizes an understanding of the ultimate emptiness of outwardly appearing things, whereas the second implies more the continuity of this understanding in the midst of the diversity dream-like Having outer appearances. of applied the twofold inner Reality Itself by means things, the one see view of outer Cognition ( ) Pristine kyi the eye of ye shes mig and of recognizes that this reality is not a mere emptiness, but is imbued with Intelligence. The eye of utterly pure Reality Itself
( chos nyid mam par dag pali mig) finally, understands Intelligence as an inseparable union of Space and 234
Intelligence
2.
-
The method of "the mountain-like letting-be" ( man ngag
instruction bzhag) the bo of quintessential as serves ri cog these three specific views made accessible by four eyes. According to the RBBR, this instruction implies a certainty on Intelligence, the by is natural resting place of all meant what by doubts being tainted assumptions, or views, without Having finally it. doubts, cut off all one misconceptions about 235
is like blissful in stable which a mountain state rests a 206
.
Out of this stability arises in oneself an understanding of
3.
self-arisen Pristine Cognition being the real meaning of the Because view. all things in their immediacy are viewed as
primordially liberated, one realizes that there is no need to liberate them again, and no longer searching and striving for what is meant with vision, one dwells in the intention of liberation complete of the Three Realms ( khams gsum yongs su grol bai dgongs pa ).
4.
At this time, afflictions are naturally purified ( nyon
mongs gnas dag ), because one has passed beyond the urge to abandon them. But although it is no longer required to check if they dissolve or not, one still is lacking the capability to stay without interruption in the view made accessible through their dissolution.
The yoga of the continual result ( 'bras bu la rgyun du bj ): 'byor mal - ved pali The yoga of the continual result ( 'bras bu la rgyun du byed by fourth ) the 'byor the practice part of represents pali mal ( dmigs pa yul gyi means of conception of meditational objects bld can) and is arranged in three parts"'.
1.
Its first part is called "naturally pure result' ( rang bzhin
it because bu), 'bras dag arises without any effort, gi mam Thus, by three the is it of means analogies. explained and Intelligence ( ) is in the dwelling state of rig pa permanent 207
compared to a king who has definitely captured his residence for ever. The definite subjugation of one's subjects ( 'bangs cham la phebs te mi 'gyur ba ) refers to the five senseconsciousnesses which have no longer the power to condition one's staying in Intelligence, but present themselves as mere play of Intelligence ( rig rtsal)"'. The version of the third analogy to be found in the text - to have definitely put the minister into prison for ever ( blon po btson du zin te mi 'gyur ba) - seems to be incomplete. According to the TC2"', the superior minister of a king has been definitely put into prison by another king, and the king who has lost his minister now has to obey this other king. Likewise, having rendered innocuous the flow of mental consciousness, one's Intelligence has gained command over them.
In order to realize such a result, one takes recourse to the quintessential instruction of the "letting-be of Intelligence" ( deY man ngag tu rig pa cog gzhag gi thabs). Here, Intelligence is said to pervade everything without contrivance or distortion, because one already knows how to continue in
the state of Intelligence during the natural arisal, staying, and liberation of whatever makes its presence felt"'. According to the RBBR, the whole range of piths concerning ) into be ( three condensed consciousness shes pali gnad can teachingS240Thus, one has to leave the Five Sense. Consciousnesses as they are ( cog bzhag ) when their
The five appear. objects same procedure of outer respective "letting be" has also to be applied to the inner aspect, i.e., the flow of inner mental sensations, and to the secret aspect of its is the Intelligence inside resting radiating place which empty 208
dharmak5ya. Ultimately, whatever arises, be it appearance or consciousness, it is empty of conceptuality when experienced as self-radiation by means of the method of "Ieffing be".
I
Having followed such an instruction, one is free from
hope and fear and dwells in the intention of the primordial Three Forms Existence ( the sfid gsum ka dag gi of purity of dgongs pa
4.
)241.
At this time, the Self-Liberation of afflictions ( nyon
mongs rang grol ) is definitively realized, i.e., there is no longer any need to check
theM242.
With that, the brief description of the various parts of the practice by means of conception of meditational objects ( dmigs pa yul gyi bld can ) is concluded and now the practice by means of conception of the self-appearance of Intelligence ( rig pa rang snang gi blo can) has to be looked at.
The practice by means of conception of the self(rig Intelligence pa rang snang gi of appearance blo can):
It consists of two parts whereof the first, i.e., the Cutting Through ( khregs chod ) is not something to be developed by done the having means of conception of practice after bld is dmigs because it ( pa yul gyi can), meditational objects This this of practice. could explain the natural outcome rather 209
why it is not treated as specific practice in the
teXV4'
Another
. lays fact the text be that the rather simply stress reason could
on the Leaping Over ( thod rgal
)244
which constitutes the
... ( "gro) Its consist of the preliminaries sngon second part. three actions of Separating Samsara and Nirvana ( 'khordas ru shan dbye bal spyod pa gsum bya ba
)246.
Basically, one is supposed here to perform without second thoughts whatever corporeal, vocal or mental action comes to ( from (rig in ) Intelligence to order separate mind sems mind pa )247. The text mentions six aspects of their supreme and
common purpose, however without explaining them. Thus, P-411
according to the TC2 , their common purpose is the pacification of obstacles and the purification of unwholesome body of speech and mind, whereas and obscurations actions the attainment of Body, Speech, and Mind of a Buddha (sku
for is thugs) gsung accounted as supreme purpose. Having performed the Three Actions of Separating Samsara bringing Nirvana, the preliminaries one concludes with and down to naturalness ( mal du dbab pa gsum) one's body, Intelligence in to the of stabilize state speech, and mind order (rig pa ) made accessible through the preliminaries.
The Arisal of the Four Visions ( snang ba bzhi f ":
In the text, one finds a short but comprehensive presentation it Nevertheless, is looking Visions. Four the at other worth of
texts treating them in detail in order to facilitate an is by these meant visionary what of understanding
experiences. 210
To begin with, the KDY7"' clearly explains their relation to the Four Lamps ( sgron ma bzhi). According to this text, the way ( lam) starts with the application of the Three Postures ( bzhugs stangs gsum) and the Three Ways of Looking ( gzigs stangs gsum ). On account of applying them, first, the Lamp of Utterly Pure Space arises which then shelters the Lamp of Empty Drops of Light arising in it. Inside the drops of the latter, the selfradiation of the Channel having a Crystal-Cavity ( shel sbug Vajra-Chains. is It in lights the very moment of the can) up as Self-Arisen Lamp these that the of stabilization of chains Discriminative Awareness makes its presence felt as a kind of consciousness which is clear and empty and beyond
conceptuality. When the pliancy of the Lamp of the Water that Lassos Everything At a Distance is attained, one is at ease in using any of the Three Ways of Looking. The full efficacy of the Lamp of Utterly Pure Space is visible ( rang gsal) exposing space adorned with self-clarity as five-coloured light-drops, and the self-clarity of the place by is brought the Intelligence to of means about proper Light. Drops Empty Lamp the of of adaptability of As to the Vajra-Chains, their stability is realized through the fully developed power of the Lamp of Self-Arisen Discriminative Awareness. Thereby, first the channels and then flesh, blood, and bones are transformed into light. Thus, after having identified the Four Visions ( snang ba bzhi)
by applying the postures and ways of seeing, one liberates the in the of sambhogakciyaand realm pure oneself 211
accomplishes the nirvana without remainder ( Ihag med) in this very life?".
Below in the same text, one is given specific advice on how to eliminate flaws concerning the Four Lamps. Thus, it is recommended to apply medical substances and mantras in Water Lamp to the the that Lassos Everything rectify of order At a Distance. When the Lamp of Utterly Pure Space is only vaguely arising, one should not look too closely at the sun. The ideal distance is said to be a cubit ( khru gang).
In case of difficulties concerning the Lamp of Empty Drops of Light it is imperative to look at the visions of space ( dbyings kyi snang ba ) without trying to alter them. Vajra-Chains which are not stabilized in Outer Space are indicative of a deficient functioning of the Lamp of Self-Arisen Discriminative Awareness. Relaxed breathing is On it. here to account of these mend recommended first lamps increase in the three the the visions of measures, Visions and then, in the fourth vision, finally dissolve into the
Clear Light of the ground. A prinicipal source succintly treating the arisal and dissolution of the Four Visions ( snang ba bzhi) so often in 'byams Klong in the many and rab chen works of quoted 'gyur Sgra is Tantra thal bzhi Spying the thig texts of the ya
chen po
:
'The Vision of the Immediate Perception of Reality Itself
from doors the the sense-organs of surely emerges in the lights cloudless sky. up and The Vision of Increasing Experiences implies the 212
Cognition Pristine in the manifestation of colours of Outer (Space). Thus, the five colours (of light) stand vertically and arise horizontally, the light-drops (harbour) various Buddha-Bodies, and Intelligence lights up in this
( appearances environment of snang baYyul). In the Vision of the Intelligence Reaching Its Peak the the Major and Minor Marks ( mtshan dpe) of the
sambhogakciya light up, and out of the indeterminate colours of the rainbow the couples of the Five Buddha-Families appear. The Vision of Exhaustion of Reality Itself is empty of any experience of visions, the body and the sense-organs are also exhausted, the delusory finds is liberated, thoughts and one assemblage of oneself beyond words which form the basis of verbal
expre si
31 .
The following short definition of these visions presented in the KDNYT is similar to the preceding one, but instead of their 253:
is here their stressed aspect cognitive visionary aspect,
'7he Four Visions are arising according to the text 'Das
rjes as follows: The Vision of the Immediate Perception of Reality Itself abolishes the view which holds onto intellectual analysis.
The Vision of Increasing Experiences makes the 213
Pristine Cognition of the Intermediate State (of Reality Itself) visible. The Vision of the Intelligence Reaching Its Peak recognizes the sambhogakiya. The Vision of Exhaustion of Reality Itself implies the attainment of the result which is the nonaction of the Great Perfection ( Rdzogs chen ). When one has mastered these Four (Visions), there is no longer any need to search for nirvana anywhere else. ý5
The reasons for having four of such visions and for having a fourfold sequence of them are given In the TC2'54:
"Moreover, the number of visions is determined to be four in view of the fact that outwardly, there is increase and exhaustion (of life) in four seasons, that inwardly, there is the liberation of body, speech, intention, and mind, that secretly there is the Four Empowerments, the the of certainty revelation of and that ultimately, there is the certainty of the Lamps. Four the of appearances As for their determined graduation: If one does not see first the Immediate Perception of Reality, one lacks the ground for the arisal of the three remaining ones. Therefore, first arises the Vision of the Immediate
Perception of Reality Itself as ground being the base based. (the three other ones) are on which Since one sees the meaning of all that is on account of 214
its arisal, (this vision) is called "Self-Arisen Pristine Cognition which is obtained from oneself". Then, if one does not experience this immediate perception, one merely (remains on the level of) words and the result will not arise. On the other hand, on account of the implementation of
its meaning, it is experienced in an ever increasing intensity. Thus, it is necessary to gain stability in the full measure of its experience. If there is no (such) stability, one will not (really) get into its (real) experience, one will not (be able) to seize ( ), is what real chos and the cause for Buddhahood
will not arise. On the other hand, if one reaches the full measure of the stabilization of its experience, the Vision of the Intelligence Reaching Its Peak manifests. Even if the Vision of Intelligence is Reaching here Its Peak, (it is not adimissible to assUme) that it does not become (finally) something else, because (if this be difference to there the no would not case), were the assumption that the Three Buddha-Bodies are the (final) result"s, and having the expectation that the defining their things with concretely appearing final the result would not set are characteristics
from common people. oneself apart Unlike that, the experience of visions has to dissolve in the ground, i.e., through one's engaging in the is, the that of exhaustion which all of purity primordial follows the extinction (of any inclination) to grasp at 215
(vision) as something subtle or coarse, the Vision of Exhaustion of Reality Itself arises. "
Both, the arisal and the dissolution of such visions, are looked upon as necessary for the attainment of Perfect
Buddhahood, defined as being without remainder of psycho(phung 1hag po med physical aggregates
)256:
"What is called "being without remainder of psycho-
( aggregates" phung po 1hagmed) has to physical be understood as follows: When one has practised in such a way, the Five Elementary Forces naturally disperse, and the grasping at one's body (as by itself. concrete) ceases something Therefore an ordinary (body) (consisting of) flesh and blood does not appear. The (Buddhahood) without remainder... results from the vanishing of coarse appearances (such as) earth by the cessation of comes about which and stones the Outer Five Elementary Forces. The ordinary body (consisting of) flesh and blood has it longer has it could place where any no gone and " go. The faults arising when one is lacking the Four Visions are discussed in the BMNyTS8:
"As for the ascertainment of the Four Visions coming Pristine the the of meaning of practice out of Cognition (which forms) the main part of the practice:
If one does not see the Vision of the Immediate 216
Perception of Reality Itself, Reality Itself turns into a (mere) assumption. If one is not seeing the Vision of Increasing Experiences, there will be no difference between oneself and common people. If one is not seeing the Vision of the Intelligence Reaching Its Peak, the quintessential instruction of the teacher will be falsified in its very truth. If one is not seeing the Vision of Exhaustion of Reality Itself, the Reality (envisioned) in its immediacy will turn into a thing. "
Even though the exhaustion of visions which follows their
cultivation is prerequisite to gaining final liberation, liberation itself transcends both, making fully accessible the whole range of appearing and non-appearing aspects of the BuddhaBodies
:
'7he example for the Self-Liberation in the ever present great primordial purity (occuring) after the perfection of the Four Visions (is set up as follows): Light
(naturally) arises in a polished crystal, but as soon as the concomitant condition of sun-rays is lacking, the Five Lights ( 'od Inga ) are (again) dwelling in inner dissolved having there. ( gsal) after nang clarity Similar to that, one may be tainted by the mire of the
delusory subject-object structure ( gzung 'dzin ), because one has not recognized one's own essence (in the light arising) out of the primoridal purity in outer by (this be) but removed mire will nonetheless, clarity, 217
practising the instruction of the Four Visions, and after the completion of what is arising like the Five Lights (of a crystal) in the arisal of the Vision of the Intelligence Reaching Its Peak, one will reach the level of the Exhaustion of Reality Itself ( chos nyid zad sa ). Furthermore, the dissolution (of the visions) in their primordial ground resembles the dissolution of the Five Lights into (a crystal). At this time, the YouthfulVase-Body (gzhon nu bum pai sku) is found, and this dissolution is neither dull, nor is (its) clarity proliferating, and (its) Intelligence is spontanelously accomplished as the very freedom from conceptuality. Thus, (its) essence is the dharmakciya,because it is (its) empty, nature is the sambhogak5ya, because its nature is clear, and its compassion is the is by (the because ground marked) nirmaVakciya, Intelligence. (These three aspects) which are accompanied by Pristine Cognition are spontaneously accomplished (in the ground) as inseparable union. Then again, charismatic activities for the sake of beings to be tamed are performed instantaneously by means the the the and sambhogakciya of appearance of dharmakciya, the of moving out nirmapak5ya without long (available) they as as are constantly and is their is continuity not samsara not yet emptied, broken, and their vast miraculous display ( mam par 'phrui pa ) arises without limitation." 218
The definition of the Four Visions:
1.
The definition of the Four Visions is given In the TCZ
and the TDZ by means of the explanation of the individual
syllables constituting the terms in question. Thus, the syllable chos nyid in the term chos nyid mpgon 260 is
sum gyi snang ba
further analysed into chos and chos
nyid whereof chos denotes Samsara and the lack of liberation being in the possession of the piths of account of on not practice. On the other hand, chos nyid represents nirvana and the certainty of liberation made accessible through the piths of practice. A further definition rather empasizes complementarity than opposition. Thus, seen from the perspective of the inseparability of Space and Intelligence, Space chos symbolizes and chos nyid Intelligence.
Indicative of Intelligence becoming visible in immediate perception is the syllable mngon pa. Even though Intelligence makes itself felt in the form of visions of Clear Light, these visions should not to be confused with common appearances Four Elementary be the to of aggregates are said which Forces. Unlike the latter ones, the former ones do not fall a be delimited because final destruction, they to can not victim
( dngos thing po rang m1shan as a specifically characterised From among the various denotations of the syllable sum,
first ranks its denotationas a fourfoldset of outer, inner, levels three them each exhibiting of unsurpassable secret, and
aspects. First, relying on the outer level consisting of the three piths of body, speech, and mind ( lus ngag yid gsum gyi gnad foundation the thod lays the of rgal practice. gsum), one 219
Second, applying the three piths of place, ( yul gyi gnad), sense-door ( sgo 7gnad), and wind- Intell igenGe ( Hung rig gi gnad), one removes obstacles of the way which represents here the inner level. Third, one experiences the three aspects of the graduation becoming accustomed to practice which represent the of secret level. Thus, on account of becoming accustomed to the light, light-drops, of visions and Buddha-Bodies ( goms pa tshad kyi rim pa ), delusive appearances naturally dissolve. Consequently, one perceives various signs indicative of the full maturation of the visions ( smin pa rtags kyi rim pa) and finally realizes their complete exhaustion into Reality Itself mthar thug zad pa 7 rim pa ). Fourth, the unsurpassable level refers to one's accomplishment of the result being the outcome of the arisal of Intelligence as light, its ripening as light-drops, and its Three Buddha Bodies. Moreover, the the syllable perfection as sum symbolizes the self-radiation of the Three Buddha Bodies ( sku gsum gyi rang gdangs ). In this context, the perceiving
Intelligence, is being the self-radiation of the empty agent dharmak5ya, the outer clarity of the Five Lights as its field of Cognition Pristine is the representing of self-clarity perception the self-radiation of the sambhogak5ya, and the simultaneity of the arisal and liberation of thoughts is expressive of the selfradiation of nirmaVakciya The two syllables snang ba, finally, denote that what is is it is the Itself, the that Reality is arising place where arising Outer Space, and that the mode of its arisal implies the felt light forms Vajra-Chains. the of such as presence of various 220
2.
According to the TCZ", the syllable nyams in the term
nYams gong 'phel gyi snang ba corresponds to the mental ( shes nyams ) and visual experiences ( snang nyams) gained though meditation. On the one hand, the former ones are worldy experiences characterised by an attachment of the mind to the bliss gained in meditative absorption and they find their expression in the wish to do such things as singing VajraSongs or dancing Vajra-Dances. On the other hand, insofar as they are non-worldly mental experiences ( shes nyams) they are marked by the realization of the transcendence of the extremes of exclusive emptiness and exculsive clarity. From among the three stages distinguished with regard to non-worldly experiences, the experience of mental bliss ( shes pa dga'bdei
nyams) is the first. As mentioned above, unlike
its wordly counterpart, this non-worldly mental experience is completely free of any attachment. It is not the outcome of a contrived meditation ( bcos ma 7 sgom pa ) being not but is by it because mind, created considered as stable, Clear Light. the empty out of something naturally arising The second experience is called "eventually changing
) is intimately ( 'gyur related and gyi nyams experience" mthar to eight appearances of the experience of wind ( Hung nyams kyi snang cha) which resemble fireflies, clouds, smoke, dark-blue the the arising moon, arising stars, shimmering mist, the during the complete and night, early sky as present transparency at dawn. Since this experience is not stable on it is the being called wind, moving of experience an account of "eventually changing experience", and this experience has to be produced in order to purify mind and its concomitant wind ( Hung sems ). 221
The great Clear Light which is the self-radiation of Intelligence marks the third experience, i.e., the visual experience ( snang nyams ). Provisionaly, this radiation has to increase and reach its peak or full measure as outer clarity, but ultimately, it has to exhaust itself in order to dissolve again into the ground. In the space of the natural light ( rang 'od) in its inner clarity, there is neither any shifting nor any changing of Intelligence in the great spontanteous perfection of the primordial dwelling in the palace of Buddha-Bodies and their aspects of Pristine Cognition. Klong chen rab 'byams then emphasizes the point that the main accent is put here on visual experience, because the mental experience is primarily a product of the conditioned mind and consequently subject to change. Moreover, there is no chance to see the ultimate meaning of what really is in all its immediacy without relying on the visual experience. In short, it is the latter which is beyond subject and object and it consists of the vision of the colours of the Five Pristine Cognition ye shes Ingai kha dog gi snang ba ) and the vision of Space
dbyings kyi snang ba ).
The ever increasing intensity of the experience of the brilliance of the visions, of their well-shaped forms and of their
'phel. by denoted is the two syllables gong multiplicity Thus, when the five luminous visions appearing as vertically light-rays, horizontally light-rays, as arising as standing has banners one as are perfected, squares, as chunks, and Cognition five Pristine the and colours of gained power over Afflictions desire, hatred, Five the of stupidity, consequently, in but longer openly manifest, remain pride, and envy no latency. 222
When one sees half-nets, nets, checkered designs, sieves, and brocade tents, one finds oneself beyond any conceptualization of the Five Psycho-Physical Aggregates as being a self-entity. Then, on account of luminous visions arising as pure forms of Pristine Cognition, as mansions of Pristine Cognition, as in and moon conjunction, as piled up lotus flowers, as sun stacked up stOpas,and as lotus flowers with thousand petals, one is freed from the fetters of the Five Elementary Forces. Furthermore, since these visions are coming and going, they are called "experiences" ( nyams), and in order to denote their
ever developing intensity, the term "increase" (gong 'phel) is used.
3.
The two syllables rig pa in the term rig pa tshad phebs
kyi snang
bCY62
indicate the actual outer manifestation of
Intelligence residing forever in its primordial ground (9zhignas kyi rig pa ). The syllable tshad refers to the development of the at first fully Buddha-Bodies into their perfected only partly manifest form, and phebs pa emphasizes the point that there is no
far beyond that as as visions are concerned. going
4.
A concise explanation of the individual syllables of the
term chos nyid zad paY snang ba
763
discussion the concludes
in forming terms the denotations the the of syllables of various question. Thus, chos comprises the assemblage of body, speech. the their afflictions, nyid symbolizes concomitant mind, and this Light Clear purify assemblage, and zad which visions of 223
pA the last two syllables, refer to the non-conceptual emptiness which is reached after the dissolution of the visions into the primordial ground.
The Vision of the Immediate Perception of Reality Itself
( chos nyid mngon sum gyi snang ba ):
Having discussed the various denotations relating to the Four Visions ( snang ba bzhi), a detailed exposition of each of these visions largely based on the KDYT .. comes next. Thus, Klong chen rab 'byams begins his discussion of the Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba) with two quotations drawn from the Tantras Sgra thal 'gyur and Klong gsaL The first one which forms part of the quotation already translated above... merely says that this vision will light up by means of the apertures of the sense organs in the cloudless space, and the second one
forms luminous mentions vacillating such as rainbows, feather the of a peacock's patterns of colours resembling eyes ( rma byali mdongs Ita bu ), and light-drops connected with Vajra-Chains. Commenting on these two quotations, Klong chen rab 'byams says that it is the Lamp of Utterly Pure Space ( dbyings mam par dag paY sgron ma ) that initially lights up like a rainbow or like the coloured pattern of a peacock's feather in the space around one's eyebrows ( rang gi smin indicate it the inside light-drops The which arise mtshams su). Empty Drops ( le Light thig Lamp the stong of of presence of 224
pali sgron ma ) and resemble concentric ripples on a pond ( ko mo ) elicited by a stone thrown into it or to luminous seeds ( Inside it, the sba skor). arising on a round plate of a shield two- or threefold Vajra-Chains of Intelligence take shape like delicate knots tied in a strand of a horse's tail, like strings of iron like different kinds lattice-work like chains, of pearls, drwa ba dang drwa phyed ) of f lowers stirred up by the wind. Then comes again a quotation from the Tantra Kiong gsal confirming the principal assumption of thod rgaithat Space and Intelligence ( dbyings rig ) are like sun and sunrays inseparably related to each other. Light-domes arising in this Space ( ), dbyings kyi understood as signs of rtags vision are Pristine Cognition manifests as light-drops, and Vajra-Chains represent Buddha-Bodies. Moreover, the quotations drawn from the Tantras Rig pa rang shar and Seng ge rtsal rdzogs Vajra-Chains fact the the that are a sign vacillating emphasize of the Buddha-Bodies endowed with the Five Aspects of Pristine Cognition ( ye shes Inga ). The mode of being ( gnas lugs) of this vision is ever present in the Precious Palace of the Heart ( tsitta rin po chei gzhal lighting ) initially khang up as nature pure essence, as as yas Buddha-Bodies and light, and as all-pervading compassion. The following quotations from the two Tantras Kiong gsal and the Nor bu phra bkod emphasize the basic assumption of Rdzogs chen that these three aspects of the ground ( gzhi) dwelling in the heart have the potential ( rtsal) to arise as the ) the ( lam through of medium the snang way visions of eyes. Sgron bkod66 from the explain ma mam Three quotations ( blangs tshad) nyams full experience the measure of 225
consisting of the full measure of seeing, of habituation, and of stability. Thus, the full measure of seeing is the light manifesting as unchanging blue of Space, as clear circular formations ( z1um 'khrigs ) of the lamps, and as subtle quickly moving Vajra-Chains of Intelligence. The five-coloured light Space blue the of and reaching the size of about spreading out a cubit ( khru gang) is indicative of the full measure of habituation to Space, the light-drops developing into brocadelike patterns ( za 'og ris ) represent the full measure of the lamps, and the full measure of Intelligence is realized when the Vajra-Chains are soaring like birds in the sky. As far as the full measure of stability is concerned, it will be treated in the context of the third vision. The valuable property of seeing this vision is according to two quotations from the Klong gsal and the 'Das rjes the definite departure from samsaric realms which is realized by fault in its immediacy Intelligence the and related to this seeing inability 'Das it. is the to to the rjes see vision according The aim is twofold: For the time being one is free from
holding onto views based on assumptions and ultimately one leaves behind for ever the Three Samsaric Worlds, because duality by longer the is tainted of wholesome and one no unwholesome actions.
The Vision of Increasing Experiences (nyams gong ba phel gyJ snang
dealing Vision KDYT1117 the the of The passage of with investigate does the signs relating Experiences not Increasing 226
to consciousness ( shes nyams), because they are looked upon as signs of conditioned mind, being per se superficial and mistaken. The visual signs ( snang nyams) have three levels of liberation which refer to what is outside oneself, what is inside one's body, and what is said to be the secret level of one's afflictions. Thus, the light-radiation of Pristine Cognition stabilizes itself through the increase of outwardly appearing visions. Inwardly its increase is felt as light completely pervading one's energy channels, and secretly, one gets rid of one's afflictions. Wong chen rab 'byams quotes then the two Tantras Sgra thal 'gyur and Klong gsal which give some indications about the luminous forms encountered in this vision. Thus, according to the Sgra thal 'gyur, the f ive-coloured lights of Pristine Cognition lighting up in Outer Space stand vertically (gyen 'greng ) and arise horizontally ( rtsibs la shar ba ). Besides that, various light-drops harbour Buddha Bodies and countless Vajra-Chains. Intelligence manifest as visions of In the passage quoted from the Klong gsel, the amplification of the various luminous forms and light-drops and the likened to Intelligence Vajra-Chains the a are of stabilization of
fruit. in developing a seed After these two quotations, Klong chen rab 'byams explains Thus, this intensifying different at the vision. phases of ever ( dbying Space Intelligence beginning, the visions of the and rig) are sometimes clear, sometimes not. Space from the these In the next phase, visions separate bral) las ( dbyings rig smin mtshams around one's eyebrows At the into this time, space. outer and extend ever more light-drops reach the size of peas. 227
Subsequently, Klong chen rab byams gives advice for the different eye-positions to be taken in order to envision various luminous forms such as fragments of light dum bu), vertically standing five-coloured lights ( gyen 'greng
etc.
A Sign of further intimacy is the lighting up of forms such as shooting spokes of a wheel and points of spears ( mdung ). Here, ( Intelligence rtse rig pa ) arising in and as such visions slows down slightly to the velocity of a bird flying through the sky, and a passage quoted from theSgron ma snang byed says that in this phase the light-drops initially reach the size of a buckler and then the size of a mirror. The next phase is characterised by visions of different kinds such as lattice-work ( drwa ba dang drwa phyed), vajras, ( designs mig mangs ris ), sieves wheels, swords, checkered ( mig tshags ), lotus flowers with thousand petals ( padma ston Idan ), fire-tongues, fish-eyes, etc. The light-drops reach the size of a clay bowl and Intelligence slows down to the velocity of a deer running on a pasture. As mentioned in the quotation drawn from the Sgron ma snang byed, in the last phase of this vision, the light pervades the whole world and inside countless light-drops and Vajra-Chains reside the Buddha-Bodies of Vairasattva ( Rdo rje sems dpa), Ratnasambhciva Idan ), Amitcibha ( Snang ba mtha 'yas
Rin chen 'byung A moghasiddhi ( don
( Rnam Vairocana par snang mdzad). and yod grub pa) Some of them merely manifest the upper part of their body,
light-drops form. The fully developed in their light up others become like rhinoceros-skin shields ( bse phub) and Intelligence slows down to the velocity of a bee revolving on the nectar of flowers. Having gained certainty about the 228
Intermediate State of Reality Itself ( chos nyid kyi bar do) in this very lifetime on account of realizing the last phase of this vision, one will not experience it after having died. According to the quotation drawn from the Klong gsai, it is exactly the final mastery of this vision enabling the practitioner to exhaust this intermediate state that makes up its ultimately valuable property (yon tan). Not accomplishing the SelfLiberation of this intermediate state is defined as the fault ( skyon ) related to this vision. From among the two aims or benefits ( dgos pa ), the temporary one refers to the various valuable properties of this vision experienced during its different phases, and the final one implies the Self-Liberation of the intermediate state mentioned above.
The Vision of the Intelligence Reaching Its Peak (rig pa tshad phebs kyi snang ba ):
The passage of the KDYr6'I dealing with the Vision of the Intelligence Reaching Its Peak ( rig pa tshad phebs kyi snang ba ) begins with the usual quotations from Tantras such as Klong gsal or Thal 'gyur describing the extent of this vision 'byams. by Klong is then chen rab which commented upon
Then follows a quotation from the Sgron ma snang byed full kinds the three the of measure of stability explaining (rig Space brtan ), tshad Intelligence to pa paY relating dbyings ni brtan pali tshad ), and Lamps ( sgron ma brtan paY
tshad). Thus, the first of the three kinds of the full measure of 229
stability implies that whatever is arises as Buddha-Bodies. The second results from the complete ceasing of appearances Four ( 'byung Elementary ba bzhi) and Forces the of
manifests as manifold forms of five-coloured light. The third becomes visible above one's body as light-drops piled up like basins of metal ( mkhar gzhong ). At this time there is the between heart the of the luminous forms of the connection
sambhogakciya and one's heart effected by subtle light-rays. Outwardly ( phyi), what has appeared such as earth, stones, etc., has naturally dissolved on account of its liberation into
Clear Light. Inwardly ( nang), one's illusory body ( sgyu lus) dissolves into light that results in the complete ceasing of Secretly ), delusory body. ( ba the material gsang one's is decline dissolution the on of what account of appearances ( arising as mind sems) and one's connection with one's is karmic karma propensities cut off. and personal The liberation of whatever concretely appears in a dualistic full (yon the is tan) the realizing of valuable property way in this this appears not what purifying vision, and measure of limit this ) the fault ( the of not reaching skyon of way marks
vision. The aim of this vision is twofold: For the time being, even
without practising, these visions remain stable, and ultimately, having identified the sambhogakiya, any clinging to the reality ( is Buddha-Bodies self-liberated rang grol). of A similar but somewhat more detailed explanation of this In ZMY7"". two this text, in found the is aspects vision full this the are vision the measure of of attainment concerning Visions the Thus, the of distinguished. accomplishment of Space ( dbyings snang ) implies the arisal of luminous palaces 230
surrounded by five-coloured light. Inside them, the heaps of mandalas of the Five Buddha-Families light up displaying themselves as the full measure of the visions of Intelligence ( rig snang ). Thus, the process of Intelligence ripening into Buddha-Bodies starts inside light-drops and Vajra-Chainswith the arisal of single Buddha-Bodies, and then continues with their lighting-up in pairs. Finally, the Five Buddha-Families together with their retinues pervade the whole space. Klong chen rab 'byams distinguishes here three aspects of Intelligence, the first being the essentially pure Intelligence ) ( 'dzin holds the paY rig pa and which onto ground gzhi which is inseparably connected to the Intelligence having as definitive characteristic ( mtshan nyid 'dzin paY rig pa ) the Five Aspects of Pristine Cognition. Then, out of their self-radiation arises the Intelligence of superior vision ( 1hagmthong gi rig is This form Vajra-Chains. in the called self-radiation of pa) "naturally accomplished radiation". Finally, Intelligence as radiation of all-pervading compassion in this the vision. arising objects as various manifests The following part of this passage gives definitions of the individual syllables of the expression rig pa tshad phebs kyi 'byams the that Wong Thus, ba reason says, rab chen snang for labeling these radiations as rig pa is the fact that Intelligence is the cause ripening itself into these radiations. Outwardly ( phyi), the full measure ( tshad) is reached Inwardly Cognition. Pristine when outer appearances arise as ( nang ), it is realized when one's material body is liberated Intelligence ), ba ( Light, when into Clear and secretly gsang ies. ha-Fami I Budd Five into the has ripened during the to does meditate anymore That one not need 231
concluding phase of this vision is symbolized by the doublesyllable phebs pa. Seeing the pure realms of the sambhogakciya is represented by the double-syllable snang ba. It refers to the pure perception of the visions of the ground ( gzhi snang ) that effectuates the neutralization ( log pa ) of delusory visions. Similar to the full moon, the visions have reached here their
full measure. Klong chen rab 'byams finishes his discussion of this vision with a threefold analysis of the term "appearance" or "vision"
snang ba ) understood as emanating out of Intelligence. Thus, the term "visions of the ground" ( gzhi snang ) refers to that radiation of Intelligence which is not recognized by oneself as one's own essence making itself felt in Outer Space. The term "visions of the way" ( lam snang) basically denotes the same radiation. However, it is different from the former in the sense that it implies a recognition of the arisal of the ground. The resultant visions ( 'bras snang ) manifest in benevolent foms of the sambhogak5ya and the nirmaVakiya after the final ceasing of the visions of the way as exemplified by the Four Visions ( snang ba bzhi).
The Vision of Exhaustion of Reality Itself
( chos nyid zad pa I snang ba ):
As for the last of these Four Visions, Le, the Vision of
Exhaustion of Reality Itself (chos nyid zad pai snang ba ): According to the
KD%yT
70,
this vision is defined as the 232
absence of any conception as regards what is vision or not ( snang ba dang mi snang du 'dzin pa )Klong chen rab 'byams then quotes the Tantra Sgra thal 'gyur saying that this vision is empty of visual signs. Thus, one attains Buddhahood in the sphere of the body of light ( 'od lus), because one's material body and one's sense-objects have ceased to be, one's delusory thougths are naturally liberated, and one's speech is cut off. Moreover, lights wrapping up one's fingers mark one's final separation from any notion concerning samsara or nirvana, i.e., whatever manifests can not be truly established as having any essence. And even though there is such a change as far as the unfolding of visions are concerned, Intelligence itself remains the same, because it is said to be per se beyond increasing diminishing. At hostile this time, the absence and of effects Four Elementary from detrimental the actions of stemming Forces, the trackless disappearance of the continuity of recollection, the non-existence of sun and moon, the absence drug), Sentient Beings (gro ba Six Kinds the and the rigs of of full delusory the measure of mark appearances cessation of determining The impossiblity Intelligence. anything of realizing is disappearance from the called and of visions natural results "meeting the naturally pure dharmak5ya on the level where dag thams ( be" has to chos sku rang chos ceased everything ( Intelligence Thus, bya ). rang thug one's pa zhes cad zad sar be to have to be good a certain size or established rig) cannot itself but is it Nevertheless, presents not non-existent, or bad. in ) inherent the ( ba tsam gsai clarity as mere non-interfering the ground. of aspect compassionate ) ( One's capacity mngon shes is umimpeded, thoughts 233
naturally disappear, and, without manifesting anymore one's impure body ( phung po ), one realizes the Body of Great Transference ( 'pho ba chen poi sku ). Specifically, whatever has appeared up to now naturally dissolves when one is looking at the lights wrapping up one's fingers. Afterwards, the appearances of sentient beings and also one's own body are perceived like a dream or like a reflection of the moon in the Great Moreover, Transference Body the water. of which has been realized by masters such as Padmasambhava or Virnalarnitra is said to be a Vajra-Body ( rdo rjel sku) in the beyond it is birth death. that and sense Related to this body are two kinds of attainment ( thob pa gnyis). They are not mentioned in the the passage of the KDYTtreating this vision, but the TDZoffers the necessary information about it"'. Thus, the term "power over birth" ( skye
ba la dbang thob pa ) denotes one's power to manifest liberate is in body to sentient order necessary whatever beings, and the so called "power over entrance" ( jug pa la dbang thob pa ) refers to one's power to enter into the ever ) dag ( ka through maY gdod purity present primordial dissolving the bodily form one takes whenever it is needed out
of altruisticreasons. Specified as its valuable property (yon tan) is the Four from the is body dissolution of one's which constituted Elementary Forces, and the fault ( skyon) relating to it is defined as the lack of such a dissolution. ( dgos) benefits two of this vision, the From among aims or draw the definitely to to the temporary one refers one's power implies final the one and line between samsara and nirvana, 234
Buddhahood without leaving behind any remainder ( 1hagmed du Ishang rgya ba ). In the ZMY7111,the Vision of Exhaustion of Reality Itself
( chos nyid zad pal snang ba ) is compared with the second moon-phase which begins with the first day of the waning moon and ends with the new moon. Thus, one attains Buddhahood in the unborn space into which all meditative
signs ( rtags) of the preceding three visions have dissolved. The return of the self-radiation into this Inner Space is also "exhaustion called of meditative signs" and is said to resemble the outer light of a crystal dissolving into it. From among the two modes of exhaustion ( zad lugs gnyis the first is gradual and only achieved after strenous practice. The second is immediate due to practice done during former lives or due to the blessing of one's teacher and is even accomplished without fully experiencing the meditative signs of the preceding three visions.
Texts treating the Four Visions:
It certainly comes not as a surprise that all the texts bzhi) ( ba Visions Four the information snang about containing ( Series Instruction belong the to man ngag sde), to seem there being no texts of the Mind Series ( sems sde) or the Space Series ( kiong sde) which treat this subject. Not only Apart the belong to ma. gter them category of that, most of finds in this from the texts already mentioned chapter, one bzhi Sying thig in the collection ya ones other several this subject. explaining 235
Thus, fairly detailed accounts of the Four Visions can be found in the Blags grol don khrid and the Khrid rgyab lung gi phreng ba of the KDNYT, and the texts relevant to this subject contained in the KD YT are the Khrid yig nor bu lugs, the Khrid ba, Tshig don the rin po chei yig rin po che gser gyi phreng bang mdzod, and the Nges don snying po. Apart from several short commentaries on the Four Visions extant in texts such as the Yang snying 'phrul gyi dum bu, the Man ngag dum dum khrigs dum bu bdun cu rtsa bzhi pa Ideb, the Rin po che Hung gi pra khrid skor yig can Ideb, and the Sangs rgyas kyi 'das rjes gsum, the major commentary on them to be found in the texts of the BMNYTcertainly is the one Hung in Rin khrid the che po gi pra skor phra yig can contained Ideb. In the BMYT are several relevant texts such as the Dngos gzhi 'od gsal snying poi don khrid, the Thod rgal rgyab yig, Gzhi in the snang ye shes sgron me. and, particular, As for the ZMYT, special attention has to be paid to the Khrid yig sangs rgyas mnyams sbyor Certainly, one finds quite a lot of allusions to the Four Visions ( snang ba bzhi ) in the Tantras and gter ma presented in the TTT, but passages explicitly treating them are rather in the is information them Thus, available about no such rare. TTT54, and as for the T7-T55, the situation presents itself Chos i. the texts, two Here, e., gter ma merely quite similarly. Gyud dri (= bstan don kyi med z1ashel), chen pa thams cad kyi 'byams kiong kun Theg rab chen gyi spyi phud pa and the le thig don bstan kyi Chos chen thams pa rdzogs cad rgyud (= ba )both bral to btsal bya represent seem nas ye nyag gcig Not deal Series that, them. Instruction only with texts of the 236
the important passages as far as these visions are concerned, are almost identical in these two
teXtS273
Again, not much -
different are the facts of the matter in the TTT56. Apart from
the passage of the Sgra thal 'gyur translated above, one rather discovers allusions to them, as for instance in the Seng ge rtsal rdzogs, in the Kun tu bzang po klong drug pa, or, in the Klong gsal, but no explicit explanation of their fourfold graduation. Thus, one can draw the conclusion that the subject of the Four Visions ( snang ba bzhi) is mainly treated in the gter ma texts of the Instruction Series ( man ngag sde), although
material dealing in general with visions arising during the practice of thod rgal abound especially in the Rdzogs chen Tantras of the TTT56.
237
The Ninth Theme
The marks of progress in practice
"Now, the marks of progress in practice will be shown: The mark of progress of mind is its fearlessness even in experiencing the sufferings of the hot and cold hells. That is, one realizes that it is impossible to establish the sufferings of the hells as existing in Intelligence, because it never has experienced delusion. There is no hoping for the transcendence of pain
(nirvana). That is, on account of one's mind being (already) present as Buddhahood ( sangs rgyas ), it has not to be sought for elsewhere. One does not create joy about Buddhahood. That is, one has realized that there is no reason to attain Buddhahood again, because Intelligence has
been Buddhahood from the very beginning. As for the marks of progress of body and speech: The body (feels) like the full stomach of a dull person. The speech manifests as unrelated talk, there being no is focused it the mind stays where sense at all, and
on, etc. As for the mark of progress of the self-appearance of
Intelligence: Pure appearances ( dag snang ) arise delusory the the of outer appearances ceasing after ( Whrulsnang ), and the mark of progress of secret 238
Intelligenceis to know (this) self-appearance as selfarising and self-liberating ( rang snang rang shar rang groi). "
Three marks of progress ( nyams su blang bai tshad) body, to speech, and mind, to the self-appearance of relating Intelligence, and to the secret Intelligence are distinguished. As mentioned in the text, the last two marks ( tshad) refer to the fully manifest pure appearance or vision of Intelligence and to the recognition of this self-appearance as arising out of it into it. liberating and In other works such as the KDYT .., the mark or peakexperience ( rtags tshad la phebs ) of body, speech, and mind is explicitely related to the Four Visions ( snang ba bzhi):
1.
With regard to the Vision of the Immediate Perception of
Reality Itself ( chos nyid mngon sum gyi snang ba) the peak) is its ( ia Is lus kyi body Ishad phebs rtags experience of one immutable posture. A tortoise which has drawn back in its shell for its is it has the example on a plate put after one immutability. One7s speech turns into the speech of a mute, there being no desire to speak, and, analogous to a bird fly is to in trap away, even when unable a which caught itself focused is do even to on so, one's mind naturally wishing when thoughts are arising.
2.
During the peak-experience of one's body at the time of
'phel ( Experiences Increasing gyi nyams gong the Vision of body feels like the body ba), of someone one's snang longer being there by no any tormented sickness, 239
consideration for its cleanliness and beauty. One's speech gushes forth like the speech of a madman, and, similar to someone afflicted with a lethal poisonous extract who knows that his death is certain, one is sure that one's mind will no longer return to samsaric realms.
3.
During the Vision of the Intelligence Reaching Its Peak
( rig pa tshad phebs kyi snang ba ) the peak-experience of is illustrated body with the picture of an elephant sinking one's into mud. Similar to an elephant who can emerge instantly from the mud, one's body can go through whatever is made up of the Five Elementary Forces without getting stuck in it. Whatever one says is attended to by others and considered as
is like because pleasing a song sung one's speech meaningful, by a grul bum child"'. The confidence of one's mind that there is no longer any base for coming back to the Three Realms ( khams gsum ) is illustrated with the picture of a person who knows that the smallpox will not arise again after having recovered from it.
4.
Since one's body is like a corpse during the Vision of
Exhaustion of Reality Itself ( chos nyid zad paY snang ba ), one is completey free of any fear or anxiety even when being threatened by a hundred executioners. One's speech is similar it, to an echo. Whatever others may say, one merely repeats because one has no longer any intention to communicate disappearance the the Finally, of very moment at whatsoever. into the like is atmosphere, vanishing mist which mind of one's behind leaving concrete Buddhahood one's without one attains body. 240
The Tenth Theme
The Intermediate State of Reality Itself arising in the time following death after having failed to practise during life
"Now comes the explanation of the mode of liberation in the Intermediate State of Reality Itself pertaining to the type of practitioner who has (received) the precepts of the teacher, but who due to laziness did not have the opportunity to master them. From among the classification of the intermediate states, their nature, their limit ( sa mtshams), and the way of their appearance ( snang lugs), the classification is fourfold: There are the Natural Intermediate State of Living ( rang bzhin gnas paY bar do), the Intermediate State State Intermediate ( kaY bar do), Dying the of of chi Reality Itself ( chos pyid kyi bar do), and the Intermediate State of Becoming ( srid pa 7 bar do). As to their nature: The nature of the Natural
Intermediate State of Living is the ceasing of the their Buddha-Bodies of account on appearances of being fettered by the Five Psycho-Physical Aggregates. On Dying: State Intermediate the for As of the nature of Forces Elementary the of the of agitation of account body the the body, sufferings of the one experiences (as) outer (aspect of its nature). 241
(As) inner (aspect of its nature) one experiences the sufferings of the mind after the destruction of the medium of the mental impressions ( sems byung tshor gyi lam ). And because the defect concerning (one's understanding of) the non-existence of attachment
makes itself felt suddenly ( mtshangs rdol) one suffers under the fear of being separated from one's base which is one's link with a body. That is, one remains in fearful thoughts ( Vu shes about dying. As for the nature of the Intermediate State of Reality Itself: Having left the (defiled) aggregate which is the base of an attachment to a self, the meaning of Buddha-Bodies and Pristine Cognition appears in actuality. Having cut off the connection with karma and karmic propensities, one enacts the meditative stability
naturally. On account of the (recognition of) the emptiness of the objects which are grasped as real, one enacts the Reality of utterly pure self-appearance. As for the nature of the Intermediate State of Becoming: The projective existence of its body ( lus kyi sfid pa (possesses) a mental subject ( yid kyi yul can ), and free its of any and are unimpaired sense organs all ). Idan ( thogs med obstruction Mind (as its inner aspect) craves for the various things (of the Intermediate State of) Becoming and thinks them. about 242
On account of this aggregation of body and mind ( 'dus State Intermediate (in the of) pa), one moves Becoming without obstruction, and one thinks about and becomes involved with all (that one encounters). As for the way of their appearance: In the case of the Natural Intermediate State of Living there are various
ways of appearance manifesting, such as the specific appearances ( dgos btsan ) and the appearances of general characteristics ( spyi tshan) of the Three Realms. As for (specific appearances): Having contracted a
disease (causing) yellow eyes ( mig gser gyi nad), (white) perceives one a conch as yellow. (Likewise), having contracted the disease caused by the aggregation (of the three humours) (dus pai nad)"',
(one perceives appearances) such as
houses and their surroundings. The (appearances of) general characterstics manifest to the Six Kinds of Beings as seventeen appearances ( snang ba bcu bdun ) (exemplified by) the appearance of water as nectar"'. As for the way of appearance of the Intermediate State of Dying: One is full of resentment and one's
in. is drawn consciousness That is, one is not (able) to renounce (the appearances is life), the and what manifests vague and present of ( unreliable za zi yam yam). State Intermediate the for As the way of appearance of ( One full is Itself: Reality of resentment zhes of ,tshig ), there being appearances of sounds and 243
forms, of Buddha-Bodies and Prisbne Cognition. As for the way of appearance of the Intermediate State Five Elementary Forces Becoming: (Here the of arise) ( 'byung ba IngaY snang tshul), as flickering and fluctuating appearances. As for the limit ( sa mtshams) (of the intermediate states): The Natural Intermediate State of Living (lasts) from entering one's mother's womb until meeting the circumstances causing death. Then, up to the point of the ceasing of (the outer) breathing (which is marked by) a humming sound, (lasts) the Intermediate State of Dying. Then, what arises onwards from the ceasing of the inner breathing ( nang dbugs)... up to (the phase of) Spontaneous Perfection ( ihun grub) (is) the Intermediate State of Reality Itself ( chos nyid kyi bar do ), and what extends from there up to the city of the khyer) ( pertains to the grong womb mngai gyi Intermediate State of Becoming. As to the precepts of these four (intermediate states): In the Natural Intermediate State of Living, the (different) be have knowables to ascertained. categories of First, one's mind has to be purified through studying. Afterwards, one has to ascertain (what one has studied) beyond has finally, to thinking, pass through one and ba) ( through la meditating. z1a conceptions Having purified one's mind by means of these three (aspects), the class of outer knowables is definitely ( thag chod pa). understood 244
That is, one knows that appearances resemble a mirage or a dream. Thus, one is compelled to turn away one's mind ( bld Idog pa) from samsara. Having definitely understood the category pertaining to the mind which is contained within ( nang 'du bal
sems la gras thag chod pa ), one realizes one's own mind to be insubstantial ( dngos med) and unidentifiable ( ngos gzung dang bral ba ), and consequently, one attains Buddhahood. Having attained the result, that is, Buddhahood in its inseparability of the Three Buddha Bodies ( sku gsum) on account of one's definite understanding of the category of knowables pertaining to the nonduality of appearances and mind ( snang sems gnyis med), (one's) charismatic activities ( mdzad pal 'phrin las) arise without restriction ( phyogs med du). Furthermore, it is important to meet a teacher which holds the correct ( mtshan nyid) view. In the Intermediate State of Dying, what is not clear has
to be made clear. That is, one has to plant the stake (of confidence) with in instructions the manner to the quintessential regard into ( looking the sgeg mo) maiden of an attractive
mirror. Furthermore, a yogin having contracted a disease (provoked) by (bad) circumstances,
examines the
twenty-one marks of death (chi rtags nyer gcig )279 and subsequently
performs the rite of driving back
(death) ( bzlog pal cho ga ) again and again. 245
When the mark of unsuccessful driving back has arisen, (one has to reason that), originally, the body was established by means of the Four Elementary Forces and that finally, one's life is terminated on account of the disintegration ( byerzug) of the Four Elementary Forces. Furthermore, at the time of the earth dissolving into earth ( Sa sa la thim pa ), one's body feels heavy and
one is unable to raise it. As the mark of the dissolution of the water into water, one emits water from one's mouth and nose before
they dry up (completely). As the mark of the dissolution of the fire into fire, the heat of arms and legs, that is of the four extremities,
slips away. At this time, brightness ( bkrag) and radiance ( gzi mdangs ) of the body are also lost. Afterwards, at the time of the dissolution of the wind into
for breath ( dbugs brtsegs ma wind, one gasps 'byung) and the strength of one's body is lost. At this time, one has to bring to mind ( gsal gdab pa the instructions ( gdams gnag ). That is, now one has to remind oneself (of the
instructions saying) that the appearances occuring to State Reality Itself are in Intermediate the of oneself
to be recognized as appearances projected by )ba (rang snang gi oneself Relying on that will be sufficient. If (these instructions cannot be) made clear in this
have to teacher. present one's appropriate is way, it 246
After having accumulated all suitable kinds of branches has ), teacher to ( the bsags tshogs of merit pa remind the sick person three times after having placed a (small) bamboo cane or a scroll of paper ( shog gui dbyibs ) (at the entrance of) his left ear. Having done so, it is impossible not to arrive at (the recognition of) the Intermediate State of Reality Itself. For example, a stable person whom one has advised (where to go) ( than brda bas ) certainly will meet with what he was told. Likewise, one will certainly find (what the teacher has told one) in the Intermediate State of Reality Itself. When one's teacher is not present, the instructions have to be given by one of one's own Vajra brothers and sisters ( rdo rje spun sring) who keeps the Commitments pure (sel med) and whose view and (the in teaching). conformity with are action When the sick person's stability ( brten pa ) deteriorates ( nyams pa ) and his (outer) breathing ceases, his ) ( Hung the be have to pith and sbyang purified winds (has be body to his applied): speech and of mending The three doors ( sgo gsum ) of the sick person and of having brought be together, have to and after oneself it dissolve let has to pushed out one's own air, one three times into the (three doors of the sick person). Having done so, his body is completey filled with warmth. Then, by uttering "HUNG", one induces (the air) from (into the the mouth of sick person). one's mouth 247
Uttering "OM", one induces it to his right nostril, and left his it "A", to induces nostril. saying one Having done so, his eyes protrude completely. When this has happened, it is certain that the sick person will arrive (at the Intermediate State of Reality Itself) by giving (him) the instructions as before. Then, on account of the wind dissolving into consciousness, the cognitive capacity ( shes pa vanishes. Afterwards, at the time of the cessation of the inner breathing, there is the Dissolution of the Consciousness Into the Sky ( mam shes nam mkhar thim pal tshe ) and the ties of body and mind are (definitely) cut off. That is, when the breathing has vanished into space ( bar snang ), the concrete body ( lus gdos pa can ( into lifeless turns matter bem po). completely When the Intelligence passes into the Intermediate State of Reality Itself like a fading spark, one speaks Clear Sky Light" Into "the Dissolution the the of of ( nam mkha "od gsal ia thim pa )Outer (things such as) earth, stones, mountains and (and) (now) the appearances of have ceased rocks Reality Itself (which is) the inner Clear Light, arise.
Due to that all appearances are five-coloured. One thinks that (these) appearances arise such that they give way when stepping down and that they raise back when lifting (one's foot again) ( mnan na nem pa ). 'phar bali bdeg snyam pa na snyam pa 248
The (Three Kinds of) Piths to be applied at this time"') are the pith (of) placing the consciousness ( Yugpa shes pali gnad ), the pith of the liberation (of) the body ( grol ba lus kyi gnad ), and the pith (of) f inal
recognition ( mthar phyin pa ngo shes pai gnad The pith (of) placing the consciousness has two (aspects): Placing the light into Intelligence and placing Intelligence into the light281. As for placing Intelligence into the light: The appearances of light ( 'od snang) are the appearances of the sets of the Five Buddha-Bodies ( sku Inga Ingai snang ba ). That is, from their heart an exceedingly subtle light resembling bundled light rays, each of them heart, one's arises. penetrating At this time, one stays in natural meditative stability ( rang bzhin gyi bsam gtan ). As to the mode of liberation ( grol ba 7 lugs): At this time, the body has been liberated into a body of light ('od sku
)282
because the attachment to a self ( bdag ,
tu 'dzin pa ) with regard to the Five Psycho-Physical
Aggregates has vanished by itself. Staying in the pure Reality Itself, the concrete (body) ( gdos bcas ) (formed) by the subtle and gross Elementary Forces ( 'byung ba phra rags) has been liberated, (that is), it is freed in the great bliss
(of) Clear Light ( 'od gsal We ba chen por grol )intelligence itself has been freed (into the Clear Light) like mother and child mingling together ( ma la bu been it has liberated from thesubtle ), because thim 249
and gross afflictions ( nyon Mongs phra ra9S). At the time of final (recognition) ( mthar phyin pai dus na ), the Three Piths of Confidence ( yid ches paY gnad gsum) arise"' Remembering the confidence which is like placing a child into the lap of the mother, (one recognizes the Clear Light in the same way as) one recognizes a former acquaintance by merely seeing him.
That is, one's misconceptions being cleared ( sgro 'dogs gcod pa ), one recognizes (everything) as selfappearance. As to the remembering of the instruction of immutability ( mi 'gyur ba ) which is like a golden surgical needle ( gser gyi thur ma ): (Without wavering), a skillful surgeon opens a way with a surgical needle in the case of a man into whom the "heart-wind" ( spying
Hung ) has entered
284 -
Likewise, having immutable confidence in the pure way of pure Reality Itself, meditative absorption arises. Furthermore, the Combination of the Four Pristine Cognitions ( ye shes bzhi sbyor) arises at this time at the level of one's
heart2"-'.
First come the white banners of the white light. Above them are stacked successively yellow, red, and
blue banners. Above them, the drops of light - resembling mirrors facing down ( me long kha sbubs Ita bu) - arise in triple and quintuple stacks. This (all) is called"the Interior Way of Vajrasattval'
( rdo rje sems dpal khong gseng gi lam ). 250
Afterwards, as to the remembering which is like the
arrow of an athlete that is never coming back: An arrow (shot) with strong force pierces everything. Likewise, Intelligence Itself dissolves into the Body of Precious Spontaneous Perfection ( rig pa nyid 1hun grub rin po chei lus la thim pali tshe
)286.
In the first moment, the Thirty-Six Aspects of Capacity
( mngon shes pa drug phrag drug
)287
arise.
In a second one, the principal deities and the retinue (rigs Ingali gtso 'khor ) of the Five Buddha-Families manifest clearly in (five-coloured) heaps in the direction straight forward ( thad kar). Below are the birth places of the Six Kinds of Beings ( rigs drug) together with their karma, their suffering, their life span, etc. Above are clearly manifest many (different) modes of
being. They come out of the Six Aspects of Recollection ( rjes
su dran pa drug
)288.
In a third moment, the appearances of Buddha-Bodies
Cognition Pristine arise. and Knowing them to be self-appearances, one gets in certainty the precious spontaneous perfection, and therefore, the following Eight Kinds of Dissolution thim lugs brgyad) arise simultaneously. As to the dissolution of compassion into compassion: The appearances of the Six Kinds of Beings are drawn into themselves like the sun rays are drawn in
is the setting. sun when 251
There is not (even) the name of impure delusion (left), because apparent forms ( gzugs snang ) have been transcended. As to the dissolution of light into light: Like a rainbow disappearing into the sky, the light is no (longer) differentiated as having the specific characterstics ( mthsan maYfis med ) of colour. Therefore, the light is (in the state of) One Taste ( ro Space in is the gcig) which empty and ungraspable. The dissolution of the Buddha-Body into the BuddhaBody resembles a Vase-Body ( bum pal sku) in the sense that the knowables ( shes bya ) are clearly ( in interior du ba). the nang gsal manifest It is the completely pure self-appearance without there being (any appearances) of Buddha-Families with their specific characteristics (such as) face and arms. The dissolution of Pristine Cognition into Pristine Cognition is like placing a child into the lap of the mother. That is, Reality Itself, the mother, and Intelligence, the
son, are mingled together. The dissolution of non-duality into non-duality is like being the into there dissolving water, water (universally) equal, undifferentiated essence ( ngo bo ). du fis pa gyur med mnyam pa into from liberation the dissolution The extremes'" of
dissolving is like from liberation space the extremes into space in the sense that there are no appearing objects. Cognition Pristne door the dissolution of pure The of 252
into the essence is like the snow lion who has reached the snow (mountain), there being freedom from anxiety ( nyams dbag tsha ). The dissolution of the impure samsaric door into the
door of pure Pristine Cognition is like dismantling the ropes of a yak-hair tent, in the sense that (the samsaric door) is (collapsed and) is drawn into the singularity ( thig le nyag gcig). In the Tantra Nyi z1a kha sbyor it is said that at this time, the qualities and charismatic activites of Buddhahood arise without measure ( dpag tu med pa). (As to) the a person who (only) has inferior ( tha ma diligence with respect to this (instruction): After having (what has up to now appeared to) his misconstrued sense faculities ( dbang poi kha 'chal nas), he (gets) out of the (only) partial appearance of the Intermediate State of Becoming and then finds relief in the pure realms ( zhing khams) of the actual nirmaVakiya and one therefore does not enter the city of the womb. That is, having taken a miraculous birth ( brdzus te ... ) in pure realms such as the pure eastern skyes nas ( longs dga'ba, Mngon one enjoys par realm of during Great Vehicle ) the teaching the of spyod pa five hundred years. Then, one will realize perfect Buddhahood (yang dag
being ba) there without par rdzogs par sangs rgya (the experience of) the Intermediate State of Reality
Itself . Furthermore, in the eastern pure realm of Mngon par 253
dga'ba, one sees ( zhal mthong ) the manifestation of the Vajra-Budd ha-Fam ily. In the southern pure realm of Dpal dang Idan pa, the manifestation of the Buddha-Family of Preciousness ( rin chen rigs) bestows empowerments. In the western pure realm of Padma brlsegs, 'Od dpag meci, the manifestation of the Buddha-Family of Lotus, gives his prophecy ( lung ston ), and in the northern pure realm of Las rab rdzogs pa Don grub, the manifestation of the Buddha-Family of Accomplished Action, extinguishes the totality ( mtha') of karma and karmic propensities. After having been liberated there, one will attain Buddhahood. Commoners who do not see the door of this teaching are confused ( kha 'chal) about it on account of the karma (of the Intermediate State of) Becoming. Being thrown into the inferior karma of the Intermediate State of Becoming ( srid paY bar do las mthabor ) ( lus has body kyi ), can a mental yid with nas one faculities intact. completely sense one's With this body which is free from any obstruction, one (that thinks about everything engages oneself and flickering like fluctuating in a and a way appears) bird driven by the wind in the sky. At this time, one does not see (one's own) body (in its material form), it being like a dream body. (Moreover, by beings having) a (material) body, (such a is body not seen. mental) Nonetheless, the (countless mental bodies) appear like 254
dust motes in a sunbeam (seen through) an opening. As to the linking to karmic propensities (in order to) continue the remainder of (good) karma which is like joining a broken water canal with a channel ( yur ba rkang chags pa la Iba 'dzugs pa ): The ones who have accumulated good karma are born in high realms ( gnas mtho ba ) and the ones with bad (karma) take their body in the three bad states of being ( ngan song
"'. gsum), etc. From among the twenty aspects of this intermediate state of being to be shown, the first one (refers to) the pecularity of the body: No matter how much one stays in (this) intermediate state, during the first half (one retains) the former body and during the second half (one takes) the future one. Moreover, similar to a dream (body), this (body) is not (consists) flesh blood. not of and concrete, and
Second, as to (the pecularity of its) field of perception ( skye mched): It is a mental body difficult to apprehend, free of any obstruction. Third, as to the pecularity of (its) light: For those with (the (light) illuminates karma, space a white pure
for ). But ( dpag tshad to them) up a mile surrounding (only) light karma, impure up shines those with a pale to a fathom( 'dom gang). Fourth, as to the the pecularity of (its) birth place ( skye ( Places Birth Four ): From the skye among gnas birth. involving) (one is it bzhi) the miraculous gnas Fifth, as to the pecularity of the direction the head looks: (the imagines body) being (The with a mental 255
appearances of), gods and men, (having their heads looking) upwards, of Anti-gods and animals ( byol song) (looking) horizontally, and of hell beings ( myal ba ) and hungry ghosts ( yi dwags ) (looking) downwards. Sixth, as to (the pecularity of its) life-span: Having died after a period of seven days, one is (re)born for a
second period (of seven days). This (process repeats itself) during seven weeks. Seventh, as to the pecularity of (its) capacity: In a mere instant it sees (vast dimensions) such as one or two Three-Thousandfold Universes (stonggsum)
292
.
Afterwards, this defiled capacity is declines on account of the strong power of karmic propensities. Eighth, as to (the pecularity of) the size of (its) body: Having the size of an eight or sixteen years old child, it looks at everything and likes to get involved with everything. Ninth, as to (the pecularity of its) way of acting ( spyod lam): After the decline of the power of truth of Reality Itself ( chos nyid bden pa 7 stobs ), one takes hold of
former karmic propensities. On account of that, one is preoccupied with (things) one before. to attached was Tenth, as to the pecularity of (its) "name" ( ming gi khyad par): Out of the karmic propensities of the ba ( 'byung Forces Elementary Four the seeds of bzhi'i sa bon gyi bag chags), the former body arises
Intermediate body the (seemingly) of material as the State of Becoming ( srid pali sha gzugs can). 256
Eleventh, as to the pecularity of (its) miraculous transformations: (its) sense faculities ( dbang po ) are perfectly bright, and (its) limbs are complete and (seemingly) coarse. (its) consciousness takes hold of whatever it is focused on, and without any obstruction at all, it pierces anything it thinks about.
Twelfth, as to the pecularity of accumulating or not accumulating (its specific) karma: On account of the strong power of former white and black karma, one accumulates also in this (intermediate state) all future karma in accordance with the (former one). Thirteenth, as to the pecularity of (its) colour (of light): When one is born as god or man, it is white. (in the case of) anti-gods and animals it is yellow, and for hungry ghosts and hell beings black (appears). Fourteenth, as to (its) definition: It is called "baf', because it is in between the appearances of the Six Kinds of Beings. the sambhogakciya and "Ma " means that on account of not knowing the power of truth of what (really) is ( gang nyid kyi bden pa future projective existence evolves from it.
It is called "do", because ignorance is present between these two (appearances ). Fifteenth, as to the pecularity of its wholesome and ): A ( dge consciousness which sdig negative actions has done formerly wholesome actions is bright ( gsal ba). But (a consciousness) which has done negative actions is not bright; (it is) dull. 257
Sixteenth, as to which of the Three Realms it belongs: It belongs to the Formless Realm ( gzugs med khams). Seventeenth, as to the connection with the future body: At the time of completing the karma of the intermediate state, one enters a womb as place of refuge. As to the indications ( rtags) of having penetrated (it): If one thinks that one is on the top of a temple or
inside an upper storey of a mansion, (one will be reborn) as god. If (one thinks that one sees an appearance which) is
like a revolving fire-brand circle ( mgal me bskor ba Itar), (one will reborn) as anti-god. If one thinks that one is a villager, (one will be reborn) ( being lus human tsam po). mi as ordinary If one stays inside a dense fog, (one will reborn) as ). ( lus human being gtsang ma mi pure If one thinks that one is staying among many people, (one will reborn) as precious human being ( mi ius rin po che). If one is thinking that one is staying within a shelter for birds or within thick, gently drifting mist ( na bun lang ling), (one will be reborn) as animal. If one thinks that one is staying in (places) such as be (one as reborn) will caves, shielding or ravines
hungry ghost. in does hell, in) the not stay (if one will be reborn one Becoming. State Intermediate of the Eighteenth, as to the elucidation of the connection On body future account of and afflictions: between the 258
the formation of hatred ( zhe sdang ) in this (Natural Intermediate State of Living) one will be reborn in the Form Realm (gzugs khams).
On account of desire ( 'dod chags) one will be reborn in the Realm of Desire ( 'dod khams).
On account of stupidity ( gti mug) one will be reborn in the Formless Realm ( gzugs med khams
)293.
Nineteenth, as to (its) mode of transmigration: Similar to a chariot's wheel or a water wheel, one goes from one to another (existence among) the Six Kinds of
Beings. Twentieth, as to (its) illustration by means of an (its) The karma is like impetus example: of a string of a bow. Grasping (at it) is like a magnet (having the power of attracting it). By the power of karmic propensities (related) to these (realms), one holds one's mind onto a womb. Afterwards, by the power of karma, one will be reborn in ( joy, cha equality strife, places associated with ), flight, and great suffering. mnyam Moreover, the body of the Intermediate State of Becoming is to be taken as an illusory body of (one's
deity. tutelary own) (These) are very essential instructions (about the intermediate state). By means of them, the definite characteristics of the intermediate state together with supplementary points have been explained. 21
259
According to the general Syning thig teachings, the superior person realizes Buddhahood in the Natural Intermediate State of Living ( rang bzhin gnas pali bar do ) or in the Intermediate State of Dying ( chi ka 7 bar do), the mediocre one liberates himself in the Intermediate State of Reality Itself ( chos nyid kyi bar do), and the inferior one has to experience the beginning of the Intermediate State of Becoming ( sfid pa 7 bar do) before finding relief in the pure realms of the Actual nirmaVakciya ( rang bzhin sprul skui zhing ). With regard to the text being focused on the practice of thod rgal, the most important intermediate state after one's death is the Intermediate State of Reality Itself ( chos nyid kyi bar do) on account of its close relation to one of the Six Lamps ( sgron ma drug) and to the Four Visions ( snang ba bzhi). As has been explained in the Sixth Theme, the Lamp of the Time of the Intermediate State ( bar do dus kyi sgron ma ) is identical with this intermediate state. Not only that, the Four Visions ( snang ba bzhi) too, are very closely connected to it in the sense that what lights up during the practice of thod rgal done while one is still alive, represents the same pure selfappearances ( rang snang dag pa) that arise after one's death"'. Moreover, the necessity of getting accustomed to the Clear Light ( 'odgsal) during one's life is emphasized in the TD2'95, because the Clear Light uncovered during this phase through stabilizing one's Intelligence will be recognized in the Intermediate State of Reality in the same way as an old
is aquaintance recognized. According to another analogy, the Great Clear Light of the ( is be Ground to the the Intelligence of mother gzhi rig said Clear is having the lod a son which ma) po chen gsal Pali 260
Light of the Four Visions ( snang ba bzhii 'od gsal bu ). Thus, when one dwells in one's understanding of one's own Intelligence ( rang rig) during the appearance coming out of the Motherly Reality Itself ( chos nyid mali snang ba ), this very appearance is immediately recognized as self-appearance, i.e., as son, and it naturally dissolves into its initially pure place of liberation ( ka dag gi grol sa ) which again is the mother. Moreover, the mother-like Clear Light of the initially pure ground of one's present Intelligence ( da Itali rig pa ka dag gzhi'i 'od gsal ma Ita bu ) is realized by means of Cutting Through ( khregs chod ), whereas the son-like Pristine Cognition of the Four Visions arising out of the ground is understood with the help of Leaping Over ( thod rgal). During the Intermediate State of Reality Itself, the place of liberation which is the natural place of initial purity ( ka dag gi rang sa ) is like a mother's lap and the naturally arising ) her (od Inga Five Lights the are son. appearances of The last example mentioned in this passage of the TDZ likens the dissolution into the ground with the son jumping into the mother's lap ( ma pang du bu Yugpa Ita bu). The joy arising In the very moment of the mutual recognition of mother bliss the the be the to is to of of attainment similar and son said Buddhas caused by one's liberation in the arisal of the natural (in the this has stability) realized meditative stability after one difference (between ignorance and Intelligence). With regard to the different phases of dissolution during the Intermediate State of Reality Itself mentioned in the text, some BMYT, the be where further light can shed when consulting distinguished Inga) lugs ( thim Dissolution are Five Phases of
261
which however, should not be confused with the Eight Kinds of Dissolution ( thim lugs brgyad) mentioned in the text'96 .
1.
Thus, at the time of the Dissolution of the
Consciousness Into the Sky ( mam shes nam mkhar thim pai tshe ), Intelligence which stays in the middle of the heart projects itself by means of the light-channel into Outer Space. The very first moment of dwelling there, the primordially pure ( appearance ka dag gi snang ba) arises like the immaculate dark-blue sky during autumn. When one knows it to be the liberation, is freed from ground of one primordial entering again into samsara.
2.
Two phases or moments are distinguished at the time of
the Dissolution of the Sky Into the Clear Light, ( nam mkha"od Five identifies ). First, la the thim tshe when one paY gsal Lights which arise like coloured threads or ladders, one is liberated in the mode of Upper Directness ( yar gyi zang thal )297 Then, in a second moment, countless appearances of . the Five Lights arise out of the light-rays of compassion in Space. When one recognizes at this time the maqqala of the Wrathful Ones ( khro bo) with its sounds, lights, and rays as self-appearance,
dissolves ( Intelligence rig) rang one)s own
into the Buddha-Bodies
Ones, Wrathful the and one attains of
Buddhahood.
3.
Into Clear Light the Dissolution is the Following that of
At the time, la this Yug thim 'od ( pa). the Union gsal zung heaps of the Five Buddha-Families
) Inga arise rigs
Aspects Five the because but of one realizes simultaneously, 262
Discriminative Awareness ( shes rab lnga)ý-91' gradually, the connection between the heart of the Five Buddha-Families and one's own heart by means of light-rays arises in Five Days of Meditative Stability ( bsam gtan gyi zhag Inga ). Thus, when one identifies the dark blue light of the first day as the Pristine Cognition of the Space of Reality ( chos kyi dbyings kyi ye shes ) as manifestation of one's own essence ( rang ngo shes pa ), one is liberated when one sees Vairocana ( Rnam par snang mdzad) with his consort who is surrounded by the other four couples of the Five BuddhaFamilies. On account of understanding the white light as Mirror-Like Pristine Cognition (me iong ye shes ), one liberates oneself into Aký;obhya ( Mi bskyod pa ) during the second day. Simliary, the third day makes possible the liberation into Ratnasambhjva ( Rin chen 'byung Idan) after having identified the yellow light as Pristine Cognition of Equality ). shes nyid ye mnyam During the fourth one, one attains liberation into Amitcjbha Snang ba mtha'yas)
by one's identification of the red light
(so Cognition Pristine Discriminating the sor rtog pai ye with shes). The fifth one renders accessible one's liberation into
Amoghasiddhi ( don yod grub pa ) after having realized the Cognition Pristine Acc Swiftly light the omplishing as green bya ba nan tan gyi ye shes ). Into Light Clear Dissolution the during the of At this time, i.e., Three the jug la tshe), thim 'od ( pali the Union gsal zung Piths ( gnad gsum ) have to be applied. (of) the the them, from pith placing First, among 263
consciousness ( jug pa shes paYgnad ) consists of placing light into Intelligence ( 'od rig pa la yug pa and placing Intelligence into light ( rig pa 'od la Yugpa
The first one refers
to the dissolution of the appearances of the Five BuddhaFamilies into one's heart, and the second one implies the vanishing of one's body into their heart. At this time, one stays in a natural meditative stabilization on account of having identified these appearances as self-appearances. Second, the knowledge that one's dwelling in this natural meditative stabilization presents itself as body of the Pristine Cognition of the Clear Light is the pith of the liberation of the body ( grol ba lus kyi gnad) into light. Third, the liberation on account of staying in the very recognition of these appearances as self-appearances marks the pith of final recognition ( mthar phyin pa ngo shes pai gnad
In short, one's accomplishment of these Three Piths implies first one's indentification of these appearances as selfdwelling in the very recognition of one's appearances, second, them as self-appearances, and third, one's liberation on in dwelling this recognition. account of one's
4.
