Yang Ti Chris W
Yang Ti Chris W
Clear
Studies
A THESIS
SUBMITTED TO THE FACULTY OF GRADUATE STUDIES
;r;'N PARTIAL FULFILLMENT OF THE REQUIREMENTS ',FOR THE
DEGREE OF
MASTER OF ARTS
ALBERTA
APRIL, 1988
J. Wilkinson 1988
Abstract
Clear Meaning: Studies on a 13th Century rpzogs-chen Text
Christopher James Wilkinson
is thesis is devoted to a
The
teacher
Guru
Chos-kyi
dBang-phyug
in
the
thirteenth
century.
and
is
found
Hi
As
such,
the
PBD
represents
the
teachings
of
the
rNying-ma
uncontrived,
and
the
is
that all
which is non-
fundamental
state of the
duality
and
the
emotional
defilements
which arise
When
history
of
the
PBD
is
fully
discussed
in
this
The PBD
discusses
of
topics
rNying-ma school.
the
path,
Base
to
the
Buddhology
the
recognition,
vehicle.
fundamental
and
the
the
Buddha-kaya,
Great Perfection
wisdom,
the
(rDzogs-chen)
provides
an
insight
into
"treasure"
text
of
the
Acknowledgments
her
constant
instruction,
advice,
support,
well
as
as
thank
Dr.
proofreading
my
for
Leslie
guidance,
generosity,
permission
to
and
quote
Kawamura
for
his
in.
constant
manuscr fpt.
want
to
thank
the
also
government
program
like
of
where
to
express
Canada
for
studies
such
my
thanks
providing
furthered.
as
my
to
an
own
are
promoted
and
and
Table of Contents
Page
Title Page . .
Approval Page . .
ii
Abstract . . . .
. . iii
Acknowledgements .
. . v
Table of Contents.
vi
Chapter
1.
. . . . . . 1
. . . . . . . . 3
The Colophon . . . . . . . . . .
Transmission of the PBD. . . .
....
11
. . .
24
Contents . . . . . . . . . . . . . . . .
43
2.
Methodology. . .
3.
The Base .
4.
Delusion
73
5.
The Buddha-kaya. . . . . . . . . . . . . . . .
87
6.
Wisdom. . . . .
7.
The Path . . . . . . . . . . . .
....
vi
. . . . . . .
52
..
57
...
112
124
8.
Recognition
9.
Conclusion . . . .
..
. .
10.
. ..
Appendix A . . . . . . . . . . .
vii
. .
. . 149
172
. . . 200
. .
. .
. 206
. 2'10
CHAPTER 1
History of the Text
7.b. Tantra
Wl.,Dop-gsal
rGyud
in
the
Tibetan
language
path
Perfection.
of
Buddhism,
the
or
Great
Then I
in full.
text.
text.
text.
Finally I
perhaps
not
Perfection teachings.
oldest
to
describe
the
Great
the Buddha.
in
the
PBD
as
rDo-rje
'Chang..
To
understand
the
Based on this
get
an
immediate
insight into
text, as well as to see what the text itself says about the
place and time that this teaching was given,
will now
Chep-po'i rGyud
Meaning]
created
great
battle
among
the
asuras,4
bliss:
rTogs-pa) ,
whose
k5:ya S
the
force
4 Asuras are
one of the six classes of living beings . . in
Buddhist cosmology.
They are extremely envious of the
-splendors of the gods and are excessively devot.ed to battle.
For a full description seeSgam-po-pa, IbJt Jewel QrnamentgL
Liberation,
translated by Herbert Guenther;.
(Berkeley:
Shambhala, 1971), p.68.
5 Klya refers to the state of true being. This technical
term is discussed in detail in this thesis on p.I' .
who
colors,
who,
lotus
exists
in a
variety< of bodily
position,
acts
in
manner
which
,/
(Pad-ma
bDe,..gsal) .
It's
cause
is
Its
five colors.
On the
outside
it
spokes.
It has towers.
of goddesses.
is
full
dismounting facilities.
such
requisites
The
vajra
surrounded
as
fence
by
It is endowed with
dakinis
at
lotuses.
of
its
All
many
kinds.
perimeter
this
is
appears
rje
'Chang.
His
retinue,
the
unhindered.
also
[appears
as]
male
and
female
the
retinue
of
solici tators.
dGa' -rab
There
The
Pacifier
of
Purna.,
Wrath-faced
Woman,
the
.Woman,
Corpse
Eater
the
Single
the
Vajra
Crown Jewel
Shant!
with
his
innumerable dakinis.
At that time the Lord of Secrets led the
retinue
in
making
seven-fold
down before
Secrets]
addressed
the
him,
[the
Teacher
Then,
Lord
with
of
these
words:
"0, 0 Blessed
One,
kayas
dwelling
in
sel.f-perfected
the. mode
of
the
(you
.' Sambhogakaya,
are)
who
unreified
( 'gyu-ba ),
f 1 i v in9 beings:
Wben it
is near the moment of the Kaliyuga (snylqs-:ma' i-dus), the path which leads through . the
nine
vehicles
is very
lengthy.
The
five'
continuum.
Pious
a'spirations
and
I
n9S.9.)
the
sacred
instructions
Meaning,
sudden
the
instructions
enlightenment
Unreified Clear
which
of
the
cannot
be
instructionsl
the
f being','
instructions
which
objects,
(the
self-liberation no
matter
harmed
of
show
(cig,,-car)
Dharmaklya,. which
self-awareness,
(man,,-
by
8 ,',
when known
through
reading,
and
which are
the
Sanskrit
offered
is
The
translation of
English
the
ti tie
Tibetan
that
title.
have
It
is
It is
most
Dictionary,
(Kyoto:
This unusualpassa,gewhich
Jewel
OrnamentQt Liberation.
the
gods
are
It is, also
sign'iica,nt, , words
"ThllS
have I
at
one
time heard.,"
formal
10
These
are Phyag-narDo-rje, the solicitor or questioner, and dGa'rab rOo-rje, the compiler.
Phyag...na rDo-rie
'Ozin-paare
two
Tibetan
Sanskrit name.Vajradhara. 12
'Dzin-pai and
translations
for
the
and
Vairadhara (rOo...rje
'Ozin..-pa).
In order .to
PBD is a
Each
, Chang's answer.
is
immediately
impo.rtance to
apparent
that
many
subjects.
of
From
11
-IWL Colophon
Now that we know where, and, in _what company, the PBD
claims to have beentaugbt,
at the PBD's colophon.
describes
teaching
the
to
transmission
its
being-
put
of
the
into
text
from
writing.
its
Here
first
is
colophon:
Ratna BUa Halla
This Tantra 2f :t.b..Great Clear Meaping2L
Chep-mo'irGyud)
by
liberates
perceiving
it
is
oompletely finished.
Guhya
gTad
rGya
rGya
rGya/
gTad
rGya
Great
Tantra
of
secret
saored
He explained it to Guru
'Jam-dpaclbShes-gnyen.
Guru
Singha.
He explained it to
of Orgyan, Padma.
I,
Padmasambhavao-f ---Org.yan,
dur,ing
tbe
the
12
fivehu-ndred,
and-
perfect
as
things,
self-treatise
three
endowments
fldaD::Qsum.."skyes..,bu) .
It is .realized. by
teaching .'.
reco.llection.
and
is
clear
by
its
wish-fulilling,.-jewel...
This
harvest
practice,
of
encounter,
suitahle
for
It is a
13
small in learning..
My
only
earth.
Even
if
this
should
meet
w-ith
one
of
During the
pa,ssage
secret
of
this
(gsang-dam) and
of
samsara
time
for
the mind
[should
be]
given
to
the
the
Guru.
up
vow
<b!.2.)
and
the
Give up life in
No,t
everyone, has
the
fortunate
are
sake of 1 i v ingbeings .
Fearing.
supreme
the. decline
Tantra,
this
oftb1s
unexcelled
Tantra is
t-hreetreasure-troves 19ter-k,ha).
hidden
in
One is the
It is hidden
in
It
the
heart
of
Vairocana.,
will
be
One is the'
It- will be
One is in
14
the
cave
of mKba-ri
dGye-rL
It will be
Further
This is
because
The
three
Tantras
condensed .
The
8upremeTantra2.i,Clear
This is
because
and
it
generates.
all
things
is
enjoined as a self-treatise.
In this'way it is profound, so it is a Mind
Treasure and is not taught at the rank of a
FurtherTreasure.
In this waytbe meaningof,the
of
by .this;, ,so
may the,
cover
it
by
the
darkness
of
commentary.
of interpretation.
may
the
Pronounced
Transmission
it
mea,ning,
is
difficult
to
accumulations
[0
interpret
the
Make a hundred
meritJandoffer mandalas,.
15
to the>
.' examination.
May this meet with those possessing a mind'
compass!on.
and
knowledge
profound
of
,Why?
possessing,
tltYs. rGya.
Essence
like
possession!
this
has
come
into
my
By
may
the virtu&whicharisesfrom
this>
Tantra
of
all
things
The
first
is
14 PBD, p.286f.
16
,,/':-:\
'\,"'----.;/
Finally
there
is
the-- section
discussing-
the ...
the text into words,. bu,t was "it the same . text exactly that
theY"wereconcerned with?
Tbe identif,ication, of the PBBasa"treasure tf
Is most signlfioant<here.
17
The,PBD claims, to
DakinI
script is
l
strange. scribblings.
The
is
be
scrolls..
In
many
cases
the
contento a
"yellow scroll"
yellowscr.oll
the
memory
of
Uponfinding
tbi,s,. previou-slie . is
that
the
"treasure"
in
fact .a . complete
18
suahasan . image
ftheBuddba . 17
might
himself,
represent
the
"yellow
the- PBD
manuscript.. unt-il
the,
Tbere are
17 Ibid, p.77.
18 See Eva Dargyay, lb!llU.U.a Esoteric Buddhism. a%ibe.t,
(New ork:SaIMlel'"lfeiser', Inc.-,. 1978) p.7O; .pr.1-44....14':7.
Permirssio.n-to . q uote extensively from this work kindly
provided by Eva,/ Dargyay .. "
19 See this the&ls p.l,notel.
See.
EsgterlcBuddb,is.,pp.144ff, ,and 186f.
also Dargyay,
19
as
"daklnT
'here
is
no
treasure,
or . whether-
there
was
more.
Also
to
be
or
rDo-rje
, Dzln-pa..
Anotber
eatureof the
rDo-r:Je
'Chang'S
a-nswer.
progressi-onfr-omsu-bjectto
impression, that much
There
subj ect.
is
very
This
orderly
gives
the
20
The
The
Gur,Q< Chos-dba,ng.
text as we havei t
PBD,
as
there
is
It will be
21 IbI.;GreatTreasure&!scov,eries
iB:.ll.'Chps;:dbapg
.. '
Chos-dbgng bi.,g!1ier-'bVUB9 ,Chen,....,' <manu'script copy kind-ly
made available to me'by Tu'lku Thondup,Rinpoche),p,.133.,
indicates that the PBD,was, one of the first eighteen major'
treasure ,discoveries 'of Guru' Chos-dbang, <but does not
indicate,' the details of the ,discovery.
21
of the study.
some doubt> as
to whether, the
There may be
These
errors
tend
to
be
1 imitad,' however,
to errors
in'
Thecolophon
This
..
thathewrotetbePBDdown lnthe snake year . If Guru Chosdbang'discoveredthe ,.textfifteenyear,s be,fore . . revealing it
it would> have been discovered in the tige,r year.. -- which
contradict,s the-prediction in the c010phonthat .. the text
wou,ldbe <uncovered-lnthe snake. year.
This would indicate .
that thewritlngdownof the, text by sNa'ng-.donDad-seng<-- -.
rathe-r, thantbeuncoveringby GuruChos-dbang-1sthe,
revealing of the ,text'pred,icted . in' tbe.colophalh
'lb1smay
also strengtbenthesapposition"that, l,t is
....
seng himself who is thetrueauethor,ofthe<PBD, thougbhe
was gu'ided by Guru' Chos,....dbang, in his composi,t.ion., See Eva
Dargyay" . Esoteric, 'Buddhi,slft!.,
Dharmasala.,H'. P., . India:'
c'
22
"-
taughtbythehistoricalBuddha Sakyamuni.
itself, states.
that
"The
teachers
of
the
past..
such
as'
penetration
awareness
of
the.
the
Dharmakay.a . of
suddea"
-self-
which
alb
Oi.
all
23
the Dharma's,
of,
transmis's'ion.,
sacred instruction,
satra""
and,
the essenoeofthe
depend> on
the
The Theravadatradition.
Buddhawas
enlightenmen.t,
,taught:,
historical
0'"
in'
Buddhism'" holds"".that,
personage"
wbe gained'
For
are
believed
to
In.,,the
be '. i,nnu'Marable
Buddhas, . . the Buddba. Sakyamunl.being' only one .' among, them.- '
The
24PBD, p.IO.
25 See JanetGyatso., "Signs, Memory, and-H.!story: A Tantric'
Buddhist
.Joqroa1gj, t.I:uL.
International AssQciation " gL Buddhist . Studies' (Madison),
pp. 7-3L See especially "pp. 9-11. -
24
considered
The
Vajrayanaalso
upholids
the
the
qu:inte,ssential
adibuddha
.real i ty
is' referred
to
fall
Buddbahood.
in" therNying-ma
This
tradition as
PBD;
teaohing.
From, a scholarly point" of view there is little rea SOft'
shoul,d'sufflcethat a
'.
