Lotsawa Series
180E
This publication is intended for those who have already received the Dzogchen transmission from Chogyal Namkhai Norbu
© 2003 Shang Shung Edizioni
58031 Arcidosso GR-Italy tel: 0564 966039 e-mail:
[email protected] IPC 288EN03 - Approved by the International Publica tions Committee of the Dzogchen Community founded by Chogyal Namkhai Norbu -
CH6GYAL NAMKHAI NoRBu
LONGSAL TEACHINGS VOLUME FOUR
Translated.from Tibetan and edited by Adriano Clemente with the kind help qfthe Author
•
..�·�'\�
Shang Shung Edizioni
CONTENTS
Translator's note to the Longsal Series of teachings
6
Preface
7
The Main Points of the View Totally Beyond the Conceptual Mind
The History of Its Discovery Root Text
5
8
206
TRANSLATOR'S NOTE TO THE LONGSAL SERIES OF TEACHINGS
The
Longsal Cycle or The .Innermost Essence o.fthe Dah'nis ofthe Luminous Clarity ofthe Uni verse (Klong chen 'od gsa! mlcha ' 'gro 'i snying thig) is the collection ofChogyal Namkhai Norbu's rediscovered teachings.
In this series of publications, explanations and
clarifications have been reduced to a minimum to emphasize the principle that oral instructions must be received directly from the transmission holder in order to fully understand the text.
6
PREFACE
This fourth volume of teachings from the Long sal Cycle contains one upadesha received through dreams (mnal chos), including the history of its discovery, over a period of time ranging from 1980 to2002.
The Main Points ifthe f/iew Totally Beyondthe Conceptual Mind (Lta ba blo Clas chen po 'i gnad byang) is a special upadesha of Garab Dorje writ ten down in its final form in 2002 on the isle of Margarita. Written in prose, it contains extraordi nary and clear explanations on the main points of the Dzogchen view. The dreams through which the upadesha was received include the masters Gyalse Gyurmed Gyaltsen (rGyal sras 'gyur med rgyal mtshan, 1914-1972), son ofChangchub Dorje and one of the author's teachers, and Padmasambhava. I wish to thank Anastasia McGhee for review ing my English. March2003
Adriano Clemente
7
00
2EH
.ll
A
*
Jl �)
�
�
•
..E? { _.:fJ � J! ..E? Jl) c:L:i ))? � �{ ..:;.Q! _9.t c:.l:! �? .2:! .2{ �{ 12! � J1 �{ J1 ui � _.:fJ _9..1 � {lfj? ....:9)? J1 � J! 1::!{ J1 � ..Jti? j) � T! J1 ..E � J1 { .2:! � ;) 1:1 6t2 c:Jl � _.:fJ _.:fJ j) 12! { 1::! ? ? �{ �
J1 _9..1 12!
;,
J1
.2
_9.t .2
�
))?
Jl)
�
� .ll
� _9.t 12! .2:! .Ji � c: _ji)? T! � -.±i? ..E? � � .2:! J1 ,-i) c:J! �{ � � � ))? 2! u:i &f) _.:fJ � c:.!! &t{ _.:fJ 12! � �{ c: i:; )){ �? J!
j) .ll
�
.
�J1) �
_9.t ..E{ J1 1::! ))? . J1 _.:fJ{ T!
•
�{ c:S\
'-..::>
'-..::>
2jc3)· 7 · � E: �·I.JD-·Q]�0)· 0)·�1
0\ 1
'-..::>
..,
c-..
..,
�
c-..
� nr��·�· c-..
0)9·9·�· �·��J::r �flc3)·�·9rc,O)· 0)' �·�9· �· S(:),'�O)· c-..
'-..::>
a;� · � �· � E:�·I.J�.Q�·q·� 9· � c_·l
9�0\ ·�· �·
�·fl�rrc, � ·�� · !.J! ��· � �·�·�c_�·z::r� ·z::r� � · �� · I.Jf �0)·7·�E: �·�c·� � · � ·�c_·z::r l � �·9�r "
'-..::>
..,
'-..::>
..,
..,
9��· � �Q}' -(50)'�0)' q·�Q}'z::r-cs�·u,r"· �"�lI.J'"'9'?�' ..,
c-..
'"" ..,
"
--...
c-..
'-..::>
.......
�
..,
.......
--...
��· �I.J' a; . �·mQ}.Q}O).z::r �·�"·"'Q}O) � ·u.r �·(:),�Q} �· �Q}'c3)'fl'L:J'�O)· � ·� c�·0)�·9�0) ·c3)· �·�·Q]'?�·��c· zs· � 0) . q�r Q} � O) .�· �·�·fl�'�"·u,r �·I.J'"�' fl' c-..
--...
--...
..,..,.......
c-..
c-..
..,"
'-..::>
..,
--...
'-..::>
..,
c-..
..,
z::r� ·9"t:. ·n r9 -cs �·�� ·z::r� �· SC.z::r· � t:_ ' J '-..::>
CS'l·7· �·u.r(:), · �" · 0) �r c-..
c-..
c-..
10
"
'-..::>
c-..
.......
'-..::>
.., ..,
�
fl'z::r � ·
the Mentsiin Dorfe Yudronma had sent to me many years bifor� in the Metal-Female-Bullyear (1961), and whose title read
�
--3,� From the Innermost Essence qfthe Dakinis qfthe Luminous Clarity qfthe Universe, here is contained The Principle qfthe View Totally Beyond the Conceptual Mind. Isearchedfor this bookfor quite a long time, but I couldn 'tfind it. At about that time, on the other side qftheplace where I was sitting, Isaw twogirls: one was very beaut!fu� adorned with ornaments almost like a young actress in the Chinese Opera,· the other had blondish hair and was about eighteen years old, very beautiful and attractive, and wore a turquoise stlk dress. They were sitting at ease and reading a book. At certainpoint Istood up and went in.front qfthe two girls, and the blondish-haired one looked directly at my.face. In Italian Iaskedhet;
11
�
-....::.
'¥"
...,
I:fJC: . .q· -t� · � � · !-lf Q}�Q} � '['QQ}' �· ��· �
'¥"...,
--..:>
--..:>
f1:.'9' D-l '� · �D_· J:�· �E:� · � � ·I-.l· � · �I:IJ· D-� �· �
�
�
�
�
�
-..:>
�
g (AJ'9�' D-f!-=t::z:c_:.; ·�c_· Qz::.;� ·�§ �
g ��· �· ct,z::.; · !_JQ'z::.;�· �·9-9�� �
�
�
-..:>
g1 � ·sq · "'�'? "'� · � z::.;· 1� · � ·z:ti � § -..:>
-..:>
�
g1� ' D- Sr:. . �I:IJ�·� r:. . ��· q · � § �
-..:>
-..:>
-..:>
���
gr:_.q · � r:. · � · �r:. · q �� ' Qj��� �
�
�
g�Qj �' E. ' D- Q}9' I_,J' "'�t:.;' I_,J' t:.;r:.§ '--.:> �
�
gu..]� '70) 'Q� �· q · a-Jz::,; · !_!' z::.;t::� �-..:>
�
�
g �� ' (l,j� ' �Qj �· !_!' �z::.; · !_!(),� � �·� Qj �' �t:: . � Qj'�z::.;· Qz::.; Qj' !_! ' � �. �r:. . ��·z::.;. �
�
�-..:>
�
�
-..:>
L::IRJI:�J�·-9r:. ·J � · ��z::.;·z::.;· mz:ti· I:tJ�·CAJz::.;· r:.r:.· z::.; �· �· a-J���· !_J·���·��·r: �·%� ' �Qj�·q�Qj�'� �·��· �
18
�
�
�
,
� '!,From the Innermost Essence qfthe Dakinis qf theLuminous Clarity qfthe Univers� here is contained The Principle ofthe Jliew Totally Beyond the Conceptual Mind Ipay homage to Bhagavan Shri Mahasukha (Glorious Total Bliss)! The condition qfthe time in which the primordial basis Has notfol!en into the limits qfsamsara andnirvan� The all-pervading universalbasis qfabsolute equali� The source qfall beyond allpartialitie� Isjust like a sesame seed or the ocean) Like the earth) a treasury or the sky: Its essence is emp� its nature is cleat; Its potentiality is uninterrupte� Its qualities are immutable And its activities are unhindered. . . Thus there were many verses andI readthem.for quite a long tim� but whileI was continuously read ing someparticipants in the retreat made some loud 19
¥¥
c...
""'
fl' .z::r�")�·��· ��·-cc:.'l �q�· � :x._·��·CAlc.·�c.�·
�·ii�·ll·��·�·
��·�·-6�·��·sc:.·tli�·Q�� �
�
��·�·���·��·�·I:l�·���·ZJ;r._·��·���·�c.·, ""'
¥
¥
�·Q��·�·��·3q·q1�·�q�·s�·�Qc:.·, �
�
·1�·&t�·�·�·�:x._·��·���· �r -6�·��1 "
¥
c...
��·�· J;�·
�· ���· ���·�·Qjc.·���·Q�' ��·��·���·ZJ;r._· ¥
c--..
c--..
��·�·���·-9c.·1 z:.rsc.·c.·l ..,.,
�
.......
�
csr�·�l oo
c--..
..,.,
-9�·7·CAJ·��·7·���·���· If
� ..;T;. � oo
oo
20
oo
noises that woke me up. It was already some time since dawn and as soon as I woke up I clearly re membered my dream. Immediately Iprepared my selfto write down some notes, but although a!! the meanings qfthe text were vividly clear in my min� Icould only clearly remember the verses quotedabove. Thus I remained very unhappy about it. Alas! oo
� ..;T; � oo
oo
21
oo
0 0
K'
cC:.' �CJ)' �' �I:lj ' 26
� ..,.,
..,.,
��·
Dzogchen Library!'' he rplied Then he snapped hisfingers and in the same moment in the space in .front qfus there appeared a sky-blue thigle the size qfafathom in circum_ferenc� and inside it there was the symbolic letter simttar to the C!l, glitteringgo!� with a crescent moon ornament on top, _followed by excellent Tibetan Uchen characters with two dot� one on top qfthe othet; separating each syllabi� and the Ierma sign at the end qfthe line: �
�,'& From the Innermost Essence qf the Dakinis qf the Luminous Clarity qfthe Univers� here is contained 17te Main Points qfthe View Totally Beyond the Conceptual Mind Ipay homage to Samantabhadra Garab Dol)� the master who is my own Rigpa! Those who wish to practice the essentialyoga of the se!fpeifected Dzogpa Chenpofirst o/all must properly ascertain the mainpoint qfthe vi� other wisepractice will not become rifective and one will only enter thegate ofDharma with blind.faith, and the chain qfthe attachment to (the duality qf) sub-
27
N 00
).)
•
� Jl
� cL L:.
1i
� ).) nl? ? � _-:-1 Jl
Jl Jl. 6� .2
___f1
010
010
o1o
•
010
010
""a.c:
010
_ft
010
6� _9.i .ll
•
Jl
o1o
.}J
�?
�
�
�)
� .ll
•
t.Jl � �? -:--\ t&t
�
.2 tJI
•
Jt
a...
� ((.lj) .2
).) ? .Jl cvi? ..t!{ __!j? zH
�. _9.1 .J1 Lfl\ .2
.9ft
L:.•
).) Lfl{ ).)? .2 -:E
•
�
____fJ
�.
.lsJ •
.2
({1Jt
Jl
�
�
�?
____fJ
010
.
.lg) _fl
010
Jl
Li -=sv? .l:sl. f! � ttlfJ �· f! 0-1 1:! Jt � (l::=j? __!j G�Jl .9ft � --.!i? ).) (\1]{ .2 Jl f! ��? ____fJ
_9.4 tlfi.? �?
010
1:t 1:; _9.1? �\ G�
6� � � (U;j. ? �. J1 Jt .ll .ll Jl Jl
Li
___f1)
Jt _9.1 � (l::=j Jl
..E Jl
F! ffiJ
).) ll)?
..t! �? ).)? � .J1 ..JD? � 1:t Jt �{ Jl{ .9ft � 6� � ffiJ G� Jl . _9.t � .2 �? � �{ � 1:; cvi?
--.:>
��·!,!�·��·
��·���·�·��· ct)�'l:.j' �"''�·���
"
...,.,
.......
"""'
...,.,
.......
.......
"
�.q·�s"'l�·�c:.� ��·��"'1·�·.q�·.q�·�--9��·l:.l· �a,)�'-6�·�c:.� fl"'l�·��� · �·�·��·"'1'��·!,!' "
.......
.......
--.:>
...,.,
" .......
�·�"''�'�·���· !,J 'a.j"'. �� "
...,.,
"
"'
--.:>
��.ZJ·s�. �.q·�· �"''�·�� ��. ci��·�·��·�"'. s.q·.q��· "'"'''"'�f!D:fi�·��� ��·a)�· �c:.· ��·�· ��·!,!� a.j'"'�'�"'·�c:.·s;·"'1'.q�·a;��·
ZJ�
"
a,)'�a.j' .q�·.q��·��· a;"'. !,J'a.j�.
1T]"' ·�c:.. ��·.q� --.:>
"
...,.,
.......
...,.,
"
"
"
...,.,
.......
""'
"
�·��·�·�·��·��"''l:.J�·�c:.�·��·��·
l:.l��
.......
"
.......
"
--.:>
s·.q·��·�z:tr�C:.. "'1�·�� ��·�·a.j�'�· ��·�c:.� �a-r�fl�· ��·��"'1·!,!�·�� �· ��·�c:.�·��·!,!·�· .......
...,.,
.......
"
...,.,
--.:>
-
.......
"
c-.
��·�·a.j·--9�'CA!�·�"'.�a,)�'-6�'�-6�·�·.q��·l:.J�' �c:..!,!'sc:.'�.q·�·�a,)�·��·�·I
.......
"
"'
.q�c:.. !,!�'.Q-6�·�c:.� !4"''9�9·��·�·"'''�.q·!,!�� �"' ·���·��·��· ��·a.j�·�sc:..�·ci��·�� �cg"'. ...,.,
...,.,
"'
--.:>
--.:>
--.:>
"'V
--9�·� �·"'1�'!,!'�'CAt�'!,! �'--9�'.q�·�fQ�·��·��· ��·��"'·l:.l�·�"''�·-6"'·��·�r .q·�c:.·��·�c:.·"'1�· -
c-.
"
c-.
...,.,
.......
"'V
"
"'
.......
30
"
.......
Chenpo is the Bodhichitta which is the essence of our state as the Primordial Base: the three thousand .fold univers� the tiifinitepure realm� all the Suga tas qfthe three times andthe beings ofthe three worlds without exception arisejiom the Essence-Bodhichitta and are included in the Bodhichitta. The Essence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy manifestation) penetrates all without material obstacles. From the beginning it is beyond all defects, impurities and karmic traces. It is the total state which is immovable. Therefore, apartfrom it, there is nothing else outside to be called (Buddha'. Even if we thought the contrary and, gathering together all the wisdom and qualities of countless Buddhas infinite as space in numbet; pre pared ourselves to bring benefit to the Essence-Bo dhichitta, and tried to improve it, since there is noth ing that can be the object ofbenefit, there could never be any benefit, not even the size of a sesame seed. Also, there is nothing to be called (sentient being' apartfrom the illusory vision in which our grasping consciousness makes us believe to exist what does
31
c-.
q�pr ���r -o� · � -QQ]'t)' q� �· o:,�·U-.1·��· ��· !_r s�· � q' :!]' ���· nr�o:,�· s�· q�· cE�'l) � �a:,. q�· ...,
.......
q ��' O:,D-��
c-.
...,
",;)
",;)
c-.
c-.
.......
.......
.......
�a:,� · q·D_� �·� (1,j·�· �·�q· q�� ...,
",;)
",;)
",;)
���·Q�·�r1-1·D- � r ��·U-.1� ·Q sc:. · �· � �·�� � �·q· s� · � q·:!l·���·o:,� ......... . . .. ... .. .. � �· c-.
",;)
",;)
"
...,
"
.......
",;)
c-.
.......
qQ·��Q·��' Q[1,j. qQ� Q}c3)�·qQ'�(1,j·��·q�Q}' ...,
c-.
ZJ ·Q}�'�Q}·��·�·�q·q��
Q}a:,�·q(3:a-J �Q·��·
",;)
D- I:lJ I:lJ ·qQ·Q}o:,�·��·q��·q·Q}�·�9·
5:jr1-l'qQ�
...,
"
...,
c-.
D-99' L.J!�: a:-��rJ.·��· 5:1r1-1· q·��
� �· �r�q· L.J�� ",;)
D-��·q·��� a:-J'Q��·q·��� �'7fl::l·��·� r.l_�' ...,
",;)
�c:_. q· sc:.. � q·� · �a:-��· c3) .... ... . . . .... .. . . . .. � D-fl�·
"
c-.
...,
...,
c-.
.......
Q� �·�a:-��· -o �·�· �·Q}��· ��·��� �E:�· � ct; o:,· q�o:,·q�·�q· q· -Q'�9·��·a:-�·�a:-�9�'!.J�� .......
c-.
"
c-.
t) 9'
c-.
�
qQ·a:-J�Q·��·Qr1-l·qr.l,� Q�·q·q·��� Q�' qQ·�r1-I' I:lJ� · � Q}' :!]� . a:-�·�q· q�� D-�. l::JQ ' a:-J�r.l.· ...,
...,
c-.
c-.
...,
...,
...,
c-.
",;)
��· 5Jr1-l·qQ� ...,
c-.
c-.
cE�·���· -o �· � �·q· s�· � q·:!l· ...,
c-.
32
...,
not exist. Even ifwe thought the contrary and, gath ering together all the negativities, obstacles and sufferings ofcountless sentient beings infinite as space in numbe� prepared ourselves to bring harm to Es sence-Bodhichitta ofthe Primordial Base, and tried to impair it, since there is nothing that can be the object ofharm, there could never be any harm, not even the size ofa sesame seed. Since the Essence-Bodhichitta. . . it is beyond the limitation ofbirth. Since it has no place wherein to dwell nor an entity (for dwelling), it is beyond the limitation ofdwelling. Since it has noplace wherein to cease nor an entity (for ceasing), it is beyond the limitation ofceasing. Thus (its existence) cannot be conceived neither in thepas� in thefuture or in the present. Since the Essence-Bodhichitta.. . is the cotnmon basis ofallsamsara and nirvan� no concrete marks qftrue existence can be conceived in it: therifore it is beyond the limitation qfeternalism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since allphenomena are in separably ofoneflavor in the Essence-Bodhichitta,
33
(.;.) �
.2:!
£!\
•
J1 � -
.li
_i) �
}I
-.:n2
•
&t }I nl?
� J1.
1:1 �
�?
.2. .2:!. J2! Jt
�
�
•
•
E. J2!
�
•
�
J1
.2
�
•
___fJ
�
--;::)
�
�
010
•
•
.
•
o1o
((.1;:!{ �? .2:! .2 J2!\ � .2!. 3) _fJ J1 ) � tJJ u:i J2! .2. .2! �) � ? J2! J1. llJ) .2ll J2! \ . �) � J1 .2. _2, . � G � 6.2:! � .2:! � . J1 ..E\ ))? V1 J1. .2:! 3)? J1 .2:! L! J! t� �. )) ..l!l Jt t..l!] ))? E. ___fJ ..l!l\ • tJl � tJl Jt . ))? J2! }I ___fJ. t-J"I J1 ) 1EH ((1)? JTh. ) ___fJ E. �?. � JJ.\ Jt _9-fi � � tJJ .2:! . J1 � J2! .2 .2:!. ....1;1 .2:! J1 ? .2:! E. ____:fi .2:! .2 G.i!l � J1 �{ � ? � .li 3>? Jl) 23\ iJ l..fH ts\ � Jt. --zH 1:1{ ___fJ. })A .2. ? )) � .2 � .z: J1 .l:!\ )) 0-t 1:1 )) ) Jl ___fj { l.R 1:1 . tJt 1; � jJ? J1 Jl) jJ{ :-) 1:1 � ___fJ ....1;1 .L::.. .2:! J2! ...Jlt) }I .2 .2 _9.1 � -B\ - &!{ Li _9-i .2 h{ E.{ . J2! � .2! LJ{ .2:! � J2! 1:1\ Jl) .2:! 01 vi h\ � �? _9.1 .t!\ �? J2!. }I. � }I �
.2 J2!. )) 010
010
•
010
.
B? �
010
010
•
•
/i
010
010
�{ � ? � __1;1 llJ Jl{ jJ 6l.u .2 1:! .2:! 1:! h\ J1 ....1;1 1:! J2! �? �) ..l!l �) >=! .2:! :2 1:1 � __,fJ ._;))}! 2sJ J1 ._;))�? _fJ _fJ till _9.1 jJ 3) J1 __,fJ _9+t � 3>? £) 1:1 � � .2:! E.{ ___fJ >=!? t--.51 � � 1:1 � --'1 L:; � 1; ._;))}! _9-titJI2 J1 � .2 J1 J1 tJl � jJ tJ! �\ � ) ..E ):) � .2\ { 1; _n ....1;1 (\1){ J1 � .2:! � � � ....1;1 tl..fi m\ JtJ t� 1:1 � ..E J2! . 1:! ___fJ �? jJ � --']J )JI) 21:t E. � �{ .2 J1 t----=t E. � . -.:n2 � � � � 9-iJ J2! 1:1 ) �{ E. � )){ >=!? � tJI2 .2\ J2!{ { J1 Jl{ � E_ � :2 � l.t2!{ � .9lQ! 1:1. J2!. J2! J1 G� .2\
___fJ
� ))
jJ ""13{
010
Ji J1.
.2:!.
_9-fi
.2:! � ..l!l t----=t jJ �
6-f?
>=!?
� J1 J1 E.
010
� E. �
_:f1
� �{
E.
�? J1
)){ --'1
�.ll
J2!) .2:! � J1 tJ2! J1 ..l!l llJ
>=!
.2:! ..l!l
0-t? J1 J2! � �? E. >=!? 8-i{
�
010
�
J1 1:1
�
�
� �{ �{
l.}1)
jJ
�
L:;
it is beyond the limitation of d!lference. Since a!! phenomena ofsamsara and nirvana manifest with their.forms unmixed and distinc0 it is beyond the limitation ofsameness. For exampl� just as on the suiface o/a pure mirror various riflections appear unmixed and distinct� but all that man!ftsts as a riflection does not exist as something differentftom the nature qfthe mirror itself.. it is totally beyond the eight conceptual limitations. Falling into any conceptual limitation means having a distortecl bi ased view: in this way one goesfor awayftom Dzogpa Chenpo, essence qfyoga, and turns one's hack on thepath ifcomplete liberation,_fooling one se!fin the darkness/ .. W!u1e I was thus continuously reading I woke up, hut it was not yet dawn. As soon as I woke up I clearly remembered my dream and so I immedi atelygot out qfbed and started to write down some rough notes. Thanks both to the power ofthe com passion qfmy Guru and to my karmic connection to that teaching; it seemed like I was able to write down precisely all that had appeared in my vision
35
..,.-
-..._ 9D-.�;�-P�fl:l7fl�·��rq·D-�·�9·�c.·l �·��·OiD-C..l ..,.9f qQ·90i�·sc.· ct) ct;c_·q·�9·m9·L_JQ'�("lf q·a,r 3qz:J' --._c-._c-._
c-..
c-..
c-..
c-..
..,.-
q�·�·f.45,J'�·.t5,J·�9·sc.·�D-e.· �·�9·�·s·��·q�· ""
...... -..._ ��� ��·�c.·�·()J5,J.�Q·�Oi·5,J��·�·s�·7·5,Jrlr �·��r1r � D-�·1 ��·5,J'C1J��r�·q�·�·�C1J·�·'?C1J' q·.t�·()J�·��()J·�·fl9·q�·��·�, ts:-r .t·�ll H c-..
c-..
......
