Essence of Clear Light: An Overview of the Secret Commentary "Thorough Dispelling of Darkness throughout the Ten Directions"

Essence of Clear Light MIPHAM ]AMPAL GYEPA'I DORJE An Overview of the Secret Commentary Thorough Dispelling ofDarkness throughout the Ten Directions

entitled

Essence of Clear Light Translated by

Lama Chonam and Sangye Khandro of the Light of Berotsana Translation Group under the guidance of

Khen Rinpoche Namdrol

SNOW LION PUBLICATIONS ITHACA,

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YORK

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www.snowlionpu b.com Copyright© lOJO Ligh ofBerotsana Restriction: Anyone interested in reading this text must have received the empowerment of Vt'jmsatlVtlS Magical Maniftstation Matrix for the

peaceful and wrathful deities from either the kama or the tcrma tradition and must have received the reading transmission. All rights reserved. No porrion of this book may be reproduced by any means without prior written permission from the publisher. ISBN-10 1·55939-364-5 ISBN-13 978·1·55939·364·5

Library ofCongress Catafoging-in-Public,uion Data

Mi-pham-rgya·mtsho, '_lam-mgon 'Ju, 1846-191l. [ Gsa r) 'grel phyogs bcu'i mun sel gyi spyi don 'od gsal siiiii po. English] Essence ofclear light: an overview of the secret commentary Thorough dispelling of darkness thoughout the ten directions emicled Essence of clear light I Miphamjampal Gyepa'i Dorje: translated by Lama Chonam and Sangyc Khandro of rhc Light of Bcrotsana Translation Group under the guidance ofKhcn Rinp oc h c Namdrol. p.cm. Includes bibliographical references and index. ISBN·13 : 978·1-55939·364·5 { alk. paper) !SBN·IO: I·SS939·364·S {alk. paper) 1. Tripi�aka. Siitrapi�aka. Tamra. Guhyagarbhatantra-Criticism, inter­ pretation, ere. I. Chonam, Lama. II. Kha ndro, Sangye. III. Title. BQl180.G937MS7SI3 lOIO 2.94·3'8s-dcu

Designed and typeset by Gopa & Ted�. Inc.

Mipham Jampal Gycpa'i Dorje

Reproduced by permission from Hungkar Dorje, Ttmgkas in Golog, The Tangka Album ofLung-ngon MontlStery, compiled and edited by Hungkar Dorje (Beijing, China: Encyclopedia of China Publishing House, wol).

Contents

Foreword

xiii

Introduction Translators' Note

Essence of Clear Light Homage

11

Statement of Commitment

13

1

2

The Greatness of the Tamra to Be Explained 1.1 The Various Vast, Common Tamras 1.2 The Essential Profound, Uncommon Tantras The Explanation of the Meaning of This Tantra 2.1 The Vast, Common Tradition 2.2 The Profound, Uncommon Tradition 2.2. I The Explanation of the Mean i ng of the Tide 2.2.2 A Synopsis of the Crucial Points of the Meaning of the Subject 2.2.2.I An Explanation of the Purpose of and Connection to the Tancra 2..2..2..2. A Description of the Meaning of the Tamra 2..2..2..2..1 The Narrative Context: The Root Cause 2.2.2.2.2 Bringing Forth the Subject: The Contributing Circumstance 2.2..2..2.3 The Meaning of the Tantra: The Result 2.2.2.2.3.1 A General Description of the Three Tantras 2..2..2..2.3.1.1 A General Description of the Three Tantras: The Ground

13 1s

17 2I

2I

21

2. 3

27

27

31

31

3s 37 39

39

viii

ESSENCE OF CLEAR LIGHT

Revealing the Ground as the Intrinsic Nature MaQ.Qala 39 2.2.2.2.).1.1.2 How Confusion Occurs through Nor Realizing ll1ar 41 1.1.1.2.3 · 1.1.3 lhe W,1y Confusion Never Depans from the Nature 45 2.2.2.2.3.1.1.4 How Confusion Is Reversed 45 2.2.2.2.3.1.2 A General Description of the Three Tamras: The Path 51 2..2..2..2..3. 1 .2.. I The Nature of the Path sI 2..2..1.2.. 3 · 1.2.2. The Divisions of the Path sI 2..2.2.2.3.1.2.2.1 General Divisions 53 2..2..2..2.3.1.2.2.2 Specific Divisions 69 2..2..2..2.3· 1.2.2.2..I An Explanation of Generation and Completion Stages 69 2..2..2..2..).1.2..2..2..2. An Explanation of Method and Liberation 75 79 2..1.2..1.3.1.1.3 The Manner of Progressing on the Path 2..2..2..2..3.1.3 A General Description of the Three Tanm.s: The Result 93 2.2.2..2.3.2 A Specific Explanation of the Tamra of the Path 95 2.2.2.2.3.2.I An Explanation of the Various Stages of Classifications 97 2..1.1.1.3.1.1 An Explanation ofThis Exposition 99 IOI 2.2.2.1.3.1.2.I The View 2.2.2.2.3.2.2.1.1 The Nature IOI 1o s 2.2.2.2.3.2.2.1.2 The Divisions 105 2..2.2.2.3.2.2.I.3 Proving the Nature of the View 2.2.2.2.3.2.2.1.3.1 Demonstrating Mantra's View Is More I 07 Sublime than Surra's 2..2..2..2..3.2..2..1.p Provi n g the Profundity of the S ublime II 5 View of Mantra 2.2.2.2..3.2..2.1.3.2..I Individually 115 2..2..2..2..3.2..2..1.3.2..1.1 Proved as Purity 117 I17 2..2..2..2..3,2..2..1.3.2..1.1.I Proving the Way of Purity 2..2..2..2.. 3.2..2. 1.3.1. 1. 1. 1.1 Proving Appearances as I I7 Wisdom Deities 2..2.2..2.3.2..2..1.3.2..J.I.I.J.I Through the Valid Cognition I17 of Analyzing Designated Thin gs 2.2.2.2.3.1.1. 1