27 PBD",p.24'. ,
25
the body
as represented. by
three
kayas
are
unbindered
born. as a
By
11berated"
put
was
Intu,ltion,. I
into
the
was
true
insp11'at ion .
. Then,.
This
26
In
saw withcertainty,thetrnth . of
the Buddba.
appearance,
Then at
the
Vulture
Mountai,n> the
from' (mylHindfthugs.
Great
were released
aspects.
Awarepess29
in a
the
Cuckoo
'" gL.
27
For
explained..
secondly
of mywlllfzhal....,.
the
the,
purpo,se
0'
followers
,.yfollo-we-rs.,those
wbo
a-re
-without
the
Speak
these
Then
(en,tered)
complete
words
fo,r the"sake. of
the,
i,future! H
Thus be .spoke.
From, the Great Tantra 2L Unreified.Clear
Meaning
this
is. the
28
Tbisshort
the
character of many
hagiographies, of
The story
Siddhas
or
exposition.. of
complete nirvana.
the
PBD
was
preached> after
tn,is
for.!
is
in
,tbisi,nforma,t-ion is found.
Al though,thls biography. of rDo-rje 'Chang:cmight.lead.
32PBD,p.78ff.
See e.g. Abhayadatta#, .BuddhaJs Lions.
Siddhas,
translated
by
James
(Berkeley: DbarmaPub:lisbing.:"19-79J.
33
,Robinson,
29
the" reader
rDo-rjewas
to
believe
that> he
.thef.,i-rstbuma,n
vas
at
transmitter
of
the
Great
Eva DargyayLnthe
'B.ia.. 2.t,.Esoter Ie
.rDo....r.jewh!ch',readsas follows:
The
There
a .'. large .
was
contemporary'
i t was ,surreuaded
and"
maditatecJ,-
aboa$.,
SQdhar;majl ....togetber
the,,' ogaTantra
(rna,1....
byor-gyi....rgyud.).
ifl
30
hiim,.svA'hiengravedupon. it.
Three, times . he,
she
Whiletbis
bebeldthetbreefoldworld
born withou"t. a
fatherthewbole world
ye.td-ied,tbe
Bbiksun'I
'believedtbe ,infant an lncar,nation(sPrul-pa)
andtookhlmback into the bouse., .
All> the
to
dispute witb"the
Patfits,
the
scholars.
because of .biste,nder age.
'0
However , afterhe
;hestepped'.i'flfront..,.",
31
now
him
the,name,Praj.nabhava,
Belng"is
W.l,sdom..-"
"TheOne
V,ho'se-
very'
he, became,
fa,lRGus.,
Becaasehis"JDQ,t,her,
known
as
he-"was
Ro-langs-bde-ba' ,or
Ro....langs,...' "
he,-meditated
in;Jures
lnfidel
responsible,
space.
but"
years.
times...
the.Hlndu,bel,le-fl"
king",tbenwanted.
appear -in,
thirt:v-two
'lleret1e,nd
"He
for
<Pre,ta.)
the,
called:
TbeHindu' ".'
latter.
ascended . into
reI igious
and
the
Being
of
.
32
empowermen.t:,Cdbang,..,bskur,,) .
three
mKbal-'gro'!""c'ma,
he
an, . . index
years .
After
that
gr-oUBcl' , SI'tavana,
cremation
went. :to
where'
comes
the
many'
lifethat'he
bShes,.-gnyeft",,'the,nex:t,
follo.wing 'propheoy:
Buddbahoodgo..
to
,SitavanatJ'.
th,ilsadvice,' a'ndmetdGa,r -rab,..,rdo-r.jethere,. "
For, seventy-five-:year,s:
listened
lnthe ,Dharma.
After
'having
91v8nal1
33
Teacher
dGah-rab,...rdo-rje
appeared
i,n
surrounded
the
by
. contain.ed,therJ)zogs.".chepverses.
He di vlded
It
chen-po.
. . .36
is
possible'
historical
are
not
to
aseertain
the.
de'gree of
tlsefuli,n
providingan
insightlnto
the
Buddbist
A. If..
as a
34
Buddbist
For
tradiotton' ltself.
this
reasoni t; is
-furtherevidencebeeomesava ilable .
Tulku'repoJr'ts
Vajrasanain
Grub..,.pa.
tha,t
an
logi'c,., and
kno:wledgehe
from, a
He ,was
philosophy"
he came
was
( MaDju6r,imI't.ral.
also
expert
village
j,ust west of
Brahma,n'" known as
inSansk,rit,linguistics,
art.
known, as
' Jam,.",(ipal.
bShes-gmyen>,
It ,reads as follows :
E,oter icBuddhism".p.24,5.
35
virtuous
clear
father
andhis
intellec,t; this
wife
who were
of.
s'ODwas;.. tbe-T-eaeher
grammar.
and
.10g1cano"
other
the,
usual;,
Avalokite'.yara
prophesied:
to
appeared'"
him
and
Buddbabood,thengo to Indiatotbecremation
ground, . 80-sa4311n9"""
The
ilJ'ha .-.
Since.he tbougbt
vows
famonk,.
and
for ,three
years
-Because
36
accept-ed. him
asa
student.
belonging
to
it,
till
finallythe
master
Wben, 'rlsl-mba
,
'
the,:
/-
He gave Sriscimba, a.
He wasinvited, to
His
45
37
.. Simba it,aug'btl
who
is,. bel.ieved'
to
be,
responsible .for.thesucce-ss
of
(reigned,7SS'-97
. . . was
It isbel ieved
46 Tarthang:.Tulku,.CrystalH"irro.r.p.18,8.
4 7 Dargy'ay, Esoter iC( BuddhA,sm" .p. 245.
48 See e.g. 'Bar1:hang.TQlku.". Crystal Hiprqr",p,. 14,0.
49
The following"are some of the more well known
blograph;les..of .Padma,sambhava:: The,bKa.',.-tbaASelzbraq....U",by .'.
'Y-r.9.ya
...n .9L....ii.'n9""'pa,....
g Llngzpa . .
sGrop.-mej' by,Padma,<gLingpaioo ,;andthe,'adma"
br"by
U....rgyan' .' gLi,ng....pa<s .
biogrsapby Q:.f,Padmasambbava was' tr'ans.lated . . . tnt-e... Pre'ncb by'
Gustave-Cbar.,lces.Toussa'int, as I.dL . . IU&:t...
PadM.. (PaI'is:
Librarire'Ernes$ 'Leroux r .... " 1933), and, ,translated .. fI'om,the,
Frencb into Engllsh 'by I\e,nneth Douglas and Gwendolyn Bays as
ld.a,AdLJrbe'l!o,t:ioQ:.U 'PadmasaaIjWay8,p,>,.(Berk'e'1ey:' Dhar,ma,
Pubelishlng, 1918+ 2 Nols .
the_,Pad"a . .
sm.
:r.u.
Sh
38
val"ious
students aboutBuddb,ism,bllthld
inrive,rs
and lakes,
many'
the, sky,.
etc. 51
"These'
The,
Padmasambbava,ls' knowD-,to ,have stfdied under, a certain .'Jam-.d-pal,bSbes-gnyen,t-he You'Dejer, ',who is believed to be the
reinca,rnation ,of the tJam-dpalbShes-gnyen mentioned above. 52
;
There
tha-tPadmasambbava, ,ta-ugh1lSri5
0,,
accoul'llt. is taken-
unr.ellable
the" existil'lg
irI,
5imha
the
l:n
reliable-existing
teaching
'l'hismeans
from a, master
t-nat
,a
long. dead
disciple
ina
51 5eeTu--l'kui'Jhondup"Rinpoebe
can
direct
receive
spiritual
f""'-
39
encounter,. 55
tradition,
Suobtransmissions .'are
but
rather
are
taken
not
very
rej,ected
by' the,
seriously.
Tbe
,in
in
. transmis's4on that
PBD,
this
this
0
way"
way
but
we
are
by
lnte'r,preting
able
the,
to explain., a
the
famou,st'ransmittero. the
rHying,-ma". school,.
secondgr:ea:t> .Discoverer..-Kill9,*S.6
a-n.d',i:s .known
a,s, . the,
Thus
biography"o.f
. '.
40
,,,bls life.
Guru Chos-dbang,wa-s born: in"theyear 1212. 59
He received an
i.
At the ageofthirteenhehad'a
DakinI:.
He continued.torece ive large . numbers 0
He
prophesied" the:',
'many .
BUddhistrellg;i,o.n.
He -d1ed
58
gBang..,.phyus:;. (J(yichu-"Temp'1e-,..Paro,;
;(;yaltsen,1979). Two volumes
. Go,u, .
Bha-tan.:Ugyen-Tempal
41
gLing.,..pa
W&'S
Ratna, ....
Vithregardto
tbattbe
esoteric
T'antras
of
the
they
were
non,-qualcified
dangerous
perso,nsl.
{if
The
and their
Transl,at,ions(snaa.,..'gyur,
were,not'taken into .' the"
enthusiasm
searched
for
Vitb, .
Ratna-gl ing.,..paearnestly
t,hese
books
and,
the',oral .'
42
Hundred....Thousand ,Tantras,
(rGud....,fbumJ
in,a
Concealed",'l'reasares,
--of
the
Vajrayana
ava,ilable
for' the
wish,.,..bestowi.Dg
even,-todaythe.Tantras .
(9saD9""&ngags ""'-9Yud )
are
Q,se.of,ever.ybody like, a
jewel
(clntauni,).
He, was,
43
tral'lsmiss,ions . in"all
Ratna
of
Tibet.
edited, the
IttmdredThousandTantras
mate,rials he
compiled" in,tothe
been
tbePBO, ar,ealso
accounts
Refer-enees '
lacking,in,tbe"ava!,lable' b,istorical,
The
.Coptepts
pag.es.
'recorded
in
the
chapters .
colophons
as, follows:
2 ..
3.The,way ,0:be18g oftheBas& (p. 12).
lp.,9 l.
of
These,
The.
each
44
. the',Ba5e (p.19L
Thewayo Being
of the
Base
and" eft-titles;.
and, the
force of awarenessa,nd,the
,bein<JSlis'es:tabl"isbed '(p.49).-
45
23.
Tbecharacteris,tics
of, the
elements, and,the>'wayof,-
.theSambbogakaya (p. 61 ) .
{p;...64l.
The,words
which
signify
the . tbree
klyas
and
the.'
46
37.
The,
Buddha
the
defilements (p .76)
The
philosopbicalperspeet'ives ofthee-ight"vehieles
(p. 79).
40., The medLtations"oftheelgbt, velli,cles. (p.'82:l,.,
41. Theactlvi,tie'softhe'elghtvehicle,s (p. 84)
42.
(p ..
43.
The
vehicles;
tbe doors of
85)
together
with
questiGnsanda,nswers(p. 87) .
44.
The
recognition,of
the
tbreekayas
. l,()O"h
47
The view"
Cp.142) .
57. The final settlemen'tof the view (p . 144.
58.
The
(.p.152).
60 . The ,'applied theory of med11:at10n (p .. 157l.
61. .T,be..,.qro,unos o-rer,ror in .meditation fp. 158)
62.
65.
48
tbe words of
,teaehing(p. 182) .
72. The explanatlonofthemeaning . . .ofmed,itation. al.ong witb,,
the ,words
73.
fsignification (p .182 ) .
individual
defini,tions
of
the
vehicles
and
the
. defini'Dg' charaote.ristics(p.187) .
77.
The
superiority,
by
five
vehicles (p.191).
80.
eight
vehicles
have
error
and'
sigD'ificat1onin brief(p.197).
82.
The
, summar:y,(ofthe
49
Clearly
teaches
the
explanationofthemeaningi:o
50
(p.
226).
thete'Dperfections
Cp.228l.
1&4..
106.'.rhe".mea,n!.ng
107. 'l'heourmodeso'fattachmen,t'<lh23Sl.
108. The fou,r i,nter;mediate states (p.236).
The- cOIMd,tments,,;ofthe
ge,neral
char,acteristtcs
of
Pos-sess.ing., Perfeo,tion"
the
six
superknow:'ledgesr'i'
fo,rth,.and.the
individual:
division,,. 0,
-the
,Great.-
Posses-siag,.of.
.P erect-ion.(p .245) .
114. Tbemeaft>1;D.(jS) of.libera,tioD; and
115.
gene;r.al.assortment. of
similes
"..
toge.ther'",witban
51
causes"freedom,
CHAPTER 2
Methodology
Tbe
Tbe
To"pFesent. ,a.full
for
The' PBD.prese.nts
topics, oftencrypticall,yandincomple,tely.,.'
many secondary
These topics I
...!fhe,A,tiyo,ga.
2)
()elU64-on,.
3,.),.
T.he,
53
views
of
reality,.
sucbas, the
di,ffer,ent
Bu-Mbist
preseatingth!s-
camprehensi-ve
information,.. is
to
v.iew, a.spossibleofa
M,ygoa,l
provide.
text
that. is
as
an.,
.reader
to
be .familiar
. . , 1
"itb
.theundamental
is
able, to
draw
conclusions on . the
esater:ic
Buddhl,sm".
the
Great
Perfection
the
attention.of
modern. scholarship,.
translations of tbePBDavailable.
There are
no
F-or.thisreason. it bas .