""
""
'V"
""
00
� * � 00
00
36
00
""
""
and which I had beenfortunate to read slowly before waking up. Nevertheles� since I didn't have thefortune to read the complete text qfthe Main Points ofthe View, I.felt quite sor/YJ andfor some time I was lift without knowing what to do. Then I thought qfresuming the dream, so I went back to sleep, but !just lay in my bed untt1 dawn, without falling asleep. Alas!
oo 9§€:>oo ..;f?oo 9§€:>oo
37
00
* * * 00
00
00
� · �I:Il ·fii· � � ·fii· prr� Rf � �� · P�T '?d)f '?· � c:· �(J,j· flr:r��r�(J,j· �Q·�· B�· 7·� c:r:r��d)·
c-...
c-...-v'
flC:. � f �
c-...
c-...-v'
-v'-v'
.......
-v'
-v'
-v' .......
.......
.......
.......
c-...
c-...
-v'
-v'
�d)· �a,I:Il· �I:Il Q ' �q·f\'E_ Q· � � · �d)· B � ·
c-...
�
q�· -od)· � rcn� f c:_� · -oi:Il· Q � � · � ·q· ��� ·�
c-..
...,-
-a�·��·�·D-�I:!l c:.�·fc:.' I:!l'?�' �l r:>_·�·c.· ct;�·��·�·D-lqz::r· lqz::r�·e.·��·s·�I:!l�·��� ��·��·��� �3)·z::r�� ·1�·���·D-E�.a-J�f �
-....:>
,._J
--
c--.
�
c-..
�
-
c:�·-az:q·1�·�c:.·�·�·�I:!l�·�·��·ZJa·ffic.·���·�· l<JL::J�f �� ��·�I:!l�·�·a;�·�r:>_·z::r��· �·tAlc.�· ·�r
-
�
-....:>
c-..
-
...,-
-
-
'V'C...
...,-
�
�
-....:>
-
�I:!l�·�r:>_·��· �a,J�·z::r�z:q�·CAI �·�z::r�� mc:.·a; d)· -....:>
...,-
�c-.. c-..
c-..
c-..
�
-
D_�'I:!l��·�fD-'D-�D-·� c_·lqi:!l'I:!l'�'q'tij'D-��·a;�· 'V'C...
-
c-..
--
�
c-..-
�D-.I:!ld)�·sc.·��·s- z::rr:>-·��·�D-c::.·z::r� I:!l�·(Aj�·�·��� �
40
heaped up like a hi!�just like there usedto be in the past in the temple ofTrandrug (Khra 'brug in Cen tral Tibet). U.!Jzen Isaw these hooks I told them: r11ere there are many booksjust like in the Dzog chen Library in which I have already been in the past therifore maybe also here there might be the text called The Main Points of the View Totally Beyond the Conceptual Mind ofthe Innermost Es sence ofthe Dakinis ofthe Luminous Clarity ofthe Universe. " The Mentsiin Karma Paldzinma said: rrsince that book is a special teaching, it will not be_found in a library ofthis kind!" r'l3ut then, how shall wefindthat book?'� Iasked them. The Mentsiin Karma Paldzinma replied: rrThe All-Illuminating Space Treasury ofAti Dzogpa Chenpo contains allthe texts ofthe Dzogpa Chenpo teaching. Therifor� !fwego there we wt11 alsofind the book called The Main Points of the View Totally Beyond the Conceptual Mind of the
Innermost Essence of the Dakinis of the Luminous Clarity of the Universe. "
41
'"'
'"'
"
"
'"'
{5-�r .:3�'!]'D-z::_;Q] �.q�rz::.;�·�O)·.c:J�O)·��·z::_;z:Jnr .....,
D-E: C)·��·(:)_��·�z::,;c:_ �·z::,;c:_·.q{5�·7·D-z::,;·�z::,;·z::.; r '"'
'"'
" ,.,..
'"'
"
--rc-..
�
,.,..
,.,.._
c:_ z::,;·{59'10). �c:_·�·7· �9�' !_j' &�. z:JQ'R}c:_. �E:z::,;· ,.,..
,.,..
�
"
z::,;·D-�rz::.;9�r�r�·�z::,;� �·L::rfirD-z::,;�·m�·z:JD-'9d)z::.;· '-..:>
'"'
'"'
"
,.,..
'"' '"' " ¥
'"'
'"'
,.,.. "
¥
sc_ 'fc1 �' s· qo_·z::,;z:J· z::,;· �· me_. ro� 'Qz::,;'Q]�rll' � flO-' 9�rll·�flD-'D-�D-·�c:_· sq9·")·me:_·&�·�rll·z:JD-'�·� · ¥co-. "
'"'
"
" ,.,..
"
'"'
,.,..
"
,.,..
"
,.,.. '"'
"
Bz::.;·D-1· .c:!1D-' q.q�·z:JD-. �L:r m�·Bz::.;· -6� 'fc1 9 ·��. '"'
d)f ,.,..
'"'
'"'
'"'
"
'"'
c:_z::,;· -69'�c:_·sc:_·4rll·�· 519·�9·7·l
� j(f? r:r iq
tr? 010
•
010
010
•
t7 J€? i.J � } ;::r
010
010
i.J 6�� (j(f 6�� t7 6�
010
010
}";7
}t{ . tff)) � �
•
010
010
.t7 c t77 i.J Lr
•
•
010
iq i:7 i-6- Ll � r j(f (J€ rrr t-Ot) c? J€? ;::J Lr iq � � i.J � (R) 1:7 6 t77 }fn" [7)) J€ ::5" c }tl' � c Lr g""? i7 � (ID Ll � (J€ (� c:f7j) 6� .t:6' 6� � Ll ? r:r 61..(7 6 Lr r:r ::f? � �? � i.J � .� r:r i7 61-0 t{ .Lr Lr � .c tq:j(f }H:_ 1-0 .t7 i=6 j(f . tC H:_ i=6 j(f i=6 G� }m l:L t7 j(f ( � ti:f)) (j(f t:6' }g"" t8 t{;::r 68 i:7 � 1-() � � J€? t-O (3" tt:()' (q:- Ll (: ;::r i.
_fJ 010
12!.
-'l
__.:ft _9.i
;J? .
1)
010
�
.Jl
•
•
E.
_9.i
�
12!
_fJ
•
;.. Li
.2:! �
j) �
•
GJl
--.f!
ill \
(lfl?
_9.i.
_32);
fti? J1
j) !11? _9.i. j)
�
j __.:ft 13\ 6.W
�? .Jl
6&i.
•
_9.i J1
__.:ft
j)
--.Jt
_.fJ•
� �\ �
�?
J1
Ji
E.
Jf
•
12!
010
_9-t
�
.2:!
1:;
_9fl
�
.ill
.ll
1)
G_gj
� 6_9.i
}f
Jlt\
1.:!
}f
�
_.fJ
U){ J1
•
j)
2
�
--=i � ? t _9-t.
010
•
•
1!1 \ m\ !Th ; 1) _fJ _fJ 12! .2:! 12! � . (..};:. _9.i � 1:; --.f!
£.1.. )
.2:!
�
\ � fl _9-i. 12!
010
.J1
j) ...Jil ? _.11 {
_9.i
35? _.n J1 G
L�H
2{
010
.
}f J1
))? .2.ci. .Q!? � 2J fl . � E. \ .2:!
.2:! � G�
'-!)l
� ) j) --.9-! Li &t))? 1:; \ � .
.Jt2
� ? 12 Li
-'1 G.Jl
_.fJ _9.i
•
12J
_9.i
�{ '-!)l ;.. .2:! G_:sri �
'o?J) 1:! j) ;, ofJ
(..};:. ? --.9-!
6 Jj
.2:!
.Jl
12!. 6 ll::l .2:! E. 1). � 12! E. j) �? �) 1) .Jl �
•
J1 )
E. E. ))? j) fl . \ 6� 1:1 fl. '-!)l }f .2:! u:j ; 6 J"! 12! 6 � Ji -J1 0-t? 1.:! .2:! E. 12! � ;... E.. (lfJ ? � 12! j) G .J12 ___1) ? 6
�� · �·s�·�q· :!l· �a:J�·� �·rll' � 0)·2:1J�9·��· &�· 7�
�
¥
�
�
�
�
q��·��·q��·:!]�� l
"'
� 0)· � � tlJ' �rll · � � \ �a:J · CAl � · � s � · � · ii � · � · ��� '.:>
"'
'.:>
� �0)' '9�':!]�'a-J�' �'(1J'CA1� ' ��·'9�'q�· D.�rll·�c:_·
'.:>
Qj
¥
c...
"'-
""'
¥
"'-
"'-
(:).� ' s�· ��·�a_j �' -6")' �a-J�' (:l.�nr�c:_·r:l.fl�' q�· ""'
c...
c...
""'
""'
¥
""'
� q�·
a-J[QQ'Qj��·�9'�'9 ' 0)'�� ............. � -
�
c-..
"'-..:>
I::JD, C:. . �'Qj'D.l�'9�� . �·a-J'a-J£� ·!.J�� "'-..:>
80
�a-J' -
� z::r · Qj��·
men� and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness ifthe Primordial Base is the base and the essence qf all the visions and mental states qfsamsara, such as the appearance qfsensory enjoyments qf the uni verse o/dimensions and beings that exist naturally and inherently in the vision qfthis lfk qfthe next life andin the dream state. Therifore one should not think that emptiness is a vacuum with neither defects nor qualities. !f we separate all the objects qf vision_from space and believe space to exist inde pendent� wego very_for away_from theprinciple qf theprimordialpurity qfsamsara and nirvana. !fwe understand space to be something else. . . 'beyond meditation� 'without a riference point� 'without grasping' would all become mere designations. To summariz� !fwe do not understand that the whole qfsamsara and nirvana is the Rolpa (energy manifestation) o/our vision, even !fwe declare that we have discovered our Rigp� know that it does not correspond to the real meanin� because Knowledge means understanding and having the certainty that samsara and nirvan� in the absolut� are the na ture qfprimordialpurity. Andsince the view is also 81
•
•
•
•
i_r- ? i:7 } (:? ';:[ (� c ? Lt [7 i.7 010 ? 2u:' � I{ .ir } j(f c 010 ? .';:[ � i:fj) 1 [7? ir Lr . E7 Iff) ) ? 1-0 . i{ G qj(f ETJ)? 2tc' � L( [7 i:7 � t{ � �� c d:TJ) . � i{ t6 c qi.7 j(f L( 1-0 h.i G � ( t6 � � ? �? t6 j(f ;y j(f 6 � . L( 1-0 t6 j(f G8 .8 .c � [7 . ( j(f 1-0 ( .L{ j(f j(f .1-8� E7 c GD � � ? � i:7 [7 L( L( t6 ( ';5{ t7J) [7 1-8� c � Lt � � } � i{ [7 1-0 []"') 1-0 L( � L( 1-0 � } 1.[' �iG� } i=6)) . 1-0 t{ Lt i{ !=T �m: . ( ';:[ � KI� ( ';:{ Lr E7 .t6 tr tr (3'" c . 6� E7 !-� t77 � 1-0 c ( lr (� dr
�� Gtr c
�
( 1-8
·
·
•
•
� 1 C:o (: (: E7 L( [7? � . . Clr' .t6 E7 � t- 1-0 G � lr (!r G � (� � G� Lr ';:[ } ';:[ i:r } ;y(" tr � � !7 1 !-f ? } ';5{ 1..[' GC i:r L( [7 i{ } � G � c i\111)) ? Lf [7? t{ Lf tr [7 . � � .tr E7 C Gt{ G� . L( Ll .t6 t- filJ . t{ }jq.J)} ETJ)? j(f c Ll dr c 1-0 1 .c L( c } Lf L{ � 1-0 t6 1 � }'l-6 � � lff)l j(f ? G � i-o dr ';5{? � ir i.7 .-o 61{ � � t6 � � ir t6 ( 'jf 1 � 68 � i:7 1 L( 1-8 ? c L( iJ � 1:7') � 1::r L( Lf t6 t- iGP. G� �-� E7 } ';:[
•
•
!7 t{ � j(f
[7 �
Lf t- 1-0
Lr
Kl
�
i:r
.
L{
E7
� G q:(i.r � . 1 i(J
�
ET
}'J-€
E7
c i(J
t:r � r=r � t.r? tu Lf7 c'l-6 � c ';:[ i{ 010 c Lr t7 [7 1c 1-0 1 3'" �? [7 ? t6 (: j(f iq j(f .';:[ t6 2u:' 1 i:7 1-0 .E7 Lr 1-0 ;y 18:_ � }� L{( . (l.r ir i{ Lf t7 .t7 1i0JV 6 Ll t.r . � Lf tr ? t7 c j(f 1:7)) ? • Lf . 1-0 j(f c Lf 3'" t{ 1 .1-0 [7 j(f .c .Clr t7 t6 .� 1-0 G W G � ET .c G C � Lr ';:[ i{ 1� G i.7 q:Gi(?( . j(f ( lr c i-o iq G� l{7 i(J [7 c q:i.f'? 1{:])) ( i(fc! C:
(lr ir 1�
c i{ ( � i(J
t7
•
W? Ll 1� !7 j(f ? i
notes and I.found that someparts whlch I had not been able to remember now were clear. Neverthe !es� since the teaching had not yet reached its con clusion, I.felt immensely sorry, and while in that
state I expressed the wish that I might again and again meet this extraordinary teaching in my dreams. Alas!
85
00 0\
)J
)J
......fl
�) J1 �
,-;
�
2
......fl
�
h _b) JTI �) 2 1) � � u:i � _.fl tl.=i � { J1 ......f) ? J1 t E. _.fl 3) ) _}1 � f:. ) � �) lJJ ) }l _9.1 J1 }l .!:. { (lfj ? ul{ ;) _9.1 ;) _}1 ? 1) (, _}1 � ......fl (,3) JTI ......fl 2 � J1 t___;i � .q
J1
d)'qD-'9 �' q·'?a-��· ]�frtld)'D.��·q· � a-��·��� �Q]'a-l �' � . .q� . I:f}d) � . � rtl' .q� � . � . I:fJ7� . rtl' a-� · !.4 .q �· 6i � --..
"
...,., "
"'
...,.,
"
...,.,
'? a-l �'rtl� ' Q]��·�· a-J'(:),�·�c:,� �c:. �·��·��· a; �· "'
I:JJ � c:.·D.�� ·D. a;c:.·�� ·�r � 9· � �· �tiJ�· q D, a-�� �a-�·�·��·�� � ·��·D-fi�·.q·a-��D.· ��·�·D.Ba-��· ...,.,
"
"'
"
--..
"'
88
"
�
Then Isaid: '711!1� in that case I wt1! show it to you!" Thus we went to the innermostpart qfthe cav� andthe wondeiful text was there as clearly as bifore. ((This is the se!farisen text! I sat� pointing it N
out to him. He was extremely amazedan� express ing many aspirationalprayer� onlyprostratedto the text. Isat comfortably inftont qfit and read it once againfrom the beginning: �
-{5,� From the Innermost Essence qfthe Dakinis qf theLuminous Clanty qfthe Univers� here is contained The Main Points qfthe View Totally Beyond the Conceptual Mind A
A
A
Ipay homage to Samantabhadra Carah Dol]� the master who is my own Rigpa! Those who wish to practice the essentialyoga qf the se!fperfocted Dzogpa Chenpofirst qfall must properly ascertain the mainpoint qfthe vt� other wisepractice wt1! not become rffective and one will only enter thegate ifDharma with hlindftith, and the chain qfthe attachment to (the duality of) sub-
89
'-0 0
�{ J1
"01J)
.2!.
.2:
�
1)
�.
G&i � lJ _]i)? U. ? J1. .Q!J T!
�
.
.Q!
_:ft
.
_9.1
)J
•
Jl
m\ ....Jl \ J1
_.f:l
_Q!
.2:
0-l,
.
.Q!
fi)
•
(Lf) ? j) .Q! ((LJ {
.2
_9-ti •
.J12
rri ?
.2 J1 010
)J
_9-i
J1
T1
010
Ji
•
•
1::; {
J1•
•
010
..Jl )
.Q!
•
�?
•
_;i
.J!
.......
.......
-vJ
��· s· � �·n_rEI�·q· qr sQ� �· 9 �·��·7�· CA1· � 9�r -vJ
-vJ
-vJ
-vJ
.....,
J; �· Z!a·� � · � �·��·qa· �� -vJ
.......
� � ·q·q��·��· c-..
�·-c)z:q�·--9� ·��·�"·��·5q� ·a;�·q�·5qt!J' ro�·q·O)� .....,
.......
c-..
c-..
.......
C'\
c-..
.......
-vJ
-vJ
-vJ
.......
�q�·�· �·�·��·Q��·q(:l,''9�·q·��·�z:q·7·��(1j'
1 00
no bentjlt tvt11 reach the Essence-Bodhichitt� not even the size qfa sesame seed But when we under stand that the total dimension qfthe all-pervading space is beyond allgoing and coming in the three times, we will dtjinite!y realize that the Essence Bodhichitta does not have the slightest wish or aspi ration to moveftom here to a pure dimension lo cated in some otherplace. Therifore this is the ab sence qfaspiration as the door qfliberation. Know thus that this state isfollyperfected in itse!fwith the three doors qfliberation! "When the Base is not recognized it becomes a neutralstate_, andthus the qualities qfthe Base bring neither bentjlt nor harmjust like the drawing qfa lamp, .for example. When, through thefunction qf ignorance_, sentient beingsfall under t1lusion and wander in samsarc; this isJUSt like mistaking a miragefor water or ajewel_for a stone. When we discover the condition qforiginal and total perfec tion qfthe qualities qftheprimordial bast� we un derstand that vision is unreal and dtjinite!y realize the total (state) that has no ol!Ject andpenetrates all without material obstacles: this isJUst like reversing from the consciousness be!teving the mirage to be 101
'V"
......
c-..
'V"
�c_ ·�· �t11' co�· .q·�· s�� i7t1l �f .q�·-9�' ..:z:_r: r ..:z:_c_· ...... ��· zs·�· z:r�·�� � ..:z:_· s·�..:z:_·Q�(l,j·.q·�· '?�·c.·-9�· 'V"
""'
'V" ......
c-..
'V"
'V"
...... c-..
......
......
...... 4c_· ..:z:_O)· �c:.· tt,· L:JQ'(l,JC.�· � �·zs·Q5: -9�· .q· �· sQ� c-._
c-._
c-._
'V"
'V"
......
'V"
c-..
'V"
'V"
c-..
......
.q�r:rp)· �9· .q·(l,J·.q�9· a.J�· �9�·I.JQ' 4�· ..:z:_z�r�r ��r �
�.q�r .qfj,· �·��·.q· � (l,j·ZJ ..:z:_·s�·q·�� �
'V"
......
�ZJ..:z:_· O) ·
'V"
......
(O.q· ..:z:_a.J·(l,j·�� · �·��·�.q�·q·�·s�� ..:z:_c:.·�a.J�· c-..
�c_·q·��·�· c_ c_· � (l,j'4�·� c_� f a.J�'9� a.J·��· q � �· �a.J�· Q�·7TJ· ��r �9· qfj_·90) �·�9�· a.J' 4�· 0)� 9 C.' �t11·�· .q�9'��\3a.J' z:j·.q ..:z:_·�c.. .q�� �·
c-._
'V"
c-..
......
c-..
0)' �a.J'q..:z:_· �(l,j' q�·�a.J·�· a.J'Q�..:z:_·q ..:z:_· 4�·q..:z:_·��· c-._
�
�
'V"
'V"
......
��· q��·�a.J�. Q�· ..:z:_c_·�·O)�· �c_· q�·4�·�c:_* iN·9�'1TJ'
e:· q· �c_. q· ��·�' Q99'.q�a.J�' 0) �� ......
�
c-..
'V"
0) �· �9'!_JQ'9��·�9�·��· a.J''9�· 0)� �c:, '?� c-..
c-..
'
......
'V"
'V"
'
c-..
�c:, · a.J'L:J��·�·�c:, · q�� ��c:,· � a.J· q ..:z:_·� �·.qo: ""'
c-..
�
�
��·zs· 4�r�c:_ � 'V"
'V"
�·9CC1' 7T{' ��r �9· .qQ·��· �c:, ·��· � · ��·�� . ��· q·� ��
� a.J·�· a.J'Q5 ..:z:_· CC1c:, � c-..
......
c-..
c-..
�0)'7�·�c:,·��·(1,j�'9�� ·0)�'q�.q·�9�·q�·trj· �� 'V"
c-..
�
1 02
'V"
water and thus having the certainty that it is an illusory vision. Ulhen theprqjfia qfKnowleclge arises in oneself this isjust like the recognition ofhaving mistaken ajewel_for a stone and becoming aware qf itsprecious value. Ulhen we aregoverned with the prqjfia that understands what is considered 'self to be without any self existence_falls into piec� ;'ust like ice to which heat is app!t'ed. !fwe know that the nature qfour mind is emptiness hut do not rec ognize that all dimensions and beings ofthe three worlds are the natural condition qfprimordialpu
n� it means that we have only reachedthe absence ofa se!fin the individual and thu� know that this does not become thepath ofcomplete liberation! Although we know that the entire universe of dimensions and beings is empty in its own condi tt'on, ffwe reduce the essence to mere emptiness with out recognizing the Primordial Base which is the statepure_from the heginnin� emptiness becomes a neutral stat� therrfore this also does not become the path qfcomplete liberation. Although we know that the Prt'mordial Base is the emptinesspure.from the beginnin� ffwe have the understanding that emp tiness has neither difects nor qualities and that it is 1 03
c-..
'V'
c-..
C\
'V'
......
�c::_ · '?�·��·.q��·z:rr?�·D-E:O)'�O)·z;;· �c:_·.q�� z;;�c.:
'V'
"
� �rL_��· �n r .c:rD-· !"ll ar� · a:-J ·���·�� 'V'
c-..
c-..
......
"
o_ �z;;· �c3)·�· �I:ll �· q (J:
"
......
'V'
c-..
c-..
'V'
......
c-..
�
"
-
"
"
c:_ � · q· � I:TJ· ��· -99� "
-
_.,J
"
"
""
�· I:TJ �. � c:_. q · gc:_. �q·� · � a-J �' �c:_ · ��· � ·n_� · �
�
'-.:>
n. �rt� · a-J' �c:_ · q �· q�9�'�C. 'f?jC:. ' a.J' q ��·�· �c:_ · z:r _.,J
_.,J
'-.:>
-
"" "
�
"
_.,J
�· �·� .q �· �· � a.J· a-J f1 n. · rt�· �· � �·n_ � q�· .q · �· Sr:l.5 -
" "
_.,J
"
""
_.,J
"
"
�·9�· �c:_·q · sc:_· �q· �· �a.J � · 6-Jc:_ �· n_ � .:(_·�· .:(_z:rr -'-r "" "
'-.:>
"
-
'"'
_.,J
�· �·� .q �· � · �a.J·rt�c:_ �· ��· '?· a-J'-9 .:(_· q·CJJ· sn.� �· " "
_.,J
"
""
"
"" "
_.,J ""
I:TJ�· �c. . L:,j' sc.. � q·�· �a:_j �' a:_j' �I:TJ' q · '\' 3j ' $rtl' .q· 5j' ZJ()_· a-lc:_n. · :sqc:_ · nJc:. � · ��· 3qa-J �' ��· ��·� a-J ' �tl[�f -
..r
_.,J -
"
O)n.c:_ ·�·rt� · a-J c. n_·�qc:. ·��· qn_· q�I:TJ · .q· a-J�· .q·9r SD-� _.,J
" "
""
_.,J
_.,J
_.,J
"" "
a-Jc:. �· n_��·�· .:(_9' q· �c:_ . �9·7·c:_·n_��· q ·�· �·6-Jc:_o_· '-.:>
�
1 06
isted something else on which to meditat� 1Jeyond meditation� (without a rqerence point� (without grasping' would all hecome mere designations. To summariz� !fwe do not understand that the whole ifsamsara and nirvana is the Rolpa (energy manifestation) qfour vision, even !fwe declare that we have discovered our Rigpa, know that it does not correspond to the real meanin� hecause Knowledge means understanding and having the certainty that samsara and nirvanc; in the ahsolut� are the na ture qfprimordia!purity. Andsince the view is also nothing other than thi� he sure to ascertain thisprofoundpoint! Although the Essence-Bodhichitta ofthe Primor dial Base abides in one's state without having ever been united or separated from it, when it becomes a neutral state it is just like when fog gathers in the sky. The Rigpa which is the realization ofthe Es sence-Bodhichitta ofthe Primordial Base is just like when the day breaks and the sun rises. Not recog nizing the Essence-Bodhichitta of the Primordial Base is just like when, although there is petftct abun dance of power and riches (in the kingdom) of a great king, there is no lord to rule over it. Discover1 07
...,.,
...,.,
c--.
c--.