CONTENTS

2.2..2..2..3.2.2..1.3.2..1.1.1. r. r.I

Proved through Scripture 2..2.2..2..3.2.2.r.3.2.I.I.I.I.I.2 Proved through Reasoning 2.2.2.2..].2..2.1.3.2.I.I.I.I.2 Through Valid Cognition of Genuine Analysis 2.2..2..2..3.2..2.1.3.2.. 1.1.1.2. Proving the Subject to Be Wisdom 2.2.2.2.3.2..2.1.3.2.1.1.2. Refut at ion of Opposing Views 2.2.2.2.3.2.2.1.3.2.1.2 Proved as Evenness 2.2.2.2.3.2..2.1.3.2.1.3 Proved as Inseparability 2..2..2.2.3.2.2.1.].2.2 Collectively 2..2.2..2.}.2..z.. I .3.2.. 2.. I Directly Proving the Meaning for Fortunate Ones 2.2.2.2.3.2.2.1.p . u. In d i re c tl y Provin g the Meaning for Skeptics 2.2.2.2.3.2.2.1.4 The Purpose 2.2.2.2.3.2.2..2 Samadhi 2..2.2.2 3 .2.2.2.1 The Nature 2..2.2..2..3 .2..2.2..2. TheDistinctions 2..2..2.2 p .2..2..3 The Manner of Accomplishing 2.2.2.2.3.2.2.2.4 The Purpose 2.2.2.2.3.2.2.3 Conduct 2.2.2.2.3.2..2.3.1 The Nature 2.2.2.2.3.2.2.3.2 The Divisions 2..2..2.2.3.2.2..3-3 The Manner of Accomplishing 2..2.2..2..3.2.2..3.4 The Purpose 2.2.2.2..3.2..2.4 MaQ.Qala 2.2.2.2..3.2.2.4.I The Nature 2.2.2.2.3.2.2.4.2 The Divisions 2.2..2.2.3.2.2-4-3 The Manner of Engaging z..:z..2.2.3.2..2.-4.4 The Purpose 2..2..2.2..3.2..2..5 Empowerment 2..2..2.2.3.2.2..5.1 The Nature 2.2.2.2.3.2..2.5.2 The Divisions 2.2.2.2.3.2..2..5.3 How Empowerment Is Established 2.2..2.2.3.2.2.5.4 The Purpose 2.2.2.2..3.2..2.6 Samaya 2..2..2..2..3.2..2.6.1 The Nature 2..2..2..2.3.2.2..6.2. The Divisions 2.2.2.2.3.2.2.6.3 The Crucial Points .

..

..

.

ix II9 I2I

129

I 2.9

I 39

143 149 151

Is 3 155 16I 167 167

I 69

I 7I

18 I

185 I85 I 8s 187 197

I 99

199 199 205 207 2.09

2.09

2.I 1

213

21 S

2.19 2.2.1

z.z.I

2.47

X

ESSENCE OF CLEAR L I GHT

The Purpose 2.2.2.2.3 2. 2..7 Accomplishment 2.2.2.2.3.2.2.7.I The Nature 2..2..2..2..3.2..2..7.2 The Divisions 2.2.2.2.3.2.2.7.2.1 General Explanation 2.2.2.2.3.2.2.7.2.2 Specific Explanation 2.2.2.2.3.2.2.7.3 The Manner of Accomplishment 2.2.2.2,3.2..2.7·3·1 The Manner of Accomplishment 2.2.2.2.3.2.2.7.3·2 The Result of the Accomplishment 2..2..2..2..3.2..2..7.4 The Purpose 2.2.2.2.3.2.2.8 O fferings 2.2.2.2.3.2.2.8.1 The Nature 2.2.2.2.3.2.2.8.2 The Divisions 2.2.2.2.3 .2.2.8.2..1 Uncommon, Individual Distinctions 2.2.2.2.3.2.2.8.2.2 General Explanation of the Gal).achakra 2.2.2.2.3.2..2..8.3 The Manner of Making Offerings 2.2.2.2.3.2.2.8.4 The Purpose 2.2.2.2.3.2.2.9 Enlightened Activ ity 2.2.2.2.3.2.2.9.1 The Nature 2.2.2.2.3.2.2.9.2 The Divisions 2..2..2..2..3.2..2.9.3 The Manner of Accomplishing 2.2.2.2. 3.2.2.9-4 The Purpose 2..2..2..2.3.2.:t.1o Mudra 2.2.2.2.3.2.2.. I 0.1 1l1e Nature 2.2.2.2.3.2.2..10.2 The Divisions 2.2.2.2.3.2.2..10.2.1 General 2..2..2..2..3.2..2..10.2..2 Specific 2.2.2.2. 3.2.2.. I 0.2. 3 Exceptional 2..2..2..2..3.2..2..I0.3 The Characteristics 2.2.2.2.3.2.2.10-4 The Purpose 2..2.2.2.3.2.2..11 Mantra 2..2..2..2.-3-2.2..11.1 The Nature 2..2..2..2..3.2..;!..11.1.I The Cause ofMamra: The Syllables 1.2.2.2. 3.2.!..1 1.1.2 The Nature Possessing Four 2.2.2.2.3.2..2.6.4 .

.