54
itself.
unless
otherwise
,Dr
Eva;J}argyay,.has',kinclly"read,i:his ,maaascrdptin,compal'isoft"
,has
been
very
helpful
inarrivinq
at
Th,ts
su,itable
render> the
55
example,
of
what
consider
entitled' . 'Primorsiia,l<.ExPerience'"
Tibetan,.term,rig,.".paas. "the
awareness
Tibetan
its.
word
quality . ,,1
in,to,
over.-interpretive
me,thod. renders
single,
.he,n numerau,s;
"awareness."
under.standabl,e to my reader ,
wbich .it is
The
text
found
i.tse1 f
I havetranslated theter'IR:'
.I
to
gi,ve
meaning.. to
the,
speculatlons atinterpreta,tion
in, the,translator,'smind,.
the . . . intention of
provid!ng. directly
accessible ".
56
readable.
Thethema,tic analysis,of thePBDnow,follows.
The
Some
Some. will"
hopetha t , I
have
elas.ida,ted."the'
CHAPTER. 3,
TheBase
I t has
,is
u:nspeakab1e,.and,,'beyond,
[The-
Base
(!D.h.i.ll
1s uaspeakable,. a,nd
other
-g.. Santideva,
verse,i2,where,'it,
. 2. See->e
/,,,
than
this.,
so
.-.
1t
.must
be
preclaims".tbat '":fhe'>u11:i-mate.,[,ea111:y- ls
no,1:1:he' province o'f,the.,m,j;;nd" ... (dop,...dam,...plg-yi ..,..,spyod-.YUl-.mlp) .'
See alsoPBD.,.p.24.
58
spoken!
ThIs
z,tlM1stbeknown! 3
quo.tat.ion,
willingness
to
not . only
use
positive
points'
out
.language.. ', to
the
PRD's,
desc1'\ib&\ .. the
terms
to
ultima,te reality"
the Base
understanding
uses
of
u'nderstand.tng,of the
on the., ultimate
one
most
. often
level.;
depends
and
an
u.pon.an
firs.t
present. the
. positively :
Before.' the realized intuit iOD < (rtp9sJ and.
de 1 Gslon( 'khpulJo.fsamsara . and, nirvana, it
transcended. both cause .-and. conciUtlon,. '50 it
lsself-arisen. S
It
good orevilanywhere . 6
3.P8D,p.24.
4. PBD; chapters threethr.ou.gb.eight..
5.PBI>, p.13.
6. PRO,
14.
59
unadulterated,.. the,
al1 encompa,sslng:
meaning.., .,
It
is
the
uDcon.trived.mind'
of
perfect.
is
arlsesf1".omthe
dimension. 0 :
. ,a.wa1"eness. 9
The essentialrea,li.ty . (aao-"",bp)o,f.tAe.-,Base" "
,is
"RPo-dualit-y .
,,,T.be
def,iD!,tionlstha,t
Base.
Furthermore
itlathe- supper-,t
it i,s
9. PBGi' p.17.
10.,PBO"p.18.
60
of
all
It .isclea,nsedof, ...
otberthings.,
-entltiesbecause
it
exists
in
It
appearance
'0 f
duality,
for
for, it is self-arising,...
the
empty
cleanses
it
the
is. w"ltbou,t
It cleanses hopes
samsara
and
nirvana,,.,
,
so
it
is
tbe,
Dharmak3y.a .12
There i,sno,tbing above it,. so it is g-reat.
primordial.
Everything"
arises
.from,
and,
All
of
samsara
and-nirvana
is the Base. 13
It
d'ld
not
appear
,PBD,
p.23.
61
io-.pa);,.
So
it
iSi'
w.1sdollh14
It transcends, the enumeration of Rupakaya
"Buddhas, .' andeverythingar ises
and
oomes
it
is' the
Ancestcn;,
(mes-:-po l
of
all
is
cl:ear ly
and
it
is
the
u.ncDangJ:ng se1-.
So
,0,
tbeBase is.tbeself-.arislngolearandempty.
14.PBD, p.22.
15. PBD,
.16.,PBD, .p.24.
17
l8.PBD,.p.25.
62
of certainknowleage,(witb,';
regard to Itl. 19
These passages, "can; be "summarized by noting that the;
,Base istbefuftdaaaental groandof being of.al1 reality,both
conditioned'
real<lty( sarns-ara;,).
.,(n"irvana) .
It
.is,te,aaporally
sucR-manifestation,.
rea:U,ty arises.
and
transcendent. reality
.' antecedent
-to
-all
It
is,
in
fact"
the
highest.,
48.
.tbe.leveLo,f'
Adisc'lssion,.of.these
63
,
. 2 .2
.,
.
.
DharmakX,ya...
thehigbes,t
Buddha Unchanging.
Light,.
or the" .'
to as . the,
,forth.
These descri.ptions of; the Base may lead"thereaderto
reify.
it,
existent.
thinking,
that
the, Base
is
somethi,ng"
trn1"
That ls,
,to say that the Base is not an 'entity whose ex lstence ca,n be
To
gain.
an, insigbt
in,to
I tdidnot arise
the 8u9atas;,.
points 'the
PBD's"
It was no tbornfromthe
23 . PBO,p.17.
these
64
the",
inner;.
discursive .
affected
an
It. is not
individual's
path-wise
attitude. 24
It
bas
no
designation ofname< or
let basna" knowotng, .'
DO
realized
VAltioQS
"conceptualizations
and"
mark,
The;
of"delws"lofl;.< and,',
the
dbarmas.of,
,wayof,being,{ofall ,reality]. 25
It isno1:es,tab,lished atbimeJs. beginnt,n9', '
or ,end" nor ,in"the,past, or futu,re.",
It has
It is'
'uacontrl,ved"unadulterat.edessence,remaiaing
i,n, the .natural state, ,(9 n yug...ma). 26
24
. PBD,
p. 13
65
It
is
without.
thought,.
and,w.ltbout
.... ,'.
dwell,lng
. or
..
It
permanence.
OF
cessation,
bas
no
no, ,unit o r
plur.ali ty .28
The six .classes . ,of sentient. be,ingsw,!,th"
their
various
delusions.,
the
the
on
aiBe '.
the
..
levels ..
Base:,
by
not
virtue
of
no,t.entering. it.
no
It ba.s no,
PBO.. p.l5.
29.
PBD.. p. IS .
H:has Roconditions
Thus it is unchanging. 31
28.
t,t,.does,. nnt
66
tbat
statemen,ts
whether-
The
they
be .in
the
past ortbe
futu-re..
Thus the'
That is to
prooesses
the
.of
notions
appearanse,..
existence,
abid.ing,
non,-..ex.istence,
non-abiding,
they
be
essence,
experience,
non-"
from,
arising,
with
regard
to
it.
As
Base., .
The
tension
i,.nheJr'ent.in
speak.ing- '" of
the"
"The limit"lofthe.,Base}.
. Know,ledge q(shes,.-pa)canno-t"separate'
67
Ne:Be'tbeless,
Secondly.,
threedivlsions or types. 34
.and
states
they
Kaye
of.
Essentiality ..is,
pre-fou-nd,,
It is nnbinderedwisdom.
spontaneousl.,
realized., Buddha ..
It 1s
It
is
It transoends
is uftOontr!ved,
extreme,s' of exaggera,tion.aod"deprec:iation,,
68
It is Qnadul;'te-ra.ted"...lt. is.
faulty.
extremes,.. 37
Witbregard,to the- Appearanoe ofEssent;ialitytbe. PBD .
states:
Tbe
obi ect - of
Essentiality
is
Cchgs-dbyings),
.fie-ld.
the
Appear.anee.
the phenomenal
Buddha
Ithas
no cardinal no.!l,secondar,y .
direction.-
totally
dimeDs-lon.
pure
no abo,venor
the
of
It-
has.
no '. plurali,ty
nop,
. It isnota
materlal dharma,..
Whencpu-sbed."
it . equalizes
the, suppr.ession.
Wben,lifted,
it. equalizes
thear;is'ing:..
brilliantl"y, . olear."
It is
is
an, .apparent
difference; between"the
37. PBD,p.16.
38 .;<pao, .p .16
69
These two
other,.
and
thePBD is,car,eful, to
point
out
that
"The'
1),
tbeeight consaiousnesses
(gMs..,..pa....don..,..kyi..,.kun-
lsnotglossed. 41
The
the first 0.
these. 42
Base
Primordial. Meaning,
of
cannot ..' be
identified
with
In 'part,icular,,,,.,the,,PBD-,po,iDts:
Gut-thati-tlsfree' from
"t,he
41.
PBD,. p.19.
42.
PRO., p.19.'
ei'CJh,taccuMu1at,ionsof
70
consciousness. 43
It has no
subject-object
consciousness (yid-kyi-rnam-shes).
It has no
(sense]
doors. 44
consciousnesses. of,
the
five
_them 1. 45
passages,-
This
refers,
according
consciousness
Buddhism.
to
to
the
the
eight
types
of
school
of
literally translated as
Base."
In
the Yogacara
that
MB),"
Hay 1973.
71
and wbicbserves as, the . basic ground from which the other
forms. of consciousness arise. 47
tendencies..
This
ilaya.
usua,ll y . ',
is
understand" .
by
The '
it
k--,., .
step
and the
in ,thedi-rec,tion,o,;f, concept.l1a-l,lza,tion
Gaen,the'r*"
Ibid..
n,.,1.3.
72
mentionech"
counter
AlayaviiMna
to
in
the
the
Yogicara
eighth
view
or
which
puts
the'
bigbestposition. of
consciousness.
The
PBD,alsoidentifiestbe
principle of Buddhahood.
if
the
Base is
ultimate
BQddhaaood. as
wellasthe< groundo.fall
CHAPTER 4:,
Delusion
rOo-
Hable.. FamiIy,.
is
unchanging.. . It, 1s
:..Buddhahood.
The,
primordial,.
It is tbeBlessed One"tbeGr-eat
rDo-rje 'Chang.
,deluded.
listen wel1J
Previously it ba,s:never:,been,
Presen,tly it lsnetdeluded.
It is
1 PBD,p.42.
by
tbepower
it
of
meets.
its
clarity,
It
yet
74
does
t,he,. pro.found,knowledge
not . fall
lntoa
direction. is
1s
theeonvention
of
Just as
perception.
(mthgng.....,bal
separa,te
sun' for'
Just as.campbor..
. In -it betweenmedieiae.
and. poison,*",
. . Great."Appe.arance,Q-f
[its] quall.ty.
of,
2 PBD,p. 42.
awareness
or
is
75
deluded.
The. Base,,.
conceived of dualisticall'y,
this
can'be
Bot:h e fthe,se
yet,'
state of delusion.-
essence'
of
tbese
defilemeftts
is
its
opening.,. statements,
on
the
Base
tbe:. 'PBD
,proclai-ms:
['.l'heBasel becomes obscured. by such things:
as ignorance,<- :perve,rse views .. ,. fa.tthl,essness,;,-
and laz'iness, but is free from, ,the, faults o
,the,.ex,tre'lI\esof,pe,raanencea'nd cessation, ,the
extreme-s: of
eoarseawa,reness,
andsub:lect -obj,ect
(dual,ity) . 3
This poin;t bas, been ,'- expressedvery-cl-early. ,by Namkhai ,'. .,.
,Norbu,inh-j"sexpo,sition of the Great Perfectien,DlI.,Crystal
lWtu.,Ligbt: .
It Is called, the Basebeeause,itls there<
,from the
very
beg inn,lng,
"pure
and
se1 f-
76
perfected
construc!ted,.
no,t
,have
to
be
is
thea
temporarily
obscured .'. by
the
vision.
objecti.fiedas a self-ex,istent tll.ing, it is a
.state, or condition ,of being .4
These
defilements
statements
point
out
the
role
etc.
in
basis of defilement...
bases. of. defilement:,.
(UU) ,and3 )
Thebedy.{1Y..).
4 Namkha,i.Nt>roo,
5lD!ltbs.Iiut .g,. ,Ligh!, (New;
York : Routledge &,KeganPaul ,1986), p. 57.
5 PBD,p.43 ..
6 The :five, lights are ,.. azure.,red,..white, green,;, ,aDd, .,. y<&I.10w"o'
77
is
fit
to
('khEul
be
of
the
basis for
tbe
obj,ective
for
delus!onofthe mind)'
The
for,mere,
five
lights
At
first: reali.ty
is empty,.
witbout
awareness.
aspects.
-At
conceptt1'alization,
forth,., .
These
.ql'asping,
the
and"
appear
'. tendenc1e,s
as
swell
lfthey
were
At
fir st awarenes,s
1 lokers
( 'qyus}
78
of. the
From,
this
mind
,At thee,ad"
(sems-kyi-vid)
men'tal
conce,ptions
This teaches
(kl,onq).,
Intbemiddle,reali,ty arises
space.
At
the
physical
constituents,
in
,form,,'
This
teaches,
This delus'ionmay.
PBO .T'hepassage
inquest.ion
79
I,
will
explain-
the,"
characteristic
emptiness.
of.'
the
the'
Dharmakaya"
inseparable. .
from
is
awareness,
characterlstics-. .',
arisings.
of
tbe, next
momeRt, theas.pec,ts
i,ma9ination,..
of the.
Conceptual',i:zati&Dcomesforth. by grasping. to
theconditlon (o.f, emptyrealit.y J. .
At
this
cannot
be
moment
the..f,!ve
clear
due
to
natur.al
the
lights
discursi;ve
continents,
Ht . Meru,
and
the
tendencies
towards
the.
five
images.
80
The
egg. of
the
world, 10
froit, trees,
forests
born in
are
and wa,rmth.
world
the; potency
of
these,
[enters]. a
different .aeonafte.r
intermediate aeon.
the',
knowledge .
The
e99
ident.ity; of
of
tllafive
elementis'
earth;,
(of
The
.this.
That
which
has
the
ident.tty 0'
both
By the
81
Bytbe
and
female.