...,.,
c--.
c--. c--.
� c. ·flJc. �· � �·��·�sflJ ·�c.· J<Jc. �· qo_· 0-J·�� ·� flJ· ...,.,
"'
c--.
...,.,
...,.,
...,.,
� �·o_��· �· ��· � � ·flJ·�c. �· � � · q·�· so_ � ...,.,
c--.
"'
...,.,
"' ...,.,
"'
(Ar "'
...,.,
� CC1 ' ��. q· s�. � z:r�· �a-J�· � �'7� · � · g_ ��· ct> � . q· c-...
c-...
� · �� ·a-J·�� ·q·I:lj��·o_E:�·�� ·.q� .q�· �� Q��· "'
c--.
...,.,
"' c--.
"'
.q· a-J3qQ' a-J�' qo_·��· .q�("lJ '�a-J�· �· ��· .q· �· �·�q�· ...,.,
""
...,.,
c--. c--.
c--.
...,.,
�·���· � �·��·��'!_!0-'fSO-I'.t::J� �·� � �·�.q�·��· ���·�·�9�· q D,·�9·.q��·��·��·��·�·a-J��· ""
"' c--.
""
c--.
c--.
"'
"'
�· ��· q· ��· a-J' .q��·�r� ft1 ·��· ct> �· ct> �· (:l,�9�· �r
�·�·Ba-J·.q��·o_§�·��· � ·��· ��·�· .q��·��·� � · ...,.,
...,.,
� �· 7·��·���· � ·.q� · � �·�·���· � �·q·�· so_* "'
"'
"'
c--.
...,.,
c--.
...,.,
"'
c-... c-...
� ·� CC1 · ��'a-J' .t::J� �·�· � �·q · �·� ·�q�·�·a-J· fc1 �·��· "'
c--.
""
��· z:1�· ���· .q��·dj�· qD,· �flJ·�9·7·D- � · s� ·�· ""
m �· rs �·�· (:l, ���· !_I ' ft1 9· � �· � (:l,�� a-J·��· �c::. · �·a-JflJ'�� · 7 ·(:l,�·s�·5· � �·rs�·�· (:l, J
...,.,
c--.
"'
""
""
""
q�·a-J·:2j�·qD,·�.q�·��·��·��·z:j�·��·CJ).q·��· z:J()_ · � I:lJ ' .q�("lJ·�� · a-J��· .t::J' I"lJ� �.q�· � 9 ' �· o_ �· ""
1 08
ing the Rigpa ofreal izat ion in one 's state isjust like a poor man who has no power nor riches being en throned and enjoying the kingdom. VVhen the Es sence-Bodhichitta ofthe Primordial B ase, which is totally perfected with qualities from the beginning, is not recognized and becomes covered by (the dual ity of) subject and object, we experience the suffiring of infinite samsara, and this is just like a wealthy householder fallen under the control ofpoweiful e n emies, ajjlicted for a long time by the suffirings of hunger and thirst, ofbeing beaten up and so forth. VVhen the Essence-Bodhichitta is discovered as one's state and the Rigpa which is far beyond the neutral state ofthe Base (arises), it is just like when the rich householder is released from the prison of his en emies and again enjoys happiness in his own place. "When the Primordial Base is in the neutral s tate is just like a person ajjlicted by a serious illness, under whose bed there is an extraordinary medicine but, since he does not know that under his bed there is this extraordinary medicine,for a long period oftime he has been ajjlicted by the sufferings of the severe illness. When at a certain moment he discovers that
1 09
......
c-..
s� · �· ��·s �· q�· � 0) · � · �c: :qr a-J r1l. �I:fJ · 1· \AJ� · q· c: · ......
c-..
......
�
�
c-..
......
�
......
� � �· � c: � �O) ·s � · q �· � � · �· �c: · I:fJ · O) � ·�r11 · s� · �
c-..
�D-�
......
c-..
......
�· q �· 0) '\AJ'I:fj�·�c_· q· gc:: �r:r � · �a-1� ·�0) ·
�
......
c-..
�
c-..
'>.:)
c-..
c-..
�.q· � I:fj� · q· a;�· qD-'I:fj��·�I:fj�· � c:_ ' (AJ �' �I:fj� ' E: �
'-,:)
......
c-..
� c-..
c-..
�· .q· .q��'f)Qj�' ��· a-J � �·D-��·�· �I:fj' q· �c:_· lqtlj ' �
�
c-..
�
'-,:)
� · �c:_· c:_ · D_�� ·� � · �c_·� · q � � ·q�'D-fl �'.qQ'I:fj �� · �
�
c-..
�
"
�
'-,:)
��·a;�. q·�r11 ' a-J �· � ·�r1l'�t:_� ......
...,.,
...,.,
......
c-.
...,.,
� · � c_ '(AJ' '9� · � ·
"
......
'-,:)
...,.,
c-.
'-,:)
c-..
......
c-..
c-..
�(1J·q·��·��· � I:l]�·q �·Q��·qQ ' �(1J'E_' .q��· �· ""'
'-,:)
'-,:)
'9�' q �·��· '9I:lJ� ""
c-..
"
c: · q· tAJ ·� c:_ · en�· q· �fl �· �� � · tAJ c: �· �I:lJ �· � · en � · �
�
""
�
""
�
�
...,.,
...,.,
�s� �·en�' q· � ' a, �· � sc: � ' (AJ ' '9 � ' �� c-..
""
� C...
"V"
c-.
""
""
...,.,
"
-o �· �c:_' "
I:l]�r11 ' % 9�' q· Qr11 ' .q· 0) . a-J ' (1Jt:_'(AJ' --9�·�� ...,.,
"
""
""
...,.,
""
""
�
� fl�'
�
�
c-.
Q� �'lqa-1�' -()�'�{1,]' a-1�' c1-.J '?c1-.J' q�· !::J f\ {1,]'.q· 0)' a-1'?�'
1 10
he has the extraordinary medicine under his own bed, and has the certainty that this extraordinary medicine is the best remedy to eliminate his illness, he takes it and gets rid of the illness. Therefore, by gaining precise understanding ofthe natural condi tion and way ofbeing ofthe self-petftcted Dzogpa Chenpo, the Essence-Bodhichitta ofthe Primordial Base, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state, the strong chronic disease ofsamsara will dissolve with out a trace and the Rolpa (enetgy manifestation) of kayas and wisdoms will be spontaneously petftcted. Know this properly as it is ! If/hen the Essence-Bodhichitta of the Primor dial Bas� the Supreme Source (Kunjed Gyalpo), is truly realize� it is the Buddha ofthe self-origi
nated Rigpa. In.foe� the essence which is totalpri mordialemptines� the totalDharmadhatu in which samsara and nirvana arefollype!focte� is the Wis dom ofDharmadhatu. Thepun� clarity and lim pidity of anything that can variously arise as an unceasing manifestation ofobjects is the Mirror-like Wisdom. The equalpervasiveness qfthe whole of samsara and nirvana without an oly'ect is the Wis111
.......
.......
.....-
.....-
(.J_�� �r �r 0)' ��· 'c) I:f] �·� · 4 � · � 5 � I:f]. �rll· �'? "'�' c-.
.....-
.....-
.....-
c-.
c-.
� til�· �� · s· z::r ���· -o �· �c:_· sc:.· �· �z::r .q · �· s· �z:r .......
.....-
.......
�
.......
�
�
�
� · 4� · �� � ·q �· O) ·a-,�·�·� ��·9� �r �·�9·-'-1D-' .....-
c-.
c-.
c-.
c-.
�
�C:.'9 �C:. �· O) C:.'9� rll ' ��'Cll ' �·� til � ' .q · 0)' � ' 4 �· c-.
c-.
.......
"'
......_
.....-
.......
.......
�·q·9 -o 9·a-,�·�·�9�' !,j (.:)_' �'4� ' d) O) '!.l�'4�·q�· .....-
c-.
.....-
c-.
......_
......_
"'
� � ·�9 � � �·c:_c:_· � · �9'!.J'�'Q�ClJ'!,j�'�' �� · � · �q· q·�* �
�
�
"'
9 � . .z::J � Cll ' [3.z::J ' �' �Cll ' q�·c:_ c:_ . � · �9' q· �a-J ·� � · �· "'
s �� �·� c:_· _;J �' .z::J 'c) O) ' !,j�'10)'9 �' a-Jct; O) · �� ·r.r q �· � c:_· O) d-l ' a-J ["Q Q' �c:_· ��· q�· q � c:_· � � ············ � "'
.....-
......_
......_
�
q�(lJ ' q ·� c:_ �
tll '? � · � ·�q�· � c:_ � �c:_·q· tllO) �'(.J_��· Qa-,·��·�9'l
.......
"
.......
"
� c:. · q·lqO-J � \3-'=\'
�-'=\· qf1 � · �· D-�rtl· q D-·�c:_· q· 0-1�· q · Qj�nr ��''?-'=\' .......
"
"
�
�
..,.,
-'=\ ' -9 � '-9 �� "'
.......
" "
.......
..,.,
"
..,.,
.......
�. ��'lqQj'�'D- � -'=\ · -'=\ �
..,.,
"
�
lq0-1�\3 -'=\'
CJ\I'Qjf1 · ��· q·s�·�q· �·�0-1�·("1,j �· �·D--'=\D-'qD_·Qj f1. "
'"'
"
"
"
-'=\ SC:. �·� � �·Qj� ("),j· %Qj�·O-J' -'=\ �. Q("),j' qD-·� �:.. O-J !:. � ..,.,
..,.,
.......
..,.,
..,.,
"
.
.......
�l:_'lqQj'�· ��'9-'=\ � �·lqq· q·� ·�·
"·��· ��� "'
"
�
"" "
..,.,
.......
"'
'Y""- ..,., ..,., "
.......
"
9�D-·�9·q·O-JlqD-'�("),j·tt, �·qD-·�· z::r e.· 9)l·q·O-Jf5�·qr.l,·
"
"
"
"
.......
��·D-s�· q· 9)l�� 9�·" s� � · �r ��· 9��·nr l(f q�· q · � 0-1· § �·� � · q-'=\ 9 '� 9'0-1' � Qj ' q �· � �' fl 0-1�' "
.......
..,.,
"
.......
"
"
"
1q0-1�· o"· � � · ��·(:),s� · � · ro�''?-'=\. ". .t:���''?"·�· �
..,.,
.......
"
..,.,
"
e. ·��· .t:� �fll ·
9 �� · � 9 �· O-J c:.� · -'=\·s " ·q·CJ\j� · �� "
.......
.......
�
.......
..,.,
..,.,
q·" � · O-Jlq(:),· �· tt, � · 0-l ro-'=\ · q�·�·-'=\� �· q·�9 �r.q· �
124
up and no trace whatsoever ofthem is lifi behin� in the same wa;'J aff that appears as ol!fects ofenjoy ments qfthe world and its heings vanishes in the expanse qfone� mind an� apartfrom tha� there is nothing which has an independent existence. Therefor� understanding that a!! visions are a non-exis tent clear appearance since they do not exist yet ap pear as an il!usory vision, and discovering this di rectly in one's condition, one realizes the state qfthe Yt'ng qfthe Base which is limpi� clear and without sullying/actor� in which everything is not apartfrom the Essence-Bodhichitta qfthe PrimordialBas� and thus one ohtains cor!ftdence in one's own state: know this to he the nature qfthe wisdom that knows the essence qfthe Rigpa qfthe Primordial Bas� which is the total !t'herationfrom !imitation� just as it is!
Just as when the sun shines in the sky aff dark ness is annihilate� as soon as the condition qfthe Yt'ng ofthe Base is ascertained aff the dark dimen sions ofignorance tied to the concept qfan ego are annihilated and the natural condition q[Dharmata is made manifest. Just as a!! coarse material things
are reduced to ashes when thegreatfire at the end o_f
125
c-..
�
� a:J � f-o � · �rll ' q�·�i) t:: ' � t:_ � -6 ' � �· � · a:.] ' � a:.] �'
1 30
1flhatever virtues are accumulated with the three gat� they do not exist in anyplace whatsoever. They are nothing more than a vision ifaccumulating vir tue� nor shouldyou think that they can bring any henrflt to the min� since both the bringer qfhenifit and its object do not exist. Therifor�_fully compre hend this main point that virtues are empty (pure) ftom the beginning! Also regarding the accumulation ofnegativities, there is no direction nor place where they gather or dwell. They are nothing more than a vision ofaccu mulating negativities, nor should you think that they bring any harm to the mind, since in the moment that they appear they dissolve into emptiness and, apart from that, no harm done exists anywhere . Therefore, fully comprehend this main point that negativities are empty (pure) from the beginning! . . . At this point something woke me up, and al ready some time had passed since dawn. During hreak.fas� Iclearly remembered what Ihad dreamed and immediately I went hack to my room to write down some notes. Thu� apart_from some sentences ahout which I had doubts and other� which I 13 1
� · z::vrl � · � .q· q· �c_· l .......
-vJ
-vJ
.......
fl ' .q· � · i) · rlJ ·��· .q � .q�·q·
-vJ
-vJ
"-
-vJ
"-
"--
...,-
-vJ .......
�c_·�· �O)' .c:fl� ·q� · � O)· � · � d-J �·�c_· 9 ·rll 9 � ' q�·
.q� �·.q� J d-J '� c_ ·.q·� a-j �' fl'l:J� C:,' �.q·q·� c_ ·J �· �
�
�a-j� ' -6 0) ' �� �· �r �9 ' cn�·c_ �· q· �9 ' s c_ . O)�C:, . , ""
-vJ
-vJ
....... "--
..,.,
.......
"--
�
..,.,
.......
�·�c:_·9� d-J�'C:. 9 '�''? �·�c_�·�·d-J'�9�' !-l � J �·
"-
�
..,.,
"""
"-
�9'� L<Ja-J' �c_ . .q-6 �'iJI �· �c_ ' B�· !-! �· -60) ·5·9� a-J�· """
�
c-... -vJ
.......
q· �·(J..Jc_ ·�· � E_n_J'.q�·�O)'rlJ � '(J..JC:, '�C:, ·�·��.q� · �O) ' �
9 0) �·� � �·q· s c_·�· l � · -t·� l I I "'
oo
� .;T? � oo
132
oo
oo
"
�
ll
ll
couldn 't rememberproper� I was able to remem ber almost everything and write it down. Then, when I arrived hack in Ita� I compared what I had written with my previous notes and I.found that some parts which had been incomplete were now supplemente� wht1e otherparts about which I had doubts were now resolved. Nevertheles� since the teaching had not yet reached its conclusion, .for some time I remained sor!J" wht1e repeatedly ex pressing the wish that I might meet this extraordi nary teaching again. Alas/
oo *'oo ..;T?oo *'oo
1 33
oo �oo .;T?oo �oo
""'
"
""'
�I:lJ � r SJ rLl ·n. r T �· rLl · 1,oo P Rr (l) c±;� r � oT � I f · q� fc:}r �· ��·� · Q � .f� · a; � · ��· � q · J; Qj �r Q )� ' q· �� � ·�·��' )' �(J_j '�Q' 5' �: �� · q· cl)Q' )� ' ""' ""'
� "
"'='
"
�
�
"
""
.-,._
""'
"
""'
" "
""'
"
�
""'
""' � "
.-,._ "
""' .-,._
"
a; � · s �· Q qq � · s �·q Q · �9� · � Q · � � · � · ��� ·�· "
��rLl · rLl� · � I "'
"""'
"
""' .-,._ "
� � \3 9 ' Q ��· J; I:Tj � · �� �· ��'9' :3' �� · q· � Q ' .-,._
�
�
Eq · q � �· Q � �·�� · �� · q· (J_j, �·'f� rLl'tS\1�·9 · n:I· o �� · 1 ""'
"
"
ffi· s �· � · o � � · OtS\1 � · c;.r � rLl· tS\1 � · �
.-,._
"
""'
""'
9· (J_j · o 9'?� ·� � · � r � �� · 7 1 � · �·rLl · 9�� · 9�� ·
.-,._
"
"
""' "
�
""' "
.-,._
��· ��· 1 · �rLl·q·--9�· 2·ro�·q · �9 · s�· ��· Q )' f c_·
�� · � · q � q � · �� · ,
� � · �� � · ��· � ·�Q · ��· Q s �·�c_ �·� · � I:TJ � · �� � 5· :3· � 9 · q · � · q � � · r.J o: �� · � �· Q�� · � a:;�� · q�9· ��·f� · �· C1J · �·C1J �· ""'
"'='
""'
""'
""'
"
.-,._
"
s �· !.J � ! � · � · � · 9�� · �� · �· �Q · � · � I:TJ· 9· I:TJ �c_ · ct; q · f c_ . � � · �· �'()J' �� ' 1 ' � · �� . , �· � · � 9 · �� · Q )Qj ' !.J ' � � · � � · s � ·� · Q )9 � � · � · Qj · �' f' � � r "
�
"
""'
�
0.
�
7 · q �� · !.J � !
"
"
" � .-,._
""' .-,._ "
�
.-,._
""'
"
Qj' :3· ��· !_! · O) · -'f r:l, �· -ta r �·c_ ...., �
�
�
�
"
c-.
� .c:r(1.) � ' � ��· q· cf> � . !_JQ't;f z::r �c_� �� · q· � c_ * � �· q· � c:. � r:l_ 5J � · s · lq � �· -o �·�· t11 � . �c. . �·� :r.: �
� c-.
�
�
c-.
c-.
�
� �·q·O)·cAr Q]�·�c.·��·�· �c_ · q·sc.· � �·�·�� �·lJ� c-.
�
" "
c-.
�
�
�
c-.
"
"
� C. ' Qj ��·� · � c:. · cf>�' q· � � �·� c:. � c...
�
�
�Qj ' !_JQ ' �C, ' "
�
�
"
�....,�· 7:11 � �·5· q�· � �·Q]�Q]�·
�q· (:l,s� �· �c.�
!_j'lq ��· -o �·� c:. � f1� 2�f Q]�� · � · � · (:l, �' � · � �· ·�c_� s c. · � z::r q· � c.· q· sc. · � � ·�· � � �· f1.! �· sc. ...., "
c...
�
�
"
�
�
�
�c_ . !.] ' sc:. . � q·�· � � �· 0)� Qj � ' � �· � · 5Jf1.!·' cf>O)' q� rs q· .t:J f\ f1.!' 0)� · � fl Q ' fl �·� Q] � � f1.! · ��· � c_ 'lq ("l.j ' � ' �(1.) ' !.]� �· � �· � 0). � c:. . �· � · .t:JQ] ' cf> Qj�' "
"
�
"
�
c...
�
�
�
�
�
�
�
�
"
�
�
·� c:. . E!"f1.!' .q� � ·��· .t:J Q ' .q��· '? � ' cf>O) . !.]'� � · 7f10) ...., �
"
c...
�
�
�
�
!_JQ ' �C:. �·��·��· �·� (1.)·�·�·(1.)�·��0)' ...., s · .q · Qj c:. ·�7:1l·�c:. . � �·(1.)� Q] f1.!· � y��·�· � Q]·�c.�
!.]��
"
......
"
�
"
�
�
�
....,
�
......
� 7:11 ' 7:11' � ' 4 � f(J.,j 0) ' l) O) 'lq � �· -o � ' t11 -0 � ' 7 ' .q� �· q �· ...... �c.· q· sc. · � .q·�· � �� ·Q� ' (1.j ' l<J O) 't11� �· !.]�· cf> �.iJ�
"
..,.,
......
"
�
c...
....,
�
140
--.:>
......
edge qfthe nature qfthe hase andJruit qfall themJ allowing one to have a direct experience in onel_s own state. The hase and root qfthe viffl1 meditation) be havior andfruit qf the profound path qfDzogpa Chenpo is the Bodhichitta which is the essence qf ourstate as the PrimordialBase: know that the three thousandfold universes_, the itifinite pure realms_, all the Sugatas qfthe three times and the beings qf the three worlds without exception originatefrom the Essence-Bodhichitta and are the Bodhichitta. TheEssence-Bodhichitta is totally without a basis or root. It is all-pervading like space. It has no object and its Rolpa (energy man!festation) penetrates all without material obstacles. From the beginning uis bryondalld�as_, tmpunu� andkarmic fraa� It is the total state which is immovable. Therifor�
apartftom t% there is nothing else outside to be called 'l3uddha� Even !f we thought the contrary an� gathering together all the wisdoms and qualities qf countless Buddhas itifinite as space in numbe�; pre pared ourselves to bring benifit to the Essence-Bo-
141
z::� � c_ · q�· z::� -o �r�c_� � O) · I:TJ � Q rc� n r �· a:.r�z:r q� � � O)·Q� I:TJ · 7 nrQ� r �CJ r CAlc_· D, s c_· �· � �· q·�� � QE: � · -9�· �� r 0-1�· q·nr CAl �· q�· -9�· L:JQ'Q�nr �c_· ¥
¥
"""'
¥
�
"
"
�
"""'
�
�
"
�
"""'
¥
�
'-.,:)
("l.J � .I:TJ� 0) ·�·�0-1�· -oO)·��· s · z::�· I:TJc_ ·� I:TJ ·�c_ · � �· ("l_J� Qjrll ' 7 ' CAl �· � · � I:fj · �c_� 0) 0-1' a-J f Q' �c_. 0-1 '? 0-1' r_JQ' �
�
�
�
"
�
¥
�
"
�a-J�f .CO) ·�c_ �· a-J�· q·�· �I:fj' I:fj '�I:fj' � .q· �I:fj ' .q�("l_J' �
�
�
�
�
�
�· �a-J�' rll ' I:rJ O) �· s �· q �· a; �·7� � 0) · q�· z::� � �· O) Qc_� I:fjO)�' r_j'Q� I:fj ' �("l.J'�'O-j'�.q· q�� I:fjO)�' c....
�
..._..,
�
�
'-.,:)
..._..,
¥
"
"
Q�· � rll ' Q5I' �a-J· CAl �·Qs�·�· a:J�·q�·��·q�·��· "
"
"'
�tlj � � c_· Zi·s �· � z::� ·�· � � �·��
� · z::� D- · t1J O) �·� c:_ �
� · �.q·q�� I:fjO)�'qQ· ��Q·��' 5Jrll ' L:JQ� Q��· C'..
¥
'-.,:)
C'..
qQ ' I:rJ O) �· � c . L:J�I:fJ· q · I:f!c_ ·� I:rJ · �c_ . c3'-.J ' � .q· .q�* c....
..._..,
'-.,:)
Q I:fj i:fj'!_J Q ' c3'-.j �Q ·�c_ · 5Irll ' L:J'�� Q�� · q·�c_� ..._..,
C'..