Accomplishments

The Result of Unimpeded Ability The Divisions The Manner of Engaging

2.5 I 2s 7 257 259 259 261

2.65 265 269 279 279 281

2. 8 1

28I 2.87 289 293 295 295

297 303 311 313 313

3 Is

315

31 s 317 319 323 325

32.7 327 3 29

2.2.2.2.3. 2..2..1 1.1.3

333

2.2.2.2..3.2.2..1 1.2

333

2..

2.2. 2.. 3. 2..2 . 1 1.3 .

33 7

C O NT E N TS

The Cultivation of Confidence in Mantra through Profound Prajna 2.2.2.2.3.2.2.11.3.1 Abiding with the Visualization of Mantra through Profound Samadhi 2.2.2.2.3.2.2.11.3.3 The Fruition of the Conduct of Mantra through Exceptional Diligence 2.2.2.2.3.2.2.11.4 The Purpose 2.2.2.2.4 The Entire Entrustment: The Conclusion 2.2.3 An Extensive Explanation of the Meaning of the Words ofThis Tantra

xi

l.l.1.2.3.2.2.11.3.1

Colophon

3 39

3 45 34 9 3 51

3 s3 3 67 369

Glossary

373

Works Cited by Author

379

Notes

383

Index

393

Foreword

BY ALAK ZENKAR RINPOCHE, THUBTEN NIMA

This doctrine of the great secret, the Guhyagarbha 1'antra: Is the heart essence of a million wisdom v-E7 11 � (�t!L .w- if c;·� w- G!V> - E7 cr t:? it

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ESSENCE O F CLEAR LIGHT

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that are otherwise hidden within the vajra words. Hence, that cancra is referred to as "that which opens the precious vessel ofbuddhahood." This occurs as follows. The essence of the path of the vaj ra vehicle is the wis­ dom of the fourth emp owerment Other vehicles merely state "the fourth resembles that" and hint at this during the third empowerment without openly revealing it. Consequently, some Indian masters teaching these tantras assumed that the wisdom of the fourth empowerment amounted to the mere bliss of union, the mind free of attachment, the theory of emptiness, and the like. These assumptions are clearly refuted in the Com­ mentary on the Seven Aspects ofUnion,' Indrabhiiti's Proving Wisdom,b and other texts. Even these days in Ti bd there are many charlatans who disparage upadeshas that introduce the wisdom of the fourth [empowerment] by asserting that newly uniting the feeling of bliss with notions of emptiness constitutes the connated and so forth. That is why the Kalachakr-a Tantra addresses the issue of the genuine connate being illustrated, namely, the nondual wisdom kaya of unchanging bliss and emptiness that possesses the sup re m e of all aspects:·12 This all-pervasive, spacelike vajra nature that transcends the phenomena of substance and mind is clearly illuminated in that tantra [i.e., Kalachakra] itself as well as in its commentary P1·oving Wisdom and others. Since this is a sacred upadesha, it must permeate the crucial wisdom intent of all classes of tantra. It is for this reason there is the well-known quote: .

A tantra must be known thro ugh other tantras. Given that this great tantra openly reveals the crucial points of the view and meditation of unsurpassed mantra and precisely determines the genuine wisdom intent ofthe entire Vajrayana vehicle, it is the single most precious j ewel within the three worlds. This king of al l tantras possesses superb qualities such as being the pin­ nacle of all vehicles, the source of all doctrines, the general commentary on all scriptures, the great swift path of all buddhas, and the sacred goal khajot dungyl drelwa (kha sbyor bdun g;•i 'grel ba) yeshe d1·iip (ye shes grub) ' sil den (bsilldan); an epithet for Tibet d !hen kye (than skyes, sahaja); connate, coemergent ' nam kun chog den g]'itongpa nyid (mam kun mchog !dangyi stongpa nyid)

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the inner arrangement of the bodhichitta, and the secret wisdom of clear light. The extensive explanation about the manner in which this is fully endowed can be understood, beginning with the way the spontaneously present, intrinsic nature ma�4ala of the ground arises from within com­ passion and how, from that, the peaceful and wrathful mal). ir � '� 17 to }a i-8 Lr '� c;f;:"l> u '� • li ric w tt) G� if �

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"fundamental nature of the ground"; and when this is precisely realized it is enlightenment, whereas not realizing this is the ground of sa.rpsara. Since the phenomena of sa111sara and enlightenment have never been other than this nature, this is called "the ground." This unchanging and continuous nature that has endured from the time ofbeing a sentient being all the way until enlightenment is called a "continuum." By the strength of having actualized the purity of the ground, the perfected result of kayas and wisdom manifests. Given that this is based on the way things appear, it is pos ited to be "the tantra of the root cause."• The ground's empty aspect is revealed by various names as mentioned in the Mother ofthe Victorious Onesh and other texts, such as the space of phenomena, the perfectly pure absolute, the nature as it is, and so forth. In the Sutra That Reveals the Essence,< the aspect of the ground's appear­ ance ofkayas and wisdom is revealed by the term "buddha nature."d In this definitive vehicle of mantra, the truth of the inseparability of appearances and emptiness-the nature of great purity and evenness-is called "the mar;t GS' [{