Fromthefonr (types of 1
the
Base
constituents 1 3
great
the
five
psycho':"'"physical
eleme,n,ts.
The 'aspect
of . the
five"
is
compl.ete,; .so
cO.nstituents;,
elements14
the
the .psycho-:,pbysical .
sense
areestabl lshed.
bases,.
and
the
82
The
untor-men,ted,
are bad.
grad.uall.y. becomes
the,
Avici(hell) .15
These passages show that from tbe-point.,oviewof thee
come into existence with tbearising,,-othe defilemen:tso .attachment . and aversionwhich hav-e ignorance- at. the-irroot.
Thus both the experiencersandobiectsof experience thatconsti:tute"
inauthentic
being.. are
aversion -towards this. bi f_ureated-reality.The PBD' does not leave off- its anaIy,s,is of delusion
with these passages,. but a,lso presents a deeper analysis.of .delusion itself.ln this analysis thePBDdlsc-riminatestwo
sorts
of
delusion:
];)
skyes.. ..,pa,'i-ma...,riq--pal 16 ,
15 PBD.,- p.-50.
bel-Is of
pAi9.
Co-emergeRt.
and
The
2)
ignorance
(lban....
igDoranceof
fa-lse
i.t... ,
16 Saha1a..,.ayidya.
This, trans-Ia:tion
Guenther, who' says. witb,--.regard. toco-emergentw'ls,dome,tthe
opposite of our term): "The literal trans lati-on , of-the
Tibetan.. term Ihap-ciq,...,skyes...,pa, (Sanskrit .sahaia) would be
'aaemerge-nae ',and --,as --,such-it -,is expl ained -,by --.Padma --dk-ar -po,
Phyaq-chen - gan..,.mdzod.- , fol-s. 29a, ff..
Essenti,all,y - it -refers to the spontaneity and. total-i.tY -of- the experience in'
which, theapposites --such, as transcendence, and.. imminence"
83
'U,t,h
regard
to
the
first
ignorance"tbe,PBD, statest
of these,
t,he c:o...,emergent.
. "Theco-emer.gentigllorance
. 1-5
The text
comes), i t is
If you ask
there
84
grasping., or
The
subtle
and
coarseconeeptualizations
toward, an obj'e.ct.
It is
in" the.,mannero!
pJ:leviou.sand late.r,moments. 22
This is to say. that with this ignoranee,tbere:'may be an
.. awareness of an object whicb is then grasped upon to be some
par,ticular . . . tbing,.bythe .imagination" ,which, has no .grasp on
the true reality oftha,t thing.
The term parikalpita.. ,(,falseimagination.) isemplo,yedby
the YogacaEa, , school,ofBuddhism,.'wnere it is, one of' the
An
21 PBD, p.45.
22 PBD, p,.. 45.
85
neGtral,
like
However ..
research..."
the
insofar
as
,'.
our
speak
of .this ,world
imagined nature;
it
a's
is
an
world
of
the
imaglnedworld.
the
rise
real
to
all
world.
forms
Thisattachment,gives
of
human-,
suffering,
and,so,o-n,.,
samsara,whicb,
the, Budd,ha declared tobefull
,
86
of
suffering.
appears
upon
Theimagined'iworld,
then,
or
From
",No.ne,theless,
'Dot
,re,al,but
is
expe'rien.t,iallyexistent. ,,24
Theaat of, going. beyond ,this ignorance" of." in.tutting.,
reality"i:nits
primorcUa,l.purity"
is. te,r.medr'.by
thePBD,
it, will
be
helpful
to
path.
This
discuss,ion
will
lay
CHAPTERS
"The'.Baddba-kaya
Beforetbisconnection
Franklin
. l
Edgerton
defines
&W,. as
"body, H
and
provides
it as both the
88
body of a
things,
i.n
w.hich
"bundle,,'. or
used
in
.the
terms
Buddhist
technical
terms
Dha,rmakaya,
Sambbogakiu,andeUrmipak'lya. 3
I-n
term
translation . of
either.
the' 'l'ibe,tan
howeve.r,
H!!' or
the
This
3l:b.Jr4.
4 Nagao. Gadjin" " 'l'heBuddha.....bod.y,"
QQ.. .
w..
(London,:'
Q;i Saraha:,(Berkeley:
89
ls:comblnedwithothertechnicaLterms,toformthe
words
CQharaaki'ya),
sPul..,.sku
CSambhQ.gaMya )"
.and
these
respectively.7
terms,
Tulku
"Ultimate
"Manifesting,,body . " 8
uses the terms
Thondup
body,"
Rinpoche
,translates
"Enjoy,ment body,"
and
Each
of
these
translations
advan-tages anddisadvantages.
of
The
kJl
or
w.a
has,
striking, point, to be
the
the
Tibetan
term" Hll,a,s
"kaya. "10
He
also
Sanskr it equivalents.
Sanskrit
Herbert
words,
for
He
they are
used as
the, work,i'neJ,,
7 HagaoGadj,in., gg..i.t.
8 Tulku ThondnpRinpocbe,
2Q.w..,
P.273-279.
10
90
(sku-gnyis)
referred
or
to
"three kayas lf
are
the
Oharmakaya
The. two
(chos-sku)
and, the
The
are
not
actually
the
Nirmanakaya.-of
.
the
three -kayasystem
spiritual
Enligh:tened.,'MincU
while
beings or
Bodhisattvas
(Bel.ngs
the Nirmanakaya,
manifests
.
of
in the
analysis
will
first
In
the
w'illdiscuss
91
an explanation of
the, three
kayas
from" ,rDo"",rje
essence
Character is.tic
Grasping-Wisdom,clea,rand
The
essence
of
.U<ftbi'-ftderedcompass ion.
The
definition
of
the
Dbarmakaya
is
.
is the
Nirmanakaya
because
it
It is
appears.
in
It 1sa1so, the
92
[formsl. 11 .
The
Buddha, is
The
Sanskrit
Tibetan as
word
Bhagavapistranslated into
das. 12
syllables,
which
me'an.
"possession"
(ldan),
and
"transcendence'"
"defeat"
Chapter
DhaFmakaya.
destroys
Death.
is
. the
It,
It
destroys
very
nature.
The
,11fe1e'5s
( sroq,,,..medJ
five
11 PBD, pp.70-71.
93
Mara
cons t i tuents.
of
The
conceptuali.za,tio'D
and tbus
thepsyoho-.physical
mind,
( BIJl.)
destroys .
the
without,
Mara
of,
Hi,rmanakaya,,,
adamantinebeing' spur.posefu1ness
of
destroys
two
the,f.iv.ewisdoms1,4
lRupa lkayas.
The.
Sambhogakaya.
the
wisdoms.
It
inspirat.ion
pO.ssesses
o,f
the
five
the. sixdbarmaso
'supernatural . perception.
1'belH,rmi'nauya
Dharmakaya
extremes,.
transcends
Tbe,Sambhogakaya.
all the
Ni,r,ma,akay,a.
tra'Dscends
1.4 The fi,ve wisdoms are discussed in this .,thesis. on, ,p.l'12ff.
94
of both samsar,aandnirvana. 15
The
Tibetan.
word
"Buddha,"
is
rendered
sangs-rgVa,s
in
ThePBD,
Dhar.makaya. removes
(sang.s)
all
the
self-clear non,,-,dua,l
The
Nirmanakaya,removes
perverse views.
It
all
and
deluded . appearance.
It
ignorance
removes
samsaraand
expa-nds
profound
The
95
the
obscurations
[.of
aversion,
PBD.
The
PBD's
usage, of
these. terms
willnewbe
existential
mode of theBase--
defined. as "profound,;
That"tbe
defi:.nedidentica;ll.y, ".
I,ndeed.. . Nagao
Howeve,r, the"PB9a,tone,
18 PBD., p .. 78.
19 See this thesis, p.67.
20 Nagao . Gad,j,in, Buddha-"k.a<Ya., .p .. 31.,
21 PBD" .p.,56.
96
ThePBD clarifies
the issue' to somedeg,ree in, stating that "at the time. [the
Dharmakaya] is not in.taited it is the Kaya of Es.sentiality.
At the time of intuition it is exactly the Dharmakaya. ,,23
This statement ." is helpful,- but also obfuscatestheissue
further,
the
and
Syabhayikakaya
the Dbarmak'i'ya..
said
to
be
identical. 2.4
presents.
correct.
On
the, , r 1sk
tha,tthe,
refers.
word. may
very
This
be
toself-referen;tlal
as
introspective
awar,eness
in
tha,t,
introspect!ve
97
aw,areness"
regard
to
therelationshlp. bet-v'een
the
three'
different. 25
between. ,the tbreek'i'yas wblchtbe PBDdescrlbes asfollows:
The Sambhogakayais multiplied through the
Dharmakaya"
and this
is
taugh,t
to be
the
Nirmanakaya.
,
Qil>.26
The .,forty-two
Sambho.gakayas
From
Dbarmakaya.
playful
Nirmanakayas
are
(' od,..,'g,yur)of
their
speech.
explain
the
the
characteristics [of.realityJ,-inciUviduallyto
thes ix di.sciples. 27
25 PBD, p:.102.
26 PBD, p.75.
27 PBD, p.69. Theforty,.,..two Sambhogakayas are, discussed in;.
this thesis. onp.
The. six disciples are the disciples
of the
The gods.. MU.tas",
98
The
PBD presents
will be helpful
divisionof
the
three kayas
that
in
. are
the '
Sambhogakaya"",Dharmakaya,
Sambbogakaya,-
N:irmanakaya .,
there
are
the
Nirmanakaya-Sambhogakaya,
Nirmanakaya-Dharmakaya,.
and
The description is as
ollows:
The
Dharmaki'ya-Dharmakaya'
from,
free
.al1
is
awareness
identifica,t ion.
is
awareness
The
wl,th
profound'"
knowledge,.
The
Dharmakaya-
is, thef1vekayas,whicbappear to
disciples.
essence,
and,compassion.
true nature,
They
See 8g8m'"":
99
,The
,families.
the
is
Bodhi,sattvas.
male
Sambhogakayaand
Nirmanakaya-Dharmakaya,
is
.
[Buddha]
the
fou,r"
The
.Sambhogakaya
is
the,
"male
and
female
Bodbisattvas.
The NirRnaki."ya-Nirmanakaya is
These,'
subdue
Sambhogakaya-,.Dharmakaya.,
discussedshortl,y.
living. beings. 29
nine
kayasexcept, the"
in
the
four
family
system.
the
central, figure
of
the lards of these five Buddha families are the ' five
This,allaws,presentation
100
"N":
D-Il.
0-8.
.............
D-N:..
S-S.
.
. . . . N-D . .
N-8. .
. S--N.
8-8 .
three
levels.
kayas as
The
they are
subdi,vided,i,nto
their
nine
provided.
for
the
other
eight
kayas
This
may
,refer
This introduces
for
the .. Dhar.makaya-Sambhogakaya,
the
to
8ambbogakaya-Dharmakaya,.the
8ambhogakaya,-Nirmanakaya....
or
,
the.'
the
Nlrmanak'iya-:8ambhogakaya.
I
The"
reader
mGst
simply
iunde:rstandthe,three kayas
do
his
or
her
best
on .w:hateverlevelthe
to
PBD
101
It reads as .foll.ows:
the
adamantine
as
This
. am
the
Thekayas such
are Sambhagaltaya-
N,irmanakayas...
as
being"
dGa'-rab
statement
informs
Nirmanakaya-
are
us
that
rDo-rJe
'Chang
is
discussed
shortly.
_......
--...
..... ....
.Nirmanak'aya-Nirmanakaya.
the
The
six
sages
are the.
samsaric existence.
according to the
1)
gods,
3)
6)
the Dhacma-kingamafor
102
the hel1s. 31
'
and compassion."
noting that
"the essence
true-nature (rapg-bzhin)
(tbugs-rjeJ is. the
true
(nao-boJ
is
is the Dharmakaya
the Sambhogakaya.
The
Compassion
essence
unadulterat.ed,
unereated,
unchang.ing."
uncontrived,
and.
na,tural1 y
pure.
the
is
sky-l ike
subject
reality,
,.
insubs,tantial ..
the
pure,
primordially
penetrating awareness.
The true-, nature is the grea,t wisdom which,
abides
which
grasp
characteristics.
It
is
'.
'
103
\111billc!lered" "just, as
,(abo,vemen,tioned ) essence.
Compa,ssion ,is
the fivekayas. 33
This quotation provides an insight into the . Dbarmakaya"
on its ,thr,ee levels.
that
mani fest'
may
the
be
level
e1 ther
Sambbogakaya-Sambhogakaya,
onwhlch
the
or
the
Buddha
families
Dharmakaya,-Nirmanak'aya,
the
the ,Nir.manakaya.,...Dha.rmakaya .
it
is
the
Sambhogakayatha,t actua.l,ly
initiates
the
Dharmak,aya
processes .'
such
is
unmanifest
and.
beyond
interaotive
conforms, wi th
the
I imitations
It
p.72.
34 PBD"
p.,6,4.
35 PBD, p. 65.
104
be,yond liimitatio,ns.
The PBDdescrib&s the origin of ,the Sambhogak;aya as
follows:
The
space
(klang)
and
Dharmakaya
reality
of
the
indivisible
as 1
islknown
The,
sprouts
appearance's
white,
of
yellow,
(myu""9u ),.
pure
red,
reality,
The
the
five
azure,
five
four'
from,',
and
the.:
center. 37
Tbi-s passage.: informs ustha;t, from the Dharmakaya, in its
indivisible
connection
with
reality
the
apparent
the
importance
self.,..
five
of
the
five
This passage
wisdoms
in
A full
105
discussion of
the
relationships- to
the next chapter .
nature
the
five
of
their
a reference to
Each of
mangala in all
its,aspects. 39
106
shall
five Buddha
as follows:
At
the
other)
center
Vairocana faces
all [the
(kun""snang,...ve-/ihes) .