C'..
a_j' �
Qc_�·q·�c_� �·�·.q·I:Tjc_'�Ql:_ 'c3'-.j'�c3'-.JI:fj �'!_j�'--9 �' "
.q�·��·� I:TJ � 142
dhichitt� andtriedto improve i" since there is noth ing that can be the oly'ect ofbentji" there could never be any bentji" not even the size ofa sesame seed Also, there is nothing to be called 'sentient being' apart.from the tl!usory vision in which ourgrasping consciousness makes us believe to exist what does not exist. Even !fwe thought the contrary an� gath ering together all the negativitie� obstacles andst!fferings ofcountless sentient beings if!!inite as space in numbet; prepared ourselves to bring harm to Es sence-Bodhichitta ofthe PrimordialBas� and tried to impair t� since there is nothing that can be the object qfharm, there could never be any hann, not even the size ofa sesame seed Know this! Since the Essence-Bodhichitta has no place of origination nor an entity (to be bornl it is beyond the limitation ofbirth. Since it has noplace wherein to dwell nor an entity (for dwelling), it is beyond the limitation qf dwelling. Since it has no place wherein to cease nor an entity (for ceasing), it is beyond the litnitation qfceasing. Know thus that (t'ts existence) cannot be conceivedneither in thepas"
in thefuture or in thepresent!
143
� z�rr � r �c: � r � � r �r C.Y.f "9 � f CAJ �' tj �·
� �::: z�r �c:�
'""'
c-...
'""'
-v'
'""'
� C1 · 5-l �·� · 6-1 ' � c:_ · �5-l �· -o � · � · � C1 �· � .q · !,!�� f1 C:� a; �· q r: r 5-J � r.�: � c:_ · ��· .q D,� D-p:r �·D-� �· c-...
c-...
c-...
-v'
-..:!
c-...
'
-..:!
c-...
-v'
-v'
-v'
'""'
� 5-l �' -o �· � · � ·� C1 �· ��· � c:_� � c:_ �· 5-l ct; �· .q��· q�·�.q· q· -0' f1�· �c_· 5-l'�d-1��· !,!�� "
� c:_· !:r q ��· �� ·
� � · Zio : c:_c:_ · �fll · � �r q �· J; �
"""
"""
� c: · �· � I:T} · ct,� · L_l · CJrS D-� i)I:lJ� r q D-·4 � r �q · ��· '-...:>
"""
"""
c-..
......
��· 5· � ·q· z;; · � * ��·s·i\ �. D, �fll · L_J· � · '?� ·�· --9 �· 4 c:· �� ·��· ct, ·q D, · fll c: � · � �· 5·Q 5·4 � · q·�·sQ� ......
c-..
......
c-..
......
c-..
c-..
"""
"""
"""
..
......
"""
......
......
"""
......
c-..
"""
c-..
"""
......
c-..
!:l�I:TJ 7' i)I:T} ' L_J'fll ' !:1� 9 ' c3-l z;; · -c) I:TJ� · !_!(),' 4�f �q· �· ��· '-...:>
� q� r!_J�· J;·§J � ·q·�fll · Zi �·s� · q·�� """
c-..
'-...:>
......
� q �·
"""
"""
c-..
......
�z;; · q�� ·�c3-l � · �� · �� ·� · � �· �c:_·L_J �'--9�·��5 � · q · �c:_ ·q·�z;; · � ·D-99'!:J � c3-l � ·� �� '-...:>
1 50
�·9�'1'
wander in samsara) this is just like mistaking a mirage_for water or ajewel_for a stone. "When we discover the condition o/original and totalpeifec tion qfthe qualities iftheprimordial bas4 we un derstand that vision is unreal and difinitely realize the total (state) that has no of?ject andpenetrates all without material obstacles: this isJUSt like reversing .from the consciousness believing the mirage to he water and thus having the certainty that it is an tllusory vision. "When theprqjfia q[Knowledge arises in oneself this isJUSt like the recognition qfhaving mistaken ajewel.for a stone and becoming aware qf itsprecious value. 1/f/hen we are governed with the prajfia that understands what is considered f_se!J' to be without any self existence_falls into piece� JUSt like ice to which heat is applied !f we know that the nature qfour mind is emptiness but do not rec ognize that all dimensions and beings qfthe three worlds are the natural condition ifprimordialpu ri� it means that we have only reached the absence
ofa selfin the individual and thu� know that this does not become thepath qfcomplete liberation! Although we know that the entire universe o/ dimensions and beings is empty in its own condi151
....,.,
�c:_ . a:-1' q�O). �· �c:_. .q�� -....:>
c--.
c--.
�a:-�· � · a:-�·o_� �· �c:_� -...:>
....,.,
....,.,
c--.
c--.
'"'
c--.
....,.,
C.lft.11� '7Tl' O)�'�t.ll · !-JD-' �c:_·
-....:>
� � · 5· �� · � c:_ �
'"'
�o_c:_. � a:-1' !-!�: �Df .qr.r
�c:_· � � ·�· & O)'ciiO) '�� ·q·���
c--.
�O)'� O) · �c:_· �O)·��·t.ll� O)' 0)�' q�q· �t.ll� ' q�·t.l·l d)� ....,.,
....,.,
""'
�c:_ · ��· ��r.q��·t.ll��'D-EO) -3 0)•�' �c:_rq�� �0-� r
....,.,
c--.
""'
c-.
c-.
� a:-�·!-!�· �� · qo_·�a:-�· �·a:-�· o_� �· �� c--.
a:-� rz:rQ· O) · Q sc:.·.q· �· ��� -....:>
c--.
....,., ....,.,
c--.
t.ll�r� c. · � rq·�O) !-! �� c--.
c--.
....,.,
-...:>
....,.,
....,.,
E. ·��· O) a:-1 ' ...,.,.
....,.,
c--.
\.),��·�0) ·�· a:; t.ll �·qn,· ....,.,
c--.
'"'
� 0), � c. '�0)'� 0)r a:-1�' !-J(.),'
r
'"'
'"'
""'
c--.
c--.
....,.,
qa:-�·�� · �a:-�·�t.ll ' a:-1'�0)·�� �· L:J�O)·z;; · �· ��·��· c--.
'"'
c-.
c--.
L-l''?�· � �· n, z;; · ��· ���
c-.
'"'
-....:>
� ·�r.:r� �:.q·�c:_� �· ��· �J t.ll O) �· �.q�• � a:-1�' � ·�� rsc:. •�c:_ a, �• �'CAl�' c--.
....,.,
c-.
c--. ....,.,
....,.,
....,.,
"" ....,.,
c--.
•
....,.,
!-J(.),'�z;; · .q��·Q�z;; ·�O)·�·��· .q·�t.ll�·Q rz:r�·.qn,·��· c-.
....,., ....,., c--.
��� ·Jqa:-�� · o�·�·t.ll� ' �c. ·c:_ . .q·�O) r!-! �� '"'
c--.
c--.
'"'
....,.,
....,.,
....,.,
'"'
r
c--.
....,.,
�� ·
'?�·qa:-�·� ·� ·�O)· a-l�·L-l·'?�· ·a:-�·�a:-��·4c_� �c: s c--.
1 52
c--. '"'
c--.
lion, !/we reduce the essence to mere emptiness with out recognizing the Primordial Base which is the statepure_from the beginnin� emptiness becomes a neutral stat� therqore this also does not become the path ofcomplete liberation. Although we know that the Primordial Base is the emptinesspureftom the beginnin� ffwe have the understanding that emp tiness has neither dtftcts nor qualities and that it is necessary to obtain the qualities and activities_from somewhere els� it means that the duality between emptiness and the universe qfdimensions and be ings has been createcl therqore this also does not become thepath ofcomplete liberation. Infoe� ;'ust as
space is the base and the essence ofthefive ele
ments and ofthe various objects o/sensory enjoy ment and thus is not a mere vacuum with neither difects nor qualitie� in the same way the emptiness qfthe Primordial Base is the base and the essence of
all the visions and mental states qfsamsar� such as the appearance ofsensory en_joyments o/ the uni verse ofdimensions and beings that exist naturally
and inherently in the vision ofthis 1� o/the next /!fe andin the dream state. Therqore one should not
1 53
-
.._.,
6-!�r. r �c.·��· q.:�:�6-!·�r 0\� D- ��·Q��·'r r 0\�· �I:Jj'L.J(:),'� 0\' ��·-90\' 7' �c:_ ·q�· D_� �·z::r �c.� 0\6-l' "'- .._.,
"'
"'-
"'-
C'\...
.._.,
"'
"'-
......,
"'-
"'-
-
-
6-!�D- · I:J] �O\·� I:J] · 7 · I:J] ·O\· O\� � s c.�· �I:Jj·� s �·6-!�· ......,
.._.,
-
�6-!· �c.· D-� I:Jj·CllD-C. '�0\· 6-I�'q�· D-� �·.c:r�t: � BL:J' L:J�Cll ' c3) 6-l ' � [IlD- ' � �·�I:ll ' 6-I C. O\'�·� �· q· ��· 9 �0\' �I:ll · q�� · �· 6-lcn� · c3)� � 6-1· 6-1�· �c.� 9 7 �· 6-1�· "'- .._.,
.._.,
c...
"'
.._.,
c...
.._.,
"' "'
-
-
"'
C'..
.._.,
.._.,
7 ' D- � �· � c. � ���·O)· D- � �· D- ��·XI ��·-c�·�e,· � C:. 'I:lj' �� ·q�'6-! 'I:I]' O\� �c.· �I:Jj' C. ' D- ��·q�·��· "'
......,
C'..
.._.,
.._.,
.._.,
C'..
.._.,
"'-
-
"'-
.._.,
.._.,
.._.,
�c:_ ·�O\· � · 6-1 ' 90\�· q�· -9�· -9C:.'�O\· �6-1· q�' D_f .I,_' "'-
"'-
-
"'-
.._.,
D- ��· 1Tr 0\�·�9· L.J D-' �c:_ · L:J�O)·�· -9 �· -9c.· XII:!] ' en� · "'
q·�·�· �I:Ij � ' L_J ' �O)· ��
� 'L:J D- C:.' � 'I:Jj' ��·9��·
"'-
"'- "'-
-
�·�·�en� · q� � -=3 L:J' I:l]O\�· D- �· '? �· I:l1 7 0\ ' (if I<J L:J� r "'
-
"'-
"'-
"'
c.� · L_J '�9·��· '9 I:J]�
1 54
thlnk that emptiness is a vacuum with neither de fects nor qualities. !f we separate all the objects qf visionftom space and believe space to exist inde pendent� wego veryfor awayfrom theprinciple qf theprimordialpurity qfsamsara and nirvana. !fwe understandspace to be something els� the insepara bility or union qf Ytng and Rigpa would become meaningless. !f apartftom the realization qfthe to tal dimension qfthe all-_pervadtitg spac� there ex isted somethtitg else on which to meditat� 1Jeyond meditation � (without a nftrence _potnt� (without grasping' would all become mere designations. To summariz� !fwe do not understand that the whole ofsamsara and nirvana is the Rolpa (energy manifestation) qfour vision, even ifwe declare that we have discovered our Rigp� know that it does not correspond to the real meantn� because Knowledge means understandtitg and havtitg the certatitty that samsara and nirvan� tit the absolut� are the na ture ofprimordial_purity. Andstnce the view is also nothing other than tht� be sure to ascertatit thisprofoundpoint! Although the Essence-Bodhichitta ofthe Primor-
1 55
r.l.Qnr ar �� · .q �· .t:1�9 � r � � ·�� · d-J' .q � � · �· �� · r:r �
....,
....,
�
�· �· �!.J �· �· � d-l · d-l f Q·n r �· s �·Q �.q�· !.J · qr sQ� �
�
�
�
�
�· � �· �� · !.J·s�·�.q· :!J·� "'l � · d-l ��·Q��·�· .:z:_9·!.J· �
�
�
�
�
�
�
�
�
-...:J
�· � ·� L.J.:z:_· �·�O-J· � � �· ��·'? · a,j' '9�· .q· �· SQ� �·
� �
......
�
�
�
� �. �� . !.J' s� . � .t:l' :!J' �d,J� f a,j' .:z:_9· !.J ' �· �.�n r !.J' d)�. qQ 'd,J � Q·� � · riJ� � · &� · sq d-J � ' �� ·� � ·� d-J' � 9�' � �
�
�
�
c-..
� "'-
�
......
�Q�·�· r1fo.J�Q·� .q� ·�.:z:_·.qQ· .q�9 '!.J' d-l� ·!.J· �· sQ� �
�
�
�
�
-...:J
d-l ��·Q��·�· �9'!.J' �� · Iq�..�·�· Q�z;; · L.J · z;; · �· c'-j�Q' �
�
"'-
,.,.,
�
�
�
� �
�
�
sq � ·� � � · � z;; · ��· z;; s�·� �· l
� �· ZJ �· � � �· q� �. ��· � o: �� ·�� · 7 ·Q £ · § �· --.:>
"
�!J' � C1)· fS � ·�· D/� � �· � · \c1 � '(AJ�· �QC:. � a r ��· �c:_· �1' � rll · �� · 7 ·Q � ·s� ·�· � �·rs � · � ·Ql(!��· !_J'�· �� · "
....,.,
"
'"'
--.:>
--.:>
"-.:>
� �· �· -Zj�· � �·� qc:_·� ���· �c:. · ZJ�·C1) � · (bq · �� · ZJ� ·� � ·q�rlJ· §j �·�C1)�·q·�� � q�·4� ' C1). q· ��· � "· � ·�rll ' CC1c:_� '"'
....,.,
'"'
....,.,
"
"-.:>
�· �c:. ' (AJ' 4 �·�· -
-
"
""
�rlJ' !,j ' � �·��·� � �·q�·Q��· q Q·��· e_ · q\c1�·�· ....,.,
'"'
"
"-.:>
c-.
....,.,
c-.
"-.:>
"
4 �· � �·��· -9� �
1 58
c-.
c-.
--.:>
state qfthe Base (arises) it isjust like when the rich householder is releasedfrom the prison ofhis en emies and again enjoys happiness in his own place. When the Primordial Base is in the neutral state is just like aperson qfflicted by a serious illnes� under whose bed there is an extraordinary medicine bu� since he does not know that under his bed there is this extraordinary medicine,.for a longperiod oftime he has been qfflicted by the st!lforings ofthe severe illness. J.¥hen at a certain moment he discovers that he has the extraordinary medicine under his own heel; and has the certainty that this extraordinary medicine is the best remedy to eliminate his illnes� he takes it andgets rid ofthe t1lness. Therifore, by gainingprecise understanding ofthe natural condi tion and way ofbeing ofthe self-perfected Dzogpa Chenpo, the Essence-Bodhichitta ofthe Primordial Base, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state, the strong chronic disease ofsamsara wt11 dissolve with out a trace and the energy man!ftstation (Rolpa) of kayas and wisdoms wt11 be spontaneouslyperfected. Know thisproperly as it is!
1 59
c-.
'V'
......
¥ ......
......
CAJ'l:ll � · � c:_ · !_J' s c:_ · �.c:r�r ��� · "1 �· s �· � ('lj · q·�· c-.. c-..
......
"-.
-...:>
C..
c-.
......
'?�· �c:_�· �·��· q·0). ��r q·�� · s� · %4r � c:_ �·� � · 'C)�
"
'V'
-...:>
-...:>
-...:>
c-.
'V'
�· .crtAr � c::
�c. · ��·��·��·�· � · -ZJ �·��a· ��·��c.�·.q�.q�· q·�� a; �·�sc. �· �· -9� · .q� .q�· 'JD-' tfl�c. �· 1�· -.....
¥
-.....
c--.
......
c-...
c-...
tll �· a-J et; �·��· q·� c. � �· eli� · ci)· ��r .q � .q�· qn:· tll �� �· 1�·tll� a· � a,] · -ZJ �·�c.� a-J'?a-J·�� ·�· -ZJ�· -...:>
c--.
c--.
.q � .q�· 'JD-'Qj�� �·'?� · a-J C. � · 'JD- '� �· � c. � ��· ¥
¥
c--.
¥
c-...
"')��· � · '9�' .q� .q�· 'JQ'Qj�C. �·��·�· '9�' q· �c. * ¥
......
-.....
c-...
c-...
c-...
c-...
-.....
s· �.q ·�·+=l�·.q � .q�·qD_·�� � �·Q � �·q·� r a-� �· ""'
-.....
D-��· z:J Q� ¥
¥
c-...
c-...
C\
¥
c-...
�s� �r � a,] · q· �· rll � .Q]� c. � · D-sc.· -...:>
1 64
dition the consciousness thatsimply appears as a self which is called 7� arises and believes in a selfexist ing on one sic/� the Base man!fests on the other side and the vacuum-like space as the realm qfappear ance comes into existence. "When it becomes stable andfolly.forme� the so-called r,nind (yid) qfthe Base which develops vision ' arises and its clarity aspect is caused to man!fest (outside). For it thefive ohjects qfvision arise, and when onegrasps at them, attachment and t11usion are produced Because qf dualistic ignoranc� the natural Dang qfthe Base, the innate and self-originated wisdom, is covered Infac� when the Dang qfthe Wisdom q[Dharma dhatu is covere� it becomes the actualAll-Ground U1ten the Dang qfthe Mirror-like Wisdom is cov ered, it becomes the A11-Ground Consciousness. U1ten the Dang qfthe Wisdom qfEquality is cov ered, it becomes the Emotionally Drfiled Mind When the Dang qfthe Discriminating Wisdom is covered, it becomes the Mental Consciousness. "When the Dang qfthe Action-accomplishing Wisdom is covere� it becomes the Subtle Grasping (concepts). From theJive Ytng� the Dang becomes thefive lights
1 65
�
�
tt,�· o_�· �a:,J· �·�·�c.� Qsc:. · ��· �� · �· �· :3'D- 1'.4�r -9c:. � o_�· �Q· r: r �9· �� -� r � f 9� c:. � r � r � c:. ·.q· �c.· �
c-..
�
c-..
�
�
c-..
�
�
�
ro ·��· � c.· �·� � ·�· �· �� �· d,J ro �· �Q� � � �: � . ,�'9�Q' fd,J �' �· Q�� . ��· I:!]��· �Q' I:!}�9�f ��· �
�
fd,J �·�c:_� 1� ' I:!}�Q·� � ·��·�·c:_c:_·�·Qg �·��· 9� � \-s c:· .q � �·�· �.q·��· I:!J � I:!] � ' fd,J �·�c:.� ��· �
c-..
c-..
�
�
�
�c: ·9· � �· � c: · .q· d,J ro �· ��· � �rtl · .q· �c:� c-..
�
c-..
c-..
c-..
c-..
�
n,� �· �
ro 9�·��·cA r � 9�·�c:� 97 · � 9·9�· rs�Q�·� c:� �9·�9· � �· gr� · � �·�c:�
c:·�rtl·��· � a· �c:. ·
.q· �a:,J�· � · a:,J ro �· �·�·�9· �·���· �·�·rtJa:,J ' !�r�c:· �
c-..
�
c-..
�
c-..
.q·a:,J � �·� · � · � �·��·��·§� '2i i:!J�
��· �a:,J�· ��· � �· %c_·Q�rtJ ·Qsc:· -6a:,J ' rtJ �· �c_ · � �· � ·� L: r �·�·9�9 · � c:. · a:J �·�� ���·�·�· � · �
�
rtJc:
�
�
� c-..
�
· � c. �·I:!J�rtl· � c:. � �� ·1'.4· �rtl· �Q· s� · 9� z:q�· �
� til �' �·rtl�� � � 'Q�(1.J' �· a:,J ' � I:!]' �·9 � 9� ' .q%�'
1 66
o/ thefive great elements and thefive minor ele ments. When the colors ofthejive lights man!fest as external Dang and one� Tsal energy is covere� the jive thoughts ofemotions develop an� when thefive essences are coverecl thejive a®ates develop. To summan'z� being conditioned by thegrasping at the All-Ground elemen� the Formless Realm develops. Being conditioned by thegrasping at the state qfthe All-Ground Consciousness and attaining stabttity in i� the Form Realm develops. By attaining sta bt1ity in the Mind (yid) elemen� the Realm qfthe Devas ofDesire develops. When vision develops in thegate qfhatre� the Hell vision man!fost�· through attachmen� the Preta vision/ through ignoranc� the Animal vision/ throughjealou� the Asura vist'on/ through prid� the Human vist'on. Know all this to happen in the same way that the vision ofa dream develops! All phenomena arise solely because of interde pendence and not even one qfthem has any inde pendent existence. For exampl� when a clear and limpid mirror as the primary cause and the shape (qfsomeone orsomething) inftont qfit as secondary
1 67
� (1 r a-] �·��· � r1 r �r �D r q·D r �· ��· q� tt r � Y � � �· ......
"
"
¥
""""
......
"
....,
"
q�·"9�·q· � �· cs ��·"9�� "'
"
c-... ¥
E.· ��· �a-J· a-lf� · c::
q· � a-) ' a-lf� .'?�·��· a-)'���·���� �e_�· ct; �· ¥
"
"
'V".
"
��· q�· � a-) ' a-lf�·� �� · �·� a-] ��· q·��� (AJ'I:fj�· "
....,
......
"
"
Bq· q��· �a-J· a-J f� ' f �· � �·��· a-J·���· � r:u::, � ¥
�� �· d)'��· q��· ��·�� �· q· � �· q��·��� I:fj�· �s� �· r.q· �� ·�7 ' q �� · ��·� a-] · a-lf�· qa-]· �� · �·��· "
¥
......
¥
....,
....,
q·��� � �· �f�· � � �·���·�· a; ·��·��· �flO-' "
�· �· � �·q·��� �·.q��·�·��·�f�·�·��� �· ......
��� ��
......
"'
� � ��·���· � � ·�· �· �� · .cr
fit�·� ��
¥
....,
�q�· � · �·� �· � � � · L_J '(lJ � 'Qj � Qj�' q %�· � ·
......
......
-....
¥
� ��· 2�f "9�·q· �· srs:� E_ · ��·ttJ � ttJ�·q %� · ���· ��·a-J·��·'?�·�· �·���·q·�� r �·��·q·�I:fJ�. U-.1� · -....
�
"
�
"
....,
168
cause mee0 as soon as this interdependence occurs a rrjlection, although having no existenc� appears. In the same wa� (in) the space that has no base nor root arises continually the consciousness called 'i' which conceives as a se!fthe objectless Rolpa (energy man!festation), whichpenetrates all without mate rial obstacle� ofthe total dimension ofall-pervad ing space ofthe Ytng qfthe Base. Thu� just as the essence ofspace is not somethtng beyondspace itself hut when a rainbow appears one conceives ofspace heing somethtng els� in the same wa� even though
not being beyond the total dimension ofall-pervad ingspace oftheprimordial Bas� as an aspect ofthe Base one conceives the grasptng subject as the 'i' an� the Ytng ofthe Base betng conceivedofas some thing outsid� it appears as a blank empty spac� whtleftom the purity aspect ofspac� space itself appears as earth and tn the same way space appears as
fir� watet; air and as thejive objects such as.form
and so.forth, just like various rrjlections manifest from a limpid mirror. In the same way that all re flections are ofoneflavor tn the nature ofthe mirror
and none ofthem is somethtitg different_from t� all
1 69
0-l � · '-P� ��
�� · ��· �c_. q�· a; � · �d) · � · �c_ �·
......
'¥'
r.r
c-..
c-..
'¥'
c-..
'¥'
�O-J � · �� · d) O-J ' �fl �.'?�·�· �· z:q -o z:q· q ·r1-l � � ·�� · '¥'
c-..
......
"
c-..
.....,
'¥'
q· -o �c_. d-1 � · � c_ � �fl �·�� �· �� �·�� · a; �·'? � ' c-..
'¥'
c-..
�� · d-lfl �· �n,j· q�· � z:q· a; � · q· d)'� �· a:-lfl �· a; � · q .:z:.· c-..
c-..
�
�
c-..
� z:q· q�·--9� ' �q ·� � � · '?� 'a.J(_ � · � · ��·q·d)' �9' ......
......
""'
c-..
�
"
c-..
....., .....,
c-..
......
fl a.l�'�l�a.l·�·�a:-1�· \5
"'
c-..
...,.,
E_' Q:j �'O)�'� fl �' fl l::_ � ·�·�c:_ · � �· � � · � � �· ......
c-..
...,.,
"'
c-..