Afterwards, during the Dissolution of the Union Into
Pristine Cognition ( zung jug ye shes la thim pa ), ie., during banners blue fourth the the white, yellow, red, and phase, ( snam bu ) of Pristine Cognition, which are stacked up Five four the They to of symbolize are said successively, arise. Inga)"'. Cognition( Pristine Aspects of ye shes Furthermore,
BMYTmentions, the as
the green banner does
Accomplishing display the the because of not arise, 264
Pristine
Cognition ( bya ba grub paY rtsal ma rdzogs pa ) has not yet been perfected during this phase. Thus, it is important to know the Three Piths of Liberation ( grol ba gsum gyi gnad) in order to liberate oneself into the primordial ground: Being without a material body, one easily is liberated from the Four Elementary Forces, one's Intelligence being without stains, one is easily liberated from afflictions, and not knowing any inside or outside as to the Clear Light, one is easily liberated from dualistic fixation ( gzung 'dzin).
5.
The Dissolution of Pristine Cognition Into the Precious
Spontaneous Perfection ( ye shes 1hungrub fin po che la thim pa ) of the BMYT, i.e., the fifth dissolution, offers an explanation of the Eightfold Arisal ( shar lugs brgyad
)300
which
is missing in the text. Apart from that, both versions of this dissolution do not differ substantially.
How the Four Lamps are related to these phases of dissolution and to the final result being the primordial ground of liberation ( gdod maY grol sa ), will be discussed in the Eleventh Theme.
265
The Eleventh Theme
The great liberation
"Thus, if one thinks (about themes like) the way of liberating oneself at the time of liberation from the intermediate state ( bar do) or from this very (life), (or about) the way it will be at the time of Perfect Buddhahood ( yang dag par sang rgya ba ), (or about) the difference between former and future Buddhas, (it has to be said that) these (liberated beings) are without duality and free of differentiation. On account of that, they dwell in the great selfperfection (of) the (universally) equal essence. That is, because there are no differences at all, they dwell in the freedom of grasping ( 'dzin med) which is without restrictions ( phyogs bral ). By analogy, (this state) is similar to Space dissolving into Space. Furthermore, the pervading factor ( khyab byed) which
is like the Inner Space of a vase, is naturally present in (one's) mind. The intermediate connecting tie which is like the (intermediate) Space, is the conjunction ( mtshams sbyar ) of the Four Lamps, (and) the Space Reality is (of) the of concept-free emptiness
like the Outer Space. 266
Furthermore, when the vase is broken, the Outer, Inner, and Intermediate Spaces are in inseparable union. Likewise, Intelligence is mixed (with Space) and
completed without (there being) anything outside or inside ( rig pa phyi nang med par). Furthermore, if one expresses a little bit in words (the meaning of) the result one makes use of the term "dharmakiyd', because (as result), one abides in the reality of the essence itself ( ngo bo nyid kyi chos ). Because one enjoys undefiled great bliss ( zag med kyi We ba chen po ) (the result) is termed "sambhogakJyd*, and because one emanates all kinds of (activities) which are necessary to tame any being in any way ( gang la gang Vul du) it is termed "nirmapakiya". Moreover, because they (are) not different (in their) essence, the Three Bodies ( sku gsum ) are present One Taste ( ro gcig )as (The fact that) they are ungraspable (in their) emptiness is termed "Reality Itself which is free from extremes" ( mtha'bral). (The fact) that) there is no differentiation as to their being this or not being this is termed " total perfection of inseparable union" ( dbyer med yongs su rdzogs pa). (Their) Reality transcends (the notion that they are) observable aspects and objects. On account of that, (their reality) is empty of the the subject-object structure. of extreme 267
(This fact) is termed "the totally perfect Buddha-Body which is free from any extreme9l. Moreover, (their) Reality is not created, has not arisen (out of something) and is independent (of anything). (This fact) is also termed "great identity of undifferentiated equality As for such a Buddhahood: In the condition ( gnas skabs) of the dharmakiya, (its) Three Pristine Cognitions are complete in the ground. Moreover, these (Three Pristine Cognitions), i.e., the Pristine Cognition of the initally pure essence, the Pristine Cognition of self-arisen effortless perfection rang byung 1hungrub), and the Pristine Cognition of all-pervading compassion (can) not be classified as having individually specific characterstics ( mtshan
nyid ris can ). In the condition of the sambhogakiya,
the Five
Pristine Cognitions which exhibit their individually specific characteristics manifest clearly. Moreover, these (Pristine Cognitions), that is, the Pristine Cognition of Reality, the Mirror-Like Pristine Cognition, the Pristine Cognition of Equality, the Discriminating Pristine Cognition, and the Accomplishing Pristine Cognition have no subject-
object (structure). In the condition of the nirmaoakiya, (Buddhahood) is Cognitions Knowledge Pristine Two the of present as ( mkhyen pali ye shes gnyis ). That is, as Pristine Cognition of knowing the nature of
) Ita ba (ji is it just mkhyen pal ye shes and things as 268
is there Pristine Cognition whatever as of seeing (ji snyed pa gzigs paYye shes ). Moreover, these (Pristine Cognitions) are not something (exhibiting the two aspects of) an actor and an action ( bya byed ). These Five Buddha-Bodies (sku Inga
)301
cannot be
expressed in words ( brjod las Vas pa) and possess an unfathomable number of qualities ( yon tan) such as the Ten Powers ( stobs bcu), the Four Aspects of Fearlessness ( mi Yigspa bzhi), the (Four) Immeasurables ( tshad med pa ), and the (Four) Applications of Mindfulness ( dran pa nye bar gzhag pa)
302
(Thus, the explanation of) "the Eleven Themes", that is, the Grand Mother of the "Precious Copper Letters" ( rin po che zangs yi ge gyi phyi mo ) which is the king and which belongs to of quintessential instructionS303 the (Tantra called) Nyi ma snang byed of the Total Great Perfection of the Secret Unsurpassable (Cycle)304,is completed. Whatever virtue ( dge ba) has been accumulated by it (text), this put the countless may composing in beings a state of seeing exception without sentient the truth of Reality Itself in the self-appearing pure Pristine Cognition! (This is) the heart-juice of the learned master ( mkhas pa) Vimalamitra. SA MA YA
RGYA RGYA RGYA
GUH YA
269
Through what has been written here by Klong chen
rab 'byams, the glorious yogin of vast expanse who is free of activity ( byar med), may all sentient beings cross the samsaric ocean and attain Buddhahood.
MANGA LAM2)
As mentioned in the text, in the very moment of one's final liberation which resembles the dissolution of Space into Space, the vase-like body breaks up and the Inner Space of Intelligence enclosed in it mingles with the Outer Space through the medium of the Intermediate Space of the Four
Lamps"'. Although there is ultimately no difference between Perfect Buddhahood ( yang dag par sangs rgyas pa ) and other forms of Buddhahood such as the Visibly Accomplished Buddhahood
( mngon par rdzogs par sangs rgyas pa ), the former is special in the sense that it is intimately linked to the concept of 1hag be final is "without to the considered med remainder" - which in thod this very the manifesting of rgal practice result of lifetime and which stands somewhat in contrast to the Visibly Accomplished Buddhahood. The lafter is defined as 1hagbcas intermediate is during the "with obtained and remainder" following in is for As the that, the death. written states after
KDyr
06:
'The liberation in the intermediate states (which is
by by) seen everyone such as signs accompanied light, sound, (indestructible) relics, or earthquakes, 270
is (called) "Visibly Accomplished Enlightenment ". Not visibly manifest is (Buddhahood) in the case of a dissolution into the body of light ( 'od Ids ), because
no such signs are seen. This is Perfect Buddhahhood in the primordially pure ground, because there are no (bodily) remainders. Moreover, not only the full measure of liberation in the Intermediate State (of Reality Itself) (which manifests after having left behind) (bodily) remainders is called "Visibly Accomplished Enlightenment", (because this kind of Buddhahood) also includes the liberation into a Buddha-Realm of the nirmaoakciya The liberation without (bodily) remainders (accomplished) in this very life is termed "Perfect Buddhahood" and is included in (what is called) "liberation in the ground of Kun tu bzang po."
Moreover, the
KD%fT07
gives an interesting explanation of
the result, i.e., the full measure of the liberation effectuated State in Intermediate life in the this of Reality or very either Itself ( chos nyid kyi bar do
)308
by means of the Four Lamps
bzhi). ma sgron Thus, during the Dissolution of Sky Into the Clear Light )immediately before la the thim "od pa gsal nam mkha Dissolution of Consciousness Into the Sky ( mam shes nam kha'la thim pa) - the Lamp of the Water that Lassos Outer Space is Distance At connected with Everything a Thereafter, light-ropes. the whole through continually abiding is by pervaded appearances material rough of world consisting 271
appearances of the Clear Light brought about by the Lamp of Utterly Pure Space. When one is able to identify them as self-appearances ( rang snang ), the Lamp of Self-Arisen Discriminative Awareness arises as complete liberation. The reason for that is, that its arisal brings about the immediate dissolution of the light-drops of the Lamp of Empty Drops of Light into the inner clarity ( nang gsal) of the ground.
Being unable to gain confidence in this phase, the Dissolution of the Clear Light Into the Union ( 'od gsal zung jug la thim Space Lamp Utterly At Pure has this time the of pa) manifests. the size of the Three Thousand Worlds ( stong gsum ) and the Wrathf ul and Peacef ul Buddhas ( zhi khro ) appear inside the Lamp of Empty Drops. The connection between one's heart is by Buddhas heart the the established means of of and light-rays arising during the Five Days of Meditative Stability ( bsam gtan gyi zhag Inga ) of this dissolution. On account of Self-Arisen Lamp the in this of meditative stability, staying Discriminative Awareness arises by means of which one has in this the of to appearances the chance realize oneself dissolution. during liberation the further is next of Again, there chance a Cognition" Into Pristine Union the "Dissolution of phase called Lamp is, That )309 the la of thim when Pa ( zung Yug ye shes . inside light-drops the becomes Light as visible Empty Drops of liberates through Space, onself Pure one Lamp of Utterly acquaintance
Self-Liberation detached the with
of the self-
Awareness Discriminative Self-Arisen Lamp of the of clarity 272
presencing itself as fourfould union of Pristine Cognition ye shes bzhi sbyor ). Immediately afterwards arises the phase called "Dissolution of Pristine Cognition Into the Precious Spontaneous Perfection" ( ye shes 1hungrub fin po che la thim pa ) during which the Lamp of Utterly Pure.Space lights up as Space full of light and the Lamp of Empty Drops of Light shelters the Bodies of numerous Buddha-Deities. On account of the arisal of the Lamp of Self-Arisen Discriminative Awareness which knows that these visions are self-appearances, one masters the Precious Spontaneous Perfection and attains liberation in the primordial ground through the simultaneous arisal of the Eight Kinds of Dissolution ( thim lugs brgyad)
310
.
As for the Four Lamps, they do not really dissolve into the
( ) liberation gdod maY grol sa at the time of primordial place of final dissolution, but are present as inner clarity ( nang Space" "Swirling In is being kind This termed present of gsal). ( dbyings su 'khyY ba ) and is the source of the arisal of the ). its At ( longs the time arisal, sku of sambhogakciya Peaceful and Wrathful Buddhas originate in the Vajra-Chains. Not only that, it is at the same time that the Lamp of Utterly Pure Space effectuates the Densely Arrayed Pure Realm Empty )311, Lamp khams that the bkod of ( stug po pai zhing form in itself the displays Light of completely pure Drops of dimensionless visions of
( khang), and that palaces gzhal ye
Discriminative Self-Arisen Lamp the of
Awareness manifests
knowledge compassion. pure perfectly and visions of supreme
the then manifold arises the Out of sambhogakciya 273
nirmaVakciya( sprul sku) in order to benefit sentient beings. Finally, - if there is no longer any need to render assistance to them by means of the Form-Body ( gzugs sku) - the Four Lamps dwell again in the primordial continuum (gdod mai ngang) where they are spontaneously perfect as inner clarity, ever ready to manifest.
274
rUN I
0 OFCTISTH
LIGHTS AND VISIONS IN RDZOGS CHEN THINKING VOL. 11
Daniel AmacI6Scheidegger
A dissertation submitted to
Sixty4our thousand
the University of Bristol
four hundred and
in accordance with
ten words
the requirements of the degree in the Faculty of Arts March 2004
Table of contents
Introduction
P. 1
The First Theme
p. 22
The Second Theme
P. 38
The Third Theme
P. 57
The Fourth Theme
P. 66
The Fifth Theme
P. 74
The Sixth Theme
P. 88
The Seventh Theme
p. 153
The Eighth Theme
p. 160
The Ninth Theme
p. 238
The Tenth Theme
p. 241
The Eleventh Theme
p. 266
Notes
p. 275
Glossary
p. 411
Abbreviations
p. 427
Bibliography
p. 431
Appendix 1:The Tshig don bcu gcig pa
p. 450
Appendix II: The Sgron ma 'bar bai rgyud
p. 479
Appendix III: The thirteenth chapter of theTCZ
p. 492
Appendix IV: Index of the TTT 54 / 55 / 56
p. 519
Notes
1
Still, there are only few works written in Western languages which
give an account of what is meant by lights or lamps ( sgron ma ) and is ). In Tucci ba 264, 31, 1980, there ( a short p. no. visions snang
Six Lamps Four Lamps ( bzhi) to a set of of sgron ma and a set reference ( sgron ma drug ). However, Tucci does not specify the Four Visions ( snang ba bzhi). Another short account of a set of Six Lamps is presented in Chagmd 1988, pp. 180-189. Quite detailed explanations of the Four Visions can be found in Padmasambhava 1998, pp. 244-255; Chagm6 2000, pp. 160-175. Furthermore, in Guenther 1992 the whole sixth chapter
Common is dedicated lamps 73-91 to the see subject and visions. pp. of to all these works cited above is the fact that they just give a general overview of what is meant by lights or lamps and visions. Neither do they elucidate the complex multivalence of the terms involved nor do they give us sufficient information about the whole mass of original texts which treat
this subject. Thus, it is the intention of the dissertation "Lights and Visions in Rdzogs chen Thinking" to help to fill this gap and to stimulate further studies on this subject.
Fairly detailed accounts of the ground ( gzhi) are given in Gyatso, 1998, pp. 200-202; Guenther, 1975a Part Three, pp. 3-26; Norbu, 1986, pp. 56-65.
3
This idea is nicely presented in Guenther 1989, p. 198.
Traditionally, six such views or claims are distinguished. See Kongtrul Lodr6 Tay,6 1995, p. 204.
275
This is an aspect of RdZOgSChenthinking which is emphasized
5
Norbu See for instance 1980/1983, texts. in the over and again relevant 31.
6
See Thondup 1989, p. 102 where it is clearly stated that the eight
lower vehicles merely deal with mental fabrications, thus being unable to reveal what is ultimately real. A short but clear exposition of the Nine Vehicles ( theg pa dgu) of the Old School of Tibetan Buddhism ( Rnying ma ) is given in Reynolds 1989, pp. 32-34. For a detailed account of these vehicles see Dudjom 1991.
7
It was Guenther who first drew attention on the problem of how to
translate the term thugs rie in the context of Rdzogs chen. See Guenther 1977, p. 156, no. 38.
8
It should be noted that the term "way" ( lam ) refers in the context
of this dissertation to the way of the Instruction-Class ( man ngag sde) of Rdzogs chen. Only this class is supposed to comprise the final formulation of Rdzogs chen, because its other two classes, i.e., the Mind-Class (sems sde) and the Space-Class ( klong sde), are said - see NMSHT, p. 622f to lack somewhat the inseparability of the three aspects of the ground. Overviews of the Three Series ( sde gsum) are presented in Thondup, 1987, pp. 47-88; Karmay 1988, pp. 206-216; Reynolds 1996, pp. 31-35; Gyatso 1998, p. 300, no. 35; Petitt 1999, pp. 79-81. For a detailed account Dudjom 1991, pp. 319-345. these series see of
For concise explanations of the Cutting Through ( khreqs chod) and the Leaping Over ( thod rgal) see Thondup 1989, pp. 68-73; Gyatso 1998, pp. 198-200. For an excellent summary of these two practices see
Erhard 1990, pp. 66-81. Especially interesting is his discussion about the 276
Cutting the Over Leaping with compared when alleged superiority Of the Through. A quite detailed account of the Cuffing Through alone is presented in Dudjom Lingpa 1994, passim
10
Traditionally, one distinguishes seven aspects of superiority. About
these seven aspects see TCZ 11,p. 304.
11
This is clearly stated in Karmay 1988a, p. 193.
12
See Chagm6 1998, pp. 180.
13
In his TCZ 11,p. 223 Klong chen rab 'byams emphasizes the point
that the ground arising as outward appearances is not something materialphysical despite its making itself felt as form, colour, sound, etc. For a translation of the relevant passage see Guenther 1992, p. 73.
14
As Gyatso - see Gyatso 1998, pp. 203-204 - rightly remarks, the
inner potentiality of the ground as symbolized by the Youthful-Vase-Body ( gzhon nu bum pal sku ) is a more sophisticated form of the idea of the presence of Buddhahood in the physical body. Unlike the tath,5gatagarbha the Youthfu.1-Vase-Bodyis not merely understood as seed of Buddhahood which has to be developed somewhat, but rather as a well which readily grants eternal youth, i.e., Buddhahood, with its promise to leave behind definitely everything which is impermanent. A succinct elucidation of the terms tath5gatagarbha and sugatagarbha in the context of the general Mahjyjna Buddhism can be found in Guenther 1989, pp. 132-136, and an excellent summary of how the idea of the sugatagarbha was developed in the Rdzogs chen thinidng is given in Karmay 1988, pp. 184-189. There one finds also an explanation of the idea this against as understood in Rdzogs chen. Basicýly, it made criticism 277
is the seemingly physical presentation of the sugatagarbha - it is supposed to dwell in the middle of the heart - which is rejected in such criticism.
15
See the Sixth Theme.
16
See Guenther 1992, p. 86.
17
A diagram presenting the "overall version of the lamps" and some
of its other versions can be found in Guenther 1992, p. 90. This diagram, however, merely lists the most common sets or versions of lamps. For a detailed explanation of its various sets see the Sixth Theme.
18
An index of the whole Rdzogs chen section of The Hundred
Thousand Tantras ( Rnying ma rgyud 'bum) of the TTT which contains the Adtshamsbrag edition of these Tantras is contained in Appendix IV. Besides this edition there exist the Gting skyes, the Skyi grong and the Sde dae editions which, however, I could not consult. About the history and ., nature of these Tantras see Germano 2002.
19
About the Three Series ( sde gsum) see note 8.
20
The tantric system of the Old School ( Rnying ma) has been
handed down through a short transmission of treasure texts ( gter ma ) and a long transmission of canonical texts ( bka'ma). The first one refers to texts which are said to have been concealed by Padmasambhava, his consort Ye shes mtsho rgyal and others, and which in later centuries were held to have been discovered by incarnations of their students to whom these texts originally had been entrusted. The second one denotes the have been texts tantric to translated by supposed of corpus Padmasambhava, Vimalamitra.and others in the eighth and ninth century 278
teachers of succession have through been an unbroken transmitted which detailed the A 53-46. of acount See 1978, Dhondup to very pp. up now. treasure ( gter ma) tradition is given in Thondup 1986.
This collection of Spying thig texts consists of Four Branches to
21
which the Profound Innermost Essence ( zab mo yang thig) is added as the fifth branch:
The Heart Essence of Vimalamitra ( Bi mai s*ng
1.
thig) which is
supposed to have been hidden in Tibet by the great Indian Rdzogs chen Adept Vimalarnitra (eight century?). The Heart Essence of the PakinTs( Mkha "gro spying thig ) allegedly hidden in Tibet by Padmasambhava (eight century?). The Innermost Essence of the Lama ( Bla ma yang thig), the commentary of Klong chen rab 'byams on The Heart Essence of Vimalamitra. The Innermost Essence of the PakinTs( Mkha"gro yang thig
4.
the commentary of Klong chen rab 'byams on The Heart Essence of the PakinTsThe Profound Innermost Essence ( Zab mo yang thig ), the combined commentary of Klong chen rab 'byams on The Heart Essence of Vimalamitra and The Heart Essence of the Paknis-
An index of the works contained in the New Delhi edition of the Snying thig Overviews Goodman bzhi is in 1983, 164-220. pp. of the Spying given ya thig ya bzhi are presented in Erhard 1990, pp. 17-31; Reynolds 1996, pp. 215-217.
279
UNIV
22
Second ) the Inga ( see About the Five Buddha-Families rigs
Theme.
23
See Karmay 1988, p. 105.
24
This short hagiography of Klong chen rab 'byams is based on the
following publications: Guenther 1975a, Part One, pp. xiii-xv; Thondup 1996, pp. 109-117.
25
About the different names of Klong chen rab 'byams see Thondup
1989, p. 288.
26
The distinction made between the Old School ( mying ma ) and the
New Schools ( gsar ma ) is a distinction of the time in which Indian Tantric texts were translated into Tibetan. Initially, this kind of texts had been
translated into Tibetan to a great extent during the reign of King Khri srong Ide b1san (742-797). The seGond wave of translations began with the activity of Rin chen bzang po (958-1055) and all scriptures translated since then are called "New ones. "
27
By the way, works signed by him with his principal name, i.e.,
Klong chen rab 'byams, belong to the category of works which explain the in detail, his Kun inconceivable the nature of reality and name of expanse mkhyen ngag gi dbang po indicates that one is dealing Withworks by him which elucidate themes such as the graduation of the Nine Vehicles ( theg pa dgu ) exhausävely. See Thondup, p. 188. ,
28
See note 21.
280
29
The Seven Treasures ( A4dzodbdun) are: Gnas lugs rin po che'i rndzod Man ngag rin po chel mdzod Grub pa'i mtha'rin po che'i mdzod Yid bzhin rin po che'i mdzod Tshig don rin po che'i mdzod Chos dbyings rin po che'i mdzod
Short commentaries about the content of the Seven Treasures ( Mdzod bdun) are presented in Guenther 1975a, Part One, pp. xvii-xviii; Thondup 1989, pp. 155-156.
30
On the Three Roots ( rtsa ba gsum), i.e., Guru (bla ma ), Deva
( yi dam), and PAW
31
( mkha "gro), see Dowman 1984, pp. 217-225.
On the 32 major ( mtshan bzang po sum curtsa gnyis) and 80
minor marks ( dpe byed bzang po brgyad bcu), see Tsepak Rigzinl 986, pp. 250-252,341-343.
32
These seven views are only mentioned in a note ( mchan) to the
text, but, except for the seventh one, not explained. Thus, the following summary is based on the TDZ. See TDZ p. 163f.
33
See KDYTII, p. 71:
1de gsurn yang nang gsal du yod la 1 phyir gsal du med pa shel dang bum nang gi mar me Ita bu / gsal stong dbyer med la rig pa'i snying pos brgyan pa rma bya'i sgo nga Ita bu /
281
34
See ZMYT 11,p. 103:
/ dang po ni rtogs te sangs rgyas su shar /
ma rtogs sems can du ma
yul chos kyi dbyings stong pa go 'byed pa nam
byung ba'i sngon rol na /
dangs la mi gyo ba rgya mtsho'i gting Ita
mkha'dangs pa'i dkyil Ita bu // bu / gsal la go ma'gags pa /
me long gya dag pa'i ngos Ita bu /
chos
nyid kyi klong na snying po gzhi 'dzin pa'i rig pa ngo bo rang bzhin thugs rje gsumdugnasso/
/deyang'khorbarmachadla/
go ma «gagspa ga Pur Ita bu /
'khor bar 'char bal
myang 'das su ma chad la myang 'das su
'char bal go ma 'gags pa ga bur Ita bu / rkyengyisthadaddu'gyurba/
ngo bo gang du ma chad kyang
gzhilaskyonyonmedla/
'chargzhi
tsam du gang 'dod du byung bas yid bzhin gyi nor bu Itar kun gyi 'byung gnas chen por gnas te /
35
See ZMYT 1,p. 453:
/ ye shes kyi ngo bo ni rnam par mi rtog pa'i shes pa rang gi gdangs rang 'oddangbcaspamyanganlas'daspa'icha'dzinparbyedpa"o/ yang ye shes kyi ngo bo rig pa dran rtog dang bral ba'o / don shes pas ye shes so // bzhin thugs rjegsum/ gnyisso/
/de nges tshig del
dbye na gzhi gnas kyi ye shes ngo bo rang
mtshannnyiddzinpa'ilnga/
sgrajugpairgyumtshanni/
shesbya'iyeshes
yeyidongzhijibzhinpal
shes pa yin pas na ye shes so /
36
See TCZ 1, p. 287:
/ de yang ngo bo ka dag gi Idog pa nas gzhal na gang yang ma grub pas la 'od dang ku cha gyi rndog la sogs pa'i ris can du ma grub gsal phyir kyang /
del rang bzhin Ihun grub kyi dbyings na ye gdangsod Inga sku 282
dang zer dang thig ler snang ba ches phra bal bdag nyid /
dbyings na
'khyil bas nang gsal phra ba'i ye shes su yod pa'o /
37
See TCZ 11,p. 53:
/ngoboni'khorba'i
rang bzhingzung'dzinno/
byed las ni 'khor bai bde sclug snag
zhing nga bdag tu zhen pa"o // tshogsbyeddo/
/rtsalniyulla'dzin
Pbras bu ni'khorbadang
ngan song namtha'med
pa'o /
38
See KDNYTI, p. 33:
/rang rig pal ngo bo'di stong ]a/ ba/
stongpa'igdangsgagmeddugsal
/ji Itargsal yang gnyis su ma grub ste /
'di'i ngo bo de gzhi mi 'gyur bas thig ces bya / med pas le zhes bya / nyag ces bya 1
ngo bo thig le nyag gcig po rgya chad phyogs Ihung
rang bzhin ma grub pas /
phra mo'i ngos nas
'dir ma'dus pa med pas gcig ces bya /
'khor 'das kun
gyi rtsa ba'am sa bon Ita bu 'di las gyes pa'o /
39
See KDYFI, p. 442:
/gzhi lakadag lhun grub ste/
/snangstong'du'bralmedpargnas/
/ ng paod Ingal klong dkyfl na // /phyi ru ma'phros bum skurgnas/ / thog mai spyi gzhi zhes byao //
ma bying ma rmongs nang gsal nyid / /detshe gang du'ang ma nges pa/ gdod mai mgon po'od mi "gyur /
/ mes chen zhes kyang de la zer /
283
40
See ZMYT 11,p. 218:
/ rang gi ngo bo la dri ma med cing ye shes kyi rang gdangs chen po mi 6gags par gsal ba dang //
de kun gyi gong du gyur ba dang /
/thogma'isangsrgyas'odmi'gyur
snangdangbcaspami'gyurbas/ ba'o //
rig pa rang
bo la dbye ba la bye brag tan cir snang rang gi ngo yang yon gyi
med pa thams cad gnyis med chen por ro gcig pas kun tu bzang po'o // chos nyid gsal ba'i rang gdangs las ye shes dag pai zer gdangs shar i /snyingposkulngananggsalbasbum
'gagsmed'odkyigzhalmedna/ pa'i skuo //
41
bgres pa mi mnga" bas gzhon nuo /
See KDYFIII, p. 171:
1gdod mal sems nyid rang byung gi ye shes de nyid / thugs rje gsum du gnas te // ba bzhin du /
ngo bo rang bzhin
shel dwangs la dri ma med cing zang thal
rig pa la spros pa dang bral zhing ngo bo stong par mtshon
Vod Inga pa phyir mi gsal yang /
nang du Ihun grub tu yod pa bzhin du
rig pai ngang na rang bzhin lhungrub tu 'od ma 'gags pas rang bzhin gsal bar mtshon no /
shel kho rang dwangs la dkar po dbyer med pas thugs
rje 'gags med du "char ba mtshon no /
de gsum yang tshig gis so sor
phyed na'ang don ngo bo tha dad med pa bzhin du /
rig pa stong gsal
'gags med ngo bo rang bzhin thugs le gsum dbyer med du mtshon pao /
42
See KDYT II, p. 98:
/ god ma'i gzhi nang gsal lhun grub rin po chei nang nas shes rab stobs su gyur bal srog Hung bzhis / las /i
thugs rje rig pa'i ye shes rig tsam gyos pa
bzhin Ihun rang grub kyi 'od mdangs de dang mynam du gi nang
// dus phyir shar
ngo bo stong pa'i yul la sku dang ye shes su shar bas /
lhun grub rin po chel sbubs nang gsal shar nas / 284
ye shesod kyi sbubs
// bya ba 'a ste phyir gsal gyi snang gnas pa zhes
spyod byed thugs de'i
'che las kyang 'phros ba po pas rig pa gyos gzhi cha phyir shar rtog par ma /de yang snang ba'di gdod ma'i gnas lugs las phyirgsal du
zhesbya'o/ snangla/
ma rig pa'i sems can du ma'khrul pa'i bar na snang bas mun
snang gnyis kyi mtshams zhes bya ste / snang gong du gnas //
kun gsal las I
dang po gzhir
mtshon snang 'od du gong du byung //
rgyas sems can 'og tu gnas 1/
sangs
de gnyis bar du rtsal 'byor pa /
bar gyi
bskal par bshad pa yin / zhes pas /
43
On the wind of life-force and its four branches ( srog Hung bzhi )
see p. 26. A slightly different set of five winds ( Hung Inga ) is presented in the Third Theme.
44
See BMNYTII, p. 591:
/ nga ni mi shigs rdo rje las i yid gyos shing rig rig las / rtse gcig sa bon las /
phyi roi dmigs pa gcig kyang med / nang du 'byed med rgyu las Hung gis phul //
Pphen pal ye shes nyid kyis bskyed //
mi rtog mun dang
snang mtshams lhums su zhugs /
45
See BMYTII, p. 50:
/ gdod ma'i gnas lugs ka dag chen po nang gsal ngo bo rang bzhin thugs rje gsum gyi rang bzhin du rtse gcig rnam par mi rtog pa nyid du gnas pa de nyid kyi ngang las gzhi snang lhun grub kyi cha thams cad 'char bar 'gyurbayinia/
deyang'di Itar'phen pal yeshesftwgslenyidgzhi
1hun
grub 'od gsal gyi ngang na rig pa'i ye shes nang gsal phyogs lhung med ba tu phra srog gam snying pol bdag nyid can du bzhugs shin rab pa'i shes kyi dang du // la shes rab rta rgyu gyen pa / dang mdangs'od
thur tu sei shes rab kyi zer
me dang mnyam pa smin par byed pal stobs can 285
khyab byed rdzogs par byed pa'i stobs can te bzhi po yan lag tu
clang //
yod pa'i Hung Ingal rang bzhin ni lhun grub kyi snang ba thams cad 'char bal gzhiam snying poi tshul du gdangs'gags pa med par gnas pa las /
46
An exposition of the Four Meditation-Days ( bsam gtan zhag bzhi)
can be found in the KDYTII, p. 100.
47
See KDYTII, p. 102:
Pchar tugs drug ni thugs qe ftar 'char bas /
sems can lasnying rjebyung
Pod Itar 'char bas 'od zer gyis 'jig rten gyi khams khyab par snang / Itar'char bas snang ba thams cad rigs Ingal tshom bur snang /
/sku
ye shes
Itar'char bas sangs rgyas kyi zhing khams dag pa dbang po'i mngon sum na gsal /
gnyis med Itar 'char bas mi rtog pa'i ting ngedzin la gnas /
mtha'groi Itarchar bas chos nyid la dar cig gnas pao //
sgo gnyis de
Itar rang snang gi ye shes su snang ba de rang gi rig na gdod mai gzhi la kun tu bzang po mngon par byang chub pa'i sgo dang /
ma rig na sems
can 'khor bar 'khrul pai sgo gnyis yod do /
48
See KDYFII, p. 103:
/ gn)(is pa ni snang ba de rang snang du ma rig pal "og tu snga ma nub ste zhag gnyis pa la gzhi snang chen po zhes bya /
ye shes kyi snam bu kha
dog Inga Idan phyogs beur 'ja' tshon rtsegs ma shar ba Itar snang ba la kha dog Ingal tshom bu brgyan pa'i ye shes kyi snang bas khyab par shar ro / 1la la snang ba'dir ngo shes pas 'gdod ma'i gzhi la grof bar yang gsungs so/
286
49
See KDYTII, p. 104:
/ gsum pa ni snang ba snga ma nub ste zhag gsum pa la longs sku'i snang ba zhes bya ba /
phyogs thams cad 'od gsal gyi snang ba la mtshan
dang dpe byed kyi 'bar ba'i rigs Inga'i tshom bu yab yum du gsal ba la
50
See KDYTII, p. 220:
/ thugs rje rig pa'i ye shes rnam pa tharns cad du snang ba de ni rnam par snang mdzad kyi sku /
rig pal ye shes de rnam par rtog pal r1unggis mi
bskyod pas mi bskyod rdo rje'i sku /
yid bzhin nor bu Itar rig pa rtogs pa
las dgos'dod'byung bas rin chen'byung Idan kyi sku /
rig pa de nyid 'od
mtha'yas pa'i snang ba la zhugs shing tshad med pas snang ba mtha'yas kyi sku /
thugs qe ma 'gags pai rig rtsal rang shar chen po ste don yod
grub pa'i sku'o /
51
On the Ten BodhisaUva Levels ( sa bcu), see Guenther 1975,
Part One, pp. 241-244.
52
See the text Sems nyid rang grol, p. 32. In Rang grol skor gsum.
Gangtok/ Sikkim. Dodrub chen Rinpoche Edition:
/ de las rang bzhin sprul sku rigs Inga'i zhing / chen yongs gangs dang //
padma brtsegs dang las rab grub pa ru /
ston pa rigs Inga sa bcui 'khor mams la // melongston/
Vog min mngon dga'rin
dus gsum kun tu gzugs bzang
Pod zer'khyil pas sa,bcu'i sgrib sbyangste/
la 'khod pa'i phrin las mdzad /
zhing de rgyal sras dag pa'i tshogs la
las 'phros 'od las // / longs zhal pa'i zer sku'i snang dangdud'grodang/
/kuntuod
Iha dang Iha min
yidwagsdmyal bajig rten drug po ru/
/brgya
byin thags bzang ShA kya thub pa dang / seng ge rab brtan lha'bar bde 287
lba glang mgo mthun pal gzugs kyis //
ba dang /a
zhi ba'i dbyings su Men //
ma dag don mdzad
dang dang ba bzo tshogs skye sprul pa sna
rdzing dang zam pa padma dpag bsam shing //
sman dang nor bu
sgron me la sogs pa / Pgro ba'i bde skyid dga'ba'i gnas mdzad nas / / mthar thug nges par legs pa'i phrin las mdzad / /gdulbyazadnasdul byed dbyings su nub /
53
See KDYTII, p. 109:
/ gdod ma'i gzhi ngo bo rang bzhin thugs rje gsum nang gsal du yod pa las rig pa'i ye shes gyos pa srog dung bzhis rta byas /
phyir thugs le rig pa
myug tsam shar ba dang mnyam du rang bzhin las sku dang ye shes kyi zhing khams nyi ma shar ba Itar gsal ba de thugs des rang snang du lbal gyis rang mdangs phyir shar bar rig pas skad cig la rtogs pa skyes nas sgro 'dogs pa mya nang las'das pal snang ba phyir gsai sku dang / gyi snang ba dang I
'od gsal
skur'debs kyi snang ba de la'khor ba'i sgo rigs drug
gi 'char gzhi ma dag pal sa bon a nRi pre du su tri la sogs pa.yod par rang dag rang log ste bral nas skad cig gnyis pa la phyir gsal thams cad nang du thim ste /
sngon ji Ita ba bzhin phyis'gyur ba med par nang gsal chen
por bzhugs pas /
gzhi 'bras bur smin /
'bras bu btsan sa zin te /
phyis
rgyur mi Idog par bse shing 'bras bur Itar bzhugs so /
54
See KDYTII, p. 118:
/ mdor na gdod ma'i kun tu bzang po des skad cig gis rtog pai bye brag phyednassangsrgyaspayinte/ // brag byed phyed gcig gis / zhes so //
sgyu'phruldrwabalas/
skad cig gcig gis rdzogs sangs rgyas /
de Itar grol ba'i kun tu bzang po la rang byung gi chos gsum
ba'i byung las lung 1 de man ngag ma yod / rgyas sangs
skadcig
/ sems las ma byung ba'i
rgyu las ma byung ba'i 'bras bu'o // 288
clang po ni lung
ston pal bla ma med par rang byung gi rtogs pa rang shar du byung bas sangsrgyas/
gnyis pa ni'khor bar ma'khrul pas tshogs brgyad kun gzhi
dang bcas pa med pa"i rig pa rang grol du shes pas byang chub gsum pa ni tshogs gnyis la sogs pa'i dge ba spu tsam zhig ma bsags par gzhi'i gnas lugs mthong bas rig pa gsum brnyed te / gzhi ji bzhin pal ngang du ye ji bzhin par lhun gyis grub pa'o /
55
On the all-ground ( kun gzhi) and the Eight Collections ( tshogs
brgyad ), i.e., eye consciousness ( mig gi mam shes ), ear consciousness ( ma ba 7 mam shes ), nose consdousness ( sna 7gi mam shes ), tongue consciousness ( Idel mam shes ), body consciousness ( lus kyi mam k-h es),
,7,
mental consciousness ( yid kyi mam shes), emotive
consciousness ( nyon yid kyi mam shes ), and consciousness of the all-ground ( kun gzhi mam shes), see Thondup Tulku 1989, p. 216.
56
On the Two Collections ( tshogs gnyis), see Guenther 1984, 214, no. 16.
57
See TCZ 1,p. 311:
/ deang kun tu bzang pos dge ba rdul tsam cig ma byas par gzhi #iog nas sangs rgyas ba'o zhes grags kyang /
dpyed na rang ngo shes pa de zag
med rang byung gi dge ba rgya mtsho yin pas / pa clang /
tshogs chen yer rdzogs
lung ma bstan gyi ma rig pa sangs pas sgrib pa yei clus su
bcom ste /
58
See KDNYT 11,P. 71:
/ de la phyi 'byung ba Inga yod Pa i rgyu mtshan ni / bas'od Inga byung / la shar rtsal shes ye stong pa 289
dang po ye med de la ma'gags pa'i rig
dngosdzin de la rlung zhes bya /
pa yod pas'od Inga la 'dzin pa byung / don la rig pa'i rtsal yin / po/
de la so sor rtogs pa'i ye shes kyi mdangs dmar pas me dmar po byung /
de ladngos'dzindukhrul
pa'i rtsal gyj drod byung /
yang mnyam pa nyid kyi ye shes'od ser por
de la 'dzin pa skyes pas sa byung /
gsal /
delarlungrig
bya ba grub pa"i ye shesod
Ijang gurgsal bade lader'dzin skyes pas Hung byung /
'byungbanam
mkha ni ye gdod ma nas ye shes dang mynam du gnas te tha ma yang Iphor'gyur med do /
The following summary is based on the TDZ, p. 216-221:
59
/ de nas sems can gyi khams la sangs rgyas kyi snying po ji Itar khyab cing gnas pai tshul bstan pa la gniis te /
khyab tshul spyir bstan pa dang /
khyab chos bye brag tu bshad pa'o/
/ dang po la'ang khyab chos dngos
dang /
de la the tshom spang pa gnyis las/
dpa'snying gi me long gi rgyud las /
/ dang po ni /
rdo rje sems
Pjig rten gyi khams kyi sems can
thams cad la de bzhin gshegs pa"i snying po Ul bru mar gyis khyab pa bzhindugnaszhespadang/ 'bru la // la //
norbu'phrabkodlas/
mar nyid ye nas lhun grub bzhin //
de bzhin gshegs pa'i sa bon ni /
snangl
1zhes pa dangt
dag sangs rgyas dgongs pa ni //
pa po //
ces pa.dang I/
/ye
rang shar ]as /
yang
sems can kun gyi rang rgyud [a //
sku
zhes pa dang /
mdo rgyud las kyang gsungs te / gnas //
rang rig ye shes lus la gnas /
/luskyibkragdanggzimdangsni/
shes brlan gyis khyab par byed //
dang ye shes tshul du gnas //
sems can ]us Itar snang ba
mthun pai 'od dang bGaspar
thal "gyur las /
/til'brulanimarbzhinno/
til'bru'amniyungs
theg pa thun mong gi
kye rdo rje las /
dag // thams cad yang spangs pa rtog lus gnas lus las ma skyes pa'o //
dngos po kun la khyab
zhes pa dang / 'phags pa
las 'das las pa chen po"i rndo ngan mya yongs su
290
lus la ye shes chen po
On the Three Turnings of the Wheel ( 'khor Id gsum ) see
60
Snellgrove, David L.1987. Indo-Tibetan Buddhism, p. 79f.
See TDZ p. 996:
61
/ drug pa ngo bo rang bzhin thugs rje'i chos Inga ni / gnas kyi ye shes sku gsum du bsdu ba ste / lnga'i sku Inga dang sbyor la /
de dag gi don gzhi
ngo bo Inga ni 'char gzhi
rang bzhin Inga ni 'od Inga'i snang ba dang
sbyor zhing thugs rie Inga ni ye shes Inga dang sbyor bas sangs rgyas kyi sar rang bzhin shugs kyi thugs rje / rkyen yul dang 'phrad pal thugs de / / bskul zhing gsol ba btab pa'i thugs rje / rje/
mdzad pa sna tshogs kyi thugs
gdul bya mi "gyurgyi thugs rjedang Ingarcharba ni dalta rig pai ye
shes la 'char gzhii cha Ihun grub du yod pa'i cha las byung Wo /
62
See KDYTII, p. 199:
/ dang po la gnas gang na gnas pa / de ni 'od gsal gyi dkyil 'khor grub tshul /
'di nyid bzhugs pal dpe bshad pa dang gsum ]as //
nor bu phra bkod las / rin chen zur brgyad gzhal yas dang / rtsa yi gzhal yas dang //
dang po ni /'gyu byed
dung khang bhandha'i gzhal yas dang /
/ Ita byed mig gi gzhal yas so/ /gzhal yas chen po de bzhi ni/ / gsang sngags kun gyi gsang chen gnas /1 spyi dang tsitta nang na // dang //
klong gsal las /
khang rtsa nang sgo //
63
zhes pa dang 1 thal 'gyur las /
ma bcos dag pal chos nyid gnas // sems can kun gyi lus kyi nang //
de nyid rig pa'i gnas yin no //
zhes pa
tsitta dung
zhes so /
See Rdo rje sems dpa spying gi me long gi rgyud chen po,
TTT56, p. 147:
291
/ de bzhin gshegs pa'i snying po rang chas su bl 'bru la mar gyis khyab pa bzhin du gnas so //
de yang rten ni gzugs kyi phung po la rten no/ / gnas
ni snying gi dkyil na kun tu bzang po ga'u kha sbyor gyi dgongs pa zhes bya ste //
dper na bsel ga'u kha sbyar ba bzhin du gnas pal nang na /
'od Inga kha dog Ingal dkyil na zhi ba'i sku nyungsbru tsamod khyim gyis tshul du gnas so // bu'o/
de ni rig pa'i gnas so //
/de las byung bal ye shes ni/
dper na bum pa'i sku Ita
gnas klad pa dung khang na gnas
so/ / de yang khro bo'i sku nyung 'bru tsam la spyan phul dag tsam du gnas so /
See Rgyal ba rdo de sefns dpa 7 dgongs pa bstan pa thams cad kyi
64
bu gcig pa zhes byal rgyud. TTT56, p. 332::
/ rang gi Had pa"i nang nas sangs rgyas khro bo'i sku // dang //
buddha he ru ka /
karma he ru ka //
ratna he ru ka dang /
badzra he ru ka
padma he ru ka /
khrag thung gi lha tshogs thams cad mngon sum du
bzhugs so /
65
See Rgyal ba rdo ile sems dpa I dgongs pa bstan pa thams cad kyi
bu gcig pa zhes byal rgyud. TTT56, p. 335:
/ rang gi klad pal nang na do/
1sangs rgyas khro bol skus khengs nas yod
/rang rig ma'gagspargsal
ba'dichoskyi
skuyin no/
/ sangs
rgyas rgyal ba rigs Inga rang gi snying gi nang na bzhugs pa longs sku yin no //
rang gi Had pa dung khang dkar po'i nang na yod pa de sprul pa'i
sku yin no /
66
The energy-centre of great bliss at the crown ( gtsug tor du bde
Id ), the the throat 'khor of perfect energy-centre enjoyment at chen 7 Whor lo ), the longs rdzogs pa spyod energy-centre of par fngrin 292
phenomena at the heart ( snying gar chos kyi 'khor 16), the energy-centre of emanation at the navel ( ste bar sprul pali Whor16), and the energycentre,of maintaining bliss at the secret place ( gsang gnas la bde skyong gi 'khor lo ).
67
See the Rdo rje sems dpa'snying gi me long gi rgyud,
TTT56, p. 147:
/rdo rje semsdpa'snying gi me long gi rgyud las/
/skye'grosroggis
bsdus pa'i sems can thams cad la nyon mongs pa ma rig pa zhes bya ba shes cher gnas pao //
de yang rten gzugs kyi phung po la brten nas
snying dang glo ba'i bar na gnas so // de /
de yang ma rig pa rkyang par med
sems zhes bya ba bag chags thams cad sdus pas brgyan nas gnas
so/
68
See ZMYTII,
p. 112:
/ sems kyi gnas ni snying nas glo bar rtsa gro sog gi sbu gu tsam gyis 'brel bar ye shes kyi rang gdangs dung dang 'brel yod pa ste glo bai rtsao / / lam ni glo ba nas sgo Inga'i dbang shes 'char ba'i rtsa'dab so sob / sgo ni kha sna sgo Ingal 'dod yon snang bal dbang rten dangs ma marns so //
byed las gzung 'dzin las dang bag chags gsog par byed /
Vbras
bu 'khor ba grub par byed pao /
69
See TCZ 11,p. 52:
/ bzhi pa so so'i don la sems kyi rten clang / dang /
/ dang bo ngo
rtsal dang /
gnas clang /
byed las dang /
lam clang / sgo
'bras bu ste
brgyad las 1 rten ni gzugs kyi phung po byang khog stod yin no //
gnas
bal bar barbrel na rtsa sog mal sbu gu tsam nas riung gi glo ni snying nas 293
Hung ni rta long ba rkang can 'dra la /
rta la rig pai gdangs gzhon nas te /
/degnyisgcigduma'dresna
/riggdangsnimi'phyebomigcan'dra'o/
gdangs rig pa rang la rang chas
mi 'gyu dgu 'gYu'i rtOg pa mi 'byung bar /
yul snang yang de la mi rtog par shes pa dangs sangs
su gnas pas /
phyed pa'byung bas / rgyumtshandeyinno/ byung bal /
r1unggnad kyis /
dung dang rig pa'byed pa'i
/degnyis'dres
pas rtog pami bkradgu bkrar
'gyu cha Hung yin la /
rig cha rig gdangs yin no /
/ de'ang snying nang gi rig pa dngos chu dang 'dra la /
de las rtsal
gdangs rtsa sbubs su song bas Hung dang 'dres pal sems de chu'i lbu ba clang 'dra.ste /
sems de rig pa'i rtsal lam gdangs yin no //
ni rig pa yod med kyi rjes su bYed la / 4gro Idog mi byed pas /
rig pa ni sems yod med kyi jes su
ngo bo la sems kyi dbang du rig pa ma gyur la /
rtsal yin pas rig pai dbang du sems gyur pa yin te / sems rtog mi srid de / / rang shar las /
de'ang sems
rig pa mi gYo na
chu mi gyo na riba rlabs'byung mi srid pa bzhin no
sems dang tig pai dpe ni chu dang lu ba'i tshul i
/ sems kyi dbang du ma gyur ces so //
lam ni srog rtsa nas 'gyu ste /
de nas sems kyi rta srog riung 'gyu bal phyir ro // te rlung de nas'thon pal sgo yin pal phyir ro // bzhin gzung 'dzin no 11
sgo ni kha sna gnyis ngo bo ni 'khor bal rang
rtsal ni yul la 'dzin zhing nga bdag tu zhen pa'o /
/ byed las ni 'khor bal bde sdug sna tshogs byed do /
Pbras bu ni 'khor
ba dang ngan song na mtha'med pa'o /
70
See KDYFII, p. 224:
/ sems kyi rten ni rang gi Jussha khrag gi phung po byang khog sdod 'di yin no //
gnas ni glo ba'i nang na gnas so //
lam ni glo ba clang mgrin par
/ do tsam gyis sbrel sbu gu nas yod gi sogs rtsa gro
294
71
See ZMYT 1, p. 452:
/ sems kyi rten ni rang gi lus sha khrag gi lus byang khog sdod 'di yin no / / gnas ni glo ba'i nang na gnas so //
lam ni glo ba nas mgrin par rtsa gro
sogs gi sbug ma tsam gcig gyis sbrel nas yod do /
72
See NYSNY, p. 8b:
/ de nas kyang stong pa'i rang rtsal 'od Ingar snang ba la dngos 'dzin las kyirlungbyungzhing/
ye shes Ingal rang 'od la'dzin pa zhugs pa'i
mthus'byungbaingadngossusnangbadang/ dangs ma las /
phyi'i'byungbainga'i
nang gi khams Inga skye mched drug sogs byung bas
snod bcud thams cad rim gyis chags shing grub ste /
73
These are apertures of the body (Space), corporeal liquids (water),
metabolic heat (fire), flesh and bones (earth) and respiration (wind).
74
The Six Sources of Sense Percepbon ( skyed mched drug ) are: 1)
The sense power of the eye ( mig gi dbang po ), 2) of the ear ( ma bai dbang po ), 3) of the nose ( sna 7 dbang po ), 4) of the tongue ( Ice 7 dbang po ), 5) of the body ( lus kyi dbang po ), and 6) of the mind ( yid kyi dbang
po).
75
See KDYFII, p. 161:
/ mdor na ye shes kyi Hung ni thugs de rig pa'i ngo bo la ming tu btags te / de yang ngo bo rang bzhin thugs rje gsum dbyer mi phyed pa'i bdag nyid du bzhugs pas ye shes zhes bya ba la /
de yang 'gyu tsam rig tsam dung
dang chos mthun pai rlung zhes bya'o //
rlung dngos ni de'i rtsa ba
1 kyi bya la de ba tsam ste ye shes gdangs rig riung gi rtas shar su serns 295
khur nas rnam shes kyi tshogs du mar 'byung ba'o /
/yesheskyirlungla
ngo boi cha nas stong pas spros pa'i mtha'thams cad dang bral ba / / rang bzhin kyi cha nas gsal bas sku dang ye shes su snang ba / thugs rie'i cha nas rig pas thams cad mkhyen pa'i ye shes nang gsal dang / rnam pa thams cad mkhyen pai ye shes su shar bao / 'di nyid Hung du btags kyang ye shes nang gsal dang /
de'i gdangs rnam par dag pa phyir shar
ba mal 'byor pa'i lam du snang bao /
76
See TDZ, p. 201:
/ bcu bzhi pa la nam mkhas go phye bas lus kyi dbus Ite bai rtsa mdud las rtsa bzhi re thag brgyangs pa Itar chags pa'i dbus kyi sgron ma'i spyan dang 'byung bal spyan gnyis po de sngar bas rab tu gsal bar byas so /
77
See TDZ, p. 201:
/ de la brten pa don dam pa'i 'byung ba bzhi ni //
kha dog dkar po rab tu
mched pa las rgyang zhags chu'i sgron ma'i rgyu byas / chu'i riung gi rtsa las byung / dmar po rab tu dmar ba las thig le stong pal sgron ma'i rgyu byas / me'i rtsa las byung / ser ba rab tu ser ba las dbyings rnam par dag pal sgron mal rgyu byas 1 sal rtsa las byung /
kha dog rab tu ljang ba
las shes rab rang byung gi sgron ma'i rgyu byas /
lam rlung gi rtsa las
'byung ngo //
de yang shes rab rang byung gis rig pa bskyed /
zhags kyis 'od bskyed // bskyed do //
thig les sku bskyed /
rgyang
dbyings kyis ye shes
rgyang zhags chul sgron mas ni chos nyid mngon sum gyi
snangbarnthongla/ / ba mthong snang
thig le stong pa'i sgron mas nyarns gong 'phel gyi dbyings mam par dag pal sgron mas fig pa tshad
/ ba kyi mthong snang phebs
shes rab rang byung gi sgron mas chos
bal byed ba do / mthong rten snang pa'i nyid zad
296
78
See BMNYTAII, p. 19:
da ni thig le'i gnas lugs bstan te /
dkar rgyus pai rtsa nang che shel po rin
na dbyings rnam par dag pal thig le gnas te /
'odzerdu'phro/
deyangkhadoginga'o/
matsamdugnaste/ dang beas so /
che chung gi tshad ni sran
tsittal rtse mo na gnas so / rin po che shel gyi sbu gu
can na dbyings kyi thig le gnas te / chung tsam du gnas so /
de yang che chung gi tshad sran
kha dog dkar po 'od zer cha tsam du gnas so /
tsittal gyas nas'byung ngo / bzang pol thig le gnas te i
rin po che dra ba'dus pa'i nang na kun tu che chung ni yungs'bru tsam du gnas so /
kha dog dmar por gnas so / 'gro 'ong dang bcas pa'o /
tsitta'i sked pa
nas'byung bao / thig le Ingal tshom bu dang bcas pao /
rin po che
stong pa rang sang gi nang na chos nyid kyi thig le gnas te / skra'i rtse mo tsam / nas'byung/ te/
kha dog ser po /
rinpochelasrabrdzogspa'irtsanayesheskyithiglegnas
tsitta'irtsabanas'byung/
'gro'ongmedcing
rinpochedardkarsnalmaltabuirtsala/
ye shes chen poi thig le gnas te / kha dog sngon por gnas /
'dabs nasbyung ngo /
79
che chung rta Inga bcur gsh.ags pa 'gro 'ong Itar snang bab /
tsitta'i
de rnams kyi lam mig nas'char ro /
See TDZ, p. 210:
/ gsum pa bkod pa byang chub sems kyi gnas lugs ni / le 'byung ste / thig nas gsum rtsa'i gtso mo don dam gyi thig le gyon //
// ni gyis gsum
'khor lo bzhii dbus
kun rdzobs kyi thig le gyas /
dbu ma nas rang bzhin gyi thig le rgyu ste /
rig pathigle'itshuldurgyu/
rtsagnas'khorlolas/
80
che chung
spro bsdu med pa tsitta'i sked pa
chechungbl'brutsamdukhadogdmarser/
tsam /
sku
sku gsum nyid ni bskyed pa,o
See note 78. 297
/ thig le rnam pa
81
See the Eleventh Theme.
82
See TCZ 11,p. 79:
/ bzhi pa thig le la gsum ste 1
nyi zla kha sbyor las /
/ gzhi 'dzin pa'i thig le clang /
snang ba lam gyi thig le clang 'bras bu rang
smin pai thig le'o zhes so /
thig le ni gsum ste
dang po ni snying dbus nas'od Inga lhun
grub kyi thig le'od rtsa dangs pal nang na gnas pa ste /
'od Ingal mu
khyud du snang bas rang bzhin 'od kyi thig le zhes bya 1
de la ka dag gi
rig pas brgyan pas kun tu bzang pol thig le zhes bya ste /
de nyid las /
gzhi 'dzin pal thig le ni gnyis te / bzang po'i thig Wo zhes so /
rang bzhin 'od kyi thig le dang kun tu
/'di nyid gsang 'dus su mi shigs thig le zer
la 1 bde mchog tu mi 'gyur thig le zhes bya ste / snying la gnas pa yi / pa'i skye bo la // no //
/thiglegcigla'gyurmedpa/
snang ba lam gyi thig le ni gnyis te /
par bstan Ja1 cung zad bshad na /
ces bshad pa.yin
nyi z1akha sbyor las /
kun rdzobs rgyui thig le clang
gnas pa don dam gyi thig le'o zhes so //
dang po ni sngar yang rgyas
de nyid las /
le ni lus can kun gyi rtsa'i nang na gnas te /
byung /
/desgombyed
nges par ye shes skye bar 'gyur //
gnyis pa lam gyi thig le la gnyis te /
snangba'o/
dsa rgyud las / rtag tu
kun rdzob rgyu'i thig
phal rgyu dang mal rkyen du
/deyangbyungba'idangsma'duspama'ithigiedmarpor
byang chub kyi sems thams cad kyi snyigs madus pa las pha'i
thig le dkar por byung 1 del phyir na 'byung ba'dus pa las gzugs su smin / byang chub kyi sems'dus pa las dran bsam dang byung tshor dang rig par'dus pa'o 11 de yang rdzus skyes dang 1
sgo nga las skyes ba dang
/ drod gsher skyes marns la yang 'byung ba 'dus pa'i sa bon dang / byang chub kyi sems su 'dus pa'i sa bon gnyis ni rang chas su 'dzom pa las skye ba nyid len pa'o //
de Itar lus can thams cad la lus sdud par
byed pal thig le dkar dmar gnyis ni rang chas su gnas so //
de yang
bon ba'i 'byung ba'i 'byung kyi 'thums sa ni rang rgyas nas mams skyes pa 298
bud med marns la byang chub kyi serns kyi sa bon
mngon du mi snang /
ni gzhi mi 'gyur bas mngon du mi 'byung /
del phyir na bud med rnams
kyi bde ba bsgom du rung gi thig le dang dung nyid bsgoms kyang mi grol ba'i phyir ro //
de Itar sa bon gnyis kyis phung po'i rten byed pas /
skyes bu rnams tshel 'du byed pa yang 'di gnyis kyts byed de / rang rang gi dgras ni glo bur du'du byed do / stobs zad pa mams ni / so //
/'byung ba khad kyis
'di gnyis gnas nas'phos pas byed pa yin no zhes
de'ang skyes pa mams kyi thig le dang /
gnyis so so yin pas /
/'byung ba'i sa bon
sa bon dang po'i rgyu da Ital rten /
'pho bas tshe'i 'du byed pas te / gi dwangs ma ste /
dngos su mi snang la /
bud med mams kyi'byung
gsanggnasmkha'skyodkyi'khor
lo'i dbus na A'i mam par gnas pas mi snang ngo // 'di gnyis las byed la /
thig le dngos su 'bab
thig le'i sa bon yin zhing 'byung
ba'i dwangs ma'dus pa'i sa bon zhes byao / phyed pa gal che'o //
mthar
rtsa gyas pa'i yar rtse spyi gtsug HANG
ba'idwangsmarkyangma'imarr-tse/
pa'i rten yang /
'byung ba
Vdi gnyis kyi bye brag
gnyis pa gnas pa don dam gyi thig le ni snying
nang gi 'od rtsal 'od Inga dang de la phyir shar ba'i gdangs te / nyi zla kha sbyor las /
gnas pa don dam gyi thig le ni gnyis te /
thig le dang skyes bus goms pa las byung bao / ni /
rang gnas rgyul thig le
lus can kun gyi snying na'od kyi dangs ma'dus pai thig le /
sna Ingal dru bu bsdogs pa Ita bu"am / tshang na nyal bal mig Ita bu'am // bur //
rang gnas rgyu'i
nya'i mig Ita bu'am /
khra
mkha'gro ma yid 'gyu bal mig Ita
skabs su rtsa rnams kyi nang na 'gyur zhing gnas so 1/
bu'i goms pa las byung ba ni /
tshon
skyes
dang po'od kyi snam bur snang ba dang /
/ lel khyud dang du thig 'od kyi thag tu gsum pa mu gnas pa zer gnyis pa Achar ba'o zhes so //
de'ang snying nang gi thig le de kha dog Ingar gsal
bas tshon sna Ingal dru bu Ita buo //
che chung ni nyai mig Ita bu "o /
4od kyi tshad khra tshang na nyal bal rnig Ita bu'o // Ita bu'o 11 bal mig mkha"gro ma yid'gyu
gsal bal tshad
skabs su ye shes kyi rlung
kun 'dar kyi ma shel bskyod sbug can rkyang mams nang ro rtsa nas gis 299
le bal byung thig las ni nyarns su gorns pa
nas'gyu zhing gnas so //
kyi / dang ba kyi dngos phyogs ye shes snang ye shes
blangs pas /
mtshan nyid 'dzin pal ye shes kyi
tsam dag pal snang ba 'char ba ni /
phyogs gcig dag pa las / dbang po'i spyod yul du dang po 'od kyi snam
dang i
gra chad dang /
de las durn bu dang /
bur snang ba dang /
lang long du snang ba yang 'byung /
gnyis pa 'od kyi zer thag
tu snang ba dang / de las phra ba dang / 'gul ba dang / / Item pa clang /
de las gyen 'greng dang /
rtsibs shar la sogs pa
gsum pa 'bras bu rang smin pa'i thig le la gsum ste /
yang 'char ro //
nyi z1akha sbyor las /
'bras bu rang smin pal thig le ni gsum ste /
mams smin pai thig le dang // smin pa'i thig Wo zhes so //
'od
ye shes smin pai thig le dang // dang po 'od smin pa ni /
rig pa
de nyid las / 'od
shin tu bsal la ma'dresja'
rnamssminpa'ithigie'grengpargnas/ tshon bzhin /
'phtig pa dang
gsum pa thig le'i mu
mer bar yang snang ba'o //
khyud du 'char ro //
ban bun
/di la goms na snang ba yang mthong ngo 11 zhes
gsungs pas / dang po thig le gyen greng du shar ba na ye shes rang gi ngo bo dag pal snang bas te /
'dil tshe za log gi gur khyim Ita bu dang /
ye shes mkhar thab tu snang ba ste /
snga ma bas shin tu gsal ba la /
thig le dang phyil 'od rnams ma Wes pa dper na bar snang gi 'ja' tshon bzhin du snang ba'o //
de nas'di nyid yang dang yang du goms pa las /
nyams gong nas gong du 'phel bal snang ba bdo bal dus yin pas / mig sangs ris dang /
mig tshags dang /
snang ba yang mthong ngo // / de las nyid yang
zhes pas /
/ ba bai ste snang mthong 9phredlasnangste/
dra phyed pa'i
gnyis pa ye shes smin pal thig le ni /
ye shes smin pa'i thig le rtsibs la gnas 1/
rang gsal nyi mai dkyil'khordra/ mthong //
dra ba dang /
de las
kha dog
Pdi ]a goms pas yang ni rang snang
'di ni ye shes rang gi ngo bo zang thal du ye shes Inga smin pal thig le rtsibs sam
kha dog Ingar gsal ba zer'phro bas nyi ma dang'dra
Pdi la yang dang yang du goms pa las ye shes mams kyj dbyings kyi fta bu dang ba pa rnam mdung rtse'i snang 300
mtshon rtse gsum pa dang
/ dang Ita bu tshogs rnam pa pa'i mtshon cha sna
rtse Inga pa dang /
pad ma stong Idan gyi snang ba mthong
/ me tog sna tshogs pa dang / ste /
pad ma dang
dang / po chen rten mchod
mchod rten brtsegs pa dang /
nyams gong 'phel gyi snang ba tshad du phyin par nye ba yin no / de nyid las /
/ gsum pa rig pa smin pal thig le ni /
rang gsal zium po'cli la gang goms pa /
mu khyud bcas //
chen pol snang ba mthong bar "gyur /1 dbyibszlum/
rig smin pal thig le /dag pa
de dag rnams kyi thig le phyi
/'dilagomsnarnal'byor'brasbu'thob/
/cespas/
mtshan nyid'dzin pal rig pa smin pal thig le dbyibs zium po'i dbus na / dag pa chen po'i snang ba phyed sku dang / yum dang /
rigs Inga dang /
rnamsmthongbar'gyurte/
rang rkyang dang / yab
tshom bu dang I
tshom bu chan pa
des nyamszaddu nyeba'o/
/thigle
spyi'i dbyibs zium po ste goms pas chos nyid zad pa la spyod pao / / mtshan nyid 'dzin pa'i ye shes kyi nang dbyings la rigs Inga yod pa / /'dir skur smin pas rig pa sku smin pai dus zhes bya / zhesbya'o/
/thig le'didag rtsa'i nanggdangsphyirsnang baste/
bsdu na nang dbyings la ngo bo skui üiig le i /thugs rjezergyithig thig le'i cha /
shes rab skur smin pa
rang bzhin'od kyi thig le /
leste'jug pa'ithig legsumdang/
mtshon cha dang /
rigs
pad ma dang /
dbyingssnanggi mchod rten dang /
dra ba ris dang /
ye shes mkhar thab la ni skye ba'i thig le Inga dang /
phyed sku dang /
rang rkyang dang /
'khor dang bcas pa dang /
zung 'brel dang /
rigs Ingal
re re la Inga Inga ste tshom bu dang /
/ dkyil 'khor yongs su rdzogs pa tshom bu chen poi snang ba dang drug ni bkod pa'i thig le drug ces bya ste / ste /
thal 'gyur las /
'jug pal thig le mam gsum gyis /
de la brten pa yis // / thig lei gnas ni /
'khor'das'brel bal sa bon 'debs
/rnal'byornyamskyidkyil'khor'jog
/skyeba'ithigleingayiskyang/ bkod pai thig le drug gis ni /
rtsa yi nang na thig le
chos nyid du ma ro gcig sdud //
chos kun mnyam pa'i bdag nyid do // rang shar las //e
dang rgyas pa nyid du gsungs //
de dang
zhes so /
ma sangs rgyas üiig le ni / sems can kun gyi tsitta na //
301
/
mdo rnam
dag sku yi Ng le gnas //
// dhOti kun na gyi sems can
stDng nyid
rtags kyi thig le gnas //
// dkar kun na shel gyi sems can
stong gsal
'bar ba'i thig le gnas //
/ dar dkar kun na gyi can sems
lam gyi ffiig le
bzang po gnas / sems can kun gyi stong lam na / thig le gnas //
sems can kun gyi sgal tshigs na /
le gnas //
serns can kun gyi dung khang na //
le gnas //
sems can kun gyi mig na yang // sems can kun gyi yul nyid la //
gnas //
de bzhin serns can tharns cad la // ces so //
'du 'bra] med pal thig ye shes gdangs kyi thig
rnam dag 'od kyi thig le
sna tshogs 'char bal thig le
gnas //
pa yin //
Pod gsal gnyis med
dbyer med tshul gyis gnas
de'ang snying nang gi 'od gdangs nang gi rtsa dang
/ phyi'i nam mkha' la snang ba rnams zhib tu phye na de Itar yod do 1
83
See note 61.
84
See note 61.
85
In order ot facilitate an understanding of what is discussed here,
the rest of the Sixth Theme is divided in ten parts:
Ufferent fourfold sets of channels ( rtsa bzhi). Summary of the first chapter of the Tantra Sgron ma 'bar ba Summary of the second chapter of the Tantra Sgron ma 'bar ba. Summary of the third chapter of the Tantra Sgron ma 'bar ba. Summary of the fourth chapter of the Tantra Sgron ma 'bar ba. Texts of the TTT54 treating the term "lamp" ( sgron ma). Texts of the TTT 55 treating the teffn lamp" ( sgron ma ). Texts of TTT 56 treating the term "lamp" ( sgron ma ). Texts of Syning thig treating the term "lamp" ( sgron ma ). Texts treating sets of Two, Five, Six or Nine Lamps.
302
86
See TCZ 11,p. 66:
/ rtsa bzhi ni rang shar las /
dkar 'jam stong pa'i rtsa dag dang //
chen 'phro ba'i rtsa rnams dang / / shei dkar rgyu ba'i rtsa dag nas //
rin
rnam par grol byed rtsa chen dang / rnam shes rlung la zhon ne ni /
lam byung stong pa'i ngang du thim /
/ bhri gu ta yi sgo chen nas // / thim byed med par sa le gsal /
/ tshom bu Inga Idan ye shes rdzogs /
/ zhes so /
87
See TTT56, p. 71:
/ rang byung 'gag med dkyil 'khor chen po ni // khadog'bar/
/dkar'jamstongpairtsadagdang/
ba'i rtsa rnams dang // rgyu ba"i rtsa dag gnas // yi sgo phye nas // med par sal le gsal //
rang rang tsitta'i dkyil na /rinchen'phro
rnam par grol byed rtsa chen dang // mam shes rlung la zhon nas ni /
lam byung stong pai ngang du thim // tshom bu Ingar Idan ye shes rdzogs //
shel dkar Vbri ku ta thim byed clus med
rang sar grol lo /
88
These are the the Great Golden Channel ( ka Lfgser gjd rtsa
chen), the One Being an Empty Crystal-Cavity (shel gyi sbug
gu
khongs pa stong), the White Silk Thread Rolled Up In Subtlety ( dar dkar Self-Liberation Great Channel Empty la 'khyii), 'phra the of and snal ma ( stong pa rang grol rtsa chen po ).
89
Obviously, the Channel Which Separates the Faults From the
Qualibes of the Sense Organs ( skyon yon dbang po dwangs byed rtsa ) because the these be channels six mentioned above, of one cannot in dwell the heart do the it region of and not connect exclusively channels with the eyes. 303
90
See KDNYT 1,p. 503, or the almost identical passage on p. 365 of
the same volume:
/ de las rtsai gtso bo bzhi ni /
thal 'gyur las / /ces so //
ma/ / ka ti shei gyi sbu gu can / ba'i rtsa gsum ni /
kiong gsal las /
ro ma rkyang ma kun dhar ma // so/
ro ma rkyang ma kun dhar de las snying por gyur
'khor lo Inga yi dbus dag na /
dbang po'i sgo la zug par gnas // zhes
/ de yang rtsa gsum po gsang gnas nas Ite bar 'brei /1
snyingkhar'brel/
/snyingkhanasmgrinpar'brei/
/mgrinpanasrtsa
yi gtso bo srog shing gi tshul du tshang bug tu 'brel // gnyis las yal ga bdun du gyes nas // / rtsa gnyis sna gnyis la zug // Ice la zug pa'o // zug pao //
Ite ba nas
rtsal 'khor lo
rtsa gnyis ma ba gnyis la zug /
rtsa gnyis mig gnyis la zug //
rtsa gcig
mar gyi rtsa gsum ni mtshan ma dang gshang lam la
rtsa bran thams cad lus spyi la khyab par gnas yod do /
/ rtsa gsum dbus ma na don dam pa'i thig le rgyu'o // gzugs dang //
gsum po des // / reg bya dang //
sgra dang //
bde ba dang //
rtsa Hung thig le
dri dang //
sdug bsngal dang //
snyoms clang ye shes kyi snang ba 'char ba'i lam byed do // kyang khyad par du ye shes 'char ba'i lam ni // tsam la khrag dang chu ser med pa ste 1/ / klad pa'i nang nas tshur byung ste // mo che ba //
ro dang / btang de las
rtsa dar dkar gyi skud pa
mgrin pa'i dra ba la thon nas /
rtsa de yang rtsa ba phra la rtse
ba men gyi rwa Ita bu gnyis mig gnyis la zug pao /
/ de la ye shes kyi snang ba rgya mthongs kyi nyi zhur Itar 'char ba'o /
91
These three channels pass along the four energy-centres of navel (
Ite ba I 'khor 16), heart ( spying gi Whor16), throat ( mgfin pal 'khor lo ), ( head 'khor lo ). the spyi gtsug gi of crown and
92
Here, the energy-centre of the secret place ( gsang gnas), i.e., the .
four to the energy-centres. usual genitals, is added 304 !h&4
93
The whole text of the Tantra Sgron ma 'bar ba is in the appendix.
94
See KD YT 11,p. 154:
/de'ang kun rdzob tu rtsadegsum ma rig pa lasgyon'dod chags/ zhe sdang /
dbus gti mug rten byed la /
ma dag pa'i rten du med do //
gyas
shel sbug can ni gang gi yang
don dam pai dus su spyir thams cad ye
shes las grub kyang / khyad par du gyas thabs kyi rang bzhin /
gyon
shes rab kii rang bzhin dbus gnyis su med pai rang bzhin las grub cing / lam du gyon bde ba /
gyas gsal ba /
pas / 'bras bur dbus chos sku /
dbus mi rtog pa gsum gyi rten byas
gyas longs sku clang sprul sku / gyon
bde ba chen po'od gsal nam mkha'mthakhyab
95
pa'i rten byed do /
How "method" ( thabs) and "discriminative awareness" ( shes
rab) have to be understood is explained in the ZMYT 1, p. 85:
"Thus, method, i.e., unimpeded appearance which is male and discriminative awareness, i.e., non-clinging emptiness which is female, are in non-dual union when all of what is appearance and existence ( snang srid), the worlds and their inhabitants ( snod bcud), and samsara and nirvana, have arisen as self-appearance of Intelligence. Whatever appears (at this time), it naturally arises ( rang shar) as friend of Intelligence."
Pdi ftar snang srid snod bcud 'khor 'das thams cad rig pa'i rang snang du sharbala/
thabsma'gagsparsnangbayabla/
shesrabmi'dzinpar
du bas / dang med sbyar gang snang rig pal grogs su gnyis stong pa yum rang shar te /
305
See for instance the Tantra Sgra thal 'gyur chen po, TTT 56,
96 139:
/ chos nyid zad cing mthar phyin pas //
97
sku gsum lam gyi snang bao /
See YTMDZ I11,p. 733:
/ des nas dbyings nang gsal gyi sku gsum po de gcig tu byas nas chos sku clang /
longs sprul gnyis te sku gsurn po rdzogs pa chen po'i lugs la lam
snang yang yin la /
'bras bu yin pa yang mi 'gal bal tshul ni /
mchog mdzod las /
sku gsum lam snang du bshad pa clang 'gal lo zhe na
/ bla ma snga rabs pa dag na re /
'bras bu ma yin zer ba ni /
theg
'bras bu
sku gsum du zhen pa'i mthar'dzin dang bral bar byed pa la dgongs pa'am / sgo gsum las sbubs gsum mthar thug tu 'dod pa de dgag pa la dgongs pao zhes 'gal spong mdzad nas
don la 'bras bur 'jog pa'ang ka dag gi nang
dbyings kyi ngo bo ma dgongs pal marn 'gyur yin pas shin tu nor te ma legs so /
98
See KDYFII, p. 158:
Po na mig la rtsa ba men gyi rwa'dra ba gnyis yod dam zhe na //
yod
de ka ü shel gyi sbu gyu can ni dbang po dang shes pa lasdas pa "od gsal Ichar ba'i lam yin la //
rkyang ma'i rtse gnyis ni gzugs la'dzin pa mig gi
/ jin kyi te rten rnam shes
Vod gsal gyi gdangs la Ita byed du byung
ba'o /
Pdra'dra la'di gnyis ma phyed pa shin tu mang ngo /
99
See KDNYTI, p. 425:
/ rtsa de bzhi gang las skyes na ro ma kun rdzob dus na chu'i dangs ma las skyelo
/ bskyed rkyang ma sas
shel sbug can ni mes bskyed do 306
100
See TTT55, P. 281:
/ da nang gi 'byung ba dangs snyigs dbye // ma yin 1/
sha rus spu spags snyigs
shel dkar skud pa snying la
de yi dangs ma ka ä tsa //
gnas /
101
This is the set consisting of the Great Golden Channel ( ka fi gser
gyi rtsa chen), the Channel of White Silk Thread ( dar dkar snal ma Ita bui rtsa ), the One Rolled Up In Subtlety ('phra la 'dril), and the One Having a Crystal Cavity ( shel sbug can).