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appearances. As a crucial point concerning nonduality, if realized accord­ ing to the way things abide this is the state of buddha and, if not, then this is the state of a sentient being. For example, if that which is called "the mind" were generally incapable of apprehending objects, then confusion would not be possible. It would then be impossible co realize the unconfused meaning. Since the mind is able to apprehend objects, then it is po ssible that-if the way the object actually appears is correctly apprehended-a rope, for instance, can be identified as a rope; and, likewise, due to a misleading circumstance, a rope could feasibly be mistakenly apprehended to be a snake. Both options come into the realm of possibility. Likewise, when the unceasing radiance of the original awareness of spontaneously present self-appearances is identified objectively, chen from this seed of dualistic confusion the appearances of existence will pervasively emerge. When this occurs it resembles frozen water, because whatever appears is fixated upon [i.e., frozen] due to being perceived in terms ofordinary duality, thus preventing the meaning ofgreat purity and evenness from being apparent. Since this mistaken conceptual mind is not complementary with the nature of wisdom, the truth of the intrinsic nature abiding as the ground fails to emerge; and by lying dorman t , only confusion is left to arise. Although there arc countless distinctions concerning the details of the way confusion obscures the fundamental nature, in short there are four occasions of obstruction.21 While one is awake, the cognitions of the six collections"·22 are so grossly and keenly engaged with their objects that, by fixating upon the varieties of ordinary appearances, the perfectly pure magical matrix of phenomenal existence-the intrinsic nature of the nirmaQ.akaya-is obstructed. While one is dreaming, the phenom­ ena of wind-mind appear as a variety of erratic hallucinations. By fixat­ ing upon that, the wisdom of self-appearances-the intrinsic nature of the sambhogakayab-is obstructed. During deep sleep, the move ment of the mind and mental events cease. With no recollection whatsoever, like aimlessly roaming in darkness, the intrinsic nature of th e nonconcepcual dharmakaya is obstructed. During sexual intercourse, all gross sensa­ tions are subdued by the experience of climactic ecstasy. Fixating upon • nam

she tsok drug (rnam shes ts!Jogs drug, idt/.vijiidnakdya)

b long chiid dwk ku (/IJngs JfJyiJd rdzogs sku); enlightened body of complete abundance

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and holding tha t sensation obstructs the intrinsic nature of the nondual sv:ibh:ivikakaya.• When there is perpetual wandering in confusion, the meaning of the indwelling four k:iyas cannot be known. Given that it is virtually impos­ sible for this confusion to occur without a root cause, one may wonder, "What is the root cause?" The common vehicles teach that the root cause amounts to tne mental event of ignorance. In the tantras it is taught that, due to the contributing circumstance of the arising of d ual ity, through the action of the subtle wind (or the semen), red essence, and wind­ these three-there comes to be the habit of the transference of the three visions.b'23 Even the subtle wind-mind itselfarises from original, unceasing self-appearances. It must be known that all vehicles' explanations concern­ ing the gro und ultimately lead to the ground of the Great Perfection. 2.2.2.2.J.I.I.J

The l#ly Confusion Never Departs from the Nature Third, even at the moment appearances occur, not even a particle differs from the intrinsic nature of the ground. Likewise, even while a conch appears to be yellow, because of the abiding nature of its whiteness the original color will not change. In this way, whether phenomena that include all appearances of existence are understood or not, they never waver from being the intrinsic nature of great purity and evenness. It also states in many profound sutras: Whether all sugaras appear or not, The nature of phenomena has always primordially abided as such. Thus, it is as taught. 2.2.2. 2.J.I.I. 4

How Confusion Is Reversed

Fourth, by relying on authentic, perfectly pure wisdom in harmony with the way things abide or through the deeds ofexceptional prajna consistent with that, confusion will be reversed like how light diminishes darkness. ' ngo wo nyid ku (ngo bo nyid sku); enlightened body of the nature as it is b nang siim po wa'i bak chak (snanggsum 'pho ba i bag chags) '

46

E S S E N C E O F CLEAR L I G H T

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51

The Path

Th is has three parts: 1

2. 3

The nature of the path TI1e divisions of the path

The manner of progressing on the path

Second, that which brings realization is the tantra ofthe method, or path. For this, there are three: the nature of the path, the divisions, and the manner of progressing on the path. 2.2.2.2.J.I.2.I

The Nature ofthe Path

First, by precisely knowing the meaning of the tantra of the ground, through the power of the practice that correctly engages that meaning all temporary stains of confusion will be abandoned and the fundamental nature actualized. In summary, this includes the wisdom of the five paths21 and their qualities. Moreover, in the [root ] tantra it states: Whoever masters the potency of The dharal).i " unifying the characteristics of knowing and engaging And [also masters] the root causes and contributing circumstances r h ar mature th e result Will be renowned as a victorious vidyadhara. Thus, it is as taught. Since the result is actualized either in reliance upon this way or by entering, this is a path; and this approach [ is] the method that achieves the objective. Through this, an understanding of the ground is produced, and the result is achieved through the gradual continuity of the path. Therefore, this is called a "continuum." 2.2.2.2.J.I.2.2