5q � � ·��· � q · r,J'Q:j �� tAJ ' Qj fc1 '� t::_ O)' Q� �· � · �I:!J · q· � � · file:_ � · �· � fl �' Q� � · � · a; � · � · � �· !,J ' tAJt::_ �· � f � q·q�� tAJ ' Qj(cy �c:_� · ���· �· �I:fj ' !.J ' � 'CAl' --9�· '"' c-..
...,.,
...,.,
......
c-...
...,.,
c-...
-....:>
...,.,
c-..
c-..
c-...
-....:>
...,.,
...,.,
......
......
......
�c:_ · �O)' � O) ' �Qj�' f"l_j�· �c:_ · ���· �Q' a;�· l�· �· 0)�' ...,.,
...,.,
c-..
c-..
...,.,
......
......
...,.,
...,.,
......
-....:>
c-...
� I:fJ � · --9c:_� a; � · � ·tAJ · I:fJ �� · roO) ' q�· --9 � · q�· ��· -....:>
c-..
...,.,
"'
...,.,
c-..
�c:_ · �� ' Qfl �' Q��·�· a; � · �� �· l·��·�Qj' !.J(:l.' � t::_ ' '? � · � · c:_c:_ . � f"l-1 ' --9� ' q · �� · ��· � �· L::J � � · ��� · ...,.,
c-..
c-..
.q �· � ·Q��· �� "'
......
c-...
...,.,
...,.,
� � �·� · ��·q · g f �6-l ' !.J ���
Q � 6-l ' trjT) O) . �� · !.J� � � � �· !.J �· �I:fj ' q · �I:fj' q · t�· ��� ,� .� �·��· c:_z� r�·��· .q�· a:r �· �f"l-!·z:i·D-�D-· -....:>
1 76
obstacles are eclipsed and all the unnoticeable nega tivities and obstacles are reduced to nothing. Just as there is no small river which does notflow into the great ocean, there is not even one qfallphenomena qfthepath and thefruit which is not included in the expanse qfthe Rigpa which is the realization qfthe PrimordialBase.Just as all the inanimate andani mate univers� all the world and its being� areperfected in the realm qfspac� allphenomena ifsam sara and nirvana are totallypeifected in the realm qf the Rigpa which is the realization qfthe Primordial Base. Therifor� know the Rigpa which is the real izatt'on qfthe Primordial Base to be completefrom the beginning with allphenomena qfthe path and thefruit such as wisdoms and qualitie� and to be the totalprimordially dwelling Dharmakaya! !fall this illusory vist'on qfthe objects qfen;'oy ment qfthe world and its beings does not disappear and does not se!fliberate by merely understanding that allphenomena qfthe inanimate and animate univers� qfsamsara and nirvana, are the condition qfprimordially pure emptines� how could libera
tion ever occur even !fwe were to spend our whole lives meditating on a dei� cultivating samadhi or 1 77
-.....) 00
J--l
�9-\
J1
t
010
J1
ll!.Q!
•
010
010
\ 2! � � � � .2 J1 . � � _b ) �? � J1 (lfj? _:f1 2! � 2! � __fJ � J1 9-i? � ..t! � J1 }! 2! ......:fl ) � j) ? .2 L:i (lfl ? � J1 J! _fJ � � .2 _9-1 J1 �? __:b? 2! � L:i __fJ ......:fl ) � .2\ 6..2 1) L:i 2! J1 _fJ .....:fl .Jlt) L:i 2! � � _9-1 2! 6 � ill � .....:fl �) � 2! J1 .Jlt { j) J1 __fJ �\ � . j) ? Jl ) � � ]) J1 2! � � J1 __fl{ j) �. _fJ ..ci � � Jl ? ]) � � _.9-i? }llt � �? 2.4 J! �
� �\ � _Ji � � j) _!j j) J1 �2! Jl? �
.....:fl
\
�
1)
J1.
�Jl �((.1)
6 _jj 6� J1.
� 6 ..2
�
j)
llli
•
�
_9-1
�
_::Q) )
�
.
�]).
� }i 010
�?
•
•
010
.!;.! �
�
.
_9-1
..J1
_fJ 2
Jl)
•
_:f1
J1 _b) 6� � \
_2
010
�
_b)
J1
010
�
•
])
2
LfH
•
�?
010
d-t.? J1
J1
}i
-'"!)
010
j) �(lfl }! Ji }i { U!.
�
�
•
j) .....:fl ? �
��·q· 7rr ��·��·qQ·���· Q�. f � ·�· � q · q�·��· '"'
C'..
C'..
�
C'..
-...:>
��· q· q���· !_JQ�. �I:Tj�' �c_·��� · �(J,j· �� ·�I:Tj'
C'..
�
C'..
7· � I:TJ �· !_! Q6-I'I:TJ� �· q�· a-J·�q · (J,j� ��· r.r q���· q f.i: ��·q·-t"'r� ·��·��� �a-J �'(J,j'9��·q· � �· '""
'""
'""
'"'
!_JQ�'a-]'�a-]�' 7� ��·-ta-J''?�·� �·��·q�·�c_· C'..
'"'
C'..
�
�
q·(J,j�·� � �· q· s�· q·�� · �Qc. · a-J· �q· q�� �9 · !_J'7Tl' ��·��· !_JQ'I:Tj��·Q� ' f� ·�· � q· q�·��· +19� �
C'..
'""
C'..
C'..
'""
�
C'..
C'..
'""
�·q�·�· ct; ·9�z:q· �I ��·�z:q· �z:q·� �·(J,j·q � �·qD:
'"'
"
C'..
'"'
�
C'..
�
z:q�. �z:q·z:q� tq'9a-J � �·z:q��· 7 ·�z:q · L_Jf.i,'(J,j �· f!· ��· � �· qQ·z:q� . �z:q · 1� r � z:q·� � ·� �. ��� �·�z:q· -9�· ""
�
C'..
C'..
C'..
'"'
'"'
��· �· q�· q·Q� �· ��. � z:q · q�(J,j' a_j'Q� �·("tj� q � · �9'aJ�·��·�·q�a-J· � �·a-J�Q'� I:i} ' � I:Tj�'a-]� �·��� '"'
""
�
C'..
C'..
""
�
'"'
""
�
C'..
�
�
1 80
C'..
are nothing more than a vision oJaccumulating vir tue� nor shouldyou think that they can bring any benrfit to the mincl since both the bringer qfbenifit and its object do not exist. Therifor� folly compre hend this main point that virtues are empty (pure) from the beginning! Also regarding the accumulation qfnegativitie� there is no direction nor place where they gather or dwell They are nothing more than a vision ifaccu mulating negativitie� norshouldyou think that they bring any harm to the mincl since in the moment that they appear they dissolve into emptiness ancl apart.from tha� no harm done exists anywhere. Therifor� folly comprehend this main point that negativities are empty (pure).from the beginning! For this reason, both the person who devotes themselvesfor a whole lffotime to thepractice ofvir tue with the body and the voice and theperson who engages only in negative actionsfor their whole lifo time in their minds wish_for happiness and do not desire st!lforing and are similar in the.fact that all their thoughts and behaviors are aimed at accepting happiness and rf!fecting sujfen'ng. Butjust like a st1kworm bt'ndt'ng itselfwith its own saliv� by ac181
00 N
,.._..
�?
�
�
? ";:{ &� ET .l'5{ c t7 J-{3 ? "if? ir ";I t � ET f) Gf:T � ? "if Lr .Wr . � (ET Ll "if t7 tr Lr (tr ET "if t7 tiW 6J-{3 }8':._ l'5{ tt) � ( tr � tir . t� � .c � ?'" 6m:
t{
•
6�
c
�?
}tr } t{ 010
L{
tl-0
(3'"
010
•
t.r
c
t{
�
•
...,
t7
tr
.
010
t{
} ";:{ . tt)
lU' t7
. t{ } 8':._
�
�
(\:f
";:{
"if . "if
•
ir
.
tO
�
t.r
t7
010
ET
t{
& .l:f))
"if
. c t .tf
t77
•
Lr
Ll
t�
t7 t5T
� iq
.";I Lr
� ? ?'" lf "if fy(qir ? !7 ET .It) t� � . t � t{
t7 .t{
iq (q-
0 10
"if ";:{ tr . t-U � Lr ( (7}) i&17)J (J-{3 c
).{)
•
iq G .�
H-0
tO
•
";:{ 1-€ ? t; 6 3'" � ti! G � t{ (!.!"' }t{ -;:y tET !7 t{ � t8 . iq � �? t7 t7 tO . c &� t7 !=!1 � "if 6 ? c � "if c iq Ll t{ .ir ? t7 ?'" } .3"" . Lr ET iq tfl) )? c 6t{ Lr � ? (!-l } Q7 . tr . � ? (�� �
tO �
•
ir •
t:T"
G�
� ET iq ( }� !--' tO c
tt)
iq
tr
";:{
c
6t:T" . }8':._
L(
t{ }lf .
L(
t{
010
li tr
.....-!
� 00
andthought� they become doub!fulanddo not have trust in the prqfound crucialpoint qfthe absolute. All virtues and negativities are solely thefunction qf the mind and since they manifest as a!! the happi ness andsufforing qfexperienc� virtuous and nega tive actions have no.form in anyplac� no material substance and no real existence whatsoever. Fully comprehending this point becomes the means.for having trust in meditation and the supreme method for having the certainty that the base qfa!! virtues and negativities is empty (pure)_from the beginning. Also) when we achieve stable understanding qfthe fact that we wander continuously in samsara because ofbeing obscured by ourselves through our ig norance qfour stat� that � because we do not un derstand the Ro!pa (energy man!festation)1 encom passing the whole qfsamsara and nirvan� qfthe Primordial Base which ispure_from the beginnin� and thus we trust that by merelypurifYing the ob stacles ofthe body and the voice we will not reach complete liberatio� know that it is the special method for opening the eye ofpn:yna without any traces of dust!
1 85
7TJ ·� � · �J'� f !. f� C:: 5JO-l' .q�· L;J�· s�·�·� · �� · L;J �' G] t:.; GJ '7'9t:_' �c:_·�z::.; · �� � ��·�·� '("lf L;j'a:-]'�· �
.......
"
"
�
�0)�
�
sc:_·90)� . Q�· Gj � a:-l � 9� GJ �· z::.; s .q �·r:r· �
.......
t:.; G] � 90)�' ") 0) · �nr�9�f9 t:_ '�9· �c:_ · a:-J· �.q· �c:_� �
c-.
�
�
"
"
�
"
��·Q�O)' L_J' L_J' �c:_ '9' � �·�· � · O)t:_' .q �·z:q �a:-J't:.;t:_� "
"
a:-l fl �·9��· (1,Jc:_ ��,r � z::.; · 9 c:_ ' flJQt:_ · ar 90) �· ("lJ � "
�
�
"
�· "
z::.; c:_ · 0)9�· a:; ("l,j· lq ��· �z::.; · � ("l,j· z::.; · l �� ....._ �
� ""
.....:>
�
.....:>
�q·��· �� ·�·�a-l ' %�'d) Q�'� r:l_· ���· :!] q·7·q�� · ""
�
�
O)�· � �tl]���
7Tj�'� I:fj ·�· d:; �· a_J'�9' �tl]' d) D.�·
r:l.� f.i· i·r:l. ��· zs· q� � · O)� . Q�· q 1 �� ""
""
�
.....:>
c-...
.-..... c-...
�
� �· �9·
�9�·'?�· -c· s� · q· �a-J�· -(S �·�·Q � Q· a, · Q� rtl · �· �
�
.-.....
c-...
�
�
q��·O)�' �d-J' t)9'(1,j��·lj� �·�9'(1,j'�O)· ��·a,I:f]�' ""
1 88
""
created karmaJ there is no malrftcent demon what soeverto be.found with an objective existence. There forefolly comprehend this main point that what appears as 'evt1 spiritJ is empty (pure)ftom the be ginning! Whether we meditate on a deity in the Creation Stag� orpractice the prqfoundpath qfthe yoga qf Chocl or engage in mantras or rituals.forprotecting ourselvesftom evt1spirit� ffwe have not ascertained that deities and evt1 spirits are not something d!ffer entftom our vision bu� (on the contrary)J believe that they have an independent existence and.fall under thepower ifsecondary causes qfthe dualistic thoughts qfgood and bacl qfdeities and evt1 spirit� then our thoughts arise as the enem10 and t1lnesses and happiness and stdforings manflest without in terruption. Even !fall we have to do isfind a needle and threacl we pray to a dei� believing it to be a siddhiftom the deities. Even ffa thorn pierces our foo� believing it to be a magical attackftom the spir its, we (perform the ritual) .for sending away the evt1 spirit. Believing that alljoy andpain and all good and bad things that happen are the magical display ofdeities and evt1 spirit� our thoughts arise 1 89
q· �z:q� ·r.l_f"Q!1.l·�c:_ ·o_rz:r�· �(:),·z:q ��· �·o_��·c:_�r L.J�� _.,J
_.,J
c-..
_.,J
......
�
�
�·(:),�'1' ��·�I:ll ' .q D_ · � !1.l · g · � · � �· �I:ll �' .q· � · fll � ' � r i:ll � �·I:ll fll ' � r a:, �·"9�·.q�·��· 4I:ll �
c-..
¥
......
c-..
......
c-..
�· �q· -o c:: � ·I:ll � �· L_J Q � � c_ �· � �· � · � r i:ll � I:ll �· � r �· � � � · "'1 I:ll � c::J � · .::>
c-..
.......
c-..
c-..
�� ''9 I:TJ�
� � · q(3_ · � ct; �� · Q � �· .q� q � · l..l ' '\ � ' 1 Q � tij' � · � I:TJ Tlf� �· �J' � tij'tij �· � �. s �· �yrz:r· .q· c}J � � · � �· c-..
.......
c-..
-....
'>.::>
..r ..r
� '\· -o c:. ' I � '\ · c}J' � I:TJ · � c}J · tAJ � · rt!c:. �·��J'tA1'\'D-'\I:TJ' c-..
c-..
-v'
--...:>
rtlJ
ij · rtl� ·�· � � · �Q C:. ' tij�rtl ·.q�·��·tij��· �·
tAl'\ ' D-'\ I:TJ ' L-1' .q�� � '\ 'Q �rtl · �rtl · ��· rtJc:. � P )'��· -v'
c-..
.......
.......
--...:>
-v'
c-..
-v'
!_J 'Q� ' L::]' � tij' !:J1Tj'\' � q· !_J' sc:. 'l Q� · ��. '\' '\C:.. c}J � . � 9· �� � · � · � · � GJ �· !_J � · � '\ · J
--...:>
'>.::>
�·� GJ· � ·�tTJ·z lGJ � c:. · a; .q ·rz:r� · �� · 9·
� · s· ���
--...:>
--...:>
�· ��· ZJ· �f3_· �·q %� 'q 7 �·q ·�· o r� rq�· GJ � '\ ·sc:.· o Q}' '\ !_J � · � �· !_J ' '\ ' rtl ' I:TJ ' � · a; � · !_J' � tTJ · tAl'\' q · � I:lf· co�·
c-..
�
.......
-v'
.......
--...:>
-v'
� � � · �� · '\·� � · � II
c-..
�
Il
ll
�
oo
-v'
.......
� ..;r;. � oo
oo
1 98
oo
-v'
-v'
certain that all the inanimate and animate universe are one's own vision) folly comprehend that the Buddha which is the object qf hope and also the pure dimensions are empty (pure)from the begin ning! Fully comprehend also that the impure dimen sions ofsamsara, which are the object offtar, do not possess true existence and are empty (pure)from the beginning! At this point I was woken up by a stron� vio lent thunderclap) andat that time the day was dawn ing. I clearly remembered what I had dreamed and accordingly I immediatelygot out qfbed and wrote down my notes in detail Thu� I was able to write everything down with a_feeling that mostprobably I had neither omitted nor added anything. Neverthe les� since the upadesha had not yet reached its con clusion) I_felt quite sor!J" but I dicln )t know what to do. But_for some time I was lrji with the conviction that the image qfGuru Rinpoche sent by the Chi nese Embassy having tran.iformed into The Main Points ofthe View had an important significance. 00
� * � 00
00
1 99
00
* .;T? �
oo
oo
oo
oo
� · t) · ni· � �· r)i· � oo� fil' � ��r �fl)T lll f fl ' .c:r -QZll:J}�· �·�· �J' .:r,_' "1\.l. ' a-Jd:; '�c_ . O a-J Qj ' .:r,_"Cj ' O ...,..,
...,..,
�
...,..,
......
�
�
�
�
�
��·s· qD,·I:iJ��·rs�·q.:r._· -o �·�.:r._· �nr�D.· 5· �·�I:iJD.' ...,.., .:r._q· �·E. D.'� �·��·'?a-J�.Ill � · a-J '? a-J'D. �Ill · s�·qQ·
......
�
......
...,.., ...... �
� �
......
......
�
"".:>
� I:iJ c_ ·�D.· �a-J · �· .:r._c_ �·�· a-J�Ill ' lll a-J ' �I ...,..,
...... �
...,..,
...,..,
......
�
...,..,
"".:>
c-.
fl' q·� �· q��· l:,J� ·�qrll' D.E� · a-JD.· ��·�· -9or �9· �.:r,· ��·CJ..j � 'l:,JD.'9��· '9I:J}' ��·l(j.:r,_'l(j�'Q�'9'CJ..l�' �
......
"".:>
...,..,
...,..,
�
�
...,.., �
...,..,
D.�9 �q :�r ��·fl·qD.·�a-J�· � · o �·q· �· D.��· ......
...,..,
...,.., �
......
...,..,
"".:>
a,�·l:,JD.'I:iJ��· sc_·o ��·qD,·�q· �c_· s �·q�9�· ......
...,.., �
......
�
......
...,..,
"".:>
l:,JD.' '9ClJ' �I:J}'9'�9·q·a,�·l�J'�'�0)'9��·'9c_· , ��· �
......
�
......
...,.., ......
...,..,
�
� 0) ' q �O)' q � · � l:,J ClJ'Q� O) ' a-J'Cll f D.�· r;r q· 2fD.� �· cl,O) ·qQ'90)�· s� ·9· � q· �� ·s� · �
...,..,
......
...,.., �
�
......
...,..,
-
q� 9 �'l:,JD-'90)�' �\ll ' �'a,j' ��·�a-J f �
......
"".:>
��·��·q� , �c_·�· �, �·9· -=r,c_· ��� rs�· ...,..,
...... ...,..,
��·�·�c_·�q·�·a-J E_Ill ' � I:iJ �· t� r CJ..l � � �
......
......
"".:>
��·� �·q·rll l
c_�·�Q' Cll O) '� l "".:>
c_ �·�· �c_·�· q·�·D-��· a,O)· !_lD-' I:lJ O)�·sc_ ·9·�!.!· ...,..,
......
...,.., �
�
......
"".:>
a:; � c:: q ·�9·q��·�q·a,J· �c_· , �q�' CJ..l l:J} s�r 0) ·c_ �'9'?�' � �·l(jq�· �c_ . , "".:>
......
�
......
......
200
In the //Utter-Horse year[on the twenty-seventh ofFebrua� 2002), while I was in the specialplace ofMargarit� an island in South Amen'c� we did a practice together to commemorate the worldwide anniversary ofGuru Garab Dotfe. That nigh� in the early mornin� I had thefollowing dream. Iwas walking together with the Mentsiin Padma Paldzinma across a place with crystal rocks scat tered here and ther� when I remembered the big cave ofcrystal rock in wht'ch there was the self-ap peared text The Main Points of the View Totally Beyond the Conceptual Mind. Iaskedthe Mentsiin Padma Paldzinma: ''iS this not the place in wht'ch there is the self
arisen text The Main Points of the View Totally Beyond the Con ceptual Mind?)) ''Ji>.s:, exactly/ Do you stt11 need to see that text?))
she said. ((I haven )t yet been able to write down the com plete text ofThe Main Points ofthe View Totally Beyond the Conceptual Mind . This isfortunate/ Letsgo there/)) I requested in reply.
20 1
� 2�f q �rl r a r s·�r tJ�f �� · 9 �· � · a_J' � Qr 7 ·�· q·��� · � �·r;J�· sc::_ · , c::_ � ·� '? �·�q· �c::_ · s �·�· �
�
�
c--.
'"'
'"'
c--.
'"'
�
c--.
�
c:_� ·�· �� · ���· q ,� · o �z:q�· qr:l,·��· a-J·�z:q· q· r:l, fi �· q r:l,·
��� · c:_�r��·q� �·�� � �
'"'
�
�D: r:l,��� c--.
�
�
'"'
�
c--.
'"'
�
c--.
�
��· qD_· a.J ct; a.J�·�· q��·�l � · � �· q�� · �c:_ �r ·�f � �� r q (J_ · q�· ct; �·z:q� t:rr� c:_ · 1 � · ��· � �· � c:_ · � �·��·q-8 ��·�· ct; �· ��z:q·ffi�·9· �� · q·�, ��· -..:>
�·��·�· � �· z::t ��· a.l � f §�·��· � �·�� · zs· z::t m�·���·�· ar ��� �·�· rs�· �c::_ ·�· z::I7TJ r:l,' z::}z::} �·� D_· J; � r ct; �·�z:q· � �·�q�r �a.J·�c:_· � 9�·��·� � � · �z::t ·�· ��� � 9· �·�c::_ · rll .
�9�'�9'(:),�·�. �·c::_ r:l,' "'!'�� ·�·Q]�z:q�· c3) ·��ll.l· �
c--.
�
'"'
�
�
c--.
"
��·-9�·�· ��·�c::_ � �
c--.
'"'
CC1 �· � �·�· (:), �9 '"'
c--.
'"'
-..:>
c::_ � · fie:_ ·� , �
�9�· �z:q � �· s �·7· m � · a-1ct; a.1 �· z::tfc1 z:q · L_J · �c: · , '"'
'"'
�
"
CAl C:, ' fie:_ .�. �, �
'"'
�·��· rs�·�� r Qr L::l' afr:l,� �· ct,c') ' tJr:l,' I:!Jc') �· sc: · a) '"'
c--.
�
202
'"'
'V" c--.
So she ledme there immediate� and we sat down in_front ofthe naturally appearedtext. Isearched.for the passage in the text where I had previously stoppe� which said: ((Thoroughly understand also that the impure dimensions qfsamsara, which are the oo/ect offla�; do not possess true existence and arepure_from the beginning!'' And I read the text_from thatpoint until the end one time and then once again_from the heginning. After some time, wht1e I was doing tha" the Mentsiinma said: r%u don 't need to read the text again andagain with such tjfort! Since that is a teaching whose trans mission hasfallen upon you, you will he ahle to rememher it at once. !fyouflel douh!ful ahout aflw word� hy looking into my mirror they will dtji nitely appear clearly'� r%u are right!" I sat� and stopped reading. Then she said: ((This ttm� once you have written down the en tire text ofThe Main Points of the View Totally
203
� til · �"C)' � �·�·�·�·9��·�· ci�·��· 1�·�·��·�· Ji�·
�c:_ · !r & r �rS:��r� f�tlJ�·I.J�·.q��·��* �
.._.,
�
.._.,
�
.......
��· �· � .q· � � �·�· q � z�r �9 �· 9 �· � ��· fl c:: � f
�� · � �·�·��9
.......
.._.,
�
.......
�
�� ·�·7· � � ·�c:. ·�· 1�· z:::r � �·�·z:::r� �·I.J·��·s� r �
�
.......
�
�· ·��· E. · � �·��9
�
�
fl � ' 9 � l
� �·��·I.J � f
.......
.._.,
�
..... .......
.......
.._.,
�
.......
a:; �� . -9�'7 ' �E:� �· I.J'��9
Q' ��· �z;; � .......
"'-
....-
�
�
.._.,
�
.......
.._.,
.......
�
� �·�9� '-9�·��· a.j�·��·z;; �·�q�·� �'Q9�'
� �·�c.. � ·��·� · -6� · sc.. · � �·Q�9 ��·�· D.J a-1' E. ·� �·s�·qQ· �� ·�·9�� ·I.J �·��·9� �·� · � � · co-.
�
�
Q z;; 9 · I.J � f �
�
.._.,
�
.......