102
See the Fifth Theme about other arrangements of drops.
103
See TTT 55, p. 310:
/ ka fi ser gyi rtsa chen de // sbug can bzhi'i nang na ni //
dar dkar mal Itar 'phra la Wil /1
shel
rang gnas sus kyang byes med par //
ye
nas mnyain pa chen por gnas /
104
See TTT56, p. 173:
/ lam ni rtsa bzhi
ka b gser gyi rtsa chen clang shel gyi sbu gu can .......
dbang po yul la 'char byed rtsa dar dkar snal ma Ita bui nang na yang
105
/
See TTT56, p. 62:
/ de yang mtshan bdod 'di Ita ste /1 gyisbuggukhongspastong/
ka ti gser gyi rtsa chen dang /1
/dardkarsnalma'phrala'khyil/
1 po na rang groi rtsachen
307
shei
/stong
106
See Rig pa rang shar chen poli rgyud, TFT 56, p-71:
/rang byung 'gag med dkyil'khor chen po ni / kha dog 'bar //
/rang rang tsifta'i dkyil na
dkar 'jam stong pal rtsa dag dang //
rtsa rnams dang //
rin chen 'phro bal
rnam par grol byed rtsa chen dang //
shel dkar rgyu
bal rtsa dag gnas /
107
See ZMYT 1,p. 302:
/khyad parka b shel sbugs can/ bzi'inangna'oddangzer/
/darkarsnalmaphrala'khril/
/thigiethigphranyeshesrlung/
bas ye shes snang ba ston /
Vdi /rgyu
Pod nsal rang gdangs lu gu rgyud thig les
brgyan pa de yin no /
108
Concerning the wind of Pristine Cognition ( ye shes W Hung), see
the Fourth Theme.
109
See GTHZ P. 377:
/ de'ang 'od gsal gnas pas khyad par chen po'i rtsa bzhi la / rtsa chen dbu ma'i dbus dang /
ka ti gser gyi
de las snying gi dbus na 'brel bas kun tu
bzang po gzhi'i thig las gang bar gnas so //
dar dkar snal ma Ita bu ni
'od rtsa fas tshangs bug la yar bstan pal cha nas btags te / le / du 'jug lam thig kyi pa'i skye med
chos nyid
rig pa rtog med kyi sku 'char zhing
ba'i ba lam / la sbyong ste steng rol yin pa'j phyir ro rten mam shes'pho / phra la 'dril ba ni 'khor lo bzhi'i dbus nas 'od gsal gyi rten byed de bzang portsemolthigie'odingazerdangthigphrandugnaspa'o/
/shelsbug
bzang 'brel te dang le Idan tu thig po'i rgyan rdo mig pa'i can ni snying nas ba 'char bal byed / kyi grangs med lu pa snang rten palo rje gu rgyud
308
110
The aperture of BrahmJ ( tshangs bug) is located eight fingers
above the hairline and plays an important function in the transference of consiciousness ( mam shes 'pho ba ).
ill
See TDZ p. 257:
/ gsum paod gsal dag pa'i thig les mjug bsdu ba ni /
Pod rtsa bzhi nas
rgyu bal thig le ste ka ti gser gyi rtsa chen na gzhi'i thig le bzang po ngo bo rang bzhin thugs rje gsum gyi bdag nyid snying ga la brten nas gnas so / / dar dkar snal ma na lam gyi thig le bzang po sgron ma bzhi dang beas pa chu'i sgron ma ste gyas nao
//
phra la'khril na bzang pol rtse mol thig
le nyams gong 'phel gyi snang ba sna tsogs pa gyon na'o //
shel bug can
na tshad phebs kyi snang bal rten nang gsal ye shes Wi 'char gzhir gnas so //
stong pa rang grol na rdo je lu gu rgyud kyi sku gnas pa ste /
sgron ma'bar ba las // de bzhin bzang //
gzhi p thig le bzang po dang //
bzang po rnams kyi rtse mo dang //
rgyan dang Idan par yang //
112
lam gyi thig le bzang pol
rtsa mams kyi ni nang gnas //
zhes so /
See TDZ P. 250:
/ de yang ka fi gser gyi rtsa chen ni snying ga nas rang byung ngo bo rtsal 'od gdangs mtshon la / gsal zhing /1
shel sbug can ni srog rtsar ye shes kyi gdangs
dar dkar snal ma phra la "khril ba ni chun gcig tu bshad pa
phyir snang bal byed pa gcig pas gcig tu bshad kyang dar dkar snal ma dang phra la 'khril zhes ming gnyis su bgrangs so 11 zugpadardkarsnalma/
mig gyas su 'od rtsa
gyonduzugpadephrala'khrillo/
/derma
'greng bu la bzhir 'khor lo 'khril la rtsa gcig gyes gyi nang pas zad phra bzhi'i dbus su'od rtsa'i gdangs so sor khyab pas la lar stong pa rang grol // do bshad 'di med pas
stong pa rang grol ni dbu ma'i nang nas
kyi la bug rtog med sku dbyings su thim rung 'char pa rig zug pas tshangs 309
bal larn byed pa'o 1/
de Kar na 'od rtsa Inga ni ye shes Inga dang sbyar
ba yin la bzhir byas dus sgron ma bzhi dang sbyor te /
113
See TTT56, p. 184:
Vdi
/bcom Idan'dasdpal snang ba rang sharba nyid la phyag'tshal lo/ skad bdag gis thun mong ma yin pai gleng gzhi bstan pal dus gleig na / stong pa nyid kyi gzhi tshad dkyii'khornas/
ba'i thun shar med par gnas mong ma yin pa
mi'byedpachen
'gags med du'khor pol 'dug stangs so so
ma yin tha dad ma yin pa'i snang ba chen po rnam par bkod cing //
ye
nas rang gsal chen po'i gzhi / rang snang chen po'i spyod pa rang shar bal glong nas / 'gag pa med pal dumedpaldon
ston pa
rig pa rang shar nas / brjod /gsungngo/
bstanpadigsungsso/
/gsungpargyur
ro /
114
The aspect of time ( dus) is missing in this edition of this Tantra.
See TTT56, p. 184.
115
Again, the aspect of time ( dus) is missing here. See TTT56,
184.
116
See TTT56, p. 184:
Vjig rtenkhamsnithamscaddu/
/rig pa'gag med rang snang kyang/
Vdi kun sus kyang mthong ba med // / gang gis me tog
mthong med ye shes chen po ni /
da dung dang rig pa mdzes pa mthong //
ma
las 1/ W 11 ba'i thog sgron shes shes su ma nyid ye ye mthong mthong bar/ snang rang las nas nyid ma gzhi
/ rdo rje snying po nyid du shar /
/shar tsarn nyid na nub pa med // nub med ye shes gter chen 'di I/ bzang pa spyod pa skal
su yis
skal bzang dge ba'i ngang tshul can / Vdi la 310
mi dge rdul tsam med //
Vdi / la tha ba'i bral dang nyid rig rang rdul
snyad tshig dang bral / Vdi kun sgron ma rnam bzhi yis // gyi snang ba 'dzin
lus la 11 rgyang zhags
yis / /gzugs sogs n9o bo nyid du sdud // rang byung sgron ma yis // / thig le
serns can kun
mig la zer chu yi sgron ma
shes
rang rgyudla'char
rab
theg pa marns kyi the tshom gcod /
rtagsbyangchub sernskyi sgronma stong pa'i sgron ma yis
'khor 'das bsre bal mtshams sbyor byed 11 dag pa dbyings kyi sgron ma rig pa ma yin yis //
mal 'byor nyams
kyissabon'debs/
/'dikunkhyadparsnangba-o/
117
nyams myong gong nas gong du /
See TTT56, p. 185:
/e ma rgyud dag rdo rje
ma rig pa mam par dag nas 'chang //
sgron ma rnam bzhi [ rgyang zhags la sogs pas] yi // rang ngo la la phar Was pas / pa las cig char ma yin / snang // gSUM gyiS byed //
snang ba'di rim
rgyang zhags chu yi sgron mas ni /
des ni gsum gyi snang bzung bas //
'dzin // gzhi par mar
snang ba nyid
Vdi kun rim gyis blo yul
'khrul pa dang/ fta ba dngos dang / bar do /
snying por yang /i
ngas ni
snang ba 'dzin par
Ita ba dbyings rig kun gyi
de kun di mig gi yis blta bas na / I'di ni Ita bal skyed byed sa bon
thog
gong nas gong du bzhin du
gnas./
118
The threefold appearance consists of delusory appearances
( 'khrul pa ), of appearances embodying the actual view ( Ita ba dngos), intermediate ( bar do). to the relating states and of appearances
119
See the appendix for a transcription of the whole chapter.
311
120
According to NYSNY, p. 31, this aspect is not the channel which
resembles a buffalo-horn ( rtsa ba men gyi ra 'dra ), but the physical sense-organ which supports the sense-perceptions ( dbang rten ):
/ rgyang zhag chui sgron zhes bya ba mig gi sgo las sku dang zhing khams kyi rang snang mngon sum du 'char ba ste / kyi nang tshan dbye na gsum yod de / zhes mig gi dbang rten nyid dang //
'di la rgyang zhags
'byung badus pal rgyang zhags dbang po 'dus pai rgyang zhags ni
gzugssnang'dzinnuspa'imiggishespadang/
yeshes'duspa'irgyang
zhags ni 'od rtsa dangs pai sgo dngos ye shes kyi mthong byed dang gsum po tshogs pa'i mthus chos nyid mngon sum gyi snang ba mthong bar 'gyur ba ste /
121
Concerning the difference between appearances ( snang ba) and
appearing objects ( snang yul) see STCP, p. 855. According to this text, "appearances" is a term denoting the non-conceptual perception of mountains, rocks, etc. On the other hand, "appearing objects" are to be understood as objects which are apprehended in accordance with their individually specific characteristics ( don rang mtshan). Together with the third component - the eye-consciousness ( mig gi mam shes) - these two by form perceived a senseof objects consisting a unity components consciousness either conceptually or non-conceptually. According to the passage of NYSNY, p. 31, quoted above, these three ( be have to mig gi mam as eye-consciousness understood components S11hes) and not as the physical sense-organ which supports the senseis Not there that they the dbang ( den). so statement clear perceptions form the foundation of the arising of the the Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba ). it wcwld is for the the aspect absolutely necessary that second only rather seem in TCZ is the because the third as stated one this visiOn, arisal of 312
exclusively perceiving sarnsaric visions and the first one with its ambivalent perception is mediating between the other two. 122
These four energy-centres are also named "generating first
energy-centre" ( skye byed dang poli 'khor 16), "memory collecting energycentre" ( dran pa Idus pal Whor16), "flavor collecfing energy-centre" ( ro mams 'dus pal 'khor lo ), and "top arranging energy-centre" ( rtse mo mam par bkod pali Whorlo ). See TDZ p. 202 :
/ don dam gyi 'byung bas sgron ma bzhi bsten pa'i las byed do //
rtsa
bdun la gnyis gnyisdus pa dang / rtsa brgyad pa la bzhi char gyi byed pa'i las kyis gor gor po'i gzhir smin pa ste'byung ba bzhi char gyi las 'khrugs pas bshig nas rtsa dgu pa'i nub mo chus bsdus / sas brtan / mes smin / rlung gis'phel ba'i las byas pa las 'khor lo bzhi la dbang po Inga'i rtengyirtsachagste/
skye byed dang pol 'khor lo rtsa 'dab drug cu rtsa
bzhi 'byung ba'i spyan dang sgron ma'i sbyan gnyis dang bcas pa bskyed / de nas zhag gcig tu gong Itar byas pas dran pa 'dus pal 'khor lo rtsa ba brgyad las gyes pal rtsa 'dab sum cu rtsa gnyis spyan gnyis dang bcas pa bskyed /
de nas zhag gnyis su gong Itar byas pas ro mams'dus par rtsa.
'dab bcu drug spyan gnyis dang bcas pa bskyed //
de nas gong Itar zhag
gnyis byas pas rtse mo rnam bkod du rtsa "dab sum brgya dang drug cu spyan gnyis dang bcas pa smin par byas so /
123
See YTMDZ Ifl, p. 665:
/ des na tha mal ba'i gzugs snang 'dzin byed ni rten 'byung ba'i spyan yin la / Men pa,chul sgron ma ni 'od snang 'char byed kyi sgo yin pas ye shes kyisnangba'dzingyi/
124
'khrulsnangmi'dzinno/
The arrangement of the different sections as witnessed in the TCZ
in the to the Tantra Sgron ma 'bar one given does not always correspond 313
ba. For instance, there is no specific section dealing with the origin of this lamp in this Tantra.
125
The Lamp of the Water that Lassos Everything At a Distanceý
( rgyang zhag chui sgron ma ), the Lamp of Utterly Pure Space ( dbyings mam par dag pa 7sgron ma ), the Lamp of Empty Drops of Light ( lhig le stong pa 7 sgron ma ), and the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma )-
126
See also the Second Theme.
127
Contrary to the Tantra Sgron ma 'bar bA not every syllable of the
term thig le stong pal sgron ma is defined indivdually in the TCZ. The same holds good for the definition of the dbjodngsrnam par dag pa 7 sgron ma.
128
129
See the Fifth Theme.
In the context of Leaping Over ( thod rgal) the Indic term for "eye",
i.e., ca4u, is frequently used.
130
The Great Self-Arisen Drop ( rang byung thig le chen po ) seems to
bu Result ( 'bras Itself Ripening Drop the to the to rang smin correspond Fifth drop Nyi kha About the Tantra this le ) I the thig see sbyor. z1a of pa Theme.
131
Concerning the Separation of Samsara and Nirvana ( Whorldas ru
bzhi) Eighth ( ba Theme. Visions the Four ) the see snang shan and
132
The Four Visions ( snang ba bzhi), the two attainments 314
( thob pa gnyis ) and the Great Transference ( 'pho ba chen po ) are discussed in the Eighth Theme. 133
For the index of the TTT54 see the appendix.
134
See T7T54, p. 20, forty-first chapter of the Chos thams cad rdzogs
pa chen po byang chub kyi sems kun byed rgyal po:
/kye/
/ngayi rang bzhin'di Itarshes
semsdpa'dampardorjekhyod/
par gyi //
nga ni ston pa'i sgron ma byang chub sems //
sangs rgyas kun gyi snying po yin // dang ma //
dus gsum
khams gsum serns can kun gyi pha
snang srid snod bcud kun gyi rgyu yang yin /
On the Three Series ( sde gsum) of Rdzogs chen see note 8.
135
See TTT 54, p. 250, first chapter of the Rdzogs pa chen po ye shes
gsang bal rgyud.
1de Ita bu yi ye shes la /1 gol sa sgrib pa ye nas med // med ce na //
la / la ba sgron ma rang shar shes ye
de yang ji Itar
ma rig mun pas
bsgribs pa ye nas gsal /
136
See TTT54, p. 361, eleventh chapter of the Chos thams cad
7 7 mthadang myam pa rgyud chen po: nam mkha chen po rdzogs pa
/geongrong'khorbalmunpanyid/
/denyidyeshessgronmar'bar/
/ snyigs ma'i gnas ngan khams gsum nyid //
rgyal ba'i zhing khams bde
bar bsgyur/ / nga yi tshig 'di bdud rtsii beud // 'bar can //
bya'o / du tan nan steng pa'i rig
315
ye shes sgron mal 'od
137
See TTT 54, p. 361, seventeenth chapter of the Byang chub W
sems rdzogs pa chen po kun 'dus gser gyi nya mo 'khor lo bskor bal rgyud chen po:
/gdod nas lhun grub rang "char bas /
/rang byung lhungrub'bras bun/
/sku gsung thugs la rten mi'cha/
/gsal
byed rig pa'i sgiron ma yi s/ / gter khyim phung po gsal byed ftar //
dman
/'byungbaingalaragmapas/
pa'i blo spangs gang dag la //
138
lag gi ni nor bu bstan clang mtshungs /
See TTT 54, p. 403, tenth chapter of the Rdzogs pa chen po ye
shes 'khor lo gsang ba thugs kyi rgyud:
/ ma rig rdzun de sun 'don phyir // / longs sku clang ni sprul pa'i sku //
da Ita mngal gyi sgnb gyogs pas / chu shel sgron ma'i dpes mtshon
kyang / da Ita rang la 'byung ma srid // khyung sgo ma chag 'phur mi nus 1
139
See TTT54, p. 504, eigthth chapter of the Byang chub kyi sems rin
chen Whorlo:
rin chen me shel Itar gsal bas //
nn
// long / kun bdag thob kun mthong pas me gsal gyi chen man ngag
rna
/ sems nyid rig pal sgron ma yis //
rgyud la rag ma lus /1 chos nyid nam mkha'Ita bu la 1/ rang byung gsal ba'i nyi ma shar /
140
See TTT 54, p. 504, thirty-fifth chapter of the Seng ge sgra dgongs
pa nyi z1akha sbyor rgyud'
/ me long dag pal ngos la gzugs bmyan sna tshogschar //
/rang bzhin'gagmedsna
long ngoslasnatshogsgdangsiagsal/ tshogs mtshan nyid stong
bitas pas me
spros med me long nang du snang ba dag 316
/debzhinrgyangzhagchuyisgonrnala/ snangba'di/
/dra'bagsnatshogsphyiyi
/rang rig gdangs kyi'od la b1taspa'i tshe / /snangtsam
nyid na ngo bos stong pa gdangs la gsal 1/ gsal tsam nyid na rang bzhin dag pa sprul pa'i sku //
rang bzhin 'gag med gsal stong longs sku'i ngang
/ spros med sgron mar snang ba dag la chos sku thugs kyi gter //
snang
ba sku gsum dbyer med bde chen ye shes sprad /
141
See TTT 54, p. 559, ninth chapter of the Sangs rgyas thams cad
kyi dgongs pa ma sladii bzhi mal don ye shes kyi mar me chen pol rgyud-.
/'gyur med rig pal sgron ma de //
gnas lugs 'gyur ba med pa la /
/snangba'gagpamedpani/
/nyimadangnizerbzhindu/
med rig pa'i sgron ma shar //
de la shar lugs mams pa gsum /
sems gyi sgron ma dang //
Pgyur rig pa
brgyud pa gsum pa shes rab sgron ma dang /
/ nam mkha'gser gyi sgron ma'o /
142
See TTT54, p. 568, seventh chapter of the Seng ge sgra dgongs
pa nyyz1akha sbyor rgyuct.
/rnamshesinganyid'odlngangangdugrol/ Ingachosskungangdu'dus/
Pod Inga rigs Ingayum
/yeshesskudemtshongyigrugubzhin/
/ tsitta sgron mar zhugs nas chos nyid mkha' la shar //
rtogs pas skal Idan
longs sku ngo bor grol /
143
For the index of the TTT55 see the appendix.
144
Five Lamps ( sgron ma Inga) are mentioned in the twelfth chapter
Tantra I bu belong dum to to the Bskal a seems rgyud, which the pa of Instructon Series ( man ngag sde) - see TTT55, p- 268 - but I could not 317
find their names and functions in this Tantra Moreover, there is a passage . in the gter ma text Chos thams chad kyi don bstan pa - see TTT 55, p. 291 ) ( Lamps Two to ma 9nYiS wiftut SgrOn - which alludes a set of
sPecifYing
it. Hopefully, both texts will be examined in the near future in order to know to which of the Three Series ( sde gsum ) they belong.
145
See TTT55, p. 600, fifty-seventh chapter of the Rgyud thams cad
kyi rgyal po nyi z1a7 spying po lod 'bar ba bdud rtsi rgya mtsho Why#bal rgyud:
/ sgron ma bzhi yis ngo sprad de //
dper na mun par gser stor ba /
/ btsal bas mi myed sgron mes myed //
de bzhin ma rig mun pa'i nang /
/ snying po don gyi gser stor ba //
gzhan min sgron ma bzhi yis myed /
/ de la sgron ma rnam pa bzhi //
rang gsal sems kyi sgron ma dang /
/ rtog pa ye shes sgron ma dang // dang // de //
rang byung ngang dangs sgron ma
snying po chos nyid sgron ma'o //
sgron ma bzhi yis ngo sprad
snying pol rang bzhin dngos med la //
de nyid sna tshogs rtog
par shar //
shar tsam nyid na rang sar grol //
yongs grol ba //
ming med gting mtha'
chos kyi dbyings su mngon sangs rgyas //
klonggyurgzhilathim/
snying po
/dbyermedgdengzin'khrulpasangs/
/ka
dag snying pol klong nas shar /
146
That is, the Lamp of the Water that Lassos Everything At a
Distance ( rgyang zhags chu7 sgron ma ), the Lamp of Self-Arisen Discriminative Awareness ( shes rab rang byung gi sgron ma ), the Lamp of Empty Drops of Light ( thig /e stong pa7Vron ma ), and the Lamp of Ufferly Pure Space ( dbyings mam par dag pa 7 sgron ma ).
147
See TTT55, p. 286, twenty-fourth chapter of the Chos thams cad
kyi don bstan pa: 318
/ sgron chu yin zhag rgyang gnyis mig
/ sgron ma bzhi yang 'di la'char // gzugs sogs ngo bo nyid du sdud //
don mams rig cing go bar byed //
shes rab rang byung sgron ma'o //"
pa mams kyi the tshom gcod /
/ dbyings ni nam mkha'stong pa yin //
chos rnams mnyam pa nyjd du
ni/
/bsdus te rang snangdzin par byed /
gcod //
/dinibagchags'breirgyun
dbyings kyi dangs ma sdud pa dang // /thigiestongpa'isgronmayi/
snangba'char/ 'tshamssbyorbyed/ 'od 'char //
Pdisni laskunbyed paste/
/'khor'dasbsrebai /miglabrtennas'ja'
rJunggis bkrag dang gzi mdangs bskyed //
shes snang ba ston //
dag pa dbyings kyi sgron ma yi //
nyams kyi sa bon "debs /
snang ba yis ni 'char byed lam //
bsgribs serns can mig
bsgyur cing ye mal 'byor
Pod snang zhing khams nyid du 'char /
/ sgron ma'i mtshan nyid mang bshad kyang // nyid yin no //
chos nyid mngon sum
mngon sum mthong ba rkyen gyis ma
/ rgyal mo'i dkyil 'khor sgo nas ni //
nyi ma'i
di(Yil'khorbzhinduyangsl
/ranggiodkyizerbzhindu/
/ rang chas
bzhin du rnam par snang //
chos nyid mtshan nyid ye shes Inga //
dog ma'dres mtshan nyid Idan //
sku dang ye shes snang ba ni /
/rang bzhin snang bama'gagsshar/ / rang rig ye shes mar me 'dra //
/rigpa'iskunilhakhang'dra/ sgron ma bzhi yang dbyings su'dus /
/rgyangzhaggisnigzugsrnams'dzin/
/gnyiskyidbyingsia'duspa'o/
/ shes rab kyis ni don mams shes //
thig le dbyings dang gnyis su med / /dedagyeshescharsgoo/
Pod snang thams cad rim bzhin 'char/
148
kha
See TTT 55, p. 310, fifth chapter of the Theg pa kun gyy spyi phud
klong chen rab 'byams kyi rgyud:
/e ma sgron ma'di Itar ro //
shes rab rang byung sgron ma zhes /
/ ngo bo nges tshig dbye ba dang //
rang bzhin tshig nyid gnas pa'i sa /
Pchar bal sgo dang shar bal yul //
gorns dang dgongs tshad 'thun dpe
mams //
dbang Inga // ni po sgo phyir yang 319
khyad par kha dang
/ skye byed rtsa nas tsittarkhor //
snala'char/ kun dharma //
thams cad 'byed pa'i ngo bor ni //
'duspa'iyedangssu/
chos kun 'byed rig shes rab mams /
ngo bor ye nas bzhugs //
Pdi nyid
sdom Idan bla mai bdud rtsi 'thung //
zhes
kun snang chos nyid kyi rol par Man ne bzhugs so /
skyed byed sa bon
/e ma ho rgyang zhags chu yi sgron ma nyid // tshul du gnas 1/
ngo bo nges tshig dbye ba dang 1/
ngo bo snang ba gnyis ka sclud /
Vdi mams legs par yid la zung // / rgyang ni rig pa sku mthong ste //
gzugs sogs'dod yon Inga sogs
Pdi yisching bas zhags pas yin //
snang ba rang sar bzhag
nas ni //
bdag 'dzin bral bas chu zhes bya //
ba gsal //
gong nas gong du "phel bab //
sgron ni rang gi snang
dbying rig Wes pas ma zhes
dbye ba rgyang zhags chu sgron dang //
rgyang zhags dang //
mtshan nyid
skye byed 'char sgo 'thun pa'i tshad /
bzhugs tshul gnas pa dang /
bya //
ming gzhi
/thosdangbsam
/yenasluskyichalagnas/
dang sgom pa dang //
mams /
/ gsal ba rang
shel sbug khog pa stong pali nang
shes chen por bzhugs //
gsungs nas //
ro ma rkyang ma
ye shes 'dus pa'i
dbang po 'dus pa'i rgyang zhags so //
mtshan
nyid 'char byed 'gags med pas //
dbang po'i dangs ma mig ces bya /
Pbyed pa pad ma'i spyan duo /
Pdi yi gnas ni mig yin te // yul rnams'dzin par byed pa'o //
byed 'gag pa med pa yis // pa dung khang dkar po nas //
gyas su 'khyil rtsa gsum po yi //
men rwa'dra rtsa yi dbyibs //
rtsa yi nang na'di nyid gnas /
bal sgo ni tsakSHu rang /1
Ite bal rtsa mdud gru gsum du //
// dangs ma yis mal rgyu rkyen / pha.ma'i rgyu rkyen gnyis las //
ba Vchar
pha
mig gi dangs ma nyid du chags 1 dkar nag 'dres pa de bzhin no /
Pthun dpe'dzin byed Icags kyu yis /
snang
klad
skye byed mngal du rang zhugs tshe /
/ dus kun gyi ni thog ma ru //
bzhin/
mthong
/gang snang snang nas 'dzin pa
/'khor'dassnagnyis'diyis'dzin/ lu gu rgyud mthong tshad yin no 320
/sgron masyulgzugs rig par zhes gsungs nas
/ dmigs med ka dag gi ngang na Ihang nge bzhugs so /
thig le stong pa'i sgron ma zhes /
/e ma ho sems dpa'rdo rje nyon // / chos mams kun gyi yid ches pa /
Vdi nyid don mams yid la zung /
/ ngo bo nges tshig dbye ba dang // dang /
mtshan nyid dgongs pa gnas pa
Vchar sgo rang bzhin yul snang ba //
thabs Ihun dpe 1 cha'phraste/ zlum pao 11
/'di rnams rtsa ba blo la zhog
thig ni mi 'gyur drang po la //
/mirtogsprosbral
le ni brdal ba chen po yin /
/ sgron mas 'od Inga rang snang
rang rig rang ngo gsal mdangs Idan //
tshom sol //
/ ngo bo nyag gcig
/stong pa'i mu sangs rang gsal ba/
/ stong pa dngos yul zhen blo bkag ste //
tshad dang yon tan
dbye ba Inga yin 'di Itar ro //
nges pa'i tshig yin the gzhi gnas rang gi thig le
dang //
kun rdzobs rgyu yi thig le dang //
don dam spros med thig le
dang //
rang byung 'bru yi thig le dang //
mi 'gyur thig le stong pa'o /
/ rang gnas dgongs pa gcig yin te // bral //
tha snyad grangs zad 'dzin zhen
mtshan nyid dngos po rang stong ste //
mtshams med pai //
thig le z1abral nyid duo //
dar dkar mal Itar 'phra la 'dril //
chen de //
na //
res na riung gi rta la zhon //
sems can kun gyi lus rten du 11
ka fi gser gyi rtsa shel sbug can bzhi'i nang
na ni /. / rang gnas sus kyang byas med par // por gnas //
ma sgoms par yang
ye nas mnyam pa chen lus dang rtsa yi nang dag
thog ma nyid nas gnas pao
Pchar byed ma sgribs sems can mig
/ tsakSHu zhes pai sgo nas don /
/ nyi mal dkyil 'khor bzhin du snang /I
kun gyi mig nas 'char ba yin /
/ rang bzhin babs kyis gnas pa la //
ye dangs rang bcas rang gsal te /
/ sus kyang ma byas rang bzhin no / / byung gnas gro gsum bral ba yi //
Vchar yul bar snang stong pa la / bde stong mi rtog zag med dang /
/ rang byung thig le brjod med stong // med/
nam mkhal khams su spro bsdu /ngespartshaddude'gyur
/barsnangmi'gyurdenyidna/ 321
ro //
khams gsum 'khor bar ziog re
rtsol med nyid du rang groi te //
skan / dngos ni Iha la rang mtho gang // gang /
Iha min phyag gang mi mtheb zag pa,med par snang ba yin /
Pod Inga'dus pa'i zlum po ru //
/thabskyi man ngag mtheb'dzuggis/
/ tsakSHu phugs dang 'gram btsir
bas 11 sngon du snang ste yid ches so / 'dra ste / khra mig nya mig bzhin du gnas // nas //
rtsol med nyid du rang grol lo 11
/'thun dpe rma bya'i mdongs 'di la rang nyid dbang thob zhes gsungs nas /
kun bzang
yangs pa lhun'byam chen por Man ne bzhugs so /
149
In the thirty-seventh chapter of the Theg pa kun gyi spyi phud
kiong chen rab 'byams kyi rgyud, this lamp is mentioned and succintly defined, but is not analysed extensively as is the case with the three other lamps. See TTT55, p. 334:
/ rnam dag dbyings kyi sgron ma ni / /yigenaroltabu'am/
150
Pod zer kha dog mthing kha ni /
/jatshonsnalnga'imdudpadra/
The following index illustrates this fact quite clearly:
Klong chen =
Theg pa kun gyi spyi phud klong chen rab 'byams kyi rgyud
Sgron ma =
Gser gyi me tog mdzes pa rin po chel sgron ma 'bar ba 7 rgyud
TCZ =
Theg pal mchog rin po chel mdzod
byung ma sgron rang rab shes 322
Klong chen:
ngo bo 2) nges tshig 3) dbye ba 4) rang bzhin tshig nyid 5) gnas pa'i sa 6) 'char bal sgo 7) shar ba'i yul 8) goms dang dgongs tshad 9) 'thun dpe /
Sgron ma:
1) de yi ngo bo ji Ita bu 2) de bzhin nges tshig rnam pa gang 3) dbye ba du yis bstan pa lags 4) 'di yi mtshan nyid ji Ita bu 5) sgo ni 'char byed gang la snang 6) de bzhin rnam pa gang dbye ba 7) de bzhin gnas sa gang zhig lags 8) d9ongs pa'i tshad mams ji Ita bu 9) 'di la mthun dpe gang gis mdzad /
TCZ.
ngo bo 2) nge tshig 3) dbye ba 4) mtshan nyid 5) sgo 6) gnas 7) tshad 8) mthun dpe /
At the beginning of the exposition of the shes rab rang byung W sgron ma in the Klong chen, ten aspects are listed, but in the following, they are in TCZ lamp The the this discussed. and of as presented aspects eight not in the Sgron ma are identical. Moreover, in the exposition of the Four Lamps according to the Klong chen, it is the first lamp which is explained. The Sgron ma treates it as second and the TCZas fourth lamp.
ma sgron yi chu zhags rgyang 323
Klong chen:
ngo bo 2) nges tshig 3) dbye ba 4) mtshan nyid 5) bzhugs tshul 6) gnas pa 7) skye byed 8) 'char sgo 'thun pa'i tshad /
Sgron ma:
1) 'di yi ngo bo ji Ita bu 2) 'di la nges tshig ji skad gsung 3) dbye ba rnam pa du zhig yod 4) mtshan nyid bzhugs tshul ji Ita bu 5) gnas ni gang na gnas pa lags 6) thog ma gang gis bskyed pa lags 7) 'char sgol snang ba ji Ita bu 8) 'di yi mthun dpe gang zhig lags 9) 'di kun tshad mams gang gis bzung /
TCZ.
1) ngo bo 2) nges tshig 3) dbye ba 4) mtshan nyid 5) de'i gnas 6) gang gis skyed tshul 7) 'char sgo'i snang ba 8) mthun dpe 9) tshad nges pa /
There are nine aspects of this lamp which are identical in the three texts in question. However, this lamp is treated in the first section of the relevant text of the Klong chen and not as fourth section as it is the case with the TCZand the Sgron ma.
thig le stong pal sgron ma 324
Klong chen:
1) ngo bo 2) nges tshig 3) dbye ba dang 4) mtshan nyid dgongs pa gnas pa 6) 'char sgo 7) rang bzhin 8) yul snang ba 9) tshad dang 10) yon tan 11) thabs 12) 'thun dpe /
Sgron ma.
1) 'di yi ngo bo ji Ita bu 2) nges pa'i tshig ni gang mams lags 3) de bzhin dbye ba du tsam mchis 4) mtshan nyid clgongs pa ci zhig lags 5) 'di yi gnas ni gang na gnas 6) 'char bar byed pal sgo de gang 7) de ]a rang bzhin ji Ita bu 8) yul la ji Itar snang ba lags 9) de kun tshad ni gang gis bzung 10) 'di nyid dngos ni gang zhig lags 11) de yi thabs kyi man ngag ci 12) de la mthun dpe ji Itar lags /
TCZ.
1) ngo bo 2) nges tshig 3) dbye ba 4) mtshan nyid 5) gnas 6) sgo 7) rang bzhin 8) yul snang 9) tshad 10) sgron ma dngos 11) de nyams su len thabs 12) mthun dpe /
There are twelve aspects of this lamp which are identical in the three texts in question. However, this lamp is treated in the second section of the it is in Klong TCZwhereas far third the the the text section as as of relevant chen and the Sgron ma are concerned.
dag pa dbyings W sgron ma 325
Wong chen:
There is no analysis of the aspects of this lamp.
Sgron ma.
1) ngo bo ji Ita bu zhig lags 2) 'di yi nges tshig rnam pa ci 3) 'di la dbye ba du tsam mchis 4) de yi rang bzhin nyid de gang 5) mtshan nyid dgongs pa ji Itabu 6) 'di la goms pa ji Itar bgyi 7) de yi tshad ni gang gis gzung 8) 'di yi gnas ni gang du bzhugs 9) de bzhin sgo ni gang na'char 10) de nyid dngos de ji Ita bu 11) mthun dpe gang gis bgyid pa lags /
TCZ.
1) ngo bo 2) nges tshig 3) dbye ba 4) rang bzhin 5) mtshan nyid
6) goms tshul 7) tshad 8) gnas 9) sgo 10) dngos 11) mthun dpe dang bcu gcig I
The eleven aspects of this lamp as presented in the TCZand in the Sgron ma are identical. However, this lamp is treated in the third section of the relevant text of the TCZwhereas it is the fourth section as far as the
Sgron ma are concerned.
151
See TTT 56, p. 169, sixth chapter of the Mu fig phreng ba fin po
bal rgyud' che gsang / thig le stong pa'i sgron ma dang //
dag pa dbyings kyi sgron ma dang / 326
/ ma ni chu yi sgron zhags rgyang
/ shes rab rang byung nyis dang ni //
/ mthong byed mig nas yul la snang bao /
See TTT 56, p. 193, second chapter of the Nyi z1akha SbyOrgsang
152
ba I rgyud chen po:
/ dbyings kyi sgron ma sus mthong ba // spyod //
chos kyi dbyings la mngon du
thig le'i sgron ma sus ye shes gcig 'dus mthong ba //
lb)casmams tshad yin pas kyi re gnas thob // ba // dag sus mthong mam par rtogs //
rtsol
shes rab sgron ma yiA
phyi chos dang rang gi mtshan nyid
chu yi sgron ma sus mthong ba //
dbang po mams ]a mngon
shes'char la dbang sgyur thob /
See TTT 56, p. 183, sixth chapter of the man ngag sde text Kun tu
153
bzang po klong drug pal rgyud gsang ba chen po :
Pdi kun sgron ma marn bzhi yis // lus la //
sems can kun gyj snang badzin
rgyang zhags mig la zer chu yi sgron ma yis //
ngo bo nyid du sdud // sgron ma yis //
shes
rang rgyud la 'char
gzugs sogs
rab rang byung
theg pa mams kyi the tshom gcod //
thig le rtags byang
chub sems kyi sgron ma
stong pal sgron ma yis / Vkhordas bsre bal
mtshams sbyor byed //
dag pa dbyings kyi sgron ma
//
du / 'byor gong myong gong nas nyams nyams mal
rig pa ma yin yis kyis sa bon
'debs/ Vdi kun khyad par snang ba'o /
154
See TTT56, P. 131, second chapter of the Sgra thal Igyur
/ sgron ma rnam pa bzhi zhes te //
smin cing 'jug pa khyab stong pas /
/1 rgyang zhags las ni gzugs bsdus te / pao i chos nyid yiÄ snang sdud /rlunggisgcodcing'phenparbyed/
/'ongdang'groba'i'phel'gribkyis 327
PdaS
/ ye shes dag ni sdud par byed // thig le stong pas las kun byed / pas lam gyi sna gzung nas //
Hung gi bkrag clang gzi mclangs bskyed /
/ bsgyur cing ye shes snang ston pao // yis // byed /
chos kun mnyam par ro gcig tu /I
bsdus te rang snang 'dzin par
Pdis ni bag chags'brel rgyun geod // dbyings kyi dangs ma sdud
pa dang /
/rig pa'isku rnams'dzin padang/
smin pa ste 1 shar bas //
/gnadgsumchuddu
/'khor ba nyid ni spong bar byed //
de Itar mig la sgron
sangs rgyas dgongs pa'i gnad 'dus par //
rnams'dzin pao /// skal Idan khyod nyon cig
sgronma'ignadyinno/
rang snang yul
sgron ma'i gnad ni ngas bshad kyis // / yul dang rig pa Hung dag gis //
lam du gzung bai phyir //
lha bu
chos nyis
ye shes rdzogs pas chos nyid dag // /rgyangzhags'gulbamedpagnad/
Ita stangs gsum dang sbyar //
"di yang Vdidus
shes rab sgron ma sbyangs pa gnad /
/ cho ga gsum gyi spel ba dang //
sgrub pal gnad kyis rgya nyid bskyed /
/ thig iel sgron ma gtems pa gnad // bas/
shes rab rang byung sgron ma
rtsa dang mtheb mdzub ma bra]
/ye shes;gong du'phel bao / /dbyingskyignad
/ nyi mal bslab pa mal 'byor pas /I
ni'khrid paste/
legs par sbyar te Und par bya /
/ z1aba dag la'ang bslab par bya /
155
See TTT 56, p. 63, thirty-second chapter of the Rig pa rang shar
chen pol rgytjd:
/ de yang sgron ma rnam pa bzhi / Pgag pa med pal tshul gyis gnas / /bcosmedsgronmarnampabzhi
/nammkha'stongpa'idkyil'khordu/
/ ma 'gags pa yi don gyis gsal // rig pa dbyings kyi sgron ma ni // mkha'stongpa'igiongdkyildu/
/dbyingskyi rang bzhin'od kyi sku/
/ ma'gags'gags med mam par gsal // lugurgyudkyitshuldu'char/ ba dang ni 'khrig pao // pama'guina/
nam
ye shes Inga Idan thugs kyj sku //
/deyang'grodang'ongbadang/ rig pa dbyings kyi sgron ma ru //
/gyurmedrtogspa'ibardubshad/ 328
Vgul bcug ste rig
/shesrabrang
byung sgron ma ni // pa'i sgron ma ni //
dang // le thig 'dogs thams pa stong cad chod sgro
// ba na rgyang zhag chu yi gyur med par shar rtsol
sgron ma yi 11 de la Ita ba ma yengs na / dugsungs/
/mthar phyin sgom pa't tshad /yangdagrtogs
/delas'gagmedsnangbashargyurna/
pa'i mchog tu gsungs //
de Itar chos nyid don la yang //
rtogs dang ma
rtogs gnyis med do /
156
Seethe
157
See ZMYT 1,p. 462:
Introduction.
/ gnyis pa snying ga nas ye shes sum brtsegs kyi rang gdangs mig nas nam mkhar shar ba nyid / sprad nas i/
mngon sum snying po'i rang gdangs su ngo
sgron ma bzhis nyams su len pa yin no /i de la rgyang
zhags chui sgron ma.ni / mig gi a 'bras kyi dbang rten dbang po gnyis te / 'di'i gnad du chos skul gzigs stangs dangs ma'dren byed gyen du bita ba / longs sku'i zur clang thad sor blta ba /
sprul sku'i gzigs stangs thur la
dbab pa gsum gang byed kyang / ched du rtsol bas ma bsgrubs par bag chags kyi rang bab cha nas lhod yod par byas pas / mig bde zhing 'phel snang brtan par byed pa'i gnad dam pao // sgron ma ni /
dbyings mam par dag pal
de las phyi yul nam mkha'stong par dang po la mthing ga
khyab pa chen pol 'od las kha dog Ingar mched pa 'od kyi mu khyud zium /di'i gnad du nam
'khrigs dang bcas pa rma bya'i mdongs Ita bu'o /
mkhar rig pa bita ba nyid ma yengs par dal bas 'grub po/ / thig le stong / kyi 'od ba tshon gang ste phugs ma mig pal sgron
ji zhig na de nyid
kyang dngos su nam mkhar snang bas dbang pol yul du 'gyur ro /1
Mil
la de la bita'o // dal bus rig pas ma yengs par gtems mos sor gnad
shes
/ byung ni ma sgron gi rab rang
rig pa rang gdangs /
bar de la / bral rtogs pa'i cha yin chad gsal rtog med rgya Wo Ita 11 skud pa gyi lu rdo qe gu rgyud gser 329
shes rab rang de'i dngos ni
tshigs kyi bar na / thig le
dang beas pa pra ba'gyu bal Idings bar snang ba'o /
Pdil gnad lu gu
rgyud dbyings kyi ra bar gtad pa la /
mig mi 'gul shes pa ma yengs par
byas pa'o // de yang thal 'gyur las /
dbyings rig dal bas ye shes 'grub /
/ ces so /
158
See the Eighth Theme about the Three Ways of Looking
( gzigs stangs gsum ).
159
See KDYT'11,p. 215:
/ de Itar sgron ma bzhi'i byed las ni / rgyang zhags chu'i sgron mas ye shes 'char bal rten byed de / de las ye shes kyi rJunggis lam byed do / / dbyings rnam dag gi sgron mas phyii dbyings nam mkha'i sgron ma'char ba'i yul byed / nang dbyings rnam dag gi sgron mas dwangs ma mams sdudcingsku'dzinpadang/
gnadgsumbcuddusminpas'khruisnang
stong par byed do // thig le stong pa'i sgron mas ye shes kyi 'phel rgyas pa dang rlung gi gnas byed do /
ftlung gis ye shes kyi bkrag dang gzi
mdangs bskyed cing snang ba mi 'dra ba du ma gong nas gong du bsgyur zhing snang bar byed do /
ftfung ni sngar bshad pa'i ye shes srog Hung
rig pa'i char gnas pa Yin no // shes rab rang byung gi sgron mas chos thams cad du ma ro gcig tu sdud pa ste Ihun grub kyi ye shes mngon du byed do //
del gnas cha rtog med kyi skus chos nyid ka dag gi ye shes
mngon du byed do /
160
About the Three Piths ( gnad gsum) see the Eighth Theme.
161
See BMNYT'IV, p. 300: 330
/gsangbachosnyidkadaggiyulni/
chosthamscaddusmabyaspa/
bdag med pa/ stong pa / rang bzhin gyis'od gsal ba/ brjod bya'i yul las 'das pa / bdag med pa /
stong pa / rang bzhin gyis 'od gsal ba 1 brjod
bya'i yul lasdas pa / sgra dang tshad ma.gtan tshigs gang gis kyang gtan la ma phebs pa / mclor na rig pa ka dag gi ye shes nyid yin te / sku dang ye shes la sogs pa'i'byung gnas chen po yin no /
162
See KDYT 1,p. 362:
/ dang po la chos nyid mngon sum gyi snang ba / nyams gong 'phel gyi snang ba / rig pa tshad phebs kyi snang ba / chos nyid zad pa'i snang ba bzhi las / dang po ni de Itar ngo sprad pa'i 'od gsal gyi snang ba sgron ma bzhir snang ba ste 1 deang rgyang zhags chu'i sgron ma las /
dbyings
rnam par dag pa'i sgron ma sprin med pa'i nam kha'ston pa la shar ba'i dbus su / thig le stong pal sgron ma snang bal nang du rig pa lu gu rgyud gsal la ma yengs par b1taspas gsal stong rnam par mi rtog pa'i ye shes lhag gis skyes pai ngang las mi gyo bar myam par 'jog pa'i shes pa gsal ba dwangs pa ka dag dang Ihun grub gnyis su med pa de nyid shes rab rang byung gi sgron ma zhes bya ste / sems grol bar byed pa ste /
gdod mal gzhi la da Itar gyi snang
gzhi yi gnas lugs nyid 'bras bu ye grol du
smin par byed pal shes rab ces bya ba ste I gzhi nyid "bras bu sinin byed shes rab ste /
shes rab sku ru smin pa yis/
zhes pa'i don nyams su
blangs pas dbyings kyi ra bar rig pa tshud de / thig le gsum brel gyi snang ba dbang pos mngon sum du mthong ba tshun chad chos nyid mngon sum gyi snang bao /
163
See KDYT111,p. 93: 331
1de la gzhi sgron ma bzhir ngo sprad / lam sgron ma bzhir nyams su blang / 'bras bu sgron ma bzhi'i grol tshul bstan pa dang gsum las / dang po la gnyis te / sngon 'gro ni ngo sprod kyi khang bu phyogs phyed pa'i sar snga dro'i tshe/ nyi ma'i ngos su gser sku'am / bris sku'i steng 'og 'khor yug tu / ye shes Ingal dru bu dra ba ris su bskar ba 'od kyi phung po Ita byas pal mtha' na phar / tshe 'dzin 'od zer ris su bkram pal bar bar dang / rtse mor bng phor bkram zhing / tshe 'dzin lu gu rgyud du 'khyog pa'i ri mo mang por bya / tshogs gtor bshams / yol ba res bres la maNDal phtA te / gsol ba gdab po / de nas dngos gzhi ni rdo de sems dpa'i me long la ma yengs par Was te / snang ba de kun nam mkha'dkyil na phar snang ba la / bla mas'di Itar ngo sprad do /e
ma'di Itar shes
par gyis shig dbus kyi 'od zer gyi phung po 'di ni / snying gi nang na dbyings rnam par dag pal sgron ma'od Inga 1hungrub tu yod pal dpe'o / del nang na'od zium po mu khyud du snang ba'di ni thig le stong pa'i sgron ma mtshon pa'i dpeo / de thams cad kyi mthar 'dzer dang 'od dkar porsnangba'dini/
rtsarnamskyinangnathigiethigphrandusnang
bal dpeo 1 bar na lu gu rgyud 'od zer gyi thag pa Itar snang ba ni ye shes 'od kyi rtsal rang gdangs mtshon pal dpe'o / de yang ka ti shei gyi sbu gu can las gyes pal 'od rtsa'greng bu marns ni / rdorjelugurgyudkyi snang ba'di 'char bai dpe'o / ba'dini/
gdangsgnyispagsumlanammkharsnang
khro bol dkyil'khor zhi ba'i rang gdangsyin pal dpeo/
bu'isnangbasnatshogsgciglasmangporsnangba'dini/
delta
snyingdbus
nas rtsa dar dkar gyi skud pa 'dra ba las thon te 1 rgyang zhag chu'i sgron ba / dbyings la ba'i dbus phyi'i nam mkha'stong pa snang gsal na ma'i long la bzhin dkyil 'char ba 'khor ni me gyi rnams snying nang gi gdangs Ichar ba Ita bu ste / dbyings marn dag gi sgron ma'i rtags su 'od khyim bYung qe deang thugs / ba'di rang gi ye shes rang gsal yin no snang / ba'di dag byung la sgron ma'i rtags su gi snang chen po shes rab rang Itos la dar cig sems myam par zhog cig 332
'dil dus na shes pa rang gsal
snang stong 'dzin med chen por snang ba 'di rang yin no / de Itar na ngo bo'i rtags su skye med spros pa dang bral ba la/ rang bzhin gyi rtags su 'od sna tshogs su gsal zhing / thugs rje'i rtags su shes pa gsal stong du 'char ba,'di kho na gdod mal mgon po 'od mi 'gyur ba snying gid bus na sku gsum du 'bra] med pai dgongs pa la bzhugs pa Yin par shes par gyis shig ces so / gnyis pa lam sgron ma bzhir nyams su blang ba ni bzhugs stangs gsum dang Ita stangs kyi gzigs stangs gsum la gnad gcun la / nam mkhar snang dus ngo sprad pa bzhin nyams su blang ba ste/ deang lus ma'gulbas/
rtsadangmigmiguichu'isgronmamagulbasphyii
dbyings nam mkha' la nang gi dbyings rnam dag gi sgron ma'od kyi 'ja' tshon ris snang bal nang na thig le stong pal sgron ma 'od kyi 'khor lor bzhag la / de'i nang du shel sbug can gyi rang gdangs rig pa rdo rje lu gu rgyud bzhag nas/
gzer btab pa bzhin mi 'gul bar Was pas / shes pa gsal
stong spros pa dang bral ba shes rab rang byung gi sgron ma 'char ro / de nyid kyi ngang ]a ma yengs par bsgom pa,ni / rdzogs pa chen po mkha' 'gro snying tig gi g'nad mthar thug pa'o / de'ang rgyang zhag chu'i sgron ma las su rung bas mig gis gzigs stangs gsum gang la bItas kyang 1 mi bde ba med par sdod pa'o / dbyings rnam dag gi sgron ma las su rung bas'od khyim Inga Idan du rang gsal lo 1 thig le stong pa'i sgron ma las su rung bas rig pa'i rang yul rang gsal ba'o / shes rab rang byung gi sgron ma rang gsal bas rdo de lu gu rgyud la brtan pa thob ste 'gul 'phrigs med cing/
nang rtsa'od du song basshakhrag rus palasogs pa'od dugro
ba'i dgos pa yod do / de Itar sgron ma bzhil gnad kyis lam snang ba bzhil 'char tshul ngos zin te / lam snang gi yon tan longs sku'i zhing du grol nas tshe'dinyidlalhagmed'grubpa'idgospayoddo/
deangrgyangzhags
dang la bcos byao / sngags sogs na sman pas par gsal mi ma chu'i sgron dbyings mam dag gi sgron ma mi gsal na 1 nyi mali ngos la khru gang gis dang la kyi blang / khad la bitas nyi ma phral nyams su ngo ma reg par dbyings kyi gsal na snang ba la rrd 'gyur bar mi ma le thig stong pai sgron bita'o / shes rab rang byung gi sgron ma mi gsal na rdo rje lu gu rgyud 333
4gro 'ong med pas riung rab tu dal ba la bslab bo 1 des ni sgron ma bzhil snang ba gong du'phel zhing chos nyid mngon sum gyi snang ba la thig le stong pa'i sgron ma rang gi smin mtshams las bral te 1 gsum sbrel du snang ba nas nyarns snang gong du 'phel te longs spyod rdzogs pa'i sku rkyang pa snang ba na / rig pa tshad la phebs te yab yum zung 'brei du snang zhing / phyi nang gi rdos bcas rtog tshogs dang bcas pa snang ba'i 6pheicha mams kyang zad nas i 'od phung gi nang na rang gi lag sor tsarn las mi snang ba ni chos nyid zad pa'i snang ba ste / de las kyang 'das nas 'od gsal nang thim ]a lhag med 'grub pa yin no / gsum pa'bras bu sgron mabzhi'igroltshadni/
rab latshe'dir'ong
la phal pa mams la bar dor
'char te/ 'chi khal snang ba las thal te / rnam shes nam mkha'la/
nam
mkha''od gsal la thim pa'i tshe / rgyang zhags chu'i sgron ma las thugs rje rgyun gyi thag pa nam mkhar'brel ba las / dbyings rnam dag gi sgron ma'od gsal gyi snang basjig rten khengs paong ngo / de'i tshe rang snang rang ngo shes pas shes rab rang byung gi sgron ma shar te / thig le stong pa'i sgron ma 'od kyi 'khor lo las skad cig ma las nang gsal du groi lo / de la gding ma myed na'od gsal zung 'jug la thim pa'i tshe / dbyings rnam dag gi sgron mas stong gsum 'od snang du shar bal nang du / thig le stong pal sgron ma rang shar ba'i dbus su zhi khrol snang ba shar nas / zer thag snying gar zug pa'i tshe / rang bzhin gyis bsam gtan la zhag Ingar gnas pas / shes rab rang byung gi sgron ma shar te / rang ngo shespasdenyiddugrollo/
dela'anggdengmarnyednazung'jugye
bzhi dbyings dag / la tshe thim she sbyor gi sgron ma ye rnam pa'i shes du gsal bal nang du / thig le stong pai sgron ma thig lel rnam par mthong dus / shes rab rang byung gi sgron ma rarig gsal 'dzin med rang grol du Ihun / la'ang de / lo nges ma rnyed shes grub rin pa na ye shes pas groi dag / dbyings las 'od du tshe thim rnam gi sgron ma gsat pa'i po cher las'od Ingal khyud du bal le / ma mu thig sgron snang Pal stong zhing ba la/ dang bral ba fha'i 1 rang gsal snang po spros pa mang sku nang na bas / lugs thim byung ma shar rang grol nas sgron gi shes rab rang 334
brgyad kyis gdod mal sar nang gsal du grol lo / de Itar bar dol 'char snang ji snyed pa thams cad sgron ma bzhi'i snang ba las rang byung ba'o / de nas gdod mal sar thim pal tshe sgron ma bzhi dbyings su 'khyil te / ngo bo ka dag gi snang ba nam mkha'rnam par dag pa Ita bu'am/ man shel dri ma med pa'dra bal sbubs su / dbyings mam dag gi sgron ma / thig le stong pa'i sgron ma / shes rab rang byung gi sgron ma / rgyang zhags chu'i sgron ma ni de'i tshe / dngos su thim rgyur med kyang 'char gzhi'i cha la btags pas / de bzhi ka dag nam mkha'Ita bu'i ngang na nang gsal du gnas pa la i dbyings su 'khyil pa zhes byao 1 de las fongs skur snang ba'i tshe / dbyings rnam dag gi sgron mas zhing khams stug po bkod pal snang ba ston / thig le stong pal sgron mas gzhal yas khang rnam par dag pa'i snang ba ston / shes rab rang byung gi sgron mas mkhyen rab dang thugs rje mam par dag pa'i snang ba ston / rdo rje lu gu rgyud las zhi khro sna tshogs kyi sku rnam par dag pa'i snang ba ston / de las sprul pai sku sna tshogs snang basgro bai don byes te / mthar yang gdod mal ngang du nang gsal gzhi thog nyid du Ihun gyis grub pa'o / de Itar gzhi lam 'bras bu bla na med / sgron ma bzhir bsclus skal Idan smin mdzad cing / padma las'brel rtsal gyis legs par bkod / mkha''gro snying tig man ngag snying po'i don / yang nas yang bsdus gcig tu drif ba ni / 'di nyid yin te gzhan du bstan pa med / gnad rnam nyag gcig snying phyung 'dir bkod pas 1 phyi rab skal Idan nyams blang tshad du phyin / Ihun grub sa la zhing snang rgya che bas / 'gro ba'i don gnyis lhun gyis grub par / 'dir bdag gsang snying pol rgyud ni phyung yang snying gis shog mngonsumdugtanlaphab/ shog
phyirabskalidanrnamsdang'di'phrad
rjig rtan khams na dkon pal rin po che 1 sgron ma bzhi skor snying
tig yang gsang 'di / gangs ri thod dkar o rgyan rdzong gnas su / dri med 'od zer bdag gis snang bar byas / sgron ma bzhi skor zhes bya ba / dpal Idan yul dbus gangs ri thod dkar gyi mgul du bkod pa rdzogs so / dge'o / / rgya rgya rgya 164
See TTT56, p. 63-64,75-76,89. 335
165
See TTT 56, p. 58, twenty-fourth chapter of the Rig pa rar?g shar
Chenpol rgyud: / de yang khyad par'di Ita ste //
thig le stong pal sgron ma ni 1
/ sgron ma rtsol ba'i sems dang bcas // don ma rtogs //
rtsol byed yod pas sgron ma'i
rig pa dbyings kyi sgron ma ni //
bral zhing ye shes dbyings la spyod // la //
rig pa mig la bcug nas ni //
/ de la yang na 'di Ita ste //
rtsol bai serns dang
de yang nam kha'gsal la dangs pa
Itas na snang ba mthong bargyur /
dbyings la sku dang ye shes brgyan pa ni /
/ sku ]a dbyings kyis brgyan pao // / dbyings la sku yis brgyan pa ni /
de yang bshad lugs 'di Ita ste / /'di Itar kun la shes par bya //
dbyings Wi sgron mai dkyil //
stong pa ye shes'od gsal sku /
bzhin pa dang khdg bzhin pa /
/debzhinsnatshogs'phroba'o/
gyur na // bya/
de ni bstan pa thob pa'o //
dbyings la sku yis brgyan pa ni /1
/rig pa'gyurbamed
/dela
de Itar rtog pa skyes 'di Itar kun la shes par
/dbyingsni'odkyisnangbarshar/
pala/
sku la dbyings kyis brgyan pao 1
/ nam mkhagang bar mthong ba ni 1/
166
Pgul
Vgro med 'ong med ngang du thim / Vgul dang
bstan pa thob gyur nas 1 'khrig pa ga la yod //
hg pa
Concerning the term "Space and Intelligence" ( dbyings rig) see
the SeventhTheme.
167
See TTT"56, p. 206, fifth chapter of the Seng ge rtsal rdzogs
chen po:
sems can kun la rang chas te /
/e ma ho / rig pa'i ye shes sgron ma ni // / rnam pa gnyis kyi tshul du 'char // /rig padbyingskyisgron
mao/
thig le stong pal sgron ma dang /
/du'bral
// bshad ba kun / sems can gyi snang 1/ dang dus pao dang rtog / gnas
med pal tshul du 'char/
de yang bshad pa Idi Ita ste /
gnas ni bhri ku ta na gnas /1 336
dus ni
bar ma do la'char //
du // de yang rtogs ngang mkha'i rtogs pa nam
mthong ba'i dus su bstan //
de yang dbyings dang rig pa bshad // de
yang bshad lugs 'di Ita ste //
gzhi la gnas pa'i dbyings rig clang
snang bai dbyings rig clang
/ mtha'la skyol ba'i dbyings rig go
168
lam la,
See TTT 56, p. 211, eighth chapter of the Seng ge Mal rdzogs
chen po:
/ sku Yi snang ba de dag kun // na chung gzhon pa yis //
yul gyi snang ba ma yin te //
dper na
me long mtshan nyid gsal ba la //
rang gi
bzhin snang mthong ba.Itar // pa'i snang ba sku ru gsal //
/ rig
chos nyid yul gyi narn mkha'la rang gi gnas lugs mthong ba ni /
yul la
yod pa ma,yin te /
dmigs pa dag pas mngon du gsal
/ rang gi dkpil
'khor dang bcas //
ye shes don la yul med kyang /
sems can dus na
yul du byung 11 bde ba ehe //
mthong bal dus na rtogs pa ehe /1
snang ba mthong na nyams myong ehe //
gcig bu grogs kyi mchog // gu rgyud nyid las //
le stong pa'i sgron ma la
rang rig
snang ba'i yul du med pas na
cha shas sku ni bsam mi khyab //
dbyings kyi sgron ma la //
169
go ba't dus na
1rdo je lu rang byung
rang snang 'od ni bsam mi khyab
1thig
zer Idan thig le bsam mi khyab /
See TTT 56, p. 224, fourth chapter of the Nor bu 'phra bkod chen
POYrgyuct
/ rdzogs chen sgron ma 'od gsal bas //
stong pa nyid kyi lam du 'gyur /
/ sgron ma'i de nyid mngon rdzogs pas //
gsang sngags lam la nye ring
med
/ rang gi tsittali dkyil 'khor gyi //
thig le nyag gcig rang rdzogs;
nas
don // rdzogs chen pa'i ye nas gnas
klong du gnas //
gsang chen rdzogs pa'i
thig le stong pa'i sgron ma dang // 337
rang byung
dbyings kyi sgron ma gnyis //
170
/ las 'das dang mtha' mi stong stong
See for instance T-IT56, p. 153, first chapter of the Kun tu bzang
po thugs kyi me long gi rgyud:
/ bstan pa'i sgron ma chos sku 'od po che // burnamsiagsal/
don dang mthun pa'i skyes
/barmadola'odkyisnangbasosor'char/
blo yi rim pa bdun bdun dag tu phye //
/dephyir
de las gdams ngag nyi shu rtsa
gcig dag tu shes par bya 11 ye shes sgron ma mam dag mkha' la de bzhin gshegs //
marn dag don Idan snying po ye shes sku //
Idan rig pabyang chub sems/ sku //
skye med don
/rang byung dbyings nas bde chen'od 'bar
sku Inga mthar phyin sku gcig don la zhog /
In the Rdo ije sems dpa's*ng
gi me long one finds passage describing
a lamp called "Lamp of the Teaching of Self-Intelligence" ( rang rig bstan pa I sgron ma ) which has two aspects. Thus, the Lamp of the Teaching of Self-Intelligence refers to the dharmakAya Great Light ( chos sku 'od po che ), the Lamp of the Way of Enlightened Mind ( byang chub lam g3d dissolution into ) denotes the and of self-appearance process sgron ma itself ( rang byung rang la Mim ), and the Lamp of Pristine Cognition ( ye light boundless ) is indicative the aggregation of of sgron ma shes c-h
first See TT-T56, 145, lamps by the p. chapter of a as whole. occasioned the Rdo rje sems dpa'snying gi me long:
/rang rig bstan pal sgron ma'di/
/gzungbasmizinchuzla'dra/
/ byang chub lam gyi sgron ma rang byung rang la thim //
dper na nya yi
dkyil du 1/ bcas lam la khyab tsitta'i ba 'gro gnas mig nas bzhin yongs mig 'byung zhing //
la // ma stong nyid nam mkha' sgron shes ye
'od phung nam mkha'i mtha'dang myam 338
ye shes
bag chags sbubs la rten nas
ye shes dbyings la spyod /i
'od snang po ye shes sgron ma rang
che //
ye shes sgron ma bstan pa kun gyi rtse /
171
See for instance TTT 56, p. 251, fifty-ninth chapter of the man ngag
sde text Spros bral don gsal chen pol rgyud, or TTT56, p. 282, or the forty-second chapter of the man ngag sde text Thig le kun gsal chen po.
172
See TTT 55, p. 268, twelfth chapter of the Bskai pa dum bui
rgytjd.
173
See BMY I I, p. 390:
/ de yang sgron ma Ingar dbye na /
snying ni tsitta shal sgron mao /
/ de na gnas pa'i rig pa ni gnas lugs gzhi'i sgron ma'o //
snying nas mig tu
'brel bal rtsa ni dkar 'jam rtsa'i sgron mao / /miggia'brasniodgsaigyi gzugs brnyan'dzin pas rgyang zhagschu'i sgron ma'ol
Podgsalmigyo
balasskyespa'itingnge'dzini'odgsalyesheskyisgronma'o/
/thigle
gsang skor gzhan las sgron ma bzhir gsungs kyang /
/'dir nyams su len
pa bla na med pa dang dang mthun pas Ingar byung bao //
ye shes
rang sar gnas pa ngos zin nas bsgoms pas gdod ma'i sar grol bar byed pa'o //
ff)dor dril bas ye shes kyi ngo bo ni /
dag ye shes kyi rang bzhin / gnas ni snying yul ni nam mkha'/
174
sems nyid 'od gsal ba sku lam ni rtsa /
sgo ni mig
byed las ni gdod mar grol bao /
See ZMY 11,p. 138:
don gnyis pa sgron ma drug gi gnad bcings pa la drug las / sgron ma ni /
gnas pa gzhii
lhun kyi bzhin des 'khor'das grub sangs rgyas rang gzhi
la khyab bzhin 'o khyab la mar 9yis ma pa gnas te / dpal ni pa thams cad / las phreng gi mclo
bde gshegs snying pos'gro kun yongs la khyab / 339
/ ces pa dang / mtshan bdod las / zhes pa dang / pa'i //
/ khyab 'phro kun 'gyur pa po rni
mkha''gro ma gur las /
rin chen sems las phyir gyur
sangs rgyas med cing serns can med //
bzhi sbags las /
ces pa dang / 'khor lo
ma byung ma skyes od Ingal snying po can /
yongs kyi gzhi rtsa mchog
/ ces so //
Pgro ba
tsitta shal sgron ma ni /
snying
nang na sku dang ye shes rang 'od dang bcas pa bum pa nang gi mar me Itar gnas te 1
de bzhin gshegs pa'i snying po bstan pai mdo las / sems
can thams cad kyi nang na thog ma.ji Ita ba las ma gyos par gnas so / / zhes pa dang /
mtshan brjod las /
/zhespadang/
gidangposkugsum'chang/ ye shes chen po gnas // kun la khyab pa'o //
so so rang rig mi gyo ba //
mchog
kyerdorjelas/
rtog pa thams cad yang dag spang /
lusla dngos po
zhes pa dang /
lus gnas lus las ma skyes pa'o //
/chosgsumnyid
thigie'duspalas/
semscandranbyedtsitta'idkyill
kyi ngo bor gnas //
zhes so // dkar 'jam rtsa'i sgron ma ni //
snying
nas mig ru rtsa dar dkar gyi skud pa 'dra bal nang na 1 ye shes kyi rang gdangs 'char ba rgya skar gyi nyi zhur Ita bu ste / rgyas pa las //
ye shes sgron mar brel bas ni //
phyogs bculi khams sgyu'phruldrwa
mtshanbqodlas/
gsalbarmthongzhespadang/
Vdi ni mam dag legs pal ]am //
ba'i tshul bstan pa / phalchenlas/
mdo tshigs su bcad pa
zhes dang / /lalanammkha'i
/gzhinasrgyamtshor'odgsalba/ Pod kyi dkyil 'khor rnam par bkra //
dbyings na gsal / thig le'dus pa las /
zhes pa dang I
// can shel gyi sbu gu rgyal po yi rtsa
bal nang du zug par gnas //
zhes so //
rgyang zhags chu'i sgron ma ni
/ mig gi dangs ma ye shes lhug par'char ba'i sgo gnyis te / /1 la ba buo Ita ri gsal mkhar nyi mai rndangs nub // ba'o 'od bzhin gsal rang // dri med ma mig gcig dang /
nyi ma z1a
zhes pa dang /
shar gyi
yum las 1
sems kyl
mtshan brjod las / ye shes
ye shes lus can de bzhin gshegs //
kun tu bzang po che ba rang la gnas pai rgyud las /
zhes pa shes pa
// gnad rang snang rnngon sum
legs pai ye shes rang snang ba /
kun gsal las /
chos nyld gsal ba'i ye gdangs ni /
/ zhes pa dang /
340
/ nam langs zhogs pa Ita bu'o //
zhes so //
bar do dus kyi sgron ma ni /
gzhi snang sku dang ye shes su shar ba rang ngo shes pas / kyimidang'phradpaitabuste/
shes skar ma lam me ba / phung po bita na sdug
Pgro ba'i mar me ye shes sgron //
i ces pa dang /
dbyings kyi dbus gnas par /
gsang 'dus las /
gzi brjid
nam mkhai
/yeshesbarbaskuniakhyab/ rang byungyesheschen
thigle'duspalas/
ye
Pod zer sprin gyi tshogs chen po //
rgyas'barba'i'oddangidan/
gdangs sna tshogs rigs Ingar gsal // sgron ma ni /
zhes
'od chen mam par snang bar byed //
mtshan brjod las /
dang/
rangbzhinffi
dngos po ci la'ang mi chags bsgoms /
dmigs'od gsal bas // dang /
'da'khayesheslas/
sngar'dris
zhes so //
sangs /cespa
polas/
/rang
mthar thug 'bras bul
gzhi snang dbyings su thim pa rig pa rang sa zin pa rin po
che gsang bai sbubs lasphorgyur
med pa ste /
de las mthar thug
pa'am bogs dbyung du med pa ston ka'i lo thog smin legs pa Ita bu'o / /yumlas/
phyin ci log las shin tu'das nas/
mthar phyin te // mya ngan 'das //
zhes dang /
myananglas'daspa'i
mtshan brjod las /
mya ngan 'das pa zhes pa dang 1
legs par mya ngan Mas dang nye //
rgyudkyisnyingpolas/
snangsrid'khor'daschosrnamsla/
spyi blugs rgyas thebs na 1/
/yeshes
sku dang ye shes rang bzhin las 1 thams cad zab mo chos nyid klong /
/ khams gsum 'khor bar mi 'gyur te // / zhes pa dang / thig le kun gsal las 1 / stong nyid rdo rje'i sku thob po // / rig pal ye shes mi 'gag gsal //
gnyis med chos sku mi 'gyur ba 1
gnyis med chos skui ngang las ni / zhes gsungs so //
sgron ma drug gi
/ An bstan to bcings pa mdo
175
As mentioned in the ZMY 11,the Secret Sphere of
Spontaneously Perfect Preciousness ( 1hungrub rin po che gsang ba I Spontaneously It is identical With Perfect the the ) result. sbubs represents fin 1hun ( Sphere po chel sbubs) about which see the grub Precious Second Theme. 341
In the passage of the TCZ 1,p. 299, which is quoted below, it is explicitly refered to as "Secret Sphere of Spontaneously Perfect Preciousness As Resulf (bras bu lhun grub fin po che gsang ba I sbubs) in order to distinguish it from the so called "Secret Sphere of Spontaneously Perfect Preciousness As Ground" ( gzhi 1hungrub rin po che7 sbubs). The sphere named "Secret Sphere of Spontaneously Perfect Preciousness As Way" ( lam 1hungrub tin po che7 sbubs) in general is associated with the Eight Modes of Arising ( 'char tshul brgyad) and in particular with the so called "appearances of the way" subsumed under the Four Visions ( snang ba bzhi). About the Eight Modes of Arising see the Second Theme where they are presented as Six Modes of Arising ( 'char tshul dnig ) and Two Doors ( sgo gnyis).
/ phyir shar bal 'char tshul brgyad kyi snang bal gnas la gzhi snang gi lhun grub rin po che'i sbubs zer la /
thog ma'i gzhi la mthar phyin pa dang /
gzhi rang mal gnyis la gzN Ihun grub rin po chel sbubs dang /
mthar
phyin pa 'bras bu lhun grub rin po che gsang bal sbubs zhes /
lhun grub
kyi sbubs gsum du bshad la 1 sbubs zhes gsungs te /
gzhir snang la lam Ihun grub rin po che'i
nyams su blangs dus snang ba bzhi'i ye shes
dang lam snang thams cad 'di las 'char ba yin no /
176
See BMYTII, p. 378:
/de dag bsdu na sgron ma drug tu 'dus te 1 gnas pa gzhil sgron ma ni / semsnyid'odgsalba'o/
/tsittasha'isgronmanil
/ ba ste mchod gur phub pa'dra meltargnaspa'o/
del nang na'od gsal bum nang gi mar
/dkarjamrtsa'isgronmani/
ltarsnyingnasmigtu'brelbairtsa'odgsaigyi[ammo/ chu'i sgron ma ni/
snyingrinpoche
rgyaskargyinyizhur /rgyangzhags
mig gnyis kyi a 'bras te'od gsal 'char ba'i sgo'o 342
/ bar do dus kyi sgron ma ni /
ba 'khor dkyil lod shar gyi gsal rang snang
ngo shes pas gdod mal sar skyel ba'o // ni /
mthar thug 'bras bul sgron ma
btsan bum bas dbyings 'khyil pa sku'i zhing na ye shes gzhon nu su
sa zin pa'o /
177
According to the BMYT 11,p. 361, the Six Intermediate States
( bar do drug) are:
1.
The Intermediate State of the Ground In Its Natural State ( gnas lugs gzhi'bar do) The Inteffnediate State of the Absorption of the Clear Light ( 'od gsal ting nge 'dzin gyi bar do ). The Intermediate State of the Delusory Appearances of Dreaming
( Whrulsnang rmi lam gyi bar do). 4.
The Intermediate State of Death Caused by Disorder of the
Elementary Forces ( 'byung 'khrugs 'chi Mali bar do). 5.
The Intermediate State of Spontaneously Perfect Reality Itself ( 1hungrub chos nyid kyi bar do )-
6.
The Intermediate State of the Karmic Bardo of Becoming ( süd pa las kyi bar do ).
178
There is an English translation of this text: H. V. Guenther,
Meditating Differently, Motilal Banarsiclass, Delhi, 1992.