The Divisions ofthe Path

This has two parts: 1

General divisions

l

Specific divisions

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Third, having reached their final rebirth in existence through the power of previous familiarization and without reliance upon a virtuous spiritual guide and through the strength of the nature of phenomena and the method ofknowing the profound interdependence between the outer and inner, [the solitary realizers] realize the four twths. Then in reliance upon realizing the meaning of the selflessness of the person and partial selRessness of phenomena, the solitary realizer actualizes the state of a foe destroyer. Based on the differences in the support-namely, faculties that are keen versus dull-as well as differences concerned with accumulations on the path , here there are the two results of abiding like a rhinoceros'·27 or congregating.b Fourth, for the b odh isattvas it is asserted that, by generating the two aspects of bodhichitta: the nonconceptual genuine and the relat ive , the path of the ten paramitas28 is practiced. By becoming familiar with the meaning of twofold selflessness
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beings do not exist are based on the view and because teachings that they do exist are relative to meditation, it is therefore difficult to prove that the relative way of believing in deities is not a valid view. This would be like believing chat cold does not exist when fire is present or imagining oneself to be a lion when frightened by a dog. Since chis is the view and medita­ tion of the perfectly pure path that abandons the two obstructions''43 and brings unity with the absolute, unchanging result, views and meditations like these are as necessary as having eyes and legs.44 Consequently, medi­ tation devoid of certainty in the view and a view devoid of meditation are like looking east while intending to go west. Paths chat engage things according to the way they abide based on the two truths must begin by establishing the perfectly correct view through the valid cognition that gives rise to perfectly correct certainty. Even thinking "existing or not existing" occurs within the mind that is analyzing the conventional and the genuine. In that case it follows that, for the genuine, there would be no meditation and that no certainty could be gained through valid cognition concerning chat which is designated. These are the reasons why such an approach is extremely untenable. Thus, one must know that there are two (valid] views. TI1e first refers to con­ ditioned phenomenab ascertained through the valid cognition that ana­ lyzes designations' and the other to the nature of phenomena ascertained through the valid cognition that analyzes the gen u ine.d Moreover, it is difficult to maintain the position chat Atiyoga can be posited as wisdom and not a vehicle. Generally, both the wisdom of the path as well as the result are considered to be the vehicle. This is renowned in the scriptures in general, where it states : A vehicle is that which uplifts and delivers to a destination . . . In particular, this is the ultimate wisdom path of unsurpassed mantra, so it is the king of all vehicles; and the texts that emphasize it can be proved to be the pinnacles of all vehicles. Vehicles are taught in accordance with the levels of the disciples' minds, which is why there are so many ways to •

drib nyi (sgrib gnyis)

b cho chen (chos can)

' ta nyed chod ched kyi tsed ma (:ha snyad dpyod byed kyi tshad ma) d tar tuk chOd ched kyi tsed ma (mthar thug dpyod byed kyi tshad ma)

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E S S E N C E O F C LEAR L I G H T

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divide and summarize them. Whether divided into two, three, or more, the meaning is revealed in th is tantra alone, which is why this tantra is principal among all scriptural transmissions. 2.2.2.2.3.I. 2.2.2

Specific Divisions

This has two parts: 1

2.

An explanation of generation and completion stages

An explanation of method and liberation

Second, for the specific explanation of the path of unsurpassed mantra, there are two: an explanation of the generation and completion stages by means of their nature and an explanation of method and liberation, by means of practice. 2.2.2.2.J.I.2.2.Z.I

An Explanation ofGeneration and Completion Stages For the first, among the generation and completion stages, the first is as follows. Consistent with the meaning of the definitive view, which is not other than the intrinsic nature of the tantra of the ground, the mind adapts accordingly and engages and becomes fam i l iar with the purity and evenness of apparent existence. Here, this is called "the generation stage;' which in ocher scriptures is referred to as the "yoga of inference"; however, it may also be referred to as the "contrived path." Corresponding to the st ages of maturity in sarpsaric life, the generation stage utilizes five approaches: great emptiness, magi­ cal compassion, single mudd, el aborate mudra, and the accomplishment gathering of group formations. By means of these, the negative habits of sarpsara are purified and the results of che positive state of nirval).a are perfected, lending maturity to the completion stage.b·45 In short, training c ontin ues until phenomenal existence appears to che contriving mind as the all-pervasive purity of the wheel of the magi­ cal manifestation matrix. By virtue of perfecting the stage of generation, it is also called "the generation stage of phenomenal existence arising as the ground."< •

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lifetime in order to liberate limitless sentient beings. Such an individual will know that the path through which the ultimate result is achieved depends solely upon the vajra vehicle. Therefore, through receiving the four empowerments from a fully qualified guru, one's mind is brought to maturity. Consequently, the vows of the general and specific samaya are guarded and maintained according to their meaning. Through accurate t raining on the path of the two stages consistent with the correct view of the great purity and evenness ofphenomen al existence, the five paths will be gradu all y perfected. Initially, meditation upon the bodies of both oneself and others as the primordially pure nature of the maQ � I{ [J � G� G !'J' i6- G� i6- � !-{ tp !J G � iff ;:{,' i1'f }!=f (�j) i1'f lf � tO �( !7 tO� (lg""" �v.> G (!r- (� (� }i7 I{ G� !'( it ( !:! } � � [j" ,;,. � lFT . :-> ([{j) [j" [7 G.f:! � •• • � } if G�G � G� r:i I{ (f i2f �!6P I{:--'� G(OJ!'J'1.( OJ!-{ Gf!!J' [j" G� [7 tl-8 u � i6- OJ if �i!> if � � lr I ll- i1'f � }�) � u G � � Gf:! [j" ([Tj) [j" 19 � !7 � � iu � [{ !7 � if ut t0 � ut M f:! G 8" 06" lf }7,FI U 06" [j"