�
.._.,
�
.._.,
co-.
.._.,
� · � · �9 ' � �· ��·�� �·�·Qj z;; a-1� '
204
Beyond the Conceptual Mindproper� it is impor tant that you teach it in Margarita Island to your devotedstudents hifore any otherLongsal teachings!" Then I aske� ('How are the conditionsfor the spreading qfthe teaching q[Samantahhadra in Mar garita Island?)) rroh) yes. The conditions are totallypeifectl" she replie� and while she was stillspeakin� something woke me up. Some time had already passed since dawn) and as I clearly remembered my dream I immediatelygot out qfhed and wrote down the en tire text qfthe teaching:
205
N 0 0\
•
. � c:-=i _J):t
l:sJ ___fJ
010
J1
)
�� ?
010
010
•
010
•
•
-..:>
...._J C'o..
.......
c-...
�·D-�o· fl a-J�· � �c_ ·�· s�·nJ � r ��· ��· s· �.q·D,�c:_ · x r a-J' � �a-J · �r� �c:_· !.J �' q � O) ' !.J Q 'fll a-J '�' 9' ��· ("l,J �� c-...
.......
c-...
...._J
c-...
c-... ""
c-...
-..:>
£!� · qo· �a-r �c_ �· a-Jc: : O) OC:. � 1T]O) '�· �� ·�c:_· o��·
""
c-...
c-...
c-...
-..:>
s �·��· q o :c:.c:. · � ("l,J · g ·� · .q �· � � · � � �O) · I:tJ4 �· £fQ]' 7' Z4L:J �· q · 0) � �nJ·o s �· �· � c:_· q · �Qj�'!f -..:>
...._J
-..:>
""
...._J
"'
C'o.. C'o..
...._J
c-...
-
.......
c-...
c-...
ro O) ' q ·o �· �a-J · � · c:_ � ·q�·� � · -9� � ...._J
-..:>
-
...._J C'o..
""
- ...._J
�q·nJa-J' � Q] � · q· ro O) · q o· �· .cr �c:_ � � a-J · q · �c_� .......
"'
...._J
c-...
""
.......
��·q· O)·�· I:tJ� · �c_ · ��· �·�c:. ·q· sc:. · � q· �· � a-J�r1J� c-...
-..:>
-
c-...
c-...
...._J
c-...
""
-..:>
� c_ · Qj�a-J·�· �c:_ · ro�·q · �a-J� · �c_ �
c-...
c-...
-
� � · � �a-J · �· q�· q�· �-9 Q} � ·
�.q· D- S a-J � · �c:_ �
c-...
""
-..:>
q· £f a-J � · ��· �c_ � -
� �· q o·�c_·
-
-
fla-J � .Q] � CJ-1 · � · � · 0:!1' CJ-J · �� · c-...
.......
q · � c:_ · q· S C:. · � q· � · � a-J � ' nJ �· S C:. · � c:_ � S C:. · �z:r c-...
c-...
""
c-...
-..:>
208
teachings qfall the Buddhas andthe commonground
ofall vehicles. Therifor� whateveryoga may he the ohject qfoneJ_s endeavot; ifwe have not thoroughly understood this mainpoint it wt11 onlyproduce some mental virtue and never become the path qfcom plete liberation. In this regar� hecause qfthe condi tion andcapac;[ies qfheings there exist variouspaths in accordance to the three capactlie� highet; medium and lowet; qf individual� and thus there are nu merous vehicles. But knowfor certain that only Dzogpa Chenpo) essence qfyog� hasprecise knowl edge ifthe nature qfthe hase and_fruit qfall them) a/lowing one to have a direct experience in one� own state. The hase and root qfthe vie� meditation) be havior and_/rut! qf the prqfound path qfDzogpa Chenpo is the Bodhichtlta which is the essence qf ourstate as the PrimordialBase: know that the three thousandfold universe� the it!fintle pure realm�
a!! the Sugatas qfthe three times and the beings qf the three worlds wtlhout exception originate_from the Essence-Bodhichtlta and are the Bodhichtlta. The Essence-Bodhichtlta is totally without a basis or root. It is all-pervading like space. It has no ob209
!_)��
�·��· �· �·��·��� . qa· �c:_ �· � �· ��· �
c;.....
.......
.......
.......
.......
-vJ
��·7·��· � · � �·�c:_�
�r q·�c:_ ·��·�c:_· a-]�·��
�
-vJ
c;.....
��·�·�· '9�·�� '7� . � a-]�' ��·���'7 ' q � �· .{,j�' c;.....
c;.....
-vJ
c;.....
�
.......
�
�c:_·q· sc:_· � q·�·�a-J� ·��·�· r.q �·���·.{,j�· a; �·7� -vJ
c;.....
.......
-vJ
q.:3c:_' L_J�' q � �· �c:_� r.q�·���·��·�· a-]'�q· q�� �
�
Z
q�·��· --9 Qj � �
�
" 9' q· �c. �·��·�·u.t· --9 �'u.te3)'70)'
� c. · z::r · "c.�
�
¥
�
�
9�' � " · �· �· �� ·
� a-j�' -o"· �·���·�q· L,J�� �
�
�
�
�
""':>
""':>
� c. � a:, " · q�· ���· " c. · �o.t · z::r � � �fl�· �� � · �a-J �' -o�·�· � ·9� �· � �·�c.� � � �· a-l�C3)' L:J�O)' ¥
¥
�
�
L,J �·�q· q· -a· �z:q· �c.. a-j' � a-Jz:q�· L,J�� t7 z:rr-'.J�· a-J��· � c.· �rt� · z::r� � �c.· z::r · q·�c.� � c.·z::r � ·� (J.j' I:IJ� ' � �
�
�
�
""':>
¥
¥
¥
¥
�
�
� I:lj· �c. · a-J'�q· q� � � c. · z::r � · a-J lq �·� c.· �(J.j ' .Q�� (f, �'lqa-J�' -o�· �c. . -'.j ' sc. . �z::r · �· �a-J� ' � · �· a-J' �� · ¥
�
�
�
¥
�
¥
�
-'.j �' �·�-Q I:lj'-'.J� �
�
�
�
lq '��·-'.J�·� �� ·�c.· �(J.j' q�� �fl�·� � �·�· (f, �' 1T] O)' � a-J· -'.j' a-J'���·�· � �· �c. · ¥
¥
�
�
�
¥
�
""':>
212
¥
¥
Since the Essence-Bodhkhitta has no place qf origination nor an entity (to be bornl it is beyond the limitation ofhirth. Since it has noplace wherein to dwell nor an entity (for dwellingl it is beyond the limitation of dwelling. Since it has no place wherein to cease nor an entity (for ceasing) it is beyond the limitation ofceasing. Know thus that (its existence) cannot be conceivedneither in thepas� in the_future or in thepresent! Since the Essence-Bodhichitta is the base ofthe impure vision ofsamsara and of all the wisdoms
and qualities ofthe pure Buddha� it is not some thing that has no base: therifore it is beyond the limitation ofnothingness. But even !fit is the com
mon basis ofall samsara and nirvana, no concrete marks oftrue existence can be conceived in it: therefore it is beyond the limitation ofeternalism. There being no one to come nor a place to come to, it is beyond the limitation ofcoming. Since allphenom ena are inseparably qf oneflavor in the Essence Bodhichitt� it is beyond the limitation qfd!fference.
Since allphenomena qfsamsara andnirvana mani fest with theirforms unmixed and distinc� it is be-
213
c-..
c-..
�-o � ·� Q'd-J�Q' � C:.'QO,j'L:J'� �
q�� ...,.,
�!.J::(.'�' "'
"'
c-..
...,.,
d-J' (),jC.: ' I:ll tAl � ' �I:ll ' .q�·c.: �- � f i:ll :j 9 �' -CJ % �· � · � I:ll � ' �r�s; � ·�· �::z:.· � c.:· ��c.: � I:ll � I:ll � · L:J%0) · � · "'9 ::z:.· "'
...,.,
.......
...,.-.
...,.,
.....,
q·�'1T]O)' c�r�c.:· ::Z:.C.:' I:ll'C.:' q·��·I:ll� O) ' I:llC.:' ��c.: · "'l'�Q' !.J ' � ::(.� i) �·�� �' 5 ' Cf>�' � "'1�' �� · "'1 � ' .q · � c.:� c-.. ...,., ...,.,
...,.,
.......
.......
.....,
.....,
.....,
...,.,
c-..
.......
.......
.......
"'l'�.cr .q�· �0) ·��� ��· !.J�· a-� ��· q�� · � c.: ' tAlC.:�· c-..
...,.,
...,.,
c-..
...,.,
c-..
....... c-..
...,.,
�r��·q�� d-J � �· I:ll c.: · � 9·�·Q$c.:· O) � �· O) · � I:ll �· Q$C.:· � · q· �9· r. r �� � c.:· !_lr:l-' ��· D-s ::z:.· �9 �· !_l'CE>O)' c-..
...,.,
.....,
c-..
...,.,
rv' c-...
C'-.
.......
...,.,
.....,
.....,
C'-.
...,.,
.......
...,.,
.q·��· ::z:.c.: · � · �c:. · � c.:� � a-�· L.J::Z:.' :!J(1,!' qr.r(1,!a-t'Cll � · � ::z:.· � 9�· l) · �� · !_lr:l-' fQ� · �· "'19'r:l-fl ::z:.· z.:rtAl� · q Qc_ · ...,.,
--.;,
...,.,
c-.
c-.
.......
c-.
.......
c-..
...,.,
...,.,
c-..
...,.,
...,.,
--.;,
c-.
+l �r .q ::z:.·��· --99 � .......
c-.
�(1,1 · .q· 7TJ� · q� c.: · q�·9--9 9�· �c.:· q· sc.:· � q· �· �a,J�· (:)_� ' �� � c.:�· a-!��. q��. !.J d-!':!J.c:J' q� · � · �c. . .......
...,.,
c-.
...,.,
.......
.....,
c-.
c-.
.......
...,.,
c-.
...,.,
::(. '
.....,
!.J ' '?� · � c.: � 9 � ' �· � a-��·��·� c:.·tAlc:. �· �· �(1J · .q�· �c.:. �c.:. !_!' '?�·� c.: * ::z:.c.: ·��· � c.: . .q·I:ll � � ' Cll ' Xfa-J' q · -o'a-!'(1,1�' �a-��· �c_ '(:l_� ' Q5j�' a-��· q�· � ::(.' .q· a,J�' c-.
...,.,
c-.
...,.,
c-..
c-.
!_J(:l_·�c.: . .q ·'?� · � * c-.. rv'
c-.
...,.,
.......
.......
.......
.......
.....,
� a-�· ""'::z:.· � ::z:.· q �·� r�c.: · q· '? �· c-.
2 14
...,.,
...,.,
c-.
yond the limitation qfsameness. For example_, just as
on the suiface ifapure mirror various njlections
appear unmixed and distinct� but all that manifests as a njlection does not exist as something dif ferent.from the nature ifthe mirror itself since all interdependentphenomena are non existent andnot to be.found (through analysis), (the Bodhichitta) is totally beyond the eight conceptual/imitations. Fall ing into any limitation means having a distorte� biased view: know that in this way one goesfor away.from Dzogpa Chenpo, essence ifyoga, and also turns one's back on thepath ifcomplete libera tion,Jooling onese!fin the darkness! This Bodhichitta essence ifthe Sugatas which is the primordial Lordpure.from the beginnin� the all-embracing and immovable king Samantabha dra, having no concrete marks iftrue existenc� is
the outer emptiness/ being completely beyondall bases and root� it is the inner emptiness/ since apart.from what appears.from oneselfdissolving as something else there is no union nor separation between mind and vision, it is the emptiness which is not to be
rfjected: this is the emptiness as the door ifIibera-
215
c-..
'V"
.......
.......
'V"
'?�· ��·��·��· �ClJ ·qr.:r �·q r: r �c:: s�· z:rr � '9�r��· c-..
.......
c-..
'V"
c-..
"".:>
c-..
7' I.;J L::J � f L.f �� ·()J �' L::J E_ �· s r.).'�()J ' ()J �'D, � �· q�· �
"".:>
�tfJ · � �· � · � J; 3) · q· ���
��· � �· ���· ��(),'
()J �'D,��·q� ·��· � �· � · � J; �·q·��� 'V"
c-..
'V"
c-..
�·&l �·
c-..
...,.-_
'"'
l)9' -'-J D,' � ()J ' [1-l �'Q��·q�·� �·��·�· ���·q·�� � �·q�·��·qD,· �·� ct; �·6J· � �·qo: � � �·z:J·s�· � q· �·�6J�·� · ��·���·��· ��· � y q��· q·D,fl �' c-..
.......
'"'
'V"
'V"
c-..
�
'"'
'V" '"' C'..
"
'V"
'V"
c-..
(),� �·�� � · �·sq· L::!� tfJ· a; � . q· �·'?�· �� ·�· ��·��· '"'
'"'
'V"
-9 �·7 �
'V"
.......
'"'
�� · � tfJ· 7· �� ·� ()J · q�· �r �� ·� · -9�- r� · �
'V"
�
'V"
�()J ·q· ��· a; �· � · � ��·q· fl · �· ()J �� ..._.,
'V" c-..
c-..
c-..
'V"
� �·�9' c-..
��� til'��· ���· ��·��·D,q�· -6ClJ' E. · ��· s�r c-..
'V"
c-..
'"'
�(),c.� � �·q· s c.· � q·�·���·()J· l.;j �·q·7 ClJ ' D, Q' �6J ·�c_' � � · ��� [5£::! ' q� ()J ' � 6J · 6J fl(), · � �· �tlJ ' c-..
�
'"'
'V"
'V" 'V"
a;�·q·��·��6J'D,�'D,�' � 6J�·��· ��· �()J'L::j(),'��· a.J � � . qD,· J; � � �. q· s� . � q·�· �6J�.D,�. '? � * "".:>
'V"
c-..
'""
c-..
c-.. 'V"
'V"
c-..
'"'
c-..
�
�9'7'D,�q(),·UJ�·��·��·�c:_· ��·q�·�9·��·q�� �
216
tion. The Rigpa qfthe Bas� the totalstate in which all/imitations se!fliberat� apartftom being directly experienced as the natural and self-originated stat� the Dharmat� without any attachment to experi ence� is beyond the olyect qfexpression, therifore it cannot be indicated by word�· being incomparable and beyonda!! limitation� it cannot be indicated by examples/ being beyond the ol!Ject qfinte!lec� mind and though� it cannot be indicated by meanings: this is the absence qfcharacteristic signs as the door ofliberation. Ulhen we realize the Essence-Bodhi chitt� theprimordial Buddha Samantabhadra to tally embracing the whole qfsamsara and nirvan� to be our own stat� and when it self-liberates in oneself the Rolpa (energy manifestation) qfkayas and wisdoms is perfected as one's natural posses sion. part.from tha� whatever dfort is made with the body or the voic� with the intellect or the min� no
benrjlt wi!l reach the Essence-Bodhichitt� not
even the size qfa sesame seed But when we under stand that the total dimension qfthe a!l-pervading space is beyond all going and coming in the three
tim� we wttl dtftnitely realize that the Essence Bodhichitta does not have the slightest wish or aspi217
i{
}� �
� % 010
(jql!'
oto
010
&� ";I
t� i:r
j(f f7 tr
•
i.r ?
1-0
-;:[
� 1-()
iq t�
tfi)) i{ iJ
i.r?
i-6--
jqlr'
t7
.
;y
1-C'
i-o
i-6--
(tl
� (tl i.r �? } � iq? i.r iq
t.r?
t� ";:{ i:r
& t{
t�
t� ET"
� } i-o 3'"
&�
f7
010
} tl
t{ t7
t{
HL
p:
t{
}1-() 010
t6
Q
•
c
t6 tQ
j(f
� G�
tr
c
t.r ?
(�
t t-r tf"l> �
i{
tr
(-;:{
-;:[ .
iq
f7 } .Mf ( g'" .
1-0
•
o1o
E Err_ ?
rl c.
t{
\ oJ -
tl?
l�
t.r •
(tl
1-0
(t.r
t7 .
010
•
li
ll
•
tQ
}";:{
•
1-()
( l-{3
010
·�
IIT_ 1
(!
fT
( lr-
� C t.r
}�
•
( -;:{ Lr
ir & � &� � t{
it-?
j(f f7 }�
1.1
•
i((
•
I{ l t:r i:7 }i.J
t-r
\ ....c-
nu
010
G�
010
} (!
!7 1 !""
•
tr
tf7))
�
G8 i:7
•
� } � }�
}c
•
•
G t7C
(�
. c
i:r Lr 1:7
} t{ � iq ir tl? ll (tl
�
rl
q";:{ ? i.r ?" [! c c & 'J Err_ ? �? j(f
t{ iq G P' iq iq li.r fl lt:r ( t{
.
.
}l-{3 ( � ll � Er � � ( t7 � 1-0 }� i.r-? i.r? ? & � i.r Er . ll Lr M.:�}I ? tC+ t7 N IU '1-l
'
010
ll ";:{ 1-C' t7 � } i'lf lt:r &� i(( iJ t{ � t } Q E: E: ? } i-o 3'" i_s �·� � · �·'?�·��·�· q�d)·�c:. · ("1,1 �·
..-.... �
�
'V'
......
�
�
�
��·7· �c:. ·�d)�· � · q�· � �·r1-1·r1-1 c: �· � �· � ·�· S D-� �
�
�
'V'
�
'V'
�·��·� c:· a,J' q�d)·�·��· !.J'')� d)'.�!_J�' 0) ' a,J' ��· d) �' ......
�
'V'
......
�
...... .
�
�
'-..:>
��· z:i� · O-ld)�' L:l�d) · ��· qD,· a,J(l_J'Q� ' 7'D- � ' §�·�· Jjd) ' [3� ' �·D-�9� ' q ·��·��· d) D-C:� �
'-..:>
""'- ......
'V'
"
'-..:>
a,J ' � �· �c:· �
�
......
�
9· a,J(l_J '(:)_1:�r7·D-a;· s�·�r Jjd) ' B�·�·D-�9 �· q · �·��·
�
�
'-..:>
'-..:>
q�· a,J ' ��· q(J_·�q c:_·���d) ' �c:· ZJ �· 0)�' a)L:J' � d)'
ZJD-· � �· q �(l_J·§�· 0-l O) �· q·(l_J � �q�· -9z:rr d) ·Q � · s�·�· � 0)'[3� ' q�· o�·�· �c: '�' a,J (l,l ' D_!TJ ' 7'��· q· c:_· �
�
"
'V'
......
c-..
�
'V'
c-..
�
'-..:>
......
�
�
(:)_��· oc: � � O)·rs�·q�· oO)·�· �c:·9· 0)�·� r1-1 ·s�· �
226
ity qj) suhject and ohjec� we experience the st!lfering qft/ifinite samsaraJ and this isjust like a wealthy householder_fallen under the control qfpoweiful en emie� cifflictedfor a long time hy the st!lferings qf hunger and thirs� qfbeing beaten up and soforth. When the Essence-Bodhichitta is discoveredas oneJ state and the Rigpa which is_far beyond the neutral state qfthe Base (arises)J it is;'ust like when the rich householder is released_from the prison qfhis en emies and again ety'oys happiness in his own place. When the Primordial Base is in the neutral state is just like aperson cifflicted hy a serious i!lnes� under whose bed there is an extraordinary medicine bu� since he does not know that under his bed there is this extraordinary medicin�for a longpen'odqftime he has been cifflicted by the st!lferings qfthe severe tl!ness. Ulhen at a certain moment he discovers that he has the extraordinary medicine under his own he4 and has the certainty that this extraordinary
medicine is the best remedy to eliminate his i!!nes� he takes it andgets rid qfthe tllness. Therifor� by gainingprecise understanding qfthe natural condi tion and way qfbeing qfthe se!fpe!focted Dzogpa
227
--r
.......
--r "
"
"
�.cr� Qj �·�·ro�·�D-·Q]� �·�Q]�·�c.·CJ..J � · � Q] �· e.· �·.cr z::r � �· � Q]�·��· "'�c.�·���·�· �Q] · �· �c. ·� Q] · "
--r
--r
--r
--r
"
"
"'
"
--r
--r
"
--r
1)' �c.· c.·���· � c.· �c. ·�· z::r � c. · q�·�fl�' z::r�·Qj� C.' "'
.......
--r
.......
.......
��·CD�. q·� tl.J· "'! � · �·�tl.J ·�c.� --r
--r
"'
"
.......
"
�·�c. 'U-.1' +i�·�·
"
"
"'
�(l.J·�· ��·��· � I:lJ �·q�·�s�·z::r� · � tl.J ·e.·z::rfc1 �·�· "'
.......
--r
"
c-..
"
"'
c-..
"
+i�·q�· s�·+i i:lJ� .......
" "
--r
"
"""
-
--r ......
CJ..l ' Q] fc1 · � c.· q· s c. · � z::r · �·� "'� �. , �. s �·� (l.J · q·�·
c-..
-
"
"'
"
"
.......
'?�· "'�c.�·�·s�·!.J·�· �I:lJ·q· �c. · sc. ·I:lJ·�c. �·��· TJ � - -
...... --r
"' "' .......
-
"'
-
-
--r
"
--r
c.· z::r · c.Ar �c.·CD�·q·�fl �·���·CJ..J c. �r � I:lJ �·�·CD�· � SC. �·CD�. q· � . CD�· � SC. �·U-.1· +i �· �� � �· u..t c. . "
.......
--r c-...
--r
--r
c-..
"
.......
"""
--r
-
.......
.......
.......
"
-
-
I:lj �tl.J' %I:lJ�' q· �(l.J' z::r · �· "'! ' (l.JC.' � '+i�' �� �fl�' �� �· � "'!� ' ��· �(l.J' ciJ�· "'�'? a-J' q �· z::J�(l.J' z::r·�· a-J'?"'l' -
-
.......
-
--r
-
�99� ' q· 0)' ��· -c) 9�·�· -9�' �� �9' �(l.J' "'l '? �J' c-..
c-..
�9�·� �· s · z::r· �a-J�· ��·�c.· sc:. · �·�z::r · q· 0) s · �q· -
.......
c-..
.......
--r
......
"'
c-..