179
See NYSNY, p. 31:
/ skabs'dir ni don dam ye shes kyi thig le lam du byed pa'i gdams pa yin 1 pa snying ma zhes gi rtse mo nas tsitta 1 des sgron shal na gyir
ka fi
la dar dkar dang khrag sogs med pa'i ser rtsa chu gyi skud shel sbug can dbu mal pa zhig nang nas mgrin pa gyes rtsal su bu gnyis Ita mo rtse pa 343
drwa bar brgyud cing Mad pa dung khang nas mar gug pa mig gi a 'bras gnyis la zug nas yod pa de ni dkar 'jam rtsa'i sgron ma zhes bya ba ye shes mngon sum 'char bai lam yin pas /
rdo rie sems dpa'i gsang lam
mngon sum snying tig gi rnal 'byor gang dag
zhes kyang bya zhing /
'chikhar rig pa 'pho bal lam yang mig tu gsungs pal gnad kyang 'di nyid do / de yang klong gsal las / ba men ra'dral kha // bzhin /
khyad par snying nas 'brel ba'i rtsa // dar skud
dbang po mig la.zug pa ste //
zhes gsungs pa
rig pa'i ye shes kyi nyi 'od rtsa'i lam de las brgyud nas / rgyang
zhag chu'i sgron zhes bya ba mig gi sgo las sku dang zhing khams kyi rang snang mngon sum du 'char ba ste /
'di la rgyang zhags kyi nang tshan
dbye na gsum yod de /
'byung ba'dus pal rgyang zhags zhes rnig gi
dbang rten nyid dang //
dbang po 'dus pa'i rgyang zags ni gzugs snang
'dzinnuspa'imiggishespadang/
yeshes'duspairgyangzhagsniod
rtsa dangs pa'i sgo dngos ye shes kyi mthong byed dang gsum po tshogs pa'i mthus chos nyid mngon sum gyi snang ba mthong bar 'gyur ba ste / 'char byed'gags pa med payi/
sgronma'barba'irgyudias/
/dbang
po'i dangs ma mig gi sgor /
bskyed pas padmal spyan du gnas //
dang/
yeshes'charba'isgonyidni/
sgrathal'gyurlas/
dangsmakun'duspa/
zhes
/lusbcud
tsakSHuzhespa'isgonasthon/
/'dilasyeshesdngos'byungste/
zhessogsrgyachergsungsshing/
/ de Ita bui nang gi sgron ma gsum la brten nas man ngag gis gnad du bsnun pas phyi'i sgron ma gsum 'char bar 'gyur la /
delagomspasnibar
do dus kyi sgron ma dang mthar thug 'bras bul sgron ma gnyis kyang shugs las 'byung zhing / gnas pa gzhii sgron mas ni kun la khyab tshe / de Itar sgron ma mam pa dgu po'di dag ni rdzogs chen gyi nyams len rtsa ba / de dag bzhi bar / kyang 'du 'du la drug bsdu ru gsungs so zhing na ste
180
A clear presentabon of the (Vaira)-Chains ( lu gu rgyud) can be
it is 377, TDZ also said that they may assume many in where the found p. different forms: 344
/ gnyis pa mngon sum gYis rang ngo sprad pa ni / gnad kyis mthong bai rang snang rdo rje lu gu rgyud de ni thog mal kun tu bzang po dam pa dang pol sangs rgyas ye nas rang la yod pal rang gdangs de ring mthong bas thog mal kun tu bzang po dang skal ba mnyam par'gyur te / ngo rang gis mthong ba la dga'ba skyed cig
rang
/ rang gi rig pa rdo le lu gu
rgyud du ye nas gnas pal snang ba de ring du mthong ba'o zhes bshad de 'di Itar su yis mthong bai mi 11 thog
1 rang byung bstan pa'i rgyud las / mal kun tu bzang po dang // dang /
thal 'gyur las /
kun dag pas //
skal ba nyid ni mnyam pao //
lu gu rgyud kyi rang bzhin ni //
mam par rtog pa
ma'khrul pa yis sangs rgyas so // zhes so dang /
mngon sum rnyed pal skal Idan la // pas //
zhes pa
khams gsum 'khor bal ming med
srid gsum gdar sha chos pa'o //
zhes so //
de yang lu gu
rgyud ni dngos 'od rtsa'i gdangs dang cha shas thig le dang 'od Inga kun la bshad de /
lu gu rgyud ni grangs mang bas //
zhes'byung bal phyir
ro /
Thus, according to this text, the introduction to one's own Intelligence ( rig pa rang ngo sprad pa ) by means of its immediate perception implies the self-appearance of the Vajra-Chains which is the appearance of the ever present self-radiation ( rang gdangs) of the primordial Buddha Kun tu bzang po in the here and now, and seeing one's own essence in such a way, one attains the same status as this Buddha. Following several quotations from different Tantras supporting this draws that final is attention to the various quotation statement a This lu term to the term the FgYud only refers gu not of connotations Vaira-Chains ( rdo rje lu gu rgyud), but also to the radiation of lightlight-drops ( fig le ), to the ), to 'od ( of cha shas and units rtsa channels Five Lights ( 'od Inga )-
345
181
See the Eighth Theme.
182
See TDZ P. 286:
/ spyi don gsum pa dbyings rig gi gnad gtan la dbab pa la gsum ste / dbyings rig gi rnam par gzhag pa phyir bstan / brag tu bshad / gsum ste /
nyams su len tshul bye
gnad gsum nges pas don bsdu bao //
ngo bo spyir bstan /
par gdams tshul bstan pao // khyad par bstan pa gnyis i
dang po la
rnam dbye bye brag tu bshad / rtogs
dang po la'ang ngo bo dngos dang / ngo bo la gnyis las /
dbyings kyi ngo bo
mthing ga las kha dog Ingar mched pal 'od gdangs yin ]a /
rig pal ngo bo
dngos nang na yod kyang gdangs phyir gsal bas rig pa zhes btags te lu gu rgyud du snangba ni / rgyud /
mu tig phreng ba las /
bzo bo mkhas pas brgyus pa Itar //
d-,k
rig shing
rtog med 'khor bas gos pa med
chags so //
zhes pa dang /
dper na gser gyi lu gu rig pas thams cad shes lu gu rgyud ni 'brel
seng ge rtsal rdzogs las /
sems can kun la rang chad te //
sgron ma ni // tshul du 'char //
mam pa gnyis kyi
thig le stong pa'i sgron ma dang // Pdu bral med pal tshul du 'char/
kyisgronma'o/
brten pa /
/ khyad par bstan pa la /
rig pal ye shes
mtshan nyid /
rig pa dbyings / zhes so / gnas /
dus /
rten dngos ni tsitta na gzhi 'dzin pal rig pa la
rtogs pa dang Inga las 1
brten pa ni mar me'i 'od mar me la brten pa Itar rig pa dngos kyi 'od khyim nor bu 'phra bkod las / rang gi tsitta'i dkyil
dang gdangs su gnas te / 'khor gyi // chen don //
thig le nyag gcig rang rdzogs na // klong // don rzdogs pa rig pal gsang
sgron ma dang //
ye nas gnas pal rdzogs thig le stong pal
dbyings kyi sgron ma gnyis // byung rang
dang mi stong mtha' las 'das //
ds01ba med par mngon gnas pa'i 1
/ snang ba rdzogs phyir rang gnas pa // // te brgyan rig pas rab
zhes pa dang /
dbyings dang
lhun rdzogs thig le chen por gnas //
/ las la / mtshan nyid gnyis
stong
zhes so /
dbyings des rig pa'i rang yul byed pa'i 'od 346
gdangs don dam gyi 'byung Ingar gnas shing rig pa de rlung gi 'gro 'ong du yod pa dbyings kyi ra bar gtod pa'i rang bzhin te // las /
phra ba nyid dang 'phro ba dang /
rig pa'i mtshan nyid 'di Ita ste //
/lugurgyuddang'gulba'o/
/dbyingskyimtshannyid'diltaste/
/ yangs dang Ihun sclug stong mtha' las // dang // ba'o 1/
gsal dang dro dang bsfl ba
yang zhing gyo ba'i bdag nyid 'dzin // zhes so i/
de'i mtshan nyid ni /
khyab dang mu khyud ra
dbyings snang ni ye shes Inga"i rang gdangs yin la yang de las /
ye shes mtshan nyid 'di Ita ste /
/'byung dang byung dang rang gsal dang // pa'o/
seng ge rtsal rdzogs
ye dang shes dang rtogs
/gsaidangtsherdang'byamsyasnyid/
/cesso/
/lugurgyud
las sku'i snang ba grangs med pa 'char la / de'i mtshan nyid kyang rtsal /'gyurbameddanggsalba
rdzogslas/skuyimtshannyid'diltaste/ dang / /stong pa dang ni rtog bral lo //
zhes so /
gnas ni mig gnyis te /
/zhespasso/
migzurnyidnasdbyings'byungbas/
/dusnirnal'byor
/semscankuniabardorcharro/
pamamsiatshe'dir'charla/
/ rtogs pa ni chos nyid pa la chos nyid kyi gsal snang du rtogs la / can la mthong yul tsam du rtogs pai ming Mod de 1 las/
ni bar ma do na'char //
gnas ni bri gu ta.na gnas //
nam mkha'dbyings kyi sgron mar rtogs //
yang mthong bal dus su bstan // brag tu bshad pa la /
seng ge rtsal rdzogs
/snangbadenyid'diltaste/
semscankungyisnangbabshad/
/ gnas dang dus dang rtogs pao //
zhes so //
lam /
gzhi /
sems
dus de
gnyis pa mam dbye bye
'bras bui dbyings rig gsum las /
/ gzhi'i dbyings rig la-ang bya ba rdzogs pal gzN ng pa ka dag gi snang ba yin la /
ba dbyings ita kyi dei da byed thabs gzhi ni snang nang rtogs
ba"o // 'od gsal su gdangs snying ga na
lam gyj dbyings rig ni mngon sum
dbyings la / khyud kyi dus'od la ni mu yul shar
rdo je lu gu rgyud sku
Ingal thig lesbrel ba rig pab / Pbras bu la'ang dbyings'od Ingal zhing / khyab snang ste par snang nam mkha'
rig pa shes rab kyi rtog pas skur
dang dkyil 'khor du ba // bu khro'i tshom gsal mams so smin te zhi
de
dog kha ba rig pa sku mams'du'bral med pa ni dbyings shes ye Itar na ra 347 "1"
dbyings rig 'du 'brel med Pal ye shes zhes byao //
de yang dbyings kyi
kha dog gi cha la ye shes kyi snang ba zer yang dbyings kyi bye brag yin no //
de yang dbyings dang fig pa bshad /
seng ge rtsal rdzogs las /
Me yi bshad lugs'di Ita ste //
// dbyings la rig clang pa'i gnas gzhi
dbyings bal rig go / )gzhi yi skyol mtha'la
snang bai dbyings rig dang // dbyings rig rnam gnyis ni //
rtogs byed thabs kyi gzhi dang ni /
rdzogs pa'i gzhi ru bshad //
rtogs byed thabs kyi gzhi yi dus /
chags phung po'di la bshad //
sku Inga'i snang bar bshad //
/bag
rtogs byed thabs kyi gzhi bshad pa
/ dbyings ni dbyings kyi sgron ma la // la snang ba'i dbyings rig rii 11
/bya ba
bya ba rdzogs pa'i gzhi gnas ni /
chos nyid ka dag snang bar bshad //
rig pa lu gu rgyud du gsal //
dbyings ni 'od kyi mu khyud la //
lam rig pa
mtha'la skyol bal dbyings rig ni /
/dbyings ni rang bzhin snang ba la //
rig pa sku dang ngo bor bstan /
/ de phyir dbyings dang rig pa bshad // / dbyings dang rig pa ye shes gsum / / zhes so /
lam la
de bzhin nyid du rab tu gnas / Pdu 'bral med pai tshul du gnas /
gsum pa rtogs par gdams pa la gsum ste / ma rtogs pa'i
skyon la bsams nas rtDgs dgos par bstan pa 'dir chos thams cad bstan pas rtogs dgos par bstan pa // pa'o // ,
dang po ni /
nyams su len dgos rtogs par bstan par bstan
rin chen spungs pai rgyud las //
dbyings rig
gnyis med ma shes par //
mi rtog Itengs po sus bsgoms pa //
rked par gcod dang 'dra //
zhes pas ngal ba don med par bstan to /
gnyis pa ni /
/ las rdzogs rtsal
sgomspyodpakungyidngos/
dbyings dang rig pal don nyid ni //
Ita
/yeshes rang snang gzung'dzin bral /
/ dbyings dang rig pa nyid kyi don / zhes so //
ri bo
/'di'i ngang du thams cad 'dus /
dri ka dag bo / sku med yin pas rig pai ngo chos ni pa gsum
Ita sgom nyams len las 'das pa yi n kyang byad nag yag yod du song bas / blangs med phan na nyams su ma
rdos bcas kyj lus dang 'khrul rtog gi
du bsnun dgos dbyings Mg dbyings la pas na man ngag gnad dag gi sems // dgos te rig shes
yi ge med pa las e ma drxjos po med pa'i snang ba
ba Ingas bsgribs lus 'byung la ba pas pa'i med pa rags ste ngo mtshar che 348
snang ba.ma nus so //
bai brjid bo lhun phra rig pa rang snang gi ngo
nyon mongs pas bsgribs pas rtag ma thub pa'o //
chos nyid la bkod pa'i
snang ba gsal dangs te sna tshogs du ma'i spyod pas bsgribs nas mngon sum du med do //
de yang rig pa'i ngo bo,bzung bar dka'yang ye shes
kyi rtsal dal bas 'grub /
rig pal dbyings mi 'gyur bar gnas kyang rig pal
stobs rkyen zad pas 'grub / rig pa'i rang bzhin kun la khyab kyang chos kyi sku gdams ngag la thug go zhes gsungs so /
Another clear definition of what is meant by the term "Space and
183
Intelligence" can be found in the BMNYTAI, p. 300:
/ dbyings dang rig pa'i ngo bo ni / gang zhe na
dbyings la rnam pa gnyis yod ste /
phyi yi dbyings dang nang dbyings so /
rkyen sprin dang bral ba nam mkha'o /
na ro fta bu cha shas ngo boo ,u gnyis /
sgron mao / thig le
gdangs dang ni /
mdor na dbyings rig
'gyu bal zer snang ba /
shar yang
ng pal
khyim dang bdag pol tshul
rang gi
rnam pa
mig gi dbang po la bItas na
sna tshogs
breng breng gzung bar dka'
snang ba de nyid
gzhan nas ma byung
rig pa rang gi ngo las shar /
nyid na gzhan du song ba med ste
tshogs shar ba de /
ste yi ge
rig pa rdo rje lu gu rgyud
ngo bo nyid de nyams blangs na /
rang snang yin /
gzhi
nang dbyings rnam dag
rig pa nyid kyang gnyis yin te /
sku dang 'od dang thig le dang / ba
phyi yi dbyings ni
rang grol'o / de Itar
grol ba
mig gi yul du Sna
byas shing goms pas byung ba min / ye nyid nas ni
/ khyad du dang gnas pao med serns can sangs rgyas
As usual, two kinds of Space are described here, the Outer being Inner by Lamp Utterly the the by the sky, and one of cloudless represented Pure Space ( dbyings mam par dag pali sgron ma) which lights up in the ( ). "na the form ro" yi ge na ro sign of sky in the One part or fraction ( cha shas) of Intelligence arises as light-drops, but 349
its essence is made up of the multitude of Vajra-Chains. In short, Space and Intelligence which are like a house and its owner induce the selfappearance of the essence of Intelligence, and at the time of its dissolution or liberation, this self-appearance does not go anywhere else than to its essence. Moreover, what lights up is not created, but is present forever as ground where no distinction between Buddhas and sentient beings ( sems can ) can be made. It is worth mentioning that there are also texts in the BMNYT where a threefold division of Space is presented, as for instance in the Eleventh Theme of the Tshig don bcu gcig pa or in the BMNYT III, p. 38:
/ dbyings kyi rgyu ba bstan pa ni //
phyi dbyings nam mkha'stong pa /
nanggidbyings'oddangkhadoggo/
/gsangba'idbyingssgronma/
nyon mongs pal dei ma mam par dag pas na / nyid kyang /
yang dag pai sgron ma de
sems can la sngar lus la ma brten pa'i dus na sus kyang ma
byas pao /
As usual, the Outer Space is represented by the empty sky, but the Inner
one is defined as light and colours, and the Secret one is said to be the Lamp which is perfect in the sense of being completey free from any stains by being is it Not that, produced present without even only of afflictions. anything in the time before living beings embody themselves. Still another triple-set of Space is described in the BMNYTIV, p. 190:
/ gsum po ni phyil dbyings nam mkha'nang gi dbyings mam dag sgron ma /
don gyi dbyings chos sku spros pa'i mtha'dang bral ba ste /
dpe
'char bmyan la thams dag cad yang ma gos pa long gzugs pa gya' me bzhin du /
long Ita bu la'khor'das thams dbyings kyi chos sku me sems
'gytK ba la / don 'char shing med pal gos yin ma yang cad snang zhing // dbyings no yin gnyis / rtags phyi nang gi ,:Icn %P%yv
dbyings chos sku ngo bo'i ngo
sprod de 1
Here, the concept-free dharmakiya is added as third Space to the Outer and Inner ones which are taken as its signs ( rtags). It is called "Utimate Space" ( don gyi dbyings) and is likened to a stainless mirror which reflects whatever without loosing its purity.
184
See the First Theme.
185
Concerning the term "primordially pure appearance" ( ka dag gi
snang ba) see the Eleventh Theme.
186
Concerning
Peaceful and Wrathful Buddha-Bodies ( zhi khroli
tshom bu) see the Eleventh Theme.
187
Approach ( bsnyen pa ), Ful I Approach ( nye bar bsnyen pa ),
Accomplishment ( sgrub pa ), and Great Accomplishment ( sgrub pa chen po ). On the term "Approach and Accomplishmerif ( bsnyen bsgrub ) see Dowman, Keith. (1984), p. 245.
188
The text Dam Ishig rab 'byed is contained in the third volume of
the Bi ma spying thig.
189
1could not localize this text. Perhaps, it is the Man ngag snying
gzer nag po.
190
Piercing the pith of body, speech, and mind ( lus ngag yid W gnad
gzir ba ) has three parts:
W ba )TCZ 11, lus 208 ( bodY gnad gzir see p. the Piercing pith Of 351
consists of keeping the Three Postures ( gzhugs stangs gsum) of the sage-like nirmapakiya Posture, the elephant-like posture of the sambhogakciya, and the lion-like posture of the dharmak5ya. Piercing the pith of speech ( ngag gi gnad gzir ba ) implies the cultivation of staying mute. Although not explicitly denoted in the text, one can distinguish four phases - see TCZII, p. 213 - of ever increasing abstinence of talking , called "training" ( bsiab pa), "abiding" ( gnas pa), "resolving" ( la bz1aba ), and "stabilizing" (brtan par bya ba). Keeping the Three Ways of the Gazing of the Three Buddha-Bodies ( sku gsum gyi gzigs stangs gsum ) relates to the pith of the sense-door ( sgo 7gnad) which is the first of the three parts of piercing the pith of mind ( sems kyi gnad gzir ba ). The continual integration of one's Intelligence into the Outer Space is what is meant with the pith of the place ( yul gyi gnad)
and holding the Vajra-Chains ( rdo rje lu gu rgyud) in prison while breathing smoothly represents the pith of the wind and Intelligence ( Hung rig gi gnad). Then follows a short explanation of three modes of instruction used in this context which are treated in the seventeenth chapter of the TCZ - see TCZ
11,p. 198 - in the part called "the general entering into relationship with the instructions" ( gdams ngag spyff 'brel dgod pa ). Here, Klong chen rab 'byams explains that there are three ways to transmit the instructions, namely, in the manner of a guiding explanation ( khfid kyi lugs su gdab pa ), of an introducton ( ngo sprod W lugs su gdab for has to pass over transmission the ), guest who of a complete pa and (intermediate states) ( 'gron po la brgal ba la tshang spnigs su gdab pa ). The latter two can be subsumed under the first one. Thus, the guiding explanation ( khrid) comprises the Cutting Through ( khregs chod ) and the Leaping Over ( thod rgal) as direct introduction ) instructions the tu pa and about intermediate gdab ( ngo sprod car phog in transmission ( tshangs doi as completeness bar ( ngag) gdams states 352
sprugs su gdab pa ).
191
The Tshig don bcu gcig pa presents here a short practical
explanation of the way one has to apply the Three Piths ( gnad gsum ). In the TCZ- see TCZ 11,p. 218 - this part is called "introduction of Intelligence in its immediacy" ( mngon sum rig pa 7 rang ngo sprad pa ):
/ gnyis pa mngon sum rig pa'i rang ngo sprad pa ni /
rig pa rdo rje lu gu
rgyud gser W skud pa nam mkha' la Iding ba Ka bu dbyingsod gsal gyi snang ba dang bcas pa'di ma'khrul pa'i sangs rgyas ka dag lhun grub kyi rang gdangs te /
ngang la Was pas rtog byed thams cad dag nas spros
bral nam mkha''dra ba'i gdangs nang du shar bas /
dbyings rig gnyis su
med pa'i dgongs pa shes rab rang byung gi ye shes dang zhal mjal / thog ma'i kun tu bzang po dang skal ba mynam / phyinnardosbcas'oddu'grola/ sprul pa'i zhing bgrod /
'di la goms pa tshad
ma phyin yang bar do'am rang bzhin
'gro drug 'khrul pa'i gyang sa chod pa'o /
An abbreviated translation of it runs as follows:
"Here, the Vajra-Chains floating in the Outer Space are said to constitute together with other appearances of the Clear Light the self-radiation of unerring Buddhahood in its primordial purity and spontaneous perfection. Looking into this state, one purifies all conceptual knowing, and out of that, is in its being free inner sky-like arises which of conceptions. an radiation Thus, one meets face to face with the Pristine Cognition of self-arisen discriminative awareness which is the intentionality of the non-duality of Space and Intelligence. Having realized this intentionality, one abides on Buddha Samantabhadra ( Kun tu bzang the level primordial the same as into fight is liberated (in body life). this Even very material po) and one's 353
when this is not the case, one reaches the intermediate state or the realm
of the actual nirmapakiya ( rang bzhin sprul sku), where one is definitely disconnected from the abyss of the delusion of the Six Kinds of Beings."
192
The quintessential instruction of the final support ( mtha'rten gyi
man ngag) consists of the Three Aspects of Motionlessness ( mi 'gul ba gsum ), the Three Aspects of Abiding ( sdod pa gsum ), and the Three Aspects of Attainment ( thob pa gsum )According to the TCZ - see TCZ 11,p. 241 - the motionlessness of the body ( lus W migul ba) is effectuated by means of the motionlessness of posturing (bzhugs stangsmigulba),
of gazing (gzigs stangskyimigul
ba ), and of twisbng and pressing ( gcud Pa dems W mi 'gul ba ). The first refers to the Three Postures of the Three Buddha-Bodies ( sku
gsum gyi bzhugs stangs) and basically implies a stable upright posture in order to straighten the channels. Having straightened them, breathing becomes smooth and discursive thoughts cease. The second is brought
about by means of the Three Ways of the Gazing of the Three BuddhaBodies ( sku gsum gyi gzigs stangs gsum ) and is meant to let visions develop quickly. In order to accomplish the third, one takes recourse to physical activities such as twisting the body and pressing the veins of the throat. Due to that, samsara is cut off and visions of the Clear Light naturally arise. When aiming at the motionlessness of the speech ( ngag gi migul ba) (su determined is to TCZ 11, 245 anyone at all not speak with one p. see dang yang dag ma 'dres pa) in order to empty one's karma of being an having demon Then, the being. living eliminated of words after ordinary ( tshig gi 'dre Idog pa ), one allows them to arise as self-arisen Pristine Cognition. Finally, one realizes the inexpressible meaning of whatever is on from ( brjod tsam speaking rang gi pa abstaining account of completely )bkag pa yang 12"
%F%F-F
Concerning the motionlessness of the mind ( sems kyi mi 'gul ba )- see TCZll, p. 245 Not lacking the target of fixation (gtadpayibemdang -:
ma
bral ba ) which is the Outer Space, one abides for ever in the intention of the Buddhas. Emprisoning Intelligence into the fence of space ( rig Pa dbifings kyi go rar Ishud pa ), one cannot but stay in its real mode of being. Not lacking for ever (its real mode of being) ( rtag tu de nyid dang ma bral ba ), one's realization of the Four Visions reachs its peak. Having discussed the Three Aspects of Motionlessness ( mi 'gul ba gsum), Klong chen rab 'byams continues his presentation of the quintessential instruction of the final support ( mtharten gyi man ngag )see TCZ II, p. 246 - with the Three Aspects of Abiding ( sdod pa gsum ). The abiding of the body ( lus kyi sdod pa ) basically implies resting without any bodily engagement. As a consequence of it, one's breathing calms down and the winds abide ( Hung gi sdod pa ) without disturbance in the channels where they now flow smoothly. The abiding of visions
(snangbalsdodpa),
finally, is attained when they become stable on
account of having reached the full measure of the expenence of the integration of these three aspects. After the threefold part of the marks of peak-experience ( rtags tshad ) which will be discussed in the Ninth Theme, comes - see TCZ 11,p. 249 the part called wThreefoldAttainmenf ( thob pa gsum). Thus, having ba dbang (phyj la thob the snang appearances outer attained power over inner Having Buddha-Realms. the ), they power over attained as arise pa illusory body ( nang sgyu lus la dbang thob pa ), its concreteness is liberated into light. Having attained power over the secret Intelligence ( gsang ba rig pa dbang thob pa ) the delusion Gausedby mind and its be is to the result soon realized. ultimate and attendant wind ceases Not mentioned in the text are the Four Kinds of ConfidenGe( gdeng bzhi ) instruction final last the the fonn the of quintessental of part which usually They TCZ 11, 249 consist see ngag). p. ( of man gyi mtha'rten support 355
the confidence of perfeclion of fearlessness ( Yang dag bag tsha n7ed Pai
9deng ), of perfection of the Three Buddha-Bodies having settled in themselves ( rang gzhag sku 9sum rdzogs pai gdeng ), of final reversal of cause and effect ( rgyu bras la ziog pa 'i gdeng ), and of control of the stronghold of naturally perfect initial purity ( ka dag rang rdzogs btsan sa zin pal gdeng ).
193
These marks will be discussed in the Ninth Theme.
194
The Rnal 'byor bzhii rim pa (= RBBR ) is contained in the first
volume of the Zab mo yang 6g (= ZMYT). See Zab mo yang 6g 11,pp. 323-371.
195
In order ot facilitate an understanding of what is discussed here,
the rest of the Eighth Theme is divided in seventeen parts:
To ripen what is not ripened ( ma smin pa smin par byed pa ). The liberation of what has been ripened ( smin pa grol bar byed pa ). How the pracbce has to be done (ji Itar nyams su blangs ba ). The practice by means of conception of meditational objects ( dmigs pa yul gjd blo can ). The yoga of the continual action ( spyod pa la rgyun du byed pai mal byor). The yoga of the continual meditation ( sgom pa la rgyun du byed pa `i mal 'byor) The yoga which preserves continuously the view ( Ita ba la rgyun du byed pali mal 'byor )The yoga of the conbnual resuft ( 'bras bu la rgyun du byed pay mal'byor). 356
The practice by means of conception of the seif-appearance of Intelligence (rig pa rang snang gi blo can ). The Arisal of the Four Visions ( snang ba bzhi)The definition of the Four Visions ( nges tshig ). The Vision of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi snang ba ). The Vision of Increasing Experiences ( nyams gong 'phel gjd snang ba ). The Vision of the Intelligence Reaching Its Peak (rig pa tshad phebs kyi snang ba ). The Vision of Exhaustion of Reality Itself ( chos nyid zad pali snang ba ). Texts treating the Four Visions.
196
This kind of exposition dealing with the characteristics of a worthy
recipient ( snod Idan) is called "detailed exposition of the worthy recipient" ( snod Idan gyi gang zag bye brag tu bshad pa ) in the seventeenth chapter of the TCZ. See TCZ 11,pp. 145-147. The Four Empowerments ( dbang
bzhi) and the Commitments ( dam tshig) based on them are concisely treated in the two parts called "Empoweffnents and the attendant Commitments" ( dbang dang deli grogs dam tshig ) which are also See TCZ TCZ If, pp. 196-198. in the the chapter eighteenth of contained In contrast to the Tshig don bcu gcig pg the quintessential instruction concerning the individual doing the practice ( gang gis nyams su len pa7 ZMYT 1, RBBR 323-326 the see pp. of man ngag) - contains no Four Empowerments the teacher the the of of and qualibies explanation of ( dbang bzhi) and the various tantric commitments (dam tshig). Moreover, the beginning of the part of the Tshig don bcu gcig pa called " liberation of Four by Empowerments ( )( the been means of has smin pa ripened" what here. lacking is ) byed bar pa grol 357
197
See TCZ I I, p. 196.
198
In the TCZ these two parts are contained in the part of the
seventeenth chapter dealing with "the certain way of how the practice has to be done" ( ji Itar nyams su len pa I tshul nges pa ) which consists of the same two parts as presented in the Tshig don bcu gcig pa. See TCZ 11,pp. 147-148. The other parts of "the liberation of what has been ripened" ( smin pa grol bar byed pa ) are contained in the eighteenth chapter of the TCZ See TCZ 11,pp. 198ff.
199
The practice by means of conception of meditational objects
( dmigs pa yul gyi bld can ) is treated in the part called "the real subject of I ( blang ba don dngos ) of the seventeenth chapter of nyams su practice"
the TCZ. See See TCZ II, pp. 148ff. In the RBBR - see RBBR pp. 326-327 - the way of how one is practising
only deals with the practice by means of conception of meditational objects (dmigs pa yul gjd blo can). Moreover, unlike the TCZ or the Tshig don bcu gcig pa, its four parts are classified as follows:
The yoga of the view ( Ita ba mal 'byor du bya ba ). The yoga of the meditation (sgompa mal'byordubya
ba).
The yoga of the action ( spyod pa mal 'byor du bya ba ). The yoga of the result ( 'bras bu mal'byor du bya ba).
200
See also TCZll, p. 149, where four aspects are mentioned,
because the transformation of the afflictions ( nyon mongs gnasgyur ba ) distinct for bCu dOn TSh4 the a part. pa, accounted as to gc4 is, in contrast The action of overpowering appearances ( snang ba dbang bsgyur ) of to the 356 RBBR, action corresponds of subduing p. RBBR see fk,,, Uflu 358
appearances ( snang ba dbang sdud W SPYOdPa) of the Tshig don bcu gcig Pa. Moreover, the transformation of the afflictions ( nyon mongs gnas' 9yur ba) is in accordance with the Tshig don bcu gcig pa not denoted as distinct part.
201
According to the TCZ p. 149, the action of subduing appearances
snang ba dbang sdud kyi spyod pa ) which is called here "the action of overpowering appearances" ( snang ba dbang bsgyur gja spyod pa ) has three aspects: The short explanation of the general action ( spyod pa spyili ngo bo mdor bstan pa ), the detailed explanation of the certain great secret (mantra) ( gsang chen nges pa 7 spyod pa rgyas par bshad pa), and the action of the certain graduations ( go rims nges pa 7 sypod pas dus tshod gzung ba ). The action of beginners ( las dang po pa -1spyod pa), the Separation of Samsara and Nirvana ( 'khordas ru shan), and the action of holding the wind (as) yogic discipline ( bHuI zhugs lam du bsiang ba 7 spyod pa ) are part of the action of the certain graduations. The action of holding the wind (as) yogic discipline of the Tshig don bcu gcig pa is included in the detailed explanation of the certain great secret (mantra) of the TCZ. However, there one finds an explanation of twentyone aspects as explained in the Tantra Nyi z1akha sbyor instead of only seven. See TCZ 11,p. 150:
1) The action which is similar to the action of a bee ( bung ba Ita buli spyod dumb ( Ikug is to the ), 2) the similar action of a person pa which action pa Ita bu 7 spyod pa ), 3) the action which is similar to the action of a swallow ( thi bya Ita buli spyod pa ), 4) the action which is similar to the action of a ), is buY 5) Ita the to the ( action spyod pa which similar pa madman srnyon ), buY 6) is Ita the to ( pa lion spyod action which similar ge Seng action of a Ita bu7 khyi ( ), 7) the action dog phag spyod pa a pig or the action of a 359
which is similar to the action of a beggar ( Idom pa Ita buiS'PYOdPa ), 8) the action which is similar to the action of a little boy ( bu chung Ita buli Spyod pa ), 9) the action which is similar to the action of a camel ( rnga mo I#-
bu I is to the ), 10) the similar action of a elephant spyod which pa action ,L,:, ( glang chen Ita M spyod pa ), 11) the action which is similar to the action of a deer ( ri dwags Ita buli spyod pa ), 12) the action which is similar to the action of a Chinese woman ( rgya mo Ita bu7 spyod pa ), 13) the action which is similar to the action of a bear ( dred mo Ita M
spyod pa),
14) the action which is similar to the action of a Brahman ( bram ze Ha M
spyod pa ), 15) the action which is similar to the action of a lord ( dbang po Ita M spyod pa ),16) the action which is similar to the action of (writing) letters in water ( chu yig Ita buY spyod pa ), 17) the action which is similar to the action of a spear turnringround in the sky ( nam mkha7 mdung skor spyod pa ), 18) the action which is similar to the action of the wind (blowing) in the atmosphere ( bar snang Hung ldrali spyod pa ), 19) the action which is similar to the action of the bird Khyung ( bya khyung Ita bu 7spyod pa ), 20) the action which is similar to a mountain ( ri bo Ita buli spyod pa ), and 21) the action which is similar to lightning ( ftg
chen Ita bul spyod pa ).
According to the RBBR - see RBBR, p. 356 - the action of subduing is here kyi ba dbang ( called Spyod pa) which sdud appearances snang "the action of overpowering appearances" ( snang ba dbang bsgyur ) has three parts: Beginner's action ( las dang po pa7 spyod pa) which Tshig don bcu "Avoiding the the the to gcig pa called of part corresponds Ten Unwholesome Actions" ( mi dge ba bcu ) and "Practising the Ten Religious Activities" ( chos spyod bcu). Whor Nirvana ( 'das ni shan'byed pa 7 Samsara. and Separating The of (as) discipline (brtul holding the the wind yogic ) of action spyod pa and less idenbcal ) the or 'dzin more with same pa are spyod gyi rjung zhLjgs 360
parts of the Tshig don bcu gcig pa.
202
The Ten Unwholesome Actions ( Mi dge ba bcu): Killing ( srog
9cod), taking what is not given (ma byin len), and engaging in sexual misconduct ( mi gtsang spyod ) are the three physical unwholesome actions. Lying ( rdzun smra ba ), uttering divisive talk ( phra ma ), harsh words ( tshig rtsub), and gossiping ( ngag 'chal) are the four verbal unwholesome actions. Covetousness ( bmab sems), ill-will ( gnod sems), and wrong views ( log ita ) are the mental unwholesome actions. The Ten Religious Activities ( chos spyod bcu): Copying texts ( yi ge bri ba ), making offerings ( mchod pa ), giving alms ( sbyin pa ), listening to teachings ( chos nyan pa ), reading the teachings ( klog pa ), comprehending the teachings ( 'dzin pa ), explaining them to others ( rab du ston pa ), reciting the teachings ( kha 'don byed pa ), contemplation ( sems pa ), and meditation ( sgom pa ).
203
It should be noted that the Separation of Samsara and Nirvana
by the the practice means of conception of preliminaries of represents blo ) ( dmigs can as well as of the practice pa g)d objects yul meditational by means of conception of the self-appearance of Intelligence (rig pa rang snang gi blo can ). The TCZ, too, does not treat the Separation of Samsara and Nirvana in this chapter but gives only a condensed summary of it. In accordance with the Tshig don bcu g6g pq the action of holding the wind (as) yogic discipline ( brtul zhugs Hung 'dzin gyi spyod pa nyer gcig) has seven 156. TCZII, See P. aspects.
204
This part is more or less identical with the same part of the RBBR.
Four Ways Liberation the finds of of here explanation an However, one 36 1. RBBR ), bzhi p. lugs see ( grol 361
205
These two parts are in reverse order in the TCZ. See TCZ 11,
155:
/ gnyis pa de'i man ngag snang ba cer bzhag gi diabs su gang snang snang gi thog tu sems nyid cer bzhag tu bitas pas / babs pa Itar /
rdo tshan la kha ba
snang üffl de nyid du rang zhig la Ihan gyisgro ste 1 'gag par snang ba /
de'ang skye bar snang ba /
'ong ba dang 'gro bar
snang ba la sogs pa chos can dum bu pa la bsiabs pas 'dzin zhen grol nas snang yang bden pas stong pa gzugs brnyan dang // sgra bmyan dang // / mig gyor clang /
sprul pa dang /
sgyu ma dang /
rmi lam Itar yongs su dag la /
chu z1adang / smig rgyu dang
chos spyi'i rnam pa'i
chos nyid ma skyes pa.la bslabs pas nam mkha'ltar gdod ma nas zhi bar rtogs pa ste /
206
See ZMYTl, RBBR, p. 361:
/ spyir grol lugs bzhi ste /
ye grol nam mkha'ita bu bcings pa med pa'i
/ dang btags kyis pa grol zhes gnad
rang grol sbrui mdud Ita bu gnyen po
dang / bstan bar pa grol gis rang gzhan med par rang rlabs Ita bur shar ba dang grol te / dang //
shar grol dba'
b1tos la med pa phyi skad cig snga
la bzhin bu Ita med mthong rang snang mthong cer grol chu zla
khan ris med du yal ba'am /
Man Itar babs la kha tshan sar pa mthong rdo
Man grol ba'o /
207
See TCZ 11,P. 156:
dgoMs kyi Cw ba / bzhengs pa ni las gzhi snang srid 1 gsum pa de 362
'khor
'das kyi chos thams cad bslabs pa med kyang blo thog tu phungs kyis rang shar nas gang la'ang thogs rdugs med pabyung ste / re dogs bral ba'i snang ba ni //
208
yang de nyid las /
/ dgongs Idan bzhag pa zhes gdeng ye
See RBBR, p. 362:
/ gsum pa dgongs pa snang srid gzhi bzhengs ni / pal ngang nas shar grol gyi rtsal bzhengs te / grol ba yang /
snang ba snod /
&gagspar shar ba de cer shar /
de Rar spyad pas rig
phyi snang bal steng du
srid pa bcud /
gnyis la 'char sgo ma
thad ka der yal ba de cer grol /
ngang dangs shar bas gnas pa la mi gnod /
de'i
gnas paschar ba la mi
4gagspa nam mkha'yangs pa'i dbyings rum Ita bu la snang srid gzhi bzhengs kyi dgongs pa zhes byao /
209
The transformation of the afflictions ( nyon mongs gnas 'gyur ba )
is listed as fourth part of the yoga of action - see TCZ 11,p. 156 - but figures RBBR. bcu Tshig don in both, distinct the the g6g pa and part not as a
210
See RBBR P. 363:
/'di'i dus na nyon mongs pa ye shes su gnasgyur te /
nyon mongs su
'char bdo ba de shar sa na rang grol rang dangs chen por shig shig byung bas phyi snang thog tu bzhag pas /
nang rig thog tu grol ba la rigs dang
/ bya ba kyi bdag ste zhes grol por rigs
211
This yoga consists of three parts: The meditation inseparably
kha ( the day mtshan sbyor), method of pa nyin sgom night joined with and bzhag ) its ( rgya the ngag mtsho cog as man ocean" "the letting-be of intention of appearance and existence the instrwtion, and quintessential 363
emerging (as) ground ( snang sfid gzhi bzhengs kyi dgongs pa ) which is treated in the text before the quintessential instruction. In accordance with the yoga of action, here too, the TCZ see TCZ 11, p. 157 - presents a fourth part called "sealing of afflictions" ( nyon mong pa rgyas gdab pa) which is not accounted for as a distinct part in the Tshig don bcu gcig pa and in the RBBR.
212
The Meditation inseparably joined with day and night (sgom pa
nyin mtshan kha sbyor) of the RBBR presents more or less the same three parts as the Tshig don bcu gcig pa - the mental fixation (sems 'dzin ) of gods and men ( 1hadang mili sems 'dzin ), the meditative stability ( byang chub sems dpa 7 bsam gtan ) of a bodhisattva, and the intention of the ones who have gone to bliss ( bde bar gshegs pali dgongs pa )- but the last one is called in the RBBRIntention of placing appearance and eAstence in the ground" ( dgongs pa snang srid gzhi bzhag) .
213
The mental fixation of gods and men ( Iha dang miY serns 'dzin ) is
listed as first of these three parts in the Tshig don bcu gcig pa. However, the explanation about this fixation is given after having presented the have intention ( bsam the the ones of who gtan) and stability meditative ). 7 bar ( We bliss to c1gongs pa gshegs pa gone Moreover, in the Tshig don bcu gcig pa there is only given a sevenfold form of it, whereas in the TCZ 11one finds twenty-one aspects ( lha dang mi'isems'dzin nyishurtsagcig).
See TCZ II, p. 157, for a detailed
description of them.
214
See TCZ 11,p. 162:
/ rang shar las /
byang chub sems dpa'i bsarn gtan ni
'dzin pa ma yin te //
/ bao, kyis skye shugs ngam ngang
sems kyis
/ goms nas
364 v
klongdugyurpadang/
/zaskyi'dushesspangbao/
/salagnaspa
mams kyis spyod //
// pa'o Med giS ngang rnam rtog
des kyang don
chen mtshon mi nus //
215
zhes so /
In the TCZ this meditative stability is called "natural meditative
stability" ( rang bzhin gyi bsam gtan). See TCZ 11,p. 163.
216
See TCZ 11,p. 163.
/ sa la gnas pali bsam gtan ni sa'i dngos gzhi'i Ung nge 'dzin te rang sal bag chags sbyong ba tsam mo /
217
See TCZ 11,p. 163:
/ gnyis pa bcos mal bsam gtan ni /
yid kyis ched du bcas nas bsgoms
pal bsam gtan ting nge'dzin mi rtog pa,dang rtog beas 1hal bskyed rdzogs la sogs pa thams cad yin te /
218
blos ched du byas pa'i phyir ro /
All of the four sessions of meditative stability ( bsam gtan gjd thun
bzhi) explained in the Tshig don bcu gcig pa - the session of meditative stability cutting off the attachment to food ( zas 4i zhen pa bcad pa bsam gtan gyi thun), the session of meditative stability cutting off attachment to clothes ( gos kyi zhen pa bcad pa bsam gtan gyi thun ), the session of meditative stability cutting off attachment to dreams ( rmi Jamgiy zhen pa bcad pa bsam gtan gyi 1hun), and the session of meditative stability cutting ( bag karmic to propensities chags kyi zhen pa bcad pa off attachment bsam gtan gyi thun) - form part of the contrived meditative stability ( bcos TCZ. ) the bsam li of gtan ma However, it should be noted that the TCZ - see TCZ 11,pp. 163-164 ( bsam thun three of meditative stability sessions gtan gyi only presents 365
gsum): The session of meditative stability cutfing off the attachment to food ( zas kyi zhen pa bcad pa bsam gtan gyi thun ), the session of meditative stability cutting off attachment to clothes ( gos kyi zhen pa bcad pa bsam gtan gyi thun ), and the session of meditative stability cuffing off attachment to dreams and karmic propensibes ( rmi lam dang bag chags kyi zhen Pa bcad pa bsam gtan gyi thun ).
219
See TTT56, p. 193:
/ bder gshegs dgongs pa rnam gnyis te // tshor 'gag
220
ma bcod bzhag pas byung
/ ma bsgom Itas pas drod tshad myed /
See TCZ 11,p. 182:
1gsum pa bde bar gshegs pai dgongs pa la gnyis las /
mdor bstan pa ni /
rang shar las /
nam mkhai
de bzhin gshegs pa'i dgongs pa ni //
mthongs su shes par bya // snang ba lhug par'char // / rgyas par bshad pa rfi / rnam gnyis te //
de la goms par gyur na yang // yang dag lam yang de bzhin no //
nyi z1akha sbyor las /
ye shes zhes so /
bde gshegs dgongs pa
ma bcod bzhags pas byung tshor 'gag / ma bsgoms pa
Itas pas drod tshad myed //
ces so //
deang chos nyid ma'i snang ba
la re dogs spro bsdu med pas mnyam rjes ris med chen por dgongs pa bar mtshamsmedpachuborgyungyimal'byor/
nammkha'mthadbus
klong 'jog / la bzhin tu med par gyur gcig pa yengs yin no rang med pa'i /'dil dus na nyin mtshan kha sbyor gyi sgom pa ztm bya ste 1 nyin mo 'das pal cha /
bal / mokhor cha mtshan
/ bas shar par
sgom nyams nyin mo gsal rgyu med / mtshan mo mi gsal
nyin mtshan khyad mi phyed
ba med par phril gyis song ba yin no /
221
These seven mental fixations exactly correspoM to the ones given 366
in the RBBR, pp. 349-352-
222
See TTT56, P. 193:
/ yi ge a la sems gtad pas //
dngos po zhen pa rang sar gnas //
pa'i Iha la sems gtad pas // rjel glu yis ni // pas/
lus kyi dri ma dag par byed //
de yi yid ni tshim par byed //
/deyisngaggidrimadag
ngag ni rdo
yi ge HUNG la sems gtad
/RAM lasems ni su'dzin pa/deyis
dngos po thams cad sbyong // cad sel bar byed //
bskyed
Yi ge ha la su gnas pa //
gti mug thams
gang zhig PHAT la sems gtad pa / /de yis lus ngag
gnod pa spong //
smin mtshams thig le gang bsgom pa / Pdis ni dung
lagomsparbyed/
/dbyugurgyudlasems'dzinpa/
sgo mams khegs // rang sar sdud /// lagoms/ goms // spyod // sar dag
/desnidbangpo'i
sna rtser Yid ni su goms pa /
/byung ba yas pa
lus brten rang 'od gang goms pa /
Inammkharsemsnisu'phangspa/
Pdis ni bar do'i sa
I'dinistongpanyidia
gang gi ma bar sems bzung ba / Vdis ni dgra,mams ci dgar gang gis snying khar sems'dzin pa /
Pdis ni bsam pa rang
/ stong pa nyid la su gnas pa / /'dis ni dngos po'i zhen pa'gag
/ stong nyid had po su sgom pa // rtag sems la gang sbyong ba // ba Inga la sems gzung na 1/
dran pa mams ni ci char stongs/
'dis ni 'khor ba'i zhen pa bziog / 'byung
de ni lus kyi rtags mams "byung //
/ Pdi bsgom ni mtshan ma'i zhen pa'gag pa shes gang ye IPugpa de la su sgorn pa / du su byed pa //
223
/ mi
mi rtog
/ gnyis su
/'dis ni 'dod yon lam du byed / bar snang lam
'dis ni sems la dbang yang thob /
Instead of the v4ra-song ( rdo de glu) one finds here again the
'9yed See ( Iha TCZ 11, ma yin rtsod pa pa). the anti-gods struggle of 158.
367
224
See RBBR p. 352:
/ las dang po pa dmigs pa la sems'dzin dus // no/
Iha dang mi'i sems'dzin
/ting nge'dzin skyes pa'i ngang la sgom dusbyang chub sems
dpa'i bsam gtan no //
brtan pa klong du gyur dus bde bar gshegs pa'i
dgongs pa'o / Pdi dag ni snga phyi'i rim pas cha la btags te / 'dzin klong du gyur na dgongs pa rang gnas su gcig pa'o // sor phye yang don la ma 'brel bas /
225
don serns phal gyis so
'di kho nao /
See RBBR, p. 352:
I gnyis pa man ngag rgya mtsho cog bzhag ni mi sgom na phar zhog / / sgom tshad la mig mi 'dzum par blta ba gnad yin //
de yang me long
ye shes kyi rang gdangs chu'i sgron ma la zug pas /1
shes pa mig la
gtaddus/
226
/ gsal ba zang thal chen po'i gdangs 'char bal phyir ro /
The six colletions ( tshogs drug) consist of the five sense
consciousnesses and the mind consciousness.
227
See RBBR p. 354:
/ sgom dus tshogs drug gi snang ba'gags na // // ba du no yin go] sgom // ba no yin sgom par gol
nyan thos 'gog pa'i
lhai bsam du 'dzin ba na gtan gsal ris can stong pa phyal chad du song na mu stegs
// ba du no yin gol chad pal sgom
bde bar sems chags su song na'dod
Iha'i yid kyi sgom par gol ba yin no //
btang snyoms Itengs por song na gti
/ ba kyi gol yin no par sgorn mug sems chags / ba no gol yin par shes na'dod pa rang sa'i / ba te dri yin 'dzin gyi mas gol
368
/ gud cha rang bder zhen / de thams cad ni mthar
228
It should be noted, that the third part of the so called "giving
continuity to meditation" (sgom pa la rgyun du byed pal rnal 'byor ) is the intention which is leaving (the Six Collections) in the ground of appearance and existence ( dgongs pa snang srid gzhir bzhag ) and not the intenbon of appearance and wastence emerging (as) ground ( snang srid gzhi bzhengs kyi dgongs pa ) which is the intention associated with the yoga of the conbnual aetion ( spyod pa la rgyun du byed pali mal byor). See the beginning of the part named "giving continuity to meditation" ( sgom pa la I rgyun du byed pa 7 mal "byor ).
229
In accordance with the two preceding yogas, the TCZ - see TCZ
11,p. 185 - presents a fourth part called "natural purification of the afflictions" ( nyon mongs gnas dag ) which is not accounted for as a distinct part in the Tsh4 don bcu gcig pa and in the RBBR.
230
The vehicle of the :!ýrcivaka (nyan thos kyi theg pa), the
pratyekabuddha ( rang rgyal bal theg pa ), the bodhisattva ( byang chub sems dpa I theg pa ), the kriyJ -tantra ( bya bal rgyud kyi theg pa ), the caiycl-tantra ( spyod pai rgyud k)d theg pa ), the yoga-tantra ( mal 'byor ), ( 'byor kyi ), theg the the theg chen pol pa mal mahci-yoga gyi rgyud pa anu-yoga ( des su mat 'byor gyi theg pa ), and the Rdzugs chen ad-yoga ( rdzogs pa chen po shin tu mal "byorgyi theg pa ).
231
The views relying on words, holding onto assumptions (yid dpyod
'dzin pa) mentioned in the text are treated in the TCZ in a distinct part don Ita ba their tshig looking -i and meanings"( "the words at view called Ita ba ). 11, TCZ Tantra 186 Sgra the TCZ p. which quotes the to see According -
be distinguished: The can assumptions or views thal Igyur, seven such 369
assumption that (one's own view) forever is free Of something to be done ( ye nas bya bral du 'dod pa ), that it is forever liberated without effort ( 'bad med ye grol du 'dod pa ), that it is dissimilar to the graduated guide of mind ( blo rim gong nas gong khrid la Itos nas fis mi 'drar 'dod pa ), that it is beyond wholesome and negative actions ( dge sdig las Was par 'dod pa ), that it is the Greatness of non-creation and non-arisal (of anYthing) ( byaS med byung med Chenpor 'dod pa ), that it is the Greatness of Unchangingness and natural Purity ( ma bsgyur rang dag chen por 'dod pa ), and that it is the Greatness of Self-Ansing and SelfLiberation ( rang shar rang grol chen pordod pa). Klong chen rab 'byams then continues to say that fte-se seven views are general views of the Mind Series (sems sde) and the Space Series ( klong sde ). Moreover, from among the four views treated in the part called "the
natural view" ( rang bzhin gyi Ita ba) - see TCZ 11,p. 187 - the view of ..!kk
7 Ita ba ) from ( that the nirvana pa assumes samsara. and are gnas abiding very beginning beyond suffering, the transcendence of efforts having causes and results is affiffned in the view of visual appearances ( mthong dag gi Ita ba ), the natural view ( rang bzhin gyi Ita ba ) holds that the world broad liberation from liberation, in and appear primordial and eAstence extremes is emphasized in the uncontrived view ( bcos med kyi Ita ba). These fbur views are considered to be false, because they are based instructions on oral are not which and quintessential assumptions transmission ( lung) and Tantras ( rgyud). 232
The specific view ( rang gi ita ba ) corresponds to the identification
) don ( ) itself the Rdzogs ( gzung gi of ngos rang chen the of of meaning TCZ - see TCZ 11,p. 186 - which consists of the same three parts: The ba ), la bIta inner the the ( of things can view reality chos View of outer phyi ba ), Intelligence b1ta the la and view of secret itself ( nang chos nyid ba). bita la ba (gsang rig pa 370
By the way, the RBBR see RBBR, pp. 329-333 - treatS the sannethree parts in its quintessential instruction of "the mountain-like letting-be" ( man ngag ri bo cog bzhag ).
233
It's not yet clear to which textual source these four eyes must be
traced back. However, one probably is not wrong when one understands them as aspects of the play of Intelligence ( r4 rtsal).
234
An explanation of the inseparable union of Space and Intelligence
( dbyings rig dbyer med) is presented in the Seventh Theme.
235
See RBBR, p. 329:
/ Itabal rang mal mthong bas yid dpyod blo Vi the tshom clang 'gal 'khrul med par thag chod pas blo bde ba ri bo pho 'gyur med pa Ita bu ste /
236
Although there is no explicit distinction between the different parts
of this yoga, one can easily determine its three parts - the naturally pure result ( rang bzhin mam dag gi 'bras bu), the quintessential instruction of the "letting-be of Intelligence" ( deli man ngag tu rig pa cog gzhag gi Ita ba ), and the primordial punityof the Three Forms of E)dstence" ( srid gsum ka dag gi dgongs pa )- with the help of the TCZ Moreover, all three parts of the naturally pure result of the RBBR - see RBBR, p. 363 - are identical with the ones presented in the Tshig don bcu TCZ TCZ 11, fourth 191 the the part of see p. called gc4 pa, and gain, "result of the Self-Liberation of the afflictions" ( nyon mongs rang groi gyi 'bras bu ) is not listed as specific part in the Tsh4 don bcu gcig pa and in the RBBR.
237
In #* TCZ this part is called dmangs cham la phebs te mi Igyur 371
ba. See TCZ 11,p. 191.
238
See TCZII, P. 192:
/ 9sum pa ni rgyal po zhig gi blon po dam pa yul gzhan gyi rgyal pos btson du bzung na / rgyal po de yang gzhan gyi rgyal po ci zer nyan dgos pa dang 'dra bar / yid kyi mam par shes pa 'gyu ba rgyun chad pas / de'i 'char gzhi rig pa rang dbang thob pao /
239
See TCZII, p. 192:
/ gnyis pa dei thabs rig pa cog gzhag gi man ngag ni thams cad rig pa'i nang du ye nas rang shar rang gnas rang grol bar thoag chod pas rig pa gang shar de nyid shar sa der bcos bslad med par phyal yas su 'jog pa
ste /
240
See RBBR, p. 367:
/ gnyis pa man ngag rig pa cog bzhag la / Inga'irnamshescogbzhagtu.
byabadang/
kyi shes pa cog bzhag du bya ba dang /
phyi'i yul Inga snang dus sgo nang dran rig 'char dus yid gsang ba rig pa rang gnas su
dangs dus rang mal chos sku'i cog bzhag gi thabs gsum la bslab par bya do de du / thams med cad g-sum ma'dus pa gang yang ste shes pal gnad / don la snang shes gang byung cog bzhag rang dangs su stong pa'o / 241
Here, one's body, speech, and mind are refered to asrThree
Forms of Existence" ( sfid gsum), i.e., the subterranean, the terrestial, and the celesbal form.
242
Here ends the RBBR which does not treat the practice by means 372
of conception of the self-appearance of intelligence ( rig Pa rang snang 9i blo can), and the TCZexplains this practice in its eighteenth chapter.
243
For a detailed explanation of the Cutting Through ( khregs chod)
see for instance TCZ 11,p. 252.
244
In the TCZ- see TCZII, p. 193 - is a clarification of the distinctive
superiority (of the Leaping Over) when compared with the common vehides ( thun mong gi &eg pa las khyad par "phagspa 7 tshul nges par bya ba ). It lists seven piths (of superiority) ( gnad bdun):
/ gnad, mam pa bdun gyis'phags te /
lam gzhan rnams shes rab che bas
myur ru rtogs shing grol chung bas mi grol ba las /
'di ni mthong ba
dbang pol gnad kyjs brtson 'grus che chung tsam las dbang po mo rdul med pa'i gnad dang /
gzhan rnams rang rang gi chos nyid yid dpyod la
'phen las / du 'cha' ba stong sgom mun rdo pa M V-deng
'di ni blo'i yid dpyod
mi Itos par mngon sum Itar yod pas yid dpyod la mi Itos pa'i gnad dang / gzhan mams dod byed tshig gi rim pa la Itos'cha'bas don gdod nas rtogs su re ba las /
'di ni tshig la'bru gcig ma Itos par don mngon sum du
mthong bas tsf* gis sangs mi rgya bal gnad dang /
gzhan marns rang
lam 'bras bu du byas kyi don blos lugs gzhi rnam pa'i yul rang gi gnas dpyod dus la Itos pa las i
'di ni rang gsal mngon du rgyur bas blos byas
/ ba'i la Itos lam clang gnad sangs rgya mi par rtog pa'i gzhi
gzhan rnams
ba las / byang Itos tshd 'bras gzhan nas chub pas phyir snga rgyu
'di ni
las las la Itos byang 'char bas bzang 'bras chub mi par rang gyi ngan rgyu 'bad rtsol dang blang dor med pal gnad dang /
gzhan mams rtsa dung
dang thig le la sogs pa na so gzhon dus dar bas byang chub 'grub la rgan dus'byung bal stobs zad pas mi grol bar'dod pa las /
'di ni rang byung
bas brtson 'grus dang Idan 'char khong na so la nas 'od gsal gyi nyi z1a / dang ba-, gnad rgan gzhon med pa grol 373
gzhan marns mthar thug gi 'bras
bu sku gsum du 'dod pa la itoscha'ba
las 1 'di ni sku gsum larn snang du
'char bas mthar thug 'od gal ka dag gi klong du lhun grub rig pa'i gtan srid zin pal gnad dang /
de Itar bdun gyi che bas thun mng gi üffl pa nyan
thos nas gsang sngag phyi nang rim dgu kun las'phags so /
An abbreviated translation of the passage quoted above runs as follows:
"Other vehicles present methods which are quickly realized by adepts with sharp discrimination, but offer little chances to gain liberation for those with a lesser capacity of understanding. This practice, however, shows the way of liberation by means of the essence of the non-existence of either sharp or dull intellectual capacities ( dbang po mo rtul med pali gnad) and merely requires a certain amount of effort. Other vehicles are based on mere assumptions about how they
understand Reality Itself ( chos nyid), and people doing their meditation of mere emptiness ( stong sgom) are like people who throw a stone in utter darkness. In contrast to these other vehicles or practices, this pracfice does
not rely on assumptions, because Reality Itself is present in its very immediacy. Therefore, it is charactensed by the pith of not relying on assumptions ( yid dpyod la mi Itos pali gnad). Other vehicles need words to explain what is meant by Reality Itself and hope that words will be of some help to make oneself realize its meaning. On the other hand, here one actually sees the meaning of Reality Itself in its very immediacy without relying on words. Therefore, one qualifies it as having the pith of gaining Buddhahood without using words ( tshig gis ). bali gnad sangs mi rgya Other vehicles offer an analysis of the three aspects of their vehicle after Here, is dependent intellectual one object. not on them having made an beGause the self-daity proGedures, mind-made suGh
(rang gsal ) aGtually
"the Buddhahood is of gaining pith This called without superionty manifests. 374
relying on a conceptual understanding of the ground, the way, and the resulf ( blos byas rtog pa 7 lam la mi Itos par sangs rgya bai gnad ). Other vehicles hold onto a temporal sequence of cause and result. Thus,
the enlightened mind ( byang chub sems) is sought for elsewhere, because its resultant arisal has to be different from its initial cause. Here, the enlightened mind arises from oneself without depending on cause and result and its attendant discrimination of good and bad actions. This is the significance of the pith without strenous efforts of acceptance and rejection ( 'bad rtsol dang baing dor med pali gnad ). Other vehicles propagate methods such as the manipulation of subtle channels, winds, and drops ( rtsa Hung thig le) by means of which the enlightened mind can only be realized when one is still young and in good health. Here, on account of mere diligence, enlightened mind manifests out of the Inner Space of the sun and moon of self-arisen Clear Light. Therefore, this practice is characterised by the pith of gaining Buddhahood
without there being any restriction of age ( na so la rgan gzhon med pa grol ). 7 gnad LAa Other vehicles assert the Three Buddha Bodies ( sku gsum ) as the
ultimate result. Because they arise here as appearances of the way, the domain by the is the of catching permanent pith of result made accessible in the Intelligence the of primordial purity of space perfect spontaneously the Clear Light ( 'od gsal ka dag gi klong du 1hungrub tig pa I gtan stid zin pa 7gnad )." f---
245
According to the TCZ - see TCZll, p. 199 - the preliminaries
( sngon 'gro ) consist of two parts: The first, i.e., the rationale for the preliminaries ( srxjon 'groli Wwd pa ), denoted: explicitly are not presents three parts which
is illustrated by the doing the for preliminaries example first The rationale 375
of someone who forms a picture of possible lurking-places in order to set forth on an agreeable, carefree journey which represents in this example the main part of the practice. The second one is given with the help of a further example. Thus, having taken preventive measures like digging a ditch in order to protect a hamlet in the border region, one is safeguarded against any possible harm planned by enemies. Likewise, when one is doing the main part of the practice, one feels at ease and has no anxiety at all, because the well performed preliminaries lay the foundation for a positive outcome of the main part. The third example uses the picture of a frightening escort which is likened to the preliminaries, and the safe arrival at the final destination without having lost one's possessions refers to the main parL The second, i.e., the main part of the preliminaries ( sngon 'gro dngos ), has five parts:
What they are preceding ( gang gi sngon du 'gro ba ):
They are said to precede the transcendence of the samsaric world, because they provide the connection with nirvana. Furthermore, it is having liberated the beyond that without samsara go one Gannot assumed
Thus, beforehand. these body, as and mind speech, of attachments by the the transcending the of means world of certainty give preliminaries liberation from the fetters of body, speech, and mind, one calls them "excellent preliminaries".
How they are ( srigon 'gro ji Itar yin ):
for "beforehand" their to stands power The single syllable sngon has beforehand one accumulated actions from the unwholesome liberate 376
during countess aeons, and the double-syllable sngon du - "beforehand" refers to their capacity to purify all impure actions done by body, speech, and mind during the intermediate state between death and rebirth ( bar srid). The assumptions that one has to go through these preliminaries before one gets involved in the main part and that liberation from samsara is effected by means of them without strain is represented by the doublesyllable gro ba - "go" -.
How they are exemplified ( dpe ci dang 'dra ba ):
There are two examples demonstrating the necessity of doing the preliminaries: When a virtuous king urges his subjects to do something, they don't have the power to not do it in the first place, and when one intends to urge a horse to commence to galop, one has to dress it properly beforehand.
Their purpose ( sngon 'grO dgos pa):
They facilitate the practice of the main part and give the confidence that one will suceed in doing it.
Their detailed classification ( rab tu dbye ba ) has three parts:
1.
The guide of the Three Buddha Bodies consisting of the teaching ( khrid byed Forces Elementary Four gyi the sku gsum sna par of la bstab ): "byor bzhi7 "byung pa mal pa
Kjong cheb rab 'byams quotes in this context the Tantra Sgra thal 'gyur has to the the meditate that on sound is of earth, practitioner it said where liberation. However, he to in about certainty gain fire order and wind water, have tc) this the practice which seems about specifics does not give any 377
Tantra mentioned above as its source.
2.
The guide of Intelligence consisting of the teaching of the Action of Separating Samsara and Nirvana ( rig pal sna 'khrid par byed pa "khor'dasrushan 'byedpa I spyodla bslabpa) presents three parts:
The purificabon of the body ( lus W sbyong ba). The action of separating speech ( ngag ru shan 'byed pali spyod pa ). The purification of mind ( sems kyi sbyong ba ).
3.
The guide of mind consisting of the teaching of the mode of being of body, speech, and mind ( sems kyi sna 'khrid par byed pa lus ngag jdd gsum gjd gnas lugs la bsiab pa ) consists of two parts:
The actual preliminaries ( sngon 'gro dngos), Bringing down to naturalness ( mal dbab ).
246
The Three Actions of Separating Sarnsara.and Nirvana ( 'khordas
bya ba ) 7 ba dbye gsum correspond to the part of TCZ spyod pa shan ni called "the guide of Intelligence consisting of the teaching of the Action of Separating Samsara and Nirvana" ( rig pa 7 sna 'khrid par byed pa Whor Vas ru shan Ibyed pali spyod la bsiab pa ).
247
In the TCZ - see TCZ 11,p. 204 - the Three Actions of Separating
dbYe bal spyod pa gsum bya ( Whordas Nirvana ru shan Samsara and "main the by the called Part Of the Preliminaries" followed part ) ba are in This is text. the "bringing the ) dngos missing part and which sngon gro 378
down to naturalness" ( rnal du dbab pa gsum) Constitutetogether the guide of mind consisting of the teaching of the mode of being of body, speech, and mind ( sems kyi sna 'khrid par byed pa lus ngag j4d 9sum 9yi gnas lugs la bslab pa )By the way, the practices of the guide of Intelligence ( fig pali sna khrid ) emphasizes the necessity to distinguish between mind ( sems ) and In-a Intelligence ( rig pa ), whereas the guide of rnind ( sems W sna khrid pa ) enhances the identification of one's body ( lus), speech ( ngag ), and mind ( sems ) with the the Body ( sku ), Speech ( gsung ) and Mind ( thugs) of a Buddha. Concerning the main part of the preliminaries ( sngon 'gro dngos): It consists of the practice of body, speech, and mind, but here, it is not treated in detail. Nevertheless, Klong chen rab 'byams quotes here - see TCZII, its Sgrag 'gyur Tantra, thal 204 the the specifying of relevant passage p. different parts.
Thus, the practice of body ( Ids sbyang ba ) principally implies a ) ( dkyil krung and a standing position which posture cross-legged is compared to a three-pointed blue vajra. The practice of speech ( ngag sbyang ba ) has four parts whereof HUNG: the sound use all exclusively
Sealing (appearances) ( rgyas gdab pa Refining ( rtsal sbyong). Searching suppleness ( mnyen btsal ). Entering the way ( lam du gzhug pa ).
ba ) ( presents three parts sbyong sems The practice of mind 379
being facilitate to as empty of mind of meant one's understanding possessing an ultimate place of arising, dwelling, and going:
Searching the place of the arising of mind ( sems kyi byung sa )Searching the dwelling place of mind ( sems kyi gnas sa). Searching the place where the mind is going to ( sems kyi gro sa ).
248
See TCZ 11,p. 205:
/ thun mong gi dgos pa ]us ngag yid gsum gyi bar chad zhi sdig sgrib'dag go //
mchog gi dgos pa ni sku gsung thugs gsum du grol ba /
249
The Arisal of the Four Visions ( snang ba bzhi) represents the third
and most important part of the four parts of the main part ( dngos gzhi) of the Leaping Over ( thod rgal). The other three parts are: Piercing the pith of body, speech, and mind ( lus ngag yid kyi gnad gzir ba ), the mode of relying on the meaning of the Immediate Perception of Reality Itself ( chos nyid mngon sum gyi don mal 'byor pai rgyud la ji Itar brten pa ), and the quintessential instruction of the final support ( mtharten gyi man ngag) .
250
See note 163.
251
About the nirvana without remainder ( Ihag med ) see the Eleventh
Theme.
252
See TTT 56, p. 141, Fifth chapter of the Tantra Sgra thal gyur
chen po:
/sprinmedpayimkha'lagsal/
/nyamskyisnangbagong&phelni/ 380
/ ye shes kha dog phyir phyung nas // dang //
gyen 'greng ba dang rtsibs shar
thig le sna tshogs sku nyid du //
/ rig pa tshad phebs snang ba ni // / ma nges kha dog 'ja'tshon las //
/ ba'i la gsal snang yul rig pa
longs sku mtshan dper gsal ba yi / rigs Inga yab dang yum du snang /
/ chos nyid zad pal snang ba nyid //
nyams kyi snang ba stongs nas ni /
/ lus zad dbang po'i yul yang zad // rtog tshogs'khrui pa las grol nas / / Mod gzhii tshig dang bra] byao /
253
See KDNYTI, p. 334:
/ snang ba bzhi'i 'char lugs ni /
'das des las /
chos nyid mngon sum
yid dpyod'dzin pa'i Ita ba snub/
snangbayis/
nyarnssnang gong du
bar do"i ye shes mngon du byas /
'phel ba.yis /
tshad phebs pa -rig
snang ba yis / longs spyod rzdogs pa'i sku ngos zin / snang ba yis/ phyin nas /
254
rdzogs chen bya bral 'bras bu thob / myang 'das gzhan du btsal du med /
chos nyid zad pai 'di Itar bzhi la mthar
ces so /
See TCZII, p. 220:
/ deang snang ba bzhir grangs nges pa ni phyir nam z1adus bzhi"phel zad pa dang /
las dgrol ba dang / bzhi'i bcings lus du pa sems yid ngag nang
/ gsang bar dbang bzhil nges pa ston pa dang 1
de kho na nyid du sgron
// la Itos bzhir ba bzhi'i nges so nas pa nges snang ma ni /
go rims nges pa
dang pol gzhi chos nyid mngon sum ma m#x)ng na Ihag ma gsum gyi
Ichar gzhi med pas rten dang brten pa'i gzhir dang po chos nyid mngon // bab 'char ba sum gyi snang
de nyid shar bas chos thams cad kyi don
las bya'o // byung rnyed pa bas shes rang zhes ye gi rang mthong
de
la bu lyung gbras ba ehig tsarn de myong na mi su nyams nas mngon pa
las //
don nyams su myong bas de'i nyamsgong 'phel du byung ba'o /
byed dgos 1 brtan brtan te tshad par ma na pal 1de Itar nyams skyes 381
nyams la thug pa med pas chos la zin pa med cing / mi 'byung ba las /
sangs la rgya rgyu
nyams Man pa'i tshad la phebs pas /
phebs kyi snang ba byung bao //
rig pa tshad
rig pa'i snang ba tshad la phebs kyang
de las gzhan du mi 'gyur na sku gsum 'bras bur 'dod pa dang khyad med la /
dngos snang mtshan mal chos la don gyi 'bras bu re ba thun mong ba
mams dang khyad med pa las // rags kyi snang 'dzin nub nas /
snang nyams gzhi la thim ste /
phra
ka dag chos zad la spyod pas chos nyid
zad pa'i snang ba byung ba'o /
255
See also the Sixth Theme.
256
See BMNYTII, p. 120:
/ phung po lhag med ces bya.bai go ba ni / 'byung ba Inga rang sardengs nas/ khrag rang dgar mi snang /
'di Itar nyams su btangs pas
luskyi'dzinparanggagstesha
phyi'i 'byung ba Inga 'gags pas sa rdo'i
snang ba rags pa mi snang ba las Ihag ma med pa'o /
sha khrag rang ga
mal gzugs dang bcas te song zhing 'gro bai sa yod pa ma yin no /
257
Concerning Buddhahood without remainder ( Ihag med) see also
the Eleventh Theme.