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path. This is the approach of mantra. According to the relative [aspect] on the path of sima, saf11sara is abandoned and nirvaQa is accepted; whereas, here, the path is entered by inseparably uniting saf11sara and enlightenment. Accordingly, mantra's beginning stage of the path of accumulation• is cultivated with the characteristic of the four close placements of mindful­ ness. As chat increases, the middle stage of the path of accumulation is generated with the characteristic of the four accurate abandonments.h57 As that increases, the most advanced stage of the path of accumulation is generated with the characteristic of the four legs of miraculous emana­ tion:·ss Thus, on the path of accumulation through the emphasis of study and co n templation the meaning of the inseparabl e truth of purity and evenness is comprehended merely theoretically. This is called "the path of accumulation" because the generation and completion stages are effort­ based and because of being the causal impetus for the paths of the aryas to arise in the mind stream. As the [results] of generation and completion practice continue to increase through the emphasis of meditation experience, when a general understanding of the meaning of the indicated, genuine fundamental nature occurs this is called "the path of unification."d When illustrative, symbolic wisdom initially arises in the mind stream with the first indi­ cation of the emergence of the firelike wisdom of the path of seeing, it is called the "heat" of the path of unification.' This [heat] also possesses the prajiia that realizes the fundamental nature of the inseparable truth of purity and evenness and the supportive five ruling faculties / s9 such as faith. As this increases, even though the five ruling faculties-faith and the rest-do not have the potential to become powers [in their own right], among virtuous thoughts they are the utmost; so the realization of the "peak" of the path of unifications occurs. At the time of the peak [stage], the five faculties are unable to overcome their respective nonvir­ tues. However, wh en ever clear realization of the characteristic of the five ,

' tsok lam (tshogs lc.m) b yang dag pong zhi (yang dag spong bzhi) ' dzii trulg;•i kangpa zhi (rdzu 'phrulgyi 1-kangpa bzhi, catvdmrddhipadal;) djor Lam (sbyor lam) 'jor Lam drod (sbyor lam drod) f wangpo nga (dbangpo lnga) g}or lam tsemo (sbyor lam rtse mo)

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reRection of the moon on water. The ultimate realization of the path of unification-the indicated genuine wisdom-resembles seeing the actual moon in the sky. Seeing the indivisibili ty of subject-object that is char­ acteristic of this [i.e., the actual moon] invokes the path of seeing that definitively knows the truth of the nature of phenomena and becomes realization possessing the seven branches of awakening,• such as prajfia and so forth.61 It is then that man tra's path of meditationb arises in the stream of mind, characteristic of the eight-branch path of the aryas:·62 such as the perfectly correct view of actually seeing phenomenal existence as great purity and evenness. Given that there are nine stages on the ground [of the path of medita­ tion),63 there are also nine obstructions. When the wisdom of[ the path of] learningd that serves as the antid ote to the greatest of the great [ obstruc­ tions] to be abandoned on the path of meditation arises in the mind stream, one reaches the second ground [on the path of meditation]. The other [stages) are gradually achieved in the same way. Finally, by means of the antidote to the smallest of the small [obstructions] being aban· doned on the path of meditation, one arrives at the stage of the ultimate wisdom of the path of learning and the final stage of the tenth ground is achieved. By virtue of the vajralike samadhi• of evenness with the ultimate fundamental nature, even the subtle seeds of the two obstructions will be completely uprooted. It is then that one will become fully awakened as the supreme result of the path of perfect liberation, the extremely pristine wisdom kaya of nondual, no further learning. Moreover, it should be understood that the names of the grounds con­ form to the vehicle of the paramitas, and the qualities and signs of devel­ opment are also in harmony with whatever is taught in the scriptures of siitra and mantra. In this way the presentation of the five paths is based on how the genuine clear light1 of the fundamental nature of phenomena is recognized. Consequently, it should be understood that, on the path of accumulation, clear light is merely theoretical in the context of hearing and contemplation. On the path of unification clear light is illustrative; chang chUbyen lag dun {b;•ang chub yan lag bdun) ngak kyigom lam (sngags kyi sgom lam) pak lam yen laggyed ( 'phags lam yan lag brg)'ad) d lob palyeshe (slobpa'iye shes) ' dorje ta bu'i ting ngen dzin (rdo rje Ita bu'i ting ngc 'tlzin) f don gyi odsal (don gyi 'vdgsa!)

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and evenness of phenomenal existe nce is gained. This uncommon view of mantra is proved by the lo gic of the power of fact•.n and thereby imparts an exceptional certainty concerning the meaning of the two truths.

The Divisions

2.2.2.2.].2.2.1. 2

Second, for the divisions, there are three aspects of the view that are well known throughout the classes of the Nyingma tant ras They are the view that sees conditioned p hen omen a b the view that sees the nature of phenomena,' and the view that sees self-awareness.d These three not only pertain to this context, they pervade all views as terms that enumerate the definitive subjects of the conventional: the genuine/ and the insepa­ rable two truths.s Nevertheless, at this time these three will be explained according to the uncommon tradition [i.e., the Nyingma tantras] . With respect co that, the view of conditioned phenomena includes [seeing] the world [and] inhabitants-the support an d the supportedh­ as the mal). c Ell? tF II !{> � G · itr S? e!=1 ,� w } !'£ .:;fii> rir - G� Gtf� [7j)

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Demonstrating Mantra's View Is More Sublime than Sutra's

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First, some may wonder if there is a difference between the view of mantra and sima. Concerning the mere establishment of the basic space of phe­ nomena free from elaboration as the object under consideration, there is no difference. However, since the view is proved from the perspective of the subject, there is a significant difference in the manner in which the basic space of phenomena is apprehended. If the object to be resolved by the view-the nature as it is of the space of phenomena-were not the sole nature,73 it would absurdly follow that the nature of phenomena could diverge into many aspects. It would then follow that siitra's path of seeing could not see the nature as it is. Then, it would be necessary to prove how an elaboration in excess of the elabora­ tions of the four extremes is eliminated. 1l1erefore, all learned and accom­ plished ones unanimously agree upon this single crucial point, that the nature of phenomena is directly realized through both siitra's and mantra's paths of seeing. If one thinks, "Well then, even though the object of the view is the same, the view is not proved to be more sublime;' the response is t hat, of course, this can be proved, for it is as stated [ in the Lamp ofthe Ihree

Modes ofReasoninf]: A single meaning, no delusion, a wealth of methods, freedom from hardsh ip and for those of keen faculties-by these the vehicle of mantra is exalted. ,

Thus, as taught, based on the differences that there is no delusion due to prajiia and the many special methods for swiftly seeing the fundamen­ tal nature-these two-[mantra] is sublime. In dependence upon that, the path is practical and swift, so it is therefore without hards h ip Addi­ tionally, as for the person who i s the support, mantra is sublime in that it is the province of those whose faculties are sharper than those to be tamed by the causal vehicle. Furthermore, just as a distant form can be seen with either clear or cloudy vision, thus determining the outcome of .