Ratnasambhava,
Ami.ti'bha,.
Amoghas,iddhi..
heart.
and
;i
the
great
He holds the
identity of the,five
colors. 41
Furt-her
in
five
kayas
unchaftg,ing,
qua1itie.s,
withou,t
is
Vairocana.
He
He
is
partiality.,
so
he
is
of
Amitl'bha
41 PBD, p .. 59.
compassion
is
the
kaya
unstained
without
by
faults:
limit.
He
107
obstruction,
Amoghasiddbireaches
so
the
kaya
of
action. 42
These passages make', i tclear that Vairocanaencompasses
all the Buddhas while the different aspects of his being are
manifested as the other four Buddhas.
families
Amitabha,.
the
of
Vairocana ..
Ak.'obhya,
Ratnasambhav,a,
secondar,y manifestations
of Vairocanaasthe, central
Vajrayana
of
Vairocana.
Ak'obhya's
Ratna
is
family.
is
the
referred
Vajra
to
as
Buddha
Ratnasambha,va's
family.
Amitabha's
the
is
family.
is., the
family.
108
15 referred. to
as
manifestation . of
method.. or
skill ful means (thabs) while the consort is a manl festa tion
of profound" knowled.ge
(shes-rabl .
five
Budd,bas ]
shadow.
T-hePBDstatesthis clearly:
like
body
and
(lwi,)
its
Eachoithese
khar).
Buddhasbecomesflve 'Modalas .
#
in
which
any
particular
Buddha
abides .
This
109
Onhls1eftsits
Maitreya
wirth
his
consort
Ratnasambhava is Kamak!.
with his consort Klla.
Dhupe .. ,
On his right ,.
Dhupe..
The
consor t
of
-,
On his left sits Akasagarbhawi
th
On his
Samayatara.
On
.hisleft sitsSarvanivaranaviskambhinwithGante.
"
Yair-ocana,
the
central BUddha,.
identifiedwlth Samantabhadra"
teacher
of
the
PBD,
rDo ....rje
he
1s
not
only
'Ohang .. 41
47 PBD, p.69.
Vairocanais
,and..
110
He is self-
self-apparent,
by
himself.
self-rising,
His
own
force
and is
is not
by a gate,...keeper (sgo,...srung.). 49
e.
to that number.,
ment;ioned
consorts
make
ten.
The
If..
Buddhas
w,ith
their
eight, Bodhisattvas
with
their
,The
five
however..
that
surround,
once in,
their identities as
the
four
Buddhas
Amoghasiddhi..etc. ;
,.Samantabhadra ,and
and
once
Saaantabhadr!,
in
their
the
identities.
total
number
as
does
spir itualpractice.
appears
to
49 PBD, p.62.
be
simply
The
to
pur.pose
show the
for
this exposition,
waytbe
Samboogakaya,'
111
mandala
is
layed
out,.
The
importance
of
the
five
their
wisdoms.
remains
Nirmanakaya.
to
present
the
PBD' s
account. 0
the
are',
they
placed
on
the
Sambhogakayaas
of
the
recognition;
where
the recognition of
the
however;
Wlsdom
preceding. portions
of this
thesis.
It is a
fundamental
text.
:;J-
In
the
on the
In.
the
Base .
Theses ta tementswi 11
now
be
clarified.
Just as the five families of Sambho9aka'yaBuddhas a,re;,
sald to be manifestations of Vairocana, the five wisdoms are
said to arise from the essential wisdom which, is known as
113
are:
1)
The
wisdom" of
(chos...dbyings-ye-shes),
Ita....bu-ye-shes),
4)
The five
pbeno.menal
dimension
2)
The
3)
the
....ye...shesJ.
equality
wisdom
(mn'(am:-pyld-ye-
par i-ye-shes),
and
The
5)
of
different
aspects
of
the
Base,
abiding"
correlated
Dharmakay'a,.
Base
'pure
insubstantial
Furthermore,
abid1ng, .. wisdom
penetrating..
and
the
with
kaya
the
is
When
it
is
the,
as
the
correlated
light,
kaya
with
so when it is correlated
it
is
the
wisdom
Riipakaya.
it
is
the
When
five
PBD, p.30.
114
The
mode
of
appe'arance
lis
that
it 1
its
pure
nature
transcends
Its existential
,mode
,the
as
light
cessation.
transcends
extreme
of
definition
knowledge
.cshes",,:,pa)
is
of
that
unmistaken.
the . meaning
which
samsaraand ni,rvanaappear
this great.,
insubstantlal
abiding wisdom.
empty
the
primordial.lypure,
awarene,ss,-
it
is
Base
The
empty .exists
as unhindered. awa,reness.,.
mirror.
awareness,
empty.
the
phenome,nal..
from,
wisdom.,
and
this
This
empty
awareness,
thus" it is
itself
is
itself
is
The,
115
awareness
is
nota
'Quality.
mater ial
0001'
of Good
(shes-pa)
self-awareness
there is the
(rang=:ais""'raBg-r ig..,.,pa) ,
thus
wisdom.
A simile
for
is
like
sparkling. water-or
polished
>;mircor.
That for the equality wisdom is the. simile
for
It is
like a r iver.
The simile for the' non-dualwisdom.is that
it is 1 ikegoldand yellow.
116
simile
for
the
deed
accomplishing-
is
like. the
moon
[reflected
onJ .'.
water.
The s imlle, for
it
receive
the
identifies these
greatest
five
attention.
passage
t,hat
interrelationsh,ip
follows:
The essence of awareness exists
the . empty,
thus
as '"
it is the emptines,sw1sdom
This
empty
the
without. the
like
dualJ.,ty
wisdom.,
of
the
Awareness, is
emp,ty . and"the
2. PBD, pp.31-33.
117
equality wisdom.
essence
of
this,
and
Awareness is the
from. theperspectiv&
direction.
clarity.
direction
of
From
of
it
exists
theperspectiv.e
non--dua11ty
it
is
of
as
the
non--dual.
Fromsuch,unhinder-ed,indi,vidual.aspects it is
the distinction oonceivingwlsdom.
Alldeeds
realizing
this. meaning;,
accomplishing wisdom.
it is the deed,
Non--intuition of these
This is in order
clarity.
The
PBD.
is
generally
consistent< in
its
phenomenal
wisdom.
avers.ion,
dimens.ionand ,some,times as
the
emptiness
pride,
,and
jealousy)
are
the
3. PBD, p.lOl.
118
of
the . phenomenal
connectedwlth
,mir.ror
dimension
like
wisdom
is
ignorance.
. That .
is
aversion.
That
That
It
does state, as above, that the five poisons are the fallure
to recognize or intultthe five wisdoms, which is delusion ..
The
five
Sambhogakaya, Buddhas,.
previous chapter,
as
mentioned
in the
things
awareness,
the
arise
single
and
essence,
appear
thus
from
it
is
quality,.
Self-awareness is unhindered
so
4. Dowman,
Dancer, p.193.
it
is
It
explained as
"The
is Amlt'lbha,. e,ndowed
119
with
the
power
of
compassion.
unobstructed
profound
AmoghasiddhL
This
unchanging,
It
knowledge,
(awareness)
so is Aklobhya.
is
so
is
itself
is
The essence of
In
...med-ve-shes). S
corr-elates
the
wisdoms. 6
Vairocana
is
. phenomenal
five
the
Sambhogakaya
manifestation
dimension
or
Buddhas
of
emptiness
the
with
the five
wisdom
wlsdom;
of
the
Ak/obhya
wisdom;
wisdom;
and
Amoghasiddhi,
represents
the
deed
accomplishing wisdom.
In the discussion of the Sambhogakiya in the previous
chapter
this
indivisibility
manifests
as
of
the
thesis
real.fty
five
it
was
aBel
colors
from
the
Dharmakayawisdom
of. light..
which
in
turn
S. PBD, p.S7.
6. See' in particular PBD,pp.66-68.
120
that of a
in
the
it produces. 7
sunligllrt a rainbow
crystal
is
forth..
is
When a
proj ected
the crystal while the five Sambhogaki'yas are like the lightrays
that
issue
forth
from
it.
The
following
passage
of the
The self-
The
self,...luminescence ,of
the
all
The se1f-
clear
from
unbindered
space
as
green.
7. PBD, p.116.
8.,PBD,p! 34.
121
the
wisdoms
manifestation
of
to
the
Vairocana,
Buddhas.
wisdom
of
the
as
phenomena-I. dimension
would be azure.
white.
the
Ratnasambbava
as
theequal.ity
wi.sdom. -wou-ld
be
be green.
The
PBD
holds.. that
throughGut reality,
perceived.
In
water,
wind"
fire,
these
five
wisdoms aremanifest
particular..
the five
elements
of ear-th,
This is stated
as follows:
Flesh a-nd bones are from white light.
bile and pus are from.yell0w light,.
and warmth are from red light.
from green light.
The'
Blood
Breath is
9. PBD,. p.53.
122
The present
the
This is demonstrated-in
is
no
division
between
the
five
the
The
two
l-Rupa.Jkayas
are,
aspects.
This
wisdoms
are
spontaneously realized in
the
exposition
in
the
PBO-
reqUired
rational
have
already
five
123
the
previous
Ak'obhya,
statements
and
it
Ratnasambhav&
Amitabha would, be
are
in,
fact
Vairocana,
Dharmakayas,
. would be a Nirmanakaya.
where
are
the
principle,s of emptiness,
held
to reflect cthe
clarity,
and,
The fact that the five wisdoms ,can be seen in these two
different presentations must be taken as an-encouragement to
the reader not . to pigeon"""ho.le or relfy the five. wisdoms as
being definite "things .. "
wisdoms
in
oneself
as
means> for
eliminating
delusio:n.
First, however,
it is necessary to investigate,
the
presentation, of
the
PBD's
different. Buddhist
paths,
CHAPTER.7
The Path
In-
the
preceding
fundamen-talconcepts
chapter
have
discussed
the
It
the Great
2)
The.
"New
c. E .),
Schools" . (gsar,:",mal
which. represent
the
125
is
and
the
fundamental
difference
between
the
Old
tantric systems.
four subdivisions.
3) Yoga..-yoga, and 4)
Skt..
xina.).
School
subdivision
enumerated
text,
of
as
the
tbePBD maintains
Buddhist
follows:
Pratyeka'...buddha
1)
nine
This
paths.
The
the
Auditor
vebicle
division
2)
As.
is
The
vehicle
(which, is
also
known
as
the
Great
Perfection,
(rdzogs -chep) .
NamkbaiNorbu' has elucidated the ,status of tbeseviews
in the rNying ...maschoolvery clearly:
In the rNying ma pa school,
nine-fold
division
of
spiritual
there
isa
pursuits:
126
and
of
the
Pratyeka"..buddhas,
--
(Auditors)
Sravakas
and
of
tha>t of gods
the
and
Bodhisattvas;
and
the
threeinne'r,
unsurpassable
pr imar ily
(SP0Da
lam.);
primarily
lu);
teach."
the
the
way
the
way
pursuits
of. renunciation
three outer
of
Atiyoga"
tantras teach
purification
(sbvgnq
As a. text representing..
the
. Auditors,
Pratyekabuddha,s.,
They are
127
the
eight
views
which
go
astrological divination.
dualistic extremes.
wisdom
of
perverted,
together
self-awareness.
for
with
they
fail
and
they
are
in
the
err
meaning.
eight vehicles.
nature,
con,tent,
of
these
vehicles
will
not
only
help
A
to
the
explanation of
the
my
summary
separate
provide
of
statements
a
concise
these
statements
have
gathered,the
into
each
vehicle
from., every
4 PBD, p.SO.
S
Chapters 39, 40,. 41, 42, 43". 70, 76, 77, 79, and 80 of
thePBD are devoted to discussion of the nine vehicles.
128
every
vehicle
with
every
topic
presented,
yet
there
is
ha,ve
Further,
view
is
perverse
intuition.
because
it
selflessness of individuals.
intuits
the
The pract.ice is
The -attainment is
it is accomplished through,
My explication of the nine, vehicles relies entirely onthe PBD.For a summarized account of the nine vehicles see
Tucci, Religions 2i. Tibet,pp. 7-6-87.
6
7 .
p.l8L
129
the
four - [nobl.e,]
truths.
The
resul t
and,
pairs
eight
units
is
f the
such
as
Arhatship.8
The
graspable
is
clearly
the
relative
truth ( kun,,-rdzob) .
truth
be
{r
(don..,.dam)
to
atoms. 9
Those
meditate
who
espouse
in
conception
this
the Audi,tor
way:,
toward
their
They
own
[vehicle]
generate
body,
the
the
is
risky,
decomposed,.
of
longing
decaying,
rotten,
a,nd
constituent of form.
the
psycho,""'physical
8 PBD, p.188.
The fo-ur pairs are the, same as the eight
units'.
They. are the attainments of Stream Winner (Srotl'apatti),
Once
Returner - (saktdagimiQJ,
Non-returner
(Anlgl"min), and Arhatship.
is subdivided
intotheobta,in,ing,ofthe state and, theen;Joyment of."i ts
fruits, wbichmakes a total of four pairs or eight units.
See
Etienne
Lamotte,
Histoire
Wi. Boud4hisme' Indien..