258
See BMNYTII, p. 251:
/ dngos bzhi zag pa med pal ye shes kyi don nyams su blangs pa las / bzhir ba ni pa nges snang
chos; nyid mgnon sum gyi snang ba ma nyams gong 'phel gyi snang ba
rnthongnachosnyidyiddpyoddu'gyur/
khyad / dang tha med pa mal ma mthong na
rig pa tshad phebs kyi snang
bden bsius 1 bla gi pas ngag chos nyid zad pal man mal na b%--, mthong ma LI*CA 382
snang ba ma mthong na chos nyid mgnon sum nyid dngos por'gyur ro /
259
See KD YT 1,p. 374:
/ de Itar snang ba bzhi rdzogs nas gdod mal ka dag chen por rang grol ba ni/
dpernasheigongdrimasbyangspalas'od'byungstenyizergyi
rkyen dang bral ma thag 1
'od Inga nang gsal du thim nas gnas pa Itar 1
dang po'i ka dag las phyi gsal du shar ba rang ngo ma shes pas gzung 'dzin 'khrul pai 'dam rdzab kyis dri mas gos kyang /
snang ba bzhi'i
gdams ngag nyams su blangs pas 'dag ste'od Inga shar ba ftar rig pa tshad phebs kyi snang ba shar nas /
chos nyid zad sa ]a thug ste /
slar
yang 'od Inga nang thim Itar gdod mal gzhi thog de nyid du thim dus gzhon nu bum pal sku brnyes pa ste thim pa la ma rmugs pa / Aphro ba /
rig pa mi rtog pa nyid du lhun gyis grub nas / ngo bo stong
pas chos sku / pa'isku/
gsal ba la mi
rang bzhin gsal bas longs sku / thugs fje ng pas sprul
ye shes dang bcas pa'dubral
med par lhun gyis grub bo /
siar yang sems can gyi don du chos sku de nyid las ma gyos bzhin du longs sku dang sprul sku'i snang bas gang la gang 'dul du skad cig la dang / kyi bar du ba las 'kher rtag pa ma stongs mdzad pal phrin mi'chadpadang/
rgyun
rgya che ba'i rnam par 'phrul pa nam mkha'i khams
kyi mtha'kias par "byung bao / de dag gis tshe Mir grol bal gdams pa rgya cher bshad pa'o /
260
See TCZII, p. 222:
ba ni chos nyid mngon sum gyi gzung ngos nyid / gnyis pa rang gi Mtshan / la bIa pa zhes snang
chos nyid kyi sgra nye bar sbyw ba la bzhi las 1
/'khor ba la chos //
myang 'das la chos nyid ces pal'di chos nyid do / 383
/ gnad med pas mi grol ba la chos /
du la nyid chos riges pa. grol pas yod / rig pa la chos nyid du
/dbyingslachos/
gragspa'i'dichosnyiddo/
/mngonpanidbangpoi
gragspa'i'dignyiskadbyermeddu'dodpa'o/ spyod yul pa dngos su bitar yod pa'o // ste /
de'ang yid dpyod la ma Itos pa
yid dpyod kyi shes rab kyis gang du btsal yang myed pal dus med
do //
tshol mkhan mig can ma yin /
phyir te / rnyed/
sdus pa las / /cesso/
Pod gsal gzugs can ma yin pa'i
shes rab kyis ni brtags na phung pol gbng mi
/'odgsalgyisnangba'dithasnyadiagragspa'i
gzugs can ma yin te I
phra ba rdul phran dang rags pa dngos po rang
mtshan du 'di med pal phyir 'byung bzhil gnod pas gzhig cing gzhom du mi rung bal phyir ro //
gzugs can ni gzhig cing gzhofn rung du yod de
gzugs ky! mtshan nyid de yin pal phyir ro //
gsum ni rnam grangs te
phyir Jusngag yid gsum gyi gnad gsum gyis gzhi bca'ba // chos nyid yul gyi gnad /
'char byed sgo'i gnad //
gnad gsum gyis lam bsal ba dag / smin pa rtags kyi rim pa / tshad gzung ba dang // le /
nang du
rlung rig gnas pal
gsang bar goms pa tshad kyi rim pa
mthar thug zad pa'i rim pa dang gsum gyis bla na med par snang baod /
srrdn pa thig
rdzogs pa sku dang gsum gyis 'bras bu rdzogs pal phyir /
gsum
tshan bzW nges pas gsum zhes byao 11 yang na chos nyid la sku gsum Ihun grub tu yod pal rang gdangs snang ba gsum phyir shar bal grangs / / chos skul rang gdangs nang myong ba rig stong / gdangs'od Inga phyir gsal ba ye shes rang gsal /
longs skui rang sprul sku'i rang
dang bcas la Itos kyi pa gsum nas rab rtsal med shes ris shar grol gdangs gsum zhes bya'o //
de'ang gzhi gsum gyis gzhi bcas pas dngos po la tha
dad med pai gnad clang / / clang pa med ring
lam gsum gyis gegs bsal basgro lam ia nye
tshad gsum gyis tshad la phab pas'dra min clang
/ dang pa chal chol med
"bras bu gsum gyis zad sar bskyal bas yin min
bya / sum zhes; ste na mngon tshom dang the med pas
tha mal pa'i dus
bas bde bar dga'btang mthcmg sdug ma gsum gsum dga" snyom nii na Achar ba /
bla ma'i gdams pa nyams su blang bai dus na dbyings rig chos 384
gsum mngon par mthong bas so //
dpyod la mngon sum yid chos nyid
tshig gis sgra gdags su med pal gnad /
goms pal dus na 'od thig le sku
gsu mthong bas'khrul pal snang ba rang 'gags pal gnad /
tshaddu
phyin pa'i dus na.gsal ba,stong pa bde ba,gsum mngon par mthong bas / chos nyid rang zad pa'i gnad do I/
de Itar na gsum zhes grangs kyi
gnas gzhan la Men nas 'bras bu cig car grol bar nges pa'o // ni gang snang na chos nyid snang la /
yul gang la snang na dbyings la
tshulji Itarsnang na'oddang'od
snang/
bcas pa snang /
snang ba
khyim rig pa lugu rgyuddang
snang ba de nyams su blangs pa ]as 'bras bu rdos bcas
mi snang bar sangs rgya ba'o /
261
See TCZ If, p. 226:
1 rgyas par bshad pa ni /
nyams gong 'phel ces pa'i nyams la gnyis te
shes pal nyams dang /
snang ba'i nyams so //
shes nyams la 'jig rten
pa'i shes nyams ting nge'dzin gyis thob pa'i dga'bde sems chags pa glu gar la sogs pa byed 'dod pa mams dang i
'das pal shes nyarns stong
gsal mtha''bral gyi rtogs tshad shes rab kyi rtsal dang bcas pa mams te / 'di nyid thog ma bar dang mthar goms pa las / shes pa dga'bdel nyams dang /
mthar'gyur gyi nyams dang /
'byung ba las / bag la zha nas / pa dang /
dang po ni 1
snang ba'i nyams dang gsum
lus ngag gang du gcun pas rlung sems
nang ting nge'dzin'od gsal stong pai ngang la 'byams
shes pa bag yangs gzung 'dzin med pal dga' bde yangs pa
khrol chags su skyes kyang zhen 'dzin spu nyag tsam yang med pa ni rang bzhin gyis bsam gtan gnad du phebs pa las byung bab 11
beos mai
bsgoms pa las dga'bde byung ba ni nyams'gyur ba shas che la rags pa lkhrab pa'arn glu gar byed "dod pa'byung bas chags zhen du song la / 'di ni dga'bder shar yang rang dbang thob pal dgabde zhen med du shes bsgoms dang 1 bcos bzhin du pa khyad nas rang ni gyis rlung pa yod pal du khyad bya'o bsam shes par gyi gtan phebs pal 385
mthar'gyur gyi
nyams ni Hung nyams kyi snang cha ste /
srin bu me khyer Ita bu dang /
sprin Ita bu dang /
smug zil Ita bu dang /
du ba Ita bu dang /
shar ba fta bu dang /
bu dang / Ita ba skar ma shar
la mthing ga'i snang ba yod pa Ita bu dang /
mi brten tshugs mi thub'gyurgro
nyams zhes bya ste /
nam sros pa fta bu
nyi ma shar ba Itar phyi nang
zang thal bar snang ba fta bu dang brgyad de / du byung bas /
'char nub dang gsal 'grib bas mthar'gyur gyi
dung gyo ba'i nyams yin pa'i phyir ro /
byar yod de riung sems dag dgos pal phyir ro // rig pal rang gdangs'od gsal chen po ste / 'phel zhing tshad la phebs nas /
z1aba
Pdi dag
snang bal nyams ni /
gnas skabs su phyir snang
rang gdangs gzhi thim la nang bzlog pas
phyir gsal du zad dgos te 1 Ihun grub ka dag gi dbyings su thim dgos pal phyir ro //
nang gsal du rang 'od kyi klong na rig pa sku dang ye shes kyi
/ brang la bzhugs lhun ye grub chen por, pho'gyur med pao pio r%k
/desna
'dir snang bal nyams gtso bo ste / shes nyams ni blo yin pas'gyur zhing tshad m-ithub ste kun brtags kun rdzob kyi rnam pa can dran byed tha dad pa tshu rol gyi rtog pas bsdus pa'i phyir / tshod b"s
/di la tshod phyed na sprin la
nas sbas skungs byed pa'i bya dang 'dra ste /
pal dus med de mthong ba rang thog tu mi phebs so /
don rtogs
/'di ni snang ba'i
nyams te ye shes Ingal kha dog gi snang ba mthong bas'khor bai ]as k)(i mtha'phyedgzungpayuldusnangbalas'dasla/
dbyingskyisnangba
mthong bas del steng du 'dzin pa rtog pal chal phyed med pa stong chad
clu'dzin pa log pas'khor ba'i cha'i sum gnyis las'das la/
kunrtoggzhi
du ba 'dzin dag rang mtshan chai phyed snang pas grol rang sangs su 'dzin pa log pas / pa zhes byao // snangbadang/
gzung 'dzin gang zag clang chod kyi bdag med rtogs kha dog Ingal gi mams shes snang nyams ye na mdor dbyingskyisnangbagnyissu'duspao/
/gong'pheini
1 snang ba de dag je bkra je legs je mang la song ba ste 1 'di la dag tshtg / bye brag bshad las / tshul tu dang bstan gyis pa gnyis snang pa gyis spyir dang po ni /
'khor bal bicings pa las grof tshul dang sbyar na i
badeyanggyen'grengdang/
rtsibsshardang/gruchaddang/ 386
snang dum
bu dang /
kha Ingal Inga dang ba bul shes rdzogs pas ye snam snang
dog la dbang thob nas / mug dang /
gti
du ba'i bcings Inga dog mngon rgyu phrag
nga rgyal dang /
pa las grol te /
zhes sdang dang /
'dod chags dang /
bag la nyal tsam las ma gtogs pa med pas'khor ba'i de nas dra ba'i rnam pa dang /
phyed lasdas pa nyid do // phyed pa dang /
mig mangs ris dang /
mig tshags kyi rnam pa ita bu
dang i za'og gur khyim Ita bu mthong bas /
gzugs la sogs pa phung
po Ingal tshogs pas bdag tu byas pa lasdas pas / gsum gnyis ]as 'das pas / byin riabs so //
dra
'jig rten gyi bdag
chos nyid Wi mthong ba rnam par dag pa'i
de nas ye shes dngos po dag pal dbyibs kyi snang ba /
ye shes mkhar thab kyi mam pa'dra ba dang /
nyi z1azung sbrel gyi
rnam pa'dra ba dang / padma brtsegs pa'i rnam pa'dra ba dang / mchod rten brtsegs pal mam padra ba dang / dang'drabamthongbas/
pad ma stong Idan gyi mam pa
'byungbalnga'i'chingbyedlas'daspa'o/
/
de dag kyang gcig skyes gig 'gags pas nyams zhes byao / / de yang snga ma byas khyad par du 'gyur bas gong 'phel zhes bya'o / / de Itar rim pas byung ba ni sngar dbang rim pas bsten pa las byung bao /
262
See TCZ 11,p. 232:
/ dang po ni rig pa tshad phebs zhes pas / mngon du gyur te /
lam srol du tshud pa las / gzhi snang gi rang gdangs
lhun grub kyi 'char sgo skur snang bas / / dkyil 'khor rdzogs pa mams so // dkyil 'khor rdzogs pai bar ro 1/ // ba'o par snang
rig pa ni gzhi gnas kyi rig pa
lam snang zad du nye ba las /
tshad ni clang po phyed sku nas sku'i phebs pa ni de las 'das sa med pas mam
de dag ni zla ba nya gang ba'i rnam pa dang'dra ste /
/ la boos 'khor dkyil te pao ngo su med rdzogs rang yar gyi 'phel zad pas
263
See TCZ 11,p. 237:
387
/ nges tshig ni 1
kyi tshogs pa'i chos nyon lus serns ngag chos zhes pa baod lam byed de snang gyi sbyong nyid ni
mongs dang bcas pa yin la /
gsal bsgom pai cha dang bcas pa ste /
zad pa ni stongs pa ste 1 blo'i
sgom pa yul snang dang bcas pa rang log nas med la /
mi dmigs pa
zhes bya ste /
264
See KD YT I19p. 397:
/ dang po chos nyid mngon sum gyi snang ba ni /I / chos nyid mgnon sum snang ba ni // / sprin med pa yis mkha' la gsal 11 rkyen bral mkha'la bla ma yis //
/ zhes pas //
dbang po'i sgo nas nges thon te /
zhes pa dang 11
klong gsal las /
gzigs stangs gcun zhing ngo sprad pas /
/ dbang pol sgo la sgron ma ni i/ /thigielugrgyud'brelbalas/
thal "gyur las /
«ja"am rma byal mdongs Ita bu / /'gul'phrigs'gyu
ba'i rnam par rgyu /
gong gi gzigs stangs kyis gcun te bla mas ngo sprad pas /
rang gi smin mtshams su dbyings rnam par dag pa'i sgron ma zhes bya ba / bar snang gi 'ja"am rma byai mdongs Ita bu gcig 'char ro // nang du thig le stong pal sgron ma zhes bya ba /
de dag gi
ko mol nang du rdo
bor baam phub kyi sba skor Ita bu nyung 'bru'am sran 'bru tsam 'char ro / / de'i nang du rig pa rang gi ngo bo rdo rje lu gu rgyud ces bya ba phra ba bu"am // byas Ita la pa mdud pa rta mga bu'am /
mu bg star la brgyus pa Ita
Icags thag brkyang pa Ita bu'am /
me tog gi dra ba dra phyed
dung gis bskyod pa Ita bu gnyis sbrel larn gsum sbrel la sogs pa 'char ro / / de ni rang gi ngo bo thig le nyag gcig ces bya'o //
de'ang dbyings dang
du 11 dang 'od te tshul 'bral 'du gnas ma zer gyi nyi med pa rig pa gsal las /
de Itar gsal ba'i dbyings rig ni //
gnas //
zhes so //
kyi rtags su thig le //
nyi ma'i 'od kyi tshul du
deang dbyings kyi rtags su 'od khyim / skul rtags su lu gu rgyud de /
11 kyi 'od Idan sku Inga 1ye shes aong dang 'gro ba dang /
klong
ye shes
rang shar las /
lu gu rgyud du 'od du gsal 11 de'ang
/'gulbadangni'phrigspadang/ 388
/zhespa
dang /
// dngos po'di rang snang rig pal
rtsal rdzogs las //
dei gnas lugs tsifta rin po che na ngo
lu gu rgyud du gsal //
// so zhes
bo ka nas dag pa //
// du ba 'od dang bzhin gsal sku rang
kun la khyab par bzhugs te //
rang bzhin Ihun grub nyid du ste //
nyid/
/tsiffadagnasrtsal'char/
thugs de kun la khyab pa
/ngobomngonsumsgola'char/
/ rig pa mngon sum zhes su b*)d //
yod pas /
yid dpyod rnams dang bral ba'o /
de dag gi lam snang dbang poi mngon sum na mthong bar yid dpyod 'dzin pai Ita ba de tshig dang /
blo dang shes rab
rtog tshogs kyis pho tshod byed pa bsnub pas so //
dang /
thugs le
de yang ngo bo ka dag
klong gsal las /
la 1/
/ zhes pas //
ye shes
nas 'char ba nyid //
phra bkod las I
de Itar mig
rgyang zhags chul sgron ma la rig zhes so //
pa lu gu rgyud kyi skur yongs su gsal lo /
de dag goms pa
las dbyings khru gang pa dang 11 thig le zium 'khrigs gsum sbrel dang 1 /rdorjelugurgyudphrala'gul sgron ma mam bkod las 1
baste/
dang porgomspa'itshadyin
par/
nyams blangs tshad ni mam gsum ste 1
/ mthong ba'i tshad dang goms pa'i tshad //
bstan pai tshad dang gsum
du bstan 11 müiong bal tshad ni 'od yin te 11 mi "gyur mthing ga dbyings kyitshad/
mthong bal dus su shes par bya I/
Pal tshad //
rnam gsum ste //
/ zhes pa dang /
tshad yin no // / klong gsal las //
dang po gorns pal tshad yin no /
/sgronmanidenyidias/
rang gi sna rtse la shar na //
/zhespadang/
goms pa'i tshad ni
mthing ga las mched kha dog Inga /
/ khru gang tsam du snang ba ni I/
ris //
/ phra la'gyu ba rig
/zium'khrigsgsalbasgronme'itshad/
/zium'khrigslasniza'og
dang po goms pal tshad yin no /
rig pa'dabchagsiding
/dangpogomspa'i
batsam/
/ bal / tan ni chos mngon sum mthong yon nyid so zhes bden pa finthong
ba // sum mthong ni mngon pa rig
1/ Idog khams 1 kyis no pa ma yin gsum bal gnad su // las rjes
ba // mthong ni sus gnad sum mngon
11 11 so zhes ma yin no
zhes pa dang 'das
khams gsum Idog pa
ma mümng bal skyon ni sn!ga ma las 1
/ na mthong ma mngon sum rig pa
yid dpyod rig pa'i mtha'khor nas 389
ba la de 11 mthong nyid so zhes
/'khor ba nyid du mam par'khor ii dgos pa gnyis las //
bral la / Ita ba dang kyi dpyod gnas skabs su yid
mthar thug dge sdig gis mi gos shing khams gsum du phyir mi Idog pao 1 / de nyid ma mthong na yon tan dag las Idog pa'i skyon yod do /
265
266
See p. 212.
1could not localize the Sgron ma mam bkod, and unfortunately,
there is no explanation of the full measure of stability ( brtan pali tshad) in the Zab don rgya mtshoi spfin of the KDYT 11.
267
See KD YT II, p. 402:
/ gnyis pa nyams gong 'phel gyi snang ba ni /
/nyamskyi'phelshandbyebagces/
'phelba'isnangbayis/ pas //
shes nyams dang snang nyams gnyis las //
ces pas /
rdzob 'khru,I par bshad //
gong du / zhes
shes nyams ni
/denyidlas/
blo'i'dzinpayinpasgtadpa'idusmedde/
yin la //
Idong gsal las /
blo ni kun
shes nyams sems kyi mtho dman
sems ni mi bden pa sna tshogs su snang bas 'dir spang byar'dod
pa'i phyir mi ston no // phyir'phelbadang/
snang nyams ye shes kyi 'od gdangs mi 'gyur ba /nang rtsa'od du song badang /
gsangbanyon
las / 'gyur del thal ba pas phyir por ston mnyam gsum mongs pa grol /yesheskhadogphyirbyungnas/
/nyamskyisnangbagong'phelni/
dang 1/ dang "greng shar rtsibs ni gyen
thig le sna tshogs sku nyid dang i
/ rig par snang ba'i yul las 'das //
zhes pa dang /
klong gsal las /
1 ba 'phel du ni nyams snang gong
Pod ni sna tshogsgyur'phel
/ thig le 'phel zhing rig Man tshad /
/ sa.bon 'bras bu bar bzhin 'byung /
dang /
bzNn las bla ba 1 gdams ngag nyams su mal / zhes pas snga mal snang blangspas/
/dbyings rig resgsal res migsal badag'byung/
btangs pas su yang nyams
/denas
dbyings ng srrHnmteJham las bra] te thIg 390
lel rnam pa de dag kyang sran ma tsam du song ba ni bar du goms pao / de bzhin du goms pas dbyings snang dum bu dang gyengreng du mthong bal tshe mig thur la bitao 11 deang gru bzhi la gyas su gcun / la gyon du gcun //
du blta / la steng gam zla
zlum po
gru gsum la thur du dbab
bo 11 de nas rtsibs rgyug dang 1 rndung rtse Ita bu dang 1
re Ide tsam
du snang zhing sgron ma'i 'phel snang ni thig le me long tsam pa clang / / rig pa "dab chags'phur skyen tsam pa dang / snang ste /
sgron ma snang byed las /
de nas gong du
me long tsam du gsal gyur nas /
smin pai mtshams //
zhes pa dang /
bar du goms pa'i tshad yin no /
de nas yang nyams su blangs pas //
rin po che'dra ba dang /
bar du goms
de nas rab tu nyams blangs na /
/ ri dwags bang dang mnyams pa ni // / zhes so //
de nas de la rab'dds nas /
zhes pa dang I
/ re Wel mam pa tsam 'char bas //
pal tshad yin no /1
de ]as cung zad bul bar
dbyings kyi snang ba
'od kyi drwa ba drwa phyed dang /
snang ba padma 'dra ba dang / mchod rten 'dra ba dang / 'khor lo dang //
ral gri dang //
dang I/
me ice dang /
khamphortsamdu'gro'o/ tsam du snang ngo /1
du 'char zhing /
rdo le dang /
mu tig gi drwa ba Ita bu dang /
dum bu rrfig mangs ris dang / mig tshags dang /I padma stong Idan dang /
'od Ingal
nyi z1aIta bu dang /
'od kyi
mda'tta bu dang / ye shes mkhar thabs
nya mig gi mam pa Ita bu 'char ro /I
thig le'ang
/rigpaniridwagsspangrtsibslargyugpa yang nyarns su blangs pas 'od ni yul khams tsam
thig le bse phub tsam dang rig pa bung ba bcud la'khor 1 dang de du las 1 tsam nas gru ste zhes pa yiA snga ma
ba tsarn ste i
/ me long tsam du gsal gyur nas // // bitas na yang
zhes pa clang /
bung ba bcud la "khor ba tsam /I
de nyid yang clang zhes so /
/ yang nyams su blangs pas'od ni stong gsum gang du bItas tshad las khyab cing /
le dpag ba thig tu med pal nang ni mi snang sgron ma
// dang dbu mo'i rnams na sku phra / dang rnarn pa
phyed zhal dang /
rdzogs pal
Wang sku phra mo re snang ngo ng pali nang
/ dpa'dang de sems rdo
rin chen'byung 391
Idan dang /
sku ni
snang ba mtha'
yas dang /
do / mdzad snang par mam
don yod grub pa dang /
/ snga ma las /
snang ba thams cad 'od
de la mchog tu goms pa na //
dang / /1 du 11 bas tshad pa pao zhes snang zin shar goms pal shar bas dkrig ger gnas pa la /
snang ba thams cad thig le ru //
zhes pa dang /
/ mchog tu goms pal tshad yin no // sdod gyur na //
mchog tu goms pa'i tshad yin no //
bitas pal sa der zhes so /
de nyid la
bar dol snang 'byung gtan ]a phebs pas phyis bar do med do // nyams gong 'phel gyi yon tan ni / rdzogs na //
klonggsallas/
bar do'i snang 'byung 'dir chod pas //
zin bar do stongs //
zhes so //
dgos pa la'ang gnyis las /
yon tan mams Mob la /
longs spyod ngos
ma 'phel ba'i sykon ni de nyid las /
/nyams snang gong du ma'phel na/ so /
skusharnyamskyi'phel
/bardolasnigrolmigyur/
/zhes
gnas skabs su nyams snang gi rim pa'i
mthar "
bar do'i snang bar rang sar grol ba'o /
/ de Itar ma 'phel na yon tan de las Idog pa'i skyon no /
268
See KDYTII,
p. 406:
/ gsum pa rig pa tshad phebs kyi snang ba ni / tshad la ma phebs na // pas /
tshon las / dang beas // can /
mal "byor drod tshad myed mi 'gyur 1/
rig pa tshad la phebs pa ni /
snang ba ni I/
klong gsal las //
thal 'gyur las /
longs sku mtshan dper gsal ba ni/
// du dang Inga snang yum yab rigs rab tu gsal bal thig ler'brel //
Vkhrul snang zad nas zhing khams so //
rig pa zhes
rig pa tshad phebs / ma yengs kha dog 'ja'
de nas Inga Inga zung yab yum sku yi mam pa zhes pas /
/ dbyings kyi snang bas sa chu me dung gang gi snang ba yang med cing / 'od gsal chen po'i snang ba rnam par dag pa'i zhing khams na / du brel ba dang 1 du le sku yum yab ma rd thig re reli snang // bao du Inga snang Inga yab yum 11 WO du snang inga yab yurn
sgron
de nas sku
rig pa'i mtshams su'ang sku Inga
«di yi dus na rang lus rdos bcas dag nas 392
'od du snang ba'i spyi bo nas yar la thig le khams phor brtsegs ma M bu dgu snang zhing / byed las i
ba lor'khyil kyi'khor lus'od ste sgron ma snang rang Vgul dang 'ffls
shin tu yang dag goms pa'i tshad 1
pa dang //
nyin mtshan mo med snang dang //
Pa Med
rab tu goms pal tshad
yin no //
rang snang skur snang lu gu rgyud /
dag du //
thig le nyung 'bru tsam nang du //
sku ni shin tu phrar shar
snang ba thams cad skur shar na //
rig pa Man pa'i tshad yin
nas // no //
sa chu me Hung snang ba dang /
tshig dang 'dra bai bar
/'byung bzhi'i snang bagags
gyur nas //
kha dog Inga yi 'od snang gis //
snang na /
dbyings ni Man pa'i tshad yin no //
gang du bitas pas der
dag tu 11 'khar gzhong brtsegs pa M bu yi // shar na //
rang lus'od kyi steng
thig le brtsegs ma gyen
sgron ma Man pa'i tshad yin no //
zhes pas /
de'i tshe sku
mams kyi diugs ka dang rang gi snVing garod kyi snye tshon zer thag sbrel ba,Ita bus 'brel lo // 'gyur ba -meddo //
de nas ma bsgoms kyang tshad la phebs pas
dei tshe phyi snang ba'od gsal du grol bas sa rdol
snang ba rang nub /
nang sgyu lus'od gsal du grol bas rdos bcas kyi
snang ba rang nub /
gsang ba sems kyi zer gdangs snying gar thim pas
gzung 'dzin 'khrul pa'i snang ba.rang nub // tshad pao // las /
de ftar rig pal tshad la phebs pal yon tan ni /
rig pa tshad phebs snang ba yis //
bcas grol // maphebsna/
las dang bag chags kyi 'brel
ces pa dang /
phyi nang gzung 'dzin rdos
ma phebs pal skyon ni //
/phungpo'isnang'dzindagmi'gyur/
pa'ang gnyis las /
de ftar tshad la /zhesso/
dgos
gnas skabs su ma bsgoms kyang chog la 1 mthar
thug longs spyod rdzogs pa'i sku ngos zin pas // chen 'du 'bral med do i/ 269
Wonggsal
longs sku'i zhing na bde
de Itar ma yin na Idog pal skyon yod do 1
See ZMYT 1,p. 409:
/ rig pa tshad phebs kyi snang ba ni / de nas kyang nyams su btangs pas / dbyings snang tshad du phebs te /
gang bItas 'od kyi zhings khams su
ba brag nub nas snang bas gi ri rdo sa gsal 393
'od Inga mu khyud kyj gzhal
]a tshad bar phebs 'khor bas bui dkyil snang yas su gsal tshom rig snang pas /
brang bu'i dag le kyi tshom thig / lu pho te rig pa skur smin gu rgyud
du rang 'byor te 1 re rel nang du dang po rigs Inga'i sku rkyang pa las / delasyabyumzung'breldang/
'khorgyitshogssusnang
basmam par
mi bskyod pa dang / rin chen 'byung Idan dang /
snang mdzad dang /
don yod grub pa so so'i dkyil'khor rdzogs pa'i
snangbamtha'yasdang/
snang bas nam mkha' khyab par 'char bab // de'ang rig pa ni gzhi 'dzin pa'i rig pa ngo bo ka dag / mtshan nyid 'dzin pa'i rig pa ye shes Inga rnams 1 ngo bo gcig tu yod pa'i rang gdangs las / rang bzhin Ihun grub kyi gdangs lhag mthong gi rig pa rdo rje lu gu rgyud dang / thugs rje kun khyab kyi gdangs yLAsnang gi fig pa stong nyid gang dang yang dbyer ' mi phyed pa shar ba'o //
gdangs la rig par btags pa ni rgyu rig pa'i min
'bras bu gdangs la btags pa ste / 'od ]a nyi mar bdod pa bzhn no / tshad ni phyi yul snang ye shes su 'char ba / nang sgyu lusod gsal du grol ba /
gsang ba Inga Idan skur smin pao /
dang bral ba'i ngang /
phebs pa ni / nyams len
bsgom du med pa'i don /
chen po thog tu khel bas phebs pa zhes byao //
b1tarmed pa'i ye she snang ba d/
lam
sang longs sku'i rang snang mthong bas gzhi snang gi cha mthong ba las / 'khrul 'dzin gyi cha log pas khyad par du byas te /
bco Ingal z1aba nya
gang ba Ita bu la dar cig gnas pa'o 1/ spyir rig pa las rang gdangs ji Itar shar yang / gzhi snang /
lam snang /
'bras snang gsum du 'dus te /
blangs ba / lam las dbyings su shar clang nyams gdangs rang clang po pas shar ba.dang /
bar do shar ba dang /
/ ba du rnams shar phyir gsal dad du phye ba N/ pal cha nas /
lhun grub kyi sbubs nas
rig pa'i rang gdangs su gcig kyang / tha
rig gdangs shar yang /
dri bcas rang ngo ma shes
dg gdangs shar dus gzhi snang du bzhag ste 1/
bas lam snang lhun grub yul du byas pa zhes byao //
dbyings su thim
bas / las shar ba nang gdangs phyir par gyos ma zhing grol / clang phye sprtA sku
mthong
longs sku
Pgro'dul sprul pa la sogs pas don nxIzad pas'bras
// bya'o ba bu'i snang zhes
zhar la 'phros te bshad pa'o / 394
270
See KDYFII, p. 409:
/ bzhi pa chos nyid zad pal snang ba ni / zad de /
nyams snang de dag gi 'phel
snang dang mi snang du 'dzin pal ngo bo med pa ni chos niid
zad pa'i snang ba zhes bya ste / snang ba ni //
thal 'gyur las //
chos nyid zad pa'i
nyams kyi snang ba stong nas ni //
lus zad dbang po'i
yul yang zad //
rtog tshogs 'khrul pa rang grol nas //
dang bra] ba'o //
zhes pas /
rtogtshogsdang/
brjod gzhi'i tshig
nyams dang / lus dang / dbang po dang /
tshig dangkhrul pa thams cad zad nas'od lus su
Ishang rgyao 1 de'ang snang ba "dii tsheod kyi nang na lag sor bkram 'khor'dasgnyiskyi'dushesdangbral/
patsamlasmisnangste/
snang ba ci'i ngo bor yang ma grub bo 11 de Mr gyur kyang rig pa de thog ma nas cher song ba dang chung du song ba gang yang med de / med cing "phel ba med pal phyir //
bri ma
del tshe "byung bal dgras mi tshugs /
/dran pa lbal po rjes med du 'gro / nyi zla'i snang ba med / 'gro 'drug gi 'khrul snang thwns cad nub pa ni rig pa "byongs pal
snang ba med /
/snang ba rang yal du grol nas'di Itar
tshaddo//delas'braimisriddo/
dag chos thams cad zad sar thug pa ni chos sku rang ma grub pa yin no zhes byao //
du bzang bo la gang che chung ngan gi rig pa'i ngo rang
yang ma grub ste / thugs jel cha las gsal ba tsam du gnas pao // mngon shes thogs pa med cing bsam pa rang yal te / phung pol zag pa / Idang rgya'o sangs par phyir mi
Pdil dus supho bal skus sems can gyi
don byed na skabs su lag pai sor mo la bltas pas snang ba de las rang log ste /
bul lus jel ba Ita byed skye med pa rdo skus shi z1a chu'i snang
/ dpon bi la dang / byed don ni slob chen po ma padma pa sems can gyi 'byung gnas Ita buo // / nas chad rgyun
del yon tan ni klong gsal las / de Itar lus 'byung
bar / bcas po mi snang phung zag
/'di la mngon par
1 1 dang 1/ skyon ni chos nyid zag par ma gyur na pa zhes rgyajo sangs /
/Ihag med nyiddu'gyurba
min/
/zhesso/ 395
/dgospa'anggnyislas/
la / An ba bzhil phyed tshad gnas skabs su snang pas so soi sa.mtshams / mthar thug chos zad kyi snang ba mthong nas Ihag med du sangs rgya'o //
de Itar ma yin na Idog pal skyon yod do /
271
See TDZ, p. 389:
/ gsum pa üiob pa ni de Itar zad pal dus na thob pa gnyis'byung ste / skye ba la dbang thob pas'pho ba chen por bzhengs te serns can gyi don mdzad cing khyad par du mi lus thob pal serns can sum stong hag med du grol bar mdzad pa dang /
'jug pa la dbang thob pas gdod mal ka dag tu
skad cig ]a 'jug pa na bun nam mkhar yal ba Itar dbyings su 'jug pa'o /
See ZJWYT1,p. 225:
272
/ chos nyid zad pa'i snang ba ni / bcu drug nas gnam stong gi bar z1aba, mar dVj bas dbyings su 'jug pa ftar / klongdumyanganlas'da'baste/ zadnas/
sngar gyi rtags mams skye med kyi gzung'dzin gyi zhen pathams cad
ciingoboriangmagrubpas/
rang gdangs nang du 'jug pa
ste / 'di las gzhan du rtags zad pa zhes bya'o //
de'ang chos nyid ni
stong gsal ka nas dag pal dg pal nang dbyings su //
bla mas ngo sprad
pal Ihun grub kyi rang gdangs tshad du phebs pa rnams // thug pa de shel gong 'od nang du yal ba bzhin no //
zad pa ni der
zad lugs gnyis te /
ba blangs 'phel 'grus brtson z1a can nyams su pas snang rim gyis zad pa mar'gribltarzadpadang/
/thod rgal bacig char du zad pa snga ma'i
byin las / bla / dang rlabs stobs su gyur mai pa sbyangs pa
'phel snang
dbyings ka dag la thug du pa yod par gsungs nang tshad yang phyin ma te /
// dang zangs yig can
rtags tshad du kha cig ni snang ba'di kun
"gyur ba do la par yang yod zhes gsungs so du zad pa tshad ma phyin
396
273
The detailed explanation of the Four Visions contained in the
forty-fourth, forty-fifth, forty-sixth, and forty-seventh chapter of the Rgyud chen dri med z1a shel - see TTT55, p. 293-295 - corresponds almost
literally to the one extant in the thirty-eighth chapter of the Theg pa kun gyi spyi phud kiong chen rab 'byams W rgyud - see TTT 55, p. 335.
274
See KDYFII, p. 413:
/ rtags lus ngag yid gsum la'char ba ni /
snang ba bzWila rtags bzhi gsum
bcu gnyis las /
dang po chos nyid mngon sum gyi snang ba mthong ba'i
rtags gsum ni /
lus rus sbal mkhar gzhong du bcug pa Itar "gtd ba med pa
ni /
'khar gzhong 'jam por rus sbal bcug pas mi 'gul ba bzhin no //
ngag lkugs pa Itar smra snying mi Mod 1 Itabuste/
sems mkha"gro snyi la zin pa
byasnyilazinnas'phurbar'dodkyang'grorgyumedpaltar/
sems 'phro ba ftar 'dug kyang gar gtad sdod pao / / nyams gong 'phel gyi snang ba mthong ba'i rtags gsum ni / nad kyis the.bs pa Itar rgyan dang byi dor dang bral / tshigitardonmedcalcoldu'byung/
lus skyes bu
ngag smyon pa'i
sems'chingeskyiduggiszinpa
Itar'khor bar rTAIdog par thag chod pao / rig pa tshad phebs kyi snang ba
mthong bal rtags gsum ni //
lus glang po che 'dam du tshud pa Ita bu
ste /
bas la kyang du 'dam thon pa tshud skad cig stobs che po che glang
Itar /
'byung ba Inga la thogs pa med par'gro'o //
// Itar'gyur te gu phru Iphrog pa Itar /
ngag grul bum gyi
grul bum gyi phru gu dag snyan pas gzhan gyi yid
ci smras pa la gzhan dad cing phan thogs pa'o //
sems
'brum nad byang ba fta bu ste I 'brum nad byang ba bskyar nas mi 'ong ba Itar /
khams gsum du mi Idog par yid ches pao //
chos nyid zad pa'i
/ lus dur khrod kyj fta bu / ba'i ba gsum ni ro Ste rtags mthong snang ba dang bag ba / tsha byung brgya nyam nga med pa'o yang gshed ma lad // Itar nas gzhan gyi mo bra zad zlos so zungs / ngag g cha / bu Ita bun ste bar snang gi na
sems
na bun de dag skad cig ma la yal nas'gro 397
ba ftar /
skad cig ma la bag chags kyi phung po mi snang barlshang
rgya'o /
275
The songs of the grul bum children are famed for their
incomparable beauty.The grul bum itself is said to be a kind of hungry ghost ( yi dwags ) having a human body but an animal head.
276
The three humours of Tibetan Medicine are phlegm ( bad kan),
bile ( mkhtis pa), and wind ( Hung ).
277
The term "Six Kinds of Beings" ( rigs drug) refers to the gods
( 1ha), anti-gods ( Iha min), human beings ( mi), animals ( byol song), hungry ghosts ( yi dwags ), and hell beings ( dmyal ba ). The specifics about the seventeen appearances ( snang ba bcu bdun), however, are unknown to me.
278
According to the general bar do teachings, the "inner breathing"
in kind flowing the the subtle channels of subtle energy ceases at -a moment when the red and white essences of mother and father meet in the
energy-centre of the heart of a dying person. Their meeting is accompanied by the emergence of the red and white essences from the body in form blood lower the the of of and semen. . apertures and upper
279
The twenty-one marks of death ( 'chi rtags nyer gcig ) are
Sgra "gyur list few thal Tantra in the and another of quite a mentioned Tantra Nyi kha is be in to the the found be z1a sbyor said which marks can has The do it been bar teachings. the second part of of primary source Orofino, Sacred in her Giacomella by English intD publication translated See bibliography. Liberation. And Death Teachings on Tibetan
398
280
"At this time" referes; to the time of the third dissolution, i. e., the
Dissolution of the Clear Light Into the Union ( 'od gsal zung jug la thim pai fshe ). This dissolution - see BMYT 11,p. 207 - presents itself in the Five
Days of Meditative Stabibility ( bsam gtan gyi zhag Inga). However, it is not explicitly mentioned in the text and also an explanation of its aspects is lacking there.
According to the BMYT the time for the application of the Three Kinds of Piths is rather the time of the third dissolution
281
"Placing Light into Intelligencer is not explained in the text.
282
Concerning 'od sku or 'od lus - "body of light"- see the Eleventh
Theme.
283
The Three Piths of Confidence ( yid ches pa I gnad gsum ) are the
pith which is like placing a child into the lap of the mother, the pith which is like a golden surgical needle, and the pith which is like the arrow of an athlete that is never coming back.
284
The term Iheart-Wind" ( spying Hung) refers to mental depressions
kan ) ( bad ), lymph ( Hung disturbance by whereby of winds a caused heart. in the accumulates
285
The phrase " Furthermore, the Combination of the Four Pristine
fourth heart" level to the the time this refers of one's at Cognitions arises at Cognition" ( Pristine Into Union the "Dissolution zung of dissolution called See 11, BMYT BMYT 208. in the ) p. la thim presented as pa shes ye jug 1.
1200
%P, Yv7
286
The Dissolution Into the Body of Precious Spontaneous Perfection
( rig ga nyid 1hungrub fin po cheY lus la tim pali tshe) is more or less identical With the Dissolution of Pristine Cognition Into the Precious Spontaneous Perfection ( ye shes la 1hungrub rin po che la thim pa ), i.e., the fifth dissolution of the BMYT. See BMYT 11,p. 209.
287
According to the TCZ - see TCZII, p. 457 - the set of Thirty-Six
Aspects of Capacity ( mngon shes pa dnig phrag drug) is an amplification of a set of Six Aspects ( mgnon shes drug ) consisting of:
1) The Capacity of Sense-Organ ( dbang poli mngon shes), 2) the Capacity of Pliancy of Mind (sems las su rung ba I mgnon shes), 3) the Capacity of Power of Discriminative Awareness ( shes rab la dbang ba7 mngon shes), 4) the Capacity of Pure Vision of Pristine Cognition ( ye shes 4i mMong ba dag pa 7 mngon shes ), 5) the Capacity of Incontroversible Reality Itself ( chos nyid ci ma log pa mthong bali ye ), and 6) the Capacity of Incontrovertible Buddha-KnovAedge ( sangs es I., ,-h
r9yas kyi mkhyen pa phyin ci ma log pal mngon shes).
288
The Six Aspects of Recollection ( jjes su dran pa dnig )- see TCZ
11,p. 456 - are: 1) Recollection of the Deity ( 1harjes su dran pa ), 2) Recollection of the Ways ( lam mams ries su dran pa), 3) Recollection of Former Places of Birth ( skyes gnas ries su dran pa ), 4) Recollection of Meditative Stabibilities ( bsam gtan mams rjes su dran pa), 5) Recollection of the Quintessential Instructions of the Teachers ( bla mali Recollection vision ( Ita ba 6) dran the and of pa), jles su man rigag ijes su dran pa )-
289
Usually, two extreme notions are distinguished, Le-, the extremes
( Ita ). ) Ita ( nihilism chad and of eternalism rtag 400
290
Four kinds of birth ( skye ba bzhi) are distinguished: Miraculous
birth ( brdzus las skyes ba ), birth through a womb, ( mngal las skye ba ), birth from an egg, ( sgo las skye ba ), and birth from heat and moisture ( drod gsher las skye ba )-
291
Animals ( byol song ), hell beings ( myai ba ), and hungry ghosts
( yi dwags ).
292
The number of the Three-Thousandfold Universes ( stong gsum)
amountsto 10063.
293
An extensive explanation of the Three Realms ( khams gsum ) can
be found in Lati Rinbochay, (1983), Meditative States in Tibetan BuddhisM pp. 15-133.
294
See TCZ 11,p. 64, where one finds a passage that confirms that
these pure visions can actually be experienced in this very life by an exceedingly diligent practitioner although they are usually only seen during the intermediate state of Reality Itself on account of Intelligence being heavily obscured by conditioned rrAnd( sems) while one is still alive:
thugs la sems kyis bsgribs nas sku'i snang ba'od dang bcas pa mi mthong la
/ skyes bu brtson 'grus can gyis snang ba bzhi tshad du bsgorns na da Ita Itar yod la / bar dor rang snang dag pa ji Itar yod pa bzhin re zhig 'char ro / 295
See TDZ P. 458:
/ don gsum pa chos nyid kyi bar do rang snang la yid ches pa sngardis kyi du bu 'jug Ita bu'i la 'phrad pang ma pa dang gdams pa'am ngag gnyis mi te /
dpe don gyi ngo bo mdor bstan pa dang / 401
gdams ngag gi rang
bzhin rgyas par bshad pao /i dang po ni /
dper na sngar'dris kyi rni de
phyis gang du'phrad kyang yin min gyi the tshom med par car phog tu ngo de don Man Itar la'dris da Itaod phyis chos pa pal shes pa shing rig gsal nyid bar dor rang snang car phog tu ngo shes nas grol ba'o //
yang ma
bu gnyis po 'brel 'dfis goms ches pas nyin gcig ma phrad na sang nyin phrad dus gcig la gcig the tshom med par bu de ma'i pang du skad cig la 'jug pa Itar gzh rig pal 'od gsal chen po ma Ita bu7 gdeng /
snang ba
bzhi'i 'od gsal bu 'dra ba dang gnyis ye 'brel du yod pa,mal 'byor pas kyang 'dris par byas pa ste /
nyin cig ma phrad pa ftar phra rags 'byung bal
thim tshul gyi bar der mi snang ba las /
sang nyin phrad pa Itar chos nyid
ma'i snang ba shar dus rang rig rang ngo shes pa'i rtogs pa glo bur du shar ba des mtshams sbyar bas rang snang bul snang ba de ma ka dag gi grol sa der rang thim la 'jug pa shes pai gnad do //
de'ang da Ital rig pa ka
dag gzhi'i 'od gsal ma Ita bu de khregs chod kyis rtogs pa / gzhi las gzhi snang du shar bal snang ba bzhi'i ye shes bu Ita bu tiod rgal gyis rtogs pa ste //
bar dor grol sa ka dag gi rang sa de ma pang dang 'dra la /
rang
snang 'od Ingar shar ba dang rang bzhin gyi snang ba de bu dang 'dra ba ste/
gzhi thim ma la'dres dus bu pang du 'jug pa dang'dra baste skad
cig der ngos An dus ma bu dga' bder shar ba Itar rtogs pas bye brag phyed nas rang bzhin gyi bsam gtan shar te grol bas sangs rgyas kyi bde ba myedpa'o/
/gnad'di shin tu rtogs par yang dka'la khag cheshos su yod
pas rtogs par bya'o /
Irin ,r-%-7v
See BMYTII, p. 206:
/ gsum pa /
dor bar du rang snang nyid yid chad pa la thim tshul chos
Ingas ngos zin par bya ba las 1 dang po ni 1 / tshe pa'i
mam shes nam mkhar thirn
la dbus rig nas pa'od rtsa zhugs te mig tu gnas pa'i snying 402
skad cig dang po la ka dag gi snang ba ston kai nam mkha'sprin dang bral ba Ita bu 'char te /
de nyid gdod mal grol gzhi bsam 'das chen por shes de nas nam mkha"od gsal la thim
na de'i ngang du bzhag pas grol lo /1 pas skad cig dang por /
'od ingal srad bu'am skas kyi 'gram pa Ita bur
shar ba ngo shes pal dus su yar gyi zang üial du groi lo //
de nas skad
cig gnyis par thugs rje'i zer thag las nam mkha'i dbyings thams cad 'od sgra 'od zer gsum khro
lnga'i snang ba bsam mi khyab par shar dus /
bo'i dkyil 'khor du shar ba la rang snang du ngo shes na / bolskulathimnassangsrgya'o/
rang rig khro
Idenas'odgsalzungjuglattiimpai
tshe snang ba thams cad rigs Inga tshom bu'i zhing du dus mnyam du shar ba la shes rab Inga rim gyis skye bas / bsam gtan gyi zhag ingar rigs Ingal sku snang bai thugs ga dang / bar snang ngo //
rang gi snying gar zerthag gis'brel
de yang zhag dang por 'od mthing ga chos kii dbyings
kyi ye shes su ngo shes pas rnam par snang mdzad yab yum la rdo rje sems d-pa'la sogs pa yab yum zung bzhis bskor ba mthong dus grol lo // zhag gnyis par'od dkar po me long ye shes su rtogs pas mi bskyod pa dang /
gsum par ser po mnyam nyid ye shes su rtogs pas rin chen 'byung
Idan /
bzhi par dmar po so sor rtog pa'i ye shes su rtogs pas snang ba
mtha'yas /
Inga par Ijang khu bya ba nan tan gyi ye shes su rtogs pas
don yod grub payab yum'khordang bcas pa/ shar ba rang noo shes pas grol lo /
tshombu'idkyil'khordu
I'dil dus su gnad gsum las / 'jug pa
shes pal gnad kyis'od rig pa la 'jug pa snang ba de dag snying gar nub pa dang /
rig paod la 'jug pa rang gi lus snang ba de dag gi thugs kar thim
pa de'i tshe / gnas so //
rang snang du ngo shes pas rang bzhin gyi bsam gtan la del ngang la gnas pa nifid 'od gsal ye shes kyi lus su shes
bya'o // kyi lus ba ces gnad pas grol
de nas shes thog tu grol ba ni /
bya / gnad pa"i ces ste shes ngo mthar phyin pa dang po rang snang du ngo shes / tu grol ba ni /
de nas shes thog tu gnas / gnas thog
gnad gsum la mkhas pao 11
gnas pa'i yun ring thung ni 1
la thung 'dzin 'dir bsam ting gnas yun ring yin pas gtan gyi nge sngon gyi 403
de nas zung "jug ye shes la thim pa ni / snang
zhag kyang de yin no //
ba de dag rang log nas snying ga'i phyogs mtshams bzhir
'od zer dkar
/M khyab bitas pa-*i steng na gar
le dkar po'i
poli snam bu shar bas /
dkyil na / mthing ga ser ljang dmar po bzhis thig chung gis brgyan pa shar ba ni / me long ye shes kyi rang gdangs so // steng na dmar po /
del stang na ser po /
dei steng na mthing ga'i snam bu la rang rang gi kha
dog dang "dra ba'i thig le la /
kha dog gzhan gyi thig phran g)(is brgyan
pa shar ba ni mnyam pa nyid dang /
so sor rtog pa dang /
dbyings kyi ye shes mams kyi rang gdangs so //
gsum gyi gnad ngo shes par bya ste I ba bzhi las grol ba'o //
chos kyi
Ijang gu ffý snang ba ni
bya ba,grub pa'i rtsal ma rdzogs pas mi snang ngo /
ba'o //
de'i
/di'i dus su grol ba
]us rdos bcas su med pas 'byung
rig pa dri ma med pas nyon mongs pa las grol
"od gsal phyi nang med pas gzung 'dzin las grol bao //
rang ngo shes pas gdod mal ngang du groi lo // rin po che la thim pa ni i
de yang
de nas ye shes Ihun grub
snang ba de dag thim pa'i skad cig la 1 steng
'og phyogs mtshams thams cad ston ka'i nam mkha'sprin med pa Itar / mthing ga la'od Ingal mu khyud kyis so sor bskor ba nyi ma'am z1aba 'Jas bskor ba Ita bu'i dbus su yar kun bzang yab yum // yum /
mar rigs drug dang /
bar du rigs Inga yab
de'i ston pa thub pa drug rang snang ba las /
rang ngo shes clus shar lugs brgyad clang /
mgnon shes drug clang /
rjes dran drug clang / thim lugs brgyad kyang 'byung ngo // rang ngo shes par byed pa la gdams ngag gsum las /
clang po
rang snang la yid
ched pa sngardris kyi rni dang 1)hrad pa M bui gdams pa ni 1 rang snang la yid ches thog tu the tshom med par tsan gyis 'jog pa'o / /mi'gyurbagsergyithurmaltabu'igdarnsngagni/
ngoshes#-iogde
nyid las gzhan du ma yengs parjog pa'o //
phyir mi Idog pa dpag chen
bui N/ Ita gdams ngag pa gyi mda'"phangs
shes thog tu grol nas rang
// la pa'o gsal rtog med gnas
de'i tshe shar lugs brgyad ni /
thugs rje
Itar shar bas sems can thams cad la bu gcig pa'i ma Itar snying rie phyogs meddu'jug
Pod Itar shar bas snang bade dag las rang'od mched pas 404
basod Itar zium gyi nang thams shar sku
nam mkha'#iams cad khengs / cad Iha'i skur rang snang /
bas la Itar ting mi rtog pal shar ngedzin med gnyis
khams rang snang / rtse gcig tu gnas /
bas kyi Itar sangs rgyas shar zhing ye shes
mtha'grol Itar shar bas snang ba'i chos nyid thams cad
zangthaidurtogs/
madagpakhorbaisgottarsharbasza'oggiod
zium du snang ba'i 'gro drug rmi lam sgyu ma Itar rtogs /
dag pa ye shes
kyi sgo Itar shar bas ji Ita ba dang ý snyed pai mkhyen cha rang gsal bao / / de'i tshe mgnon shes drug la /
dbang po'i mngon par shes pas snang
shes rab kyi mthong ba dag pal ffingon
rkyen zhing khams;su grol /
shes kyis rang snang'od gsal du rtogs / nyon mongs pa rang sar zad /
ye shes kyi mngon par shes pas
sems las su rung ba"i mngon par shes pas /zagpazadpa'imngonparshes
fingnge'dzinrtsegciglaranggnas/
bcings pa rang zad par rtogs / pol pas phung ir-shes kyis rang snang chos nyid du rtogs /
ye shes gzigs pal mngon
sangs rgyas kyi mkhyen pa
rdzogs pal mngon shes kyis rang gzhan gii las dang rgyud kun tu mkhyen pa'o //
de bzhin du rjes dran drug la /
cad rang byung gi ye shes su rtogs /
Ita ba rjes su dran pas thams
bsam gtan des su dran pas rtogs
/ Iha rjes su dran pas longs sku chos skur grol /
thog tu mnyam parjog
gdam pa rJessu dran pas 'od gsal rang ngo shes 1 pas byin rlabs rang shar / pa'o 11
bla ma les su dran
yi dam rjes su dran pas dngos grub rang 'grub
de dag gi gnad kyis yar ka dag chos nyid kyi zad sa müxffl
bas gdod ma'i grol sa ngo An / khams mftng
thad kar rang snang longs sku'i zhing
bas rang snang sku dang ye shes su grol /
mar ma dag
pa sprul sku'i gdul zhing mthong bas'khor'das Ite ma chad par phrin las gzigs pa la 'jug pao //
de nas thim lugs brgyad ni /
phyi snang ba
ba Ita ba dbyings du thim pas gnam gang gi z1a su'khyil mams nang gsal bu ste /
de yang thugs qe thugs de la thim pas gdul bya dang Aul byed
rnam par dag
Pod 'od la thim pas shel 'od nang du bsdus pa Itar ris med
Itar bum / du [a thim gi nang mar me mkhyan cha pas nang gsal sku sku du bu Itar la la thim pas ma pang zhugs pa rig pa gzhi shes ye ye shes 405
thim /
Itar thim dpa'dabs la thim chur pa chos pas gnyis med gnyis med
can chos nyid du grol /
la kyi thim pas snod nam mtha'grol mtha'grol
mkha'nam mkha'chen po dang 4drespa Itar dmigs med chos nyid du gnas /
la dag ba'i thim pas sbra'i chon dag pa ye shes sgo ma pa'khor
thagbsduspaitar'khor'dasthigienyaggcigtu'dus/
dagpayeshes
kyi sgo ngo bo la thim pas seng ges gangs zin pa Itar chos nyid ka dag gi 11 la sa pao nriang rang zin "J-- --0
de Itar thim tshul gang gi tshe rang ngo shes
kyang shar lugs kyi ngo bo rang thog tu gnas pas gdod ma'i grol sa ka dag la zin nas 1 slar yang chos skui ngang las ma gyos par gzugs sku gnyis snang bas sems can gyi don lhun grub tu mdzad pa ni gdod ma'i grol sa ste /
rig pa rang shar las /
grol sa "
ma gang yin pao //
zhes
gsungs so /
297
The tenn "Upper Directness" ( yar gyi zang thal) denotes the
attainment of Buddhahood without going through the following phases of the intermediate state of Reality Itself ( chos nyid kyi bar do) and of the
Intermediate State of Becoming ( sfid pal bar do).
298
Concerning the Five Aspects of Discriminative Awareness
( shes rab Inga) see the Third Theme.
299
See the Eleventh Theme.
300
According to the BMYT, the Eightfold Arisal which is followed by its
Eightfold Dissolution ( thim lugs brgyad) consists of the arisal of ba ), ), ( 'od Itar ftar ba light ( thugs of the shar shar of rje compassion Buddha-Body ( sku Itar shar ba ), of Pristine Cognition ( ye shes Itar shar ba ), of non-duality ( gnyis med itar shar ba ), of the liberation from ba ), impure door ( dag Itar the ( of samsaric shar ma extremes mtha'grol ), door Cognition ba Pristine the Itar bal and of of pure 'khor shar sgo pa 406
( dag pa ye shes kyi sgo Itar shar ba )-
301
A clear explanation of the Five Buddha-Bodies ( sku Inga ), i.e., the
dharmak,iya ( chos sku), the sambhogakciya ( longs sku), the nirmapak5ya ( sprul sku ), the Unstained Body of Great Bliss (zag med pa bdebachenpo7sku),
Vajra-l3ody(rdojje7sku the and
)js given in the
YZHZ, where it is said that, as for their essence, the last two are identical with the former three. However, with regard to ffieir qualifies ( yon tan) they are understood to be different. Thus, the Unstained Body of Great Bliss which is identical with the Body of the Essence Itself ( ngo bo nyid k)d sku represents the quality of the all-pervasiveness or essence of the Three Buddha-Bodies, and the Vajra-Body emphasizes the quality of indestructibility of full enlightenment. See YZHZ, p. 695:
/ de Itar sku gsum po dang ngo bo gcig pa ]as /
yon tan gyi "
gsum Ihag ma gnyis kyi rang bzhin rgyas par bshad na / chen pol sku ni /
pas sku
zag med bde ba
sku mams kyi khyab bdag gam ngo bo nyid du yod
pas bde chen dang ngo bo nyid gnyis rnam grangs su brjod la / mngon par byang chub pa nyid 'jig bral med pas rdo rjei sku de /
302
As for the Ten Powers of a Tathagata ( bde bzhin gshegs pali
is ( dang is Knowing bcu ): 1) ma yin pa not gnas and what what stobs las kyi karma ( knowing I ), 2) the mam smin of ripening mkhyen pa stobs beings knovAng 3) the of sentient aspirations various mkhyen paY stobs), ( mos pa sna tshogs mkhyen pal stobs ), 4) knowing the various dispositions ( khafns sna tshogs mkhyen pa7 slobs), 5) knowing the higher and lower capacities of sentient beings ( dbang po mchog dman ( Mams leads knowing ), 6) the that 7 everywhere way mkhyen pa stobs knowing 7) things I lam ba as such 'gro du stobs), pali mkhyen cad liberation, meditative absorption, and equanimity staUflization, meditative 407
( bsam gtan mam thar Ung 'dzin snyoms Yugsogs mkhyen pa 7stobs ), 8) knowing previous lives ( sngon gnas rjes dran mkyhen pali stobs), 9) knowing death, transference, and rebirth ( 'chi 'pho dang skye ba mkyhen pal stobs), and 10) knowing the exhaustion of the defilements ( zag pa zad pa mkhyen pai ye shes). The Four Aspects of Fearlessness ( mi jigs pa bzhi ) are: 1) Fearlessness in one's perfect realization (of all that is) ( Hogs pa phun tshogs la mi jigs pa), 2) fearlessness in one's perfect rejection (of all defilements) ( spangs pa phun tstwgs la mi jigs pa ), 3) fearlessness with regard to the revelation of impediments ( bar du gcod pali chos bstan pa la mi jigs pa ), and 4) fearlessness with regard to the instruGbons on the way
that causes to arise what is (ultimately) certain ( nges par 'byung bali lam bstan pa Jami Yigspa ). The (Four) Immeasurables ( tshad med pa) consist of: 1) Love ( byam pa ), 2) compassion ( snying tie ), 3) joy ( dga'ba ), and 4) equanimity ( btang snyoms). The (Four) Applications of Mindfulness ( dran pa nye bar gzhag pa ) refer to:
1) The body ( lus dran pa nyer gzhag ), 2) feeling ( Ww ba dran pa nyer gzhag), 3) mind ( sems dran pa nyer gzhag ), and 4) the teachings ( chos dran pa nyer gzhag ).
303
The Bi ma snying thig consists of five main parts called "Golden
Letters" ( gser yig can ), "Copper LetteW ( zangs yig can ), 'Variegated Lefters"( khrayig can), "Conch Shell Lefters"( dung yig can), and "Turquoise Lefters" ( gyu yig can ). See also John M. Reynolds, (19M),
passim.
304
The Instruction Series (man ngag sde ) which is the highest of the
Three Series ( sde gsum), is divided into Four Cycles: The Outer Cycle 408
( phyi skor ), the Inner Cycle ( nang skor ), the Secret Cycle ( gsang skor ) and the Secret Unsurpassable Cycle ( gsang ba bla na med pai s kor), also named "Heart Essence" ( Spying thig). Usually, the Outer Cycle is likened to the trunk of a body, the Inner one to the eyes, the Secret one to the heart, and the Secret Unsurpassable one to the whole body. With other words, only the Secret Unsurpassable Cycle is taken to represent the ultimate and complete teaching of Rdzogs chen. Original sources dealing with the subtle differences between these Four Gydes are exceptionally rare and the extant ones give only general and rather concise imformation about the subtle differences between them. See for instme
305
GTHZ p. 368f.
Concerning these three Spaces see also TCZ 11,p. 508:
/ dper na dbyings las rig pa gud du bcad de lus la gnas pa bum nang gi nam mkha' Ita bu de khal bu ga nas nam mkha' che ba 'di dang 'brel pa Itar / sgron ma bzhis thog mal ka dag dang mtshams sbyar / bum pa chag dus phyi nang bar sum gyi nam mkha'dbyer med ngo bo gcig tu gnas pa ftar / ]us sems bra] bas rig pa snga phyj bar med chen po nang dbyings ka dag chen por gnas pa ste /
306
See KDYTII, p. 460:
/ de Itar na'od dang /
sgra dang /
gdung dang /
sku dang / sa gyo
ba la sogs pa rtags kun gyis mthong nas bar dor grol ba ni mngon par la / dag 'od lus ba de med pas mi pa yin su yal ni rgyas rdzogs par sangs / yang mngon pa yin
lhag med pas ka dag gi gzhi la yang dag par rdzogs
// no pa. yin par sangs rgyas
deang Ihag bcas bar dor grol tshad la
la de bzhin du Was Pa sangs zer sprul sku"i zhing Par rdzogs mngon par du grol pa yang 'dir bsdu zhing / Ihag med tshe 'di grol ba la yang dag par 409
rdzogs pai sangs rgyas zer te /
kun tu bzang po gzhi tiog tu grol ba ni
'di nyid du'dus pa yin no /
307
See note 163.
308
About the Intermediate State of Reality Itself ( chos nyid kyi bar
do) see the Tenth Theme.
309
Unfortunately, it is not mentioned how the Lamp of the Water that
Lassos Everything At a Distance ( rgyang zhags chul sgron ma ) is present during the three following phases of dissolution.
310
About the Eight Kinds of Dissolution (thim lugs brgyad) see the
Tenth Theme.
311
( stug po bkod pai zhing The Densely Arrayed Pure Re-calm
khams) is a realm of the sambhogak5ya and is located above the Seventeen Realms of Form ( gzugs khams bcu bdun) which are still
samsaricrealms.
410
Glossary of Rclzogs chen Terms
KA ka U shel gyi sbu gu can the Golden Channel Which Posseses a Crystal Cavity Great Golden Channel the ti chen gser gyi rtsa IL%-C-; g dag primordial purity A(C-1 ba dag primordially pure appearance gi snang rL%, C-l ka dag 1hungrub dbyer med the inseparable union of primordial purity and spontaneous perfection kun khyab all-pervading kun tu brtags paY ma rig pa the conceptual ignorance kun tu bzang po gau kha sbyor gyi dgongs pa the Intention of the Closed Sphere of Samantabhadra kun rdzobs kyi 'byung ba bzhi the Four Relative Elementary Forces kun rdzobs rgyui thig le the Relative Causal Drop kun gzhi all-ground brain Skull Mansion dung khang the the of pa ikkildad dkar Yamstong pali rtsa the Channel Which is White, Smooth, and Empty dkar jam rtsali sgron ma the Lamp of the Channel Which is White and Smooth bkodpal thig le drug the Six Arrayed Drops rkyen bzhi the four conditions sku Buddha-Body Living Born Being State Intermediate bar do the and of skye gnas birth the dbang la ba thob over of power attainment pa skye Drops Originating Five le Inga the bal thig skye first lo 'khor the dang energy-centre byed generating pol skye Space the dbyings kyi unborn skye med 411
skyes bus goms pa las byung bal thig le the Drop Arisen From the Meditative Familiarity of an Individual skyod pal shes rab the discriminative awareness that moves
KHA
khams gsum yongs su grol bai dgongs pa the intention of complete liberation of the Three Realms khyadparchenpo7rtsabzhi
the Four Especially Great Channels
khyab par byed pal shes rab the discriminative awareness that pervades khyab byed kyi Hung the pervading wind khregs chod Cufting Through khro boY sku the Wrathful Buddha-Bodies
'khor'das kyi snang ba sarnsaric and nirvanic visions 'khor'dasrushan
the Separation of Samsara and Nirvana
'khor 16Inga the five energy-centres 'khrul snang rmi lam gyi bar do the Intermediate State of the Delusory
Appearances of Dreaming 'khnil gzhi the ground of error, the ground of delusion
GA grol ba lus kyi gnad the pith of the liberation (oo the body grong khyer rgyun gcod kyi fta ba the view cutting off the continuity of the city dgongs pa snang srid gzhir bzhag the intention which is leaving (the six collections) in the ground of appearance and existence p
gyu byed rtsa yi gzhal yas the Palace of the Channels Initating Movement
rgya chadphyogs 1hungmedpa
unconfined and unrestricted
rgyang zhag chul sgron ma the Lamp of the Water that Lassos Everything At a Distance rgyu'i rkyen the causal condition 412
sgro 'dogs gcod pai shes rab the discriminative awareness that clears misconceptions sgron ma lamp sgron mai spyan the Eye of the Lamps brgyud pa gsum pa shes rab sgron ma the Lamp of Discdminative Awareness of the Three Lineages
NGA
naan song evil forms of existence, bad migrations ngo bo essence ngo bo skul thig le the Drop of the Body of the Essence mngon par rdzogs par sangs rgyas pa the Visibly Accomplished Enlightenment
CA cergrol
Naked Liberation
bcospalbsamgtan
the contrived meditative stablility
CHA
chos nyid mkha' the sky of Reality Itself chos kyi Whor16 the energy-centre of phenomena chos nyid
Reality Itself
chos nyid kyi thig le the Drop of Reality Itself chos nyid kyi bar do the Intermediate State of Reality Itself Reality Pure Utterly Drop le dag the thig of paY chos nyid mam par Immediate ba Vision the the of gyi snang chos nyid mngon sum Perception of Reality Itself chos nyid zad paY snang ba
the Vision of Exhaustion of Reality Itself
Reality Space dbyings the of chos chosdbyingskyiyeshes
the Pristine Cognition of the Space of Reality 413
'Chartshul brgyad
the Eight Modes of Adsing
'char tshul drug the Six Modes of Arising 'chikha7bardo
the Intermediate State of Dying
JA 1.
jug pa la dbang thob pa the power over entrance 1.
jug pa shes pali gnad the pith (oo placing the consciousness 1.
jug Pal thig le gsum the Three Engaging Drops 1.
jug byed mam gsum gyi shes rab the Discriminative Awareness Consisting of the Three Aspects Which Make One Enter Into Practice
rjes thob post-meditation rjes su dran pa dnig the Six Aspects of Recollection
NYA
nyanthos'gogpa'isgomdugolba
deviation into the blocked mediation of
a §rcivaka nyams (meditational) experience nyams gong 'phel gyi snang ba the Vision of Increasing Experiences mnyam nyid kyi ye shes the Pristine Cognition of Equality mnyam gzhag meditation snying rje med pa las kyi Hung the wind of action that has no compassion Reality Core Which Is Itself Lamp the the of snying po chos nyid sgron ma
TA
rtog pa conceptual thought dog pa ye shes sgron ma the Lamp of Realization Which Is Pristine Cognition Ita byed mig gi gzhal yas the Palace of the Eyes Initiating Seeing Emptiness Sign Drop le, the kyi the thig of of stong nyid rtgags stong pa empty 414
stong pa rang grol rtsa chen po the Great Channel of Empty Self-Liberation stong gsal dbyer med the inseparable union of emptiness and clarity stong gsal 'bar bali thig le the Drop of Blazing Emptiness and Clarity
THA
thig le light-drop thig le nyag gcig singularity thig le stong pal sgron ma the Lamp of Empty Drops of Light thig le stong pali sgron mai sku the Body of the Lamp of Empty Drops of Light thim lugs brgyad the Eight Kinds of Dissolution thim lugs Inga the Five Phases of Dissolution thugs
Buddha-Mind
thugs rje compassion thugs rje zer gyi thig le the Drop of the Rays of the Compassion thog mai ka dag gi rang bzhin
the primordially pure nature
thog mai gzhi the original ground thogma7sangsrgyas'odmi'gyurba
the Original Buddha Unchanging
Light thod rgal Leaping Over thob pa gsum the Three Aspects of Attainment mthar thug 'bras bul sgron ma the Lamp of the Ultimate Result mthar phyin pa ngo shes pali gnad
the pith (oo final recognition
DA
dar dkar snal ma Ita buli rtsa the Channel of White Silk Thread dar dkar snal ma 'phra la 'khyfl the White Silk Thread Rolled Up In Subbety 415
dwangs snyigs 'byed pa I Hung the wind that separates the pure from the
refuse dung khang bhandhai gzhal yas the Palace of the Skull Mansion don gyi dbyings the Ultimate Space don dam gyibyung ba bzhi the Four Ultimate Elementary Forces dran pa 'gag med kyi shes rab the Discriminative Awareness Which Remembers Without Interruption dran pa 'dus pai Whorlo the memory collecting energy-centre dkar jam stong pali rtsa dag the Channels Being White, Smooth and Empty gdod mai ka dag the primordial purity gdod maYgrol sa the primordial ground of liberation gdodma7mgonpo'6dmi'gyurba
the Primordial Lord Unchanging Light
bdag nyid gcig pai ma rig pa the ignorance of undivided identity bdag poli rkyen
the dominant condition
bde skyong gi Whor16 the energy-centre of maintaining bliss bdaechen Whor Id the energy-centre of great bliss
bde bar gshegs pal dgongs pa the intention of the ones who have gone to bliss
'dutralmedpalthigle
the Inseparably United Drop
'dod khams the Realm of Desire rdo le lu gu rgyud Vajra-Chains Vajrasattva Interior Way lam dpal khong the of gseng gi rdo ije sems holds discriminative byed the that rab awareness shes pali sdud par together Aspects Abiding Three the of sdod pa gsum
NA Three Inner Lamps the gsum ma nang gi sgron inner the radiation nang gi gdangs 416
nang dbyings the Inner Space nang 'od the inner light nang gsal the inner clarity the Dissolution of the Sky Into the Clear
nammkha"odgsallathimpa Light
nam mkha'gser gyi sgron ma the Lamp of Sky and Light-Rays gnad gsum the Three Piths gnas pa don dam gyi thig le the Abiding Ultimate Drop gnas lugs gzhii sgron Ma the Lamp of the Ground In Its Natural State gnas lugs gzhi'bar do the Intermediate State of the Ground In Its Natural
State mam dag sku yi thig le the Drop of Completely Pure Buddha-Body mam dag 'od kyi thig le the Drop of Completely Pure Light mam par grol byed rtsa the Completely Liberating Channel rnampargrolbyedrtsachen
the Completely Liberating Great Channels
mam par dog pa discursive thought mam shes nam mkhar thim pa the Dissolution of the Consciousness Into the Sky
sna tshogs 'char bal thig le the Drop Arising in Diversity snang ba vision, appearance snang ba cer 'dzin gy shes rab the Discriminative Awareness Which Nakedly Seizes Appearances snang ba bzhi the Four Visions Visions Drop Way With Its le the the ba lam thig of snang gyi snang sfid gzhi bzhengs the emerging of appearance and existence as ground inhabitants their bcud and worlds snod
417
PA
sprul skul snang ba the appearance of the nirmaVakciya sprul pal 'khor lo the energy-centre of emanation
PHA
phung po lhag med being without remainder of psycho-physical aggregates phyff sgron ma gsum the Three Outer Lamps phyff dbyings the Outer Space phjdr gsal the outer clarity 'pho 'gyur med free of shifting and changing 'pho ba chen po the Great Transference "p hyad pa med pal shes rab the discriminative awareness that does not distinguish 'phra la 'dril the One Rolled Up In Subtlety
BA
bag chags karmic propensities bag chags kyi snang ba visions of karmic propensities bar do dus kyi sgron ma the Lamp of the Time of the Intermediate State bar do drug the Six Intermediate States bum sku the Vase-Body byabagnjbpa7yeshes
the Accomplishing Pristine Cognition
byang chub lam gyi sgron ma
the Lamp of the Way of Enlightened Mind
dbang Po 'dus Pali r9yang zhags chul sgron ma the Lamp of the Water that Lassos Everything At a Distance Which Is Composed of the Essence of the Five Sense-Consciousnesses dbang po yul la 'char byed rtsa the Channel Which Lets Arise the Objects To the Sense Organs dbyings kyi thig le the Drop of Space 418
dbyings mam par dag pali sgron ma the Lamp of Utterly Pure Space dbyings mam par dag pai thig le the Drop of Utterly Pure Space dbyings rig dbyer med the Inseparability of Space and Intelligence dbyings rig zung jug the Union of Space and Intelligence dbyer med inseparable 'byung 'khrugs 'chi khal bar do the Intermediate State of Death Caused by Disorder of the Elementary Forces 'byung ba Inga the Five Elementary Forces 'byung ba 'dus pa7 rgyang zhags chu7 sgron ma the Lamp of the Water that Lassos Everything At a Distance Which Is Composed of Elementary Forces 'byung bai spyan the Eye of the Elementary Forces 'bras bu yul la snang bal dbyings mam dag gi sgron ma the Lamp of Utterly Pure Space Appearing In the Space As Result 'bras bu rang smin pali thig le the Drop Ripening Itself to the Result 'bras bulhun grub rinpo chegsang balsbubs
the Secret Sphere of
Spontaneously Perfect Preciousness As Result
MA
ma rig pa ignorance Class Instruction the man ngag sde mi 'gul ba gsum the Three Aspects of Motionlessness medangmnyampalrlung
the wind that is accompanied by fire
me long Ita bul ye shes the Mirror-Like Pristine Cognition dmigs pal rkyen the object-condition
TSA tsitta the heart
Heart Lamp the the of tsitta sgron ma tsitta fin po chei gzhal yas khang the Precious Palace of the Heart 419
tsitta shai sgron ma the Tsitta Lamp of Flesh rtsa chen bzhi the Four Great Channels rtsal potenbality, play rtse mo mam par bkodpaVkhorlo
the top arranging energy-centre
TSHA mtshannyid'dzinpalifigpa
the Intelligence having definitive
characteristics mtshungs pai rkyen the simultaneous condition
DZA brdzus skyes
miraculous birth
WA
ZHA the self-radiationof
zhikhro7ranamdanas
the Peaceful and Wrathful
Buddha-Bodies
zhi gnas inner calm zhi bali sku the Peaceful Buddha-Body
gzhal yas bzhi the Four Palaces gzhi ground gzhidngospo7gnas lugs the mode of being of the actuality of the ground in Cognition is Pristine the ground kjd that the present gzhi gnas ye shes gzhignaspalyeshesgsum
the three aspects of the Pristine Cognition
abiding in the ground Self-Arisen Discriminative byung the rab shes gi gzhi gnas rang Awareness Which Holds to the Ground Appearance Great Ground the the of po gzhi snang chen gzhi, dzinpalithigle
the Drop Holding Onto the Ground 420
9zhi"dzinpa7rigpa
the Intelligence which holds onto the ground
9zhi la gnas pali dbyings mam dag gi sgron ma the Lamp of Utterly Pure Space Dwelling In the Ground gzhi 1hungrub rin po chei sbubs the Secret Sphere of Spontaneously Perfect Preciousness As Ground gzhugs stangs gsum the Three Postures gzhon nu bum pal sku the Youthful-Vase-Body
ZA
zang thal ba transparency zad lugs gnyis
the two modes of exhaustion
zung jug ye shes la thim pa the Dissolution of the Union Into Pristine Cognition gzigs stangs gsum the Three Ways of Looking gzugs khams
the Form Realm
azuaS med khams the Formless Realm
gzung 'dzin the apprehender and the apprehended, the subject-object structure, dualistic fixation
'A 'od kyi sku light-body 'od Inga the Five Lights 'od mams smin pal thig le the Drop of Completely Ripened Light 'od rtsa Inga the five light-channels 'od lus body of light 'od gsal the Clear Light 'od gsal gyi gdangs the radiation of the Clear Light Iod gsal gyi rang snang self-appearances of the Clear Light 'od gsal gnyis med thig le the Drop of Non-Dual Clear Light 421
'Odgsal Ungnge 'dzin gyi bar do the Intermediate State of the Absorption of the Clear Light 'od gsal zung Yugla thim pa the Dissolution of the Clear Light Into the
Union 'od gsal ye shes kyi sgron ma the Lamp of Pristine Cognition of the Clear Light
YA
yang dag par rdzogs pal sangs rgyas Perfect Buddhahood yar gyi zang thal the Upper Directness yid kyi lus mental body ye gdangs primordial radiation, ever available radiation ye shes Pristine Cognition ye shes kyi snang ba appearances of Pristine Cognition, visions of Pristine Cognition ye,asheskyi snam bu the Banners of Pristine Cognition ye shes kyi rtsal the potentiality of Prisitine Cognition ye shes kyi Hung the wind of Pristine Cognition ye shes sku the Body of Pristine Cognition ye shes sgron ma the Lamp of Pristine Cognition Cognition Pristine Great le Drop the thig of po7 shes chen ye Cognition Pristine Radiation Drop kyi le the thig the of of ye shes gdangs Water Lamp that the the 'dus of ma chul sgron zhags pal rgyang ye shes Lassos Everything At a Distance Which Is Composed of the Aspects of Pristine Cognition Cognition Pristine Ripened Drop le the thig of ye shes smin pal Cognitions Pristine Four Combination the the bzhi of sbyor ye shes yeshes'odkyisbubsphyirgsaigyisnangbalagnaspa
theabidingin
Cognition Pristine light-sphere the of the outwardly clear appearance of 422
Pristine Dissolution lhun the la of thim ye shes pa grub nn po che Cognition Into the Precious Spontaneous Perfection
RA
rang grol Self-Liberation rang dal chen po the great natural pacification rang gdangs self-radiation rang gnas rgyuli thig le the Naturally Abiding Causal Drop rang snang self-appearance rang snang zang thal the completely transparent self-appearance rang byung gi chos gsum the three self-arisen aspects of teaching rang byung ngang dangs sgron ma the Lamp of Self-Arisen Innate Radiation rang byung thig le chen po the Great Self-Arisen Drop rang byung dbyings kyi sgron ma the Lamp of Self-Arisen Space rang bzhin nature rang bzhin gyi thig le the Drop of Nature rang bzhin gyi bar do the Natural Intermediate State rang bzhin gyi bsam gtan lung ma bstan the undetermined natural meditative stability rang bzhin 'od kyi thig le the Drop of the Light of the Nature rang rig Self- Intelligence, one's Intelligence SelfIntel ligence Teaching Lamp bstan the the of of ma pali sgron rang rig rang gsal self-clear Mind Self-Clear Lamp kyi the of ma sgron rang gsal sems rig pa Intelligence Dissolution lus la the thim 1hun of pa chei rin po gr-ub rig pa nyid Perfection Spontaneous Precious Body Into Itself the Intelligence of Space Lamp the kyi and dbyings of ma sgron rig pa Intelligence 423
rig Pa smin pai thig le the Drop of Ripened Intelligence rig pa tshad phebs kyi snang ba the Vision of the Intelligence Reaching Its Peak rig pa rang snang the self-appearance of Intelligence rig pa sems gyi sgron ma the Lamp of Mind Which Is Intelligence rig pa gsai gsal rig rig po the clearly discerning Intelligence rig pai sku the Body of Intelligence rig pai sgron ma the Lamp of Intelligence rig pali gdangs the radiation of Intelligence rig pai rtsal potentiality of Intelligence, play of Intelligence rig pai ye shes Pristine Cognition of Intelligence rig pai ye, shes sgron ma the Lamp of Pristine Cognition of Intelligence rigs Inga the Five Buddha-Families rin chen 'phro bali rtsa
the Precious, Emanating Channel
fin po che stong pa rang sang the Channel of the Precious Inherently Pure Emptiness rin po che dar dkar snal ma Ita bu I rtsa
the Channel of the Precious White
Silk Thread fin po che dra ba Vus pa the Channel of the Precious Gathered Web fin po che las rab rdzogs pai rtsa
the Channel of the Precious Perfection
of Highest Action Threaded Precious Channel dkar the the pali rtsa of rgyus rin po che shel White Crystal
Crystal Tube Precious Channel the the of can sbu gu rin po che shel gyi ro mams 'dus pali 'khor 16 the flavour collecting energy-centre
LA lam g)d thig le bzang po the Good Drop of the Way lam snang the visions of the way 424
lam la snang ba7 dbyings rnam dag gi sgron ma the Lamp of Utterly Pure Space Arising During the Way lam 1hungrub rin po chei sbubs the Secret Sphere of Spontaneously Perfect Preciousness As Way las Hung the karmic wind longs spyod rdzogs pali 'khor lo the energy-centre of perfect enjoyment
SHA
shar grol
Liberation Upon Arising
shel dkar rgyu bai rtsa the Moving White Crystal Channel shel gyi sbug gu khongs pa stong the One Being an Empty Crystal-Cavity c,h
One having A Crystal-Cavity the sbug can she/ shes rab kyi gdangs the radiation of discriminative awareness shes rab rang byung gi sgron ma the Lamp of Self-Arisen Discriminative Awareness
SA
sangs rgyas thig le the Drop of Buddha sems mind sems can sentient being sems nyid Mind Itself, the nature of mind so sor rtog pal ye shes the Discriminating Pristine Cognition sosorttogpaYshesrab
the Discriminative Awareness that Individually
Analyses Bardo State Karmic Intermediate do the bar the kyi las of of sfid pa Becoming intention the dgongs the the dag ka of purity pa of primordial gi srid gsum Three Forms of Existence life-force that the Hung the upholds Idzin wind gyi srog 425
gsai ba clear, clarity gsung Buddha-Speech bsam gtan zhag bzhi the Four Meditation-Days
HA 1hadang mil sems "dzin the mental fixation of gods and men 1hagmthong gi rig pa the Intelligence of superior vision 1hagmed du Ishang rgya ba Buddhahood without leaving behind any remainder lhan cig skyes pali ma rig pa the simultaneously produced ignorance 1hungrub spontaneously perfect, spontaneous perfection 1hungrub gyi dgongs pa the intention of spontaneous perfection 1hungrub kyi snang ba the Spontaneously Perfect Appearance 1hungrub chos nyid kyi bar do the Intermediate State of Spontaneously Perfect Reality Itself
lhun grub ye gdangs
the pristine radiation of spontaneous perfection
lhun grub rin po che gsang bal sbubs the Secret Sphere of Spontaneously Perfect Preciousness 1hungrub rin po cheli gnas lugs the Spontaneously Perfect Precious Mode Of Being 1hungrub rin po chel sbubs the Spontaneously Perfect Precious Sphere
A
426
Abbreviations:
TDZ
Tshig don fin po chei mdzod. By Klong chen rab'byam In Klong chen mdzod bdun, Sde-dge edition. 6 vol. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
NLZ
Gnas lugs rin po chel mdzod. By Klong chen rab 'byams. In Klong chen mdzod bdun, Sde-dge edifion. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
YZHZ
Yid bzhin rin po chel mdzod. By Klong chen rab 'byarns. In Klong chen mdzod bdun, sDe-dge edition. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
TCZ 1/ 11
Theg pal mchog rin po che-i mdzod. By Klong chen rab 'byarns. In Klong chen mdzod bdun, Sde-dge edition. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
MNGZ
Man ngag rin po chel mdzod By Klong chen rab 'byams. In Klong chen mdzod bdun, Sde-dge edibon. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
GTHZ
Grub pal mtha'rin po chel mdzod. By Klong chen rab 'byams. In Klong chen mdzod bdun, Sde-dge edibon. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983. 427
CYRZ
Chos dbyings rin po chel mdzod. By Klong chen rab byarns. In Klong chen mdzod bdun, Sde-dge edition. 6 vols. Gangtok: Sherab Gyaltsen and Khyentse Labrang, 1983.