' tsulsum dron me (tshulgsum sgron me, n,lJtZtrayt�pradipa); Tripi�akamii.la

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Thus, as explained, lucid appearances are achieved in evenness through the direct experience of the meaning of the union of bliss and emptiness" and the union of space and awareness,b making [mantra] more sublime. Second, when the union of bliss and emptiness and the union of space and awareness are experienced as such, this perfectly pure basic space of the fundamental nature of phenomena is the aspect of awareness as kayas and wisdom that are by nature spontaneously present and free from meet· ing and parting. Since the fundamental nature is the union of appear­ ances and emptiness, according to the fundamental nature even impure appearances do not exist. As a result, within the fundamental nature of clear light, only kiiyas and wisdom appear. The distinctions of this [pro­ found view] are immeasurable and possess all the qualities of the state of awakening that are as numerous as the grains of sand on the banks of the river Ganges. This is asserted not only in mantra but also in the comm o n great vehicle. In the Uttaratantra< it states: Having abandoned all faults along with their habits, ch is stain­ less space of the Tathagata possesses inconceivable and in com· parable qualities that are as incalculable as the number ofgrains of sand along the banks of the Ganges. Thus, as this demonstrates, the aspect of the perfectly pure nature of basic space at the time of the result and the natural indwelling poten­ tial [i.e., buddha nature] do not differ with regard to change or quality in terms of their nature. Consequently, through the power of achieving lucid appearances with respect to the nature of phenomena, in evenness meditation appearances never depart from the great evenness of the space ofphenomena. Within this state of evenness, all appearances without any exclusion are free from meeting and parting. To then gain definitive cer­ tainty in the meaning of primordial purity through the exceptional cer­ tainty that arises after evenness constitutes the view of Secret Mantra. Thus, having achieved the wisdom of surra's path of seeing, the basic space of clear light is apprehended just as it is. During this equipoise, • de tong (bdt stong) bying rig (dbyings rig) 'gyii lama (rgyud b/a ma, mahdyiinottaratantrashdstra) ; Maitreyanatha

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when the truth of the great evenness of the space of phenomena i s known free from duality, there are no elaborations such as pure, impure, exist­ ing, or not. Nevertheless, by the strength of actually knowing the space of phenomena from the perspective of certainty achieved after evenness, the truth of great purity and evenness is precisely realized. The Uttaratantra continues: Having seen that the mind's nature is clear light, the passions have no true, inherent existence. Having realized the selfless­ ness of all sentient beings, your unobstructed mind sees all sentient beings as followers of the Buddha. I bow down to you, whose wisdom knows the innate purity of infinite beings. Concerning this, when mantra's path of indivisible cause and effect­ the truth of great purity and evenness-is realized, not only will there be the potential to precisely as certain the truth of the nature of phenomena, there will be buddhahood. Given that on the path of siitra the entirety of phenomenal existence is not taught to be primordially awakened as great purity, it is then impossible to see the truth by means of the path of siitra alone. On the path of siitra while familiarizing with and accumulating merit for one incalculable kalpa, the teaching that reveals the truth of the evenness of phenomena is as though hidden within its own path. Never­ theless, after an extended period of time, certainty concerning the great purity of phenomenal existence will naturally be gained. For instance, since on the three pure grounds"·n the entire universe and inhabitants are seen as pure, existence and quiescenceb are then realized to be equal. Surra's equivalent ofwhat mantra explains as purity and evenness are the two p ract ices of those who are on the pure grounds: the evenness of existence and quiescence and merging with the pure realms. Likewise, through these skillful means [of siitra] , even the m any methods of mantra that swiftly bring about buddhaho od can be actualized through their own strength. Not only that, just as it is taught in the siitras, once attaining the first ground, if desired there is the potential to achieve buddhahood after seven days. In this way there are two points that have been made, namely, the swift achievement of buddhahood through mantra versus gaining •

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ESSENCE OF CLEAR LIGHT

2.2.2.2.J.2. 2.I.J. 2.I.J

Proved as Inseparability

Third, proved as inseparability is as follows. In these ways purity is proved from the point of view of appearances, and evenness is. proved from the perspective of emptiness. In the preceding t wo explanations, it was implic­ itly established that these rwo [i.e., purity and evenness] abid e insepara­ bly as one taste with phenomena. Whatever appears as pure is empty of all restrictions, and whatever is empty is evenness free of all limitations. Arising as the various appearances of the exceedingly pure magical mani­ festation matrix, the insep arability of these two is encompassed by the sole vital essence of the dharmakaya and is the object of the discerning wisdom awareness of all realized beings. In fact, this is the tradition of nondual Atiyoga. Concerning all this, it states in the [root] tantra:

The space of the secret, vital essence is itself The actual nature of all buddhas, Including enlightened body, speech, mind, qualities, and activities without exception, Fully perfected throughout the ten direc tio ns and four times To behold the face of the Buddha is the supreme authority of all. .

And the quote continues: Self-originating wisdom occurs without a source . .

.