(Louvai,n: InstltutOriental lste, 1976), -.p. 51.
9 PBD,. p.. 80.
130
particalarsof
that
sexual practices.
Theyg!ve up killing.
The
practice
of
avar iciousness,.
the
mind
is. free
harmfulness,
and.
The
from
perverse.
concludes
the
PBO' 5
remarks
on
the
Auditor
follow:
The
de finit.ion, -of
the
name
of
the
10
PBO,
p.82.
consciousnesses
of
co,nacio'usness"
11 PBO, p.84.
12 PBO,p.85.
The
the
six conseious,nesses
are
the
five
senses .and
the
"mind,...
131
other teacher. 13
The
view
of
the
Pratyekabuddhas
is
so
Pratyekabuddhas are
superior to the
Aud.itors.
realm ofdharmas
activi ty
(chos...,.khams).The
is superior because
living,
purpose
it enacts
'beings
by
the'
some
The resul t
because
it
is
is especially superior,
like
parrot
or
rhi-noceros.1 5
Tbe
v lew
certainly
posited
realizes
by thePratyekabuddhas
the
selflessness
of
13 PBD; p.187.
14 PBD, p.182.
15 PBD, p.188.
132
single
[Pratyekabuddtlas 1
direction.
hold
who
espouse
the
Pratyekabuddtla.
first
one
finally
meets
They meditate
ignora,nce at the
with old, age
and
death. 17
forehead,
then
hold
the
o,f
mind
on
a .white
it
skeleton
in
full
size.
Then
they
fruition
are
obtained, . like a
parro.t or a
16 PBD, p.81.
17 This refers to the twelve-fold chain of interdependence.
See
Robinson ans: illill,ardJohnson, .:J1.Wl....,' Buddhi;st. '
ReI i9ion, (California, =, pickeason ,Publ isb'lngCo. ,1977) ,
I if..
f
31 ... 34. '. ''''''f.
pp'.'
..'\,t,
<;
18 PBD, p.82.
19 PBD, p.8,4.
133
concludes
Pratyekabuddhas.
the
The
PBD's
vehicle
statements
of
the
on
Bodhlsattvas
the
is.
explainedasfo1-1ows:
The
definit.iop,of
Bodhisattva' is
renu,nciation,
that
the, name
of
[Bodhisa.ttvas]
the
pas,se.ss
Bodhisattva
,Pratyekabuddha.
l.t realizes
The practice
the
purpose
is
super ior
to
the
immeasurables. 23
others]
by
it enacts
the
four
ten
20 PBD, p.8S.
21 PBD, p.l8?
22 PBD, p.l82.
23
The four immeasarables are benevolence, compassion,
delight, and. equanimity.,
See Sgam...po-pa, Jewel,Qrnament"
p.234.
134
perfections. 24
because
result
The
it mounts
the
is
snperior
(kun-tu- 1 odJ.25
The view of the Bodhisattva is the view
free from the two selves [of individuals and
of dharmas)
and es.pouses
the.properway.
truth is not
belittled,
i11ns10n
like
dream
or
for
example.
in
this
way:
(sems-nyldl,andself-clarity.
They
practice
of
the
24
Bodhisattva
is
the
25 PBD, p.189.
26 PBD, p.8127 PBD, p.83.
135
Tbenext
six levels are the vehicles of effect, because they take the
resul,tof
the
definition of
is
the
planets
and
the
co,nstellations. 32
The view,,ofthe KrTyais. so called because
28 PBD, p.84.
29 The ten stages of the Bodhisattva path are described in,
Sgam,....po-pa, Jewel-- -o.rnament,
30 PBD, p.85.
31 PBD, p.196.
32 PBD, p.187.
136
[its
propounders1
families
are
in
posit
that
the
three
ultimate
iIl'7 view
the Bodbisattva.
is unborn and it
(W;Jsg,);wbich is relatively.
it
purity. 34
enacts
the
three
kinds
of
f:{c
/'
it . is .accomplished
throughthe
skillfalness.,. transformation,
(bv.iu-::-rlabs).
and
doors
of
blessings
result issupe.riorbecause
accompanied by
muttering
(i..s.Qs),
meditation independent .. of
and accompl.ishment .. ,of .
slddb4 after appropriate servlce(
'
Systems .. ,p. 159.
137
three families. 35
The Kiri.ya view
is
the
without
non-conceptual
birth, or
emi .."rtgg)
cessation.
,which
is
It views the
Those
who
espouse
meditate in thisway:
the
Kr iya
vehicle
Afterthe..gods . of the
External..
(rdzas).38
The perfection of the result of Kriya is
the .reason, for
their
v iew
and meditation.
138
doors.
mount
the
level
of
tDzin-pa. 39
This conclude,s the PBD-ts comments
0,0
Kr iya-yog'a "The
The PBD,is
",
their
view
is
turned
downwards
from
above. 40
The view of the Upaya-is so called because,
is
superior
with
practice
the
to
because
master
the Kriya.
1
('The
and
is superior because
servants.
The
it enacts the
39 PBD, p.85.
40 PBD, p.187.
41 PBD,p-.182. This may refer to the two forms of practice
in the Carya Tantra, which according to Mkhas Grub Rje are
Yoga with images and Yoga wi thout images,. BuddhiSt Taptrig .
System,pp. 207-215.
139
superior
because
The- attainment
it
is
accomplished
tWl1>
(42)
,""",,'
'i
"I
from
is
from
free
cessation.
It
views
the
birth
two
and, '
types,
of
It
great
concludes
bliss. 43
the
>";;'1 .. . /
natural state ' (rnal '-ma),
meaning.,',of which
i' ,f
is tlhefauramiliesofBuddhas .44
Those
nerve
who
use
channels
words
(r!&s.)
to
of
posit
the
the
mind
seven
are
43 PBD, p. SI.
44 PBD, p. 187.
45 PBD, p. 182.
The view,
140
is
superior
because
it
views
the
relat!ve
it enacts
The
attainment .is
super lor
it
is
this
way:
enlightenment
After
the
five
aspects
(byana--chub""'rnam...,lnga)
of
have
49 PBD, p.83.
The five aspects of enlightenment are
nowhere detailed in the PBD,nor does there appear to be an
available external reference.
The "thirty--seven" mentioned
are also mysterious in this regard.
141
.tbef0ur.thusnesses
50
The result of ,the Yoga. is that the thirtyseven are actually perfected by the blessing
(bYip""rlabs)
practice,
view, .
of
and
the
meditation,
and
kayas
are
three
completes.
vehicle.
The
the
PRDf s
elucidation
be.ginningwiththe
of
".
..-".- ..
the
three
of
the
inner
Yoga
tantras,
follows:
discus,sion
-,
is
Meditative
it
chiefly
absorption,
the.
uses
skillful
three:
means,
and
The
forty-two
fifty-eight
(peaceful
[wrathful
deities)
deitiesJ,
etc.
and.,
are
52 PRO, p.187.
53 PBD, p.l8!.
54 PBD, p.182.
The peaceful,and wra,thful deitle,s ,are
described in France sea Fremantle and Chogyam 'l'rungpafs
translation of Karma Lingpafs Tibetap
2i
Dead,
(Berkeley:Shambhala,1975),tbroughout.
142
I'
ways.
one's
own 'body
victor ious
because
as
one.
it
the
The
enacts
mandala, oftha
practice is superior
the
purpose
of
living
is
through
both
profound knowledge',
skillful
means
and
propounders'
view}
is
also
unborn..
goddesses..
meaning
The
elements
from the
Mabayoga
is
types
of
away
they
meditation of
widely-diffused
after
the
three
the
that
meditative
create
tbe
55 PBD, pp.189-190.
56 PBD, p.81.
thesis, p.81.
143
'byams)
peacefnl.and
.wrathful.
[dei-ties].
practice
reaches
of
the
the
Mahayoga
is
action
the
perfected,:
realized
Great.
Mudra
has
already
(its practitioners]
-on
the
eleventh
been
are actually
level
of
Total
Light. 59
Tbis concludes; the. description of the; Mahayoga.
Mahayoga
while
the
Anuyog8. is
(rdzogs.,-rimh 60
known
as
the
stage
of
perfe.ction
The.description.ofAnuyoga follows:
57 PBD, p.83.
58
The
PBD, p.84.
59 PBD., p. 86.
60 PBD, p.l89.
61 PBD, p.187.
144
The
Anuyoga
is
like
man, and
woman
performing intercourse. 62
expressing.
Words
perfection
gene,rationandwordswhich
without
speak
of
the
ways.
The
view
intui ts
that
the
wisdom
are
superior
is
superior
dimension of
The
because
it
enacts
dimension o,fenjoyment.
because
it
reallty
and
pra<:tice
is
wisdom
in
the
The attainment is
five
psycho-physical: constituents,
the
Tbe,.re,sult,
that
after
they
have
left
behind
62 PBI), p.l8!.
63 PBD, p.l82.
64 PBD, p.l90.
145
ea.}
instant.
branches
of
divisions
After
meditative
concentration,
the,
of
dimension
two
aspects
the'
without duality.66
/
abide
It
146
. the
PBD
rej ects
as
meaning. (drana=4on)
representing. only
the
interpretable
The ninth
level
level
of
.Buddhist
definitive.
Atiyoga
As
its
teaching
that
the
PBO
holds
to
be
discussion of this
level
receive-smuch' more
the
methods
recog.nition
thematic
statements
of
reaching.
(Uao..,..sprodl.
study . I
wlll
spiritual
In, the
present
In
flnal
awareness
or
chapter of tbis
summary
of
the
PBD's
and
PBD's
statements
regarding
the
Atiyoga
the
primordlall:y
[are
perfect
non..,..duaI
withl
Buddha,
the
the
in
147
- 6..8
Dharmakaya
The Atiyoga is like a great, garuda soa,r ing
in the sky.69
Words
expressing
the
transcendence
.of
the
spontaneously
refer
to the view of
realized Buddha,
etc.
is superior
to theAnu
in four
and.
Dharmaka,ya .. Buddha.
because
the
Dharmakaya.
The
world
as
the
purpose
through
enacted
the
the
of
living
beings
blessing
of.
attainment
is
is
the
super,ior
the
levels
beginning;
at
the
70 PBD, p.182.
71
PBD, p.190.
148
the
reader
to
level
the
of spiritual
This
for according
the
PBDi t
is
only
the
to
comprehend
the
meaning
of
non"...searching .
The
CHAPTER 8
Recognition
so how
is
it that all
so how is it that
this?
beg rDo-rje
150
question
fundamental
,everything
realize
strikes
problem
is
in Great
naturally
it?
right
rOo-rje
at
the
heart
of
Perfection philosophy.
the
If
on .in
del us ion.
As
remedy
for
this
intuitive
the PBO
It is with
of
language.
the
recognitions
will
not,
it
therefore,
resorts
yet
in its
to
cryptic
present
extensive
2)
eight consciousnesses,
5)
The
3)
1)
The five
times,
6)
4)
The
The
four
1 PBD, pp.86-87.
151
delusion.
be release
from
itself.
This
is
expressed
clearly
in
the
follow ingquotation:
There
is nothing to do
for
the sake of
in
the
present,
and
is
unsought.
II Recognition
The
one I s
Q.L :tb!l.
UK Elements,
is. to recognize
elements.
and sky.
radiant
and
defiled
aspect.
The
radiant
aspect
of
the
W-ith
3 PBD, p.123.
152
from
this
delusion.
The
five
elements as hypostasis. of
out
that
real i ty
is
di fferentia ted
between
the
consciousness
world.
The
combinations
and, awareness,
true
of
light.
phenomenal dimension
conceptualizations
brought
into
concretized
objects
of
This
the
the
internal
five. senses
isreferred,to
as
are
the
It is w,hen.d'iscu:rsive.
based
play
into
which are
on
that
real
SUbject/object
the
entities.
duality
external
world
Reality
itself
are
becomes
is
both
reality
there
is
no
dualistic
internal."
There
is
no
reificatlon
process
whereby
the
spreading
conceptualizations
forth
coarse
of
discursive
defilement
is
cosmos)
down
to
rocks,, bits
of
153
Thus it is
Thus it is coarse.
rUbbing
aeon on down to
sticks
together
conceptualization
is
Thus it is coarse.
thecrossed-vaira
spread
the
spark of
discursive
forth' as
fire.
by
discursive
conceptualization
wind.
Thus it is coarse.
as
by
is a
This
intuiting
the
true
5 PBD, pp.92-93.
154
The
second
recognition
is
that
of
yet
(rig.-pa).
the 'PBD:
In the teaching of instant eni ightenment,,,
awareness and the Dharmakaya are taught as a
single essence.
It
clear.
This
in
pure
self-
of
perfectly
The
the
five
lights arise as
arising five
comprehend. the
wisdoms.
three
kayas;
the
These
the
6 PBD, p.lOO.
7 PBD, p.96.
155
subtle
and
coarse
de filements
the,
forth
as
[This ig.norance 1 is
coarse
discursive
coarseness.
obscured,
and
the
particulars
of
i tsel f
the
is
non-
The
recogni tion
are
of
the
Sambhogakaya
and
Nirmanakay.a
which are
8 PBD, p.97.
156
the
meaning
without
of
the
defilement
Dharmakaya
and
which
pure.
The
is
five
thus
it
comes
forth
as
the
kayas
of
the
five
of
subtle
the
longing.
is
Sambhog.akaya.