BMNYT
Bi mal snying thig. In Spying thig ya bzhi. 11 vols. New
I/ 11/ III / IV
Delhi: Trulku Tsewang, Jamyang and L. Tashi, 1970.
KDNYT 1/ 11 Mkha "gro spying thig. In Spying thig ya bzhi. 11 vols. New Delhi: Trulku Tsewang, Jamyang and L. Tashi, 1970.
KDYT I/ 11/ III Mkha "gro yang thig. In Spying thig ya bzhi.11 vols. New Delhi: Trulku Tsewang, Jarnyang and L. Tashi, 1970.
BMYT 1/ 11
Bla ma yang thig. In Spying thig ya bzhi. 11 vols. New Delhi: Trulku Tsewang, Jarnyang and L. Tashi, 1970.
ZMYT 1/ 11
Zab mo yang thig. In Spying thig ya bzhi. 11 vols. New Delhi: Trulku Tsewang, Jarnyang and L. Tashi, 1970.
TTT 54 / 55 / 56 The Tibetan TfipitakA vols. 54,55,56. Editor-in-Chief: A W. Barber. SIVICPublishing Inc.,Taipei, 1991.
KCHSNYTH
Klong chen spying thig. By'Jigs-med gling-pa.
1/11/111
Reproduced from prints from the A 'dzom chos sgar blocks by Ngawang Sopa (3 vols.). New Delhi, 1973.
NMSHT
'Bras bul theg pal rgya cher 'grel pa mam mkhyen h -,
In Ngagyur Nyingmay Sungrab Series, 30. rta. vol. hing
Gangtok, 1971. 428
YTMDZ 1/ 11/ III
Yon tan rin po cheli mdzod kyi 'grel pa. By Yon tan Gangtok, ). 1969-71. Published (3 vols. rgya mtsho. by Sonam T. Kazi.
'BRUC I
Yang ti nag po gser gyi 'bru gcig las zab mos yo ga nh po che bdun dang bcas pali WhorIdas ru shan dbye bali man ngag zab moli rim pa. By Dung mtsho ras pa. Dalhousie: Damchoe Sangpo, 1979.
'BRUC 11
Yang ti nag po gser gyi 'bru gcig las shin tu yang zab dngos gzhi lhag mthong zhes bya ba. By Dung mtsho ras pa. Dalhousie: Damchoe Sangpo, 1979.
LDM
'Od gsal rdzogs pa chen poi 1hungrub thod rgai gyi glu dbyangs ting 'dzin sgo 'phar brgya phrag cig car 'byed pali Ide'd mig ces bya ba. By Tshogs drug rang grol, Zhabs dkar rod rjechang
(1781-1851). Darjeeling: Rangrig and
Konchog Lhadrepa, 1985.
BUBZ
Thod rgal gnad kyi zhal shes mgur dbyangs bdud rtsil bum bzang zhes bya ba. By Tshogs drug rang grol, Zhabs dkar rod rje 'chang (1781-1851). Darjeeling: Rangrig and Konchog Lhadrepa, 1985.
NYSNY
Theg pa thams cad kyi mchog rab gsang ba bla na med bshad 7 don 'od pa nyi mam par gsal rdo rje sn. po ýdng pa mal spying po zhes bya ba. By Rtse le rgod tshang pa, b. 1608. In Collected Works. 5 vols. New Delhi 1974.
429
STCP
Rdzogs pa chen po sems n.)dd ngal gsoi shing rta chen po. By Klong chen rab'byams. Published by Dodrub Chen. Gangtok, 1973.
430
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Appendix 1:The Tshig don bcu gclg pa:
The text "The Eleven Themes" (Tshig don bcu gcig pa ) by Klong chen rab 'byams consists of 65 pages and is contained in the fourth volume of the four volumes of the Heart-Essence of Vimalamitra ( Bi mai spying thig) which itself forms part of the the Spying thig ya bzhi. The following transliteration (Wylie) of the Tshig don bcu gcig pa is based on the edition by Trulku Tsewang , Jamyang and L. Tashi (New Delhi,
1970) which presents the Spying thig ya bzhi in eleven volumes. As it is the case with all the following transliterations of the Tibetan texts
found in the appedices, there is no intention to give a critical or comparative edition of the Tshig don bcu gcig pa. However, in order to facilitate the reading of this text, the beginning of each of its Eleven Themes is marked with bold letters.
/ dpal Idan rdo rje'chang chen dang // bla ma dang ni yi dam lha / mkha' 'gro bde ba 'byin pa la // lus ngag yid kyis phyag Ishal lo // de la yang dag par rdzogs pa'i sangs rgyas thugs rje che la thabs mkhas pai // ston pa kun tu bzang pos //
chos kyi skuod gsal ba'i ngang las //
longs
spyod rdzogs pa'i sku mtshan dang dpe byad kyis brgyan pa'i skur byon te //
gdul bya'gro bal rgyud tha dad kyang / /'dir skal Idan gang zag cig
sangs rgya bar byed pa la tshig don bcu gcig ste // dang po rtogs te sangs rgyas ma byung // ma rtogs te serns can ma byung ba'i sngon rol na // gzhi dngos po gshis kyi gnas lugs ji Itar gnas pa clang gcig / / de Itar gnas pa de la 'khrui pa ji Itar byung ba'i tshul gtan la dbab pa dang la kyang / Pkhrul can yang dag par rdzogs pa'i sangs rgyas sems gnyis kyi snying po 'am sa bon ji Itar gnas pa dang gsum mo // de nyid gnas bstan dang lam bzhi // de Itar pa shes gnas gnas pal ye pa'ang gang na dang Inga // de bstan 'char bstan byung pa nyid sgo gang nas gang nas ba de dang bdun // 1/ de Itar drug dang gang na snang yul nyams su pa 450
blang ba dang brgyad // nyams su myong ba'i tshad bzung ba dang dgu / / gal te nyams su ma Ion par tshei clus byas pa na chos nyid bar do ji Itar 'char ba dang bcu // tha ma grol ba chen po dang bcu gcig go // de la clang po ni spyir rdzogs pa chen po'i lugs kyi grub mthali ries su'brangs pa dang // lam rjes su'dzin pai gang zag gnyis las / /'dir lam rjes su'dzin pa'i ste // de yang re zhig tshig gis gtan la dbab pa ni/ 'khor'das gnyis kyi de dgag pal gzhung ngo // ka dag Ihun grub'dod na bdun no/ / de dgag pal
// thog ma'i gzhi de ngo bo rang bzhin thug rje gsum du gnas gzhungngo te // de yang ngo bo stong la rang bzhin gsal ba // thugs rje 'gag pa med pa'o // de yang ngo bo sku ru gnas // rang bzhin gsung du gnas / thugs rje thugs su gnas pa'o // de yang ngo bo rgyan dang gdan khri med pal sku ru gnas // rang bzhin kha dog sna tshogs su 'bar //
gzhi'i dus na /
thugs rje 'char gzhi 'gag med du gnas pas kun la khyab bo // de yang ngo bo stong pas rtag pa'i phyogs //
/ su ma Ihung //
'bras bul dus na yod gzhi'i dus na med /
rang bzhin gsal bar chad pal phyogs su ma Ihung // de
kun la khyab pa'i ngos nas bem po'i phyogs su ma Ihung bao / yang ngo bo 'khrul par mi gnas // thugs rje 'khrul par mi srid pa'o // de yang ngo bo sku yin pas mi 'gyur // rang bzhin 'od yin pas rang gsal / thugs rje ye shes yin pas mkhyen pa'i cha ma ngo bo ka dag lhun grub rang bzhin lhun grub thugs rje kun kyab bo 'gags par so sor gsal lo // de yang mkhyen pa'i cha
gzhi gnas pa'i ye shes gsum du bzhugs so // de ni thog ma ji Ita bal gnas lugs so // da ni gnyis pa de las'khrul pa j! Itar byung ba'! tshul bstan pa ni // ngo bo rig pa ye shes kyis'khrul gzhii rgyu byas nas / / bdag nyid gcig pa'i ma rig par gyur // rang bzhin gyis'khrul pa'i rkyen byas pas'phen pai las kyi rlung langs te de la kha dog tu gsal bas Ihan cig .f
/thugs 'khrul 'bras bu byas / te rje pa'i gzhi song par ma rig pai skyes brtags kun las tu kyi pa'i ma rig par gyur // da Ita rig ma rig ye shes gnas lag pa'i Ito rgyab rtogs pa Itar ma shes pas rig pa la Itos pa'i ma rig pa ma 'khrul pa la Itos pa'i 'khrul pa // de la brtags pas ming gi tshogs su shar te / Vdi ni rig pa ye shes so / Vdi ni ma rig pa'am'khrul pa'o 451
zhes ming du
ma btags pas kun tu brtags pa'i ma rig par gyur // de la yul dang yul can du 'dzin pa dper na skyes bul byad dang 'dra bas / /'khrui pai rgyu byas pas rgyu'i rkyen zhes pa ma rig pa gsum mo // de la dmigs pa'i rkyen zhes pa yul la dmigs pa so sor shar bas me long Ita bu'o //
nga bdag
dang gzung 'dzin sna tshogs pa bdag po'i rkyen gsum dus mtshungs pas mtshungs pa'i rkyen zhes pa ma dag pa dngos su song ba ni dper na ming med pa ming du song ba dang 'dra'o // de Itar ngo ma shes shing 'khrul pas'gro ba'i yul dang las dang // dbang po dang //
nyon mongs pa dpag
tu med pa'byung ngo // da ni gsum pa de Itar'khrul kyang sems can mams sangs rgyas snying pos ji Itar khyab tshul ni / Pgro ba gcig gi lus la // sku Inga // dgs Inga // ye shes Inga // riung Inga / / shes rab Inga / Pod Inga ste // rig pa'i ye shes Inga tshan du gnas pas / / bde gshegs snying pos'gro kun yongs la khyab // ces pa dang // rang lus rdo rje sangs rgyas nyid // rang gi lus la sangs rgyas bzhugs // gzhan nas sangs rgyas bstan du med // ces pa'o/ / de yang rig pali ye shes nyid // rnam pa yul de nyid la rig pa'i ye shes snang bas // rnam par snang mdzad sku rang byung bas de nyid gzhan nas btsal ma dgos pa'o //
rdo
rje ni rig pa'i ngo bo mi 'gyur la de la rnam rtog gis mi bskyod pas // rig pa de ba'o // ba'i byung pa'i shes nyid yang rig ye skur rdo rje mi'gyur nyid las nyams gong 'phel gyi snang ba la sogs te // yon tan gyi 'phel sgo dpag ba'o // du byung 'byung Idan // byung bas yang rig rang rin chen med pa'i gsal cha 'od zer mtha' yas bar snang bas / / snang ba mtha'yas'od dpag med du rang shar bao // yang rig pa ye 'grub blangs bor la // de kyi pas su nyams ngo yod shes nyid ye shes Itar byung // de ba'o don // rdzogs pa chen par rang grub yod nges na / du de btsal bsgom dam Iha med gyi gzhan nas zhing po'i rnal'byor pas yi / tshi chad pal nad dang bral ba'o // yang rang gi sems nyid rigs Ingar byung ste // rig pa skye med kyi dbyings su rtsal 'gag med gshegs shing thim pas na // de bzhin gshegs pa'i rigs yin la // de'i ngo bo rkyen gyis mi Igyur bas rdo rje'i rigs so
de la yon tan thams cad rang rdzogs su gnas 452
pas rin po che'i rigs yin la //
de'i ngo bo skyon gyis ma gos pas padmali
rigs so // thams cad rig pai cho 'phrul gyi las su 'dug pas las kyi rigs zhes bya'o // de yang rig pa nyid ye shes Ingar yang gnas te chos spyod dang rang gi mtshan nyid dam //
gzugs can thams cad rig pa'i ngang las gsal
bas me long Ita bu'i ye shes so // chos can sna tshogs chos nyid skye ba med pal klong du mnyam pas mnyam pa nyid kyi ye shes so // de nyid kyi ngang las yon tan gyi cha ma'dres par so sor gsal bas so sor kun tu rtogs pa'i ye shes so // de yang 'bad rtshol gyis bsgrub mi dgos te // ye nas rang gsal Ihun grub tu gnas pas bya ba grub pa'i ye shes so i/ de thams cad kyang tha dad ma yin te // chos nyid stong nyid du ro gcig pas chos kyj dbyings kyi ye shes so // rang rig pa nyidod Ingar yang byung te / rig pa nyid la las dang nyon mongs kyis ma gos pas dkar po Itar yang snang ngo // yon tan rdzogs pa'i phyir ser po Itar yang snang ngo / / thams cad rig pa dbang du 'dus pas dmar po Itar yang snang ngo // rtsol ba las'das pas Ijang guo // sna tshogs su shar yang ngo bo la'gyur ba. med pas mthing ga [tar shar bao // rig pa nyid Hung Ingar yang 'byung ste / rig pa ye shes kyi drod'bebs pa'i phyir me dang mnyam pa'i rlung zhes bya / /khor 'das kun gyi srog 'dzin pas srog 'dzin gyi rlung ngo // dbang po dang yul dang kha dog la sogs par 'byed pas na dwangs snyigsbyed pa'i riung ngo / /'khordas
kun la khyab pas khyab byed kyi riung // lkhor
bal srog bcad nas mya ngan 'das pal sar'phen pas na snying rje med pa las kyi r1ungzhes bya'o // rig pa nyid shes rab Ingar yang gnas te / Pkhor 'das thams cad kyi'byung gzhir gyur pa'pyed pa med pal shes rab bo / / rang rig pa'i ngang las ma'das pas sdud par byed pa'i shes rab bo // de thams cad kyi ngo bor byung bas khyab par byed pa'i shes rab bo // de la Men Hung kyi nas rig pa mkha'la spyod pas na skyod pa'i nyid ye shes ka'i 'dogs 'khor'das // bo gnyis sgro'dogs sgro gcod pas na shes rab / /de Itar las tu gnas pa'o rig pa nyid gzhan med pas na rab shes gcod pa'i bya // de bo'i la byung yang ngo zhes shes cha skur gnas pa ye gi rang la // dus dus chos sku nyid na mnyam rjes gnyis na med gi mnyam gzhag 453
longs skuo // des kyi clus na sprul pa'i sku'o // rang bzhin 'od du gsal bas gzhi la rang gsal du gnas te // rtags sgron ma la gsal ba'o // thugs rje'i cha ye shes su gnas pa'o // de Itar thams cad kyi gzhir gnas pas sangs rgyas btsal mi dgos te // rang sems ye nas sangs rgyas yin pa'i gtan tshigs so // da ni bzhi pa rig pal ye shes de gnas pa gang na gnas bstan pa ni // de yang lus kyi dkyil na tsitta rin po chel gzhal yas khang na gnas te // zhi ba'i sku yungs'bru tsam la spyan phul thag tsam du gnas so // de yang sku yungs'bru tsam zhes pa ni // phra zhing rtogs par dka' ba'i cha nas bzhag la // spyan phul thag tsam la zhes pa nyams len phra mo la brten nas ye shes kyi snang ba rgya chen po la dgongs pa'o // de yang ngo bo sku ru gnas pa bum sku Ita bu'o // rang bzhin'od du gnas pa ni bum nang gi mar me Ita bu'o // thugs rje zer du gnas pas sgron mai go ma'gags par gsal ba'o // de'i zhar la ma rig pa dang / / nyon mongs pa dang // las dang bag chags dang rnam par rtog pa la sogs kyang las kyi riung gis stobs byas nas glo ba na gnas pa'o / da ni Inga pa de Itar gnas pa'! rig pall ye shes de lam gang nas byung bstan pa ni // rtsa rnams nas'byung ba ste // de yang rtsa'i mtshan nyid shes par byed pa la lus kyi mtshan nyid shes dgos te // de yang lus chags pa'i mtshan nyid ma shes na // de na gnas pal mtshan nyid mi shes // de ma de Itar // lusjig tha ma shes na rtsa nyid mi shes ma pal mtshan shes na ba de lus lugs // nyid skye pai mtshan yang chags mi shes so yi gnas snga ma 'das nas bar ma do yid kyi lus can de shes pa phya phyo yad yud du gnas pa las // pho mo'khrig pa spyod pa'i drung du sngon gyi las kyis brdas pa sha gsar la sgrang bu 'du ba Itar'phung ste / / la la'i srog kyang'chad pa'o 1 des na las bzang ngan gyis skyabs gnas su lam // bshang te // pa'i nas ma'i mngal gyi rgyas zhugs mthong nas Ihums nas // rlung sems gnyis dang khu khrag 'dres te // de Itar rgyu kun las kyi'byung ba las kyis byed bzhi'i khrag khu rdzob pa gnyis rkyen las don byed dam bzhii dung 'byung ba // 'gyur du gnyis sems gyi rkyen dang la // byed de kyis bzhi bas las du po chu'i zhag po pa'i song pa can 454
dag geig tu bsdus pa las / mer mer po'i gzhi yungs'bru la brgyar gshags pa'i cha tsam du byas / zhag gnyis pa la sai byed pai las kyis de dag gcig tu gnas shing brtan par byas te nyungbru'i bcu cha tsam du byas / / gsum pa la me'i byed pa'i las kyis mer mer gyu gyu ba dngul chu'i rnam pa.Ita bur'phar zhing gzhan dang ma'dres par nyung'bru sum cha tsam du byas // bzhi pa riung gi byed pa'i las kyis thig le phra mo de dag kyang brgya stong du Ihor nas / siar dngul chu bzhin bsdus nas nyung'bru phyed tsal tsam du gnas par byas so // de nas Inga pa la chus dwang snyigs bsdus pas 'dus shing brtan par byas pas nyungbru tsam du smin no // de nas drug pa la me clang Hung gis smin cing so sor gsal ba'i lam byas pas nyung 'bru nyis 'gyur du 'gyur te // bdun pa las nyung bru nyis lgyur tsam pai thig le mer mer poi nang du mig chung shin tu phra ba gnyis chags / /'di dus na 'byung ba bzhi'i byed pa'i las 'khrugs te // chu'i brian gyis bshigs // sa'i Ijid kyis mnan // me'i drod kyis bsregs // Hung byed // de do // byed tsiftar skur smin par yang ma skyed par gis sgron rtsa mams su thig ler smin par byed do // mig tu rgyang zhags chui sgron ma dang // shes rab rang byung gi sgron ma dang // dbyings rnam par dag pal sgron ma mams smin par byed do / Pbras bu dbyings ye shes su 'du'bral med do // rang bzhin gyi thig le ni mnyam gzhag gi dus na gnas / / chos nyid kyi thig le ni de las nyams bskyes pa'i dus na gnas // brtan pai dus na chos nyid marn par dag pa'i thig le dang // dusnadbyingskyithigle/
de nyid
snang ba'i
/de lasphel ba'idus nadbyingsrnam par
dag pal thig le / /de nyid rdzogs pal dus na kun tu bzang pol thig le / / phyir shar ba'i clus na ye shes chen po'i thig le'o // byung bstan pa'o // /sgonimigla'char/ khanasmgrinpar'brel/
des lam gang nas
drug pa sgo gang nas 'char bstan pa ni / /deyangitebadangsnyingkhar'brel/
/snying
/de nas Mad pa dung khang du gyas su'khyil
bal rtsa 'dab bzhi las dbang po'i yul la 'char bar byed pa'i rtsa gcig rtse mo Ingar gyes nas sgo Inga po'i rten byed // dwangs 'byed rtsa zhes bya //
de la skyon yon dbang po
kha che la rtsa ba phra ba ba man gyi rwa 455
Ita bu'i yal ga gnyis mig gi a'bras kyi dwangs ma la brten nas / /'khor ba dangmyanganlas'daspagnyiska'dzinpasna/
/dkarnagphyedma
chul rang bzhin du byung 1/ rgyang zhags chui sgron ma zhes dngos mig la bya'o // de la brten nas thig le stong pai sgron ma rma bya'i mdongsltabu'charro/
/de'i gdangs dbyings rnam par dag pa'i sgron ma
yi ge na ro Ita bur 'char ro //
del rtsal shes rab rang byung gi sgron ma
shes pa'i rtsal du mar 'char ro //
spyi bo tshangs pa'i bu ga nas rig pa
rtog pa med pal sku dngos su 'char ro // de la Men nas chos nyid mngon sum gyi snang ba da Ita nyid du gtan la dbab tu btub pa'o //
de bas na
yid dpyod tshig gi sgro 'dogs mi dgos te // yid dpyod 'dzin pa'i Ita ba las 'das pa chos nyjd mngon sum gyi gnad do // bdun pa de nyid yul gang la snang ba bstan pa ni // yul phyi'i dbyings nam mkha'stong pa sprin dang bral ba la snang ste // de yang yul stong pa la rig pa stong pa'char ba'i gzhi yin pas so // de Itar yang sdud pa las // don 'di gang yin nam mkha'dag la brtag par gyis // zhes pa dang // nam mkha'che las // nam
mkha'stong pa skye med cing // rnal'byor nam mkha'i bya lam gnas / / zhes pa la sogs pa mdo rgyud du ma nas gsungs so // nang gi dbyings ni rnam par dag pa'i sgron mal nang du 'char bab // de Itar yang // phyi dang nang kun chos kyi dbyings // rnam par dag pa'i spyod yul la / / sangs rgyas sems can gnyis med de // lam gyis bcos su ga la yod / / ces pa la sogs pa du ma bshad do // de yang snang lugs ji Itar snang dbyer // 'jug bas 'du bral // dbyings gsal med snang zung med par rig na bral // don // dbyer mtha'dang gnyis mu med sems gnyis yul med stong ba'i Ita ba zhes bya'o // de yang rdo rje lu gu rgyud kyi sku 'dab 'byor du du dag dbyings // ba dang mngon mig gis gnyis sgron ma gsal pal snang 'di // kyis // la ni nyid chos yul ma pas na spyod yin rab shes snang / dang // dang nas'byung sum pa rgyab mngon mngon par shes pa / zhes pa la sogs dPag tu med pa gsungs so /i don brgyad pa nyams su ji Itar blang ba ni / Vdi nyams su len don du rten khyad par can bsgrub pa ston te
de la clang po gsang sngags kyi lugs kyis ma smin pa smin 456
par byed pa la dbang bskur dgos te // dbang bskur ba la bla ma mtshan nyid dang Idan pa dgos // de yang bla ma Ita ba yangs shing rgyud la mkhas pa // spyir gsang sngags rgyud sde mang du shes shing khyad par du rgyud kyi phur pa 'don cing rgyud tshig lag len du ston shes pa / / goms shing sgrub pa la mkhas te bsnyen sgrub yan lag bzhi lag len du ston pa / Pbod rbad bas bsad pa'i sngags kyi srung bzlog mkhas shing nus pa thon pa 11 rtogs shing Ita ba la mkhas pa ste /1 phyi'i Ita ba theg pa,rim pa dgu'i don rtogs pa // nang gi Ita ba la mkhas pas chos nyid mngon sum du mthong ba 1/ bsgom shing nyams myong la mkhas pa ste Ijig rten gyi bya ba btang nas nyams su Ion cing gyeng ba spangs nas ri phug dang dgon pa bsten pa // rang yang nyams su len zhing gzhan la yang nyams su len du 'jug pa // de nyams su myangs bas thun mong ma yin pa skyes shing snying rje byang sems clang Idan pa'o // slob ma yang dad pa che ba / Pkhor ba'i bya ba spangs nas chos min yid la mi byed pa // gtong phod che ste bdog pa thams cad kyis bla ma mchos pa /
/ shes rab che ste theg pa chen po la mos pa / mos gus che ste bla ma clang rtag tu mi bral ba / Pkhor ba la zhen pa log ste blo mi 'jug pa / / brtson 'grus che ste nyams len la brtson pa /1 sngon sbyangs pa che bas rdzogs pa chen po'i snod du rung bao // rang bzhin rdzogs pa chen po'i snod du rung ba ni // rnam rtog bag chags shad kyis chung ba / / spyod pa yangs pa // gzung 'dzin bag kyis chung ba // lus ngag la dal chags shing Ihod yod pa // dka'spyad la sclug bsngal du mi Ita ba / / khyad par du chos nyid dang bia ma la mos pa ni snod du rung bas de Itar slob ma snod Idan des // bla ma mtshan Idan de la bdag la lo gsum la dbang bskur bar // la bdun che gser rin po zhes zhu'o nam gcig mam ba bo // de bla la mas gnang na clei gsol gdab nas phul sogs pa'i maNDal dus su rang gi cha rkyen sta gon du byas la // de nas dang po bla mas / ba'o de'i bskur dkyil 'khor la brten dbang tshon kyi bcas gyi nas rdul spros dam tshig dang sdom pa 'bogs /I de nas spros med kyi dbang mandal dbang bskur Men la bum nas pa clang 457
de'i clus su lung 'bogs
de nas
shin tu spros med kyi brda la brten nas dbang bskur // de'i du su lus kyi gnad bstan pa'o // de dag gi dus na bla ma la yon dbul zhing dga'ston chen po byas te // de Itar yang // man ngag lung gi slob dpon la / / khu bo pho dang ma dang ming // bu dang chung ma nor gyi dbyig / / rab tu gces dang yid Ihad dbul // zhes pa dang / /'di'i dus na ston mo yang gal che ste // snying rje chen po dgaston che // zhes gsungs pa'o // de Ita bu'i dbang bzhi po lo z1asbar du chod kyang mi 'gal // clus gcig la bskur yang 'gal ba med do // de nas dbang la Men pa'i dam tshig bsrung dgos te // spyir gsang sngags kyi rgyud nas bshad pa thams cad bsrung zhing // khyad par du 'di'i dam tshig rab 'byed bzhin bsrung ba / / de Itar bla ma dam tshig clang Idan pas slob ma dam tshig clang Idan pa. dbang bskur byin rlabs dang Idan pa gsum tshogs pas sangs rgyas kyi 'bras bu thogs pa med par'byung ngo // des na bla ma mtshan nyid dang Idan pa kho na gal che ste // yon tan chung la rang bzhin ngan pa'i bla mas ni 'bras bu mi 'byung ste ngan song du 'khrid par byed do // ye shes
gsang ba'i rgyud las // dam tshig mi Idan rdo rje ni // be'u sprel gyangs la Ihung ba bzhin // bdag gzhan rdo rje'i khab tu 'gro // zhes gsungs / / rang shar las // slob dpon ma brtags slob ma'i bdud // ces pas clang po brtags pa gal che'o // slob ma ma brtags slob dpon dgra // zhes pas bla mali yon tan ma mthong bar skyon la rtog pa ni spang bar bya'o // des rten khyad par Gandu sgrub pa dang // gzhi ma smin pa smin par byed 'bogs / bla la // te bar byed // da ngag ma'i man pa grol ni smin pa pa'o / dper na zhing sa gshin po so nam legs par byas nabras bu smin pa dang'drabadang/
/rang rgyud rnam par dag pa ladbang bskurzhing
dam tshig ma nyams pa la bsten na 'bras bu'byung ba'o // de yang 'bras bu nas la sogs pa de gar bzhag pas chog pa ma yin te 1/ btsas ma brngas byas i/ btags la dang // dang brdungs pa pa sogs rngos pa pa nas'bru bla de bar dangdra ba bza'rgyu rkyen med ma'i gdams ngag rung pas blangs thun nyams mong ma yin par sangs nas su pa'i gnas su nyams ba'o // de blang / bu nyams ste rgya yang su sangs rgyas nas'bras 458
/ sprang pol tshul du bsgrub pa dang // ri dwags kyi tshul du bsgrub pa'o / dang po ni ngo mi shes pai yul du tha mal par brdzus nas ci shes cha med par bsgrub cing bsdam ste // rang gi yon tan gzhan la mi ngom pa ni zhe 'dod dang rlom sems med pai rtags yin // gzhan gyi grub mtha' la sogs pa'i dri brda mi byed pa ni rang gi man ngag la the tshom med pa'i rtags yin no // ri dwags kyi tshul du bsgrub pa ni // ri khrod dam dur khrod la sogs pa yul rkyen gyis mi gnod pai sar phyin la bya ba gsum btang la bsgrub po // de yang phyi lus kyi bya ba las dang so nam la sogs pa gtang ba'o // des lus dal bas rtsa dal // rtsa dal bas Hung rang lugs su 'byung // des rnam par rtog pa mi rgyu'o // ngag gi bya ba smra ba mang ba mams btang ste // smra ba bcad pas brjod du med pa'i don rang gi rgyud las skye'o // sems kyi bya ba rnam par rtog pa mtha'dag spang ste / dbyings rig la gtad pas chos nyid mngon sum du mthong ba'o // de yang ji Itar nyams su blangs na blo rig gnyis te // dmigs pa yul gyi blo can gyis nyams su blang ba dang // rig pa rang snang gi blo can gyis nyams su blang ba'o // dang po ni rnam grangs dang go rim la bstan pa ni // de la spyod pa'i mal 'byor dang //
sgom pa dang // Ita ba dang / Pbras bu
du byed dang la 'byor // du pa po spyod pa rgyun mal spyod pa' rgyun del // kyi dbang // ba 'byor man ngag tu pa sdud spyod ni snang pal rnal ji Ita bu // de la dgongs bzhag ba thabs te pa zhig skye na gi gcer snang snang srid gzhi bzhengs kyi dgongs pa'o // des nyon mongs gnas'gyur ba'o // de Ita bui spyod pa la gsum ste // las dang po'i spyod pa mi dge ba bcu la'dzem zhing chos spyod bcu'i rim pa nyams su len pa'o // de [a lus tshad gsum pa'i spyod pas ngag yid nas'khor'das ru shan'byed bebs pa'o // brtul zhugs riung 'dzin gyi spyod pa nyer gcig yod kyang 'dir bdun dudus te // de yang dang po sgo mo kun nas bsdur ba bung ba tshang'tshol ba Ita bu'i spyod pas thos pa'i chos dang chos ma yin pa dang de bsam bya // gnyen po ngos'dzin nas rnams'byed cing spang // bsgoms ba gnon pas nyon mongs pa rtsa mgo pa pas nyon mongs drungs nas'byin pao /
de'i grogs su the tshom med pa bya thi ba tshang 459
nang du 'jug pa Ita bu ni /
bya thi ba de tshang du 'jug pa'i dus su /
/ sngon du mil sgro'dogs bcad nas de nas'dzal'dzol med par zhugs pa Itar / sngon du thos pas sgro 'dogs bcad nas // de nas rang yid ches pa'i gdams ngag cig yi dam du bzung nas nyams su len pa'o // de'i grogs su kun gyis spyod yul ma yin pa ri dwags rmas ma Ita bu'i spyod pa ni ri dwags rmas ma de rma yi gnong gis ri labros te ci nas kyang lung phug gam ri rtsibs la rang gcig pur gnas par byed // mal 'byor pa de yang 'khor ba la'jigs pa'i dbang gis ci nas kyang mi mi rgyu ba'i gnas dur khrod la sogs par gcig pur gnas par bya'o // de'i dus su smra.brjod bral ba Ikugs pa Ita bul spyod pa ni // lkugs pa smra ba med pa Itar smra ba bcad de ci yang mi smra bar bya'o // de Itar byas pas nges med smyon pa Ita bu'i spyod pa'byung ste // smyon pai tshig bzhin'brel med'dzin pa zhig pa'i gtam rang rdol du'byung ba'o // de'i dus su gtsang sme med par khyi phag Ita bu'i spyod pa'byung ste // zas dang bzang ngan med pa'byol nyog du spyod pa'byung ngo // de kun rdzogs pa la zil gyis mi gnon pas senge Ita bu'i spyod pa 'byung ste // senge gang la'ang 'jigs pa dang bag tsha ba med pa dang 'dra bar mal 'byor pa la yang snang ba la sogs pai rnam pa dang bral nas snang ba la dbang bsgyur nus pa'byung ngo / / spyod pa de dag la ming du btags na nang snang ba dbang bsgyur gyi spyod pa zhes bya ba gzhan gyi mi dad pa sgyur nus pa dang // bsad pa gso nus pa dang rdzu'phrui dang'byung bzhi dbang dudu ba la sogs pa 'byung ngo // dei man ngag tu snang ba gcer bzhag gi thabs ni chos can durn bu la dag // bzhin ba bsiabs su chos can pas rang yongs ci'i snang bsiabs pas gzugs brnyan yongs su dag pa'o // dang po ni gang snang tshad kyi steng du ni cer bzhag pa las byung ba'o / /'di'i dus su dgongs pa bya / Vkhor'das kyi bzhengs zhes ste chos thams cad ni snang srid gzhir bslabs pa med kyang blo thog tu dungs kyisbyung bao // de Itar byung ba'i dus na nyon mongs pa Inga ye shes Ingar'gyur ba dang // phung po Inga rigs Ingar gnas par'gyur te // dper na snam bU kha dog bsgyur ba dang 'dra'o // des gang zag gcig gi cha rkyen du bstan pao // sgom pa la 460
rgyun du byed pa la gsum ste // sgom pa nyin mtshan kha sbyor dang // del man ngag tu rgya mtsho cog gzhag gi thabs dang // del dus na snang srid gzhi bzhengs kyi dgongs pa'o/ / de tshe nyon mongs pa ni rgyas gdab pa'o // de dag nyams su blang ba la gsum ste // Iha dang mi'i sems'dzin pa dang // byang chub sems dpa'i bsam gtan dang // bde bar gshegs pai dgongs pa'o // byang chub sems dpa'i bsam gtan la gsum ste // rang bzhin gyi bsam gtan lung ma bstan phal pa mams la yang skye ste // mda'srong gi mig la yod pa dang // ri bong dang khra tshang la nyal ba'i mig la yod pa dang 1/ sems rnam shes bag la zha ste yengs pa'i dus suo // sa la gnas pai bsam gtan ni sa dang po'i bden pa mthong nas sa bcu bdun gyi ting'dzin tshun chad so so'i bsam gtan re re yod pa'o // bcos pa'i bsam gtan ni // nyal ba'i mal 'byor pa'o // mal 'byor pa de la gnod pai rkyen gnyis te / Vphral du zas gos gnyis kyis gnod la // phugs su rmi lam clang bag chags la brten nas khams gsum du 'jug pas gnod pa'o /1 de'i gnyen po bsam gtan gyi thun bzhi la bsiab ste // zas kyi zhen pa bcad pa bsam gtan gyi thun dang // gos kyi zhen pa bcad pa bsam gtan gyi thun clang // rmi lam gyi zhen pa bcad pa bsam gtan gyi thun dang // bag chags kyi zhen pa bcad pa bsam gtan gyi thun no // de yang dang po zas kyi zhen pa bcad pa ni // bcud len sna tshogs la Men pa dang // rten brel zab mo la brten pa dang // dang po ni 'byung ba rgyun gcod r1ungzas su za ba ste steng'og gi nad dang / /'byung ba ro nyoms pa sa chu me Hung nam mkha'i bcud len dang // bdud rtsi dang rin po che'i bcud len la sogs pao // gnyis pa rten brel ni // sha sbyor dang / / rdo sbyor dang // rtsi sbyor dang // sngo sbyor la sogs pa'o // de dag gi yon tan so so'i skabs na gsal lo // gos kyi zhen pa bcad pa la gnyis te 'dzin dung dang ting brel ngo // dang po tsha ba gsum dang / rten rdzas / gyag rog mkhris pa // bu ram bskol ba btab nas btung na drod skyeo / / gnyis pa ni lus tsog pur'dug nas rlung nang du drangs te pho ba tsha mer // de dmigs la dal bus btang / ba'o dgang nas phyir sna me nas zhing gyis / des drod skyes pas mi rtog pa skye ba dang // srog chags mi 'byung 461
ba'o // rmi lam gyi zhen pa bcad pa ni // brtag pa'i gnad clang / / bsgom pa'i gnyis las // brtag pa ni nyi ma'ga'dal bar byas la lus bsku mnye bag tsham bya'o // de nub'ga'tsam du rmi lam brtag par bya'o / / de yang sngar zhen gyi bag chags shas cher rmis na // sngar zhen chags tshan che ba yin tebring po yin i/ da Ita ci byas shas che ba rmis na shin tu sla / sngar ma phyin pai yul dang ngo mi shes pa dang'phrad pa la sogs pa ni gcad dka'o // gsum ka chal chol du rmis na bag chags gsum'dus shin tu yang dka'o // de nas sgom pa ni // gzung zhing sbyong ba dang // bsgyur ba dang gcad pa'o // dang po ni 'dun pa sngon du btang nas // ci rmis rmis rmi lam du ngo shes par bya zhing // snang grags thams cad rmi lam sgyu ma tsam du bsgom // de la stong pa nyid kyi rgyas gdab po // bsgyur ba ni snang ba thams cad yi dam lhar bsgyur zhing bsgom // gcad pa ni rig pa'i gnad bsgoms pas rmi lam chad pa ni // de yang rab rmi lam rgyun bcad / Pbring rmi lam zin cing // tha ma dge ba'i bag chags rmis pa ni'byongs pai tshad do // gzhi bag chags kyi zhen pa gcad pa ni // yod pa ched du mi spang //
med pa ched du mi btsal /
/ yod pa la mngon par rni zhen // de yang 'das pa'i rjes mi gcod // ma longs pai sngon mi bsu // da Itar gyi bag chags gnyen po dang bcas pa thams cad rgyud la mi Men pas // snang ba snang bar grol bas dngos po 'dzin pa rang sar dag // de yang snang ba nyid snyang thog tu grol bar byed pa byi'u khras khyer ba Ita Wo / /gyu ba'gyu thog tu grol ba bar snang gi ser bu Ita bu'o // snang shes gnyis med du thim pa chu la chu thim pa Ita Wo / /des ni bag chags 'khrui pa'i yul las 'das pa bdag tu Ita ba'i zhen pa chod pa'o // bde bar gshegs pa'i dgongs pa ni // thun dang // lha dang las'das pa'o mtshan mnyam rjes med pas nyin mtshams kyang / // bstan bsgom ni snying gcig pa gzer nas nyer mi'i sems'dzin /'dir bdun bsgom ste // de yang bdson'grus dang Idan pa'i gang zag gis la de bsags la // tshogs bla du sogs nas pa pa'i sgo nas mnyes ma sngon dgongs pa yid la mthun par stan bde ba la skyil krung du 'dug ste / / mtshan ma a dkar la sems gtad pa ni // rang gi sna yi rtse mo la yi ge a 462
dkar po gcig bsgom r1ungphar'gro bal dus a de rgyangs kyis song ba la gnas par bya'o // nang du bsdu ba'i dus na a dkar hril gyi sna yi rtse mo la gnas pa la sems gtad /1 de yang bdag gis lus la tshad pa'i nad yod na grang reg dang Idan par bsgom // skye med bsam ngo dang bral bas nyams su myong ba mi skye mi srid do // bar gcod sel ba'i yi ge phaT / / drag po la sems gzung ba ni // lus sems gong Itar so so glod la shes pa dar cig rang sar bzhag la // de nas rab tu drag pos phaT ces brjos pas de nyid las shes pa had pa zhig 'ong ste // de'i dus na ye shes ngos gzung zhing // yang nas yang du phaT kyis shes pa gsal gdab par bya'o // de nyin mtshan phyed mar nyams su blangs pas // rang bzhin yongs su dag pa'i nyams su myong ba mi 'char mi srid do // de la ma mos na khro,bo Igyed pa'i gad mo la serns gzung ba ni // yang lus la sogs pa gong Itar byas la ngag tu ha ha zhes drag la thung bar brjod shes pa ha la gtad i
/ rnam rtog la sogs pa sems la mi bde ba gang byung yang ngag tu ha drag tu brjod cing n9ag dang shes pa Hung gsum bsre ba ni gnad do // de Itar dus thams cad du bsgoms pas chos nyid dag pa ngos gzung dang bral ba'i nyams skye ba the tshom med do i/ de Itar ngag la brten pa'i dus na / / shes pa sna mi bskyil mi Iteb cing ngag gis brjod pa ma nyams par gal che gsungs so // yang de la ma mos na Iha ma yin rtsod pagyed pa la sems gzung ba ni // yang lus la sogs pa gong Itar byas la // ri mthon po'i brag gi steng la sogs par'dug la // mgo dang lus po dal gyis bsgril lus kyang dang po bskyod dal gyis bsgril // lus kyang nyi ma gsum bzhi tsam du bya'o // de nas drag tu bsgril de nas khams kyis thub thang du bsgril lo // de Itar bsgul bskyod phyag rgya las ma'das par byas la phyi'i snang ba'gags nas ci'i ngo bor yang grub pa med pabyung ngo // de la mthong dei dus do // ba ba'i su myong mi skye mi srid su nyams snang rang grol la brten bya'o // Ite bar kha la sems gtad rAM par yi ge zas rlung shis pa'i de ded HUNG la de // do pa gis mos na rnam rtog pa ma par pa.ni gnad la sems gzung ba ni // ngag tu HUNG zhes rab tu ring bar dbyangs dang Idan par brjod do
rlung dang bsre ba ni gnad do 463
de yang HUNG
dal bar Itar de bar // do briod bar thung mi yun ring zhes skabs su yang byas na rnam par rtog pa chos nyid la'Char ba'i nyams su myong ba mi skye mi srid do // de la ma mos na stong pa nyid rim gyis pa la sems gzung ba ni // yang lus gnad la sogs gong Itar byas la // dang po lus kyi bye brag mang por bsil la ming du ma la sogs par gzhig ste // ming don so sor btags pas lus dngos por grub pa med par shes par byalo // de nas phyi rol gyi snang ba tharns cad la de Itar ming don du ma btsal zhing btags pas gang du yang grub pa mi rnyed de // de Itar ming gis btags pa thams cad stong par go ba dang // dngos po yang stong par'gyur bab / / de nas rim gyis chos nyid stong pa nyid du mi 'gro mi srid do // yang de la ma mos na snang bai gzugs gang 'clug pa la shes pa bcug eing // de nyid skad cig gis stong sang sang la blo gnas par byas la // dus de tsam na gang la bItas bItas stong par khrol gyis'gro ba'byung ngo // de Itar yun du bsgoms pas snang ba tharns cad me long la has btab pa Itar stong had kyi mi 'gro mi srid do // de yang dang po snang // gnyis pa stong / / gsum pa dngos po gang la yang ma grub pa'o // de Ita bu bsgom de la ming du btags na nyin mtshan kha sbyor gyi sgom pa zhes bya ste // nyin mo'das pal cha mtshan mokhor ba'i cha yin pas / Vdi'i dus su'khor'das kha sbyar bas yul dngos po gang du yang ma grub pal chos nyid ces bya bal // de // tsa mo mi gsal mtshan rgyu med ste na nyin mo sgom gsal rgyu med par sbrel song ba la bya'o // de'i man ngag tu rgya mtshoi cog bzhag ni // mig chu'i rang bzhin yin pas rgya mtsho zhes bya ste // gang bsgoms kyang mig rang sor cog gisjog pa gnad yin no // mi bsgoms na / byed // gnad yin no pa mi'dzurn phan mig chad sgom zhig mi sgom / de Itar byas pas dper na rgya mtsho chen pol nang du gza'dang rgyu bkra le brnyan thams la sal snang yang rgya cad gzugs skar sogs pa'i du du la la grub pa med snang yul yod gzung yul cing mtsho gos pa med ba Itar bsgoms dus Vdi / Itar ba nyams pa'i na phyi'i snang par snang bden thog tu // la ma snang ngor grub pas shes pa phyir snang ngor shar du 'dug bcad bar // pas gang yang ma par rang sar shes snang ma shor 464
pa la sgom pa zhes byao / /gal te bsgoms pa'i clus su tshogs drug 'gags nas dran med du song na zhi gnas phyogs gcig tu Ihung ba zhes bya ba ste sgom pa'i gol sar'dug pa'o // de Itar shes pa la snang bas ma gos snang ba la shes pas ma dpyad par rang sa [a gsal ba'o // des dgongs pa snang srid gzhir bzhag la gnas pa zhes bya ste // de gong du gzhir bzhengs zhes tshig mtha' la rtog brjod skyes pa de // dir tshig gi spros pa chod pa de tshogs thams cad gzhi la bzhag nas rang sar grol ba ni snang zhing sid pa'i chos dang ming dang yi ge'i tshogs su shar ba mams rang sar bzhag pas tshig la mi gnas par rang sar grol ba la // gzhi dngos po'i gnas lugs la bzhag pa zhes bya'o // de'i clus na nyon mongs pa nyid rgyas gdab pas dei snying po ye shes su shar te // dper najim pa.la brkos phor btabs pas tshwa tshwar krong gis 'ongs ba dang 'dra bar / / snang btags kyi chos sna tshogs pa chos skur krong gis'char bar nges so // de'i dus na gang zag de la ming du btags nas chos la gnas pa'i dus zhes bya'o / Pkhor'das kyi chos thams cad rang gis blo thog na gnas pas de nyid ma phye mibyed rang sar gnas pa la sgom pa zhes bya'o / /'di dag na nyi zla kha spyor gyi rgyud nas bshad pa'o // Ita ba la rgyun du byed pa'i mal 'byor ni de la spyi'i Ita ba dang // rang gi Ita ba gnyis so / / spyii Ita ba ni theg pa rim pa dgu so sor'dod lugs mi'dra ba mams so / Vdi dag ni tshig gi Ita ba yid dpyod'dzin pa yin no // rang gi Ita ba rdzogs pa chen po bya bral lhun grub kyi Ita ba.ste phyi'i chos can la Was pas rang bzhin med par mthong // nang chos nyid la b1taspas skye ba med par mthong // gsang ba rang rig la b1taspas rig pa mngon sum du mthong bab // de yang mthong lugs ji Itar mthong na // chos can dum bu ba la / lugs ba bltas sgyu maam mthong chos can gyi snang pas rdo rje'i mig gis / mclang sum rmis pai rmi lam Itar mthong bas / Pkhrul pa yang dag tu da khams blo du bzlog // te med pas gsum pa rtogs par grub pa med bde'o // chos can bye brag la shes rab kyi mig gis Was pas // kun rdzob kyi don rnam par snang la rang bzhin med par sgyu ma Ita bur mthong bas las dang bzung bag kyi la par rtogs med pas rig pa chags ngos chos nyid 465
rten med pas blo bde'o // nang chos nyid la ye shes kyi mig gis Was pas rig mnyam tha dad med par mthong bas chos nyis rang la yang bden pa rang rgyud du 'dzin pa med de // spros bral rnam dag tu rtogs pas chos nyid rang bzhin med par shes pa st e/ / rang gis grub mtha'zhig gnas chos zad pas // nga chos su'dzin pa'i zhen pa dang bral nas blo bde ba'o // gsang ba rang rig la chos nyid rnam par dag pai mig gis gcer bzhag tu b1taspas mthong lugs rang gi rig pa nyid dbyings clang rig pa'du bral med par mngon sum du mthong bas yid dpyod tshig gis sangs mi rgya bar rtogs te yid dpyod tshig la gdeng du mi'dzin pas blo bde ba ni chos nyid dbang po'i spyod yul du mthong bai gnad kyis so // de dag rnams la ming du btags na grong khyer rgyun gcod kyi Ita ba zhes bya ste // mngal gyi grong khyer rgyun gcod nas khams gsum du mi Idog pal Ita bas te/ / de nas brtson 'grus can rab tshe 'di nyid la zag bcas mi snang bar sangs rgya/ Pbring gis bla ma'i gdams ngag yod pas dum re nyams su blangs kyang thang chad nas nyarns su blang long ma byung ba ni chos nyid bar do la rang gi chos nyid stobs su gyur nas sangs rgya / / tha mas rgyu'i gdamgs ngag ni zhus/ /'di la le los nyams su blang long ma byung ba ni chos nyid bden pa'i byin riabs la brten nas // rang bzhin sprul pa skul zhing khams su dbugs phyung ste brdzus te skyes nas de nyid la sangs rgya bar nges pas grong khyer rgyun gcod ces bya'o // de'i man ngag ri bo cog bzhag gi Ita ba ste // dper na dbus kyi ri bo mchog rab kyi steng du phyin na // gling bzhi dus gcig la mthong ba Itar rdzogs pa lugs dgu'i'dod Was theg rang rtogs pa pa rim pa pas chen po'i steng nas / 'dod // theg ngo pa mi mthong chen poi rdzogs pa pa'o pa gzhan gyis ni / de nyid mi 'gyur bai ngos nas kyang ri bo cog bzhag go /i de la dgongs bal // de Itar dgongs khams rdzogs chen su grol pa ste yongs gsum pa ni do // de Itar ba kyang bitas 'byor na ma grol gcig med pas rtogs pai mal ba bya'o // de'i drug tshe tshe rang sar grol nyon zhes nagro rtogs pa'i // la dengs // dag mkha' sprin pa'i ste rnam pa'am mongs pa gnas su bur Ita dengs dang dwangs rang sar pa pa ni pokhrul ma chu'i rnyogs ma 466
myong i/ da Ita'i 'khrui pa la mi gnas // tha ma 'khrui mi srid pa'i gnad las byung ba'o // del dus na chos bor pa'i gang zag ces ming du btags pa ni yongs la byed pa'i chos med pao / Pbras bu lam du byed pa ni don gyi 'bras bu rgyur mi Idog pa bse shing gi 'bras bu Ita bu'o // de yang 'di dus na rgyal pos gdan sa zin te mi'gyur ba ni dper na rgyal rigs kyi phrug gu spyi bo nas dbang bskur nas rgyal sa zin te mi'gyur ba bzhin rig pa nyid rang sar An pa'o / Pbangs cham la 'bebs te mi 'gyur ba ni rgyal po gcig gis bangs cham la phab pa de rgyal srid du gnas pa bzhin du sgo lnga'i rnam shes'char bal gzhi stong paskhor bal ming med pa'o // bion po btson du bzung ste mi 'gyur ba ni // dper na rgyal po'i bka' blon btson du bzung na rgyal po yang nyen pa bzhin // yid kyi rnam par rtog pa 'gyu ba chad pas rig pa rang dbang thob pa'o / Pbras bu de la ming du btags na // rang bzhin rnam dag gi 'bras bu zhes bya'o // byas pal rtsol ba.las byung ba. ma yin te // ye nas dag pa'i don rgyud la skyes pas 'bras bu zhes tha snyad du bya'o // de'i man ngag ni rig pa cog bzhag gis de Itarbras bu de gang las byung na // rig pa nyid gang snang gang shar gyi steng du bzhag pa las byung bao // de'i dgongs pa ni srid gsum ka dag ces bya ba rang gi lus ngag yid gsum la las dang bag chags dang rtog pa gang yang mi gnas pas srid gsum ka dag go / Vdii dus na nyon mongs pa ni rang grol du song ste dper na sbrul gyi mclud pa nyid bya long med par grol ba du long de du 'dra'o // bzhin par chos nyid skye med mongs pa nyon clang bya'o las'das de // del dus ba'o pa zhes chos na gang zag rang rang grol / /'khordas gang du 'dzin pal shes pa dang bral ba'o // de dag gis ni dmigs pa'i yul can gyi blo can mams kyis nyams su blang bya ste // don blo du'o // da kyi don ba dga' la snang gi pa rang ni rig rnams gyi spros pa / de blang ba la te kyis gnyis ston su nyams can rnams / khregs chod dang // thod rgal lo // khregs chod ni snang ba dang ma // ba'i du thod la ba'di gyur sum skad cig gis 'brel mngon pa rtogs nyid byas du dbang bzhi ba blang par su rdzogs sngon yongs ni rgal nyams su la
de nas gong gis bsgrub lugs gnyis po gang yang rung bas man ngag 467
la sngon'gro dngos gzhi gnyis'khor 'das ru shan dbye ba'i spyod pa gsum bya ba ni // dang po lus ru shan dbye ba'i spyod pa bya // de'i rtags tshad la phebs // ngag ru shan dbye ba'i spyod pa bya // de'i rtags tshad la pheb nas sems ru shan dbye bai spyod pa bya'o // de dag la mchog gi dgos pa dang // thun mong gi dgos pa gnyis gnyis te drug go / de nas mal du dbab pa gsum bya ste // lus mal du phebs pas phung po khams dang skye mched dang byang sems rgyas pa'i dgos pa yod do // de nas ngag mal du phebs pas brjod pa ma bcos pa'i don du'gyur zhing tshig gi rtog dpyod zad par'gyur bal dgos pa yod do // de nas sems mal du phebs pas bsam pa'i zhen yul las grol ba'i dgos pa yod do // de nas dngos gzhi zag pa med pa'i don mal 'byor pai rgyud la ji Itar brten pa la bzhi ste // sngon du lus ngag yid kyi gnad gzir ba dang // de nas gnad rnam pa gsum la Men nas chos nyid mngon sum gyi don rnal 'byor pa'i rgyud la ji Itar brten pa dang // des snang ba ji Itar 'char ba dang // mtha' rten gyi man ngag go // dang po lus kyi gnad bzhugs stangs gsum las ma 'da' bar bya'o // de yang lus la rig pai ye shes gnas te // lus kyi gnad ma gzir na mngon sum du mi snang ste i/ dper na sbrui gyi rkang lag yod pa de ma gcun pas mi mthong ba bzhin no // de nas ngag smra ba bcad de / / de yang ngag bslab par bya ba'i rim pa dang po thun chung ba la bslab de nas thun ring ba la bslab //
skabs su smra rgyu med kyang smra
ba'o // de nas ngag gnas pa ni // rang gi ngag sngags dang mchod bstod mclo la sogs pa mi dgag // gzhan la tshig zur tsam yang mi brjod do // de'i dus na Ius kyis brda' tsam yang mi bya'o // de Itar byas pas brjod du med pai don rgyud la skye bar nges so // mkhas pa bi ma la yi // byed 'byor // gcod nus pa.yin ngag nus na chos pas mal zhal nas gsungs so // sems kyi gnad dus thams cad du gnad gsum dang mi bral bar byao // de yang sgo'i gnad du gzigs stangs gsum dang mi 'bral bar bya'o // yul gyi gnad du phyi'i dbyings nam mkha'dang mi 'bral bar byao/ / nang gi dbyings rnam par dag pa'i sgron ma la rig pa gtad // Hung gi Men ba'i dal kyang cing phyir rgyang du ring por'phen pa nas ci gnad 468
gnad yin no // rig pal gnad du lu gu rgyud btshon du bzung ba'o // de yang lugs gsum ste // clang po bla mas slob ma la'debs pa'i clus na // ngo'chi ka ma la sprod pa'i lugs clang // khrid du bya ba clang //
tshang
sprugs su gdab pa'o // de la khrid du byas pas zia ba phyed dang gnyis de do // 'byongs la the tshom med yang dang po thun chung la na pa grangs mang du byas // gnyis pa thun bskyed pa la rgyun bsring // de nas nyin mtshan phyed mar nyams su blangs pas snang ba bzhi 'char te / / del rtags tshad gzhan du shes so // de yang chos nyid mngon sum gyi snang ba ni // bla mas lus kyi gnad 'di gyis la // ngag gnad 'di Itar gyis shig // sems gnad'di la gtod cig // ces tshig gsum bsdus nas bstan nas / / de nyid mngon sum du mthong bas yid dpyod tshig gi spros pa dang bral ba'o // yul nam mkha'i stong pa la chos nyid mngon gsum du rnam rtog gang gis kyang ma bslad par mthong ba de nyid do // blangs pas dus tshod ci tsam zhig na // bamedparsharnas'ongngo/
de [tar nyams su
thig le stong pa'i sgron ma rtsol
/denasyeshesinga'imdogdangdbyibs
las thig le sku dang bcas pa tshun chad nyarns gong 'phel gyi snang bao / / de yang kha dog Inga gyen la'greng ba dang // rtsibs la shar ba dang // re Ide dang // gru chad dang // yul gru tsam la sogs pa'o // dbyibs ni dang dang // khyim dang // Idan brtsegs stong gur pa padma mchod rten / mig mangs ris dang // mig tshags dang // drwa ba dang // drwa ba phyed pa la sogs pa rnams so // de nas sku Inga Idan snang ba'i dus na blo dag // de de la tshad nas'dzin pa'i gis'phel zad nas pa'o phebs rig pa ba bzhi // ba'o de Itar ba snang zad pal snang nyid ni chos rang sar grol bar Idan de dus sangs phung po mi snang zag pal na skal mthar phyin pal la 'gul ba // // bzhi gsum man ngag ni mi mtha' rten gyi pa rgya nges so dang // ba thob // tshad dang bca' pa pa gsum sdod gyis gzung pa gzhi du'byung // de dag gong ma'i pa'o ni rgyab rten gsum gyis gzer gdab ba'o // de dag gis ni nyams su blang ba'i thabs bstan pa'o // da ni dgu pa ba bstan // kyi dmyal tsha tshad tshad blang ni pa sems pa'i nyams su kyang bag ba tsha bsngal myangs med pa ste grang gi sdug 469
ye nas
'khrul ma myongs bas rig pa la dmyal ba'i bsdug bsngal grub mi srid par rtogs pa'o // mya ngan las 'das pa la re ba med pa ni // rang sems sangs rgyas su 'dug pas logs nas btsal du med pa'o // sangs rgyas la brod pa bskyed du med de // rig pa ye sangs rgyas pa la // da bskyar nas sangs rgyas rgyu med pa'i don rtogs pao // lus ngag gi tshad ni / / lus glen pa Ito ba'grangs pa bzhin du song ba dang // ngag brel med kyi gtam chal chol du byung ba dang 1/ sems gang gtad du gnas pa la sogs pa'o // rig pa rang snang gi tshad ni // phyi'i 'khrul snang 'gags nas dag snang du shar ba dang // gsang ba rig pa'i tshad rang snang rang shar rang grol du shes pa'o / da ni bcu pa skyes bu de nyid la bla mali gdams ngag yod kyang le los gyeng nas nyams su blangs pa rtsal rdzogs par blang long ma byung ba marns la // chos nyid bar do la ji Itar grol lugs bstan pa ni // de la bar do'i dbye ba dang // chos nyid
clang // sa mtshams clang // snang lugs so // dbye ba ni bzhi ste // rang bzhin gnas pal bar do dang / Pchi kal bar do dang // chos nyid bar do dang // srid pa'i bar do'o // chos nyid la / rang bzhin gnas pa'i bar do'i chos nyid ni // phung po Ingas bcings pas sku'i snang ba rang 'gags pa dang //
khams dang skye mched kyis bcings pas / Pod kha dog gi
snang ba rang 'gags pa dang //
las dang nyon mongs pas //
ye shes
dang chos nyid kyi snang ba rang 'gags pao / Pchi kha ma'i bar do'i chos bsngal kyi lus ba'khrugs lus kYibyung // nyams su sdug phyi pas nyid ni bsngal kyi lam byung la tshor sclug sems nang gtor nas gyi myong sems bas lus Vdzin / ba dang rdol pa'i mtshangs med chags nyams su myong 'brel pa rten bral gyi dogs pas sdug bsngal te don shi yi dogs pai 'du shes la gnas pa'o // chos nyid bar doi chos nyid ni // phung po bdag 'dzin gyi dang // las du kyi don dang bong snang nyid mngon ye shes nas sku rten bag chags kyi 'brel pa chad pas // rang bzhin gyis chos nyid kyi bsam byed kyj dngos // la po'dzin yul stong pas rang snang rnam gtan spyod de'i // // bar do'i la nyid ni srid pa chos pa'o dag spyod pa'i chos nyid par lus kyi srid pa yid kyi yul can
dbang po kun tshang thogs med Idan 470
/ nang sems kyis srid pa chos can du ma la snyam sems'dun cing rtog / / lus sems gnyisdus pas srid pa thogs pa med par'gro zhing thams cad la rtog cing 'jug pa'o // de dag gi snang lugs ni // rang bzhin gnas pa'i bar do ni snang lugs la // gang zag clgos btsan clang // kharns gsum spyi tshan la sogs pa'i snang lugs tha dad du mar snang ste // de yang gang zag dgos btsan ni // mig ser gyi nad kyis btab pa la dung ser por snang ba'o / /'dus pai nad kyis btab pa la ri dang khang khyim'khor la sogs pab // spyi tshan'gro drug so so la chu [a bdud rtsir snang ba bcu bdun du snang ba'o / Pchi ka ma yi snang lugs ni // zhe Ishig cing 'du shes nang du'khums te // spang ba ma yin par snang ba za zi yam yam la sogs par snang ba'o // chos nyid bar do'i snang lugs ni // zhes 'tshig cing sgra dang gzugs su snang ba dang // sku dang ye shes su snang ba'o / / srid pa bar do'i snang lugs ni / /'byung ba Inga'i snang tshul clang yad yud phyad phyod du snang ba'o // sa mtshams ni // rang bzhin gnas pai bar do ni ma'i mngal nas'chi rkyen btab pa tshun chad chos nyid kyi bar do'o // de nas dbugs khrog gi chad tshun chad 'chi kha'i bar do'o // de
nas nang dbugs chad nas Ihun grub tshun chad shar ba de yang mngal gyi grong khyer la siebs pa tshun chad srid pa bar do'o // de bzhi'i gdams ngag ni // rang bzhin gnas pai bar do la shes byai'gras thag bcad de / I dang po thos pas blo sbyang ba dang // bar du bsam pas thag bcad pa dang // tha ma bsgoms pas la bzla ba rnams bya ste // de gsum la blo ba // bya / thag sgyu chod pas snang gras shes yul gyi sbyangs pas/ phyi // 'du dgos la Idog ba blo lam Itar 'khor te nang pa'i pa yod shes ma rmi ba'i sems la gras thag chod pas rang sems dngos med ngos gzung dang bral bar rtogs pas 'bras bu sangs rgyas pa'o // snang sems gnyis med la du dbyer bu bya'i thag sangs med pas'bras sku gsum chod gras shes bla las bao // de du // yang phrin phyogs med shar pa'i mdzad rgyas nas / Idan 'phrad ba Ita pa clang pa gal che'o clang ma mtshan nyid Pchi kha'i bar do la mi gsal ba gsal gdab pa sgeg mo me long la Ita ba.Ita bya'o // de yang mal 'byor pa de rkyen la thig par gdab bu'i man ngag zer 471
gyis nad kyis btab nas 'chi rtags nyer gcig brtags pas // bzlog pai cho ga yang nas yang du byas te // des ma'bziog pa'i rtags byung ba'i tshe // de yang lus nyid thog ma yang 'byung bzhi las grub pa tha ma yang 'byung ba bzhi'i byer zug gis tshe'i dus byed pa'o // de yang sa sa la thim pa'i dus na // lus Ici zhing Idang mi nus // chu chu la thim pa'i rtags su kha sna nas chu bor ba gcig phyir thon nas de nas skam // me me la thim pa'i rtags su lus kyi thang khob bzhi rkang lag bzhi'i drod 'chor te //
de'i clus
su lus kyi bkrag dang gzi mclangs kyang 'chor ro // de nas riung riung la thim pa'i dus su dbugs brtsegs ma'byung zhing lus kyi stobs'chor ro / /'di'i dus su gdams ngag gsal gdab pa ni // rang la chos nyid bar do la snang ba'di Ita bu 'char bas / /'di'i dus na rang gi snang ba yin par ngo shes par bya'o snyam pal dran pa brten na des chog // de Itar mi gsal na rang gi bla ma yod na bzang ste // tshogs bsags pai yan lag ci rigs pa zhig byas te // de nas bla mas nad pa de'i ma bug gyon pa nas snyug ma'i sbubs sam shog gu'i dbyibs kyi nang nas mar Ian gsum btab pas chos nyid bar do la mi thebs pa mi srid do // dper na mi brtan po gcig la tha na brda bas yul rta 'go gang du song yang nges par tha na 'jai pa dang'dra ste chos nyid bar do la nges par myed par 'gyur ro // gal te bla ma mi bzhug na rang gi rdo rje spun sring dam tshig sel med pa Ita spyod mthun pa zhig gis gdab bo // gal te nad pa de brten pa nyams pas dbugs chad na ni 'di Itar bya // lus ba'i bya ste nad pa ngag gso gnad zhing rlung sbyang dang rang gi sgo gsum sprad de //
rang gi riung phyi nas phul te // de la
bstims pas 'phangs Ian gsum bya'o // de Itar byas pas kho'i lus tsha mer gyi dros te HUNG zhes pas rang kha'i nang na drongs // OM zhes pas //a drong bug su gyas sna
zhes pas sna bug gyon du drong // de Itar
byas pas // mig rtsa hrig yong ste // de Itar byung tsa na sngar bzhin la dung // de thim btab theb so shes pas nges nas rnam pas gdams ngag la dbugs // 'gro bun nang chad shes nam mkha' ste rnam gyis shes pa 'brel de // bun kyi dbugs bar la thag lus chad snang thim pas sems gnyis lings kyis bem lus por song can pa gdos gyi yal 472
dg pa me stag yar ba'i
rnam pa Itar chos nyid bar do la song ba'i gnas skabs na // nam mkha''od gsal la thim pa zhes bya ste // phyi sa rdo ri brag gi rnam pa ni 'gags / / nang 'od gsal chos nyid kyi snang ba.ni shar nas // snang ba thams cad 'od kha dog Ingal snang ba/ / mnan na nem pa snyam pa // bteg na 'phar ba snyam pal snang ba 'char te / Pdi dus kyi gnad de 'jug pa shes pai gnad dang // grol ba lus kyi gnad // mthar phyin pa ngo shes pa'i gnad do / Pjug pa shes pa'i gnad la gnyis te / Pod rig pa la'jug pa dang // rig pa'od la 'jug pa'o / Pod rig pa la 'jug pa ni // 'od snang de dag sku Inga Ingal snang ba ste // de dag gi thugs ka nas'od shin tu phra ba zer thag sgril ba Ita bu re re rang gi snying khar zug pa mams 'char te / Vdi'i dus su rang bzhin gyi bsam gtan la gnas par gyur to // grol ba'i lugs ni / Vdi'i clus na phung po Ingal bdag tu 'dzin pa rang dengs pas lus 'od skur grol bas chos nyid sang nge la gnas pas'byung ba phra rags kyis gdos bcas grol bas snang ba'od gsal bde ba chen por grol lo // nyon mongs pa phra rags las grol bas rig pa nyid ma la bu thim du grol lo // mthar phyin pa'i dus na // yid ches pa'i gnad gsum skye ste // yid ches pa ma pang du bu 'jug pa Ita bu dran pas / sngar'dris pa'i mi phyis mthong ba tsam gyis ngo shes te // sgro 'dogs chod pa Ita bu rang snang du ngo shes pa'o // mi 'gyur ba gser gyi thur ma Ita bu'i gdams ngag dran pa ste // dper na mi gcig la snying Hung zhugs pa na sman pa mkhas pas thur mang gis lam cludren pa Itar chos nyid rnam dag gi lam 'gyur med du yid ches pas ting nge'dzin skye'o / /de yang 'di'i dus na ye shes bzhi sbyor rang gi snying khar'char ba ni // sngon du 'od dkar pol snam bu dkar po // del steng du ser po // del steng du dmar po // del steng du mthing ka // del steng du thig le dgu brtsegs 'char // Inga brtsegs Ita bu long kha sam su ro pa sbubs me 'di ni rdo rje sems dpa'i khong gseng gi lam zhes bya'o // de nas phyir mi Idog pa dpag chen gyi mda' Ita bul dran pa ni // mda' de nyid drag pol dngos labig Itar // lhun thams bcas dang po cad pa pas rig pa nyid shugs // la tshe dang la lus thim pa'i skad cig ma po mngon par grub rin po che'i 'char drug drug ro phrag shes pa
/ gnyis pa la thad kar rigs Ingal gtsho 473
'khor tshom bur gsal ba la // mar 'gro ba rigs drug gi skyes gnas dang las dang sdug bsngal tshe tshad la sogs gsal // yar mang po'i 'dug tshul gsal te // rjes su dran pa drug las 'byung ba'o // skad cig ma gsum pa la sku dang ye shes kyi snang ba'char ste // rang snang du ngo shes pas lhun grub rin po che la nges pa myed de // thim lugs brgyad clus gcig la'byung ba'o / de yang thugs rje thugs rje la thim pa // dper na nyi ma rgas pa'i dus na zer'dus pa.Itar // rigs drug gi snang cha rang la'dus pas // ma dag pa 'khruf pa'i ming med de gzugs snang las 'das pao / Vod la 'od thi m pa ni // nam mkha' la 'ja' yal ba Itar 'od kha dog mtshan ma'i ris med de stong pa ngos gzung dang bral bai dbyings su ro gcig // sku sku la thim pa bum pa'i sku Itar shes bya nang du gsal ba // mtshan ma zhal phyag gi rigs can du med par rang snang rnam par dag // ye shes ye shes la thim pa ma pang du bu zhugs pa Ita bu ste // chos nyid ma dang rig pa bu gnyis nyams su'dres pa'o // gnyis med gnyis med la thim pa chu la chu thim pa Itar ngo bo mnyam pa ris med du gyur pa'o // mtha'grol mtha'grol la thim pa nam mkha' nam mkha' la thim pa Itar stong pa snang bai yul med pa'o // dag pa ye shes kyi sgo ngo bo la thim pa seng ges gangs zin pa Ita bu nyam dbag tsha dang bral ba'o I/ ma dag pa'khor ba'i sgo dag pa ye shes kyi sgo la thim pa sbrai chon thag 'bsdus pa Itar thig le nyag gcig tu 'dus pa'o / /'di dus na sangs rgyas kyi yon tan dang phrin las dpag tu med pabyung zhing'char ba nyi zia kha sbyor gyi rgyud nas bshad pa'o / Vdi'i brtson 'grus tha ma gcig gis dbang po'i kha 'chal nas srid pa bar doi cha tsam du snang ba las rang bzhin sprul pa sku'i zhing khams su dbugs phyung nas mngal gyi grong khyer du mi 'jug ste // shar phyogs mngon par dga'ba la sogs pa'i zhing khams su brdzus te skyes nas lo Inga brgyar theg pa.chen po'i chos la,longs spyod nas chos nyid bar do med par yang dag par rdzogs par sangs rgya'o // de yang shar phyogs mngon par dga' bal zhing khams su // rdo rje rigs kyi sprul pal zhal mthong // lho phyogs dpal dang Idan pa'i zhing khams su // rin chen rigs kyi sprul pas dbang bskur // nub padma brtsegs pa'i zhing khams su padma rigs kyi sprul pa 474
'od dpag med kyis lung ston // byang las rab rdzogs pa'i zhing khams su las kyi rigs kyi sPrul pa don grub kyis las dang bag chags kyi mtha'zad par byas pas // de nyid du groi nas sangs rgya'o // chos'di nyid kyi sgo ma mthong ba'i 'gro ba phal pa rnams ni de las srid pa las kyis kha 'chal te // srid pa'i bar do las mtha'bor nas // de yid kyi lus can dbang po kun tshang ba la // gang la yang thogs pa med pas lus dang Idan pas // nam mkha' la bya sgro rlung gis ded pa Itar phyad phyod yal yol du kun la rtog cing 'jug par byed / Vdi yi dus na rang gis gzugs mi mthong ste // dper na rmi lam gyi lus Ita bub // gzugs kyis gzugs mi mthong ste // dper na skar khung gi nyi zer rdul Itar snang ngo / /'dir las kyi 'phro mthud pa yur ba rkang chag pa la lba'dzugs pa Ita bu bag chags kyi mtshams sbyor ba ni / / las bzang po bsags pa rnams ni gnas mtho bar skye la // ngan pa rnams ni ngan song gsurn la sogs pa'i lus len no / / de Ita bu'i bar do de la don nyi shus ston pa la // dang po gzugs kyi khyad par ni // bar dor ji tsam gnas pa'i phyed snga ma'i gzugs la / / phyed phyi mal gzugs te/ / de yang sha khrag gdos pa med de rmi lam 'dra'o //g nyis pa skye mched ni // yid kyi Ius gzung bar dka' ba gang yang thogs pa med pa'o // gsum pa'od kyi khyad par ni // las dag pa rnams dkar po dpag tshad gcig tu gsal // ma dag pa rnams la 'od mog / kyi khyad // bzhi du lo par ni gnas pa skye gsal mog po'dom gang / skye gnas bzhi las brdzus skyes so // Inga pa mgo Ita phyogs kyi khyad byol // Iha byed la // lha song min pa snyarn yod mi gnyis gyen par ni // // drug la'o tshad dwags tshe ba la // dmyal thur ni zhag pa yi phred bdun gyi skad cig ma dang shi nas gnyis pa la skye ste // bdun phrag bdun du de Itar byed do // bdun pa mngon shes kyi khyad par ni // skad // bcas la la ste zag gnyis sogs pa mthong tsam gcig gam stong gsum cig kyi mngon shes de bag chags tshan che ba'i stobs kyis de nas nub bo / / brgyad pa.lus tshad ni byis pa lo brgyad dam bcu drug pa'i tshad kun la blta zhing 'jug snYingdod pa'o // dgu pa spyod lam ni // sngar gyi chos nas bden nub stobs pa'i nyid
snga ma'i bag chags langs pas sngar 475
gang la zhen pa de gtsor byed do // bcu pa ming gi khyad par ni / Pbyung ba bzhi'i sa bon gyi bag chags las // sngon gzugs srid pa'i sha gzugs can du 'byung ba'o // bcu gcig pa rdzu 'phrul gyi khyad par ni // dbang po mchog tu gsal ba clang // yan lag tshang zhing rags pa clang // shes pa gang du gtad sar tshugs pa dang // kun la thogs chags med de gang du bsam sar brtol ba'o // bcu gsum pa kha dog gi khyad par ni // Iha mir skyes na dkar po dang // lha min byol song ser po dang // yi dwags dmyal ba nag poo // bcu bzhi pa nges tshig ni // sngar longs sku'i snang ba dang rigs drug gi bar yin pas bar zhes bya // ma ni gang nyid kyi bden pa'i stobs ma shes pas // de'i ngang nas phyis srid pa chags pas so // do zhes pa.de gnyis kyi bar du ma rig pa gnas pas so // bco Inga dge sdig gi khyad par sngar dge ba byas pa'i shes pa ni gsal // mi dge ba byas pa ni mi gsal rmugs par gnas pa'o // bcu drug pa khams gsum las gang du gtogs na // gzugs med khams su gtogs pa'o // bcu bdun pa phyi mal lus dang 'brel ba ni // bar do'i las rdzogs pa'i dus na // mngal gyi skabs gnas su 'jug te // tshud pa'i rtags ni // Iha khang gi yar steng ngam khang bu brtsegs pal nang na 'dug snyams byed na lha rub // mgal mel 'khor lo bskor ba Itar'dug na Iha min du'o // grong pa snyam byed na mi lus tsam po'o // nam rmugs pal nang du'dug na mi lus gtsang ma'o/ i skye bo du byed lus du 'dug chel nang na mi rin po pa snyam pol nang mang tshud pa'o // bya skyibs sam na bun lang ling gi gseb na 'dug pa snyam byed na byol song // grogs po phugs rdug la sogs pal nang du 'dug pa / dor bar ba // dmyal dwags byed so mi gnas srid pa ni so na yi snyam / bco brgyad pa phyi ma'i lus dang nyon mongs kyi'brel ba bstan pa ni / /'dir zhe sdang skyes pal rkyen gyis gzugs khams su skye'o Vdod chags kyis'dod khams su skye'o // gti mug gis gzugs med khams su skye'o / / bcu dgu pa'khor tshul ni / Pgro ba rigs drug gcig nas gcig tu brgyud pa 'khor dang 'dra'o // 'am lo 'phang chu'i mo zo shing rta'i
nyi shu dpe nye
lasphen bu dang'dra // len dpe // pa gzhu ni mo'i srad bar mtshon pa.ni dang'dra len khab pa rdo
der bag chags kyi dbang gis mngal gyjs yid 476
'dzin pa'o // de nas las kyi dbang gis dga'ldan dang // rtsod Idan dang / / cha mnyam dang // myos Idan dang // bros Idan dang // sdug bsngal chen po dang Idan gnas su skye'o // srid pa bar do'i lus de yang yi dam Ihal sgyu lus bzung ba'o // gdams ngag gnad rab tu che'o // de dag gis bar do'i mtshan nyid 'phros pa dang bcas pa bstan pa'o // da ni tshig don bcu gcig pa grol sa chen po gang yin bstan pa ni // de Itar bar do 'am de nyid las grol bai clus na grol lugs ji Itar grol // yang dag par sangs rgya bal dus na ji Itar 'gyur // sngar bas 'das pai sangs rgyas dang / / phyis sangs rgya ba gnyis la khyad par ci yod // snyam na // de dag rnams ni gnyis med ris dang bral bas ngo mnyam pa rang rdzogs chen por bzhugs te // khyad par gang yang med pas 'dzin med phyogs bral du bzhugs so // dper na nam mkha' nam mkha' la thim pa Ita bu'o // de yang dper na bum pa'i nang gi nam mkha'ltar khyab byed sems la rang bzhin gyis gnas // bar gyi 'brel thag ni nam mkha' Ita bur sgron ma bzhi'i mtshams sbyar phyi rol gyi nam mkha' Ita bur chos kyi dbyings stong nyid spros dang bral ba'o //
de yang bum pa chag pas nam mkha'i phyi nang
bar gsum dbye ba med pa bzhin du // rig pa phyi nang med par'dres shing rdzogs pa'o // de yang bras bu re zhig tshig tu brjod na blo 'das ngo bo nyid kyi chos su gnas pas chos sku zhes bya // zag med kyi bde ba chen po la longs spyod pas longs sku // gang la gang 'clul du sprul pas na dad bo bya // de tha med pas sku gsum ro gcig ngo yang sprul sku zhes tu gnas pa'o // de dag stong pa ngos gzung med pas mtha'dang bral bal dbyer dang'di / Pdi bya med yongs med pas min gyi ris yin chos nyid ces las'das dang // bya pas gzung pa, yul chos nyid rnam pa zhes su rdzogs 'dzin mtha' stong ste // mtha' bral yongs rdzogs kyi sku zhes bya // de dang bral la Itos ba byung dang byas pa nyid med pa'i chos yin pa yang bas // ris med mnyam pal bdag nyid chen po zhes kyang bya'o // de Ita bu'i sangs rgyas de la chos kyi skui gnas skabs na ye shes gsum gzhi la dag // lhun kyi ka byung bo // ba gi ye shes rang grub ye ngo tshang ste shes
thugs rje kun khyab kyi ye shes 477
de yang de dag mtshan nyid
ris can du ma yin no // longs sku'i gnas skabs na so sob mtshan nyid 'dzin pal ye shes Inga so sor gsal te // de yang chos kyi dbyings kyi ye A
shes // me long Ita bu'i ye shes // mnyarn pa nyid kyi ye shes // so sor rtogs pal ye shes // bya ba grub pa'i ye shes // de dag kyang yul dang yul can du ni ma yin no // sprul sku'i dus na mkhyen pa'i ye shes gnyis su gnas te ///
ji Ita ba mkhyen pa'i ye shes dang // ji myed pa gzigs pa'i ye
shes gnyis so // de dag kyang bya ba dang byed pa dang bcas pa ni ma yin no // de Ita bu sku Inga po de la stobs bcud dang // mi 'jigs pa bzhi dang // tshad med dang // dran pa nyer gzhag pa la sogs pa yon tan gyi rnam grangs dpag tu med cing brjod las'das pa'o // gsang ba bla na med pa yongs su rdzogs pa chen po nyi ma snang byed las // rin po che zangs kyi ye ge can gyi phyi mo // man ngag gi rgyal po tshig don bcu gcig pa zhes bya ba rdzogs so / Pdi bkod dge ba gang bsags des / / mthayas sems can ma lus kun // rang snang dag pa'i ye shes [a / / chos nyid bden pa mthong bar shog //
mkhas pa bi ma la yi thugs bcud
/ sa ma ya // ghu ya // rgya rgya rgya // dpal byar med klong yangs kyi mal 'byor pa klong chen rab 'byams kyis bris pa 'dis //
sems can tharns
cad 'khor ba'i rgya mtsho las brgal te bla na med pai byang chub tu sangs rgyas par gyur cig // mangga lam HH
478
Appendix 11:The Sgron ma 'bar ba7 rgyud:
The following transliteration of the whole Sgron ma 'bar bai rgyud is based on the edition found in the TTT 56 (= vol. 56 of The Tibetan
Tripitakajaipei, 1991) and consists of 24 Tibetan pages. The main part of this Tantra which explains in detail the Four Lamps ( sgron ma bzhi) has four chapters, each focusing on one lamp. The end of each of its four chapters is marked with bold letters.