--r
"' "'
•
"
"
"
"
�· +1�· �� �· z::r �r �.CD�· �f9� �·9� �·�· �tl r �r:r �
228
Chenpo, the Essence-Bodhichitta ofthe Primordial Base_, and discovering in oneselfthe Rigpa ofreal ization and maintaining one's natural state_, the strong chronic disease ofsamsara will dissolve with out a trace and the Rolpa (energy manifestation) of kayas and wisdoms will he spontaneouslype!ftcted. Know thisproperly as it is! When the Essence-Bodhichitta of the Primor dial Base_, the Supreme Source (Kunjed Gyalpo), is truly realize� it is the Buddha ofthe self-origi nated Rigpa. In_foe� the essence which is totalpri mordtal emptines� the totalDharmadhatu in which samsara and nirvana are_fullype!ftcte� is the Wis dom ofDharmadhatu. Thepuri� clarity and lim pidity of anything that can variously arise as an unceasing manffostation ofohjects is the Mirror-like Wisdom. The equalpervasiveness o.fthe whole o.f samsara and nirvana without an ohject is the 'Wis dom ofEquality. The unceasing manffostation qf the clarity aspect qfthe wisdoms and qualities is the Discriminating Wisdom. The spontaneous realiza tion ofall activities through the simultaneous perfection qfpurity andliberation is theAction-accom plishing Wisdom. Therifore know that the natural 229
�c_ · 9 �c_ � · O)c_ ' 9�r1J ' � CJ-] ' ()J ' CJ-] '� 9� ' L.J ' 5) '� ' --9 � ' "
-v'
"
"
�
'"'
'"'
�· q·�� �· c:o �· � · � � � · qQ· �· -9� · roc3) · q�· -9�· q�· .._.,
"
"
"
"
.._.,
"
....,
�� · 21 ��
� D_· c_c_ . CJ-1 ' �� · q · � ·Q�r1J · q D_· �· �0-J · � · �.q· L.J ' �E �� · L:J � r1J · f5rr�· �r1J · L.J D_ · c_ c_ · O-J ' ��· q· �O-J · �� · � · �
�
�
....,
�
s � � � ·� c_ · �� · L:J t) O)' L.J � · � O)·�� · a.Jct;O)· �� · q· .qa.J·� c_ · 0)0-J' 0-J fl r:l.' �c_ · � � · L.J �· .q �c_ · � E 0-J fl r:l. ' z;; sc_ � ·�· � r lqa.J . 0-J ' q� � Q � · 0-J ' -9� · --9 c_ · 0-J ' � O-J �· '"'
�
-v'
"
.._.,
-v'
�
"
"
"
"
"
'"'
"
"
"
qE � c_ ' z:jz;; · z;; · q � �c_ ·�· c:_ c_. �a.J · � c_ · O-J ' � c:_ . L:Jr:l.E q �()J · q · �c_ � � 0-J ·Q � �· �c_ E � '?� ·�!r�z:r �· "
C'-
.._.,
"
'V"'
.._.,
"
�c_E �c_ · z:r·�O) �· r:l. ��·r:l.c:o· �� · ��· !.4z:r� ·�·Q] O) �· � q� · � a.J � · �·� O)·�� ·a.Jct;O)· �� · q ·� E �· � �· �· "
"
.._.,
"
"
�
"'='
...,.,
.._.,
�r::_ · �c_ · ()J ·Q�JJ .L.JQE "
"
"
" "
� r:l,· c_ c:_ · c3) �· � c_ · q · JJc:o �·
"'
"
z:_J Q'�fC1 ' �·4� ' L.J' �c:_ �·��(1J ' 5'(1Jc:_ � ' L.J' O)'jO) ' �fC1r:l,' � O-J ' L.J �· � � · L.J r5:E � Q c:_ . �c_ ·� �r1J · q·r1J� ·� f11 · z;;· �· �q ·�c:_ . �()J'()J' 0-J ' fC1�� · q · z;;r::_ � � �· �r::_ . Q(O �· "'
"'
"
"'
230
""
Dang qfthe Rigpa abiding in the Base q/Dharma kaya, which is absorbed in its inner clarity without showing (any characteristic) is the total wisdom in which thefive wisdoms arepeifected all at once! Ignorance qfthis state becomes simply the cause qft1!usion, that 4 not recognizing the state qfthe all-pervading Rolpa (energy man!festation) qfthe Base becomes simply the cause. 1/Vhen this becomes a little more stab!� we believe in the independent existence qfa vacuum-like space which is the actual All-Ground· a blank condition like the sk)/J where nothing is known and nothing is thought qf an empty astonishment (had de ba) in which one does not.feel any experience ifone's own condition. The states qffointin� meditative absorption, sleep and the moment qfdying when our vision changes are the actual All-Ground. In these occasion� infac� there is no attachment to mental experienc�· the Base is wrapped up in its vacuum. The consciousness that
arises limpid and clear_from this condition, when vision starts to develop, is the All-Ground Con sciousness. In this regar� apart_from one's clarit)/J there is no object existing (outside) or in which to be engage� but there is thepossibttity qfany kind qf 23 1
N v..> N
____b
•
_.fl
�
.JI ,
•
_.fl
)) ?
__
�::SU ?
�
�
�{
010
�
•
.Jl �
.
..E)
,
�
(ll] ?
-....:}l ? Ji
�
3-t-
•
.Jl
�.
010
E.):! ? ,
�.
•
____b )
�) �
.2\ � ? T! l:l
� T!
�?
)) �
.2? �
.2 _fi 1:l.Jlt _ji) ? ....
Jl)
.Jl , 010
L3. jJ? J! )
� )) { � ) J1
E. 010
01 0
�
JTl?
� ;)
-....:}l ?
A
.Jl �
J! )
--JiJ o1o
�
:M
.9lQ!
--9-!
1:1 { ...J1
� � �
T! �
.9lQ!
�
))
LiJ
6llJ
.
1:l
•
•
.
�
,
� E..
.
...Jl) ?
_.fl
6 ...J1.
.Jl A•
Li
.
__:Q)) �
,
.
.
�
�
� ;)
_fJ
�{
�
11
u:j J
_fJ �
�
IL,)1 ,
�)
.2\ ,
((l;j? .-9-i 010
�
E., )
Ji
•
� E..
A
�
Li �
Tl \ _fJ �
�. & Jl 6� � 3-t-\
.......
c-..
�c:_ ·q�· O) � ' �fD-'9�0)·� · � � tfj�·q·��� (]..l ' tfj�' c-..
-....:>
[5t:l ' L::I � (J-1 ' 0)� ' �flr:l.'fl �' �tlj'f"l4�' � ·Q�Q' 0) 1-l.C:. � c-..
'V'
c-.
I:l]�D_·ct,·O)�'t:!�tfj'��·D.�O)' !_I' � �·q�9' %t:_� tlj�' ....,..,
� sc:_ �· l< r �r14 · 7 · t:��c:_ · d)�· 0)� · �fD-' t:�� ·�c:.·�· �c:.· c-..
....,..,
.......
-....:>
'.:>
q·�c:_� 0) � ' �fl.l.' )C:. �·Q}�f14·�· Cf)rlJ� ' d) � '�fl�· .......
c-..
.......
�· �· � c:_·q·� c:_ � �·q� � ·�· �� · �flr:l.' � ·�c:_� �· �c:_� fitC:,. � c:_� tfj�Q}�' � I:fj �'�(J-1· �· �· � c:_ . q· -....:>
'V'
�
236
All phenomena arise solely because qf interde
pendence and not even one qfthem has any inde pendent existence. For exampl� when a clear and limpid mirror as the primary cause and the shape (qfsomeone orsomething) inftont ofit as secondary cause mee0 as soon as this interdependence occurs a riflection) although having no existenc� appears. In the same wa)/J (in) the space that has no base nor root arises continually the consciousness called 'I) which conceives as a se!fthe oijectless Rolpa (energy man!fostation)) which penetrates all without mate rial obstacle� ofthe total dimension qfall-pervad ing space qfthe Ytitg qfthe Base. Thu� just as the essence qfspace is not somethtitg beyond space itself but when a ratitbow appears one conceives ofspace being somethtitg els� tit the same wa)/J even though not being beyond the total dimension qfall-pervad ing space ofthe Primordial Bas� as an aspect ofthe Base one conceives the grasptitg suiject as the 'I) an� the Ytitg qfthe Base betitg conceivedqfas some thing outsid� it appears as a blank empty spac� wht1e.from the purity aspect qfspac� space itself appears as earth and tit the same way space appears as
fir� wate�; air and as thefive olyects such as_form 237
'"'
'"'
'"'
,_,J
�L_J �· � · CN' D.�c::: � c:, � r r_ r (J.!·�f tll � Q} � r L:l % �·� · � I:lJ�f�f --9 �·q· �·�0:3 E. · � �·I:lJ � I:lJ� r q % �· � CN� r
��
-6 � ' a.J'D.IC:, ' '?� ' �· �' Qj -6Q}' L_J'[1_j�' �· � �· L_j'D_Qj D,'CAJC:,. '"'
..._.J
c--.
..._.J
c--.
-...:>
'"'
c--.
c--.
..._.J
c--.
..._.J
..._.J
CN � ' L_l' � �3 {':),�· � �· �c:_. qD,· a, �· -6 � ·�· �c:_ � · q · � CN� · -6 �· � CN· CNflD_''?�·�· �'I:lJ-6 I:Tl ' L_l' D.I � � · ��· q· ..._.J
c--.
c--.
c--.
-6 D,C:,. CN�· -6� 3 '"'
c--.
-...:>
..._.J
..._.J
D_ fl�·D,� �· � CN� f -6 � ' a, �·'?� ! c--.
CN c:, �·�· CN' � �· L_l' � ' (J.! ' � 'CN' �Qj· L_l' CC1 �' � Qj� ' '-9�� �c:_ · �� · D-f�. D-� �·, ro�f'1� · �· ��· i)I:lJ�· L_JD,'--9�· "'
c--.
..._.J
"'
c--.
..._.J
c--.
'"'
c--.
c--.
'"'
..._.J
,_,J ,_,J
..._.J
c--.
'"'
"'
..._.J
..._.J
'"'
�CN · CNfD_' �CN' q �·
CN[l:l Q ' �r1.1· L_l�· �9· a, �· �3 c--.
c-..
..._.J
c-... c-...
�Qj 'L_l Q' Qj��·�Qj�'3Jiq 'CN'a.J��·�·��· q ·�·Qj� l.l.' ..._.J
�
-...:>
238
-...:>
and so_forth1 just like various njlections manffest from a limpid mirror. In the same way that all re flections are ofoneflavor in the nature ofthe mirror and none ofthem is something different.from t% all material ol!fects that manifest in our vision are of oneflavor in the nature ofspace andnone ofthem is dflforent.from it. The certainty that all samsara and nirvana are the Rolpa (energy man!festation) ofthe space ofDharmata is theprcy'fia ofthe utterlypure spac� thus thoroughly understand that its realiza tion is the wisdom ofRigpal All beings ofthe three world� because they ig nore this profound natural condition oftheir own utterlypure spac� have not realized the state ofthe Essence-Bodhichitta: this is called 'ignorance� When allphenomena ofthe universe and its being� ofsam sara and nirvan� are ascertained by means ofthe discriminatingprcy'na andthus wegat'n the certainty that they are the primordially pure and objectless Rolpa (energy manifestation) ofspace which pen etrates all without material obstacle� the realiza tion qftheprofound natural condition ofthe utterly pure space is called 'the Rigpa ofthe Base which is the total liberation.from limitations� Asfor the way 239
�· � �c:· .
-
�a-J� r ��· �\ll · �� r � �� · !_ r�c:_� c-.
c-.
a-J· c:_ �r qQ·��·
� q· �5-J �·��· �\ll· 5-J �· zs·GJ 7c:_ · q�· s�·�� E. ·��· � '5-Ja) ' � � · L_j �' a-J'Q��·qQ· � ·Q� ' Q til Q' � c:_ · 5-l �·
c-.
-
�
-
-
....-
....-
c-..
c-.
-
�
.c.. r � �� rll � · �c_ 'Q Q�· sQ· �· � 5-l �· � �·�·� �· c-.
....-
c-.
-
�c_� ·Q��·�·��·qQ·mc:- · �· �·Q��· -'-I ·GJc:_ 'u..Jc:_ ' ��· ....-
c-..
c-.
c-.
....-
�
-
�
-
�a-J�·��· �q ·q·��� ....-
""
....-
c-.
c-.
u..J ' � �·�c:_�·Q� �·�· �z:q ·
....-
c-..
�
....-
c-..
..,-
q· � r:l.' flc:_ �· �'Qfl �'Q� �· � · � �· a-J'��· L_j ' � C:, �· - c-.
-
-
�· �.cr q�� � ·GJ �. 5-lc:_� 'Q� �·�· �GJ· q· �·�· -9�· -
....-
c-.
c-..
c-.. c-.
....-
�
�c:_ ·�c3). 70) .�l:T!�·\lla-J ' �C:,·Q��· sQ· � �·,O)· �·O)�· ....-
c-..
....-
-
-
....-
....-
-
-
�
c-.
� z:q �· -9C.� � �· �f�'I:T(O) �· � � . -'-!�' -9� '-'-! �·��· ....-
c-.
""
....-
....-
c...
�c:_ ·��·Qrz:r �·Q��· �· �· ���·,·��·�GJ ' -'-IQ' c-.
c-.
-
c-..
....-
�c:_ ' '? �· � · c:_c:_. �\ll ' -9�' q· �5-J ·��· ��· .q � �·Q��· ....-
c-.
c-.
244
..,-
not even a dust qfash remain� when the Ytitg qfthe Base is realized all the noticeable negativities and obstacles are eclipsed and all the unnoticeable nega tivities and obstacles are reduced to nothtitg. Just as there is no small river which does notflow titto the great ocean, there is not even one qfallphenomena qfthepath and the_fruit which is not titcluded tit the expanse qfthe Rigpa which is the realization qfthe PrimordialBase.Just as all the titanimate andani mate univers� all the world and its being.s; areperfected tit the realm qfspac� allphenomena ofsam sara and nirvana are totallyperfected tit the realm of the Rigpa which is the realization qfthe Primordial Base. Therifor� know the Rigpa which is the real ization ofthe Primordial Base to be complete_from the begtitntitg with allphenomena ofthepath and theftuit such as wisdoms and qualitie� and to be the totalprimordially dwelltitg Dharmakaya! !fall this tllusory vision ofthe objects ofetyoy ment qfthe world and its betitgs does not disappear and does not self-liberate by merely understandtitg that allphenomena ofthe titanimate and animate univers� ofsamsara and nirvan� are the condition ofprimordially pure emptines.s; how could Iibera245
c-..
.......
.q �· 0-j'D,� �· ��
c-.
.......
"""
� 0-1 -�f :!j ' ��· -Cl ' Q f �O-! ' L.J (.l,��
"
"""
-Cl�O-l'�T)�' �O-j'L.J(.l,�� �� · q�· � �·q· ��·q· -6'�' """
"""
c...
.......
c-..
��� 'TJO)' f::L:J' ��· c_ � · �· � GJ·q� r �· ct;·�rl-l· q· (.l,� Q· "
'"'
c...
"""
.......
c-..
"""
c...
"""
.......
q�· s � · � c_ · � (1,!· q·�·(1,!· Q��· 7 · � ·(:), � �· �� .....,
"""
�·
.....,
q � · O)' � '(Aj � '� '? � ' � Gj ' Gj � ' � � · q � · ��� · � c_ � """
c-..
c-..
c...
c-..
QE 0) · � rl-1·� � ·� 7 0) · nr �q · q· � Qc_ · �c_ · q· � · � �· �
·
-ZJ� · �q· -6'�·�· ��� · Q�O)·�· ��Q· � c:_ · q��· L_l'�O)' rl-1 � Q� �· Q� �·'TJ·O)� · � �·q�: c_c_ · �n r g·.q�O) · """
c-..
.......
"""
c...
.......
.......
"""
� · '
246
tion ever occur even !fwe were to spend our whole lives meditating on a dei� cultivating samadhi or applying conceptual reasoning as a virtue if the min� orpracticing virtues ofthe body and the voice at a relative level? It would never happen. Therefor� know that whatever analysis is applied by means of conceptual mind and dualistic thoughts and whatever conclusion is reached by means of grasping and dfort they are merely intelligence (prqjiia) conditioned by the limitation ofdualism� whtte the authentic knowledge ifthe condition if primordialpurity ofsamsara and nirvana is the to talpra_jfia which understands the absence ifa se!fl In.fact even though sentient beings have tried to analyze and reach conclusions through their own intellectualcapaciti� they have neverfoundthe nght path since beginningless kalpas bu0 being attached to the uninterrupted experience ofthe dualistic vi sion ofhappiness and sttlforin� t1!usion has been continuouslypresenifor them. Therifor� know that theprqfoundauthentic condition which totally tran scends all thought� explanations and conceptual limitations must be thoroughly understood hy rely ing on the teachings ifa sacred master! 247
�r.:_·�Qr.:_· a-!' a-J a;�·rtl� ��· .q · .q � � �· qQ·�r.:_ · .c:r �
"""
�
--.::>
-ta-J · �· 33�· �r.:_ � �a-!�· nr l
"""
7�
,...,
l
--.::>
��· L: r n r ��·� z:q ·qQ·� ��·Q�·�r.:_·�· � �rq �· ��· """
�
�
,...,
�
.....,
��· q· .q���· !,J D,r.:_. �� �· �r.:_ ·� � �·�rtl · �r.:_ 'C1�'
�
,...,
�
7' �9�' qQc;_j'�� �· q �· c;_j' �L:J'rtl* ��· q· .q���· --.::>
--.::>
q ():�r.: · .q· -ta-J ·�· 33�· �r.:* �a-J �· rtl · ���· q· s �· --.::>
.q·(lJ� . tlJ � �·q· s �· q·tlJ r.: ·�Qr.: · a-J · � .q· q �* � z:q· ,...,
�
--.::>
--.::>
q· 7TJ ·�� ·��·qQ'tr] ��·Q�· �r.: ·�· � r::r q �·��·'99� �
�
...,.,
�
�
--.::>
� · .q�· � . a:;·���· 2· ��·r.:_ �· ��·��'rtl ' .q-6 � . !,J Q' � r.: · 339·�-o 9·9�� a:;·��I:Jr 7 · �9· qQ· (lJ �· f· � .:r._· """
'"'
�
"""
�
'"'
�
�
...,.,
,...,
�
�
,...,
--.::>
� �· qQ ' 9r.:_. 339' �fC19' �� · � r.:_. �r.:_ � �· ��· '9� ' ,...,
�
�
�
248
"""
"""
U/hatever virtues are accumulated with the three gat� they do not exist in anyplace whatsoever. They are nothing more than a vision ifaccumulating vir tue� nor should you think that they can bring any benifit to the min� since both the bringer qfbentjit and its olyect do not exist. Therifor� folly compre hend this main point that virtues are empty (pure) from the beginning/ Also regarding the accumulation qfnegativitie� there is no direction norplace where theygather or dwell. They are nothing more than a vision ifaccu mulating negativitie� norshouldyou think that they bring any harm to the min� since in the moment that they appear they dissolve into emptiness an� apart.from tha" no harm done exists anywhere. Therifor� folly comprehend this main point that negativities are empty (pure)ftom the beginning! For this reason, both the person who devotes themselves_for a whole !ffotime to thepractice qfvir tue with the body and the voice and theperson who engages only in negative actions_for their whole life time in their minds wishfor happiness and do not desire stdforing and are similar in thefact that all 249
010
l1 G� 010
I{
2\C'
to- · �? �
•
l1
� 6� .c lr . � 6 tC'-
j(f � }� tr
to
C: I{ � � � .1-{3? tr }� � � 6 !7" j(f l1 I{ tJ? t7 Gi:fj)
t{
•
l !f"" 6 t((7 . l1 t7C I{ 1:1" 2\C' . jql( ? 6Uf
•
•
010
�
010
•
010
•
•
ir 6 "� � tO 6 .tC'- t.r c � 1:1" '4. � icf l1 t77 j(f � tO 6 1-0 � c 6� i.r �? jq .� 1-{3 lr l1 jq *0 .c g6 .� I{ !7 6� . jq jq 61r �? � . c . l1 6lr li t{ c m ? li t7 . 6� � l1 rl-B . l1 jqlQ 6 C tO I{ � �'Uf 6f;yc f;y- i.r � iW? rrr 6 c9'f:y-lr ( l.C' (lr 1:7 6 � C: ir . ? �? 61-{3 lr c & c t7
(l.l
Glr
c 2" ).{3? 6�
�
icf
010
• tO 6�
� H] c ir? � ir 6 qlfl)) ? j:r? icf .2"? 6� I{ � !7 I{ . }H._ jq c ( qi.r? icf
.tO t.r
}jq,J)J t7 2" 6UJ
�
�. �
•
.lr
�
j(f
�
•
t7 t:f(
�
tO (�
•
r-7
•
:::r c
tn
010
•
•u
•
o1o
tr
l1
m
} 1-{3 � i:T
ir
i(f 68 i:7 tO } ;uj icf r::r- to ? � Hr . j(f I{ lr } j(f
�
rrr
c � Hf7 i.r? i.r
lr
010
c: �
.
1-{3? 6 �
li
r).e
li L1 }�
}� 68'"
c
•
010
c rl-B
!.1
•
c ll ut B'"
i:7
j(f o � ( .1-{3 j(f 6 .f � 1-0 j(f L1 � ll . ? }�
t7
}ltO
to
�
010
� c
l l-{3
�
.rrr lr t tC'-
i:7
}l( . tc }�
•
6� to 6� ir � ir � li } 'llJ ::..c- 1-0? � � (� '-" 1:7 . .1:7 i:r lr H7c i:T li c Lr } }Qc j(f } [L . . � � .t7 L1 t77 ITT2' t7 !=LET ¢" � H � 1:7 ( lr tO . jq icf l1 tO � h� lElc
6�
to
icf
lr (!?
icf
}H._ t ll c
010
� � (3"" L1 t.r ? L1 6t0 g- L1 � to t .lr c 6 3'" i:r 6�
t7
c
}EfT �
t{
�
*0
lr
tO
0 V) N
their thoughts and behaviors are aimed at accq;ting happiness and rejecting sttfftring. Butjust like a stlkworm binding itselfwith its own salt'v� by ac cumulating the causes qfthe dualism qfhappiness and sujftrin� we bind ourselves by ourselves and unttl the ripening qfour indt'vidual karmas is ex hauste� the vision qfhappiness and sttfftringgoes on without interruption. When some karmas are exhauste� again we experience other causes and iffects and continue to wander in samsara without interruption. Know properly all this to happen in this way! Even though the path qfcomplete liberation is just the condition pureftom the beginning qf the Primordial Base, when ignorant indt'viduals who delight in being attached to experiences relax in the equanimity qfthe state ifprimordialpurity no at tachment to experiences isformed in their minds and thus they have little cot!fidence and trust an� since their minds are beyond any activity entailing tffbrt and correction, theyfear they will waste their lives andso theyput all their tffbrt in relatt've virtues such as
reciting mantras andprostrations and qjforings
etc. 0�; even in cases where their mind is a little 25 1
"""'
C\..
"""' C\..
"""'
C\..
33 �· � 9�rq (.),·�.qc:.·�·s �r�Qc:.� �·� �·-c)I:fJ'!-1(.),' --.:>
�nr �·9· � c:. · � · s c:. · .q�� til' -6'9��· � ·� .:r._· -oc_ � ¥
¥
¥
--.:>
""\
C\..
C\..
--.:>
--.:>
�"'·� � · !-J(-),'9"'�· 33q' �·!"ll ·��· � � · q ,:r._· �·Q�,:r._· � ¥
C\..
¥
'"'
'"' C\..
C\..
'"'
C\..
¥
--.:>
'"'
'"'
�9· � 9· � � �· -o�· � � �· � · s �·!"ll � ·f'· ") · �� .q�· � 9· � � �· -o�·� � �· � · � c_ . .q·�"'. q�· "'� ��· c-..
¥
'"'
--.:>
�I:fJ ·9· fll � ·9c:.· rlJ QC.'I:f]�I:f]�· a-r � � �� � c. �· q·
c-..
c-..
c-..
¥
¥
� · � £�� .q �") ·q .:r._·�.q·q·�Qc_·(� r � £�·qD: � fll ' Q�·�c:. ·�· � q· q·�� � � · !_J' fll ' ��· ci �· q.:r._· --.:>
--.:>
§�·q�·�.q�· � ·�;r._·r-r�c_� --.:>
�9·�9· �a:J�·-o�·
�·9�· 1 · ")�·�9· L.J,:r._· �9·��· L.J Q' �.q� r � a:J· L.J·�c_ � .:r._c:_· C:· .:r._c_ · 9� · � · �9' L.J�' .q� .q�·�� � ·9 � ' 'l C\..
c-..
¥
C\..
� �·�9· L.J'Qfi.:I._· Q��·�c. �·rs .q·�· .:I._fll ' L.J ,:r._· a:J' l)9�· ¥
¥
c-..
¥
¥
L.J�'Qf.:r._· .q· �·9·��·�·Qrsa:J�· L.JD: �nr fll · ��· ��· --.:> --.:>
"-='
q l) "'' q .:r._· %�·��
� �'C.9 ' 9' � L::r L.J· � c:. �· L.J'�� · ��· � a:J ' !-J .:I._'� fll ' .q ,:r._· a:J ' (.), � .:r._· .q ,:r._·��· � �· 0)�� c-..
¥
c-..
c-..