(ma-ster)
obscuring
the
subtle
It
is the
defilement
of
kaya
th e1rmana,
N" -
very
with
words:
The arising. of the spontaneously realized
9 PBD, p.98.
10 PBD, p.98.
11 PBD, p.99.
these
157
luminescent light
awareness,
the
Sambhogakaya.
is
the
the
kaya
of
the
force
of
light
and
awareness.
six sages. 12
informs
This> passage
us
that
the
Ni.rmanauya. is
the
beings
of
samsara.
This
conform! ty
to
samsaric
Sambbogakaya,
the
PBD
does
not
present
any
direct
with
the
intuition
of. the
Dha,rmak.'iya
will
come
full
that
with
the
intuition
yet
continues
to
of
the
Dharmakaya
remain in
the .world
of
158
this
sense
that
practitioners may
find
their status as
N.irmanakaya Buddhas .
actually
present
in
the
body,
this:
At the time the Dharmakaya is recognized
the three kayas are recognized.
why,
the
realized,
three
kayas
therefore
the
spontaneously
un-intuited
speech
(lwi,;),
At the
(Ud).
are
If you ask
three
(1l92Sl),
and
If '.
you
is
ask
why,
it
is
because
it
spontaneously realized. 13 .
It is
present
Herber t
the
definitions
Guenther.
of
the
three
kayas
offered
to
by
13 PBD,p.lOO.
159
"Dharmak'aya
is a
experience of Being
term for
the
(Ull)
it
would
detract
from
content
in
its
it to
other contents.
'Ineffable'
to
therefore does
through,
Nirmanakaya
(longs-sku)
Sambhogakaya
(spru1-sku) ,
both
of
and
them
empathetic
Being,.
delight
Nirmanakaya
in
Dharmakaya
'expresses'
or
this
Being-as-such
in
which
a1.1
that
is
160
Dr. Guenther does not employ such terms used in the PBD
as "awareness," "light, "luminosity," etc.
Yetbisempbasis
experience
of
perso.n
is
exegesis.
It
five
wisdoms
represent
the
emptiness,
clarity,
non-
Non"","recognition is the
to
distinguish
them
from
the
five
poisons.
This
1S PBD, p.10l.
161
which
hold
one
in
samsara. 16
When
there
is
of wisdom.
fourth
recognition
is
that
of
the
eight
consciousnesses.
sense
the
faculties,
mental
consciousness
(Yid-kvi-rnam-
the
chapter
on
the
Base,
the
Total
Base
which
gathers the many things was identified with all eight of the
,consciousnesses, while here -- at the point of recognition - it is identified only with the eighth consciousness.
The
PBD
explains
the
functions
of
the
is
Attachment
beautiful
seen as
and
aversion
are .born
towards
five
162
etc.
They
are
grasped
the defiled
firmly
by
such
chags) .
mental consciousness.
data
five
in terms of the
defiled
poisons.
163
do
not become
until
This
In
the realm of the defiled mind the poisons come into play,
and it is here that grasping at a true identity or "self"
less
then an understanding
The delusion
The
is
inconceivable
18 PBD, p.l04.
19 PBD, p.l05.
20 PBD, p.l08.
for
an
ordinary
person.,,20
164
Nonetheless
it
provides
teaching
on
this
subject.
The
the
knowledge
of the
three times
is
future
meets
with
the. past,
and
the
This
recollection
adventitious.
cuts
off
the
is
and
the
knowledge
conceptualization
that
are
The knowledge
and
conceptual-ization
present is generated
five senses.
The adventitious
of
the
2lpBD,. p.109.
forth the
165
three
times
which
grasping,
are selfless,
uncreated,
uncontaminated,
from
uncontrived,
self--arising,
free
a-nd
abiding
is wisdom. 22
This passage represents the teaching on the three times
in full.
E.2Ju:. Recognitions
The
Thisrecognitiondiffers
In
this teaching. the PBD uses what it calls "the four signs of
(mtshon-pa .1 i -brda)
signification"
These
are:
1)
to
recognitions.
student
in
order
to
teach
each
of
these
suitable
teaching),
22 PBD, p.I09.
student,
receptacle
listen
to
[for
me!
the
This
166
mirror
of
truly
the
the
mind,
this
Dharmakaya.
known?
Just
interior
to.
as
a
sel f-awareness
crystal,
How
there
is
no
the
must
known
exterior or interior.
not
this
be
exterior
or
must
crystal,.
be
is
Dharmaki'ya. of
to
have
no
or
back.
penetrating
undefiled;
Jus.t
clarity
pure,
as
the
crystal
has
Dharmakaya.
is
and penetrating.
Just as
in
inner
clarity
penetrating Dharmakaya.
inside
the
this
[crystal),
so
the
two
R"iipak'ayas
on
the
The
167
yet
reality
is
appearance
the
mirror
is
pure
and
clear.
of
an
image
pure
and
Just
inside a
clear,
as
the
mirror
is
kayas
in
is
speech on the
Nirma9akaya,
the
as
the
Family,
mirror
of
listen to this!
lamps
clear
which
as
mirror,
the
five
kayas
the
wisdom
is
clear
in the
face
is
of a
of sigRs(rtags,-kyi-yeas
light,
the-
as
Nirmanakaya. 25
The
Ma,
Lord
of
Secrets,
take
it
as
168
sun
is
together
with
its
light
rays"
the
the
primordial
joining
or
separation. 26
The PBD goes on to say that
there
is
Buddhahood..
(rNam-pa Kun-rig)
"when. this
is
is supreme.
intuited
Aspects
four
recognitions
last- of
26 PBD, p.ll2.
27 PBD., p.l14.
secret
is
is
that of
the
final
settlement
of
the
169
recognitions.
recognition
of
the
the
of
dimension.
phenomenal
Riipakayas.
of
the
is
recognition
of the
appearance,
outer
the
is
the
recognition
that
unique passage..
It was said
above that the Atiyoga is beyond all deeds and searching and
that nothing can be done to acco>mplishwhat is complete from
the primordiaL
to
the
sun,
and
set
29 PBD, p.lIS.
and the
icon hi t
Lift up the
out the
icon
The
170
form.
icon?
appear
to
What
the
eye-sense,
but
they
arise
without self-nature. 30
After this passage the PBD offers various explanations
of the three kayas, all of which conform to theinormation
already
provided
in
this
thesis.
An
example
is
the
following:
Through the aspect of awareness there is
the Dharmakay.a.
appearance
of
Thro\lghthe aspect.
light
by
means
of
the
the
recollection
and
awareness
object.
the
in the
insight
into
the
nature
of
reality
as
the Great
In the
171
discussion
of
Buddhist path
and result.
the
nine
vehicles .we
result.
seen that
each
have
meditation,
practice,
and
CHAPTER 9
The Great Perfection
In
the
previous
fundamental .concepts
chapters
that
have
presented.
the
In the
the
highest
vehicle,
the
sudden
penetration. of
real i ty.
large
and
important
part
of
the
PBD
is
173
meditation,
according
previous
framework
practice,
to
the
The
PBD.
chapters
in
of
this
the
which
information. provided in
thesis
PBDls
will
views
now serve
an
Atiyoga
as
the
a
can be
properly understood.
Concerning the relationship between recognition and the
view the PBO states the following:
At the occasion of recognition of the view
there is clarity.
intuition
why,
immediately arises.
it
is
the
penetration.
If you ask
teaching
Therefore
of
sudden
recognitio.n
is
extremely dear. l
Why is the view
50
important?
follows:
Concerning the
persons
who
do
obtain Buddhahood.
impossible
to
ignorance.
If
not
It is impossible
have
the
view
to
remove
the
darkness
one
practises
of
meditation
1 PBD, p.135.
in
practice
without
the
view
is
174
it
is
impossible
to
be
Withoutthe
to be liberated from
Without the view it is
liberated
from sUffering.,
then,
is the view?
because
it
"Self"
(tsn9,)
is
material
things..
Its
time is called
lucid
intuition
of
the
apparent
view.
this
itself
is
suddenly
2 PBD, p.130.
3 PBD, p.128
175
knowledge
(shes-pa)
startlement,
lucidity,
itself empty.
and non..,..duality,
manifest
force
of
this
awareness
is
action.
This
the
five
wisdoms
The empty,
distinction
Sambhogakaya.
of
The
these
qualities
manifes,t
force
of
awareness
is
the
of
awareness
is
the
.',Nirmanakaya .
intuition
of
abandonment of grasping,
the
view
also
amounts
the
4 PBD, p.124.
to
With this
176
abandonment of grasping comes the disappearance of subjectobject duality and the five poisons.
This is expressed in
there
externally
is
no
appear ing
longing
object
self-arislngawareness
called
The
"the
is
of
and
the
clear,
Dharmakaya of
meaning
for
the
inner
this
is
self-awareness."
everything
is.
known
by
empty and
the
clear,
subsequent grasping.
and
This
there
is
is no
called
"the
Such a
ground
for
error
of
[a
belief
in}
5 PBD, p.129.
( zhi -gnas )
is
cut
off
because,
177
awareness
error
is
The
penetrating.
of awareness
ground
for
being alone
is cut off
The ground
because
[the
view)
abides
as
the
The ground
The
for
error
directions
is
cut
without direction.
the vehicles
because
it
arises
root of everything.
The
it is the
Other errors
true essence. 6
These statements indicate that any hypo.stapization or
objectification of the view results in a misconception.
may be
thought,
given up.
then,
that these
6 PBD. pp.130-131.
178
is that they
Faults are
purified
their
by
the
intuition
of
own-
him]
is
no
changing
is
perfected.
from
the
There is the
ar ising awareness.
is like a
great garuda
realm of
overt grasping.
It
is
the conceptual
7 PBD, p.131.
8 PBD,;: p.137.
179
Base,
result;
without
the
without
path,
without
vehicles
and.
the
without
without
the
cause
and result
of
four
result
ignorance,.
is
without the.
attraction,
pride,
and
aversion,
jealousy;
without
earth,
wind;
even
designation.
world:]
or
Whatever.
without
the
pure
without fire
sky
is
mere
through delusion.
nirvana.
water,
Buddha
[of
is
sentient
merely
beings.]
designated
through realiza.t.ion,
is designated
but in the essence of
180
no- defeat
no possessing. <l.9M),
transcendence
(' das) ,
accomplishment,
Thus
There
(de-bzhin),
is
no
no
One (bcgm-ldan,...'das)].
no
There is
There is no purity,
no
being.
There
is no
no-
Gone
One
(asheas-pa).
Arahat
who
has
removed
the
defilements.
There is no abandoning to be abandoned, or
attaining to be attained.
is
not
vehicles.
the
path
he
preaches or
the
inner.
There
is no
There
[enlightenment],
nor
is
no
gradual
instantaneous
[enl ightenmentl.
There is no
There
is
no
absorption,
meditative
practice and
go.d,
mandala,
i.
expansion
or
contraction.
There
is
appearance,
permanence,
no
existence,
empty,
cessation,
non,...existence,
single,
like,
plural,
dislike,
fame,
181
non,.,.accomplishment,
expanding,
removing"
non,.-removing,
action, non-action,
and so on whatever. 9
These
statements
show
that
the
view
of
the
Great
the
As
thePBD states:
Sim.iles,
characteristics,
recognition,
result"
view,
meditation,
delusion,
skillfulness,
are
practice,
intui tion,
mere
conventions,
designations
and
for
the path. lO
Thus the PBO, which set out from the beginning to, speak
of 'the unspeakable,
the highest view.
was
merely
to
accommodate
inferior
intellects,
while
the
9 PBD, pp.14S-146.
lOpBO, p.14S.
182
The PBD
[rDo-rje
For
knowledge who
awareness
one
there
is
possessing
no
profound
joining
to
or
For those
individuals
knowledge
of
middling
profound
For
non-meditation
is
taught
to
be
is
non-
Buddhahood. 11
This
teaching
meditation
passage
shows
meditation.
or
that
For
taught
to
the
as
nature of self-awareness.
is
there
be
the
are
three
superior
they
have
levels
there.
of
is
no
intuited
the
true
meditation.
For
the
inferior
the
PBD
does
not
concern
itself
with
11 PBD, p.148.
183
entering
or
leaving
the
state
Dharmakaya of self-awareness.
of
pure
Meditation,
reality,
the
in the view of
Thus
the
meditatio.n
of
the
Atiyoga
is
the
sits,
wavering
but
from
one
the
sits
state
appearance of reality.
simply
of
wi thout
the
One moves,
selfbut one
just as a
One
sleeps,
but
one
is
of
dissolves
penetrating
into
the
awareness,
natural
Base.
and
one
A.fter
tbeybecome
meaning.
unwavering state.
Awareness is self-arising.,
184
separation
from
reality,
yet
in
one
sense
one
is
This is exemplified
as follows:
No matter where a bird fl ies there is no
that
transcends
the sky.
No matter
of
Noble
meditated
There
is
Family,
pure
the
thing
perfected
to
be
Buddhahood.
this.
Self-awareness
Dharmakaya.
Awareness,
is
exactly
the
Dharmakaya,
arises
as
the
empty,
these
two,
12 PBD, p.150.
13 PBD, p.150.
the
unhindered
discriminative
185
awareness
which
knows
this,
and
the
as.
the.
fivewisdoms. 14
This explanation of meditation is in harmony with the
PBO's contention that the Atiyoga is beyond all deeds and
searching.
Nonetheless,.
It ma.yappearthat thePBO
is proposing a
but
rather
immediate
present.
something
The
to
be
following
recognized
passage
in
makes
clear:
The
application
of
meditation
as
is
the
confidence,.
It is intuited
and
it
if
this
is applied
Oharmakaya
the
spontaneously realized.