/ gser gyi me tog mdzes pa rin po che'i sgron ma 'bar ba'i rgyud ces bya ba/
bcom Idan'dasdpal snang ba rang shar ba nyid la phyag'tshal lo /
'di skad bdag gis bstan pal dus gcig na / medparsharba'idkyil'khornas/
stong pa nyid kyi gzhi tshad
mibyedpachenpo'i'dugstangsso
so ma yin tha dad ma yin pa'i snang ba chen po rnam par bkod cing / nas rang gsal chen po'i gzhi / bal glong nas /
rang snang chen po'i spyod pa rang shar
'gag pa med pa'i rig pa rang shar nas /
paI don 'di gsungs so //
gsung ngo //
skad bdag gis thos pal dus gcig na / sna tshogs rin po che'i sa gzhi la /
sgron ma snang bar byed pa / ye shes rnam pa Inga yi /
mtha' rnam par gsal ba /
/
rgya che la dkyil
phyi nang med pa'i sa la
rgyan thams cad kyis mdzes par byas pa
kyi ba'i kyang kun bItas thal tu bcu nyid chos zang nas gang phyogs
/ brang nas pho
/ de ba dag 'chang pos chen rnam par pal rdo snang
la / dag rje'chang rdo pa'i rgyud thugs rjes gzigs nas / 'das pa'di / nas
kha dog
rtse mo kun tu bzang thal ba /
phyogs bcu kun tu 'char byed ma 'gags pa / bkod pa yongs su rdzogs pa /
brjod du med
gsung par 'gyur ro / Vdi
ba / / dpag ba tu pai snang med po gzhi gsal chen yangs pa /
ye
rang bzhin snang mdzad chen po'i
snying po bla ma chen po gsang ba thun mong las
kyi shes pal ye glong gcig tu dril bal thugs med su gnyis
dril bum te gyi par mgur pai yangs mgur 479
thabs thun mong ma
yin pa'i ljags kyi dbang po la bkram nas / byed pal tshig tu 'di dag bka' stsal to / 9chang //
rdo rje sgron ma snang bar rang bzhin rgyud dag rdo rje
ngas ni 'gag med dran pa las //
/ snang ba med pal phyogs nas ni //
gcod pa'i yid ni kun tu shar /
yid bsam dran pa gcad pal phyir //
theg pa mams kyi the tshom sel //
nga yis spro yis khyod kyi nyon /
/ 'jig rten khams ni thams cad du //
rig pa 'gag med rang snang kyang /
Vdi kun sus kyang mthong ba med //
mthong med ye shes chen po ni /
/ gang gis me tog mdzes pa mthong //
ma mthong mthong ba'i ye shes
las //
thog ma nyid nas rang snang bar
sgron ma nyid kyi ye shes su //
// rdo rje snying po nyid du shar //
shar tsam nyid na nub pa med /
/ nub med ye shes gter chen 'di //
su yis spyod pa skal pa bzang /
/ skal bzang dge ba'i ngang tshul can //
'di [a mi dge rdul tsam med /
/ rdul dang bral ba'i rang rig nyid / Vdi la tha snyad tshig dang bral / Vdi kun sgron ma marn bzhi yis //
serns can kun gyi snang ba'dzin /
/ rgyang zhags chu yi sgron ma yis //
gzugs sogs ngo bo nyid du sdud /
/ shes rab rang byung sgron ma yis /
theg pa mams kyi the tshom gcod /
/ thig le stong pa'i sgron ma yis /
Vkhordas bsre ba'i mtshams sbyor
byed // dag pa dbyings kyi sgron ma yis //
mal 'byor nyams kyis sa bon
'debs / Vdi kun khyad par snang ba'o // de nas rgyud dag rdo rje'chang // dga'mgu dad pa rab skyes nas // /zhuba'itshigni'diskadgsol/
snang dag rdo rje'chang la /
/kyekyestonpardorje'chang/
sangs rgyas kun gyi rang snang ba'i // pa'i //
ston pas sgron ma bzhi gsungs
rgyang zhags chu yi sgron ma zhes //
ston pas tshig tu sngar /denasrdorje
/'dinyidma'tshalbdaglagsungs/
gsungspa'i/
4chang chen gyis // rdorje'chang/
tshig ni 'di skad rab tu glengs /1e
/snangbanyidlaphar
/ngasnisgronmarnambzhiyi/
b1taspas /
Vdi kun rim gyis blo yul snang //
mas ni //
ba 'dzin byed // snang par gyis gsum
// bas bzung snang bas na /
rgyang zhags chu yi sgron des ni gsum gyi
Ita ba kun gyi snying por yang //
Vdi ni Ita ba'i gzhi 'dzin par // ARO V%F
ma rgyud dag
de kun di yis bita
skyed byed sa bon bzhin du
gnas // la //
ston pa rdo rje 'chang chen
rgya yi rdo rie yang 'chang bas // tshig ni di skad ces gsol to //
kye kye rdo rje 'chang /
/ rgyang zhags chu yi sgron ma zhes // nges tshig ji skad gsung // bzhugs tshul ji Ita bu // gisbskyed pa lags/ gang zhig lags /
dbye ba rnam pa du zhig yod //
/'di la
mtshan nyid
gnas ni gang na gnas pa lags // thog ma gang
Vchar sgo'i snang baji Ita bu /
Vdiyimthundpe
Vdi kun tshad mams gang gis bzung //
bdag la gsungs // rdorje'chang/
'di yi ngo bo ji Ita bu /
de nas ston pas yang gsungs pa //
ston pasdi kye ma rgyu yi
/ngasbstan khyod kyisma'khrul par/
/'dikunzung
zhigrdorje'chang/
/rgyangzhagschuyisgronmayi/
bagnyiskasdud/
/ mthong byed 'dzin cha ma 'gags phyir / /gnyiska'i /'khor'das'thunpa'iltaba'o/
cha'dzinltabasna/ 'di Ita bu //
rgyang ni ring ba'i rgyud 'dzin pas //
'dzin pa dang // rgyang ring nas //
/myang'das'phen
/'di Yis'ching bas zhags pa yin i/
de bzhin nam mkhasprin bral la //
/snangbayassumijug
par/
ba rags pal snang ba kun //
zhags pa zhes ni rgyang nas rig pa bdag med skur snang
/'diyis'dzinpaszhagszhesbya/
// bzhag ba ni pas rang sar snang sgron ni rang gi snang ba kun //
'dzin bral bas chu zhes bya // // ba du'phel yis nas gong
dbang po yul la snang ba
zhen pa rang sar log nas ni //
/ chu ni snang ba de dag las // // par med chags pa'i sems
pas rgyang yin
/ gzugs dang 'dod yon Inga
yi // dran bsam bdag tu 'dis 'dzin pas //
ba/
'khor ba
/rgyang du'phen pas rgyang zhesbya/
/debzhin'khorbaisnangchanas/
'dzin //
rig pa sku yang
mthong byed 'dzin par byed pa dang //
/debzhinmartogsphyogsnasyang/
rnams ni /
/ngespa'itshigni gzugs su snang ba
kha dog la sogs sdud pa dang //
rtogspa'iphyogsnasni/
no/
/ngobossnang
rig pa'i ye shes gsal bas sgron //
kun la bdag gong 'byung
rang shes gcod pa 'gags med cing // dbang
// bas sgron po'i rang sgor gsal dbyings rang sar dag ste snang //
rig pa,phyi yi dbyings bzhag pas // nang nyams kyi snang ba'dis bskyed pas /
dbyings rig 'dres pas ma yang yin // dbang po kun gyi gdangs ma yang 481
/ 'char byed sgo ni mig yin pas // /dbyebarnampagsumyinno/
kun gyi gzhi 'dzin ma zhes bya / /'byungba'idangsmarab'duspa'i/
/ rgyang zhags chu yi sgron ma dang //
ye shes 'dus pas rgyang /diyimtshan
/dbangpo'duspa'irgyangzhagsso/
zhagsdang/ nyid 'di Ita bu //
'char byed 'gag pa med pa yis //
ma mig gi sgor //
bskyed pas pad ma'i spyan du gnas //
mtshan nyid dbang po'dzin //
/ gnas dang gong ma'dzin pa'o //
minrwayidbyibs/ 'charbyedpa'i/ bskyed pa'i // ma ru yang // chags //
//
ye shes las ni Ita ba dang /
'di yi gnas ni mig yin te / mthong
/yulrnam'dzinparbyedpayin/
dung khang dkar po nas //
dang /
dbang po yul dang yul can dang /
mams ni rang 'dzin pa'o //
byed'gagpamedpayi/
rang gi
'byung ba las ni 'phen pa
/ sdud dang 'dzin dang mched par snang //
/ yul med
dbang po dangs
/kladpa
gyas su 'khyil ba gsum yod pa'i //
/dbangpodangsmakun'dusnas/ /rtsayinangna'diltargnas/
pha ma'i rgyu rkyen dangs ma las //
/dbangpoyulla
/ thog ma rang gi lus
ma yi mngal du zhugs pai tshe //
Ite ba'i rtsa mdud chen po las //
rtsa ni ba
lus can kun gyi dangs
dbus kyi gru gsum
nyid du
mig gi 'bras bu nyid du
de yang pha ma'i cha gnyis las // dkar nag 'dres pa nyid du'o /
/ 'char bal sgo ni mig nyid rang //
dbang po yul la'char byed pa'i /
/ rtsa las 'di kun snang bar shar //
dper na 'dzin byed Icags kyu yis /
/ gang snang sna nas 'dzin pa bzhin //
Xhor dang mya ngan 'das pa yi i
/sgronmasnangbarbyeddongyis/
/snagnyis'diyis'dzinparbyed/ / yul gzugs snang ste rig pa yang //
lu gu rgyud du snang tshad pa'o /
/ zhes sgron ma "bar ba'i rgyud las / rgyang zhags chu'i sgron ma bstan pal le'u ste dang po'o //
de nas rgyud dag rdo rje'chang / yang ni tshig gis'di skad gsol /
/ nyid kyis gsungs pa blor tshud nas //
bdag ni dam pal nges pa rnyed // kyis gong du gsungs pa yi //
/
/stonpanyiskyisgsungspalas/
/kyeykebcomidanrdorje'chang/
chu yi sgron ma de Itar na //
nyid
shes rab rang byung sgron ma zhes / /deyingobojiltabu/
/gsungspa'idondebdagnyan'tshal/ 482
/ de
bzhin nges tshig rnam pa gang //
la byed 'char gang snang // ni sgo
yi mtshan nyid ji Ita bu //
/'dikunbdagnimnyanpartshal/
gyis khyod kyis yang //
kye ma rgyu yi rdo rje 'chang //
nga yis bstan
'di kun 'khrul pa.med pas zung //
nyid pas ni /
/'byed pa med pa'i tshul du gnas // ye thog nas ni gnas pao //
ngo bor ni // med pai
kun gyi cha la'di nyid pas
//
ston pa
/denasston
rang byung sgron ma ni / Vdi ni sgron ma thams cad kyi // nyid du gnas pas na //
de bzhin
'di la mthun dpe gang gis mdzad //
pa'i tshad rnams ji Ita bu //
pas yang gsungs pa /I
Vdi
de bzhin gnas sa.gang zhig lags I/ clgongs
rnam pa gang dbye ba //
thugs rjechen po la/
dbye ba du yis bstan pa lags /
shes rab shes byed
/ byed pa'i shes rab cha'phra bskyed pa'i
shes pas dngos dang dngos
snang ba kun [a rang zhugs nas //
spyi yi don rnams shes
pa dang /1 ma btsal bzhag pal gdeng rnyed de //
rang gi ye shes tshad
mams shes //
sus ma myed pa rang
rig pas //
rang bzhin dag pa'i chos sku ni //
kun las khyad 'phags rab tu snang //
gnas med pas //
rang shar ye nas dag pa'i yul //
rang zhes bya.//
byas pas 'di don myed pa med /
phyir //
gzhan gyis spyad pa'i gzhan gyis yul min su la re ba med pa'i
/ byung bya sgron mas chos nyid zhes nas rang snang ye gnyis su med par snang bar byed / mas ni rang ngo
thams cad kun //
gzhi gnas rang byung
khyab pas so //
dbye ba rnam pa Inga yin te //
shes rab kyis //
lus sogs chos kyi rten mams byed //
'dzinshesrabkyis/
/ dbyings dang rig pa'i mdun sa'dzin/ dran pa 'gag shes pa rtse gcig yul mams sdud //
med shes rab kyis // pa'i shes rab kyis /
snang ba gcer
spyi dang rang gi mtshan nyid'byed //
so sor rtog 'jug byed
rang bzhin bar do gtan la'bebs //
rnam gsum shes rab kyis //
dang mi snang chos rnam kun //
Vchar byed sgo ni dbang po Inga //
parsnanas'charbarbyed/
/dertagsmtshanmo'idusnyiddu/
/ dmar la gdang ba'i 'od zer ni //
Vdi
rang bzhin med par sus shes pa /
/ do de nyid ni yi mtshan
// dang drag dang sbring pa po
snang
khyad /glo
shin tu blo drag lus pa'i tshe / me rtag bzhin du rnam 'phros pas / 483
/ de yi tshad dang rtags de yis //
'char bar byed pa'i sgo ngos zin /
/ skyed par byed pa'i rtsa bzhi nas //
'gyu dang 'gul dang 'phrig pa dang /
/yangzhingbskyodpa'ibdagnyiddu/
/tsitta'idkyil'khornyidia'khor/
/ dang ma shes pa'i bcud mams ni
/ me stag yar ba'i mtshan nyid du /
Inga bzhi las kyi Hung dang bcas /
shes pa gsal gsal rig rig po //
rab rnams kyi rang bzhin du //
ro ma rkyang ma kun dhar ma / shel
sbub khog pa stong pa'i nang //
gsal ba shes rab chen por bzhugs // /thaMSGad'byedpa'ingoborni/
mingbzhi'duspa'iyedangssu/ ye nas lus kyi cha la gnas //
shes
skabs su rlung gis rab bzung bas //
padranmedrmugsparyang/
shes
/shesrab rtsal rnamsrgyas'thum pas/
/ gsal ba'i cha med rmugs par 'gyur // Hung gis shes rab rtsal bskyod tshe / sngon ma thos pa'i chos rnams kyang // / gsal dang mi gsal rtsal rnams ni /1 / lus dkyil rtsa nang gnas pa'o //
yid la dran cing gsal bar'char / rlung gi gyo'gul nyid la byung /
gzhi gnas shes rab rang byung tshad /
/ chos sku myam pa'i nyams skyes nas // shes pa bstan pa'i gdeng myed yin //
de nyid gyur ba ma yin par //
Vdis ni gzhi gnas shes rab zin /
rtag tu rgyud la gnas pas na /
Vdi yi yul kyang yang ba dang /
/ shes pa mams ni gsal ba'o //
snang ba cer 'dzin shes rab tshad /
/cog bzhag nyamssumyongba'i
rtags/
/ rtsol ba med par phyir shar nas /
/lusdkyilkhadogingayi'od/
Vdi la shes pa rang sa zin //
kyang sa la reg pa med / /'di yis shes pa gar gtad par // kyang'jubarnus/
/rtsalbyongspayitshadyinno/
shes rab tshad // shes pa gzhan la 'jug pa med //
lus
bems po rnams
/dranpa'gagmed gcig bu 'dug par dga'
pa dang // dben pa'i sa la rtag tu dang // mi dang 'grogs snying mi 'dod par // shes pa rtse gcig 'gyur ba med //
gzhan gyis brjod pa'i gtam la
yang // zungs su 'dzin pa nyid dang bral // du //
Ita ba mi 'gyur gdeng nyid
la 'gro ba // de 'gag de snyam sems gtad pa gar mkha'dag nam
/ pha rol rnams kyi rkyen gyis kyang / 'di la bsgyur du ga la nus //
bag
/ /di la de / bde pa skyes pa'i mi ni yangs pa med shes / dran pa 'gag med shes rab zin //
so sor rtogs pa'i shes rab tshad / 484
I
kun gzhi dang ni chos sku yang / /'di Itar phye rtags'di Ita bu // // te sar gnas gtad rig pa gar
zhen pa'i blo bral nas // bzhin du 'gyur // kyisgoyang'gag
sems dang ye shes phyed pas ni //
lus la
lus ni bems po 'gyu byed mams
l'byungbadangssnyigssusphyedpa/
/ rags pai snang ba rang 'gag ste //
lu gu rgyud la bde bar spyod /
de
bzhin'khor 'das gtan la phebs pa ni //
so sor rtogs pa'i shes rab bo /
,jug byed rnam gsum shes rab tshad //
chos kun tshig gcig smos pas ni /
/ de yi gzhung kun shes pas ni //
thos pa'i shes rab tshad du phyin /
shes pa ci la bsams pa yi // gzungs de rgyud la bde bar shar nas / bsam pa yang ni de bzhin 'byongs // par //
gang byung rkyen gyis mi gnod
'khrul rtog zhen pa rang 'gags pa //
'dis ni bsgom pa'i shes rab
rnyed //
dper na spra ba Han med la //
kyang //
spra,ba kun mched mes bsregs bzhin //
chags bsreg
me stags phra ba nyid phrad
/ 'di kun shes rab sgron ma'o //
ba'i rgyud las//
shes rab kyis ni gag
zhes sgron ma 'bar
shes rab rang byung gi sgron ma bstan pa'i le'u ste
gnyis pa'o // de nas rgyu yi rdo rje'chang // nas //
mi rtog myam pa chen po 'gyur //
nas //
chos kun rtad nas gcod //
rang gi yid ches chig shar
shes rab chen por rang shar
dngos bral stong pai yul myed nas / /kye
/rdorje'changla'diskadgsol/
/ma'ongssemscankundondu/
kye ston pa rdo rje 'chang // gdag gis chos kun rab gsal ba'i // med pa'i mig myed nas // rtsad nas'dir chos de //
ma'ongs serns can thams cad la /
/ thig le stong pa'i sgron ma nyid //
dbye ba du tsam mchis //
shes rab sgron ma de Itar na /
ston pas gong du tshig gsungs pa'i /
nges pa'i tshig ni gang mams lags //
bzung // //
de bzhin
mtshan nyid clgongs pa ci zhig lags /
Vchar bar byed // / de pa'i sgo gang gnas gnas ni gang na bzhin ji Ita bu //
chos kun
spros bral ka dag chen po yi //
snying rje snying nas gzung bal phyir //
/ 'di yi ngo bo ji Ita bu //
dri ma
ba lags // ji Itar la snang yul
'di nyid dngos ni gang zhig lags //
de la mthun dpe ji Itar lags //
de la rang
de kun tshad ni gang gis de yi thabs kyi man ngag ci
'di kun sems can kun don du / 485
Vdi yi
/denasrdorje'changbayi/
rdorje'changlabdagnyan'tshal/
/rang
bzhin dag pa chen po des / /di skad tshig du yang gsungs so // rgyud dag rdo rje'chang // khyod la bshad par bya /
kun gyi yid ches pa / spyod de // bo ni //
khyod kyis zhus pa de legs so // nga yis Vdi Itar ma'ongs don du yang // /thigiestongpa'isgronmani/
tshig'dikhyodkyiszung/
Vdi nyid su yis shes pa des //
goms pa rnams kyi spyod yul thob //
nyag gcig cha'phra spros dang bral //
gsal che //
/chosrnams thig le'i sku la longs de phyir'di yi ngo
mi rtog spros bral
zium por gnas / ma bskur rang dbang bzhi rdzogs phyir / /dri mamedcingkadag
mongs rnams dang bral // yingobor'dod/ dang bral // rdzogs // bkag
/thignimi'gyurdrangpola/ le ni bdal ba chen po la //
/bdag'chingnyon
snang ba rnams ni rang sar yul la zhen pa'i bio rnams gsal ba rang zhen blo mi
sgron mas 'od Inga snang bar ni //
/gzhi gnas rang gi thig leyis/
/'di ni de
/ ye nas bcos pa nyid
stong pa dngos poi 'dzin pa ni /i
gnas rtsa yi thig le yis //
dmar po rang
rang gi rang gsal ngo bos stong /
bcas / Vdi marns nges pa'i tshig yin no //
byas te rang ngo gsal rig
dbye ba nyid ni rnam pa Inga / /lus
/snangsrid'khor'dasgcigtuziums/
bde dang sdug bsngal gcig tu zlums //
rdzobs rgyu yi thig le yis //
kun
phung sems bskyed pa'i rgyu rkyen te // don dam spros med thig le yis //
phung po khams sogs gcig tu ziums //
rang byung 'bras bul thig le yis //
dbyings dang rig pa gcig tu zlums //
sangs rgyas kun gyi dgongs pa mams // ziums/
pas/
/ rang bzhin stong pa chen po yis //
snang //
ngas bstan
stong pa'i mun bral rang
rang bzhin rang gsal myam pa nyid //
salyenasgdang/
kye ma
Inga // la pa rnam snang cha'i yul
kun spros med gcig tu gnas //
/
/mi'gyurthiglestongpalas/
/'dikundeyidbyebasna/
// la ba'di med pa nub gsal
rtsol sgrub bral ba'i dbyingssu
gcig par ziums pa'i gnas na gsal //
ye nas rang byung chen po'i tshig
Vdi
de nyid mthong na de rang nyid //
do // ba'i btsal du med gnas gzhan
rang gnas dgongs pa gcig yin pas /
de // kyis zad grangs tha snyad rnams 486
gcig tu 'dzin pal zhen pa bral //
'dilagnyissu'dzinpagalasrid/
/rang gi mtshan nyid ngo bosstong /
/gang gis mngon par zhen pa'gags / dag
/rang bzhin migyurrtog med
/ ma sgoms par dang Ishams med pa'i //
yi // gnas //
rang gnas chen po'i dgongs pa la /
bya byed bral ba rgyun du
mtshan nyid stong pa gsal bas khyab /
/rang ngoluskyi mtha'rnamszad/
/mdornabdag'dzinyullasgrol/
stong pa chen po'i ye gdangs las //
rang gnas sus kyang byas med par /
/ ye nas mnyarn pa chen po gnas // / tsitta rin chen gzhal yas las //
serns can kun gyi lus kyi dkyil /
rtsa ni stong phrag grangs mang yang / ka ti gser gyi rtsa chen dang /
/ khyad par chen po'i rtsa bzhi las // / dar dkar snal ma Ita bu ni /
Vphra la 'khrims dang shel sbub can /
/'di bzhi nang du khyad par du //
gnas shing rlung gi rtal la zhon /
/'byung dang 'jug dang rang shar dang / du //
thig le z1adang bral ba
ye nas spros pa med par yang //
/ lam gyi thig le bzang po clang //
thog ma nas ni gnas pao //
/nyima'idkyil'khorbzhinduyang/
ranggi'od
rang chas rnams su rnam par snang / Vchar byed
tshul du ma 'gags pas //
dbang po mams dang 'brel ba'i tshul /
/ snang ba'i yul du gsal bar yang // pa nyid las rang log pai //
kun gyi mig nas 'char ba'o //
// bar ba'i byed ni snang gsal myong
/ gsal byed marns kyi ngo bor yang //
rang bzhin no
ye
dngos po las ni log par zhugs /
/ stong pa nyid du ma yin te // rang gsal shes pa'i thog mar ni // // du nyid rang gi mtshan
stong
la / kyis bzhin babs pa gnas rang
// bcas dang Inga par yang gdangs
// bu Ita 'di nyid ni
snang
rkyen gyi ma bsgribs sems can mig / tsakshu
ba yi ni 'char byed las //
dang zer nyid du //
rtsa mams kyi ni nang na gnas lus gnas rtsa yi nang na yang /
/ /'di kun rtags kyi rang bzhin du /1
zhespa'isgonasni/
gzhi yi thig le bzang po dang /
bzang po rnams kyi rtse mo clang /
/ bzang po'i rgyan dang Idan par yang //
sems can gyi yang lus rten du //
/snangbayinibdagnyid
thog ma'i ka dag chen po las //
byas kyang ma rang gsal bar // sus snang ba nyid ni stong pa la 487
ye nas
rang bzhin ye nyid nas ni
snang ba rang ngo
ma'gagspas/
/rang byungthiglechenporgnas/
khams mkha'i su snang // nam nas ye
gnas ngo bor yang //
spros dang bsdu med par // tshad du de gyur to // lani'badtshaddo/ rang mtho gang //
/ brjod med rang
bar snang nyid du sus zin pa //
zag pa med par yod //
Iha ma yin ni
mi rnams rang gi mtheb gang la // byol song la ni phyir mi snang //
zlum po
yi dags rang
ngo'phrabaryod/
/myalbarnamsiaranggsaitsam/
shas cher snang //
Iha ma min ni de bzhin ljang khu che //
gsal rang chags bral //
rtsol bcas
/ lha mams la ni
zium po rang gsal chen por yod /I
rang gi chag gang ngo //
/Ihaladkarpo mi la dmar
byol song nyid la mthing shas che //
ser po de bzhin no //
dmyal ba mams la kha dog Inga //
shes pa'i char gnas pa //
rang gsal rang gi
tsakshu'i phugs dang 'gram btsir nas /
sngon du snang ste yi chos kyis //
goms pa yi ni gnas kyis ni /
Inga Idan par //
gyur te nam mkhar snang nas
Vdis ni rig pa'i rang dbang thob //
/rtsolpacandeyang'dilta/ 'phar ba drag pa la //
yi dags
sgron ma dngos ni de bzhin no //
mtheb dang mdzub mo yis //
yang /
de ji
rtsol med grol bal rtags su snang // /'odinga'duspa'ithigieni/
/ dmar po'i shas med
thig le
de ni rtsol med rang grol lo /
/rang gi mjing pa'i phyir rol rtsaphrig cing sor dang,mdzub kyis yang btsir nas //
'dug stangs mkhas pas bya //
mig gi
'od ni mdagang tshun chod gsal /
/ de la mched pa'i dus mams gzung //
de yi thabs kyi man ngag tu /
/dpernarmabya'imdongsdangmtshungs/
/'dikundeyider'gyurro/
/ de
/ de bzhin khra yi mig gam ni //
yang na de bzhin nya yi mig
bzhin srog chags rkun pal mig
/'di rnams bzhin du gnas pao //
// las ba'i "bar rgyud sgron ma
thig le stong pa'! sgron ma bstan
pal le'u ste gsum pa'o ///
de nas rgyud dag rdo rje 'chang //
// nas phye go gnas ye shes
yang ni 'di skad bya ba gsol //
bcom Idan rdo rje 'chang // // Itar de na gsungs pa dbyingskyisgronrnanyid/
zhes
thig le stong pa'i sgron ma nyid //
nyid kyis gong du gsungs pa yi // sngargsungspayitshig'diyi/ 488
mi
kye kye ston pas dag pa /ngoboji
Ita bu zhig lags / Vdi yi nges tshig rnam pa ci // mchis // Ita bu /
de yi rang bzhin nyid de gang // /'di la goms pa ji Itar bgyi //
/'diyignasnigangdubzhugs/ nyid dngos de ji Ita bu //
'di la dbye ba du tsam
mtshan nyid dgongs pa ji
de yi tshad ni gang gis gzung /
/debzhinsgonigangna'char/
/de
mthun dpe gang gis bgyid pa lags /
bdag gis sngar'tshal kyang //
Vdi kun
ma'ongs serns can don du yang /
/ rdo rje 'chang la bdag nyan Ishal /i
de nas rdo rje 'chang chen gyis /
/ 'di dkad tshig tu bka'stsal to //
nyon cig rgyud dag rdo rje 'chang /
/ ngas bstan pa la nor pa med //
khyod kyid nor med sems kyis zung /
/ rnam dag dbyings kyi sgron mas ni //
rig pa yi ni ngo bo sdud /
gu rgyud kyi ra bar snang /
/'di la sus goms don de nyid //
kha mi 'gyur rang gsal ba //
mu khyud kyi ni ra bar gnas //
yi yul du snang // snang ba la //
ngo bo nyid ni ma bcos pa'o //
dag pa dri ma'i grangs mtha'zad //
rang yul med //
rdo rje nyid ni lu gu rgyud //
/lu
mthing rang gsal gi
rnam pa yul du dbyings kyis rig pa'i
'di nyid nang du 'jug par
nang gi dbyings kyi go rar
bya //
rang gi ngo bo rtog med du //
yang //
ma gzung mi gnas tshul gyi ni / Pbral ba med par rgyun du
snang/
/sgronmardorjelugurgyud/
/nammkha'nyidlacerstonte/
/ rang bzhin med par snang bar byed //
mas ni de yi don 'dzin pas /
/yenas'du'braimedpargnas/
/rang bzhin nyid kyi ngestshigtu/
kyis / dag dbyings la pa'i gnas gzhi
/ dbye ba rnam pa gsum yin te // / rig pa'i ye shes sku ru 'dzin //
lam la snang ba'i dbyings kyis ni //
pa'i thig le'i dangs ma sdud /
yul la snang snang ba'i dbyings kyis ni / /'di kun de yi dbye bao //
/ lu gu rgyyud de btson du 'dzin / // 'gags ba pas ma snang
rig
rang bzhin
blo dngos dran pa kun zad de /
/ snang ba rang dag dbyings su ni //
rtog pa med pa'i rig par yang //
mi
// pas shes gyo mnyam pa nyid
thams cad mnyam pa'i dbyings su yang /
/ ye nas rnam rtog zad par ni //
rang bzhin rnam dag dbyings su gnas /
/ brjcd tshig snang tshig gnyis med pas // su yang
phyi dang nang med dbyings
du dal po'i ngang gnas chen rang 489
phyi nang med par
zang thal bas // yang //
rnam par dag pas dbyings kyi ni //
bzhugs // yi //
ma bsgrib dri ma med par ni //
'di med rig pa'i yul med pas //
char ni dbyings kyi sgron ma'o //
ye nas ka dag chen por
mtshan nyid du ye nas snang ba'gag pa med
'khor 'das ru shan phye nas ni /
/ lus ngag rnams ni mal du dbab //
de nas dbyings rig snang ba rtag
/'di la goms pai tshad rnyed nas //
phyi rol nyid kyi snang ba ni /
/gong nas gong du yang'phel bar/ /'di la bstan pa'i tshad rnyed nas //
/rim gyis rang goms chen po'thob / chos rnams zad par gyur pa ni / de
nyid goms par bya ba yi / yan lag tu ni ngas bshad do //
mthing kha mi
'gyur snang ba la /
kha dog gsal ba'i 'od Ingar yang //
'di nyid rab tu
gsal gyur zhing // rang gi mdun gyi yar mtshams su //
sor bzhi 'am ni
/phagstelusdangbralbana/
mthoganglas/ ro //
mig ni 'byung ba'i rkyen med la //
/lugurgyuddusnang
bade/
/deyitshaddude'gyur
gnas pas rang gi rig pa nyid /
/sprinbralmkha'la'dzinparbyed/
/ rang shes nang du gsal bal tshe i/
tsitta'i dkyil du gnas pa yin //
'phros sprin bral nam mkha'la'o // mig gi mam shes dag pa la //
byed 'bar bal 'od zer Inga //
yang //
'char byed snang ba ma
phyi yi yul la rnam par snang //
'di yi 'char sgo mi gnas
'gyur med khyab pal tshul du snang //
rang dag pas // cog bzhag go
gsal
mi 'gyur khyab pal tshul du yang /
/ mthing khal rang gdangs chen por gnas // &gagspas //
phyir
'di yi rang snang ba
dbyings dang rig pa'i zung 'jug par // / rang shar rang gi spyod yul lo //
ye nas gnas te
snang ba mig dang
// bral de brel bas // mkha''char nam nyid rkyen rang
de Itar 'char sgo
// dang Itar / Vdi ngag gsum man gnas ma'gags pao
su la'dzom pa'i
skyes bu ni // mtshamsnas/
dbyings la goms te mngon duo //
srid pa yi yar /thabsdangshesrab
/'dinyidgnyisjugzunglasni/
// 'khril te // las bzhin ni gcig sar yang gnyis rang par/
/nyindus'byung
mo yang //
ba'i rkyen Idan pas/
/snangba'gyurtemtshan
dang 'byar // kha ngo nyid rang mthing
bzhin'od kyi khyim
sor gcig gis ni ma reg
dbyings kyi rang
Vgyur med ye gdangs chen por ni 490
sangs
byas kang pa med par ni // sus
rgyas sems can thams cad la // nas gnyis med mnyam par gnas // / rang gi shes pa'i char shar nas // /gsangbachenpo'dinyidla/
nas //
'di ni khyab chen'phra ba las / mngon sum nyid de rab tu gsang /
/gangs su spyod pardod pa des/
sangs nyid las yang sangs rgyas //
ro bzhin //
/sangsmargyaspa
'khor ba'i snang ba mi srid do //
gnyis kyis gzung ste sdoms pas gcig
btub pa min //
'gyur med 'dbyings su
/'dila'byungba'irkyenbralbas/
gcig kyang med //
dper na yi gel na
/ nag po bsgyur tu
de la gomgs pa'i gdeng rnyed nas //
'tshoncibzhindu/
bar snang 'ja'
/khadogma'dresyongssurdzogs/
yang ni goms stobs kyis // de yi rtags dang Idan pa la /
/ de nas /barsnang
khams kyang de bzhin no // rgyud'di'dzin par su'dod pa // pa sku la Idan pas //
zhes sgron ma "bar ba'! rgyud las //
par dag pa'i sgron ma bstan pa'i le'u ste bzhi pa'o ///
pas gsungs pa yis //
'di ni dam
rgyud kyi mtshan ni rnam gsum ste //
bo sbyor shes bya / Vdi ftar rgyud kyi mtshan nyid kyis // bo rtogs pa'o //
rgyud dag rdo rje'chang la sogs //
mgu ba'i sems skyes nas // rgyud'disosorbzungbayis/
/ye
dngos po'i phyogs nas bitas gyur
dus med snang ba'i mkha' la gnas //
thamscad'dus/
ye
de yi ngo
rang gi ngo dbyings rnam de skad ston
dga'zhing
de nyid gsungs la mngon parbstod // /yontanbsammedchenpothob/
/ gser gyi me tog mdzes pa rin po chen sgron ma 'bar ba'i rgyud ces bya ba //
rdlzogspa chen po 'bum phrag drug cu rtsa bzhi'i bcud du phyung
ba rdzogs so //
491
Appendix III: The thirteenth chapter of the TCZ:
The following transliteration of the whole thirteenth chapter of the Theg pali mchog fin po chel mdzod (= TCZ) is based on the Sde-dge edition (Gangtok, 1983) of this text. The introductory part of its thirteenth chapter gives an overview of the Four Lamps ( sgron ma bzhi) and is followed by the main part which deals in detail with them. The beginning of both parts as well as the beginning of the four sections of the second part are marked with bold letters.
/ de Itar bag chags kyi lus grub tshul dbye ba dang bcas pa bstan nas / da ni ye shes kyi rten sgron ma bzhi'i rnam par dbye ba cha dang bcas pa brjod pa la gnyis te /
sgron ma bzhi'i ngo bo mdor bstan pa dang /
rang bzhin rgyas par bshad pa'o //
dang po ni /
lus thog ma
4chags pa'i dus na chu la brten nas sngon du chags pa'i skye byed kyi rtsa'i mdud pal nang du sgron mal spyan dang / gnyis sngon du chags nas / tshulsngarbshaddo/
'byung bal spyan
'byung ba'i spyan las 'byung bzh'i lus grub
/sgronma'ispyaniasyesheskyisnangba'od
dang thig le dang sku la sogs pai rang bzhin don dam pa mya ngan las 'das pa'i gzhir mig gnyis kyi a 'bras kyi dkyil du rtsa,ba men gyi rwa dra ba rtsa ba phra la rtse mo kha che ba gnyis chags te / sgron ma zhes bya'o // dang //
de la brten nas thig le stong pa'i sgron ma
shes rab rang byung gi sgron ma dang /
ba'i lam ni 'char byed sgo //
'gro
de nyid gyas gnyis gYon gnyis dbus / thig le stong pal sgron ma dang /
/ sgron ma 'bar bal tshul du gnas // / dag pa dbyings kyi sgron ma dang // / rgyang zhags chu yi sgron ma ni //
ste //
dbyings rnam par
mu tig 'phreng ba las /
dag pa'i sgron ma dang bzhir byung ste /
/ zhes pa dang /
rgyang zhags chu'i
/ las shar rang
shes rab ran byung nyid dang ni mthong byed yul la snang bao /
sgron ma rnam bzhi 'di Ita
thig le stong pa'i sgron ma dang // 492
dag pa dbyings kyi sgron
ma dang //
shes rab rang byung nyid dang ni //
rgyang zhags chu
la kun gnas pa'o // serns can
yi sgron ma marns //
zhes so /
/ de yang don dam gyi 'byung bzhi dag pas sgron ma bzhir smin te / / las rlung dag cing ye shes kyi riung gis khams rgyang zhags la sogs pa bzhi byung ba las /
rgyang zhags kyi rten chung ngur ri dang khang
khyam la sogs pa chen po rnams snang ba ni // las byung ba'o //
rlung gi cha'i phra zhib
de la rgyang zhags dngos ni /
shes kyi snang ba 'dzin la //
de'i rten gyis 'khrui snang gi snang ba
mthong bas / rten dang Men pa ste /
cha gnyis su shes rab dang Idan
pa rnams kyis dpyad nas rtogs par bya'o //
de yang sgron ma bzhi ni /
'khor bal 'khrui snang 'khrul sems dang tha dad / phyir ro //
Vod rtsa dag pas ye
gnad 'di gal po che'o //
'das pal cha 'dzin pal
phyin chad 'di gnyis kyi khyad
shes pa dag byung srid na kho bo'i gnad yin par rig par bya'o // stong pa'i sgron ma ni //
thig le zlum po'od Inga'i mu khyud can te las
rlung dag pa'i cha las byung ba'o // sgron ma dang /
thig le
de las shes rab rang byung gi
dbyings rnam rag gi sgron ma gynis byung ste /
rab la ngo bo dang /
rtsal dang /
gdangs gsum las /
shes
ngo bo ni /
rgyang zhags gzigs stangs kyi gnad las thig le stong pa'i sgron ma la gtad dus nang gi rig pa dangs sangs rang gsal du myong ba de yin no / / rtsal las phyir gsal yul shes kyi shes rab mo, ba myur ba / klong rdol du 'char ba mams so //
gdangs ni rdo rje lu gu rgyud kyi
/ Iding ba Ita bu'o ba gyi skud pa snang gser
/'di dag ma phyed na /
res shes pa la shes rab rang byung gi sgron mar btags / gdangs la btags /
phyi nam mkha'dag pa'i
dkyil na 'od gdangs ngo ri ba cig thog mar sang bao // / te Itar shar mched pa
nang de las
'od Ingal mdangs kha dog Ingar gsal ba'o /
dbyings ni phyi dang nang du ste //
// 'dzin la mkha'
res nang gi
res lu gu rgyud btags pas mgo rmongs par zad do /
/ dbyings kyi sgron ma la phyi nang gnyis las /
/ de'ang /
tshig don
phyi ni sprin bral
nang dbyings sgron ma dag tub //
zhes bshad do /
/ 'di la'ang kha cig phyi nam rnkha'sprin rned rkyang pa de la ngos'dzin 493
nam mkha'de skyes bu dang'brel ba ma grub
pa ni shin tu mi rigs te / la /
sgron ma skyes bu yod med kyi rjes su byed pa'i phyir ro /
'dir
nang gi nam mkha'i gdangs sngo ba de phyir shar ba la phyi'i dbyings zhesbya'o /
/des na nam mkha'go byed 'char gzhi'i sa cha tsam las
dbyingsdngosmayinno
/
/dgnosnimthinggayinla
/dbyingsnanggi
nang dbyings te / de Itar nang dbyings de las snang ba de byung bar snang bas 'di gnyis la phyi dbyings nang dbyings zhes so sor brjod kyang IJa''od kyi gur khyim du mi gsal ba gsal bar go 'phos pa tsam du shes par bya'o //
nang tshur la byas phyi phar la byas pa Ita bu ma yjn gyi /
/ de las de byung bar snang ba'i phyi nang du shes so /
Vod Ingar gsal
ba yang sems nyid rang bzhin gyisod gsal ba'i rang gdangs shar ba ste / de nyid la dngos po'i dri ma dang yid dpyod shes rab kyi dri ma dang / ngan rtog sems kyi dri mas rnam par dag pa'o // ba de mthong dus //
sgron ma ni /
snang
las dang bag chags kyi mun pa sel ba'i cha nas
brjdod do //
de la sgron ma bzhi'i dang po 'khor lo bzhi las dangs mar
'dus pa ni /
skyed byed thog ma Hunggis gong nas gong du ma'i mngal
du 'phen pas na rgyang zhes bya ste ring mo zhig nas ma'i mngal du rgyu rkyen gyi dangs ma'i dbus su 'jug pa mtshon la /
dran pas Hung sems
rgyu rkyen dang bcas pa.bzhi gcig tu bsdus te'ching bar byed pas zhags zhes bya'o //
ro mams su ro drug gi bde basphel zhing dangs ma'i
spyan rgyas par byed pas chu'i zhes bya la /
rtse mor dbang po Ingal
las kyi bye brag dang ye shes Inga'i bye brag la mngon par rtogs te chos ba'i bas'khor ba'i la dngos dbang sei phyir mun pa su shar nyid po'i yul sgron ma zhes bya'o //
thig le stong pa'i sgron ma las /
rgyu'ithigiedangsbyarna/
paIo//
kun rdzobs
thigni'dugstangskyisdangsma'bebs
le ni ngaggi HUNGla sogspasgsangbarbzungnasye shes
ngos'dzinpa'o/
/stongpanithiglebziognasrtsalgdabpadangriung
dang bsrebs bde ba stong par la bzla ba sems kyi las so // de'i don gyis mun pa sel na'o //
sgron ma ni
don dam ye shes kyi thig le dang sbyar
ba bo 'gyur Ita rig stangs pa rang gi ngo gsum gzigs mi thig stangs ni na 494
mo // pa ni /
le ni /
snang ba'od kyi mu khyud zium por shar ba'o //
stong
snang ba de dngos po dang mtshan mar grub pas'byung bzhi'i
gnod pa med /
rang snang yin pas bstan yang mi gzhan gyis mi mthong /
Iod gsal yin pas spros pa'i mtha'dang bral zhing ma rig gi mun pa sel ba'o //
sgron ma ni /
byung gi sgron ma las /
'khor bal mun pa sei ba'o //
ngo bo rtogs tshad dang sbyar na /
pa rtsa'i gnad gtso bas rab shes zhe bya'o // chos nyid la gnas pas /
rlung gnas
chos nyid las byung zhing
dbang po rab skad cig gsum la grol ba'i char
byung bas rang byung zhes bya'o i/ sgron ma zhes bya'o //
shes rab rang
rlung zad de dbyings su grol bas
snang ba'od gsal dang sbyar na //
nang ye
shes kyis rang gdangs rang rig dbang po'i yul la shar bas shes zhes pao / / shar snang lu gu rgyud thig le thig phran dang bcas pa de 'khrul snang thams cad zad par gyi skye mched du ches'phags pas rab ces bya'o / /'di'i nang du zad par yi ge dang // pa snang la /
phyag mtshan dang /
sku la sogs
sa la sogs pa bcu zad dus mngon par snang ste / 'khrui
pa dang lhan cig dbang po la snang du mi rung bas zad par gyi ye shes zhes gsungs pa yin no //
snang ba de dang de'i dus kyi rig pa'i gzhi
snang shes rab dang bcas pa gzhan nas ma byung bar rang las shar bas rab zhes bya'o //
byung ba ni de dang 'brei ba grub pa ste /
rang snang rang shar du byung ba'o //
sgron ma ni /
byung gi mun pa sel ba las de skad brjod pa'o //
sems sems
dbyings rnam dag gi
sgron ma ni mngon sum gyi gnad mthong ba las byung ba ste / 'od Ingal 'char gzhi yin pas dbyings zhes byao /
rig pa las
de yang
/snangba'oddushar
dus'byung ba rdos bcasdag pas rnam par dag pa zhes bya'o /
/denyid
mthong bas rdos bcasod lus su bsgyur te'khor ba'i mun pa sel bas sgron ma zhes bya'o //
rim pas nyam len dang sbyar na /
yidgsumgzhi'chospasnadbyingszhesbyaste/ du 'dus // dbang mi ma gzir na ye shes du med pa'i don mi rnyed / chod la /
sngon du lus ngag
dangpoluskyignad
ngag gi gnad ma gzir na brjod
yid kyi gnad ma gzir na 'gyu ba rang rgyud mi
// 'grub dag de pa'o gzir na 495
mngon sum rang thog gi lam
gtso che bas rnam par zhes bya'o //
sgo'i gnad kyis dbyings mthong
zhing 'khrul snang 'gag par byed pas dag pa zhes byao //
de yang 'char
byed sgo'i gnad kyis chos nyid kyi dbyings mthong zhing gtan la phebs / snang ba yul gyi gnad kyis cir snang chos nyid las 'chugs sa med /
gzer
gdab pa Hung gi gnad gyis rnam rtog tha dad pa'gag 'char byed 'od gsal gyi gnad kyis phra rags kyi 'byung ba log
chos nyid
mngon sum gyj snang ba mthong ba'i gnad kyis yid dpyod tshig gis chos nyid kyi don mjal ba'i Ita sgom spyod 'bras kyiphreng thag chad I
nyams
gong 'phel gyi snang ba mthong bas 'khrul snang ma dag pa'i bems rig rang 'gag
/ rig pa tshad phebs kyi snang ba mthong bas gzugs sku gnyis
la longs spyod /
chos nyid zad pa'i snang ba mthong bas sku gsum rang
rgyud kyi bcings pa las grol / de Itar 'bras bu lam du byas pas rgyu 'bras gdod kyis rtsol sgrub tu byed pa'i theg pa kun las 'phags pa yin no / / sgron ma ni kha khyer sgron pa dang 'dra ste nyams su len pai gnad kyi cha lag tu mthar den gyi man ngag bzhir bstan pa'o //
de'ang mi 'gyur
ba gsum la gzhi bcas pas rtog pa'i 'phel zad de chos nyid rang gi snang ba las'gro sa med / sdod pa gsum gyi chad bzung bas lus ngag yid gsum khams gsum mi Idog par ngo shes /
thob pa gsum gyi gzer thebs pas
rgyu rkyen riung sems bzhil 'brel thag bcad de phyin chad de bzhi Ihan cig'tshogmisrid/
/ gdeng bzhis grol tshad zin pas 'khor 'das la re dogs
med de gtan yul chos nyid kyi dbyings su phin pa'o // bzhi med na 'khor 'das kyVbrel pa mi chod la /
de Itar sgron ma
lus ngag yid sems bzhi
rtag tu 'khor ba na 'khyams pa las sgron ma bzhi yod par ngo shes thag chod nyams su blangs pas thar pa'i byang chub thob pao // / bzhi pas yod sgron ma / nas sbynangs
de yang
gzhi smin byed dbang bzhis rang rgyud
lam snang ba bzhi tshad du phyin /
dbyingssu'khyilbade'ignadlasbyungba'o/
'bras bu sku bzhi
/de'angrinpochebum
bum byung tsifta cha snying dgongs po gi pa gi sgron rin na rang pa pa'i menammkha'ltargnaspa/
bargyikha'ibrelthagginammkha'ltar
bas / Itar ka bzhis sbyar phyi'i nam mkhachen po mtshams sgron ma 496
dag dbyings kyi groi sar ma bu sprad de /
tshad la phebs sam bar do
rang gsal gyi chos nyid shar dus rdos bcas lus kyu bum pa chags pas / Ihun grub rin po che gsang ba'i sbubs la zang thal ba ni sgron ma bzhi'i chos nyid nyams su blangs pa las byung bab / sgron ma bzhil rnam grangs bshad na / damgyi'byungbar'duspalas/
/'dir yang bsdu bas
sgron ma bzhi po de don
rgyangzhagssusminpaste/
gzugs
kyi rnam pa rgyang ring po nas mthong bas na rgyang zhes bya la /
de
nyid 'byung ba riung las byung bas na skyod pa thogs pa med par byed pa'o/
rgyang ring po'i gzugs'dzin pas zhagszhes bya'o /
/khadog
dang dbyings la sogs pa la 'jug pa 'byung ba chu'i cha la chu'i zhes bya'o / / dbang po clang rigs clang longs spyod la sogs pa.'i yul la mched pas me dang chos mthun pa'i phyir sgron ma zhes bya'o // gnas kyi ye shes te /
thig le ni /
gzhi
de nyid mngon du snang yang ka dag gi ye shes su
gnas pas rang bzhin lhun grub spros bral phyogs ris las'daste / khyab kyi ye shes su gnas pas mi 'gyur ba'i gzhi'o //
kun
stong pa ni /
mtshan nyid 'dzin pal ye shes su snang bas dngos po rang rgyud du 'dzin stong nyid 'od gsal gyi 'char gzhi me long Ita
pa'i chos kyis stong ste / bu'iyeshessugsalla/
phyogsdangrisdangdbusdangmtha'midmigs
par stong pas mynam pa nyid kyi ye shes su gnas la /
stong nyid phyogs
ris med pa'i ngang la blo rtog tha dad kun nub nas so sor rtog pa'i ye shes stong pa'bad rtsol las'das pas bya ba grub pai ye
suma'gagsshing/ shes su grol te /
kyi las dkyil 'khor chos ma gyo pas gcig gi stong nyid
dbyings kyi ye shes su 'dus pas / bya'o //
sgron ma ni /
spros pa.dang bral ba'i ye shes zhes
shes pas bsdus pa'i ye shes te /
de'ang spang
du med pa'i chos nyid la mu mtha'dang bral bajig rten pa'i shes pas bsdus pa'i ye shes dang //
gzhi la gang yang spong mi dgos ye nas
bsgrub la 'das bsdus tu dag med pa pas pa'i shes pa'i nyid pai chos yang / dang ye shes
ba lhug bsdus bcos bas byas pa'i rtsa mthong shes ma
/ dang pa'i ye shes
'od gsal dbang po'i mngon sum du mthong ba Ita bas
/ dang bsdus pa'i ye shes
yul dang rnam pa ji Ita ba dang ji rnyed pa 497
mthong ba mkhyen pas bsdus pa'i ye shes mams so // byung gi sgron mal shes pa ni / bsamparnamsso/
padang/ gnyis las /
'gyu ba dang /
shes rab rang
dran pa dang /
rtog
/'gyubalasrlungdangyidkyi'gyuba
rlung ni sngar zin la /
yid kyi 'gyu ba ni drug ste /
kun tu
tshol ba'i yid kyi 'gyu bas / las dang nyon mongs pa tha dad pa'i rgyu dang /
rkyen dang /
byed pa dang 'bras bu mams su byung ba'o /
/ gtan la bebs pa'i yid kyi 'gyu bas / / bdag dang / ba'o/
phyi nang kun la 'gyus pas nga dang
gzhan dang / gnyis ka dang / gnyis ka ma yin par byung
/ngesparjogpa'iyidkyi'gyubas/
la sems te 'gyus pas /
rang dang /
gcigdanggnyislasogspa gzhan dang /
snang stong dang /
so so'i bye brag madres pathams cad la'jug cing'dzin pa'o /
/yidkyi
rnam par shes pa'i 'gyu bas yul mi 'dra ba tha dad pa la shes pa gcig gis snang tshul sna tshogs par snyam byed dang yid gnyis la sogs par byed do/
'dodpadang/
/nyonmongspacangyiyidkyi'gyubas/
pa dang /
sdang ba dang /
pa la sogs pa'i rgyu dang / byungba'o/
rkyen dang /
zhen pa dang / mi shes
ngo bo dang /
dalta'idngospodang/
rnam smin sna tshogs sog pa'o //
bye brag tu
'daspadang/
/'gyubyed'dzinpa'iyidkyi'gyubas/
ma'ongspadang/ las dang /
chags pa dang /
rmugs
rjessu'gyuspas'khorba'i dran pa dang 1 bag la
nyal sna tshogs pa'i rgyu rkyen dang byed pa du ma las de Itar btags so / / kha cig yid ces gcig brjod pas chog mod / snyam na /
dbye ba du mas mi rigs so
sems byung zhes gcig tu bsdus pas chog mod /
// bar dbye tu so zhes mtshungs mi rigs so rtsa.gcig tsamyangchashesialtosnas'galbameddo/ pa'isgronmani/
Inga bu
des na dbye bsdu ji
/dbyingsrnampardag
'od dang sku'i'char byeddus paste/
deyangkha
dog rnam Inga 'dus pa'i khyab byed mthing ga 'gyur ba med pa rdo rje'i ra bas kun nas bskor bas rdo rje lu gu rgyud la 'tshugs sa med pa'o // nangdu'odkyisku'odzer'phrobasnangbas/ / par sangs rgyalo de mngon par rdzogs chod
de'i
chosnyidkyibardo'dir Vod kyi snang ba gyen
khyud du dang baskhrul mu snang dang shar 4greng rtsibs 498
snang rang
igags te ye shes su gsal ba'o // dang/
snambudang/
de dag las 'od kyi snang ba dum bu
gruchaddusnangstedbyingsphyinang'dres
pas ye shes la bar mtshams med pa'o // mangs ris dang /
dra ba dang //
/ padma stong Idan dang /
de las mig tshags dang /
dra ba phyed pa dang /
mkhar thab dang /
mig
me tog dang
za'og gi gur khyim Itar
shar bas chos nyid kyi snang ba lam du byed pa'o //
de yang sgron ma
bzhis lam gyi snang ba bzhi'i rtags tshad nges par byed de / rgyang zhags kyis chos nyid mngon sum gyi snang ba mthong bas grub mtha''dod rgyal du'dzinpalasbioldog
/ thig le stong pas nyarns gong 'phel du mthong
as bde ba rang rgyud du'dzin pa'i snang ba las blo Idog /dbyingsrnam par dag pas rig pa tshad phebs su mthong bas dag pa 'khrul pa'i snang ba las blo Iclog / shes rab rang byung gis zad pai snang ba mthong bas sku dang ye shes su zhen pa las blo Idog pab //
don gnyis pa sgron ma
bzhi so so! rang bzhin rgyas par bshad pa la bzhi ste /
/ ma chu'i sgron zhags
thig le stong pa'i sgron ma /
par dag pa'i sgron ma // / dang po la'ang / de'i gnas /
ngo bo /
dbyings rnam
shes rab rang byung gi sgron ma'o / nges tshig / dbye ba /
mtshan nyid /
'char sgoIi snang ba /
gang gis skyed tshul /
tshad nges pa dang dgu las /
rgyang
mthun dpe /
dang po chu'i sgron ma'i ngo bo ni /
'khor
'das gnyis kal cha 'dzin pas dag snang dang 'khrul snang mthong byed du 'od dangs brten de la dang dangs dbang pa ste pa'i rtsa pa rten skyes pa'i / gser gyi me tog mdzes pa rin po che'i sgron ma 'bar ba'i rgyud las / / ka ba bos sdud gnyis snang ngo
/ ma yi sgron rgyang zhags chu yi
/gnyiska'ichadzinftabasna/
/ mthong byed 'dzin cha ma 'gags phyir / /'khor'dasmthunpa'iltaba'o/
/zhesso/
/gnyispangestshigni/
'od gsal dangs pa'i gzugs brnyan dang 'khrul snang sa rdo'i snang ba 'khor ba'i 'khrul snang 'khrul rtog
/ 'dzin 'dug zhing pa rgyang ring po na
la bya / du'phen pas rgyang zhes bcas dang pa ring
ma rtogs na myang
'das rgyang du 'phen pas kyang rgyang zhes pa'o //
rang snang mthong
la / bas dag zhags dus ma pa'ching
ma rtogs na 'khrul snang la zhen
499
nas rang rig 'ching pas kyang zhags te /
thagpadangchosmthunpa'o/
/ thag pa yang brtags na spu nyag ma re re ba 'ching ba'i don byed mi nus ma brtagsnatshogs pa'ching byed du grub pa Itar/
pa'drabala/
'khrui snang dang 'khrui 'dzin gnyis po dpyad na gzhi med ngo bo nyid kyis stongyang/
ma brtags na blo dang snang yul 'khrul pa rang rig 'chi ng
byed Itar snang ba'o //
bcings bar snang dus nas bcings pa med la /
grol bar snang dus nas'ching byed rang mtshan pa med pas grol ba med de/ de /
sgyu'phrullas/
suskyangmabcingsbcingsmed
Vching bar bya ba yod ma yin //
pa //
bcing med rnam par bkrol med
ye nas lhun rdzogs sangs rgyas chos //
tshogs mdzad /
ces gsungs pa bzhin no //
Ijug par'ching bas kyang zhags pa'o //
bstan phyir spro ba sna
yang rang snang yas su mi
snang ba la zhen pa med par
nang ting nge 'dzin gyi dga' bdes Han par byed pas chu zhes bya'o / /chu'i dangs madus pa la Men pas kyangchuzhesbya'o/ snang dbang shes la gsal ba dang / sgron zhes pa'o // ma zhes bya'o //
/gzugs
'od snang gong 'phel du shar bas
dbyings rig gi snang ba skyed pa'i gzhi ma yin pas dangs ma'i dbang po gzugs can Ita ba'i rten gzhi byed /deskadduyangsgronma'barbalas/
paskyangmazhesbya'o/
rgyang ni ring ba'i rgyud 'dzin pas /
nges pa'i tshig ni 'di Ita bu // /gzugssusnangba'dzinpadang/
/khadoglasogssdudpadang/
/ rig pa'i sku yang rgyang ring nas //
mthong byed 'dzin par byed pa
dang //
'khor ba rtog pa'i phyogs nas ni / rgyang du 'phen pas rgyang
zhes bya //
de bzhin ma rtogs phyogs nas kyang 1/
Iphen pas rgyang yin no //
de bzhin 'khor bai snang cha nas //
dang'dodyonlngarnamsni/ /dbangpo'iyullasnangbayi/
/dranbsam bdagtu'dis'dzin
pas/
/debzhinnammkha'sprinbralla/
/ rig pa bdag med skur snang ba //
// Idog ni nas rang sar
gzugs
/'diyis'chingbaszhagspayin/
/zhagspazhesnirgyangnas'dzin/
yis'dzinpaszhagszhesbya/
myang'das
snang ba yas su mi 'jug par /
/chunisnangbadedagla/
kun la chags pa'i sems med par // 500
Vdi
/zhenpa snang ba
rang sar bzhag pas ni/
/bdag'dzinbralbaschuzhesbya/
rang gi snang bakun/
/gong nas gong du'phel ba yis /
shes gsal bas sgron /
/rigpa'iye
/'byung ba rags pai snang ba kun //
spyod pa'gag med cing //
rang shes
dbang po'i rang sgor gsal bas sgron //
pa phyi yi dbyings bzhag pas //
rig
nang dbyings rang sar dag ste snang /
/nyamskyi snang ba'disbskyed pas/ yin //
/sgronni
/dbyingsrig'drespasmayang
dbang po kun gyi dangs ma yang / Vchar byed sgo ni mig yin
pas //
kun gyi gzhi 'dzin ma zhes bya //
na gsum ste /
zhes so //
gsum pa dbye
'byung ba'dus pal rgyang zhags chul sgron ma dung gi
dangs ma las rtsa ba men gyi ra 'dra bab //
ye shes 'dus pa'i rgyang
zhags chu'i sgron ma 'od rtsa dangs pa ye shes kyi kha dog 'dzin / /'khruisnangmi'dzinpa'o/
/dbangpo'duspa'irgyangzhagschu'i
sgron ma dbang po Ingal dangs ma mig gi a 'bras dkyil na dbang rten dangs pa gzugs mthong byed du skyed pa'khrul snang mthong ye shes kyi snang ba mi mthong bao // 'dus pa de yin la /
gzhan gnyis de'i rten byed pa'i cha nas btags pa tsam 'khorba
sgronmadngosmyang'daskyisnangba'dzinla/
yinte/
clang rdzas'gal ba'i phyir ro / las/
de'ang chu'i sgron ma dngos ni ye shes
Vdi shes pa gal che'o //
/'byungba'idangsmarang'dus
dbyebarnampagsumyinno/
pa'i/
/yeshes'duspa'irgyang
/rgyangzhagschuyisgronmadang/
zhagsdang/
/dbangpo'duspa'irgyangzhagsso/
pa mtshan nyid la / pas yul snang ba'o //
yang de nyid
/zhesso/
/bzhi
spyi'i mtshan nyid gzugs snang 'dzin rung du skyes rang gi mtshan nyid la gsum las /
'byung ba'dus
ba 'dzin kyi mched pa'i char sdud mtshan nyid snang pa i rgyang zhags mtshan nyid'odgsalgyi
rang snanggsal bar
gnaspa/
yeshesduspa'i
'dzin pa /
dbang po'dus pa'i mtshan nyid snang ba dang snang yul dang
// pao shes'dzin rnam rang shes mig gi
de la snang ba ni /
// la 6 ba du gzhag par pa'o sogs snang yul // bu'o Ita la brag pa sogs mtshan
snang yul ni /
snga mar don rang
snang ba shes pa rtog bral dang
/ don la bems snang rang yul mtshan yin por gnas pa brda'i ming gi marn 501
pa la sogs pa'o //
yang de nyid las /
'di yi mtshan nyid 'di Ita bu //
'char byed 'gag pa med pa yis dbang po'i dangs ma mig sgor //
rang gi mtshan nyid dbang po 'dzin /
pas padma'i spyan du gnas // /'byungbalasni'phenpadang/
/sduddang'dzindang
/yesheslasniltabadang/
snang/
shes so // pa'o //
yul med rnams ni rang 'dzin pao /
de la yul snang rung gi gzugs mams so // yul med /
mched par
/gnasdang gong ma'dzin pa'i/
/ dbang pos yul dang yul can dang // / zhes so //
bskyed
yul can dbang
med pa gsal snang zla gnyis kyi rnam pa la sogs
Inga pa gnas ni /
mig gi a 'bras te /
thog ma lus chags dus Ite
bal rtsa mdud gru gsum gyi nang du sgron mal spyan dang 'byung bal spyan gnyis chags pa las /
mig gi dbang rten dbang po dang /
rtsa'i dangs ma byung ste /
Ite ba nas snying /
'dab nas /
'od
snying nas sgal tshigs
ma ba gnyis kyi nang ngos Mad rgya'i spris nas mig gi a 'bras
gnyislazugpar/
rtsakhragdangchusermedpabamengyirwa'draba
gnyis nang 'od kyi snal mas khengs nas sgo chu'i sgron mar zug pa'o // de'ang rtsa gnyis kyi nang gi 'od rtsa gnyis po rgyang zhags chu'i sgron ma dngos su gnas te /
de nyid las / 'di yi gnas ni mig yin te //
byed'gagpamedpayi/
/yulrnams'dzinparbyedpayin/
/kladpa
dung khang dkar po nas // gyas su 'khyil pa gsurn yod pa'i // men rwa yi dbyibs //
dbang poi dangs ma kun 'dus nas //
yul la 'char byed pa'i //
rtsa yi nang na 'di nyid gnas //
de yang rgyungs pa'i 'dab na yar rtsa ba gcig la /
mthong
rtsa ni ba dbang po'i
zhes so // rtsa
'gul ba'i nang thod pa'i
la tshud gnyis mig gnyis zug gyi gyas gyon ga gsum sbubs su pa nas yal / dbus mtshangs bug la zug pai nang nas /
rig pa rtog med kyi sku rdo
dgu / le brtsegs Inga Idan 'char 'od te dang thig lu ma zium gyi rie gu rgyud // bzhi'i pao yod cha sgron ma / thig le ni /
de'ang rtsa sna chu'i sgron ma'i cha'o /
/ cha'o gyi stong sgron
/ shes pa mi rtog pa ni / Aphreng ba las / sgo nas snang
Pod Inga ni /
dbyings kyi cha'o /
shes rab kyi sgron mai chao //
lu // med gu rgyud rtOg pa rig zhes so
bde chen tshangs pa'i
drug pa skyed tshul ni 502
mu tig
Ite ba nas
skyespaste/
lus kun gyi ni dangs ma ru //
mal mngal du zhugs pa'i tshe / rtsa mdud chen po las //
pha ma'i
mig gi 'bras bu nyid du chags //
de yang
/dkarnag'drespanyidduo/
phama'ichagnyislas/ / bdun pa sgo ni /
/zhesso/
mig gi abras dangs mal dkyii drang po ste /
'charba'isgonimiggnyisrang/
/ rtsa las 'di kun snang bar shar //
ces so //
brgyad pa mthun dpe ni /
delas/
dperna'dzinbyed
/gang snangsna nas'dzin pa bzhin/ /snagnyis'di
ngan'daspayi/
de nyid
/dbangpoyulla'charbyedpa'i
yulsnang'dzinpasicagskyultabuste/ Icagskyuyis/
Ite bal
dbus kyi gru gsum nyid du yang //
rgyu rkyen dangs ma las //
las/
thogmaranggilusskyedpa'i
sgronma'barbalas/
Vkhordangmya
yis'dzin par byed /
/cesso/
/dgupa
tshad la gsum las /'byung ba'dus pa'i rgyang zhags kyi tshad yul snang mched pa dang sdud pa rdzogs pa'o //
ye shes kyi tshad lu gu rgyud
mthongba'o/
/dangsma'duspa'igzugssnang
/ de nyid las /
sgron ma snang bar byed don gyi //
ste rig pa yang //
mtshan nyid / gnas /
sgron ma dngos / las /
yul gzugs snang
lu gu rgyud snang tshad yin no //
pa thig le stong pa'i sgron ma la'ang / ba /
bye brag phyed pa'o/
sgo /
ngo bo /
rang bzhin /
de nyams su len thabs /
dang po ngo bo ni /
zhes so //
gnylis
nges tshig //
dbye
yul snang /
mthun dpe dang bcu gnyis
thig le'od Inga'i mu khyud zium pos bskor ba sgron ma'bar ba las /
rang gsal kha dog dangs pa'o //
pa'i sgron ma ni // chos mams kun gyi yid ches sa /
/dephyirdiyingoboni/
spyodyul'thob/ dang bral //
medcingkadagpas/
ma bskur rang
dmar po rang gsal ye nas gdangs // dri ma
/bdag'chingnyonmongsmamsdangbral/
/ bosstong /rang gis rang gsal ngo so/
rang bzhin rang gsal
mi rtog spros bral zium por gnas //
dbang gzhi rdzogs phyir //
Vdi nyid su yis
/nyaggcigchaphraspros
stong pai mu bral rang gsal che /
myam pa nyid //
thig le stong
goms pa rnams kyi
thig le'i sku la longs spyod de //
shes pa de //
tshad /
/gnyispangestshigni/
/dinideyingobor'dod/
/rang gnas'odzlumde 503
/ces
mi 'gyurbasthig
/ yul la khyab par gdal bas le // pa/
dngos po ngos gzung du med pas stong
stong pa'i rang 'od lnga'bar bas sgron ma ste /