--.:>
252
'"'
directed towards the prqfound meaning qfDhar mata, since theyfind nothing to understand or ex perience as an object qftheir intellec� mind (yid) and though� they become doub!ful anddo not have trust in the prqfound crucialpoint qfthe absolute. All virtues and negativities are solely the_function qf the mind and since they man!fest as all the happi ness andsujfering qfexperienc� virtuous and nega tive actions have no.form in anyplac� no material substance and no real existence whatsoever. Fully comprehending this point becomes the means.for having trust in meditation and the supreme method .for having the certainty that the base qfa!! virtues and negativities is empty (pure).from the beginning. Also, when we achieve stable understanding qfthe fact that we wander continuously in samsara because qfbeing obscured by ourselves through our ig norance qfour stat� that i� because we do not un derstand the Rolpa (energy man!festation), encom passing the whole qfsamsara and nirvan� qfthe Primordial Base which ispure.from the beginnin� and thus we trust that by merelypurifying the ob stacles qfthe body and the voice we wt11 not reach
253
.......
"
"
.......
"
"9�· �r�r �:r "'�Q]' .qttr � np � c:: �r1r .q �·().s�· I..J(): �q�· 15 � ' q�· -3 �·�· "9 � ' q�·� � · "9Q] � "'
.......
....,.,
"
"
"'
.......
"
"
1Tr �9 ' � �· I..J ' � c_' � n r q �· l<j � ' s �· � · g r t.\1 � ' l<j � ' .......
.......
.......
.......
tll � tll · i) · tll c_ ' t.\l c_ · "'� �· �� � Ccl �· q· �·n r l<j ' "'� ' �· � �� s c_ · Qj�� · (). � . Q] � "" � 9 � Q] �· � sq� · fl · � tlw Qj� � · t7 � · �� · � Qj � · 9 c_ ' CC19·� c_ · "" ' �L:J · -3 c_ � "'
.......
....,.,
"'
....,.,
.......
�
"
....,.,
"
"
"'
� �· ().E � . q· ZJ· �c_ . 9 · � �· � · � · � c_ . L:J �· Q] � a.J· � c_ � "
....,.,
....,.,
"
"
6-l fl �' 9Ccl �· � c_ �· � �· Qj c_ ' �(). c_ ' 6-l 'I:Il � �· �� �· � c_ · � Q] �· ct;nr lq"'i � · -3 � · 1�· 5· l<j.t:J ' q f.5: ec_ �· �� · q tn r � c_· � · %�·� c_ � rs,�·�·�q·� c_ � )�·��· d) ' "'� z;; · � · flc_ �· ��·�c_ · % �·�· "'� � ' I..J �� � �·� c_ · �� · "'1�' 7TJ' �� · �Qj' I..J ().' Qj��·().�' flc_ ·� · �q·q�·��· .......
"
.......
.......
"'
.......
"'
"
" ....,.,
"
-....:>
....,.,
.......
"
.......
" "
....,.,
9 ��· s �· � · (). � ().c_ · � ().· ��· Qj� �·��·Q s �· q · �· � c_ � � c_ . q��·� · � c_ · fl ��·9 c_ ·� 9 ' �Q c_ . "'' ' "
"
254
�
"
complete liberation, know that it is the special method for opening the eye ofprqjfia without any traces of dust! Primordialpurity being beyond conceptual con struct� there is no benifit whatsoever that can be brought by a benificent deity. What is called �eity' has no parents nor causes and condition� no place from which to an's� in which to dwell and in which to dt'sappea�; no physicalform nor colot; no abod� support nor place and soforth. The one that con ceives a deity also does not dwell in the outsid� in side or medium part ofone's bodJ�J nor in the house or in one's belonging� and it would not befound even !fwe searchedfor it qfter reducing to dust all mountains and_forest� andeven ffwe were to search in the atomic particles and indivisible subatomic particles. Therifor� folly comprehend tht's main point that what appears as �eity' does not exist as an oly'ect and t'spure.from the beginning! Also a malificent spirit does not ext'st in thejive elements ofa place in the outer worl� nor in the agfregates and sense constituents ofbeings who are its inner contents.Just like a small bird is scared by the sound qfits own wing� one is ifraid qfthe evil 255
""
...,;
...,;
""
c-..
c-..
c-..
""
D, �· ��d)· CJ.J · ��·'?�· D-e.��·!.J·�� �� · s� r�· CJ.J �· �·o.JD-' � a.J '�d)'�' '? O-J�·· --9�'q'�o.J 'CJ.J�� D,�·q��· ""
c-..
c-..
""
"
""
�d)�· s �· �C"ll · ��· d)�·>3· CC1� · ��· %�·�· 0-J � · !.J�� ""
c-..
c-..
"
...,;
D- � �· � c:: nr d)�·��· !.J D : �d)�.D-�· flc_ ·�· �·cr q�· "
...,;
c-..
q � �· �0-J ·�·�· q � o.J' .(J QO-J� �q' CJ.Jo.J '�>3�·�· ""
c-..
c-..
...,;
...,;
""
""
...,;
� CJ.J'D- S �''?O-J�· � ·CJ.JO) . .(J D-o.J� D-� · �� d). q � c_· .CJ Q' �I:Tj�' �!:_ 'd)'I:Tj' >3' �!:_ . >3' CC1�'(1,j' q�0)·��:_ . �� �· ...,;
c-..
"
�
c-.. c-..
...,;
Q� ' �!:_. � !:_ ' ("l,j�' �·I:Tj�O) . L-JD-·c:_c:_ . �("l,j'D,�'I:TJ70) '("l,j' 0-J ' Z<jq �· 4c:.� �·Q� · �c:.· s�·�· q�c:.· d) �� .q�c:.· ""
c-..
""
...,;
� ""
"
"
...,;
I:_O)'�'Q�D-'9'?�'iji:Tj'I:Tj'�O)' fl �'--9�'q'U-10)' 0)� ��· �I:Tj·���·("l,jc:_ �· d)�' d)' a:;·�c:_· q�· � 9'�d)' � 'Qd)�� " c-..
�
�
"
"
flq·�c:_ ·��· !.J'�O-J' %�· O)D-C:.'�Q·�c:_ �·�q'7' q� c:_· ""
c-..
...,;
"
�
O)�·�Q9�(1,j�
"
1T[C:. 'CJ.JI:Tj'("l,j' a;�· o.J'�9' �9' d)Q� '
(:),� �· i·D- �C"ll · 5,· .q� c:. ·d) �·Q� · q nr ��
256
� �· �z:q·
spirit that was created by one 's own previous though� and apartftom manffosting as an experi ence derivingftom the ripening qfonel_r previously created karma, there is no maltjicent demon what soeverto be.found with an oijective existence. Thereforefolly comprehend this main point that what appears as �vi!spirit' is empty (pure)ftom the be ginning! J11hether we meditate on a deity in the Creation Stag� orpractice the profoundpath qfthe yoga qf Chii� or engage in mantras or rituals.forprotecting ourselvesftom evt1spirit� jfwe have not ascertained that deities and evtt spirits are not something d!lfor entfrom our vision bu0 (on the contrary), believe that they have an independent existence and_fall under thepower ifsecondary causes qfthe dualistic thoughts qfgood and ba� qfdeities and evt1 spirit� then our thoughts arise as the enem� and tt!nesses and happiness and stdferings manjfest without in terruption. Even jfall we have to do isfind a needle and threa� we pray to a dei� believing it to be a siddhi.from the deities. Even !fa thorn pierces our foo0 helieving it to be a magical attackftom the spir it� we (perform the ritual) .for sending away the 257
......
'"'
'"'- C'-..
c-..
n_JI:lj � f '? �f -o· sc:_. � r � O-J�r -o�· g r� � Q' a:, ·� �[lJ ' �· ¥
�
�
�
.q�c:_ · O) ·�,r �O-J·�9·r1Jc:_ -�riJ� �·�9' (1_j'�O) · -oc:_ ·a:, 9�· ...,
'"'
...,
...,
'"'
c-..
'"'
c-..
...,
'"'
L_J' �9�'�fE!ClJ'�C:.'Q��· L:JQ'9��·�·Q��·c:_ �· L_J�� �
�
� ·Q�''fJ ' 0)� ' �9' qrS_· � ClJ · g ·�· .q�· �9�' !. f � ' [lJ O-J ' ...,
� ' 90) � ' 9 ClJ ' q· a:, �· -9� ' q�· �� · -99� c-..
c-..
'"'
'"'
"
c-..
c-..
0-J' � .q· -o c:.. 0-J'90)�' L_J Q� � c:_ �·��· O) '�f9�9� ' c-..
...,
�
�
��· �'l
'...:>
.....-
"
'...:>
"
""
""�Q·ll1·I:TJ��·qQ� ��� r �� ·�·Q�· s�·�·""�Q· .....-
""
"
"
"
ll1�· � � �· � ·Q� �· L:.J �· -9�' L:.J �· ��· -9I:TJ� ���·��·�·�qc:_·q· �· � 9 �·q·�I:TJ'7' "'� '�"'1�· "
.....- "
.....-
.....- "-
"
'...:>
.....-
"
-9I:TJ� �q�·qQ· � r �·q·�·Q fEJ llJ 'L:.JQ· � ·Q L<j�· � �· '...:>
.....-
""
"" "-
� a-J�'-6�· ��·a)�· �·�q·q·�q �·�· � · � �·q·�·�Q· '...:>
m�·���
zs ��· 9 �nr�'a) ' � "'' � '
I:fj��·��� .....-
I:fj� �· �llJ' �·q· �"" �·��· �c:_ ·a)�· �· ��·q �·Q� �· 'V'
"
q·�·� I:fj · � · 9� �· �ll1· � �·ll1�
�·��·�·q �· riJ �·
q rS_ · � "" � r �I:TJ· � · a:!· � "" �·�·QE �· q·��
I:TJ��·
QE �·�·� "" �' ll1 ' fl"" �. 9�a-1 ·�·Q� �·q·�.c:r·q·��� -..:>
260
Do not think Buddha to be a nirvana! The at tainment qfnirvana is cor!fined to the limitation qf cessation or death. Know Buddha to be totally be yond the limitation qfcessation or death! Do not think Buddha to be a teacher that teaches the Dharma to his retinue! U1tat is present as the Dharma teachn; the Dharma to be taught and the students to be taught is cor!fined to the limitation qf action (samskara). Know Buddha to be totally be yond the limitation qfaction! Do not think Buddha to be an aggregation qfthe jive senses! Since thefive sense-doors are the open ings qfthegate qftt!usion) the consciousnes� vision and the grasping mind are all naturally present in them) just !ik� for exampl� !f there is water the aspects qfmoistur� wetness andlimpidity are natu rally present. In the same way the five sense consciousnesses and thefive perceivable objects are all naturally present and they constitute the per ceived object� while the subtle thoughts qfthe mind thatgrasp at them constitute the perceiving suf?ject� Thus in the subject-object mind the samsara o_fthe three worlds isforme� andthejive sense-doors which are the gate.for uninterruptedly developing mental 26 1
li �
� t6
( .�
�
t-B
tl
•
�(!' (:
�
fl .
Ll
�q.
� t:r u-
!7
!-f ?
l( l(
i>r
. li
�tO
t{
. ";:{
(l.(
�
fl fl
.
tO
.
� c
l.0'
.
l(
·
(� �
ir
63" } � 6t0 6C ";:{
}� 211
}�
l1
tr
�
.";:{
� (� . � fT lf( ? . � fT }� �
(q.
";:{
�
E:-7 ro
*()
010
�
(jq\r'
�
010
t-0
�
Ll 111? fT
i{
";:{
iq
t.(
( q";:{
�
fT
�
.
010
.6q�
ttl'
(�
•
to
.1-0
?
l(
�
•
010
t7
�
1-0
.
�
1:7))
";:{
.
to lB t6
ito>?
6(!:
�
(�
t:6
i..J 6 .� iq t7 c � � (l.( . t-0 . 6C � .1-0 (q� .
!7
t7 (';JC .
�
. � t7
c?
";:{
6. � (�
.
}1{3
�
(}f
�
.
c 3"? 6C
010
c 61-0
Ll
(�
lr
}tr
�
010
.
l{ ?
i({ (7))
!£"
(�
t6
�
•
( jq"C
t7
�
.";:{
6 C:
im ?
� lB t:6
010
� ? i.r? ( � 6 � 6i:TJ> � i..J rlB � tO }l( 6C tl 6� t6 .r? .l( � � t7 � !7 ( t6 � 6C q- t-0 6q- i..J 1-0 � c 1-0 61-0
ro
'LD
to
i..J C � 61-0
�
t6
(:7:" �
t{
(� �
t-0 !=7" t-0
•
} � iq (� iq t7 (7)) 6 t:6' tr ( � i.r? iq? (� · . G� u . c Ll � 1:7 tr? � ? 6 !"0 !-f (!: i({ 6 !-f ? � 6 � !7t-0 t-0 ':7 l( } � } � :-o � ? } !j ET ET
�
l1 L1 6� . 6C (� 6C
� !=7" � ET .fL } (!'
ir 6C: il-? iq } tr- i..J � iT t6 ir } � t-0 *0 ( � 6� � 63" � to . i..J
6� .
t{ } � ";:{ � � ir fL }!j . . Lr ? l1 •
l(
•
tr
iq l{
ET
· 1-(
ET
�
•
!-l 6 i:T � 6 !£" [L i..J ( � ttl' ( !-( t-0 . li t6 3" t-0 � i..J 6 fT 6� 6C fT 6�
•
( q-
l( ?
c
iq (� � ET } � (�
010
�? iq }� �
c
C:
�
111? ET
ET � 6 tr Ll iq 60))
t6 6j:n} 6fij) t-0 to c;'Ui c;'UI c
� �
(:
fT
�
";:{
} (!'
� � Ll �
� 61-0
tl
!=n
�
(� 1-Q
1-0
. � tO (�
�
�
*()
.
(1.( �
.
} .f c •
Ll
� ( l.{
�
� (�
N \.0 N
vision as an aspect qfthe limpidity and clarity o_fthe mind (yid) are given d!/ferent names. The six ag gregates qfconsciousness are called r,nind) (sems) and the vessels in which the mind is_found are called 'sentient beings� Therr!fore they are confined to the limitation qfa sulyect and an olyect. Know Bud dha to be totally beyond the limitation qfsul?Ject and ol?Ject! Also do not think the pure dimension to exist somewhere above! !fin spac� which has no sup po� there were to exist a dimension comprised qfa world and its being� there is no reason_for thinking that it would be a pure dimension. !f we suppose that it existed somewhere above or below the earth) there is no reason_for thinking that human being� wht1e aliv� could not reach this place. !fwe suppose that they could not reach thisplace while aliv� there is no reason_for thinking that they could reach when dead thisplace that now is notpossible to see orexpenence. !fwesuppose that it is because qfphysi cal bodies that beings cannot reach this plac� there is no reason_for thinking that the consciousness qfa!! dead beings could not reach thisplace. !fwe suppose that it cannot be experienced by sentient beings with 263
t-o
g_ �
} g
(�
c: 17)) dr
t{ c: (t: ( l( ';:{ � ff-
( Lr
�
!-()
!=I
li
rTT ? �
010
H>r
� ir iJ
rrr
� � j({
c
jql{
010
i..t C: � c:C!'
010
iq
1:7
(lr 010
i:7
(lr
[7
c:ff-
li
1.1
(lr
t7
� j({
•
•
.l-{3
li
jql6
.
iq t:6 ( j({
.
•
iQ\6"
i.J
�
•
-;:{
IT= r'i-B �? c:C::
7
�
010
� 6 t7 i.r � }W l1 .� j({ � ? t{ j({ j({ l1 It) Ll c t{ t:T .
ir (!r
}�
lP6
i:7 1=;7?
-;:{ � l !-()
Cl£'?
•
�
Ll
•
C: � lr 1-0 C: KID
.
•
�
( Lr
(
�
to
iq c
�
i:7 �
3'"
t{ }L(
iJ
t{
i.J
iQlO
iq }L{ l(
2lC'
c:C!'
ir
010
t{
';:{
l1
p7?
i:7
�
;y ir
�
l1
(l-{3 t6'
!r?
c? !-f
l1
�
't:f
t:T
�
t-o !=" r ? !-()
ff dr Lr i:7
c:G=
-;:{ !-() �? c iq l1 1-0 C: 17)) t{ t:6 li � � � � q ? � }� � � � ;y .iq t:6 j({ It) it;" iq ( j({ 6� iq . j({ ? t:6 It) � It) t:l C: l-0 j.o r>r C: } \€ t{ t7 ;y? i.r j({ ( ';:{ � � iq } � t6' Lr i:7 :-? lt6" Lr r � 1-0 ff�? � � }l-(3 2U . } iQlf t-o 1-0 �
t:6
7: (�
q \0 N
badkarm� the beings who wouldgo there and the dimension to be reached would a11 originate_from the dualistic i11usory mind. Therifor� there is no bad karma apart_from the (duality of) sulyect and olyect. Even supposing that such a pure dimension existe� !fa sentient bein� flttered hy the two types ofself-clinging andpossessing thejive sense-doors and six a_gffregates (of consciousness) reached this plac� since the mindofthis being is impure he would beflttered by the three types ofsuffering and apart ftom the possiht1ity o/obtaining a slight temporary happines� his dualistic vision would not change and thus he would never have thepossiht1ity qfobtain ing the supreme happiness ofthe pure dimension. Therifore allthe variousperfoctpure dimensions and se!fperfocted lotus light (realms) which are natu rally endowed with a11 happiness and en;'oyments arejust the mental vision ofeach individual being. For exampl� in the dreamtime various pure and impure visions appea�; hut upon waking up (one realizes that) all these appearances have simply de veloped in one's vision and vanished in one's stat� andthat they do not exist anywhere else. In the same wa�
a11good and had concrete appearances that we 265
2lC'
ir
010
Ll Jo :1 r
u 3'" •
·
::> �
.
� i((
t-O
.-o iq
�
u
•
iinO
olo
�
li
� �? tr i:7 tr?
�
lfl))
.
C
•
6Q'
!J' ( t{
o1o
Lf 6�
tr
hB
�+£"
iq t6
�
E=!' ll
lJ
�
t{
�
i(( t7 6� �? i(( �? 1-0 ll
. .
6Q } � !7"t7 } � t{ G Q
.
'"1)
�
";:{
�
Hr
f:T
�
� 6Q;5?
�
•
'"1)
";:{
1-l
�
6�
j.o tr i(( ( t7 6l:f))
t{
�? :7
� �
7 �
r:z-- t6 } !=!--- }E!_ � � � � i(( t-0 ";:{ r:z-j ,ll } 1.{ ";:{ � rl . 6c.";:{ cr t7 6 i((7 i(( 1.{ 1-0 3'"? f:7 7
?
Lr to i:f � ff(J€ IU' !>< � 6q:� !J' tr ? E!_ iq ll � lJ lJ lJ 6 6 � � 6� ";:{ i((l() t{ l.J Lr ll t{ (� � 6� � Lr
G •
tr lJ Q"
(t6
C �
-;:r
'l-0
•
�
f � j.o61-9 } i(( �
Lf
l.J rrr t7
cr
1-0
6�
H.{
010
•
r-7"\)
t7
o1o
�
•
l{
•
� c
.
•
•
q
q:-
·
ll
lr
Hr
Q
010
o1o
•
t:T
} i((
l.(r
to
.
�
·
u i({lO
�
Lf
.
•
� c
·
�
•
KilO
u
�
.
•
lJ � � ll �t7 r:z-t{ 6 Q � (";:{ }1.{ � � � c �? i(( ? !-{ -;:r rz:� Q" . t{ tl } f.77 i(( rl f.77? t7 � tO t{ i(( � 2tt' � r:z-tO ll rz:- � u iq tr jr � � ? !"0 lJ �? 6� C 6 � i(( 3'" ? i(( � �
·
J€ p 6 ir 6 �
ll
rz:-
iq
�
'"U
� 6 � If
t-0 � ( � l-B i(( c ? t6 rz:1- m
o
t6
l-B
j.o
It) ( tl l.{
t{ �
�?
t7
�
•
c.rz:Q 61-0 .
3'"
ll
(�
lr
";:{
t{
i{ 6to 6� � � U 6i:TJ> � t{ }1.{ (lr } !-{ h.J c ? 6 � to h i � !-{ 6 i:f'v i{ } 3'" Lr i(( i{ � t{ i(( (� t7
�
1-0
·
.
j t='"\)
v
1-l
i{ } [7 t{ t7 f.77? i(( t7 � p? ? li � 1-0 Q" i(( i(( i::;..,.• r---- ? � Jl ? G� tr •
u
i((
"!' Jl
t6
/c. rl �
i((
� �
� : i((
� ( j((
Q'
� �
�
1-l
i((
6�
G Rll
�
�
have now havejust developed as ourpresent vision and there is nothing which previously existed nor anything stable about them. Therifor� becoming certain that all the inanimate and animate universe are one's own vision, folly comprehend that the Buddha which is the object qf hope and also the pure dimensions are empty (pure)ftom the begin ning! Fully comprehend also that the impure dimen sions qfsamsar� which are the oly'ect qffia�; do not possess true existence and are empty (pure)ftom the beginning! Let's consider sentient beings when they aban don their illusory bodies and wander in the Bardo. This Bardo place does not concretely exist in any direction, and the body in the Bardo has no marks qfconcrete existenceftom all the aspects qfits aris in� dwelling and disappearing, since the Bardo vi sion man!fosts_just like the apparent body and the apparent oly'ects inside a dream, and apartftom a traniformation qfall the appearances qf the bodl" place and oly'ects qf enjoyments qf the time when one was aliv� know that there is no mark qfconcreteness whatsoever to prove its true existence! 267
tC 17 (! :5 t:T 6ffi L{ tt::r j({
cr 6U1 c
Lr 1-0 � i{) I>( 1-() 1-0 �
i{) (j({
lJ
} I>{ ;o
010
li Lr
iq
;o '1-B i{)
iq
cr }� lJ
8
2" :5 ?
iq
ttl
r:r-
tb: 17 2"
�
010
010
68 lJ � t{ ? cr � ? (� � 17 cr � 6U1 cr c � ttl B:_ li tt) 61-0 � ll c (j{) tC! li 17 c l{ ? � li � cr ll � ttl li cr ll 6i:fl> 6 � cr � t{
Lr }'1-8
•
•
0I0
cr
(! lJ � cr cr c t� .br li cr 17 ? � ;::{ t{ tr .177 ? � t{ t() ( l.r 17 !7 ttl .ttl ( Lr '1-B .17 ttl .i{) '1-B j({ .tt) } li tr j({ }li (!,.(' ll � li
�
i:r'-
(j{)
ll }lr ir t7
(Lr
� ·c? t p=cr ll
t()
(lr . :-:7
B:_ �
j({ :u :::r
6C .17 c tt))) ll 010
!"0 j({ 6 J-{3
tt) i:r 6�
010
•
� .r:rttl 1-0
•
•
·
010
•
� } l{ c &8 t:() ir iq iq ( j({ � (t:(} c . . % t{ . j({ li ;::{ c t() 6cr i:r � 61-0 � cr t() j({ � c'l-B '1-8 � ( l.r 6� i{) ( .j({ i(f � m ? j({ ;::{ . 6t:T ( j{) 6 C 17 t:T � .;::{ Lr � tp j({ (lr .!,.(' ? Lr cr � cr B:_ ,t i>T � cl-B . � i{) } br j({ % i:r j({ t:() i:r *0 c 1.(7 . t£- 6b: 17 & · tl i:r c � Lr W ? c ttl :5 li ll
ir
.
010
�
(Lr
iq � ( j({ �?
1-0
�
•
� ( i{) t-0 . ttl � j({ '1-8 c t6 � ? lJ !% 6(! j(f 17 iJ � :7"1.v) t cr } ro li 6� t{ . cr li 6 � t{ ;::{ .
Lr (� (! 1>:[ �
t£-
6i0l � *0
•
•
t fl> l-B
j({ t6 l:l iq � El
t()
'1-B
•
•
.t{
t()
010
li 61-0
t :-5 } � � ir? i:r i