14 PBD, p.151.
the
is
three
kayas,
are
the
this
186
are
the
then?
meditations
These
of
the
outer,
inner,
and
outer
[meditation)
is relaxation of
It
is remaining in.
straining
attitude
towards
meditation,
and
being.
It is
expert
not
being
available,
have
Such a
attempted to
T!!9-le
187
itself.
The
doors
inner
of
[meditation]
the
winds
is
closing
the
From thejoinlng of
nerve
channels
navel.
From
(rtsa-mdud)
this
the
becomes the
secondary
nerve
the
heart.
From this
innards.
From
conceptualizations
there comes
these
ar ise.
the
discursive
From
these
the
appears
Uncreated .discursive
nakedly seen.
is
sel f-appearing.
conceptualizations
are
from
this.
The
profound
means"
so
It is grasped by
non-conceptualization
On the occasion [of
188
blownou t. 18
As I
is
required
is
not only a
What
This
information
must await
the
release
of
The
meditation
2)
is
presented
These are:
under
These
do
not
are
1)
public.
what
represent
3)
three
SUbduing
separate
PBO are
cryptic,
nonetheless I
passages so that the reader may gain some insight into this
technique.
rOo-rje
'Ozin-pa,
take
it well!
The
dwell ing-throne
awareness.
18 PBD, pp.153-154.
Now
the
for
the
wisdom
lamp of Bodhicitta is
189
[ the
Dharmakaya.]
abides
by
peregrine
falcon
abides
in
rock
door,
for
example.
Just
as
in. this
in awareness,
clear in awareness.
real ized
Tbigle
in
the
wisdom
is
defeats
discursive conceptualization.
abides
and
unchanging,
In this way it
and
other
than
The
king
abiding
on the
throne
is
that
190
Defining
marks
do
not
abide
[in
this
The
in the nerve
channels is closed.
The
meditative
absorption
of
the
contracted.
throat
is
slightly
shoulder.
As
thus
it does
conceptualization.
It
conceptualization.
held
in
prison
not
It
and
above
go
is
is
has
It does
together
clear
like
no
i-s not
breath.
free
the wind-
in
with
non-
minister
counselor
or
for example.
so there is
a minister.
191
At this
time
This is
the PBDt s
recommending
path.
any
throne
phenomenal
dimension,
bringing
together
the
apparent
prison
allowing
seems
concep,tualize.
to
refer
Subdui-ng
to
the
not
public
seems
the
mind
to
to
refer
to
analysis
understanding
is
of
at
present
these
speculation,
meditative
and
techniques
final
must
await
further infor-mation.
The
meditation
fundamentally
of
the
Great
Perfection,
19 PBD,pp.155-157.
then,
is
in i tsapplied
192
aspect.
It is
is without taking up
mirror
of
precious
jewels,
for
example.
arising
acts
without
attraction or aversion. 21
The practice of the meaning of the view is
like a greatgaruda soaring in the sky.
enjoys
the
It
deeds. 22
The
statements
deeds or searching,
that
the practice
is
totally without
193
Great
Perfection.
The
PBO
speaks
out
against
this
It acts
like a
mad elephant.
Yoga
thing,
just
as
bee
relishes
flower. 23
As in the section on Atiyoga meditation, there exists
the tension in thePBO between speaking of no practice ...- as
the Atiyoga is beyond deeds and searching -- and actually
recommending something to do.
following:
The
practice
individual
view.
This
senses.
is
is
as
applied
to
an
for
the
those
perfection of
at
one
view,
time.
23 PBD-, p.163.
is
practice
the
it
instantaneous
meditation
The -result
and
is not
is
194
perfected. 24
With regard to middling and inferior individuals the
PBD prescribes what it calls the practice. of the four times
and the practice of the three times.
these
practices
is
cryptic,
The information on
present
practices,
the
with
important
hopes. that
passages
the
insights
to
these
provided may be
four
times
are
the
past,
present,.
future,
and
division"
but
focuses on practice as
it relates
are
condensed
The
object
which
relies
on
object
generates
poisons.
These,
at
time
sleep
gathered
are
so the
the
five
and
24 PBD, p.163.
subject
are unhindered,
the
upo.n
the
the
five
of going to
Base's
clear
to
195
aspect.
forth at
self-liberated.
according
to
the
Thus
grasping;
and
if appe.arances are
getting
dispersed.
up
the
Even
At the time
five
kinds of
flickering
wind
is
the
object
and
are
not
196
object
of
there
is
grasping
and
When
liberation.
in
skillfulness
taking
up
the
without
the Dharmakaya,
chang1ng
in
the
is self-
four
time,s.
with
it.
The
Dharmaki'ya of
is
not
entirely
clear
just
times
is
somewhat
less
obscure.
what
practice
this
the
practice
different.
of
the
three
times,
however,
they, are
times follows:
For
the
sake
of
sui table
receptacles
practice
of
this way:
the
individuals
for
three
the
times
who
are
teaching,
the
is enacted in
Sel f-awareness
25 PBD, pp.164-165.
197
Therefore
three
sel f-clear
times are:]
sel f-awareness
composed,
2)
The
time
agitation
fromtbis,
is
equanimously
which
and
follows
3)
The
upon
time
of
five
poisons.
separate
from
explained
to
the
be
These
Dharmakaya.
the
final
This
is
settlement
of
practice.
At
this
the
time
agitation.comes
equanimously
composed
forth
state
from
in
the
thatwbich comes
Conceptualizationwhicb
creates
grasping. is
Dharmakaya
of
recollecting.
so
self-awareness
is
self-
Tberefore
to
the
its
own
place
in
is
the, self-
appearance of appearance. 26
This practice of the three times, then, appears to be a
26 PBD, p.166.
198
itself.
When
the
objects
of
the
senses
are
the
abandonment
of
the
defilements,
is not a
but rather a
conscious
recognition
Thus it is apparent
kayas.
explanation
The
of
the
PBD
does
resul t
of
not
present
an
extensive
the
Great Perfection.
is
that
real i ty
interior or exterior.
is
clear
without
Awareness is pervasive
The non-dual
Oharmakaya
body
is
Self-clarity
the
abides
adamantine
in
the
state
wisdom
of
noo-
is
the
grasping.
Self-aware
Sambhogakaya..
In
insubstantial
sky.
Inside of these
199
There is no
conceptualization
of
the
clarity,
like
The three
and
view,
meditation,
Perfection
thus
all
is Buddhahood
practice,
amount
to
and
Dharmakaya
indivis ibill ty ,
is
result in totality.
and
27 PBD, p .. 179 .
result
finally
of
the
true
the
Great
being
and
phenomenal
dime,nslon
the Base,
the
path,
in
their
and
the
In actuality,
recognition of
i tsel f.
CHAPTER 10
Conclusion
Padmasa,mbhava
during
and it was
WI' i
The PBO
the
today.
Hundred
rGyud""" bum>,
As
such,
Thousand
and
is
Tantras
found
g.i.
in
.t.htiL rNying-ma
this
collection
201
thirteenth.centurymanifestation in particular.
The essence of the
is that all
uncontrived,
and
the
and nirvana.
Base
abiding
wisdom, and
from
this
wisdom all
of
five
wisdoms,
in
particular,
which
other
The paD
represent
As this awareness is
with
Dharmakaya.
also
the
highest
principle
of
Buddhahood,
pure
the
appears
as
the
manifest
forms
of
Buddha,
the
Sambhogakayaand Nirmanakaya .
PBD
speaks
of nine vehicles,
or
levels of spiritual
202
pursuit.
The
first
eight
of
these
are
rejected
as
instant
(ngo-sgrod)
in
enlightenment
the
PBO,
for
it
is
called
is
the
"recognition"
recognition
that
It
practitioner
actually
Perfection.
is
The
on
the
point
enters
Great
the
of
recognition
vehicle
Perfection
of
vehicle,
that
the
or
Great
Atiyog8,
view,
meditation,
practice
and
result
of this path.
is
the
pure awareness.
Thus
the
PBO
teaches
that
Buddhahood,
as
pure
intuiting. the
perfect
reality
that
underlies
this
delusion.
The present study of the PBO opens the door for much
203
further research.
other
"treasure"
determine
texts
whether
revealed
they
by
contain
Guru
Chos-dbang
similar
or
to
identical
rNying-ma
century, as
PBD.
and
school's
well as
Buddhology
clarify
in
the
thirteenth
one
of
Guru
Chos-dbang' s
maj or
"treasure"
discoveries.
The PBD represents only one text in a vast store of
literature
devoted
to
the
Great
Perfection
tradition.
the
history
and
development
the
determination of
the
of
ideas
in
the
Great
impact of
other
schools
of
The
present
study
is
intended
to
begin
this
investigation.
It
remains
to
be
determined
whether
the
concepts
204
are
original
Tibetan
developments
in
this
teaching,
and
The
to
mystical
traditions
from
other
parts of the
traditions.
and
similar
ideas
found
in
such
mystical
beginning.
to
major
investigation on many
It is my hope that
205
as a
will
Siddhas. Translated by
Berkeley: Dharma Publishing; 1979.
James
Robinson.
Chen-po.
China:
Hi-rigs
Chandra, Lokesb.
Tibetan-Sanskrit Dictionary.
Book Co., 1982.
dPe-skyan
Kyoto: Rinsen
. Sahaj.as.iddhi..
Baroda:
Unpubl ishedmanuscr 1pt.
Franklin.
Dancer.
Gaekwad
Oriental
The
Berkeley:
London: Routledge
&
New
s.w!
Dharma
Kegan Paul,
207
N. P.
Royal
Song
Tantric
of
Saraha.
2i.
Berkeley:
Berkeley:
Gyatso, Janet.
"Signs, Memory, and History: A Tantric
Buddhist Theory of Scriptural Transmission." Journal 2i.
tM. International ASSociation 2i. Buddhist Studies.
(1987) pp.7-31.
Hansen-Barber, A. W.
"The Identification of dGa' rab rdo
rje." Journal 2i.tbsl International ASSociation 2L
Buddhist Studies. Vol. 9. No.2. (1986>' p.55-63.
Indrabhuti.
JnanasiddhL
Two
Gaekwad Oriental
Series,
Bhattacharya.
Jaschke,
H.A.
Routledge
&
Vajrayana
1922.
Ed.
Works Baroda:
by Benoytosh
A Tibetan-English Dictionary.
Kegan Paul Ltd., 1881.
London:
rGyal-po'i
mOo.
RnVing
Rgyud
'Bum.
208
Louvain:
Trans. Francesca
Berkeley: Shambhala,
The
Grub Rje.
Introduction .tQ. .:tb.. Buddhist
Systems. Trans. F.D. Lessing and A. Wayman.
Motilal Banarsidass, 1968.
Tantric
Delhi:
Norbu-, Namkhai.
sm4 the .!in 9.f Light.
Routledge & Kegan Paul, 1986.
New York:
Padmava,j ra.
Guhyasiddhi.
Baroda: Gaekwad Or iental Ser ies.
Unpublished manuscript.
Rinpoche, Tulku Thondup. Hidden Teachings t.' Tibet, AD.
Explanation of the Terma Tradition t
Nyingma
Scbool2i,Buddbism. London: Wisdom Publications, 1986.
Robinso.n,
Richard
and
Willard
Johnson.
Buddhist
Religion, California: Dickenson Publishing Co., 1977.
Ruegg, David S. "On the Supramundaneand
Buddhism." Tibet Journal, (1976, 3-4).
Saddbanamala.
the
Divine
in
Sangpo,
Khetsun.Biographical
Olctionary
2i,Tibet.
Dharmasala, H. P. , India: Library of Tibetan Works and
Archives, 1973.
Santideva. Bodbisattvacaryayatara.
Unpublished manuscript.
209
Mkhas
Grub Rje.
Introduction .:tQ.. the Buddhist
SYstems. Trans. F.e. Lessing and A. Wayman.
Motilal Banarsidass, 1968.
sNang-'chan
N.P.
Rin-chen-dpa1.
Tantric
Delhi:
:nm...
,dJ!
Le Diet
1933.
g!.
Padma.Paris:
Tucci,
Guiseppe.
Ilut Reliaions g,f Tibet.
University o California Press, 19aO.
Tulku., Tarthang. Crystal Mirror Vol.
Publishing, 1971.
V.
Buddhism.
Berkeley:
Berkeley:
Dharma
Appendix A
Names of the PBD
The
one
(pp.280-283)
reasons
for
hundred
lists
these
twenty
the
PBD's
names.
second
chapter
several
names
The passage
of
the
along
PBD
with
in question is of
o.t
.t.WtGreat K!tY.
o.t
is
the
in the present,
o.t
rgyas mNyamcsbyor
rGyud) ..
it is taken to be
rGyud...,chen).
"It
teaches
the
recognition
which
shows
one' 5
true
Secret
Recognition
(gSang=ba'i
Ngo-sprod
Chen-po'i
rGyud) .
"It perfectly teaches the existential mode just as it
is,
so
it
is
Perfection
from
inside
the
Great
Perfection
(rDzogs-chen
teaches
. med! tattoo,
Unclefi.led
so
the
it
great
is
Primordial
undefiled. purity
to
Purity
be
The
(Dri,=med
of view and
Tantra
of
Great
Ka-dag
Chen?'""po'i
,rGyud) .
"It teaohes
qualit'ies,
Spontaneous
so
it
Real iza.t.ion
to
be
"
Great
Mun....sel
212
f!.t. {Dong-sorng
i rGyud).
the Root
rTsad-:gcod rGyud).
expels
the
fever
of
the obscurations
from, its
so it is taken to __ be
Defeat 2.L
"It
opening
tW:a
Great Tantra of
teache's
the
through,
If