ni mi 'gyur drang po la //
denyidlas/
ye nas bcos pa nyid dang bral //
ba chen po la //
snang ba rnams ni rang sar rdzogs //
po'i'dzinpani/
/yullazhenpa'iblornamsbkag gsal bar rang zhen blo mi snang //
snang bar ni //
byas te rang ngo gsal rig bcas / zhes pa dang /
bya'i mdongs Ita bu // yul la snang //
gyi gyes mdo'am /
mu tig 'phreng ba las /
ces so //
dper na rma le ni khyab cing sgron mas
gsum pa dbye na Inga las /
snying ga ye shes kyi dpal be'u na'khor'das kun
'byung gnas sam /
zang kar gnas so //
lus gnas
khyad par chen po'i rtsa bzhi na rang gsal bas bde sdug
rang grol ye grol du gnas so //
kun rdzobs rgyu'i thig le /
med pal thig le /
ro ma la sogs
/dondamsprospa
panaluskyizungstsam'dzinbyeddugnasso/
gnas so //
Vdi rnams nges pa'i
stong pas dngos po mtshan mar med //
gnas pa gzhi'i thig le /
rtsa'i thig le /
stong pa dngos
sgron mas 'od Inga
thig ni 'gyur ba yod ma yin //
mun pa snang bargyur //
le ni gdal
/rang bzhinstongpa
chen po yis //
tshig yin no //
thig
rig pa.ka nas dag pas dbyings rig zad pal dgongs pa la
rang byung 'bras bu'i thig le /
dbang po'i mngon sum du
snangbasnyinmtshan'odgsaldu'dreste/
sangsrgyaskyidgongspa
rgyayanyongsgroichenpolaspyodpa'o/
/sgronma'barbalas/
/ dbye ba nyid ni rnam pa Inga //
gzhi gnas rang rig thig le yis /
/ snang srid 'khor 'das gcig tu bzlums //
lus gnas rtsa yi thig le yis /
/ bde dang sdug bsngal gcig tu bzlums //
kun rdzobs rgyu yi thig le yis /
/ phung sems skyed pal rgyu rkyen te //
phung po kham sogs gcig tu
bzlums // don dam spros med thig le yis // bzlums //
bui le // 'bras thig byung yis rang
dbyings dang rig pa gcig tu sangs rgyas kun gyi
dgongs pa mams //
rtsol sgrub bral ba'i dbyings su bzlums /
de yi dbye bas na //
mi 'gyur thig le stong pa las //
// Inga rnam pa
gcig par bzlums pa'i gnas na gsal //
/ ni pa mtshan nyid
Vdi kun
snang cha'i yal la ces so //
bzhi
zia dang bral bal stong pa dbang pol yul du shar na 504
ma bsgoms chu bo rgyun gyi bsam gtan la gnas pa ste //
/gang la mngon par zhen pa'gags/
rang gi mtshan nyid ngobosstong / / rang zhes mi 'gyur rtog med dag pa'i // la //
/ ma bsgoms par dang mtshams med
thig le z1adang bral ba nyid //
rang gnas chen po'i dgongs pa
bya byed bral bar rgyun du gnas //
bas khyab // bzhi ste //
ces so //
mtshan nyid stong pa gsal
Inga pa gnas ni /
ka ti gser gyi rtsa chen na i
khyad par chen po'i rtsa
gzhi'i thig le bzang po rang
byung du gnas /
dar dkar snal ma Ita bu na /
sgron ma la'jug
/ phra la'khril na /
du gsal /
lam gyi thig le bzang po
bzang po rtse mol thig le rang shar
shel sbug can na bzang pol rgyan dang Idan pal thig le'od
gsal du snang ba'o // dkyil //
yang de nyid las /
tsitta rin Chen gzhal yas las //
mang yang //
sbug can / lazhon/
sems can kun gyi lus kyi rtsa ni stong phrag grangs
khyad par chen po'i rtsa bzhi las //
chen dang //
dar dkar snal ma lt bu dang //
ka ti gser gyi rtsa
phra la 'khril dang shei
Vdi bzhi'i nang du khyad par du //
gnas shing Hung gi rta
Vbyung dang 'jug dang rang shar dang /
bdag nyid du //
ye nas spros pa med par yang //
po clang //
lam gyi thig le de bzhin bzang //
mo dang //
bzang po'i rgyan dang Man par yang //
nang na gnas //
zhes so //
4od dang bcas pa snang ste / can mig /tsakshuzhespa'i
snang // gnyis //
gzhi yi thig le bzang
rtsa mams kyi ni
mig gi dangs ma'i dkyil las
khyad par du thig le stong sgron rang
de nyid las /
sgonasni/
rang gi 'od dang zer nyid du // zhes so //
/snangbayini
bzang po rnams kyi rtse
drug pa sgo ni /
spyir sgron ma bzhi ka snang la //
yang //
de nyid las /
rkyen gyis ma bsgribs sems
/nyima'idkyil'khorbzhindu rang chas mams su rnam par
spyir mig gyas nas rgyang zhags dang shes rab
le dang dbyings / thig gnyis nas gyon
skusgronma'barba'itshuldugnaste/
tshangs bug na rig pa'i
mutig'phrengbalas/
'groba'i
lam ni mthong byed sgo //
de nyid gyas gnyis gyon gnyid dbus // sgron
ma'barba'itshuldugnas/
/zhesso/
/bdunparangbzhinni/
thog
'od Ihun kyi las le bzhin thig gsal grub dag stong pa chu zia ka rang gi ma'i 505
Ita bur shar ba ste /
dbang rnam par phye ba las /
le stong pa nyid //
dbang po'i yul la snang ba ngo mtshar che //
pa dang //
sgron ma 'bar ba las /
ye gdangs Inga dang bcas par
rang bzhin babs kyis gnas pa las //
bor yang //
gsal byed rnams kyi ngo
dngos po las ni log par zhugs //
te //
rang gsal shes pai thog mar ni //
du 1/
thog ma'i ka dag chen po las //
/ sus kyang ma byas rang gsal bar // 1zhes so //
zhes
stong pa nyid las rang log pa'i /
/ myong byed gsal ba'i snang bar ni // yang //
ma rig mun sel thig
stong pa nyid du ma yin
ye nas rang gi mtshan nyid rang bzhin nyid ni 'di Ita bu /
ye nyid nas ni rang bzhin no /
thog ma nas gnas tshul la /
gzhi ka dag gi dus na sgron
ma bzhi Ihun grub kyi cha la nang gsal phra bar yod la /
gzhi snang du
shar dus /
thig les so so'i
dbyings kyi 'od zer Inga'i snang bar shar //
'od khyim na sku'i char shar // thag tu shar /
rgyang zhags rang gsal 'od zer gyi sbrel
shes rab rig par shar bas grol 'khrul gnyis kyi rig ma rig /luslagnasdus/
tsamdugnaspa'o/
lalambyastesnangbala/
snyingnangnasmigtu'odrtsa
thigie'disnyingna'odinga'iphobrangzlum
khyud Inga po mu par gnas pa'i rang gdangs rgyang zhags na sgron mar ^1 gsalba'i/
bar gdangs nam mkha'la'od Ingal zlum'khrigs'gul'phrig
shes chung tsam du snang ba la /
sgron ma nyid phyir snang dus de las
mched pa'i rang gdangsdpagtu med pa'charro/
/de'angtshang
snying nang gi thig le las bcas nas /
sgron ma dngos sgron gsal ba ste /
tshang na mi gnas sgor gnas pa //
bya khra bzhin te rang bzhin gsal /
/ ces pa'i don to //
brgyad pa yul gang la snang na / bar snang dag pa
la rang gdangs'od dang bcas pa snang ste / nyid ni stong pa la // thig le chen por gnas //
de nyid las /
bar snang rang byung
snang ba rang ngo ma 'gags pas //
briod med rang gnas ngo bor yang //
// khams snang su nam mkha'i
zhes so //
ye nas
dgu pa tshad ni /
sgron
dus dbyings la rig nyin mtshan med par snang bar snang dngos snang ma de / ba'i tshad 'das grol ba su bas'khor myang dang bsdu med par //
de nyid las /
bar snang nyid du sus zin pa // 506
thig le spro
de yi tshad du
de gyur to //
rtsol med grol ba'i rtags su snang //
tshad do //
rtsol bcas la ni 'bad
bcu pa sgron ma dngos ngos gzung ba ni /
zhes so //
'od Inga'i mu khyud zium pos bskor ba'i thig le rigs drug so so'i snang ba
can ni //
lha la rang mtho gang ba dkar po she che ba'o //
rang gi phyag gang ljang gu'o // lo //
mi la rang gi mtheb gang ba dmar gsal
byol song la bitar rung du med la rang bzhin du mthing gar yod do /
/ yi dwags la'ang phyir med pa ser po'o // rang bzhin du kha dog Ingar yod do // bas phyi mi snang la / yod de //
thal 'gyur las /
dag rdzogs //
dmyal ba la mi snang yang ngan song ni dge ba shes chung
nang na'ang cha phra ba tsam du rang rdzogs su sangs rgyas sems can thams cad la /
/ dbyer med rang bzhin med pas khyab //
de dang sangs rgyas rnam
dri med rdul dang bral bar gnas //
snang cha las //
so so'i rgyud la gnas pa ste //
sems can rigs drug Iha rnams rang gsal
/Iha min rnams la phrazhing'khyug
rdzogspaste/
/mirnamsrang
byol song mams la nang du gsal //
gsal Aurn po nyid //
yi dwags
dmyal ba rang snang rdzogs pa'o //
rnams la phra ba las // dang/
Iha min la
sgronmabarbalas/
zhes pa /Iharnams
'odlnga'duspa'ithigieni/
ni rang mtho gang //
zlum po rang gsal chen por yod //
lha min rang
gi phyag gang ngo 1/
mi rnams rang gi mtheb gang la i/
zium po zag
pa med par yod //
byol song la ni phyir mi snang //
ngo phra bar yod //
yi dwags rang Iha la dkar
dmyal ba rnams la rang gsal tsam //
mi la dmar
po shes cher snang /1
Iha min de bzhin ljang gu che //
gsal rang chags bral //
byol song nyid la mthing shas che //
// bzhin de no po ser
dmyal ba mams la kha dog Inga //
// pa. gnas shes pa'i char
sgron ma dngos ni de bzhin no //
yi dwags rang gsal zhes so /
/ bcu gcig pa de nyams su blang thabs ni bug med pa'i gnas su mtheb le dang dang 'od thig bus dal mang po kyis pas sgron ma mnan mdzub / snang ste
/ bar du bita la ba btang ba ma yal gyi zhing snang rtsol
/ 'od du blangs pas mtshan rno snang ste gsal Itar nyams su yang de 'das bao // ba 'khor su groi myang 'dres ni pa mun snang 507
de yang kha
dog dmar po med par Inga Idan du rang gsal ba ni rtsol med kyi len lugs so //
rtsol bcas su len na rtse chung phyi ma gnyis dal bus mnan la mig
sngar bzhin gtems pas'od zer mched pa ste / mtheb dang mdzub mo yis //
de nyid las /
rang gi
tsakshu'i phugs dang 'gram btsir nas /
/ sngon du snang ste yid ched kyis //
goms par gyur pa'i gnad kyis ni /
/ dmar po'i shas med Inga Idan par //
gyur te nam mkhar snang ba'i
mi /
Vdis ni rig pa'i rang dbang thob //
/ rtsol ba can de yang 'di Itar // cing 'phar ba drag pa la //
rang gi mjing pa'i phyi rol rtsa / Vphrig
sor dang mdzub kyis yang btsir nas //
gi 'dug stangs mkhas pas bya //
mig
'od ni mda' gang tshun chod gsal // de
la mched pa'i dus rnams bzung // kun de yi der 'gyur ro //
de ni rtsol med rang grol lo /
de yi thabs kyi man ngag tu /
zhes so //
/'di
rtse chung gi nang du rtsa gnyis
khamsdangs mabab pa'i rtsakhrag dangs madang'dres paste/ dus srog rtsar thigs pa Ihung bas brgyal bar byed la /
mnan
phyir rtsa gnyis
dung dang 'od zer 'dres pa rgyu bas mnan dus rig pa gsal la 'od Inga 'char ba'o //
bcu gnyis pa mthun dpe ni /
mdongs'dra la /
rang gdangs zlum po rma bya'i
dangs cha dang de'i gdangs cha snang ba khra'i mig
gsal ba dang thig phran gzhan yang snang ba nya'i mig Ita
'dra zhing /
bu 1 Isher ba'i bkrag dang 'od zer byi la'i mig 'dra ba ste / dper na rma bya'i mdongs dang mtshungs //
mig
/'di mams bzhin du gnas pa'o //
marn par dag pal sgron ma la'ang / rang bzhin / dngos / las /
mtshan nyid /
de bzhin na kha yi mig
/ de bzhin srog chags rkun mol
yang na de bzhin nya yi mig
gam ni //
de nyid las 1
gsum pa dbyings
zhes so // ngo bo /
goms tshul /
bcu las / dang dpe gcig mthun
nges tshig / dbye ba /
tshad /
gnas /
dang po ngo bo ni /
sgo / mthing ga
Inga Idan du mched de 'od Inga'i mu khyud zium po nang na pad
'dab dang bcas pa za'og ber khyim Itar snang ba ste / gzer'debspa'irabarbyungba'o/ 4phrig shas chung ngo // sgron mas ni
rig pa lu gu rgyud
/'dithigle'iodkhyimyinpas'gul
sgron ma 'bar ba las /
bo sdud ni ngo yi rig pa 508
rnam dag dbyings kyi
lu gu rgyud kyi ra bar
snang/ ba //
/mthing ga mi'gyur rang gsal
/'dilasusgomsdondenyid/
rang gsal phyi yi yul du snang /
mu khyud kyi ni ra bar gnas //
/ ngo bo nyid ni ma boos pa'o //
zhes so //
de'ang nam mkhar gtad
dus dang po mdzod spul thad drang gi nam mkhar mthing ga khyab pa chen po'i 'od du 'char la /
del nang nas kha dog Inga 'char ro //
yangmigzurgnyislas'ja''amnaroltar'charte/ dper na nam mkhal 'ja' tshon Itar //
/gnyiska'izurnas'charbarbyed/
chos nyid yul la rnam dag pas /
/khyabchenmthingga'gyurbamed
snang ba dag pa'i rkyen phrad na //
'gyur //
ces so //
kha dog Inga dang Idan par
gnyis pa nges tshig ni //
snang bal 'char gzhi byed pas dbyings / pas rnam par dag pa /
rig pa'i rang yul dang
/yuldusnangbaladrimamed
lu gu rgyud go rar bzung nas snang rig gsal bar
byed pas sgron ma ste / byed /
mutigphrengbalas/
dag pa nyon mongs dri ma zad //
dbyings ni yangs shing rgya ma chad /
//
snga ma las /
dbyings kyis rig pa'i rang yul /'dinyidnangdujugparbya/
/rdorjenyidnilugurgyud/
rang gi ngo bo rtog med du //
nang gi dbyings kyi go rar yang //
bzung mi gnas tshul gyis ni /
Pbral ba med par rgyun du snang /
/ ma
dag pa dri ma'i grangs mtha'zad /
1rnam pa yul du snang ba la //
nam mkha' nyid la cer bton te /
/ sgron gyis rdo rje lu gu rgyud //
/ rang bzhin med par snang bar byed //
mas ni de yi don 'dzin pas /
/yenas'dubraimedpargnas/
/rang bzhinnyid kyi ngestshigtu/ / zhes so //
de
gsum pa dbye na gsum las /
gzhi la gnas pa'i dbyings
kyi Ihun dang 'od dag tsittal sku grub na ye shes nang gi sgron ma rnam // du pa'o gnas nang gsal
lam la snang ba'i dbyings rnam dag gi sgron
'dab ba dbus thig bas bskor Ingal khyud ma can gyi padma'i na ra ma mu le'i dangs ma sdud pa'o /
Pbras bu yul la snang ba'i dbyings rnam dag
dang dro 'od Ingal dra ba btson du 'dzin lu pa ste rgyud gi sgron mas gu phyeddang/
/yangsgronma'barbalas/
za'ogrislassogspa'o/
/ dbye ba rnam pa gsum yin te // /rig pa'iyeshessku
ru'dzin/
gzhi la gnas pa'i dag dbyings kyi i /lam lasnang ba'idbyingskyisni 509
/
/rig
pa'i thig le'i dangs ma sdud //
/'di kun de yi dbye Wo //
rgyud de btson du 'dzin / / bzhi pa rang bzhin ni /
dbyings ba'i kyis // la ni snang yul
lu gu
zhes so /
dag dbyings ka kyi ra bar tu gnas pas ngo rang
rig pa bcug dus zang thal myam pa'i dgongs pa rang dal chen po'i bsam gtan ngang gis'beb la /
Ihun grub ye gdangs kyi snang ba las nam
mkhar za 'og ber khyim la sogs pa'i snang ba du mar 'char ba ni / dgongs pa ka dag dang Ihun grubg gnyis su med pa'di'i rang bzhin te / las/
/biodngosdranpakunzad
rangbzhinsnangbama'gagspas/
de //
snang ba rang dag dbyings su ni //
yang //
mi gyo myam pa nyid shes pas //
dbyings su yang //
phyi
phyi 'od kyi dbyings stong gsal
rang rig pa'i dbyings ka dag zang mar ye nas gnas pa
de nyid las /
ma med par ni // dbyings kyi ni //
rang bzhin rnam
rang dal chen pol ngang du gnas /
Inga pa mtshan nyid ni /
zang ma dang / ste /
thams cad myam pai
brjod cing snang tshig gnyis med pas //
nang med dbyings su yang // / zhes so //
rtog pa med pa'i rig par
ye nas rnam rtog zad par ni //
dag dbyings su gnas //
de nyid
phyi nang med par zang thal bas //
rnam par dag pas
ye nas ka dag chen por yang // mtshan nyid du ni ye nas bzhugs /
yulmedpas/
/snangba'gagpamedpayi/
sgron mab //
zhes so //
Vdi med rig pa'i
/char ni dbyingskyi
drug pa goms tshul ni /
phye nas lus ngag rnal du phab ste /
ma bsgribs dri
'khor'das ru shan
dbyings kyi sprod sum ngo mngon
/ blangs bcug bar pas nyams su nas nyin mtshan med par ra rig pa,
dang
/ tsam clang gru yul
po'od me long tsam las /
de nas clum bu clang /
/ ba nas nam mkha'gang
ci snang dbyings kyi snang bar shar nas sku'i
bar mthong ste zad pa'i snang ba la thug pa ni 'di'i goms tshul te / 'khor 'das ru shan pyhed nas ni /
nyid las / dbab //
de nas dbyings rig snang ba brtag
lus ngag rnams ni mal du /'di la goms pa'i tshad gong nas gong du yang
myed nas //
// kyi ba snang ni nyid phyi rol
9phel bas //
/ 'thob chen goms po rim gyis rang
' nas rny,,,,,,
chos mams zad par gyur pa ni 510
de
Vdi la Man pa'i tshad de nyid goms par bya
ba yi //
zhes pa dang /
yan lag tu ni nge bshad do //
rang shar las /
mthong dang gorns pa'i ye shes ni //
gang la'dzin pa'i sems med pa'i /
/mthongba'itshadni'diyisbzung/
/nammkha'rnampardagpala/
/ mig gi dbang po ma 'gags pas // nam mkha'i dkyil du de bzhin nyid // dbyings kyi sgron ma dag pa de //
rang gi Ita ba mthong ba yin //
de la gorngs par gyur pa ni // tu gomgs pa gees //
shes rig rgyal pos mthong ba de // de la rab
bdun pa tshad ni / nyams su blangs
zhes so //
pas sna rtse las smin mtshams kyi yar mtshams su mthing ga las mched pa'i'od zaog ris ling tsher snang ba nas/ bu dang /
bItas tshad khyab pal nang na sku shar ba ni 'di'i tshad de /
/ gsang ba spyod pa sa bon gyi rgyud las / stangs ni //
clum
melongtsamdang/
dbyings dang rig pa'i Ita
sgrib byed bral ba'i nam mkhar blta / /rnamparbzhagcing'braimibya/
/dbyingskyinangdulugurgyud/ /'di Itar su yis mthong bal mi //
thog mal kun tu bzang po dang /
/ skal pa nyid ni mnyam pa'o //
de nas thig le mthong ba yin //
gtadsnangbagong'phelbas/
/rang ngomthong las'diltarro/
mtshams las ni sor bzhi las /1
bral ba'i sykes bu skal bzangs /
bar 'jug pa ga la srid /
ba // snang par gang rnam gru chad
bo // 'dis tan grub yon
// ba ba'i tsam snang gang yul mthong
bu la ni de bzhin no //
// 'gags pa pa gang yin snang phyir
ma ni bcu drug la / le dang // la //
// longs sku'o gdon mi za ste
// 'dzin ni par pa med yang
/'khor
sprul pa'i tshom skad cig
drug dang bcu dang Inga gsu
/ tshe lus phyin sar pa'i zad nang ba rang dengs so/
/
la // kun sa pa'i rang chos zad
ci
/sormo la sogsde bzhin snang //dirgtad'byung // khyad 'jug dang gyis par pa'i skye
/yar
ma smin la sogs thig
/'di yang de Itar'gyur ba'o 1/
de bzhin sku la thug gi bar //
der
gnas pa yin no sprul pa'i sku /
dbang // ba'i thob dbang kyis pa su rang skye 'jug 'di ni pa'i shugs /yangdus'diltarbyaspana/
deyangdelagtadnasni/ rang sgrasilskadde/
/mngondulogste'khruiparsnang/
byed kun don sems can
rig pa myam par gcig pa'i phyir 511
/snangba'i Vdisni stong
phraggsumrnamssemscangyi/ /debzhinrimdangcigcargyi/
/'phobachenpodis'grubpo/ /lusnidiyis'grubpayin/
/'dikun'brasbungespayi/
zadtshadiasgroi/ 'khor chen po 'grub
/cespadang/
/dekunius
/samchogdkyil /mthing
sgronma'barbalas/
/khadoggsalba'i'odingaryang/
gami'gyursnangbalas/
/'dinyid
rab tu gsal 'gyur zhing //
rang gi mclun gyi yar mtshams su
sor
bzhi'am ni mtho gang las
Vphags te lus dang bral ba na /
de yi
tshad du de 'gyur ro // ba shar ba dang // snang ba la //
zhes pa dang /
rang shar las /
rang gi shes rab chen po yis //
sku dang ye shes phyogs med shar
lugs'diltaste/
/dangpomelongdkyil'khortsam/
dumbur'char/
/delasyulgrutsamdu'char/
gangbar'char/
/cisnang'odkyidkyil'khordu/
mthongba'itshe/
/delasnammkha' /sharnasgzugssku ranglasbyung /mthong
/yeshesmkha'Iagshegspa'irtags/
/rangbzhinnyidkyisnangbala/ ba de nyid rang nyid yin //
/ngobonyidkyiskusharba/
/shar
sangs rgyas dgongs pa tshad ma'i chos /
/ yang dag don la de bzhin gshegs //
&prigu ta /
/ de yang 'char
/namkha'gangba'isnangbarnams/
ba'ichosnyidma'gagspa'i/
/ ce so //
brtags na ye shes
/delassnangba
/skuyidkyil'khorthamscadni/
zhingranglassprul/
de nas snang
brgyad pa gnas ni /
de ni goms pa'i tshad du bstan
gzhi'i dbyings tsitta /
lam gyi dbyings
'bras bu rang shar gyi dbyings kyi gnas nam mkha'sprin bral
sgronma'barbalas/
migni'byungba'irkyenmedla/
/gnas
pas rang gi rig pa nyid //
lu gu rgyud du snang ba ste //
sprin bral
mkha'la'dzin par byed
1 rang shes nang du gsal bai tshe
1tsitta'i
phyirphros sprin bral nam mkha"o /
mig gi
tel
dkyil du gnas pa yin la dag pa rnam shes
/ gsal byed 'bar bai 'od zer Inga //
khyab pa'i tshul du yang // /zhesso/
/dgupasgoni/
gcharsgomignasyang/ yisnangbarangdagpas/
mi 'gyur
mthing ga'i rang gdangs chen por gnas / mignas'charte/
denyidlas/
/'gyurmedkhyabpa'itshuldusnang/ /dbyingsdangrigpa'izung'jugsar/ 512
'diyi /di /ye
nas gnas te cog gzhag go //
rang shar rang gi spyod yul lo //
bamigdangrang'bralbas/
/denyidrkyenbralnammkhar'char/
/deltar'charsgoma'gagspa'o/ ma dngos ni /
/zhessol
snang
/bcupadbyingskyisgron
mig gi zur gnyis las shar te mthing ga khyab pa chen po'i
'odmtha'med paste/
nang du rig paoddei
khang panabzhugsla/
phyir lu gu rgyud thig le stong pa dang bcas pa del ra ba na bzhugs te / 'od Ingal snang ba dang mu khyud kyi ra ba gnyis dbyings dngos yin no / / de yang dngos po rags par med pas gzung yul du ma grub / phyang chad mayin pas rang gsal'ja'tshon Ita bu/ mi shigs pas 'dus byas'khor ba ma yin pa / nas gorngs na ye sangs la /
'byungba'ignodpas
gnad dang Idan pas mthong
yang sangs rgya ba ste /
'di Itar gnad gsum man ngag dang // / dbyings la goms te mngon du'o //
chad pa
de nyid las /
su la'dzom pa'i skyes bu ni / srid pa yi ni yar mtshams na /
nyid gnyisjug zur las ni //
thabs dang shes rab rang bzhin las //
ni 'khril te gcig par yang //
sor gcig gis ni ma reg par //
'byung ba'i rkyen Idan pas //
char shar nas // po'dinyidla/
sangs rgyas serns can
sus kyang byas pa med par ni //
ye nas gnyis med
Vdi ni khyab che phra ba las //
mnyam par gnas /
rang gi shes pa'i
mngon sum nyid de rab tu gsang // /gang su spyod par'dod pa des/
yang sangs rgyas //
nyin dus
dbyings kyi rang bzhin 'od kyi
/'gyur med ye gdangs chen por ni //
thams cad la //
gnyis
snang bar 'gyur te mtshan mo yang /
/ mthing ga rang ngo nyid dang 'byar // khyim /
/'di
zhes so //
gsang ba chen
/yesangsnyidla
bcu gcig pa'di'i mthun dpe ni /
yi ge
Itar / bsdoms 'grub du bzhin phyi'i pas na ro gcig pa gnyis pa gshog na ro dbyings mthing ga dang de las shar ba'i snang ba gnyis bsdoms pas dbyings kyi sgron ma zhes gcig tu btags shing /
na rol gzugs Itar Itar
dus dang khyab smin su snang re ga po mtshams yang chen ga mthing dang bcas las / 'khyog tsam dreng pa nag po'i rnam pa la bar / Itar Inga snang snang ste 'ja' tshon sna dus phyis // bzhin dper na yi ge na ro
de nyid la gtad de nyid las
gnyis kyis bzung ste bsdoms pas gcig 513
nag po bsgyur du btub pa min //
de la goms pa'i gdeng rnyed nas /
/barsnang'ja'tshonjibzhindu/
/kha dog madresyongs su rdzogs/
/ de nas yang ni goms stobs kyis //
de yi rtags dang Idan pa la //
snang khams kyang de bzhin no // byung gi sgron ma la'ang / nyid /
sgo /
ngo bo ni /
gnas /
zhes so //
bzhi pa shes rab rang
ngo bo / nges tshig
/ dbye ba /
tshad / mthun dpe dang brgyad las /
mtshan
dang po
sgron ma kun gyi shes byed dgongs pa chos nyid ston gsal
rang gnas shes pa'i rtsal dang bcas pa ste / thig le /
bar
thabs su rkyang zhags /
dbyings gsum ma'gul bar gtad pas /
nang du rang rig dangs
sangs phyed pa rang gnas kyi dgongs pa klong rdol gyi shes rab dang bcas pa ni /
sgron ma 'bar ba las /
'di Itar sgron ma thams cad kyi // gyi cha la'di nyid pas /
shes byed nyid du gnas pas na /
Vbyed pa'i shes rab nyis pas ni /
med pal tshul du gnas // nyid nas gnas pa'o //
shes rab rang byung sgron ma ni /
/'byed pa
cha phra skyed pal ngo bor ni //
zhes so //
kun
ye thog
gnyis pa nges tshig ni /
nang du
rang gnas lhun grub kyi dgongs pa shes dus phyir snang ba rang snang zang thal du shes te /
chos thams cad kyi spyi stong zhing bdag med par
rang gi ye shes kyi tshad mams shes pas shes zhes byao /
shes la /
/ rab ni kun gyis rtogs dka'ba'i dgongs pa ma btsal rang las myed pas ches 'phags rtse mor gyur zhes pa'o // myed pas rang zhes bya / bya /
ye nas rang la yod pa'i nor bu
rang shar'gag med du byung bas byung zhes
chos rnams gsal bar shes pas sgron zhes bya /
yang de nyid las /
// bya'o khyab pas ma shes zhes cing ngor rig pas / shes pas dngos dang dngos med pa'i // nas //
dang // don shes pa marns yi spyi
// de rnyed chos sku ni //
snang ba kun la rab zhugs ma btsal bzhag pa'i gdeng rang bzhin dag pal
rang gi ye shes tshad rnams shes // sus ma myed pa rang rig pas //
// tu snang rab
kun las khyad 'phags
// dpyad gnas med pas pa'i gyis gzhan
// Ii dag yul pa. nas
gzhan gyi yul min rang zhes bya //
don myed pa med
su la ma re ba med pa'i phyir 514
rang snang rang
rang shar ye byas pas 'di ye nas rang
snang byung zhes bya //
sgron mas chos nyis thams cad kun /
/ gnyis su med par snang bar byed /
mas ni rang ngo khyab pas so /
/ zhes pa dang / mu tig phreng ba las / / shes pas chos mams cig car rtogs //
rab ni kun gyi rtse mor gyur /
I rang ni gzhan Itos chos dang bral // / zhes gsungs so // gi shes rab ni / du gnas pao //
dper na sreg byed sgron me Itar
byung bas ma bkag lhug par snang
gsum pa dbye na Inga las /
gzhi gnas rang byung
nang gnas rig pa'i mkhyen cha ste 'char gzhi dang rten snang ba cer'dzin gyi shes rab ni /
dbyings rig gnyis
med zung 'jug gi rang dus rang gsal dri med dag pas dgongs pa chos nyid duskyelbarbyedpa'o/
/dranpa'gagmedkyishesrabni/
med du mar shar yang /
grol rang ngo chos nyid gcig tu sdud pa'o /
/ so sor rtog pa'i shes rab ni / pa dang / pa'o/
sharris
chos dang chos can rang dang spyi'i rnam
mtshan nyid la sogs pa ji Itar snang ba madres par shes
Vjug byed rnamgsumgyishesrabni/
thos pas gtan la'bebs /
bsam pas nges par byed /
bas'khor ba las nges par 'byin pa ste / / yang de nyid las /
rang bzhin gyi bar do'dir sgom pas ro myong
tshig don rtogs par byed pa'o /
dbye ba rnam pa Inga yin te //
gzhi gnas rang
byung shes rab kyis //
lus sogs chos kyi rten mams byed //
snang ba
cer'dzinshesrabkyis/
/dbyingsdangrigpa'i'dunsa'dzin/
/dranpa
'gag med shes rab kyis // rtogpa'ishesrabkyis/
shes pa rtse gcig yul mams sdud //
/spyi dang rang gi mtshan nyid'byed /
dang /
Vjug
/rang bzhin bar dor gtan la'bebs /
byedrnamgsumshesrabkyis/ / zhes so //
so sor
bzhi pa mtshan nyid ni /
yul snang bas bsdus pa'i chos
bzhin bsdus med par shes chos mams rang pa'i pas rig can yul
/ te 'dii yin nyid mtshan pa ni rnams kun //
nyid do //
de nyid las /
snang dang mi snang chos
/ bzhin med par sus shes pa rang
/ dang zhes pa
sdud par /
Vdi ni de yi mtshan
chos rnams rang bzhin med
Vdi / ni shes rab pha rol phyin pa mchog ces pa par yongs su shes gyur brjod/
/cesgsungspabzhinno/
/Ingapa'charbyedsgoni/
dbang
'jai ba la del kyis dbang ni shes rab yul yin Sgo pal yin shes Inga ste po 515
phyir ro //
khyad par du sna nas dran pa shes rab kyi rta rlung rgyu bas
de nyid yin te /
me Hung shes rab kyi gdangs me stag Ita bu mtshan mo
sprid pa byung dus 'char bas shes so //
yang de nyid las /
/khyadparsnanascharbarbyed/
sgonidbangpolnga/
mtshan mo'i dus nyid du // drag luspa'itshe/
pa'i sgo ngos zin //
/dertags
glo dang sprid pa drag po dang // shin tu glo
/dmarlagdangspa'i'odzerni/
du rnam 'phros pas //
'char byed
/mestagbzhin
de yi tshad dang rtags de yis / ces so //
drug pa gnas ni /
Vchar bar byed
tsitta.na khyad par
chen po'i rtsa bzhi la rig pa'i ye gdangs rlung gis bzung nas phyi ma'phros nang na rang gnas mi gsal ba tsam las /
las rlung gis phyir rtsal bskyod
pas yul rig par shar ro / de'ang ming gzhi 'dus pa'i ye gdangs la gnas pa ni /
'byung ba /
ste/
denyidlas/
ye shes rig pa bzhi'i ye gdang du gnas pa
shes pa //
dang 'phrig pa dang //
me stag yar ba'i mtshan nyid du // Inga shes rab
bzhi rtse las nas kyi dung dang bcas // /shesrabrnamskyi
rang bzhindu/
shes pa gsal gsal rig rig po /
/romarkyangmakun'darma/
/ shel sbug khong pa stong pa'i nang // bzhugs/
/minggzhi'duspa'iyegdangsu/
bor ni //
ye nas lus kyi cha [a gnas //
bas //
gsal ba shes rab chen por /thamscad'byedpa'ingo skabs su r1unggis rang bzung
// dran par yang med rmugs shes pa
rgyas'thumspas/
shes rab rtsal rnams
// kyang thos pa'i chos mams sngon ma // dang rnams ni mi gsal rtsal gsal
la dran zhing gsal barchar // gigyo'guinyidlasbyung/
/lusdkyilrtsananggnaspa'o/
yid riung
/zhesso/
dgongs kyi kyi tshad pa mnyam shes rab gnas gzhi
// la drod tshad pa'o gnas pa'i
snang ba cer'dzin gyi shes rab kyi tshad
/ dbang thob Wes te pao dbyings rig shes pa rang kyishesrabkyitshad/
/ranggishes
/gsalba'ichamedrmugspar'gyur/
rab rtsal bskyod tshe //
/ bdun pa tshad ni /
/'gyudanggul
sykedparbyedpairtsabzhinas/
/dranpa'gagmed
shargrol rismed pasduphrozad
de rang dal
/ 'phrogs la pa mi pa'o gyis rig dgongs rkyen pa gnas pas lhun grub kyi bcas kyi / kyi tshad chos mams so gnyis sor rab shes so sor rtogs pa'i 516
phyed de gtan la'phebs pao / tshad //
Vjug byed mam gsum gyi shes rab kyi
tshig don rtogs nas don rang ngo la gnas pa'o //
de skad du
yang sgron ma 'bar ba las / gzhi gnas shes rab rang byung tshad // chos kun mnyam pa'i nyams skyes nas // /
Me nyid'gyurba mayin par/
ni gzhi gnas shes rab zin / rnamsnigsalba'o/
/rtagturgyudlagnaspasna/
/snangbacer'dzinshesrabtshad/
med par phyir shar nas /
/'di la shes pa rang sa zin //
/dbenpa'isalartagtudang/
mi 'dod par /
shes pa rtse gcig 'gyur ba med //
gtamlayang/
/zungssu'dzinpanyiddangbral/
/gcigbur'dugpar /midang'grogssnying gzhan gyis brjod pai /Itabami'gyur
gdeng nyid du //
nam mkha'dag la'gro ba snyarn //
gtad sa der 'gag
/ pha rol rnams kyi rkyen gyis kyang /
ga la nus //
lus kyang sa la
dran pa 'gag med
/shespagzhanla'jugpamed/
dga'badang/
/rtsolba
/bemspornamskyang'ju
rang rtsal 'byongs pa'i tshad yin no //
shesrabtshad/
shes pa
/coggzhag
/lusdkyilkhadogingayi'od/
/'diyisshespagargtadpa'i/
regpamed/
Vdis
Vdi yi lus kyang yang ba dang //
nyamssumyongba'irtags/
bar nus //
shes pa brtan pai gdeng myed yin
sems de gar 'di la bsgyur du
bag med shes pa bde yangs pa / /'di la skyes pa'i mi de ni / /sosorrtogspaishesrabtshad/
/dranpa'gagmedshesrabzin/
la zhen pa'i blo bral nas // pobzhindu'gyur/
rig pa.gar gtad sar gnas te //
/semsdangyeshesphyedpasni/
mams kyi sgo yang 'gag
lus
'di Itar phyed rtags 'di Ita bu //
/ kun gzhi dang ni chos sku yang //
lus ni bems /gyubyed
/'byung ba dangs brnyings sus phyed pa / /lugurgyudlabdebarspyod/
/rags pa'i snang ba rang'gagste/
/'khruipa'iblornamsskyemisrid/
/debzhin'khor'dassusphyedpa/
de la sogs pa'i rang shes kyis /
/ gal te skyes kyang phan gnod bral //
/sosorrtogspa'ishesrabbo/
/'khor'dasgtaniaphebspani/ // tshad rab byed rnam gsum shes // kun ni pa shes de yi gzhung // bsams la pa yi / shes pas gang
Vjug
chos kun tshig gcig smos pas ni //
thos pal shes rab tshad du phyin 1 zungs de rgyud la bde shar nas / 517
/bsamspayangnidebzhin'byongs/ par/ rnyed/
/gang byung rkyengyismignod
Vkhrul rtog zhen pa rang 'gags pa / /cesso/
cing rtogs pa la // mchedpaltabuste/
/'disnibsgompa'ishesrab
/brgyad pamthundpe ni /gang la b1taspal yul rig nyon mongs pa thams cad bsregs pas sbra ba la me sgronma'barbalas/dpernasbrabarianmedia/
/ me stag phra ba nyid phrad kyang //
sbra ba kun mched mes bsregs
bzhin
shes rab kyis ni bag chags bsreg
ma'o
zhes pa.dang
bzhinyongsshesnas/ 'gyur/
/ sdud par //
Vdi kun shes rang sgron
shes rab kyis ni chos kyi rang
/khamsgsummaluspalasyangdag'da'bar
/cesgsungspabzhinno/
/thegpa'imchogrinpoche'imdzod
las / sgron ma bzhi'i rnam grangs bstan pa ste rim khang bcu gsum pa'o H
518
Appendix
IV: Index of the T7T s4 / 55 / 56
Volume LIV (=TTT54)
Rnying ma rgyud 'bum
atiyoga
Tb. vol. ka
4474
Chos thams cad rdzogs pa chen po byang chub kyi
sems kun byed rgyal po
4475
La zlo gsang bal 'khor lo zhes bya ba'i rgyud
4476
Byang chub kyi sems zhes bya mtha'gcod kyi rgyud
ces bya ba
4477
Chos thams cad rdzogs pa chen po byang chub kyi
sems su'dus pa'i mdo
4478
Bkra shis pai dpal
4479
Byang chub kyi sems rtsal chen gyi rgyud
4480
Byang chub kyi sems khyung chen gyi rgyud
4481
Byang chub sems sgom pa 519
4482
Byang chub sems rdo rje 'od 'phro ba'i rgyud kyi rim pa zhes bya ba
4483
Rdo rje sems dpa'nam mkha'che rgyas pa'i yi ge med pa'i rgyud
4484
Rje btsan dam pa
4485
Byang chub kyi sems mi 'gyur ba'i thig le tig
4486
Srog gi 'khor lo
4487
Byang chub sems nam mkha'rgyal po
4488
Byang chub sems rtse mo byung rgyal zhes bya ba bsam gtan
4489
Bde nyams
4490
Bde ba phra bkod
4491
Kun'dus
4492
Byang chub sems mi 'gyur ba'i rdo de thugs rje chen 'debs spar gnam po'i'od
4493
Byang chub kyi sems bde ba'i myu gu
4494
Rdzogs pa spyi gcod ces bya ba
520
4495
Byang chub kyi sems khams gsum sgron ma
4496
Byang chub sems bsgom pa'i rgyud
4497
Chos thams cad byang chub kyi sems rdzogs pa chen po 'khor ba rtsad nas gcod pa nam mkha' dang
mnyam pa yi ge med pa'rgyud
4498
Chos thams cad byang chub kyi sems rdzogs pa chen po 'khor ba rtsad nas gcod pa rgya mtsho dang mnyam pa rnyog ma med pa'i rgyud
4499
Chos thams cad byang chub kyi sems rdzogs pa chen
po'khor ba rtsad nas gcod pa nyi z1adang mnyam pa dri ma med pa'i rgyud
4500
Chos thams cad byang chub kyi sems rdzogs pa chen
po 'khor ba rtsad nas gcod pa rin po che dang mnyam pa skye ba med pa'i rgyud
4501
Ye shes gsang ba zhes bya ba'i rgyud
4502
Byang chub kyi sems ye shes rdzogs pa'i rgyud ces
bya ba
4503
Ye shes gsang ba sgron ma rin po che man ngag gi ba bya ces rgyud
4504
Rin po che'phags lam bkod pa'i rgyud ces bya ba
521
Vol. kha
4505
Rdo rie sems dpa'nam mkha'i mtha dang mnyam pa'i rgyud chen po
4506
Rdo rje sems dpa'nam mkha'mtha dang mnyam pai rgyud chen po
4507
Rdo rje serns dpa'nam mkha'che gsang ba'i snying po mal ma don gyi rgyud
4508
Rdo rje sems dpanam
mkha'che kun tu bzang po
gsang ba snying pol rgyud
4509
Rdo rje sems dpa'nam mkha'che bram ze rgyas pa'i rgyud
4510
Rdo rje sems dpa' nam mkha' che rgyas pa zhes bya ba mal 'byor pai rgyud
4511
Rdo rje sems dpa' nam mkha' che rgyas pa zhes bya ba mal 'byor ma'i rgyud
4512
Byang chub sems bsgom pa yi ge med pa'i rgyud
4513
Byang chub kyi sems rmad du byung ba'i rgyud
4514
Bde ba chen po byang chub kyi sems rmad du byung ba'i le'u 522
4515
Byang chub kyi sems rmad du byung ba
4516
Rin po che'khor lo zhes bya ba'i rgyud
4517
Ye shes'khor lo'i rgyud
Tb. vol. ga
4518
Rdzogs pa chen po ye shes gsang ba'i rgyud
4519
Byang chub kyi sems rdzogs pa chen po ye shes gsang ba bshad pa'i rgyud gsal ba mtha'dang mnyam pa zhes bya ba
4520
Rdo rje sems dpa'nam mkha'che rtsa ba'i rgyud skye ba med pa
4521
Rdo rje sems dpa'nam mkha'che rgyal po rgyas pa'i rgyud
4522
Rdo rie sems dpa'nam mkha'che'i rgyud ces bya ba
4523
Byang chub kyi sems rdzogs pa chen po mkha' mnyam klong gi rgyud kyi rgyal po zhes bya ba
4524
Ye shes mdzod chen chos kyi dbyings
4525
Ye shes gsal ba chos kyi dbyings 523
4526
Ye shes 'bar ba chos kyi dbyings
4527
Ye shes sa gcig chos kyi dbyings
4528
Byang chub kyi sems kyi rgya mtsho klong dguli rgyud ces bya ba
4529
Byang chub kyi sems kun 'dus 'od kyi rgyud ces bya ba
4530
Ye shes rin chen 'od kyi rgyud ces bya ba
4531
Byang chub sems nya mo'khor lo'i rgyud
4532
Yi ge 'bru bshad las kyi 'khor lo
4533
Byang chub kyi sems thig pa nya mo bag la nyal
4534
Rig pa nam mkha'Itar gsal ba zhes bya ba'i rgyud
4535
Thams cad nam mkha'ngo bo skye ba med pa'i byang chub kyi sems bsgom pa'i rgyud
4536
Byang chub kyi sems bsgom pa'i rgyud
4537
De bzhin gshegs pa thams cad rang bzhin byang chub kyi sems bsgom pa'i rgyud
4538
De bzhin gshegs pa thams cad kyi sku gsung thugs las byung ba mthong bar dka ba'i don 524
4539
Byang chub sems bsgom pa
4540
Rdzogs pa chen po Ita ba dmar'byam fta ba'i rgyud
4541
Chos thams cad byang chub kyi sems rdzogs pa chen po 'khor ba rtsad nas gcod pa nam mkha' dang mnyam pa ye shesod
4542
kyi rgyud
Chos thams Gad rdzogs pa chen po nam mkha'mtha'
dang mnyam pa'i rgyud chen po zhes bya ba
4543
Byang chub kyi sems nam mkha'rgya mtsho rdzogs
pa chen po gsang brgyud kyi rgyal po zhes bya ba
Tb. vol. nga
4544
Byang chub kyi sems kun tu bzang po rig pa rang rtsal shar ba'i rgyud ces bya ba
4545
Byang chub kyi sems rdzogs pa chen po ye shes bdun
gyi rgyud
4546
Kun tu bzang po nam mkha'che rtsa ba bsdus pal
rgyud
4547
Rdzogs pa chen po ye shes'khor lo gsang ba thugs kyi bya ces rgyud
525
4548
Srog gi'byung ba rgyud kyi rgyal po chen po zhes bya ba
4549
Rma byajing
4550
Byang chub kyi sems rma bya mjing bsnoi gyi rgyud
bsnol gyi rgyud
las mtha'i mun sel chen po zhes bya ba
4551
Byang chub kyi sems rma bya mjing bsnol gyi rgyud
4552
Lta ba thams cad kyi rgyal po kun tu bzang po che ba la rang gnas pai rgyud
4553
Spyod pa thams cad kyi rgyal po brtson pa don Idan gyi rgyud
4554
'Phrin las thams cad kyi rgyal po skabs sbyor bdun pa'i rgyud
4555
Rgyud kyi rgyal po ting nge'dzin mchog gi rgyud ces bya ba
4556
Dam tshig chen PO'irgyal po dam tshig bkod pa'i rgyud
4557
Dbang gi rgyal po dbang bskur rgyal po'i rgyud
4558
Rdzogs pa chen po bar do gsang ba'i rgyud ces bya ba
4559
bya ba ba do rgyud ces ma'i Bar phyi gsang 526
4560
Rdzogs pa chen po byang chub kyj sems rin po che spungs pa gsang ba man ngag gi rgyud ces bya ba
4561
Rdzogs pa chen po kun tu bzang po ye shes gsal bar ston pa'i rgyud ces bya ba
4562
Rdzogs pa chen po kun tu bzang po ye shes gsal bar ston pa'i rgyud phyi ma ces bya ba
4563
Thig le mthong brtol gyi rgyud rig pa bcur'byung gi brda'srog gi mchan pa yang ti nag po'i rgyud
4564
Rdzogs pa chen po kun tu bzang po ye shes gsal bar ston pa'i rgyud phyi ma'i phyi ma'i zhes bya ba
4565
Rdzogs pa chen po kun tu bzang po ye shes gsal bar ston pa'i rgyud phyi ma gsang ba'i rgyud ces bya ba
en 4566
Rdzogs pa chen po kun tu bzang po ye shes gsal bar bya ba phyi ma'i zhes phyi ma'i pai rgyud ston
4567
Rdzogs pa chen po kun tu bzang po ye shes gsal bar lam 'clus kyi pa'i rgyud mchog sngags gsang pa ston ces bya ba
4568
Lha rgyud rin po che dbang 'khor lo zhes bya ba
4569
Rin po che srid pa bar do rang snang ba'i rgyud
4570
Lha ma yin gyul ngo bzlog pa'i rgyud
527
4571
Ro bsreg thal ba nag po thams cad rdzogs par 'dus pa'i rgyud kyi rgyal po chen po zhes byaba
4572
Lha rgyud rin chen spungs pa zhes bya ba
4573
Sku gsum gyi snang ba gsal bar sprad pa'i rgyud ces bya ba
4574
Kun bzang srog gi thigs pa 'bras bu ye grol chen po'i rgyud
4575
Yang ti nag po srog gi 'khor lo'i rgyud
4576
Dam tshig bkod pa sa gzhi'i rgyud rin po che spungs
pa'i rgyan ces bya ba
4577
'Khor lo rdo rje
4578
Byang chub kyi sems rin chen'khor lo zhes bya ba'i rgyud
Tb. vol. ca
4579
Rdzogs pa chen po chos nyid byang chub kyi sems bkra shis mi 'gyur ba gsal bar gnas pa'i rgyud ces bya
ba 4580
Rdzogs pa chen po byang chub kyi sems kun la 'jug bya ba dag ces pa'i rgyud ston pa rnam 528
4581
Rdzogs pa chen po chos nyid byang chub kyi sems thig le rgya mtsho gnas la 'jug pa zhes bya ba rgyud
4582
Rdzogs pa chen po chos nyid byang chub kyi sems rin chen bkod pa rnam par dbye ba'i rgyud ces bya ba
4583
Gsang ba spyi rgyud ces bya ba
4584
Rin po che snang byed kyi rgyud ces bya ba
4585
Rin po che snang byed kyi rgyud ces bya ba
4586
Rin po che snang byed kyi rgyud
4587
Byang chub sems kyi man ngag rin po che sgron ma 'bar ba'i rgyud
4588
Rin po che sgron ma zhes bya bal rgyud
4589
Sems phyogs chen po'i mdzod ces bya ba
4590
Sangs rgyas thams cad kyi dgongs pa ma bcos ji bzhin ma'i don ye shes kyi mar me chen po'i rgyud ces bya ba
4591
Rin po che nyi z1abrtsegs pai rgyud
4592
Ye shes rin po che 'bar ba zhes bya ba
529
4593
Rdzogs pa chen po sku gsurn ye shes Ingal don bshad dgongs bshad kha pa sgra yi ge sbyor seng pa nyi z1a pa'i rgyud ces bya ba
4594
Rin po che rgyas pa chen po'i rgyud
4595
Byang chub kyi sems rin po chei rgyud rgyas pa chen po'i mdo
4596
Byang chub kyi sems rin po chei rgyud rgyas pa chen
po'i mdo
530
Volume LV ( =TT'T 55)
Rnying ma rgyud 'bum
atiyoga Tb. vol. cha
4597
Rdzogs pa chen po nges don 'dus pa'i rgyud
4598
Rdzogs pa chen po rin po chekhor
brtsad gcod kyi
rgyud ces bya ba
4599
Rdzogs pa chen po 'khor brtsad nas gcod pa chos sku skye med rig pa'i rgyud ces bya ba
4600
Rdzogs pa chen po Ita ba'i yang snying sangs rgyas thams cad kyi dgongs pa nam mkha'klong yangs kyi rgyud ces bya ba
4601
Rdzogs pa chen po sangs rgyas thams cad kyi dgongs pa chos sku gcig tu 'dus par bka' bgros pa'i don rin po che 'byung gnas kun 'byung gi rgyud ces bya ba
4602
Byang chub sems yid skyob pa zhes bya ba
4603
Rdzogs pa chen po don 'dus rig pa'i gsung rang byung bde ba'i 'khor lo zhes bya ba
531
4604
Rdzogs pa chen po rmad byung don gyi snying po bya ba lo'i 'khor ba'i byung bde ces rgyud rang
4605
Chos chen po rmad du byung bnyid gsang ba rgyud du byung ba'i gsang ba chen po gsang ba'dum sde
4606
Rdzogs pa chen po shin tu mal 'byor sangs rgyas tharns cad 'byung ba'i rgyud ye shes chos kyi sku don 'dus rig pa'i gsung gsang ba thugs kyi tingdzin rang 'byung bde bal 'khor lo mthar phyin 'bras bu'i rgyud ces bya ba
4607
Rdzogs pa chen po nges don 'dus pa'i yang snying kun tu bzang po ye shes klong gi rgyud
TB. vol. ja
4608
Rdzogs pa chen po nges don tharns cad 'dus pa ye shes nam mkha'dang mnyam pa'i rgyud
4609
Rdzogs pa chen po ma rig mun pa rab tu sei bar byed bya ba Ita ces rgyud pa'i ye shes gting nas rdzogs pa'i ba
4610
Rdzogs pa chen po'i Ita ba ye shes gbng rdzogs kyj bya ba ces rgyud
4611
Rdzogs pa chen po Ita ba thams cad kyi snying po'i ba bya rgyud ces 532
4612
Rin po che'khor lo rtsegs pa'i rgyud ces bya ba
4613
Rin po che gdams ngag sna tshogs'khor lo'i rgyud ces bya ba
4614
Rin po che gdams ngag sna tshogs'khor lo bskor ba'i rgyud phyi ma zhes bya ba
4615
Byang chub sems kyi man ngag rin chen'phreng ba
4616
Man ngag thams cad kyi sdom
4617
Bang mdzod'phrul gyi me long
4618
Dpal kun tu bzang po bde ba chen po'i man ngag
4619
Dur khrod phung po 'bar ba man ngag gi rgyud ces bya ba
4620
Skye med ka dag zang kal rgyud
4621
Dri med ka dag gi rgyud rin po cheod gsal ba chen po zhes bya ba
4622
Rdo rje gsang ba,chen po'i sku rin po che dbyig gi sgron ma shes rab chen po'i mdo
4623
Byang chub kyi sems nya mo bag la nya la
533
4624
Thag ring du'gro ba nam mkha'mtha'dang mnyam pa'i rgyud
4625
Rgyud kyi rgyal po gser gyi rus sbal rdo rje thig pa rtsa ba'i rgyud
Tb. vol. nya
4626
Byang chub sems thig pa nyi shu rtsa gnyis pa'i rgyud ces bya ba
4627
Byang chub sems kyi man ngag seng chen mchongs pa'i rgyud
4628
Byang chub sems ngang mo 'gros kyi rgyud
4629
Byang chub kyi sems man ngag rig pa'i khu byug gsung gi rgyud
4630
Byang chub serns kyi spyi lung chen po rdzogs pa'i rgyud
4631
Man ngag rig pa klong rdzogs kyi rgyud
4632
Rdzogs pa chen po mal 'byor chos nyid kyi rgyud
4633
Dpal Idan dgyes pa'i rgyud ces bya ba
4634
Mngon shes rig pa'i rgyal po'i rgyud 534
4635
Bskal pa dum bu 'bar bsgron ma snang bal rgyud ces bya ba
4636
Rin po che sna tshogs ral gri'i rgyud
4637
Rin po che 'od 'bar ba
4638
Ye shes rab gnas
4639
Mya ngan lasdas
4640
Byang chub serns klong yangs pa'i dkyil 'khor
4641
A ra li rnyog pa med pa'i rgyud ces bya ba
4642
Chos thams cad kyi don bstan pa
4643
Chos tharns cad kyi don bstan pa rdzogs chen thig le nyag
pa'i sgron ma
gcig ye nas bya btsal bral ba
4644
Sangs rgyas mya ngan las'das pa'i mdo lung bam po gsurn pa man ngag snying po byang chub mchog gi phyag rgya can zhes bya ba
4645
'Phags pa gsang sdags chen po bsam gyis mi khyab pa'i mdo zhes bya ba,
4646
Sangs rgyas'dus pa man ngag gi rgyud ces bya ba
4647
'Jam dpal 'dus pa'i rgyud 535
4648
Snying po ye shes bcud 'dus thig le gsang ba'i rgyud
4649
Rin chen rdzogs pa ye shes rang 'bar ba'i rgyud ces bya ba
4650
'Khordus
4651
Ye shes snang ba'i mdangs rang 'bar ba
4652
Ye shes bkod pa rang 'bar ba
4653
Mdo Inga snying po zhes bya ba'i rgyud
4654
Rdzogs pa chen po snying khrid man ngag gi rgyud
4655
Rin po che gser gyi rgya mdud ces bya ba
4656
'Phags pa rin po che gser gyi rgya mdud ces bya ba
4657
Byang chub sems gsang ba'i thig pa zhes bya ba
4658
Byang chub sems phyogs chen po nam mkha'mdzod kyi
thams cad chos dbyings chen po'i klong
rgyud ces bya ba
4659
Rdzogs pa chen po byang chub kyi sems mdzod kyi chos rtsa ba nam mkha'gnyis pa las ye shes nam mkha'zhes bya ba
4660
Khregs gcod bdun pa zhes bya ba
536
Tb. vol ta
4661
Ye shes'khor lo gsang ba'i rgyud ces bya ba
4662
Ye shes'khor lo gsang snying po don gyi rgyud
4663
Sku gsum ye shes Inga Idan gyi rgyud 'jam dpal ye shes rgyan gyi dgongs pa zhes bya ba
4664
Nor bu rin po che'i rgyud
4665
Nor bu ri n po che 'od 'bar ba'i rgyud
4666
Nor bu dri ma med pa'i rgyud
4667
Rdo rje mal 'byor ma'i rgyud
4668
Sku gsum ja log bskal pa'od Idan gyi rgyu
4669
Sku gsum ja log gi rgyud chen po
4670
Ye shes'khor lo gting rdzogs chen po'i rgyud
4671
Thig le gsang ba yang gter gyi rgyud ces bya ba
4672
Gsang yang gter gyi rgyud
4673
Ye shes thig le zang thal gyi rgyud
4674
Gsang yang gter sku gsum gyi rgyud 537
4675
Thig le spros pa gcod pal rgyud
4676
Thig le kun'dus chen po'i rgyud ces bya ba
4677
Thig le'dus pal rgyud
4678
Thig le gsang ba yang gter zhes bya ba rgyud
4679
Thig le nyag gcig gi rgyud
4680
Thig le'dus pal rgyud phyi ma
4681
Thig le'dus pa'i rgyud phyi ma'i phyi ma
4682
Thig le'dus pa'i bu gzhan don
4683
Thig le'dus pa'i snyan ba rgyud
4684
Thig le'dus pal man ngag
4685
Rtsa Hung thig le gtan pa rtsa Hunggi rtsa ba
4686
Rigs 'dzin gsum gyi byin rgyud
4687
ati rdzogs pa chen po'i rgyud
4688
Ati spyi gcod gyi rgyud
4689
Rtsod pa'i 'khor lo'i rgyud
538
4690
Sku'i rgyud padma'khyil ba zhes bya ba
4691
Ye shes bla ma chen po'i rgyud
4692
Dbang bskur bla ma rin po che'i rgyud
4693
Lha mo'od zer can gyi rgyud
4694
Klong chen rabbyams
4695
Chos thams cad sems nyid ye shes kyi rgyal po dngos
rgyal po'i rgyud ces bya ba
grub rang byung du spyod par dbang bskur ba
4696
Sku gsung thugs rdo rje rtsa ba thams cad rdzogs pa'i rgyud ces bya. ba
4697
Rdo rje yang rtsei rgyud ces bya ba
4698
Rdo rje yang tog gi snying po'i rgyud ces bya ba
4699
Snying po rdo rje rin po che thams cad gcig pa'i rgyud ces bya ba
4700
Rdo rje mkha'gro ma'i 'dre rgyud chen po zhes bya ba
4701
'Phags pa 'jam dpal Ita ba thod rgal chen po'i rgyud ces bya ba
4702
'Phags pa spyan ras gzigs ting nge'dzin rtse gcig gi rgyud ces bya ba
539
4703
Phyag na rdo rje drag po Ita stangs ye shes thog bebs kyi rgyud ces bya ba
4704
'Phags pa mi gyo ba 'khor ba rang grol gyi rgyud ces bya ba
Tb. vol. tha
470
Rgyud thams cad kyi rtse rgyal nam mkha''bar ba'i rgyud
4706
Rgyud thams cad kyi spyi phud nyi z1a ba bkod pa nam mkha'dang mnyam pa'i rgyud
4707
Nam mkha''brug sgrog thog babs klong'dus phyi rgyal rgya mdud rgyud
4708
Lta ba la shan chen po rin chen sgron ma rtsa ba'i rgyud
4709
Rgyud pa gsum pa Ita ba la thal gyi rgyud
4710
Rim pa nas snyan du brgyud pa spyod pa'i rgyud
4711
'Jam dpal'dus pal rgyud las bsdus pa
4712
Rin po che snang gsal spu gri 'bar bas'khrul snang rtsad nas gcod pa nam mkhai mtha'dang mnyam pal rgyud ba bya ces
540
4713
Bdud rtsi bcud bsdus sgron ma rtsegs pa'i rgyus
4714
Rin po che bdud rtsi bcud'thigs kyi rgyud ces bya ba
4715
Snang srid kha sbyor bdud rtsi bcud 'thigs'khor ba thog
mtha'gcod pa'i rgyud ces bya ba
4716
Snang srid kha sbyor bdud rtsi bcud 'thigs'khor ba thog
mtha'gcod pa'i rgyud phyi ma
4717
Snang srid kha sbyor bd ud rtsi bcud 'thigs 'khor ba thog
mtha'gcod pa'i rgyud phyi ma phyi ma
4718
Rgyud thams cad kyi rgyal po nyi zla'i snying po 'od 'bar
ba bdud rtsi rgya mtsho'khyil ba'i rgyud
4719
Rin po che bcud kyi yang snying thog mai dras thag gcod
ba spros pa gcod pa rtsa ba'i rgyud
4720
Spros pa gcod pa sde Inga'i rgyud
4721
Gter snying rin po che spungs pa'i rgyud
4722
Snying po bcud spungs nam mkha'kiong yangs kyi rgyud
4723
Thugs kyi yang snYing dgongs pa'i bcus'dus pa ka dag ba dril bcud don kyi ma ri mun sel nyi z1a gsang mams 'bar ba'i rgyud
4724
ba'i 'bar 'od bcud rgyud ma Thig le ye shes spungs sgron 541
4725
Rin po che spyi gnad skyon sel thig le kun gsal gyi rgyud
4726
Rgyud kyi rtse rgyal nyi z1a'od 'bar mkha'klong rnam dag bya ba klong rgyud gsal ces mtsho rgya
4727
'Phags pa 'jam dpal gyi bshad rgyud rin po che'i 'phreng ba zhes bya ba
4728
'Jam dpal 'dus pa'i rgyud
4729
'Jam dpal dgongs padus pa gsang sngags chen poi rgyud ces bya ba
4730
'Phags pa 'jam dpal gyi rgyud bzhi'i don gsal bar byed pa'i rgyud ces bya ba
4731
Nam mkha'nyi zla'i rgyal po mu med mtha'yas kyi rgyud
4732
Rin po che bdud rtsi bcud thigs rigs drag gyangs gcod pa'i rgyud
4733
Rin po che gser gyi nyi mas ma dg gti mug ka dag ye nas sangs rgyas rgyud
4734
Rin po che bye ma rig gcod kyis klong sdei spros pa gcod pa zhes bya ba
4735
Rin chen spu gra'bar ba sems sde spros pa gcod pa zhes bya ba
542
4736
Chu gri 'bar bas dbang sde spros pa gcod pa zhes bya ba
4737
Rin po che gzong chen 'bar bas chos sde'i spros pa gcod pa zhes bya ba
4738
Rin po che ral gri 'bar bas rgyud sde spros pa gcod pa zhes bya ba
4739
Rin po ehe mig sei zhes bya bal rgyud
KA, 1
. O-WI%P
Volume LVI (= TTT 56)
rNying ma rGyud 'bum
atlyoga Tb. vol. da
4740
Sku thams cad kyi snang ba ston pa dbang rdzogs pa rang byung chen po'i rgyud ces bya ba
4741
Yi ge med pa'i rgyud chen po zhes bya ba
4742
De bzhin gshegs pa thams cad kyi ting nge'dzin dngos su bshad pa ye shesdus pa'i mdo theg pa chen po gsang ba bla na med pa'i rgyud chos thams cad kyi 'byung gnas sangs rgyas thams cad kyi dgongs pa gsang sngags gcig pa'i ye shes rdzogs pa chen po don gsal bar byed pa'i rgyud rig pa rang shar chen po'i rgyud ces bya ba
4743
Rig pa rang grol chen po thams cad 'grel pa'i rgyud ces bya ba
4744
Rin po che spungs pa'i yon tan chen po ston pa'i rgyud kyi rgyal po chen po zhes bya ba
4745
Dpal nam mkha' med pa sku gdun 'bar ba chen po'i rgyud ces bya ba 544
Tb. vol. na
4746
Rin po che 'byung bar byed pa sgra thal 'gyur chen po'i ba bya ces rgyud
4747
Bkra shis mdzes Idan chen poi rgyud
4748
Rdo rje sems dpa'snying gi me long gi rgyud ces bya ba
4749
Kun tu bzang po thugs kyi me long gi rgyud ces bya ba
4750
Ngo sprod rin po che spras pa'i zhing khams bstan pa'i rgyud ces bya ba
4751
Mu tig rin po che'phreng ba'i rgyud ces bya ba
4752
Kun tu bzang po klong drug pa'i rgyud ces bya ba
4753
Gser gyi me tog mdzes pa rin po che'i sgron ma'bar ba'i rgyud ces bya ba
4754
Nyi ma dang shes rab z1athabs ba kha sbyor gnyis med pa chen po gsang ba'i rgyud ces bya ba
4755
Seng ge rtsal rdzogs chen po'i rgyud ces bya ba
4756
Nor bu'phra bkod rang gi don thams cad gsal bar byed ba bya ces pa'i rgyud
RA r% %O-r%f
Tb. vol. pa
4757
Spros bral don gsal chen po'i rgyud ces bya ba
4758
Brgya dang nyer gnyis pa nas rgyud
4759 #81
Thig le kun gsal chen po rgyud ces bya ba
4760
Sangs rgyas thams cad kyi bstan pa bu gcig pa'i rgyud
4761
Ces rdo rje'chang gis gsungs pa la mngon par bstod de rjes su yi rang ngo mchod 'os rang bzhin gyi mtshigs chen po
4762
Thig le gsang ba'i brda rgyud ces bya ba
4763
Rdzogs pa chen po thig le gsang ba de kho ny nyid nges pal rgyud ces bya ba
4764
Byang chub kyi sems rgyal mtshan rtse mo'i rgyud ces bya ba
4765
Byang chub kyi sems thugs kyi rgyud rin po che spungs ba bya ces pa'i rgyan
4766
Man ngag snying gi dgongs pa rgyal ba'i bka'zhes bya ba'i rgyud
4767
De bzhin gshegs pa thams Gad sdus pa ku byug rtsa ba'i 546
4768
Gsang ba yang khol gyi rgyud ces bya ba
4769
Gsang ba rgya mtsho'i rgyud dam pa'i dam pa mal'byor ba kyi b ga rgyud kyi rgyal thams 'byor cad gsang gyi rnal PO
4770
Nam mkha'rnam par dag pa thig le skur gsal gyi rgyud ces bya ba
4771
Sangs rgyas thams cad kyi sku gsung thugs kyi snying po bstan pa'i rgyud ces bya ba
4772
Sangs rgyas ngo sprod pa'i rgyud
4773
Sangs rgyas thams cad kyi thugs gsang ba chen poi rgyud
4774
Bstan pa tharns cad kyi snying po serns can tharns cad la
Ii bzhugs pa rgyud ces por chas chen rang sangs rgyas bya ba
4775
Bstan pa tharns cad kyi snying po serns can thams cad la bzhugs pa'i rgyud ces por chen sangs rgyas rang chas bya ba
4776
Rgyal ba rdo rje sems dpa'i dgongs pa bstan pa thams ba'i bya bu kyi rgyud pa zhes gcig cad
4777
Sangs rgyas thams cad kyi bu gcig po'i rgyud
547
4778
Rang byung rig pa'i tantra
4779
Sangs rgyas rdo rje sems dpa'i dgongs pa tshig gsum po zhes bya ba'i rgyud
4780
Ye shes mar me'i rgyud ces bya ba
4781
Man ngag snying gi dgongs pa rgyal bai bkazhes bya ba'i rgyud
4782
Rdo rje sems dpa'i yi ge brgya pa dbang mchog rgyal po'i rgyud ces bya ba
4783
Rdo rje sems dpa'i yi ge brgya pai rgyud thugs'phrin las
thams cad dam tshig gi rgyus ces bya ba
RAR %FIT%& -. I
1mmar-
. 4, m-
Wýý
14. x %.ý i-