Thus, [the meaning] is revealed. The way ofpracticing this is as stated: The en l ightened mind ofself-awareness is emptiness, selflessness, and primordial omniscienceMastery of the mind free from the concepts of subject and obj e ct. This nature, not other than the astonishing pure land of enlight ened body, speech, and qualities, Is just as it is. ­

Thus, it is taught.

E S S E N C E OF CLEAR L I G H T

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evenness. The practice of inner mantra is declared to be more sublime than the practice ofKriyatantra due to this mastery of enlightened activity. Regarding mantra and mudra, here they are more effective than the binding and recitation in o urer mantra due to the force of practicing through familiarity and realization of their indivisibi lity with the deity. If this were not the way ofabiding, then it could not be proved that the bless­ ings derived through inner mantra's recitation and binding arc any greater than the recitations of the buddhas' dharaJ;�is and so forth. On the other hand, mantra and mudra used in conjunction with the generation and completion stages of unsurpassed mantra possess the exceptional power of blessing, demonstrated by means of unmistakably engaging with the meaning of great purity and evenness. Therefore, the subject es tablishe d through the view is based on the correct meaning ofgreat purity and even­ ness, and because of this all meditations within mantra arc proved to be the unmistaken swifi: path. Through the view of realizing the meaning of great purity and evenness, one will gain the total confidence of discover­ ing supreme certainty with all paths of mantra; and all paths sustained by this view are the perfectly pure path of mantra. This completes a brief explanation of the first topic, Secret Mantra's ultimate training in the prajfiaparamita' of the view.

z.z.z.z.J.2.2.2 Samadhi

This has four parts: 1

The nature

2

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Second, for samadhi, there are four: the nature, distinctions, manner of accomplishment, and purpose.

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states:

Whoever tames the mind that res em bles an intoxicated elephant •

sherab kyi pa l'ol ru chinpa (shes rab kyiphtl i'Ol tu phyin p.1); transcendent wisdom

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easier than before. Without losing effort, [one's] concepts will be power­ less to interrupt. Abiding with single-pointed focus is called "being with recognition" or "single-pointedness," and this is the eighth [placement] referred to as "the experience of stability like an ocean free from waves." \Vhen one abides with an effort-based focus, then attentive concentra­ tion is engaged without interruption. It is now important to focus on evenness. By increasing the state of recognition, attaining the evenness of naturally engaging without the need to apply effort is the final, nimh stage of the abiding mind. This is also called "the single-pointed mind of the desire realm;' attained through the s trength of tOtal familiarity with the preceding stages. At this point, the experience of perfection-like a motionless moun­ tain-begins. When the single-pointed mind of the desire realm is accom­ plished, it effortlessly merges with the object of focus and abides there nat ura lly during all activities. When [the mind] remains natural without thoughts, phenomena cease and the ensuing experience is similar to the mind merging with space. Upon arising from that, it will feel as though the body is newly born. Even during the subsequent-to-evenness experi­ ence, the stronghold ofattachment, aversion, and the like are so weakened that they discontinue. When clarity is the predominant experience, it may seem as though the particles that make up a pillar could be counted even though th ey are microscopic. Each of the experiences of bliss, clarity, and no thoughts will now arise. Sleep as well will be as though merging with samadhi, and dreams for the most part will manifest as pure. Although this samadhi seems to represent either truly existing or coarse tranquil stillness, it must be considered a basis for the common path of both Bud­ dhists and non-Buddhists. If this level is still not sustained through refine­ ment, then it will not become genuine tranquil stillness. How then could it ever become true seeing?' Moreover, the experience of bliss, clarity, and no thoughts has two categories, namely, either resting in the evenness of the nature as it is or not. Therefore, it is important to be well-informed concerning the crucial points of the path in order to not consider erratic experiences of the abid­ ing mind to be elevated stages of accomplishment on the path. When one becomes familiar within this single-pointed mind of the desire realm and both body and mind are functional, this is calle d "refinement." By master•

UJag tong (!hag mthong. vipashyand)

ESSENCE O F CLEAR LIGHT

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Nevertheless, many who are full of hot air make claims that, since they hold the view, they have attained the sublime path. These days it is rare to find anyone who has accomplished the single-pointed mind of the desire realm, let alone the correct accomplishment of all subtle enlightened activities of mantra! Since this is due to the lack of samadhi, chose hoping to accomplish enlightened activities and siddhi must assiduously perse­ vere in samadhi practice. In short-through chis samadhi chat pervades all topics of tamra­ the crucial point of the view is engaged, conduct occurs according to the warmth of samadhi nor transgressing this [samadhi) is samaya, and samadhi also appears as the marycJala. Possessing samadhi, one can engage in empowerment, accomplishment enlightened activities, and offerings as well as blessing mantra and mudra. When confi d ence is gained in the great purity and evenness of the intrinsic nature of phenomena, the limi­ tation of both meditation and nonmeditation is transcended. Know that to be the perfection of the effortless, spontaneous practice of the Great Perfection. In this tamra, it states: ,

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Since the nature of perfectly pure space Has the power to transform and engage with itself. Self, other, and the continuum of concepts Are perfectly pure as the supreme, unsurpassed vehicle. Similarly, in the Guhyasamdja it states: There is no substance and no meditation. Meditation itself is nonmeditation. Likewise, substance itself is nonsubstance, And meditation is without conception. Thus, chis is similar. This completes rhe reaching on rhe paramira of concentration, samadhi.

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The aggregates are permeated with vajras, and Through meditation the consciousness becomes a vajra. Thus, it is taught. In this way, by eliminating disrespect for the [seemingly] o utrageous conduct of mantra, cultivate supreme devotion with a mind that realizes these profound crucial points 2.2.2.2.J.2.2.3.4

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